T05n0220_大般若波羅蜜多經(第1卷-第200卷)
大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
No. 220
大般若經初會序
西明寺沙門玄則制
大般若經者，乃希代之絕唱、曠劫之遐津，光被人天、括囊真俗，誠入神之奧府、有國之靈鎮，自非聖德遠覃、哲人孤出，則方音罕貿、圓教豈臻？所以帝敘金照、皇述瓊振，事邈千古、理鏡三辰，郁矣斯文、備乎茲日，然則部分二四、昔徒掌其半珠，會兼十六、今乃握其全寶。竊案諸會別起，每比一部，輒複本以殊跡，各申一序。至如靈峰始集，宏韻首馳；控蕩身源，敷弘心要。何者？夫五蘊為有情之封，二我為有封之宅。宅我而舉，則渴焰之水方深；封蘊以居，則尋香之堞彌峻。焉識夫我之所根者想，想妄而我不存；蘊之所繫者名，名假而蘊無托。故即空之談啟、亡言之理暢，閱紛俗于非動、置蠢徒于不生，齊谷響于百名、儔鏡姿于萬像，筌宰失寄而後真宰獨融、規準莫施而後沖規妙立，慮涂千泯、言術四窮，使夫淺躁投機、拘攣解桎，媲司南之有在、同拱北以知歸。義既天悠、辭仍海溢，且為諸分之本，又是前古未傳，凡勒成四百卷、八十五品矣。或謂權之方土理宜裁譯，竊應之曰：一言可蔽而雅頌之作聯章，二字可題而涅槃之音積軸，
【現代漢語翻譯】 現代漢語譯本 《大般若經》者，乃是稀世的絕唱，曠劫的遙遠渡口，光輝照耀人天，囊括真俗，實在是入神之奧妙府庫，是國家的靈驗鎮寶。如果不是聖德遠播，哲人獨自出現，那麼地方的音調就難以交流，圓滿的教義又怎能達到呢？所以帝王撰寫金色的光輝，皇上闡述瓊玉般的震動，事蹟邈遠於千古，道理明鏡於三辰，文采郁郁蔥蔥，完備於今日。然而，部分分為二十四，過去只是掌握了半顆寶珠，會合兼有十六，現在才握住了全部的寶藏。我私下認為，各會分別興起，每會都像一部經，總是以不同的跡象為根本，各自陳述一篇序言。至於靈鷲峰開始聚集，宏大的韻律首先馳騁；控制盪滌身心的根源，敷衍弘揚心要。為什麼呢？五蘊是眾生的封地，二我是有封地的住所。執著於我而行動，那麼渴求的火焰之水就更加深沉；以五蘊為居所，那麼追逐香味的城墻就更加高峻。哪裡知道我所根源的是妄想，妄想虛妄而我便不存在；五蘊所繫的是名，名是虛假的而五蘊沒有依託。所以，空性的談論開啟，亡言的道理暢通，看待紛亂的世俗如同不動的，安置愚蠢的徒眾于不生，使谷中的迴響與百種名稱相同，使鏡中的姿態與萬種形象相似，當權宰失去寄託之後，真正的宰主才能獨自融合，當規矩準繩無法施用之後，超越規矩的妙理才能建立，思慮的道路千般泯滅，言語的技巧四處窮盡，使得淺薄浮躁的人投機，拘束的人解脫束縛，如同指南針指明方向，如同眾星拱衛北極星而知道歸宿。義理既像天一樣悠遠，辭藻又像海一樣氾濫，而且是各部分的基礎，又是前代沒有傳下來的，總共編成了四百卷，八十五品。有人說，權宜之計的方術道理應該刪減翻譯，我私下回應說：一句話可以概括而雅頌的詩歌卻連成篇章，兩個字可以題寫而涅槃的音聲卻堆積成軸。
【English Translation】 English version The 'Great Prajna Paramita Sutra' is a rare and unparalleled masterpiece, a distant ferry crossing of countless eons, its light illuminating gods and humans, encompassing both the true and the mundane. It is truly a profound treasury of the divine, a spiritual treasure of the nation. If not for the far-reaching virtue of sages and the solitary emergence of philosophers, then local dialects would be difficult to communicate, and how could the perfect teachings be attained? Therefore, emperors composed golden illuminations, and monarchs articulated jade-like vibrations. Events are distant in the past, and principles are as clear as the three luminaries. The literary style is lush and complete today. However, the sections are divided into twenty-four, and in the past, only half of the pearl was grasped. The assemblies combined into sixteen, and now the entire treasure is held. I privately believe that each assembly arises separately, each like a sutra, always based on different signs, each presenting a preface. As for the gathering at Vulture Peak, the grand rhythm first gallops forth; controlling and cleansing the source of body and mind, expounding and propagating the essence of the heart. Why is this? The five aggregates are the territory of sentient beings, and the two selves are the dwelling of the territory. If one acts while clinging to the self, then the water of the thirsting flame becomes deeper; if one dwells in the five aggregates, then the walls of pursuing fragrance become higher. How can one know that what the self is rooted in is delusion, and when delusion is false, the self does not exist; what the aggregates are tied to is name, and name is false, and the aggregates have no support. Therefore, the discourse of emptiness is opened, the principle of no-words is unobstructed, viewing the chaotic world as unmoving, placing the foolish disciples in non-birth, making the echoes in the valley the same as a hundred names, making the forms in the mirror similar to ten thousand images. When the temporary ruler loses its reliance, then the true ruler can merge alone; when the rules and standards cannot be applied, then the wonderful principle beyond rules can be established. The paths of thought are all extinguished, and the skills of language are exhausted, so that the shallow and restless can seize the opportunity, and the constrained can break free from their shackles, like a compass pointing the way, like the stars surrounding the North Star, knowing where to return. The meaning is as vast as the sky, and the words are as overflowing as the sea, and it is the foundation of all parts, and it has not been transmitted from previous generations. In total, it has been compiled into four hundred volumes and eighty-five chapters. Some say that the expedient methods of the teachings should be reduced in translation. I privately respond: one word can summarize, yet the odes and hymns are linked into chapters; two words can be inscribed, yet the sounds of Nirvana are piled up into scrolls.
優柔闡緩，其慈誨乎！若譯而可削，恐貽患于傷手；今傳而必本，庶無譏于溢言。況搦扎之辰，慨念增損，而魂交之夕，炯戒昭彰。終始感貽，具如別錄。其有大心茂器、久聞歷奉者，自致不驚不怖，爰咨爰度矣。
初分緣起品第一之一
三藏法師玄奘奉 詔譯
如是我聞：
一時，薄伽梵住王舍城鷲峰山頂，與大苾芻眾千二百五十人俱，皆阿羅漢，諸漏已盡無復煩惱，得真自在心善解脫、慧善解脫，如調慧馬亦如大龍，已作所作已辦所辦，棄諸重擔逮得己利，盡諸有結正知解脫，至心自在第一究竟。除阿難陀獨居學地得預流果，大迦葉波而為上首。復有五百苾芻尼眾，皆阿羅漢，大勝生主而為上首。復有無量鄔波索迦、鄔波斯迦，皆見聖諦。
復有無量無數菩薩摩訶薩眾，一切皆得陀羅尼門、三摩地門，住空、無相、無分別愿，已得諸法平等性忍，具足成就四無礙解，凡所演說辯才無盡，於五神通自在遊戲，所證智斷永無退失；言行威肅聞皆敬受，勇猛精進離諸懈怠，能捨親財不顧身命，離矯離誑無染無求，等為有情而宣正法；契深法忍窮最極趣，得無所畏其心泰然，超眾魔境出諸業障，摧滅一切煩惱怨敵，建正法幢伏諸邪論，聲聞、獨覺不能測量；得心自在、得法自在，業、惑、
【現代漢語翻譯】 現代漢語譯本：
如此優柔而又詳盡地闡述，這真是慈悲的教誨啊！如果翻譯時可以隨意刪減，恐怕會留下傷害原意的隱患；現在傳譯必須依據原本，這樣才不會被指責為言過其實。何況在執筆翻譯之時，常常感慨于增減文字，而在夜晚校對之時，更是警惕地加以辨明。從開始到結束的感悟和教誨，都詳細記錄在別錄之中。那些具有遠大志向和卓越才能、長期聽聞並奉行佛法的人，自然能夠做到不驚不怖，從而仔細地思考和衡量。
初分 緣起品 第一之一
三藏法師玄奘 奉 詔譯
如是我聞：
一時，薄伽梵（世尊）住在王舍城鷲峰山頂，與一千二百五十位大比丘眾在一起，他們都是阿羅漢（已斷盡煩惱的聖者），諸漏（煩惱）已盡，不再有煩惱，獲得真正的自在，心善於解脫，智慧善於解脫，如同調馴的良馬，也如同大龍，已經完成應該做的事情，已經辦完應該辦的事情，捨棄了各種重擔，獲得了自身的利益，斷盡了各種束縛，正確地知道解脫，達到內心自在、第一究竟的境界。除了阿難陀（佛陀的侍者）還處於學習階段，證得預流果（初果），大迦葉波（佛陀的十大弟子之一）是他們的首領。還有五百位比丘尼眾，她們都是阿羅漢，大勝生主（比丘尼的首領）是她們的首領。還有無量無數的鄔波索迦（男居士）、鄔波斯迦（女居士），他們都見到了聖諦（真理）。
還有無量無數的菩薩摩訶薩（大菩薩）眾，他們都獲得了陀羅尼門（總持法門）、三摩地門（禪定法門），安住于空、無相、無分別的願力中，已經獲得了諸法平等性的忍耐，圓滿成就了四無礙解（辯才無礙），凡是他們所演說的，辯才都無窮無盡，對於五神通（天眼通、天耳通、他心通、宿命通、神足通）自在地運用，所證得的智慧和斷除的煩惱永遠不會退失；他們的言行威嚴莊重，聽聞的人都恭敬接受，勇猛精進，遠離各種懈怠，能夠捨棄親人財產，不顧惜自己的生命，遠離虛偽和欺騙，沒有貪染和追求，平等地為一切眾生宣說正法；契合深奧的法忍，窮盡最極的真理，獲得無所畏懼，內心安泰，超越各種魔境，脫離各種業障，摧毀一切煩惱怨敵，建立正法的旗幟，降伏各種邪說，聲聞（小乘修行者）、獨覺（辟支佛）都無法衡量他們的境界；他們獲得了心的自在、法的自在，業力、煩惱、
【English Translation】 English version:
How gentle and detailed is this exposition, truly a compassionate teaching! If the translation were to be arbitrarily reduced, it would risk leaving behind the danger of harming the original meaning; now, the transmission must be based on the original, so that it may not be criticized for being excessive. Moreover, during the time of writing, there are often reflections on adding or subtracting words, and during the evening proofreading, there is even more vigilance in clarifying. The insights and teachings from beginning to end are all recorded in detail in separate records. Those with great aspirations and outstanding abilities, who have long heard and practiced the Dharma, will naturally be able to remain calm and unafraid, and thus carefully consider and measure.
Initial Division, Chapter One on the Origin of Conditions, Part One
Tripitaka Master Xuanzang, by Imperial Decree, translated.
Thus have I heard:
At one time, the Bhagavan (World Honored One) was dwelling on the summit of Mount Gridhrakuta in Rajagriha, together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were Arhats (saints who have extinguished all defilements), their outflows (defilements) were exhausted, they were free from afflictions, having attained true freedom, their minds were well liberated, their wisdom was well liberated, like well-trained horses, and like great dragons, they had done what was to be done, accomplished what was to be accomplished, cast off all burdens, attained their own benefit, exhausted all fetters, rightly knowing liberation, reaching the state of inner freedom, the ultimate perfection. Except for Ananda (Buddha's attendant), who was still in the stage of learning, having attained the Stream-entry fruit (first stage), Mahakasyapa (one of Buddha's ten great disciples) was their leader. There were also five hundred Bhikshunis (nuns), all of whom were Arhats, Mahaprajapati (the leader of the nuns) was their leader. There were also countless Upasakas (male lay practitioners) and Upasikas (female lay practitioners), all of whom had seen the Holy Truths (the Four Noble Truths).
There were also countless Bodhisattva Mahasattvas (great Bodhisattvas), all of whom had attained the Dharani gates (gates of total retention), the Samadhi gates (gates of meditative concentration), abiding in the vows of emptiness, signlessness, and non-discrimination, having attained the forbearance of the equality of all dharmas, fully accomplished the four unobstructed knowledges (unobstructed eloquence), whatever they expounded, their eloquence was inexhaustible, they were freely using the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet), the wisdom and the cutting off of afflictions they had attained would never be lost; their words and actions were dignified and solemn, those who heard them respectfully accepted them, they were courageous and diligent, far from all laziness, able to give up relatives and wealth, not caring for their own lives, far from hypocrisy and deceit, without attachment or seeking, equally proclaiming the true Dharma for all sentient beings; they were in accord with the profound forbearance of the Dharma, reaching the ultimate truth, having attained fearlessness, their minds were at peace, transcending all demonic realms, escaping all karmic obstacles, destroying all afflictive enemies, establishing the banner of the true Dharma, subduing all heretical views, the Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) could not measure their realm; they had attained freedom of mind, freedom of Dharma, karma, afflictions,
見障皆已解脫，擇法辯說無不善巧，入深緣起生滅法門，離見、隨眠、舍諸纏結，智慧通達諸聖諦理；曾無數劫發弘誓願，容貌熙怡先言接引，遠離顰蹙辭韻清和，讚頌善巧辯才無滯，處無邊眾威德肅然，抑揚自在都無所畏，多俱胝劫巧說無盡；于諸法門勝解觀察，如幻、如陽焰、如夢、如水月、如響、如空花、如像、如光影、如變化事、如尋香城雖皆無實而現似有；離下劣心說法無畏，能隨證入無量法門，善知有情心行所趣，以微妙慧而度脫之；于諸有情心無掛礙，成就最上無生法忍，善入諸法平等性智，甚深法效能如實知，隨其所應巧令悟入，能善宣說緣起法門；攝受無邊佛國大愿，於十方界無數諸佛，等持正念常現在前，諸佛出世皆能歷事，亦能勸請轉正法輪，不般涅槃度無量眾；善能伏滅一切有情種種見纏諸煩惱焰，須臾遊戲百千等持，引發無邊殊勝功德。
此諸菩薩具如是等妙功德海，設經無量俱胝大劫嘆不能盡。其名曰：賢守菩薩摩訶薩、寶性菩薩摩訶薩、寶藏菩薩摩訶薩、寶授菩薩摩訶薩、導師菩薩摩訶薩、仁授菩薩摩訶薩、星授菩薩摩訶薩、神授菩薩摩訶薩、帝授菩薩摩訶薩、廣慧菩薩摩訶薩、勝慧菩薩摩訶薩、上慧菩薩摩訶薩、增長慧菩薩摩訶薩、無邊慧菩薩摩訶薩、不虛見菩薩摩訶薩、無
【現代漢語翻譯】 現代漢語譯本：他們已經解脫了一切障礙，在選擇和辯論佛法方面都非常善巧，深入理解緣起生滅的法門，遠離各種錯誤的見解、隨眠（煩惱的潛在傾向），捨棄一切纏縛，以智慧通達諸聖諦的真理；他們曾在無數劫中發下宏大的誓願，容貌和藹可親，先用言語引導眾生，沒有皺眉不悅的表情，言辭清晰流暢，讚美佛法的辯才無礙，在無邊大眾中威嚴莊重，說話抑揚頓挫，毫無畏懼，在多劫中巧妙地宣說佛法，永無止境；他們對於各種法門都能深入理解和觀察，明白一切法如幻象、如陽焰、如夢境、如水中月、如回聲、如虛空中的花朵、如影像、如光影、如變化的事物、如尋香城（海市蜃樓），雖然都沒有實體，但看起來好像存在；他們遠離低劣的心態，說法時毫無畏懼，能夠隨順證入無量的法門，善於瞭解眾生的心念和行為傾向，用微妙的智慧來度脫他們；他們對於一切眾生心中沒有掛礙，成就了最上乘的無生法忍，善於進入諸法平等的智慧，能夠如實地瞭解甚深的法性，並根據眾生的根器巧妙地引導他們開悟，能夠善巧地宣說緣起法門；他們攝受無邊佛國的宏大誓願，對於十方世界無數的諸佛，以等持的正念常在眼前，諸佛出世時都能親身經歷，也能勸請諸佛轉動正法輪，不入涅槃而度化無量眾生；他們善於降伏和熄滅一切眾生各種錯誤的見解和煩惱的火焰，在須臾之間就能遊戲于百千種等持之中，引發無邊殊勝的功德。 這些菩薩們具備如此等等的微妙功德，即使經過無量俱胝大劫也讚歎不盡。他們的名字是：賢守菩薩摩訶薩（大菩薩）、寶性菩薩摩訶薩、寶藏菩薩摩訶薩、寶授菩薩摩訶薩、導師菩薩摩訶薩、仁授菩薩摩訶薩、星授菩薩摩訶薩、神授菩薩摩訶薩、帝授菩薩摩訶薩、廣慧菩薩摩訶薩、勝慧菩薩摩訶薩、上慧菩薩摩訶薩、增長慧菩薩摩訶薩、無邊慧菩薩摩訶薩、不虛見菩薩摩訶薩、無
【English Translation】 English version: They have all been liberated from obstacles, are skillful in selecting and debating the Dharma, deeply understand the Dharma of dependent origination and cessation, are free from wrong views, latent tendencies (anuśaya), and have abandoned all entanglements, comprehending the truth of the noble truths with wisdom; they have made great vows in countless kalpas, with kind and amiable appearances, first guiding beings with words, without frowning or displeasure, with clear and fluent speech, praising the eloquence of the Dharma without hindrance, majestic and dignified among the boundless masses, speaking with intonation and rhythm, without fear, skillfully expounding the Dharma for many kalpas without end; they can deeply understand and observe all Dharmas, understanding that all Dharmas are like illusions, like mirages, like dreams, like the moon in water, like echoes, like flowers in the sky, like images, like shadows, like transformations, like Gandharva cities (mirages), although they have no substance, they appear to exist; they are free from inferior minds, fearless when speaking the Dharma, able to enter countless Dharmas in accordance with their realization, skillful in understanding the thoughts and behavioral tendencies of sentient beings, using subtle wisdom to liberate them; they have no attachment in their hearts towards all sentient beings, have achieved the highest non-arising forbearance, are skilled in entering the wisdom of the equality of all Dharmas, able to truly understand the profound nature of Dharma, and skillfully guide beings to enlightenment according to their capacities, able to skillfully expound the Dharma of dependent origination; they embrace the great vows of countless Buddha lands, with constant mindfulness of countless Buddhas in the ten directions, they can personally experience the appearance of Buddhas in the world, and can also urge the Buddhas to turn the wheel of the Dharma, not entering Nirvana but liberating countless beings; they are skilled in subduing and extinguishing all the wrong views and flames of afflictions of all sentient beings, and in an instant can play in hundreds of thousands of samadhis, generating boundless and supreme merits. These Bodhisattvas possess such wonderful merits, which cannot be fully praised even after countless kalpas. Their names are: Kṣemaṃkara Bodhisattva Mahāsattva, Ratnākara Bodhisattva Mahāsattva, Ratnagarbha Bodhisattva Mahāsattva, Ratnadatta Bodhisattva Mahāsattva, Deśika Bodhisattva Mahāsattva, Dāntadatta Bodhisattva Mahāsattva, Tārādatta Bodhisattva Mahāsattva, Devadatta Bodhisattva Mahāsattva, Indradatta Bodhisattva Mahāsattva, Vipulabuddhi Bodhisattva Mahāsattva, Śreṣṭhabuddhi Bodhisattva Mahāsattva, Uttarabuddhi Bodhisattva Mahāsattva, Vardhanabuddhi Bodhisattva Mahāsattva, Anantabuddhi Bodhisattva Mahāsattva, Amoghadarśana Bodhisattva Mahāsattva, An
障慧菩薩摩訶薩、善發趣菩薩摩訶薩、善勇猛菩薩摩訶薩、極精進菩薩摩訶薩、常精進菩薩摩訶薩、常加行菩薩摩訶薩、不捨軛菩薩摩訶薩、日藏菩薩摩訶薩、月藏菩薩摩訶薩、無比慧菩薩摩訶薩、觀自在菩薩摩訶薩、得大勢菩薩摩訶薩、妙吉祥菩薩摩訶薩、寶印手菩薩摩訶薩、摧魔力菩薩摩訶薩、金剛慧菩薩摩訶薩、金剛藏菩薩摩訶薩、常舉手菩薩摩訶薩、大悲心菩薩摩訶薩、大莊嚴菩薩摩訶薩、莊嚴王菩薩摩訶薩、山峰菩薩摩訶薩、寶峰菩薩摩訶薩、德王菩薩摩訶薩、慈氏菩薩摩訶薩。如是等無量百千俱胝那庾多菩薩摩訶薩，皆法王子，堪紹佛位而為上首。
爾時，世尊于師子座上，自敷尼師壇結跏趺坐，端身正愿住對面念，入等持王妙三摩地，諸三摩地皆攝入此三摩地中，是所流故。
爾時，世尊正知正念，從等持王安庠而起，以凈天眼觀察十方殑伽沙等諸佛世界，舉身怡悅，從兩足下千輻輪相，各放六十百千俱胝那庾多光。從足十指、兩趺、兩跟、四踝、兩脛、兩腨、兩膝、兩䏶、兩股、腰脅、腹背、臍中、心上、胸臆德字、兩乳、兩腋、兩肩、兩髆、兩肘、兩臂、兩腕、兩手、兩掌、十指、項咽、頤頷、頰額、頭頂、兩眉、兩眼、兩耳、兩鼻、口四牙、四十齒、眉間毫相，一一身份各放六十百
【現代漢語翻譯】 現代漢語譯本：障慧菩薩摩訶薩（能遮蔽煩惱的智慧菩薩）、善發趣菩薩摩訶薩（善於發起修行之心的菩薩）、善勇猛菩薩摩訶薩（善於勇猛精進的菩薩）、極精進菩薩摩訶薩（極其精進的菩薩）、常精進菩薩摩訶薩（常常精進的菩薩）、常加行菩薩摩訶薩（常常努力修行的菩薩）、不捨軛菩薩摩訶薩（不放棄修行責任的菩薩）、日藏菩薩摩訶薩（如太陽般光明的菩薩）、月藏菩薩摩訶薩（如月亮般清涼的菩薩）、無比慧菩薩摩訶薩（具有無比智慧的菩薩）、觀自在菩薩摩訶薩（觀照世間自在的菩薩）、得大勢菩薩摩訶薩（獲得大勢力的菩薩）、妙吉祥菩薩摩訶薩（吉祥美好的菩薩）、寶印手菩薩摩訶薩（手持寶印的菩薩）、摧魔力菩薩摩訶薩（能摧毀魔力的菩薩）、金剛慧菩薩摩訶薩（具有金剛般堅固智慧的菩薩）、金剛藏菩薩摩訶薩（具有金剛般堅固的菩薩）、常舉手菩薩摩訶薩（常常舉手的菩薩）、大悲心菩薩摩訶薩（具有大悲心的菩薩）、大莊嚴菩薩摩訶薩（具有大莊嚴的菩薩）、莊嚴王菩薩摩訶薩（莊嚴之王的菩薩）、山峰菩薩摩訶薩（如山峰般高大的菩薩）、寶峰菩薩摩訶薩（如寶峰般珍貴的菩薩）、德王菩薩摩訶薩（具有德行的菩薩之王）、慈氏菩薩摩訶薩（慈愛的菩薩）。如是等無量百千俱胝那庾多（數量單位，表示極大的數量）菩薩摩訶薩，皆是法王子，堪能繼承佛位，為眾菩薩之首。 爾時，世尊在獅子座上，自己鋪設尼師壇（坐具），結跏趺坐，端正身心，安住于正念，進入等持王妙三摩地（一種甚深的禪定），一切三摩地都攝入此三摩地中，因為此三摩地是它們所流出的源頭。 爾時，世尊正知正念，從等持王禪定中安詳而起，以清凈的天眼觀察十方如恒河沙數般多的諸佛世界，全身充滿喜悅，從兩足下的千輻輪相中，各放出六十百千俱胝那庾多光。從足十指、兩腳背、兩腳跟、四腳踝、兩小腿、兩腿肚、兩膝蓋、兩腿彎、兩股、腰脅、腹背、肚臍、心上、胸膛的德字、兩乳、兩腋、兩肩、兩臂、兩肘、兩手腕、兩手掌、十指、脖頸、下巴、臉頰、額頭、頭頂、兩眉、兩眼、兩耳、兩鼻、口中的四顆牙齒、四十顆牙齒、眉間白毫相，每一個身體部位都放出六十百
【English Translation】 English version: The Bodhisattva Mahasattvas 'Obstruction of Wisdom' (one who obstructs the wisdom of afflictions), 'Good Initiation' (one who is good at initiating the mind of practice), 'Good Courage' (one who is good at courageous progress), 'Extreme Diligence' (one who is extremely diligent), 'Constant Diligence' (one who is constantly diligent), 'Constant Practice' (one who constantly strives in practice), 'Not Abandoning the Yoke' (one who does not abandon the responsibility of practice), 'Sun Treasury' (a bodhisattva as bright as the sun), 'Moon Treasury' (a bodhisattva as cool as the moon), 'Incomparable Wisdom' (one with incomparable wisdom), 'Avalokiteśvara' (the bodhisattva who observes the world freely), 'Mahāsthāmaprāpta' (the bodhisattva who has attained great power), 'Mañjuśrī' (the auspicious and wonderful bodhisattva), 'Ratnakara' (the bodhisattva with a jeweled hand), 'Destroyer of Mara's Power' (one who can destroy the power of Mara), 'Vajra Wisdom' (one with vajra-like firm wisdom), 'Vajra Treasury' (one with vajra-like firmness), 'Always Raising Hands' (one who always raises hands), 'Great Compassion' (one with great compassion), 'Great Adornment' (one with great adornment), 'Adornment King' (the bodhisattva who is the king of adornment), 'Mountain Peak' (a bodhisattva as tall as a mountain peak), 'Jewel Peak' (a bodhisattva as precious as a jewel peak), 'Virtue King' (the king of bodhisattvas with virtue), 'Maitreya' (the loving bodhisattva). These and other immeasurable hundreds of thousands of kotis of nayutas (units of large numbers) of Bodhisattva Mahasattvas, all are Dharma Princes, capable of inheriting the Buddha's position, and are the leaders of all bodhisattvas. At that time, the World Honored One, on the lion throne, spread out his own nishidana (sitting mat), sat in the lotus position, straightened his body and mind, and dwelt in right mindfulness, entering the Samadhi King Wonderful Samadhi (a profound state of meditation), all samadhis are included in this samadhi, because this samadhi is the source from which they flow. At that time, the World Honored One, with right knowledge and right mindfulness, arose peacefully from the Samadhi King meditation, and with pure heavenly eyes observed the Buddha worlds in the ten directions as numerous as the sands of the Ganges River, his whole body filled with joy, from the thousand-spoked wheel marks under his two feet, each emitted sixty hundred thousand kotis of nayutas of light. From the ten toes, the two insteps, the two heels, the four ankles, the two shins, the two calves, the two knees, the two thighs, the two hips, the waist, the back, the navel, the heart, the swastika on the chest, the two breasts, the two armpits, the two shoulders, the two upper arms, the two elbows, the two wrists, the two palms, the ten fingers, the neck, the chin, the cheeks, the forehead, the top of the head, the two eyebrows, the two eyes, the two ears, the two nostrils, the four teeth in the mouth, the forty teeth, the white hair mark between the eyebrows, each part of the body emitted sixty hundred
千俱胝那庾多光。此一一光各照三千大千世界，從此展轉遍照十方殑伽沙等諸佛世界，其中有情遇斯光者，必得無上正等菩提。
爾時，世尊一切毛孔皆悉熙怡，各出六十百千俱胝那庾多光，是一一光各照三千大千世界，從此展轉遍照十方殑伽沙等諸佛世界，其中有情遇斯光者，必得無上正等菩提。
爾時，世尊演身常光照此三千大千世界，從此展轉遍照十方殑伽沙等諸佛國土，其中有情遇斯光者，必得無上正等菩提。
爾時，世尊從其面門出廣長舌相，遍覆三千大千世界，熙怡微笑。復從舌相流出無量百千俱胝那庾多光，其光雜色，從此雜色一一光中現寶蓮花，其花千葉皆真金色眾寶莊嚴，綺飾鮮榮甚可愛樂，香氣芬烈周流普熏，細滑輕軟觸生妙樂，諸花臺中皆有化佛結跏趺坐演妙法音，一一法音皆說般若波羅蜜多相應之法，有情聞者必得無上正等菩提。從此展轉流遍十方殑伽沙等諸佛世界，說法利益亦復如是。
爾時，世尊不起本座，復入師子游戲等持，現神通力，令此三千大千世界六種變動，謂：動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆。又令此界東涌西沒、西涌東沒、南涌北沒、北涌南沒、中涌邊沒、邊
【現代漢語翻譯】 現代漢語譯本 千俱胝那庾多（俱胝：一億，那庾多：極大的數目）光芒。這一道道光芒各自照耀三千大千世界，並由此輾轉遍照十方恒河沙數般的諸佛世界，其中有情眾生遇到這些光芒，必定能夠證得無上正等菩提（無上正等菩提：佛的智慧）。
那時，世尊（世尊：佛的尊稱）全身的毛孔都舒暢喜悅，各自發出六十百千俱胝那庾多光芒，這一道道光芒各自照耀三千大千世界，並由此輾轉遍照十方恒河沙數般的諸佛世界，其中有情眾生遇到這些光芒，必定能夠證得無上正等菩提。
那時，世尊顯現自身常光，照耀這個三千大千世界，並由此輾轉遍照十方恒河沙數般的諸佛國土，其中有情眾生遇到這些光芒，必定能夠證得無上正等菩提。
那時，世尊從面門伸出廣長舌相，遍覆三千大千世界，舒暢微笑。又從舌相流出無量百千俱胝那庾多光芒，這些光芒色彩斑斕，從每一種雜色光芒中都顯現出寶蓮花，這些蓮花有千片花瓣，都是真金色，用各種珍寶裝飾，華麗鮮艷，非常可愛，香氣濃郁，周遍散發，細滑輕柔，觸之令人產生美妙的快樂，每朵蓮花臺中都有化佛結跏趺坐（結跏趺坐：佛教坐姿），宣說微妙的法音，每一種法音都宣說與般若波羅蜜多（般若波羅蜜多：到達智慧彼岸）相應的法，有情眾生聽到這些法音，必定能夠證得無上正等菩提。這些光芒由此輾轉流遍十方恒河沙數般的諸佛世界，說法利益也是如此。
那時，世尊沒有離開原來的座位，又進入師子游戲等持（師子游戲等持：一種禪定狀態），顯現神通力，令這個三千大千世界發生六種震動，即：動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆。又令這個世界東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，中間涌起邊緣沉沒，邊緣
【English Translation】 English version Thousands of kotis (koti: a crore, ten million) of nayutas (nayuta: a very large number) of lights. Each of these lights illuminates the three thousand great thousand worlds, and from there, they spread to illuminate all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges. Any sentient being who encounters these lights will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: supreme perfect enlightenment).
At that time, the World Honored One (World Honored One: an epithet for the Buddha), all the pores of his body were joyful and radiant, each emitting sixty hundred thousand kotis of nayutas of lights. Each of these lights illuminated the three thousand great thousand worlds, and from there, they spread to illuminate all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges. Any sentient being who encounters these lights will surely attain Anuttara-samyak-sambodhi.
At that time, the World Honored One manifested his constant light, illuminating this three thousand great thousand worlds, and from there, it spread to illuminate all the Buddha lands in the ten directions, as numerous as the sands of the Ganges. Any sentient being who encounters these lights will surely attain Anuttara-samyak-sambodhi.
At that time, the World Honored One extended his broad and long tongue from his face, covering the three thousand great thousand worlds, and smiled joyfully. From his tongue, countless hundreds of thousands of kotis of nayutas of lights flowed out. These lights were of various colors, and from each of these multicolored lights, a jeweled lotus flower appeared. These lotus flowers had a thousand petals, all of pure gold, adorned with various jewels, splendid and beautiful, very lovely, with a rich fragrance that spread everywhere. They were smooth, soft, and light, and touching them brought about wonderful joy. In the center of each flower, a manifested Buddha sat in the lotus position (lotus position: a Buddhist sitting posture), proclaiming wonderful Dharma sounds. Each of these Dharma sounds spoke of the Dharma corresponding to Prajna-paramita (Prajna-paramita: the perfection of wisdom). Any sentient being who heard these Dharma sounds would surely attain Anuttara-samyak-sambodhi. These lights spread to all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and the benefits of the Dharma were the same.
At that time, the World Honored One did not leave his original seat, but entered the Lion's Play Samadhi (Lion's Play Samadhi: a state of meditative concentration), manifesting his supernatural power, causing this three thousand great thousand worlds to undergo six kinds of movements: moving, extreme moving, equally extreme moving; rising, extreme rising, equally extreme rising; shaking, extreme shaking, equally extreme shaking; striking, extreme striking, equally extreme striking; roaring, extreme roaring, equally extreme roaring; exploding, extreme exploding, equally extreme exploding. He also caused this world to rise in the east and sink in the west, rise in the west and sink in the east, rise in the south and sink in the north, rise in the north and sink in the south, rise in the center and sink at the edges, and the edges
涌中沒。其地清凈光澤細軟，生諸有情利益安樂。時，此三千大千世界所有地獄、傍生、鬼界及余無暇險惡趣坑，一切有情皆離苦難，從此捨命得生人中及六慾天，皆憶宿住，歡喜踴躍同詣佛所，以殷凈心頂禮佛足。從此展轉周遍十方殑伽沙等諸佛世界，以佛神力六種變動。時，彼世界諸惡趣等一切有情皆離苦難，從彼捨命得生人中及六慾天，皆憶宿住，歡喜踴躍各于本界同詣佛所頂禮佛足。
時，此三千大千世界及餘十方殑伽沙等世界有情，盲者能視，聾者能聽，啞者能言，狂者得念，亂者得定，貧者得富，露者得衣，饑者得食，渴者得飲，病者得除愈，丑者得端嚴，形殘者得具足，根缺者得圓滿，迷悶者得醒悟，疲頓者得安適。時，諸有情等心相向，如父如母、如兄如弟、如姊如妹、如友如親，離邪語業命、修正語業命，離十惡業道、修十善業道，離惡尋思、修善尋思，離非梵行、修正梵行，好凈棄穢、樂靜舍諠，身意泰然忽生妙樂，如修行者入第三定。復有勝慧欻爾現前，咸作是思：「佈施、調伏、安忍、勇進、寂靜、諦觀，遠離放逸，修行梵行，于諸有情慈、悲、喜、舍，不相撓亂，豈不善哉！」
爾時，世尊在師子座，光明殊特威德巍巍，映蔽三千大千世界並餘十方殑伽沙等諸佛國土，蘇迷盧
【現代漢語翻譯】 現代漢語譯本 從地中涌出。那裡的土地清凈光澤，細軟平坦，能使一切眾生獲得利益和安樂。當時，這三千大千世界中所有的地獄、畜生、餓鬼道以及其他沒有空閑的險惡之處的眾生，都脫離了苦難，從那裡捨棄生命後轉生到人間和六慾天，都能回憶起前世的經歷，歡喜雀躍地一同來到佛陀所在的地方，以虔誠的心頂禮佛足。從這裡開始，輾轉遍及十方恒河沙數般的諸佛世界，憑藉佛陀的神力發生六種震動。當時，那些世界中所有惡道中的眾生都脫離了苦難，從那裡捨棄生命後轉生到人間和六慾天，都能回憶起前世的經歷，歡喜雀躍地各自在本界一同來到佛陀所在的地方頂禮佛足。 當時，這三千大千世界以及其他十方恒河沙數般的世界中的眾生，瞎子能看見，聾子能聽見，啞巴能說話，瘋癲的人恢復了理智，心亂的人得到了安定，貧窮的人變得富有，赤身裸體的人得到了衣服，飢餓的人得到了食物，口渴的人得到了飲水，生病的人得到了痊癒，醜陋的人變得端正莊嚴，肢體殘缺的人變得完整，器官缺失的人變得圓滿，昏迷的人清醒過來，疲憊的人得到了安適。當時，眾生之間心意相通，如同父子、母子、兄弟、姐妹、朋友、親人一般，不再說邪妄之語，修正語業，不再行十惡業道，修行十善業道，不再有惡的念頭，修習善的念頭，不再行非梵行，修正梵行，喜愛清凈，捨棄污穢，樂於安靜，捨棄喧鬧，身心泰然，忽然生起美妙的快樂，如同修行者進入第三禪定。又有一種殊勝的智慧突然顯現，大家都這樣想：『佈施、調伏、安忍、勇猛精進、寂靜、如實觀察，遠離放逸，修行梵行，對一切眾生慈、悲、喜、舍，不互相擾亂，這難道不是很好嗎！』 那時，世尊坐在獅子座上，光明殊勝，威德巍峨，光芒映照覆蓋了三千大千世界以及其他十方恒河沙數般的諸佛國土，須彌山（Sumeru，佛教宇宙觀中的中心山）
【English Translation】 English version emerged from the earth. The ground there was pure, radiant, fine, and soft, bringing benefit and happiness to all sentient beings. At that time, all beings in the three thousand great thousand worlds who were in hells, as animals, as hungry ghosts, and in other difficult and dangerous places, were freed from suffering. Having given up their lives there, they were reborn among humans and in the six desire heavens. They all remembered their past lives, joyfully and excitedly went together to where the Buddha was, and with sincere hearts, bowed at the Buddha's feet. From there, it spread throughout the ten directions to Buddha worlds as numerous as the sands of the Ganges River, with the Buddha's power causing six kinds of earth tremors. At that time, all beings in those worlds who were in the evil realms were freed from suffering. Having given up their lives there, they were reborn among humans and in the six desire heavens. They all remembered their past lives, joyfully and excitedly went each from their own realm to where the Buddha was, and bowed at the Buddha's feet. At that time, the sentient beings in this three thousand great thousand world and in other worlds as numerous as the sands of the Ganges River in the ten directions, the blind could see, the deaf could hear, the mute could speak, the mad regained their sanity, the disturbed became calm, the poor became rich, the naked received clothing, the hungry received food, the thirsty received drink, the sick were healed, the ugly became beautiful, the deformed became whole, those with missing organs became complete, the confused became clear, and the weary became comfortable. At that time, the minds of all beings were in harmony, like fathers and mothers, like brothers and sisters, like friends and relatives. They abandoned false speech and practiced right speech, abandoned the ten evil paths and practiced the ten good paths, abandoned evil thoughts and cultivated good thoughts, abandoned non-celibate conduct and practiced celibate conduct, loved purity and abandoned filth, enjoyed quiet and abandoned noise. Their bodies and minds were at peace, and suddenly they experienced wonderful joy, like a practitioner entering the third dhyana (meditative state). Then, a superior wisdom suddenly appeared, and they all thought: 'Giving, taming, patience, diligent progress, tranquility, true observation, abandoning negligence, practicing celibacy, having loving-kindness, compassion, joy, and equanimity towards all beings, not disturbing each other, isn't this good!' At that time, the World Honored One was seated on a lion throne, his light was extraordinary, his majestic power was awe-inspiring, and his radiance covered the three thousand great thousand worlds and other Buddha lands as numerous as the sands of the Ganges River in the ten directions. Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology)
山、輪圍山等及餘一切龍神天宮乃至凈居皆悉不現；如秋滿月暉映眾星，如夏日輪光奪諸色，如四大寶妙高山王臨照諸山威光迥出。佛以神力現本色身，令此三千大千世界一切有情皆悉睹見。
時，此三千大千世界無量無數凈居諸天，下至欲界四大王眾天，及餘一切人、非人等，皆見如來處師子座，威光顯曜如大金山，歡喜踴躍嘆未曾有，各持種種無量天花、香鬘、涂香、燒香、末香、衣服、瓔珞、寶幢、幡蓋、伎樂、諸珍，及無量種天青蓮花、天赤蓮花、天白蓮花、天香蓮花、天黃蓮花、天紅蓮花、天金錢樹花及天香葉，並余無量水陸生花，持詣佛所奉散佛上。以佛神力，諸花鬘等旋轉上踴合成花臺，量等三千大千世界，垂天花蓋、寶鐸、珠幡，綺飾紛綸甚可愛樂。時，此佛土微妙莊嚴。猶如西方極樂世界，佛光暉映三千大千物類，虛空皆同金色，十方各等殑伽河沙諸佛世界亦復如是。
時，此三千大千佛土，南贍部洲、東勝身洲、西牛貨洲、北俱盧洲，其中諸人，佛神力故，各各見佛正坐其前，咸謂如來獨為說法。如是四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣
【現代漢語翻譯】 現代漢語譯本：山、輪圍山（圍繞須彌山的環形山脈）等以及其餘一切龍神天宮乃至凈居天（色界天中最高級的居所）都全部隱沒不見；如同秋天的滿月光輝映照著眾星，如同夏天的太陽光芒奪去其他色彩，如同四大寶妙高山王（須彌山）臨照著其他山峰，威光格外突出。佛陀以神通力顯現出本來的色身，令這三千大千世界一切有情眾生都能夠看見。 當時，這三千大千世界無量無數的凈居諸天，下至欲界的四大王眾天，以及其餘一切人、非人等，都看見如來坐在獅子座上，威光顯耀如同大金山，歡喜踴躍，讚歎從未有過，各自拿著種種無量的天花、香鬘、涂香、燒香、末香、衣服、瓔珞、寶幢、幡蓋、伎樂、各種珍寶，以及無量種的天青蓮花、天赤蓮花、天白蓮花、天香蓮花、天黃蓮花、天紅蓮花、天金錢樹花以及天香葉，還有其餘無量的水陸生花，拿著前往佛陀所在之處，散在佛陀身上。憑藉佛陀的神力，各種花鬘等旋轉上升，合成一個花臺，大小等同三千大千世界，垂掛著天花蓋、寶鐸、珠幡，裝飾得繽紛絢麗，非常可愛。當時，這個佛土微妙莊嚴，猶如西方的極樂世界，佛光照耀著三千大千世界的萬物，虛空都變成金色，十方各個如同恒河沙數般的諸佛世界也都是這樣。 當時，這三千大千佛土，南贍部洲（我們所居住的洲）、東勝身洲、西牛貨洲、北俱盧洲，其中的人們，因為佛陀的神力，各自看見佛陀正坐在自己面前，都認為如來是單獨為自己說法。像這樣，四大王眾天、三十三天（忉利天）、夜摩天（時分天）、睹史多天（知足天）、樂變化天（樂化天）、他化自在天（他化自在天）、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣果天、無想天、無煩天、無熱天、善見天、善現天、色究竟天，乃至非想非非想處天，都各自看見佛陀正坐在自己面前，都認為如來是單獨為自己說法。
【English Translation】 English version: Mountains, the Cakravāda Mountains (the circular mountain range surrounding Mount Sumeru), and all other dragon gods' heavenly palaces, even the Pure Abodes (the highest residences in the Form Realm), all vanished from sight; like the full moon in autumn shining upon the stars, like the sun's rays in summer overpowering all other colors, like the great king of the four precious Mount Sumeru illuminating all other mountains, its majestic light standing out. The Buddha, with his divine power, manifested his original form, allowing all sentient beings in this three-thousand-great-thousand world to see him. At that time, the countless Pure Abode gods in this three-thousand-great-thousand world, down to the Four Heavenly Kings' hosts in the Desire Realm, and all other humans and non-humans, all saw the Tathagata sitting on the lion throne, his majestic light shining like a great golden mountain. They rejoiced and praised what had never been seen before, each holding various immeasurable heavenly flowers, fragrant garlands, scented ointments, burning incense, powdered incense, clothes, necklaces, jeweled banners, canopies, musical instruments, various treasures, and immeasurable kinds of heavenly blue lotuses, heavenly red lotuses, heavenly white lotuses, heavenly fragrant lotuses, heavenly yellow lotuses, heavenly pink lotuses, heavenly golden money tree flowers, and heavenly fragrant leaves, along with countless other flowers from water and land, and brought them to where the Buddha was, scattering them upon him. By the Buddha's divine power, the various flower garlands and such rotated upwards, forming a flower platform, the size of the three-thousand-great-thousand world, with hanging flower canopies, jeweled bells, and pearl banners, adorned in a colorful and delightful manner. At that time, this Buddha land was subtly adorned, like the Western Pure Land of Ultimate Bliss. The Buddha's light illuminated all things in the three-thousand-great-thousand world, and the void all turned golden. The Buddha worlds in the ten directions, each like the sands of the Ganges River, were also like this. At that time, in this three-thousand-great-thousand Buddha land, in Jambudvipa (the continent we inhabit), Purvavideha, Aparagodaniya, and Uttarakuru, the people within each of them, due to the Buddha's divine power, each saw the Buddha sitting right in front of them, and all thought that the Tathagata was teaching the Dharma solely for them. Likewise, the Four Heavenly Kings' hosts, the Trayastrimsha Heaven (Heaven of the Thirty-Three), the Yama Heaven (Heaven of Time), the Tushita Heaven (Heaven of Contentment), the Nirmanarati Heaven (Heaven of Enjoying Transformations), the Paranirmitavasavartin Heaven (Heaven of Controlling Others' Transformations), the Brahma Assembly Heaven, the Brahma Retinue Heaven, the Brahma Council Heaven, the Great Brahma Heaven, the Abhasvara Heaven, the Parittabha Heaven, the Apramanabha Heaven, the Abhasvara Heaven, the Subhakrtsna Heaven, the Parittasubha Heaven, the Apramanasubha Heaven, the Subhakrtsna Heaven, the Vehapphala Heaven, the Asanjnasattva Heaven, the Avrha Heaven, the Atapa Heaven, the Sudrsha Heaven, the Sudarsana Heaven, the Akanistha Heaven, and even the Naivasamjnanasamjna Heaven, all saw the Buddha sitting right in front of them, and all thought that the Tathagata was teaching the Dharma solely for them.
天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，亦以世尊神通力故，各各見佛正坐其前，咸謂如來獨為說法。
爾時，世尊不起于座，熙怡微笑，從其面門放大光明，遍照三千大千佛土，並餘十方殑伽沙等諸佛世界。時，此三千大千佛土一切有情，尋佛光明普見十方殑伽沙等諸佛世界一切如來、應、正等覺，聲聞、菩薩眾會圍繞，及餘一切有情無情品類差別。時，彼十方殑伽沙等諸佛世界一切有情，尋佛光明亦見此土釋迦牟尼如來、應、正等覺，聲聞、菩薩眾會圍繞，及餘一切有情無情品類差別。
爾時，東方盡殑伽沙等世界，最後世界名曰多寶，佛號寶性如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰普光，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，寶性佛告普光菩薩摩訶薩言：「善男子！從此西方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾
【現代漢語翻譯】 現代漢語譯本：天（Devaloka）、少廣天（Parittābha）、無量廣天（Apramāṇābha）、廣果天（Subhakṛtsna）、無繁天（Anabhraka）、無熱天（Atapa）、善現天（Sudṛśa）、善見天（Sudarśana）、色究竟天（Akaniṣṭha），也因為世尊的神通力，各自見到佛正坐在他們面前，都認為如來是單獨為他們說法。 那時，世尊沒有離開座位，面帶喜悅微笑，從他的面門放出大光明，遍照三千大千佛土，以及其他十方恒河沙數諸佛世界。這時，此三千大千佛土的一切有情，隨著佛的光明普遍見到十方恒河沙數諸佛世界的一切如來、應、正等覺，聲聞、菩薩大眾圍繞，以及其他一切有情無情的品類差別。那時，彼十方恒河沙數諸佛世界的一切有情，隨著佛的光明也見到此土的釋迦牟尼如來、應、正等覺，聲聞、菩薩大眾圍繞，以及其他一切有情無情的品類差別。 那時，東方盡頭恒河沙數的世界，最後一個世界名為多寶，佛號寶性如來（Ratnakara）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，那時現在那裡安穩住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。 那裡有一位菩薩名叫普光，見到這大光明、大地變動以及佛的身相，心中疑惑不解，前往佛所，頂禮雙足稟告說：『世尊！是什麼原因什麼緣故而有這種祥瑞？』 那時，寶性佛告訴普光菩薩摩訶薩說：『善男子！從這裡向西方盡頭恒河沙數的世界，最後一個世界名為堪忍，佛號釋迦牟尼如來（Śākyamuni）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在在那裡安穩住持，將為菩薩摩訶薩眾』
【English Translation】 English version: The Devaloka (heaven), Parittābha (Limited Light), Apramāṇābha (Immeasurable Light), Subhakṛtsna (Complete Beauty), Anabhraka (Cloudless), Atapa (No Heat), Sudṛśa (Good Appearance), Sudarśana (Good Vision), and Akaniṣṭha (Ultimate Form) heavens, each, by the power of the World Honored One's spiritual abilities, saw the Buddha sitting directly before them, and all thought that the Tathagata was teaching the Dharma solely for them. At that time, the World Honored One did not rise from his seat, but smiled serenely, and from his face emitted a great light, which illuminated the three thousand great thousand world system, as well as the other Buddha worlds as numerous as the sands of the Ganges in the ten directions. At that time, all sentient beings in this three thousand great thousand world system, following the Buddha's light, universally saw all the Tathagatas, Arhats, Samyaksaṃbuddhas in the Buddha worlds as numerous as the sands of the Ganges in the ten directions, surrounded by assemblies of Śrāvakas and Bodhisattvas, as well as all other sentient and non-sentient categories of beings. At that time, all sentient beings in those Buddha worlds as numerous as the sands of the Ganges in the ten directions, following the Buddha's light, also saw Śākyamuni Tathagata, Arhat, Samyaksaṃbuddha in this land, surrounded by assemblies of Śrāvakas and Bodhisattvas, as well as all other sentient and non-sentient categories of beings. At that time, in the eastern direction, at the end of the worlds as numerous as the sands of the Ganges, the last world was named Many Treasures, and the Buddha was named Ratnakara (Treasure Essence) Tathagata, Arhat, Samyaksaṃbuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed Man, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavan, who was then dwelling there peacefully, teaching the Great Prajñāpāramitā to the assembly of Bodhisattva Mahāsattvas. There was a Bodhisattva named Universal Light, who, seeing this great light, the earth shaking, and the Buddha's form, felt doubt in his heart and went to the Buddha, bowed at his feet, and said: 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, the Buddha Ratnakara said to the Bodhisattva Mahāsattva Universal Light: 'Good man! From here to the west, at the end of the worlds as numerous as the sands of the Ganges, the last world is named Endurance, and the Buddha is named Śākyamuni Tathagata, Arhat, Samyaksaṃbuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed Man, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavan, who is now dwelling there peacefully, and will for the assembly of Bodhisattva Mahāsattvas'
說大般若波羅蜜多，彼佛神力故現斯瑞。」
普光聞已，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，寶性佛告普光菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授普光菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我詞曰：『寶性如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，普光菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經東方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
普光菩薩前白佛言：「世尊！從此東方盡殑伽沙等世界，最後世界名曰多寶，佛號寶性如來、應、正等覺、明行圓滿、善逝、世間解、無上丈
【現代漢語翻譯】 現代漢語譯本：『宣說《大般若波羅蜜多》（Mahāprajñāpāramitā，偉大的智慧的完成），那是由於佛的神力才顯現出這種祥瑞。』 普光菩薩聽了之後，歡喜踴躍，再次對佛說：『世尊！我現在請求前往堪忍世界（Sahā，指我們所處的娑婆世界），去觀禮供養釋迦牟尼如來（Śākyamuni，佛教的創始人）以及諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）們，他們獲得了無礙解陀羅尼門（anāvaraṇa-pratibhāna-dhāraṇī-mukha，無礙的辯才總持法門）、三摩地門（samādhi-mukha，禪定之門）的神通自在，安住于最後之身，繼承尊貴之位。唯愿您慈悲憐憫，允許我的請求！』 這時，寶性佛（Ratna-ketu，寶幢佛）告訴普光菩薩說：『好啊！好啊！現在正是時候，隨你的意願前往吧。』 隨即，寶性佛拿出千莖金色蓮花，每朵花有千片花瓣，用各種珍寶裝飾，交給普光菩薩並教誨他說：『你拿著這蓮花去釋迦牟尼佛那裡，按照我的話轉告：『寶性如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花送給世尊，作為佛事。你到達那個世界后，應當安住于正知，觀察那裡的佛土和諸位大眾，不要心懷輕慢而自取其辱。這是為什麼呢？因為那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣才得以生在那片佛土。』 當時，普光菩薩接受蓮花，領受佛的敕令，與無量百千俱胝那庾多（koṭi-niyuta，極大的數量單位）出家、在家的菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛三匝后告辭，各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供養物品出發前往。他們所經過的東方恒河沙數（gaṅgā-nadī-vālukā，極多的數量）的諸佛世界，每一位佛都得到他們的供養、恭敬、尊重和讚歎，沒有一位被遺漏。到達釋迦牟尼佛所在之處后，他們頂禮佛的雙足，繞佛百千匝，然後退到一旁站立。 普光菩薩上前對佛說：『世尊！從這裡向東方，經過恒河沙數的世界，最後一個世界名為多寶，那裡的佛號為寶性如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha，如來、應供、正等覺）、明行圓滿（vidyā-caraṇa-sampanna，明行足）、善逝（Sugata，善逝）、世間解（lokavid，知世間）、無上丈
【English Translation】 English version: 『Speaking of the Mahāprajñāpāramitā (Great Perfection of Wisdom), this auspicious sign appears due to the Buddha's divine power.』 Upon hearing this, Bodhisattva Puguang (Universal Light) rejoiced and, filled with elation, spoke to the Buddha again: 『World Honored One! I now request to go to the Sahā world (the world we inhabit), to pay homage and make offerings to Śākyamuni Tathāgata (the founder of Buddhism) and the assembly of Bodhisattva-mahāsattvas (great Bodhisattvas), who have attained unobstructed eloquence through the Dhāraṇī-mukha (gate of mantras) of unobstructed understanding, the samādhi-mukha (gate of meditative concentration), and supernatural powers, who dwell in their final bodies, and who will inherit the honored position. I beseech your compassion and kindness to grant my request!』 At that time, Buddha Ratna-ketu (Jewel Banner) said to Bodhisattva Puguang: 『Excellent! Excellent! Now is the right time, go as you wish.』 Immediately, Buddha Ratna-ketu presented a thousand golden lotus flowers, each with a thousand petals, adorned with various jewels, to Bodhisattva Puguang, and instructed him: 『Take these flowers to Śākyamuni Buddha, and convey my words: 『Tathāgata Ratna-ketu sends immeasurable greetings: Are you free from illness and affliction? Are your movements light and easy? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? Present these lotus flowers to the World Honored One as a Buddhist offering.』 When you arrive in that world, you should remain mindful, observe the Buddha-land and the assembly, and do not harbor arrogance or self-deprecation. Why is this so? Because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great vows, and they were born in that land due to great causes.』 At that time, Bodhisattva Puguang received the flowers and the Buddha's command, and together with countless hundreds of thousands of koṭi-niyutas (extremely large numbers) of ordained and lay Bodhisattva-mahāsattvas, and countless hundreds of thousands of boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out on their journey. They passed through the Buddha-lands in the east, as numerous as the sands of the Ganges River (gaṅgā-nadī-vālukā), and at each Buddha's place, they made offerings, showed respect, honored, and praised them, without missing a single one. Upon arriving at the place where Śākyamuni Buddha was, they bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Bodhisattva Puguang stepped forward and said to the Buddha: 『World Honored One! From here to the east, passing through worlds as numerous as the sands of the Ganges River, the last world is named Many Jewels, and the Buddha there is named Ratna-ketu Tathāgata, Arhat, Samyaksaṃbuddha (Thus Come One, Worthy One, Perfectly Enlightened One), Vidyā-caraṇa-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara
夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散東方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。是時，普光及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有東方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此西方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我詞：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？
【現代漢語翻譯】 現代漢語譯本：『調御丈夫』（指佛陀，能調伏眾生心性的聖者）、『天人師』（指佛陀，天界和人間的導師）、『佛』（覺悟者）、『薄伽梵』（世尊，擁有殊勝功德的尊稱），向世尊無量致以問候：『您是否少病少惱，起居輕便順利，氣力調和，安樂居住？世間的事情是否可以忍受？眾生是否容易度化？』我等持此千莖金色蓮花，獻給世尊作為佛事供養。 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到東方恒河沙數般的諸佛世界。憑藉佛的神力，這些蓮花遍佈所有佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與《大般若波羅蜜多》相應的法門，有情眾生聽聞后必定能證得無上正等菩提。這時，普光菩薩及其眷屬看到這些景象后，歡喜踴躍，讚歎從未見過如此殊勝之事，各自根據自己的善根和供養能力，供養、恭敬、尊重、讚歎佛菩薩，然後退坐一旁。 像這樣，在最後的世界之前，所有東方一一佛土，都有如來為大眾宣說微妙的佛法。這些佛土中也各有一位上首菩薩，他們看到這巨大的光明、大地的震動以及佛陀的殊勝相貌，便來到佛前稟告說：『世尊！是什麼原因和緣由導致出現這樣的祥瑞？』 當時，那些佛陀各自回答說：『在西方有一個堪忍世界，佛號釋迦牟尼，他將為菩薩宣說《大般若波羅蜜多》，因為那位佛陀的神力才顯現出這樣的祥瑞。』 上首菩薩們聽聞后非常歡喜，各自請求前往堪忍世界，觀禮供養佛陀和菩薩。那些如來讚許他們前往，並各自以千寶金色蓮花告誡他們說：『你們可以拿著這些蓮花到那位佛陀那裡，轉達我的問候：『致問無量：您是否少病少惱，起居輕便順利，氣力調和，安樂居住？世間的事情是否可以忍受？眾生是否容易度化？』我等持此蓮花獻給世尊作為佛事供養。』你們到達那個世界后，應當保持正念，觀察那個佛土和諸位菩薩，不要心懷輕慢而自取其辱。這是為什麼呢？'
【English Translation】 English version: 『The tamer of men』 (referring to the Buddha, the holy one who can tame the minds of beings), 『the teacher of gods and men』 (referring to the Buddha, the guide of the heavenly and human realms), 『Buddha』 (the enlightened one), 『Bhagavan』 (the World-Honored One, a title of great merit), I respectfully inquire of the World-Honored One, immeasurable: 『Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, do you dwell in peace? Are the affairs of the world bearable? Are sentient beings easy to guide?』 We offer these thousand-stemmed golden lotuses to the World-Honored One as a Buddhist offering. At that time, Shakyamuni Buddha received these lotuses and scattered them to the Buddha worlds in the east, as numerous as the sands of the Ganges. Through the Buddha's divine power, these lotuses spread throughout all the Buddha lands, and in the center of each lotus flower, a manifested Buddha sat in the lotus posture, expounding the Dharma corresponding to the 『Great Prajna Paramita』 for the Bodhisattvas. Sentient beings who heard it would surely attain unsurpassed, perfect enlightenment. At this time, Bodhisattva Universal Light and his retinue, upon seeing these scenes, rejoiced and praised that they had never seen such a magnificent event. Each, according to their own roots of goodness and capacity for offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then retreated to sit on one side. In this way, before the last world, in each and every Buddha land in the east, there were Tathagatas expounding the wonderful Dharma to the assembly. In each of these Buddha lands, there was also a leading Bodhisattva who, upon seeing this great light, the earth's shaking, and the Buddha's magnificent appearance, went before the Buddha and reported: 『World-Honored One! What is the cause and reason for such auspicious signs?』 At that time, those Buddhas each replied: 『In the west, there is a world called the Saha world, where the Buddha is named Shakyamuni. He is about to expound the 『Great Prajna Paramita』 for the Bodhisattvas, and it is because of that Buddha's divine power that these auspicious signs have appeared.』 Upon hearing this, the leading Bodhisattvas were very happy and each requested to go to the Saha world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each instructed them with a thousand-jeweled golden lotus, saying: 『You may take these lotuses to that Buddha and convey my greetings: 『I respectfully inquire, immeasurable: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, do you dwell in peace? Are the affairs of the world bearable? Are sentient beings easy to guide?』 We offer these lotuses to the World-Honored One as a Buddhist offering.』 When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas, and do not harbor arrogance and bring harm upon yourselves. Why is this so?』
彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散東方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，南方盡殑伽沙等世界，最後世界名離一切憂，佛號無憂德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰離憂，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，無憂德佛告離憂菩薩摩訶薩言：「善男子！從此北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
離憂聞已，歡喜踴躍重白佛言：「世尊！
【現代漢語翻譯】 現代漢語譯本：那些菩薩的威德難以企及，他們心中充滿悲憫的誓願，因著偉大的因緣而生於彼方凈土。 每一位上首菩薩接受佛的敕令，各自帶領著無量無數的菩薩、童男童女，辭別佛陀，帶著供品出發前往，所經過的每一處佛土都供養佛陀和菩薩，沒有空過之處。他們到達此佛所在之處，頂禮佛的雙足，繞行百千圈，獻上鮮花並陳述來意。佛陀接受鮮花后，將其散向東方，由於佛的神力，鮮花遍佈各個佛土，每一朵花臺中都有一尊化佛，為諸菩薩宣說《大般若波羅蜜多》，使聽聞者必定獲得無上正等菩提。上首菩薩及其眷屬，見到此景，歡喜讚歎前所未有，各自根據善根和供品的多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐一旁。 這時，從南方盡恒河沙數的世界之外，最後一個世界名為『離一切憂』，那裡的佛號為無憂德如來（無憂德：佛名，意為沒有憂愁煩惱的德行），應、正等覺（應：應供，正等覺：佛的智慧），明行圓滿（明行圓滿：智慧和修行都圓滿），善逝（善逝：佛的尊號，意為善於逝去，到達涅槃），世間解（世間解：瞭解世間一切事理），無上丈夫（無上丈夫：佛的尊號，意為無與倫比的偉大人物），調御士（調御士：佛的尊號，意為調伏眾生），天人師（天人師：佛的尊號，意為天人和人類的導師），佛、薄伽梵（薄伽梵：佛的尊號，意為世尊），此時正在那裡安穩住持，為諸菩薩摩訶薩眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名為離憂（離憂：菩薩名，意為遠離憂愁），他見到這巨大的光明、大地的變動以及佛陀的莊嚴相，心中疑惑，於是前往佛所，頂禮佛的雙足，稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 這時，無憂德佛告訴離憂菩薩摩訶薩說：『善男子！從這裡向北方盡恒河沙數的世界之外，最後一個世界名為『堪忍』（堪忍：娑婆世界的別稱，意為能夠忍受各種苦難），那裡的佛號為釋迦牟尼如來（釋迦牟尼：佛名，意為釋迦族的聖人），應、正等覺，明行圓滿，善逝，世間解，無上丈夫，調御士，天人師，佛、薄伽梵，現在正在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，是那尊佛的神力顯現了這樣的祥瑞。』 離憂聽聞后，歡喜踴躍，再次稟告佛說：『世尊！』
【English Translation】 English version: Those Bodhisattvas' majestic virtue is beyond reach, their hearts filled with compassionate vows, they are born in that pure land due to great causes and conditions. Each of the leading Bodhisattvas, receiving the Buddha's command, each led immeasurable and countless Bodhisattvas, young boys and girls, bidding farewell to the Buddha, carrying offerings and setting forth. In each Buddha-land they passed through, they made offerings to the Buddhas and Bodhisattvas, not missing a single one. Arriving at this Buddha's place, they prostrated at the Buddha's feet, circumambulated hundreds of thousands of times, presented flowers, and stated their purpose. The Buddha, having received the flowers, scattered them towards the east. Due to the Buddha's divine power, the flowers spread throughout all Buddha-lands, and in each flower platform, there was a manifested Buddha, expounding the Great Prajna Paramita for all Bodhisattvas, ensuring that those who heard it would attain unsurpassed, perfect enlightenment. The leading Bodhisattvas and their retinues, seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the quantity of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then retreated to sit on one side. At that time, beyond the worlds as numerous as the sands of the Ganges River to the south, the last world was named 'Free from All Worries'. The Buddha there was named Worry-Free Virtue Tathagata (Worry-Free Virtue: Buddha's name, meaning virtue free from worries and afflictions), Arhat, Samyaksambuddha (Arhat: worthy of offerings, Samyaksambuddha: Buddha's wisdom), Vidyacharana-sampanna (Vidyacharana-sampanna: perfect in wisdom and practice), Sugata (Sugata: Buddha's epithet, meaning well-gone, having reached Nirvana), Lokavid (Lokavid: understanding all worldly matters), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi: Buddha's epithet, meaning the unsurpassed great person), Sasta deva-manusyanam (Sasta deva-manusyanam: Buddha's epithet, meaning the teacher of gods and humans), Buddha, Bhagavan (Bhagavan: Buddha's epithet, meaning the World Honored One), was currently residing there peacefully, expounding the Great Prajna Paramita for the assembly of Bodhisattva Mahasattvas. There was a Bodhisattva named Free from Worry (Free from Worry: Bodhisattva's name, meaning free from worries), who, upon seeing this great light, the earth's movement, and the Buddha's majestic form, felt doubt in his heart. He went to the Buddha, prostrated at his feet, and said: 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, Worry-Free Virtue Buddha said to the Bodhisattva Mahasattva Free from Worry: 'Good man! From here, beyond the worlds as numerous as the sands of the Ganges River to the north, the last world is named 'Endurance' (Endurance: another name for the Saha world, meaning able to endure all kinds of suffering). The Buddha there is named Shakyamuni Tathagata (Shakyamuni: Buddha's name, meaning the sage of the Shakya clan), Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, is currently residing there peacefully, and will expound the Great Prajna Paramita for the assembly of Bodhisattva Mahasattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Having heard this, Free from Worry rejoiced and leaped with joy, and again said to the Buddha: 'World Honored One!'
我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，無憂德佛告離憂菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授離憂菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我詞曰：『無憂德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，離憂菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經南方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
離憂菩薩前白佛言：「世尊！從此南方盡殑伽沙等世界，最後世界名離一切憂，佛號無憂德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和
【現代漢語翻譯】 現代漢語譯本：我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來（Sakyamuni Tathagata，佛教創始人）及諸菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）眾，他們已獲得無礙解陀羅尼門（Dharani-gate of unobstructed understanding，一種記憶和理解佛法的能力）三摩地門（Samadhi-gate，禪定之門）神通自在，安住于最後之身，繼承尊貴之位。唯愿慈悲哀憐，允許我的請求！' 當時，無憂德佛（Anxiety-free Virtue Buddha）告訴離憂菩薩（Free-from-Anxiety Bodhisattva）說：'好啊！好啊！現在正是時候，隨你的意願前往吧。' 隨即，無憂德佛拿出千莖金色蓮花，每朵花有千片花瓣，並以各種珍寶裝飾，交給離憂菩薩並教誨他說：'你拿著這花去釋迦牟尼佛那裡，按照我的話轉達：『無憂德如來向您致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，作為佛事。』你到達那個世界后，應當保持正念，觀察那裡的佛土和大眾，不要心懷輕慢而自取其辱。為什麼呢？那裡的菩薩們威德難以企及，悲願充滿內心，因大因緣而生於那個國土。' 當時，離憂菩薩接受蓮花和佛的命令，與無量百千俱胝那庾多（kotinayuta，極大的數量單位）出家、在家的菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛三圈后告辭，各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供品出發，經過南方恒河沙數（Ganges river sand, 形容極多）的諸佛世界，在每一位佛那裡都供養恭敬、尊重讚歎，沒有空過。到達釋迦牟尼佛所在之處，頂禮佛的雙足，繞佛百千圈後退到一旁。 離憂菩薩上前對佛說：'世尊！從這裡向南，經過恒河沙數的世界，最後一個世界名為離一切憂，那裡的佛號為無憂德如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，如來、應供、正等覺，佛的三種稱號）、明行圓滿（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-purusa，無上士）、調御士（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavan，世尊），向世尊致以無量的問候：少病少惱、起居輕便、氣力調和'
【English Translation】 English version: 'I now request to go to the Sahā world (the world of endurance), to pay homage and make offerings to Śākyamuni Tathāgata (the founder of Buddhism) and the assembly of Bodhisattva Mahāsattvas (great Bodhisattvas), who have attained the Dharani-gate of unobstructed understanding (a capacity to remember and understand the Dharma), the Samadhi-gate (the gate of meditative absorption), and supernatural powers, dwelling in their last body and inheriting the honored position. May your compassion and mercy grant my request!' At that time, the Anxiety-free Virtue Buddha said to the Free-from-Anxiety Bodhisattva, 'Excellent! Excellent! Now is the right time, go as you wish.' Immediately, the Anxiety-free Virtue Buddha produced a thousand golden lotus flowers, each with a thousand petals and adorned with various jewels, and gave them to the Free-from-Anxiety Bodhisattva, instructing him, 'Take these flowers to Śākyamuni Buddha and convey my words: 「The Anxiety-free Virtue Tathagata sends immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?」 Present these lotus flowers to the World-Honored One as a Buddhist offering.』 When you arrive in that world, you should maintain mindfulness, observe the Buddha-land and the assembly, and do not harbor arrogance or self-deprecation. Why? Because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great vows, and they are born in that land due to great causes.' At that time, the Free-from-Anxiety Bodhisattva received the flowers and the Buddha's command, and together with countless hundreds of thousands of kotinayutas (an extremely large number) of ordained and lay Bodhisattva Mahāsattvas, and countless hundreds of thousands of boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings. They set out, passing through Buddha-worlds as numerous as the sands of the Ganges River (an expression for an extremely large number) in the south. At each Buddha's place, they made offerings with reverence, respect, and praise, without missing a single one. Upon reaching the place where Śākyamuni Buddha was, they bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. The Free-from-Anxiety Bodhisattva stepped forward and said to the Buddha, 'World-Honored One! From here to the south, through worlds as numerous as the sands of the Ganges River, the last world is named Free-from-All-Anxiety, and the Buddha there is named Anxiety-free Virtue Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha, three titles of a Buddha), Vidya-carana-sampanna (perfect in knowledge and conduct), Sugata (Well-gone), Lokavid (Knower of the world), Anuttara-purusa (Unsurpassed man), Purusa-damya-sarathi (Tamer of men), Sasta deva-manusyanam (Teacher of gods and humans), Buddha (Buddha), and Bhagavan (World-Honored One). He sends immeasurable greetings to the World-Honored One: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious?'
、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散南方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。是時，離憂及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有南方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此北方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我詞：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，
【現代漢語翻譯】 現代漢語譯本：『安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』（離憂）拿著這千莖金色的蓮花，獻給世尊作為佛事。 當時，釋迦牟尼佛接受了這蓮花，又將其散佈到南方恒河沙數般的各個佛世界。由於佛的神力，這蓮花遍佈各個佛土，每個蓮花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽聞后必定能獲得無上正等菩提。這時，離憂及其眷屬看到此事後，歡喜踴躍，讚歎從未有過，各自根據自己的善根和供具多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐到一旁。 像這樣，在最後一個世界之前，所有南方一一佛土，都有如來顯現為大眾宣說妙法。這些佛所在之處也各有一位上首菩薩，看到這大光明、大地變動以及佛的身相，便來到佛前稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 當時，那些佛各自回答說：『在北方有一個堪忍世界（Saha world），佛號釋迦牟尼（Sakyamuni），將要為菩薩宣說大般若波羅蜜多（Mahaprajnaparamita），由於那位佛的神力才顯現這樣的祥瑞。』 上首菩薩聽聞后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自用千寶金蓮花告訴他們說：『你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的話：『問候無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊作為佛事。』你們到達那個世界應當保持正知，觀察那個佛土和諸菩薩，不要懷有輕慢之心而自取其辱。這是為什麼呢？因為那些菩薩的威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。』 每一位上首菩薩都接受蓮花，奉行佛的敕令。
【English Translation】 English version: 『Are you dwelling in peace? Are worldly matters bearable? Are sentient beings easy to guide?』 (Li You) held these thousand-stemmed golden lotuses to offer to the World Honored One as a Buddha-offering. At that time, Sakyamuni Buddha received these lotuses and scattered them to the various Buddha-worlds as numerous as the sands of the Ganges River in the south. Due to the Buddha's divine power, these lotuses spread throughout all the Buddha-lands, and in each lotus platform, there was a manifested Buddha sitting in the lotus posture, expounding the Dharma corresponding to the Mahaprajnaparamita (Great Perfection of Wisdom) for the Bodhisattvas. Sentient beings who heard it would surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At this time, Li You and his family, seeing this event, rejoiced and praised it as unprecedented. Each, according to their good roots and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then retreated to sit on one side. In this way, before the last world, in each of the Buddha-lands in the south, there was a Tathagata appearing to expound the wonderful Dharma to the masses. In each of these Buddha's places, there was also a chief Bodhisattva who, seeing this great light, the earth shaking, and the Buddha's form, went before the Buddha and reported, 『World Honored One! What is the cause and what is the reason for this auspicious sign?』 At that time, those Buddhas each replied, 『In the north, there is a Saha world, where the Buddha is named Sakyamuni, who is about to expound the Mahaprajnaparamita for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign appears.』 The chief Bodhisattvas, upon hearing this, rejoiced and each requested to go to the Saha world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them with a thousand-jeweled golden lotus, 『You may take these to that Buddha and convey my words in detail: 『I send immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your energy harmonious, are you dwelling in peace? Are worldly matters bearable? Are sentient beings easy to guide?』 Take these lotuses to offer to the World Honored One as a Buddha-offering.』 When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and the Bodhisattvas, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassion and vows, and they are born in that land due to great causes.』 Each chief Bodhisattva received the lotuses and obeyed the Buddha's command.
各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散南方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已退坐一面。
爾時，西方盡殑伽沙等世界，最後世界名近寂靜，佛號寶焰如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰行慧，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，寶焰佛告行慧菩薩摩訶薩言：「善男子！從此東方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
行慧聞已，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神
【現代漢語翻譯】 現代漢語譯本：他們與無量無數的菩薩、童男童女一起，辭別佛陀，帶著供品出發，一路所經過的佛土都一一供養佛陀和菩薩，沒有錯過任何一個地方。他們來到這裡的佛陀處，頂禮佛陀的雙足，繞行百千圈，獻上鮮花並陳述來意。佛陀接受鮮花后，將它們散向南方。由於佛陀的神力，鮮花遍佈各個佛土，每個花臺中都有一尊化身佛，為諸位菩薩宣說《大般若波羅蜜多》，使所有聽聞者必定獲得無上正等菩提。上首菩薩和他們的眷屬們，見到此景，歡喜讚歎前所未有，各自根據自己的善根和供品多少，供養、恭敬、尊重、讚歎佛陀和菩薩后，退坐在一旁。 那時，西方盡如恒河沙數的世界之外，最後一個世界名為近寂靜，那裡的佛陀名為寶焰如來（寶焰：佛號，意為具有寶貴光焰的佛陀）、應（應供，值得供養）、正等覺（正等覺：佛的智慧，能正確平等覺悟一切真理）、明行圓滿（明行圓滿：佛的智慧和行為都達到圓滿）、善逝（善逝：佛的尊號，意為善於逝去，到達涅槃）、世間解（世間解：佛能瞭解世間一切事理）、無上丈夫（無上丈夫：佛的尊號，意為無與倫比的偉大人物）、調御士（調御士：佛能調伏眾生，引導他們走向解脫）、天人師（天人師：佛是天人和人類的導師）、佛（佛：覺悟者）、薄伽梵（薄伽梵：佛的尊稱，意為世尊），當時在那裡安穩住持，為諸位菩薩摩訶薩眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名為行慧，見到這巨大的光明、大地的變動以及佛陀的身相，心中疑惑，於是來到佛陀面前，頂禮佛陀的雙足，說道：『世尊！是什麼原因，什麼緣故而出現這樣的祥瑞？』 當時，寶焰佛告訴行慧菩薩摩訶薩說：『善男子！從這裡向東方，盡如恒河沙數的世界之外，最後一個世界名為堪忍（堪忍：娑婆世界的別稱，意為能夠忍受各種苦難的世界），那裡的佛陀名為釋迦牟尼如來（釋迦牟尼：佛陀的本名，意為釋迦族的聖人）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在在那裡安穩住持，將要為諸位菩薩摩訶薩眾宣說《大般若波羅蜜多》，是那位佛陀的神力才顯現出這樣的祥瑞。』 行慧聽聞后，歡喜踴躍，再次對佛陀說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸位菩薩摩訶薩眾，獲得無礙解陀羅尼門（無礙解陀羅尼門：一種能無礙理解一切佛法的陀羅尼法門）和三摩地門（三摩地門：一種能進入禪定的法門）的神通。』
【English Translation】 English version: They, together with immeasurable and countless Bodhisattvas, young men, and young women, took leave of the Buddha, carrying offerings, and set out. In each Buddha-land they passed through, they made offerings to the Buddhas and Bodhisattvas without missing a single one. Arriving at this Buddha's place, they prostrated at his feet, circumambulated him hundreds of thousands of times, presented flowers, and stated their purpose. After the Buddha received the flowers, he scattered them to the south. Through the Buddha's divine power, the flowers spread throughout all the Buddha-lands, and in each flower platform, there was a manifested Buddha, expounding the Great Prajnaparamita to all the Bodhisattvas, ensuring that all who heard it would attain unsurpassed, perfect enlightenment. The leading Bodhisattvas and their retinues, upon seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the quantity of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew and sat to one side. At that time, beyond the worlds as numerous as the sands of the Ganges River in the west, the last world was named Near Tranquility. The Buddha there was named Ratna-Jyoti Tathagata (Ratna-Jyoti: Buddha's name, meaning the Buddha with precious light), Arhat (Arhat: worthy of offerings), Samyak-sambuddha (Samyak-sambuddha: Buddha's wisdom, able to correctly and equally awaken to all truths), Vidyā-carana-sampanna (Vidyā-carana-sampanna: Buddha's wisdom and conduct are both perfect), Sugata (Sugata: Buddha's title, meaning well-gone, having reached Nirvana), Lokavid (Lokavid: Buddha can understand all the principles of the world), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi: Buddha's title, meaning an unparalleled great person), Sasta deva-manusyanam (Sasta deva-manusyanam: Buddha is the teacher of gods and humans), Buddha (Buddha: the awakened one), Bhagavan (Bhagavan: Buddha's honorific title, meaning the World Honored One). At that time, he was dwelling there peacefully, expounding the Great Prajnaparamita to the assembly of Bodhisattva Mahasattvas. There was a Bodhisattva named Gati-mati, who, upon seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He went before the Buddha, prostrated at his feet, and said, 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, Ratna-Jyoti Buddha said to Gati-mati Bodhisattva Mahasattva, 'Good man! From here to the east, beyond the worlds as numerous as the sands of the Ganges River, the last world is named Endurance (Endurance: another name for the Saha world, meaning the world that can endure all kinds of suffering). The Buddha there is named Shakyamuni Tathagata (Shakyamuni: Buddha's original name, meaning the sage of the Shakya clan), Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now dwelling there peacefully, and is about to expound the Great Prajnaparamita to the assembly of Bodhisattva Mahasattvas. It is through that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, Gati-mati rejoiced and was elated. He again said to the Buddha, 'World Honored One! I now request to go to the Endurance world, to pay homage to and make offerings to Shakyamuni Tathagata and the assembly of Bodhisattva Mahasattvas, and to obtain the unobstructed eloquence Dharani gate (unobstructed eloquence Dharani gate: a Dharani method that can understand all Buddhist teachings without hindrance) and the Samadhi gate (Samadhi gate: a method to enter into meditation) of spiritual powers.'
通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，寶焰佛告行慧菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授行慧菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我辭曰：『寶焰如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，行慧菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經西方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
行慧菩薩前白佛言：「世尊！從此西方盡殑伽沙等世界，最後世界名近寂靜，佛號寶焰如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟
【現代漢語翻譯】 現代漢語譯本：『通自在』（神通自在），是住在最後身，即將繼承尊位的菩薩。我只希望您慈悲憐憫，允許我的請求！ 這時，寶焰佛（Ratnagarbha Buddha）告訴行慧菩薩（Gatijnana Bodhisattva）說：『好啊！好啊！現在正是時候，隨你的意願去吧。』 隨即，寶焰佛拿出千莖金色蓮花，每朵花有千片花瓣，並以各種珍寶裝飾，交給行慧菩薩並教誨他說：『你拿著這蓮花去釋迦牟尼佛（Sakyamuni Buddha）那裡，像我這樣轉達：『寶焰如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我特地送上這蓮花，以此供養世尊，作為佛事。』你到了那個世界，應當保持正念，觀察那裡的佛土和所有大眾，不要心懷輕慢而自取其辱。為什麼呢？那裡的菩薩們威德難以企及，悲願充滿內心，因大因緣而生於彼土。』 當時，行慧菩薩接受蓮花和佛的教誨，與無數百千俱胝那由他的出家、在家菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛三匝后告辭，各自拿著無數種花香、寶幢、幡蓋、衣服、寶飾以及其他供養品出發。他們經過西方恒河沙數般的諸佛世界，在每一位佛前都供養、恭敬、尊重、讚歎，沒有錯過任何一位。他們來到釋迦牟尼佛這裡，頂禮佛的雙足，繞佛百千匝後退到一旁。 行慧菩薩上前對佛說：『世尊！從這裡向西，經過恒河沙數般的世界，最後一個世界名為近寂靜（Upasantika），那裡的佛號為寶焰如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha, Bhagavan），向世尊致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我特地送上這千莖金色蓮花，以此供養世尊，作為佛事。』 這時，釋迦牟尼佛
【English Translation】 English version: 『One who has attained mastery』 (Tathagata, having mastery over supernatural powers), who dwells in the last body, about to inherit the honored position. I only wish that you, with your compassion and mercy, would grant my request! At that time, Ratnagarbha Buddha said to Gatijnana Bodhisattva: 『Excellent! Excellent! Now is the right time, go as you wish.』 Immediately, Ratnagarbha Buddha produced a thousand-stemmed golden lotus flower, each flower with a thousand petals, adorned with various jewels, and gave it to Gatijnana Bodhisattva, instructing him: 『Take this lotus flower to Sakyamuni Buddha, and convey my words thus: 『Ratnagarbha Tathagata sends immeasurable greetings: Are you free from illness and affliction? Is your daily life light and easy? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I specially send this lotus flower as an offering to the World Honored One, as a Buddhist act.』 When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and all the assembly, and do not harbor arrogance and bring harm upon yourself. Why is that? The Bodhisattvas there have immeasurable power and virtue, their hearts are filled with compassionate vows, and they are born in that land due to great causes.』 At that time, Gatijnana Bodhisattva received the flower and the Buddha』s instructions, and together with countless hundreds of thousands of kotis of nayutas of monastic and lay Bodhisattva Mahasattvas, and countless hundreds of thousands of young boys and girls, they bowed at the Buddha』s feet, circumambulated him three times to the right, and took their leave. Each of them carried countless kinds of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through countless Buddha-worlds, as many as the sands of the Ganges River, in the west, and at each Buddha』s place, they made offerings, showed respect, reverence, and praise, without missing a single one. They arrived at Sakyamuni Buddha』s place, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Gatijnana Bodhisattva stepped forward and said to the Buddha: 『World Honored One! From here to the west, passing through worlds as numerous as the sands of the Ganges River, the last world is named Upasantika (Near Tranquility), and the Buddha there is named Ratnagarbha Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, who sends immeasurable greetings to the World Honored One: Are you free from illness and affliction? Is your daily life light and easy? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I specially send this thousand-stemmed golden lotus flower as an offering to the World Honored One, as a Buddhist act.』 At that time, Sakyamuni Buddha
尼佛受此蓮花，還散西方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。是時，行慧及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有西方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此東方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂
【現代漢語翻譯】 現代漢語譯本：尼佛接受了這朵蓮花，然後將其散佈到西方恒河沙數般的諸佛世界。憑藉佛的神力，這朵蓮花遍佈所有佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽聞后必定能獲得無上正等菩提。當時，行慧及其眷屬見到此事後，歡喜踴躍，讚歎從未有過，各自根據善根和供具的多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐一旁。 像這樣，在最後的世界之前，所有西方的每一個佛土，都有如來顯現為大眾宣說妙法。這些佛所在之處也各有一位上首菩薩，見到這大光明、大地變動以及佛的身相，便來到佛前稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 當時，那些佛各自回答說：『在東方有一個堪忍世界，佛號釋迦牟尼，將要為菩薩宣說大般若波羅蜜多，因為那位佛的神力才顯現出這樣的祥瑞。』 上首菩薩聽聞后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自用金色的千寶蓮花告訴他們說：『你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的話：『致問無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這些蓮花送給世尊，作為佛事。』你們到達那個世界后，應當保持正知，觀察那個佛土和諸菩薩，不要懷有輕慢之心而自毀傷。這是為什麼呢？因為那些菩薩的威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。』 每一位上首菩薩接受蓮花和佛的敕令，各自帶領無量無數的菩薩、童男童女，辭別佛，帶著供品出發前來，所經過的每一個佛土都供養佛和菩薩，沒有空過的。到達這佛所在之處，頂禮佛足。
【English Translation】 English version: The Buddha Nī accepted this lotus flower and then scattered it to all the Buddha worlds in the western direction, as numerous as the sands of the Ganges. By the Buddha's divine power, this lotus flower pervaded all Buddha lands, and in each lotus flower's center, there was a manifested Buddha sitting in the lotus position, expounding the Dharma corresponding to the Great Prajñāpāramitā for all Bodhisattvas. Sentient beings who heard it would surely attain unsurpassed, complete, and perfect enlightenment. At that time, Xinghui and his retinue, having witnessed this event, were overjoyed and praised it as unprecedented. Each, according to their good roots and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then retreated to sit on one side. In this way, before the last world, in each and every Buddha land in the west, there was a Tathagata appearing to expound the wonderful Dharma to the masses. In each of these Buddha's places, there was also a leading Bodhisattva who, upon seeing this great light, the earth's movement, and the Buddha's form, went before the Buddha and reported, 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, those Buddhas each replied, 'In the east, there is a Sahā world, where the Buddha is named Śākyamuni. He is about to expound the Great Prajñāpāramitā for the Bodhisattvas. It is because of that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the leading Bodhisattvas were delighted and each requested to go to the Sahā world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them, using golden thousand-treasure lotus flowers, 'You may take these to that Buddha's place and convey my words in detail: 'I send my immeasurable greetings: Are you free from illness and affliction, is your daily life light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to liberate? Take these lotus flowers to offer to the World Honored One as a Buddha activity.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas, and do not harbor any arrogance or self-destruction. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassionate vows, and they were born in that land due to great causes.' Each leading Bodhisattva received the flowers and the Buddha's command, and each led countless Bodhisattvas, boys, and girls, bidding farewell to the Buddha, and set out with offerings. In each Buddha land they passed through, they made offerings to the Buddhas and Bodhisattvas without missing any. Upon arriving at this Buddha's place, they prostrated at the Buddha's feet.
禮雙足，繞百千匝奉花陳事。佛受花已還散西方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
大般若波羅蜜多經卷第一 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二
三藏法師玄奘奉 詔譯初分緣起品第一之二
爾時，北方盡殑伽沙等世界，最後世界名曰最勝，佛號勝帝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰勝授，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，勝帝佛告勝授菩薩摩訶薩言：「善男子！從此南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
勝授聞已，歡喜踴躍重
【現代漢語翻譯】 現代漢語譯本：他們禮拜佛的雙足，繞佛百千圈，獻上鮮花陳述供養之事。佛接受鮮花后，將其散向西方。由於佛的神力，鮮花遍佈各個佛土，每個花臺中都有一尊化身佛，為諸位菩薩宣說《大般若波羅蜜多》，使聽聞者必定獲得無上正等菩提（無上正等覺悟）。上首菩薩和他們的眷屬們，見到此景，歡喜讚歎前所未有，各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛和菩薩后，退坐在一旁。 《大般若波羅蜜多經》卷第一 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷） 《大般若波羅蜜多經》卷第二 三藏法師玄奘奉詔翻譯 初分緣起品第一之二 當時，北方盡如恒河沙數般多的世界，最後一個世界名為最勝，佛號勝帝如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得受人供養）、正等覺（正等覺悟，佛的智慧）、明行圓滿（智慧和德行都圓滿）、善逝（善於逝世，到達涅槃）、世間解（瞭解世間一切事理）、無上丈夫（無與倫比的偉大人物）、調御士（善於調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊，受人尊敬的人），那時，他安穩地住在那裡，為諸位菩薩摩訶薩（大菩薩）宣說《大般若波羅蜜多》。 那裡有一位菩薩名叫勝授，見到這巨大的光明、大地的變動以及佛的身相，心中疑惑，於是前往佛所，頂禮佛的雙足，說道：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 當時，勝帝佛告訴勝授菩薩摩訶薩說：『善男子！從這裡向南方，盡如恒河沙數般多的世界，最後一個世界名為堪忍（娑婆世界，意為能忍受苦難的世界），佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在他安穩地住在那裡，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，因為那位佛的神力，所以顯現這樣的祥瑞。』 勝授聽聞后，歡喜踴躍，再次
【English Translation】 English version: They bowed at the Buddha's feet, circumambulated him hundreds and thousands of times, and presented flowers, stating their offerings. The Buddha, having received the flowers, scattered them towards the west. Through the Buddha's divine power, the flowers spread throughout all Buddha lands, and in each flower platform, there was a manifested Buddha, expounding the 'Great Perfection of Wisdom' (Mahaprajnaparamita) to the Bodhisattvas, ensuring that those who heard it would attain unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). The leading Bodhisattvas and their retinues, upon seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the amount of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew and sat to one side. The Great Perfection of Wisdom Sutra, Volume 1 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200) The Great Perfection of Wisdom Sutra, Volume 2 Translated by the Tripitaka Master Xuanzang under Imperial Decree, First Section, Chapter One, Part Two on the Origins At that time, in the northern direction, beyond worlds as numerous as the sands of the Ganges River, the last world was named Most Excellent. The Buddha there was named Victorious Emperor Tathagata (Tathagata, one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone, having reached Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). At that time, he was dwelling there peacefully, expounding the 'Great Perfection of Wisdom' to the Bodhisattva Mahasattvas (great Bodhisattvas). There was a Bodhisattva named Victorious Giver, who, upon seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He then went to the Buddha, bowed at his feet, and said, 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, the Victorious Emperor Buddha said to the Bodhisattva Mahasattva Victorious Giver, 'Good man! From here to the south, beyond worlds as numerous as the sands of the Ganges River, the last world is named Endurance (the Saha world, meaning the world that can endure suffering). The Buddha there is named Shakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, and Bhagavan. He is now dwelling there peacefully, and will expound the 'Great Perfection of Wisdom' to the Bodhisattva Mahasattvas. It is because of that Buddha's divine power that this auspicious sign has appeared.' Victorious Giver, upon hearing this, rejoiced and was elated, and again
白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，勝帝佛告勝授菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授勝授菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我詞曰：『勝帝如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，勝授菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經北方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
勝授菩薩前白佛言：「世尊！從此北方盡殑伽沙等世界，最後世界名曰最勝，佛號勝帝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、
【現代漢語翻譯】 現代漢語譯本：勝授菩薩對佛說：『世尊！我現在請求前往堪忍世界，去瞻仰禮拜、供養釋迦牟尼如來以及諸位菩薩摩訶薩，他們已獲得無礙解脫的陀羅尼法門、三摩地法門，神通自在，安住于最後之身，繼承尊貴的佛位。唯愿您慈悲憐憫，允許我的請求！』 這時，勝帝佛告訴勝授菩薩說：『好啊！好啊！現在正是時候，隨你的意願前往吧。』 隨即，勝帝佛拿出千莖金色的蓮花，每朵花有千片花瓣，並以各種珍寶裝飾，交給勝授菩薩並教誨他說：『你拿著這蓮花去釋迦牟尼佛那裡，按照我的話轉達：勝帝如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這蓮花獻給世尊，作為佛事供養。』你到達那個世界后，應當保持正念，觀察那裡的佛土和諸位大眾，不要心懷輕慢而自取其辱。這是為什麼呢？因為那裡的菩薩們威德難以企及，悲願深重，以大因緣而生於那個佛土。』 這時，勝授菩薩接受蓮花和佛的教誨，與無量百千俱胝那庾多（俱胝：千萬；那庾多：億）出家、在家的菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭離去。他們各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供養器具出發，經過北方恒河沙數般的諸佛世界，在每一位佛的處所都進行供養、恭敬、尊重和讚歎，沒有空過的。他們來到釋迦牟尼佛的處所，頂禮佛的雙足，繞佛百千圈，然後退到一旁。 勝授菩薩上前對佛說：『世尊！從這裡向北方，經過恒河沙數般的世界，最後的世界名為最勝，那裡的佛號為勝帝如來（如來：佛的十號之一，意為「如實而來」；應：應供，佛的十號之一，意為「應受人天供養」；正等覺：佛的十號之一，意為「真正平等覺悟」；明行圓滿：佛的十號之一，意為「智慧和德行都圓滿」；善逝：佛的十號之一，意為「善於逝往涅槃」；世間解：佛的十號之一，意為「瞭解世間一切事理」；無上丈夫：佛的十號之一，意為「無與倫比的偉大人物」；調御士：佛的十號之一，意為「善於調伏眾生」；天人師：佛的十號之一，意為「天人和人類的導師」；佛：佛陀的簡稱，意為「覺悟者」；薄伽梵：佛的尊號，意為「世尊」），向世尊致以無量的問候：少病少惱嗎？起居輕便順利嗎？』
【English Translation】 English version: The Bodhisattva Superior Giver said to the Buddha, 'World Honored One! I now request to go to the Sahā world, to pay homage and make offerings to Śākyamuni Tathāgata and all the Bodhisattva Mahāsattvas, who have attained the unobstructed liberation of the Dhāraṇī gate, the Samādhi gate, and supernatural powers, who dwell in their last body and inherit the honored position. I beseech your compassion and mercy to grant my request!' At that time, the Buddha Superior Emperor said to the Bodhisattva Superior Giver, 'Excellent! Excellent! Now is the right time, go as you wish.' Immediately, the Buddha Superior Emperor produced a thousand golden lotus flowers, each with a thousand petals, adorned with various jewels, and gave them to the Bodhisattva Superior Giver, instructing him, 'Take these flowers to Śākyamuni Buddha, and convey my words: The Tathāgata Superior Emperor sends immeasurable greetings: Are you free from illness and affliction? Are your movements light and easy? Is your energy harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to liberate? Take these lotus flowers to offer to the World Honored One as a Buddhist act.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and all the assembly, and do not harbor arrogance and bring harm upon yourself. Why is this? Because the Bodhisattvas there have immeasurable power and virtue, their hearts are filled with great vows, and they are born in that land due to great causes and conditions.' At that time, the Bodhisattva Superior Giver received the flowers and the Buddha's instructions, and together with immeasurable hundreds of thousands of koṭis (koṭi: ten million) of nayutas (nayuta: hundred million) of monastic and lay Bodhisattva Mahāsattvas, and countless hundreds of thousands of boys and girls, bowed at the Buddha's feet, circumambulated him to the right, and took their leave. Each of them carried immeasurable varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through Buddha worlds as numerous as the sands of the Ganges River in the north, and at each Buddha's place, they made offerings, showed respect, reverence, and praise, without missing any. They arrived at the place of this Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. The Bodhisattva Superior Giver stepped forward and said to the Buddha, 'World Honored One! From here to the north, passing through worlds as numerous as the sands of the Ganges River, the last world is named Most Superior, and the Buddha there is named the Tathāgata Superior Emperor (Tathāgata: one of the ten titles of a Buddha, meaning 'one who has thus come'; Arhat: one of the ten titles of a Buddha, meaning 'worthy of offerings'; Samyaksaṃbuddha: one of the ten titles of a Buddha, meaning 'perfectly and completely enlightened'; Vidyācaraṇasaṃpanna: one of the ten titles of a Buddha, meaning 'perfect in knowledge and conduct'; Sugata: one of the ten titles of a Buddha, meaning 'well-gone'; Lokavid: one of the ten titles of a Buddha, meaning 'knower of the world'; Anuttara: one of the ten titles of a Buddha, meaning 'unsurpassed'; Puruṣadamyasārathi: one of the ten titles of a Buddha, meaning 'tamer of men'; Śāstādevamanuṣyāṇām: one of the ten titles of a Buddha, meaning 'teacher of gods and men'; Buddha: the short form of Buddha, meaning 'the awakened one'; Bhagavat: an honorific title of a Buddha, meaning 'World Honored One'), sends immeasurable greetings to the World Honored One: Are you free from illness and affliction? Are your movements light and easy?'
氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散北方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。是時，勝授及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有北方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此南方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受
【現代漢語翻譯】 現代漢語譯本：'您的氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我持此千莖金色蓮花，獻給世尊作為佛事。' 當時，釋迦牟尼佛接受了這蓮花，然後將其散佈到北方恒河沙數般的諸佛世界。由於佛的神力，這蓮花遍佈所有佛土，每個花臺中都有化身佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽到這些法必定能獲得無上正等菩提。那時，勝授及其眷屬看到此事後，歡喜踴躍，讚歎從未有過，各自根據自己的善根和供具多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐到一旁。 像這樣，在最後的世界之前，所有北方的每一個佛土，都有如來為大眾宣說妙法。這些佛土中也各有一位上首菩薩，看到這大光明、大地變動以及佛的身相，便來到佛前稟告說：'世尊！是什麼原因、什麼緣故而有這樣的祥瑞？' 當時，那些佛各自回答說：'在南方有一個堪忍世界，佛號釋迦牟尼，將為菩薩宣說大般若波羅蜜多，由於那位佛的神力，才顯現出這樣的祥瑞。' 上首菩薩聽后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自以金色千寶蓮花告訴他們說：'你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的問候：'問候無量：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我持此蓮花獻給世尊作為佛事。'你們到達那個世界后，應當保持正知，觀察那個佛土和諸菩薩，不要心懷輕慢而自取其辱。這是為什麼呢？因為那些菩薩的威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。' 每一位上首菩薩都接受了
【English Translation】 English version: 'Are your energies harmonious, do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? I offer this thousand-stemmed golden lotus to the World Honored One as a Buddhist act.' At that time, Shakyamuni Buddha received this lotus and then scattered it to all the Buddha worlds in the northern direction, as numerous as the sands of the Ganges River. Due to the Buddha's divine power, this lotus spread throughout all the Buddha lands, and in each lotus platform, there was a manifested Buddha sitting in the lotus posture, expounding the Dharma corresponding to the Great Prajna Paramita for all the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, perfect enlightenment. At that time, Shengshou and his retinue, having witnessed this event, rejoiced and exclaimed that they had never seen anything like it. Each, according to their own roots of goodness and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then retreated to sit on one side. In this way, before the last world, in each of the Buddha lands in the north, there was a Tathagata expounding the wonderful Dharma for the assembly. In each of these Buddha lands, there was also a leading Bodhisattva who, upon seeing this great light, the earth's movement, and the Buddha's form, went before the Buddha and reported, 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, those Buddhas each replied, 'In the south, there is a world called Saha, where the Buddha is named Shakyamuni. He is about to expound the Great Prajna Paramita for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the leading Bodhisattvas rejoiced and each requested to go to the Saha world to observe, pay respects, and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them, with a thousand-jeweled golden lotus, 'You may take these lotuses to that Buddha and convey my greetings in detail: 'I send immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, are your energies harmonious, do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? I offer this lotus to the World Honored One as a Buddhist act.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassion and vows, and they are born in that land due to great causes and conditions.' Each of the leading Bodhisattvas received
花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散北方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，東北方盡殑伽沙等世界，最後世界名定莊嚴，佛號定象勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名離塵勇猛，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，定象勝德佛告離塵勇猛菩薩摩訶薩言：「善男子！從此西南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
時，離塵勇猛聞佛所說，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸
【現代漢語翻譯】 現代漢語譯本 他們奉佛的敕令，各自帶領著無量無數的菩薩、童男童女，辭別佛陀，帶著供品出發。他們所經過的每一個佛土，都一一供養佛陀和菩薩，沒有錯過任何一個地方。他們來到此佛所在之處，頂禮佛的雙足，繞行百千圈，獻上鮮花並陳述來意。佛陀接受鮮花后，將花散向北方。由於佛的神力，鮮花遍佈各個佛土，每個花臺中都化現出佛陀，為諸菩薩宣說《大般若波羅蜜多》，使所有聽聞者必定獲得無上正等菩提。上首菩薩和他們的眷屬，見到此景，歡喜讚歎前所未有，各自根據自己的善根和供具多少，供養、恭敬、尊重、讚歎佛陀和菩薩后，退坐在一旁。 當時，從東北方盡恒河沙數的世界之外，最後一個世界名為定莊嚴，那裡的佛號為定象勝德如來（Tathagata，如來）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺）、明行圓滿（Vidyacarana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-purusa-damya-sarathi，無上士）、調御士（Purusadamyasarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavat，世尊）。他當時在那裡安穩住持，為諸菩薩摩訶薩眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名為離塵勇猛，他見到此大光明、大地變動以及佛陀的莊嚴相，心中疑惑，便來到佛陀面前，頂禮佛的雙足，說道：『世尊！是什麼原因、什麼緣故而出現這樣的祥瑞？』 當時，定象勝德佛告訴離塵勇猛菩薩摩訶薩說：『善男子！從這裡向西南方盡恒河沙數的世界之外，最後一個世界名為堪忍（Saha，娑婆），那裡的佛號為釋迦牟尼如來（Sakyamuni Tathagata，釋迦牟尼如來）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺）、明行圓滿（Vidyacarana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-purusa-damya-sarathi，無上士）、調御士（Purusadamyasarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavat，世尊）。他現在在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，因為那位佛的神力才顯現出這樣的祥瑞。』 當時，離塵勇猛聽到佛陀所說，歡喜踴躍，再次對佛陀說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸位菩薩。』
【English Translation】 English version They, having received the Buddha's command, each led countless Bodhisattvas, boys, and girls, took leave of the Buddha, and set out with offerings. In each Buddha-land they passed through, they made offerings to the Buddhas and Bodhisattvas without missing a single place. Arriving at this Buddha's location, they bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, presented flowers, and stated their purpose. The Buddha, having received the flowers, scattered them towards the north. Through the Buddha's divine power, the flowers spread throughout all Buddha-lands, and in each flower-dais, a manifested Buddha appeared, expounding the Great Prajnaparamita for all Bodhisattvas, ensuring that all who heard it would attain Anuttara-samyak-sambodhi. The leading Bodhisattvas and their retinues, upon seeing this, rejoiced and marveled at the unprecedented event. Each, according to their good roots and the amount of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew and sat to one side. At that time, beyond worlds as numerous as the sands of the Ganges River to the northeast, the last world was named 'Established Adornment.' The Buddha there was named 'Established Form Supreme Virtue Tathagata' (Tathagata, Thus Gone One), 'Arhat' (Arhat, Worthy One), 'Samyaksambuddha' (Samyaksambuddha, Perfectly Enlightened One), 'Vidyacarana-sampanna' (Vidyacarana-sampanna, Perfect in Knowledge and Conduct), 'Sugata' (Sugata, Well Gone One), 'Lokavid' (Lokavid, Knower of the World), 'Anuttara-purusa-damya-sarathi' (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), 'Purusadamyasarathi' (Purusadamyasarathi, Trainer of Men), 'Sasta deva-manusyanam' (Sasta deva-manusyanam, Teacher of Gods and Men), 'Buddha' (Buddha, Awakened One), 'Bhagavat' (Bhagavat, Blessed One). He was then dwelling there in peace, expounding the Great Prajnaparamita for the assembly of Bodhisattva-Mahasattvas. There was a Bodhisattva named 'Courageous Beyond Dust,' who, upon seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He approached the Buddha, bowed at his feet, and said, 'World Honored One, what is the cause, what is the reason for this auspicious sign?' At that time, the Buddha 'Established Form Supreme Virtue' said to the Bodhisattva-Mahasattva 'Courageous Beyond Dust,' 'Good man, from here to the southwest, beyond worlds as numerous as the sands of the Ganges River, the last world is named 'Saha' (Saha, Endurance), and the Buddha there is named 'Sakyamuni Tathagata' (Sakyamuni Tathagata, Sage of the Sakyas), 'Arhat' (Arhat, Worthy One), 'Samyaksambuddha' (Samyaksambuddha, Perfectly Enlightened One), 'Vidyacarana-sampanna' (Vidyacarana-sampanna, Perfect in Knowledge and Conduct), 'Sugata' (Sugata, Well Gone One), 'Lokavid' (Lokavid, Knower of the World), 'Anuttara-purusa-damya-sarathi' (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), 'Purusadamyasarathi' (Purusadamyasarathi, Trainer of Men), 'Sasta deva-manusyanam' (Sasta deva-manusyanam, Teacher of Gods and Men), 'Buddha' (Buddha, Awakened One), 'Bhagavat' (Bhagavat, Blessed One). He is now dwelling there in peace, and will expound the Great Prajnaparamita for the assembly of Bodhisattva-Mahasattvas. It is through that Buddha's divine power that this auspicious sign has appeared.' At that time, 'Courageous Beyond Dust,' upon hearing what the Buddha had said, rejoiced and was elated. He again said to the Buddha, 'World Honored One, I now request to go to the Saha world to pay homage and make offerings to Sakyamuni Tathagata and all the Bodhisattvas.'
菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，定象勝德佛告離塵勇猛菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授離塵勇猛菩薩而誨之言：「汝持此華至釋迦牟尼佛所，如我詞曰：『定象勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，離塵勇猛菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經東北方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
離塵勇猛菩薩前白佛言：「世尊！從此東北方盡殑伽沙等世界，最後世界名定莊嚴，佛號定象勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可
【現代漢語翻譯】 菩薩摩訶薩（偉大的菩薩）們，他們獲得了無礙解陀羅尼門（無礙的理解和記憶的法門）、三摩地門（禪定之門）和神通自在，並且是住在最後身（最後一次輪迴）即將繼承佛位的菩薩。我懇請您慈悲憐憫，允許我的請求！' 這時，定象勝德佛（佛名）告訴離塵勇猛菩薩（菩薩名）說：'好啊！好啊！現在正是時候，隨你的意願去吧。' 隨即，定象勝德佛用一千莖金色的蓮花，每朵花有一千片花瓣，並用各種珍寶裝飾，授予離塵勇猛菩薩，並教誨他說：'你拿著這蓮花去釋迦牟尼佛（佛名）那裡，按照我的話轉告：『定象勝德如來（佛名）向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，作為佛事。你到達那個世界后，應當保持正知，觀察那個佛土和所有大眾，不要心懷輕慢而自取其辱。這是為什麼呢？因為那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。' 這時，離塵勇猛菩薩接受蓮花和佛的敕令，與無量百千俱胝那庾多（數量單位）出家和在家的菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛三圈后告辭，各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供品出發，經過東北方恒河沙數（數量單位）的諸佛世界，在每一位佛那裡都供養、恭敬、尊重和讚歎，沒有錯過任何一位。到達這裡后，他們頂禮佛的雙足，繞佛百千圈後退到一旁。 離塵勇猛菩薩上前對佛說：'世尊！從這裡向東北方，經過恒河沙數的世界，最後一個世界名為定莊嚴，那裡的佛號為定象勝德如來（佛名），應、正等覺（佛的稱號）、明行圓滿（佛的稱號）、善逝（佛的稱號）、世間解（佛的稱號）、無上丈夫（佛的稱號）、調御士（佛的稱號）、天人師（佛的稱號）、佛、薄伽梵（佛的稱號），向世尊致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？'
【English Translation】 The Bodhisattva Mahasattvas (great Bodhisattvas), who have attained the Dharani gate of unobstructed understanding (the gate of unobstructed understanding and memory), the Samadhi gate (the gate of meditation), and supernatural powers, and who dwell in their last body (the last cycle of reincarnation) about to inherit the position of Buddha. I beseech your compassion and mercy, please grant my request!' At that time, the Buddha 'Fixed Form Excellent Virtue' (Buddha's name) said to the Bodhisattva 'Free from Dust Courage' (Bodhisattva's name): 'Excellent! Excellent! Now is the right time, go as you wish.' Immediately, the Buddha 'Fixed Form Excellent Virtue' presented a thousand golden lotus flowers, each with a thousand petals and adorned with various treasures, to the Bodhisattva 'Free from Dust Courage', and instructed him, saying: 'Take these lotus flowers to Shakyamuni Buddha (Buddha's name), and convey my words: 『The Tathagata 'Fixed Form Excellent Virtue' (Buddha's name) sends immeasurable greetings: Are you free from illness and affliction? Are your movements light and smooth? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?』 Present these lotus flowers to the World Honored One as a Buddhist offering. When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and all the assembly, and do not harbor arrogance and bring harm upon yourself. Why is this so? Because the Bodhisattvas there have immeasurable power and virtue, their hearts are filled with great vows, and they are born in that land due to great causes.' At that time, the Bodhisattva 'Free from Dust Courage' received the lotus flowers and the Buddha's command, and together with immeasurable hundreds of thousands of kotis nayutas (units of quantity) of monastic and lay Bodhisattva Mahasattvas, as well as countless hundreds of thousands of boys and girls, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and took their leave. Each of them carried immeasurable varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through the Buddha-worlds to the northeast, as numerous as the sands of the Ganges River (unit of quantity), and at each Buddha's place, they made offerings, showed respect, honored, and praised, without missing a single one. Upon arriving here, they bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then stood to one side. The Bodhisattva 'Free from Dust Courage' stepped forward and said to the Buddha: 'World Honored One! From here to the northeast, through worlds as numerous as the sands of the Ganges River, the last world is named 'Fixed Adornment', and the Buddha there is named 'Fixed Form Excellent Virtue' Tathagata (Buddha's name), Arhat, Samyaksambuddha (Buddha's title), Vidyacharana Sampanna (Buddha's title), Sugata (Buddha's title), Lokavid (Buddha's title), Anuttara Purushadamyasarathi (Buddha's title), Shastha Devamanushyanam (Buddha's title), Buddha, Bhagavan (Buddha's title), sends immeasurable greetings to the World Honored One: Are you free from illness and affliction? Are your movements light and smooth? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?'
忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散東北方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。時，離塵勇猛及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，諸東北方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此西南方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我詞：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數
【現代漢語翻譯】 現代漢語譯本：'可以忍受嗎？眾生容易度化嗎？' 他拿著這千莖金色的蓮花，獻給世尊作為佛事。 當時，釋迦牟尼佛接受了這蓮花，然後將其散佈到東北方恒河沙數般的諸佛世界。由於佛的神力，這蓮花遍佈所有佛土，每個蓮花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法。有情眾生聽到這些法，必定能獲得無上正等菩提。當時，離塵勇猛菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未有過。他們各自根據自己的善根和供養能力，供養、恭敬、尊重和讚歎佛菩薩，然後退坐到一邊。 像這樣，在最後的世界之前，東北方的每一個佛土，都有如來為大眾宣說妙法。這些佛土中也各有一位上首菩薩，看到這大光明、大地變動以及佛的身相，便來到佛前稟告說：'世尊！是什麼原因和緣由導致出現這樣的祥瑞？' 當時，那些佛各自回答說：'在西南方有一個堪忍世界，佛號釋迦牟尼，他將為菩薩宣說大般若波羅蜜多。由於那位佛的神力，才顯現出這樣的祥瑞。' 上首菩薩聽后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，並各自拿出千寶金蓮花，告訴他們說：'你們可以拿著這些蓮花到那位佛那裡，轉達我的問候：'請問無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這蓮花獻給世尊作為佛事。'你們到達那個世界后，應當保持正念，觀察那個佛土和諸菩薩，不要心懷輕慢而自取其辱。這是因為，那些菩薩的威德難以企及，他們悲願深重，因大因緣而生於那個佛土。' 每一位上首菩薩都接受了蓮花和佛的敕令，各自與無量無數的眷屬一起出發。
【English Translation】 English version: 'Can they endure? Are sentient beings easy to liberate?' He held these thousand-stemmed golden lotuses to offer to the World Honored One as a Buddha-offering. At that time, Shakyamuni Buddha received these lotuses and then scattered them to the northeast, to Buddha-worlds as numerous as the sands of the Ganges. Due to the Buddha's divine power, these lotuses spread throughout all the Buddha-lands. In each lotus platform, there was a manifested Buddha sitting in the lotus posture, expounding the Dharma corresponding to the Great Prajna Paramita for the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, complete, and perfect enlightenment. At that time, the Bodhisattva Lichendongmeng and his retinue, upon seeing this, rejoiced and exclaimed that they had never seen such a thing before. Each of them, according to their own roots of goodness and capacity for offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then retreated to sit on one side. In this way, before the last world, in each Buddha-land in the northeast, there was a Tathagata expounding the wonderful Dharma to the assembly. In each of these Buddha-lands, there was also a chief Bodhisattva who, upon seeing this great light, the earth shaking, and the Buddha's form, went before the Buddha and reported, 'World Honored One! What is the cause and reason for such an auspicious sign?' At that time, those Buddhas each replied, 'In the southwest, there is a Sahā world, where the Buddha is named Shakyamuni. He is about to expound the Great Prajna Paramita for the Bodhisattvas. It is due to that Buddha's divine power that such an auspicious sign has appeared.' Upon hearing this, the chief Bodhisattvas rejoiced and each requested to go to the Sahā world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each took out a thousand-jeweled golden lotus, telling them, 'You may take these lotuses to that Buddha and convey my greetings: 'I inquire about your immeasurable well-being: are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Can the affairs of the world be endured? Are sentient beings easy to liberate? Take these lotuses to offer to the World Honored One as a Buddha-offering.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and the Bodhisattvas, and do not harbor arrogance or self-deprecation. This is because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are imbued with great compassion and vows, and they were born in that land due to great causes and conditions.' Each of the chief Bodhisattvas received the lotuses and the Buddha's command, and each set off with immeasurable and countless retinues.
菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩，無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散東北方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，東南方盡殑伽沙等世界，最後世界名妙覺莊嚴甚可愛樂，佛號蓮花勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名蓮花手，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，蓮花勝德佛告蓮花手菩薩摩訶薩言：「善男子！從此西北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
時，蓮花手聞佛所說，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾
【現代漢語翻譯】 現代漢語譯本：菩薩和童男童女們，辭別佛陀，帶著供品出發，一路前往，所經過的每個佛土都供養佛陀和菩薩，沒有一個地方被忽略。他們到達此佛所在之處，頂禮佛的雙足，繞佛百千圈，獻上鮮花並陳述來意。佛陀接受鮮花后，將其散向東北方。由於佛陀的神力，鮮花遍佈各個佛土，每個花臺中都顯現出化身佛，為諸位菩薩宣說《大般若波羅蜜多》，使聽聞者必定獲得無上正等菩提（無上正等覺悟）。上首菩薩和他的眷屬們，見到此景，歡喜讚歎前所未有，各自根據自己的善根和供品多少，供養、恭敬、尊重、讚歎佛陀和菩薩后，退坐一旁。 這時，從東南方盡殑伽沙（恒河沙）數的世界之外，最後一個世界名為妙覺莊嚴，非常可愛和令人喜悅。那裡的佛陀名為蓮花勝德如來（如來是佛的稱號之一）、應（應供，值得受人供養）、正等覺（完全覺悟）、明行圓滿（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切）、無上丈夫（無與倫比的偉丈夫）、調御士（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊），此時正在那裡安穩住持，為諸位菩薩摩訶薩（大菩薩）宣說《大般若波羅蜜多》。 那裡有一位菩薩名為蓮花手，看到這巨大的光明、大地的震動以及佛陀的莊嚴相，心中疑惑，於是來到佛陀面前，頂禮佛的雙足，說道：『世尊！是什麼原因和緣故導致出現這樣的瑞相？』 這時，蓮花勝德佛告訴蓮花手菩薩摩訶薩說：『善男子！從這裡向西北方盡殑伽沙數的世界之外，最後一個世界名為堪忍（娑婆世界），那裡的佛陀名為釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在正在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，因為那位佛陀的神力才顯現出這樣的瑞相。』 這時，蓮花手聽到佛陀所說，歡喜踴躍，再次對佛陀說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來和諸位菩薩摩訶薩。』
【English Translation】 English version: Bodhisattvas, along with young boys and girls, took leave of the Buddha, carrying offerings, and set forth. In each Buddha-land they passed, they made offerings to the Buddhas and Bodhisattvas, leaving no place unvisited. Upon reaching this Buddha's location, they prostrated at his feet, circumambulated him hundreds of thousands of times, presented flowers, and stated their purpose. The Buddha, having received the flowers, scattered them towards the northeast. Through the Buddha's divine power, the flowers spread throughout all Buddha-lands, and in each flower-platform, a manifested Buddha appeared, expounding the Great Prajnaparamita (Perfection of Wisdom) for the Bodhisattvas, ensuring that all who heard would attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). The leading Bodhisattvas and their retinues, upon witnessing this, rejoiced and marveled at the unprecedented event. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew to sit on one side. At that time, beyond the number of worlds equal to the sands of the Ganges River in the southeast, the last world was named Wondrous Adornment, exceedingly lovely and delightful. The Buddha there was named Lotus Supreme Virtue Tathagata (Thus Come One, an epithet of a Buddha), Arhat (Worthy One, deserving of offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone, having reached Nirvana), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). He was currently dwelling there in peace, expounding the Great Prajnaparamita for the Bodhisattva Mahasattvas (Great Bodhisattvas). There was a Bodhisattva named Lotus Hand, who, upon seeing this great light, the earth's movement, and the Buddha's majestic form, felt doubt in his heart. He approached the Buddha, prostrated at his feet, and said, 'World Honored One! What is the cause and reason for this auspicious sign?' Then, the Buddha Lotus Supreme Virtue said to the Bodhisattva Mahasattva Lotus Hand, 'Good man! Beyond the number of worlds equal to the sands of the Ganges River to the northwest of here, the last world is named Endurance (Saha World), and the Buddha there is named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. He is currently dwelling there in peace, and will expound the Great Prajnaparamita for the Bodhisattva Mahasattvas. It is through that Buddha's divine power that this auspicious sign has appeared.' Then, Lotus Hand, upon hearing what the Buddha had said, rejoiced and was elated. He again said to the Buddha, 'World Honored One! I now request to go to the Endurance World to pay homage and make offerings to Shakyamuni Tathagata and the Bodhisattva Mahasattvas.'
，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，蓮花勝德佛告蓮花手菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授蓮花手菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我詞曰：『蓮花勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，蓮花手菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經東南方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
蓮花手菩薩前白佛言：「世尊！從此東南方盡殑伽沙等世界，最後世界名妙覺莊嚴甚可愛樂，佛號蓮花勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生
【現代漢語翻譯】 現代漢語譯本：獲得無礙解陀羅尼門（無礙的理解和記憶能力）三摩地門（禪定之門）神通自在，安住于最後之身，繼承尊貴地位的人。唯愿您慈悲憐憫，允許我的請求！' 這時，蓮花勝德佛（佛名）告訴蓮花手菩薩（菩薩名）說：'好啊！好啊！現在正是時候，隨你的意願前往吧。' 隨即以千莖金色蓮花，其花千葉，用眾寶莊嚴，授予蓮花手菩薩，並教誨他說：'你拿著這花到釋迦牟尼佛（佛名）那裡，按照我的話這樣說：『蓮花勝德如來向您致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我持此蓮花寄給世尊，作為佛事。』你到那個世界應當安住于正知，觀察那個佛土和所有大眾，不要懷有輕慢之心而自我毀傷。這是為什麼呢？因為那裡的菩薩威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。' 這時，蓮花手菩薩接受蓮花，奉行佛的教令，與無量百千俱胝那庾多（數量單位）出家、在家的菩薩摩訶薩（大菩薩），以及無數百千童男童女，頂禮佛足，右繞佛三匝，告辭而去，各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供具出發而來，所經過的東南方恒河沙數等諸佛世界，在每一位佛那裡都供養恭敬、尊重讚歎，沒有空過的。到達這個佛所，頂禮佛的雙足，繞佛百千匝，然後退到一邊站立。 蓮花手菩薩向前對佛說：'世尊！從這裡東南方盡恒河沙數等世界，最後一個世界名為妙覺莊嚴，非常可愛，佛號蓮花勝德如來、應、正等覺（佛的十號之一）、明行圓滿（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上丈夫（佛的十號之一）、調御士（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、薄伽梵（佛的十號之一），向世尊致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生
【English Translation】 English version: 'Who has attained the unobstructed liberation Dharani gate (unobstructed understanding and memory), the Samadhi gate (gate of meditation), and supernatural powers, dwells in the final body, and inherits the honored position. May your compassion and mercy allow my request!' At that time, Buddha Lotus Virtue (Buddha's name) said to Bodhisattva Lotus Hand (Bodhisattva's name): 'Excellent! Excellent! Now is the right time, go as you wish.' Then, he gave Bodhisattva Lotus Hand a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures, and instructed him, saying: 'Take this flower to Shakyamuni Buddha (Buddha's name), and say according to my words: 『Tathagata Lotus Virtue sends you immeasurable greetings: Are you free from illness and affliction, do you move about easily, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to liberate? I send this lotus flower to the World Honored One as a Buddhist offering.』 When you arrive in that world, you should abide in right knowledge, observe that Buddha land and all the assembly, and do not harbor arrogance and self-destruction. Why is this? Because the Bodhisattvas there have immeasurable power and virtue, their hearts are filled with compassion and vows, and they are born in that land due to great causes.' At that time, Bodhisattva Lotus Hand received the flower and obeyed the Buddha's command. Together with immeasurable hundreds of thousands of kotis of nayutas (units of quantity) of ordained and lay Bodhisattva Mahasattvas (great Bodhisattvas), and countless hundreds of thousands of boys and girls, he bowed at the Buddha's feet, circumambulated the Buddha three times, and took his leave. Each of them carried immeasurable varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through the Buddha worlds in the southeast, as numerous as the sands of the Ganges River. At each Buddha's place, they made offerings, showed respect, and offered praise, without missing any. When they arrived at this Buddha's place, they bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then stood to one side. Bodhisattva Lotus Hand stepped forward and said to the Buddha: 'World Honored One! From here, to the southeast, as far as the worlds as numerous as the sands of the Ganges River, the last world is called Wondrous Enlightenment Adornment, which is very lovely. The Buddha there is named Tathagata Lotus Virtue, Arhat, Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Deva-Manushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha). He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, do you move about easily, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings
易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散東南方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。時，蓮花手及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，卻坐一面。
如是最後世界已前，諸東南方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此西北方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我詞：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童
【現代漢語翻譯】 現代漢語譯本：『是否容易度化？』他拿著這千莖金色的蓮花，獻給世尊作為佛事。 當時，釋迦牟尼佛接受了這蓮花，然後將其散佈到東南方恒河沙數般的諸佛世界。由於佛的神力，這蓮花遍佈所有佛土，每個蓮花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽到這些法必定能獲得無上正等菩提。當時，蓮花手菩薩及其眷屬看到此事後，歡喜踴躍，讚歎從未有過，各自根據善根和供具的多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐一旁。 像這樣，在最後的世界之前，東南方的每一個佛土，都有如來為大眾宣說妙法。這些佛土中也各有一位上首菩薩，看到這大光明、大地變動以及佛的身相，便來到佛前稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 當時，那些佛各自回答說：『在西北方有一個堪忍世界，佛號釋迦牟尼，將為菩薩宣說大般若波羅蜜多，由於那位佛的神力才顯現出這樣的祥瑞。』 上首菩薩聽后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自用金色的千寶蓮花告訴他們說：『你們可以拿著這些蓮花到那位佛那裡，轉達我的話：『問候無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這蓮花獻給世尊作為佛事。』你們到了那個世界應當保持正念，觀察那裡的佛土和諸菩薩，不要心懷輕慢而自取其辱。這是為什麼呢？因為那裡的菩薩威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。』 每一位上首菩薩接受蓮花和佛的敕令，各自帶領著無量無數的菩薩、童男童女
【English Translation】 English version: 『Are they easy to convert?』 He held this thousand-stemmed golden lotus flower to offer to the World Honored One as a Buddha-offering. At that time, Shakyamuni Buddha received this lotus flower and then scattered it to the southeast, to Buddha worlds as numerous as the sands of the Ganges. Due to the Buddha's divine power, this lotus flower spread throughout all Buddha lands, and in each lotus flower platform, there was a manifested Buddha sitting in the lotus position, expounding the Dharma corresponding to the Great Prajna Paramita for all Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, perfect enlightenment. At that time, Bodhisattva Lotus Hand and his retinue, upon seeing this, rejoiced and exclaimed that they had never seen such a thing. Each, according to their roots of goodness and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then sat to one side. In this way, before the last world, in each Buddha land in the southeast, there was a Tathagata expounding the wonderful Dharma to the assembly. In each of these Buddha lands, there was also a chief Bodhisattva who, upon seeing this great light, the earth shaking, and the Buddha's form, went before the Buddha and reported, 『World Honored One! What is the cause, what is the reason for this auspicious sign?』 At that time, those Buddhas each replied, 『In the northwest, there is a Sahā world, where the Buddha is named Shakyamuni. He is about to expound the Great Prajna Paramita for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.』 Upon hearing this, the chief Bodhisattvas rejoiced and each requested to go to the Sahā world to pay respects and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them, using a golden thousand-treasure lotus flower, 『You may take these lotus flowers to that Buddha and convey my words: 『I send immeasurable greetings: Are you free from illness and affliction, is your movement light and easy, is your strength harmonious, are you dwelling in peace? Are worldly affairs bearable? Are sentient beings easy to convert? Take this lotus flower to offer to the World Honored One as a Buddha-offering.』 When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas there, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassionate vows, and they are born in that land due to great causes and conditions.』 Each chief Bodhisattva received the lotus flower and the Buddha's command, and each led countless Bodhisattvas, young boys, and young girls
女，辭佛持供發引而來，所經佛土一一供養佛及菩薩，無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散東南方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，西南方盡殑伽沙等世界，最後世界名離塵聚，佛號日輪遍照勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名日光明，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，日輪遍照勝德佛告日光明菩薩摩訶薩言：「善男子！從此東北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
時，日光明聞佛所說，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅
【現代漢語翻譯】 現代漢語譯本：有一位女子，辭別佛陀，帶著供品出發，一路所經過的佛土都一一供養佛和菩薩，沒有錯過任何一處。她來到這裡的佛所，頂禮佛的雙足，繞佛百千圈，獻上鮮花並陳述來意。佛陀接受鮮花后，將花散向東南方。由於佛的神力，鮮花遍佈各個佛土，每個花臺中都化現出佛，為諸菩薩宣說《大般若波羅蜜多》，使所有聽聞者必定獲得無上正等菩提。上首菩薩和所有眷屬，見到此景，歡喜讚歎前所未有，各自根據善根和供具的多少，供養、恭敬、尊重、讚歎佛和菩薩后，退坐一旁。 那時，從西南方盡恒河沙數的世界之外，最後一個世界名為離塵聚，那裡的佛號為日輪遍照勝德如來（Tathagata，如來）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺）、明行圓滿（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-purusha-damya-sarathi，無上士）、調御士（Shasta，調御丈夫）、天人師（Shasta deva-manushyanam，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavan，世尊），此時正在那裡安穩住持，為諸菩薩摩訶薩眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名叫日光明，見到這大光明、大地變動以及佛的身相，心中疑惑，便來到佛所，頂禮佛的雙足，稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 這時，日輪遍照勝德佛告訴日光明菩薩摩訶薩說：『善男子！從這裡向東北方盡恒河沙數的世界之外，最後一個世界名為堪忍（Sahā，娑婆），那裡的佛號為釋迦牟尼如來（Shakyamuni Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusha-damya-sarathi）、調御士（Shasta）、天人師（Shasta deva-manushyanam）、佛（Buddha）、薄伽梵（Bhagavan），現在正在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，由於那位佛的神力，才顯現出這樣的祥瑞。』 這時，日光明聽到佛所說，歡喜踴躍，再次稟告佛說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸菩薩摩訶薩眾，並獲得無礙解陀羅尼（Dharani，總持）』
【English Translation】 English version: A woman, having taken leave of the Buddha, set out with offerings, and in each Buddha-land she passed, she made offerings to the Buddhas and Bodhisattvas, not missing a single one. Arriving at this Buddha's place, she bowed at his feet, circumambulated him hundreds of thousands of times, presented flowers, and stated her purpose. The Buddha, having received the flowers, scattered them towards the southeast. By the Buddha's divine power, the flowers spread throughout all Buddha-lands, and in each flower-pedestal, a manifested Buddha appeared, expounding the Great Prajnaparamita for the Bodhisattvas, ensuring that all who heard would attain unsurpassed, perfect enlightenment. The leading Bodhisattvas and all their retinues, seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew and sat to one side. At that time, beyond worlds as numerous as the sands of the Ganges River to the southwest, the last world was named 'Free from Dust Gathering'. The Buddha there was named 'Sun Wheel Universally Shining Excellent Virtue Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusha-damya-sarathi (Anuttara-purusha-damya-sarathi), Shasta (Shasta), Shasta deva-manushyanam (Shasta deva-manushyanam), Buddha (Buddha), Bhagavan (Bhagavan)', and he was currently dwelling there in peace, expounding the Great Prajnaparamita for the assembly of Bodhisattva Mahasattvas. There was a Bodhisattva named 'Sunlight Brightness', who, seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He approached the Buddha, bowed at his feet, and said, 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, the Buddha 'Sun Wheel Universally Shining Excellent Virtue' said to the Bodhisattva Mahasattva 'Sunlight Brightness', 'Good man! Beyond worlds as numerous as the sands of the Ganges River to the northeast from here, the last world is named 'Enduring' (Sahā), and the Buddha there is named 'Shakyamuni Tathagata (Shakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusha-damya-sarathi (Anuttara-purusha-damya-sarathi), Shasta (Shasta), Shasta deva-manushyanam (Shasta deva-manushyanam), Buddha (Buddha), Bhagavan (Bhagavan)'. He is currently dwelling there in peace, and will expound the Great Prajnaparamita for the assembly of Bodhisattva Mahasattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' At that time, 'Sunlight Brightness', hearing what the Buddha said, rejoiced and was elated. He again said to the Buddha, 'World Honored One! I now request to go to the 'Enduring' world, to pay homage to and make offerings to Shakyamuni Tathagata and the assembly of Bodhisattva Mahasattvas, and to obtain the Dharani (Dharani) of unobstructed understanding.'
尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，日輪遍照勝德佛告日光明菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授日光明菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我辭曰：『日輪遍照勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，日光明菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經西南方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
日光明菩薩前白佛言：「世尊！從此西南方盡殑伽沙等世界，最後世界名離塵聚，佛號日輪遍照勝德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此
【現代漢語翻譯】 現代漢語譯本：他們已證得三摩地（Samadhi，禪定）之門，神通自在，安住于最後之身，即將繼承尊貴之位。唯愿您慈悲憐憫，允許我們的請求！' 這時，日輪遍照勝德佛（Rays of the Sun Shining Everywhere, the Victorious Virtue Buddha）告訴日光明菩薩（Sunlight Bright Bodhisattva）說：'好啊！好啊！現在正是時候，隨你的意願前去吧。' 隨即，他拿出千莖金色蓮花，每朵花有千片花瓣，以各種珍寶莊嚴，交給日光明菩薩並教誨說：'你拿著這花到釋迦牟尼佛（Sakyamuni Buddha）那裡，像我這樣轉達：『日輪遍照勝德如來向您致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，作為佛事。你到達那個世界后，應當安住于正知，觀察那裡的佛土和所有大眾，不要心懷輕慢而自取其辱。這是為什麼呢？因為那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣而生於那個國土。' 這時，日光明菩薩接受蓮花，領受佛的教誨，與無量百千俱胝那庾多（kotinayuta，極大的數量單位）出家、在家的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及無數百千童男童女，頂禮佛足，右繞佛三匝后告辭，各自拿著無量種種花香、寶幢、幡蓋、衣服、寶飾以及其他供具出發前來。他們經過西南方恒河沙數（Ganges river sand, 形容極多）的諸佛世界，在每一位佛那裡都供養、恭敬、尊重、讚歎，沒有空過的。到達這裡佛所在之處，頂禮佛的雙足，繞佛百千匝後退到一旁。 日光明菩薩向前對佛說：'世尊！從這裡向西南方，盡恒河沙數的世界，最後一個世界名為離塵聚（Free from Dust Gathering），那裡的佛號為日輪遍照勝德如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，如來、應供、正等覺）、明行圓滿（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-purusa-damya-sarathi，無上調御丈夫）、調御士（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavan，世尊），向世尊致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這
【English Translation】 English version: 'They have attained the gate of Samadhi (meditative absorption), possessing supernatural powers and dwelling in their final bodies, about to inherit the honored position. We beseech your compassion and mercy to grant our request!' At that time, the Buddha Rays of the Sun Shining Everywhere, the Victorious Virtue (Rays of the Sun Shining Everywhere, the Victorious Virtue Buddha) said to the Bodhisattva Sunlight Bright (Sunlight Bright Bodhisattva): 'Excellent! Excellent! Now is the right time, go as you wish.' Immediately, he produced a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures, and gave them to the Bodhisattva Sunlight Bright, instructing him: 'Take these flowers to Sakyamuni Buddha (Sakyamuni Buddha), and convey my message thus: 『The Tathagata Rays of the Sun Shining Everywhere, the Victorious Virtue sends immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? Present this lotus flower to the World Honored One as a Buddhist offering.』 When you arrive in that realm, you should abide in right mindfulness, observe that Buddha-land and all the assembly, and do not harbor arrogance or self-deprecation. Why is this? Because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great vows, and they are born in that land due to great causes.' At that time, the Bodhisattva Sunlight Bright received the flowers and the Buddha's instructions, and together with countless hundreds of thousands of kotinayutas (kotinayuta, a very large number unit) of ordained and lay Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), and countless hundreds of thousands of young boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless varieties of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through the Buddha-worlds to the southwest, as numerous as the sands of the Ganges (Ganges river sand, describing a very large number), and at each Buddha's place, they made offerings, showed respect, honored, and praised, without missing any. Arriving at this Buddha's place, they bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and then stood to one side. The Bodhisattva Sunlight Bright stepped forward and said to the Buddha: 'World Honored One! From here to the southwest, through worlds as numerous as the sands of the Ganges, the last world is named Free from Dust Gathering (Free from Dust Gathering), and the Buddha there is named the Tathagata Rays of the Sun Shining Everywhere, the Victorious Virtue, the Arhat, the Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha, Thus Come One, Worthy of Offerings, Perfectly Enlightened One), the Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), the Sugata (Sugata, Well-Gone), the Lokavid (Lokavid, Knower of the World), the Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), the Purusadamyasarathi (Purusadamyasarathi, Trainer of Men), the Sasta devamanusyanam (Sasta devamanusyanam, Teacher of Gods and Humans), the Buddha (Buddha, Buddha), the Bhagavan (Bhagavan, World Honored One). He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? Holding this
千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散西南方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。時，日光明及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，諸西南方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此東北方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供
【現代漢語翻譯】 現代漢語譯本：『獻上千莖金色蓮花給世尊，以此作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到西南方恒河沙數般的諸佛世界。由於佛的神力，這些蓮花遍佈所有佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽聞后必定能證得無上正等菩提。當時，日光菩薩及其眷屬見到此事後，歡喜踴躍，讚歎從未有過，各自根據善根和供具的多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐一旁。 像這樣，在最後的世界之前，所有西南方的每一個佛土，都有如來為大眾宣說妙法。這些佛土中也各有一位上首菩薩，見到這大光明、大地變動以及佛的身相，便來到佛前稟告說：『世尊！是什麼原因、什麼緣故而出現這種祥瑞？』 當時，那些佛各自回答說：『在東北方有一個堪忍世界（Saha world），佛號釋迦牟尼（Sakyamuni），將要為菩薩宣說大般若波羅蜜多，由於那位佛的神力才顯現這種祥瑞。』 上首菩薩聽聞后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自以金色千寶蓮花告知他們說：『你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的話：『問候無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這些蓮花獻給世尊，以此作為佛事。』你們到達那個世界后，應當保持正念，觀察那個佛土和諸菩薩，不要心懷輕慢而自取其辱。這是為什麼呢？因為那些菩薩的威德難以企及，悲願充滿內心，以大因緣而生於那個佛土。』 每一位上首菩薩都接受蓮花和佛的敕令，各自與無量無數的菩薩、童男童女，辭別佛陀，帶著供品出發。
【English Translation】 English version: 'They offered a thousand golden lotus flowers to the World Honored One, using them as a Buddha-offering.' At that time, Sakyamuni Buddha received these lotus flowers and scattered them to the Buddha worlds in the southwest, as numerous as the sands of the Ganges River. Due to the Buddha's divine power, these lotus flowers spread throughout all the Buddha lands, and on each lotus flower's platform, there was a manifested Buddha sitting in the lotus position, expounding the Dharma corresponding to the Great Prajna Paramita for the Bodhisattvas. Sentient beings who heard it would surely attain unsurpassed, perfect enlightenment. At that time, Bodhisattva Sunlight and his retinue, upon seeing this event, rejoiced and praised it as unprecedented. Each, according to their roots of goodness and the amount of offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then retreated to sit on one side. In this way, before the last world, in each of the Buddha lands in the southwest, there was a Tathagata expounding the wonderful Dharma for the assembly. In each of these Buddha lands, there was also a leading Bodhisattva who, upon seeing this great light, the earth's movement, and the Buddha's form, went before the Buddha and reported, 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, those Buddhas each replied, 'In the northeast, there is a Saha world, where the Buddha is named Sakyamuni, who is about to expound the Great Prajna Paramita for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the leading Bodhisattvas rejoiced and each requested to go to the Saha world to observe, pay respects, and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them with a thousand golden jeweled lotus flowers, 'You may take these lotus flowers to that Buddha and convey my words in detail: 'Greetings of immeasurable well-being: Are you free from illness and affliction, is your movement light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? Take these lotus flowers to offer to the World Honored One, using them as a Buddha-offering.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassionate vows, and they are born in that land due to great causes and conditions.' Each of the leading Bodhisattvas received the flowers and the Buddha's command, and each, with immeasurable and countless Bodhisattvas, young boys, and young girls, bid farewell to the Buddha and set off with offerings.
發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散西南方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，西北方盡殑伽沙等世界，最後世界名真自在，佛號一寶蓋勝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰寶勝，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，一寶蓋勝佛告寶勝菩薩摩訶薩言：「善男子！從此東南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
寶勝聞已，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊
【現代漢語翻譯】 現代漢語譯本 他們從那裡出發，所經過的每一佛土都一一供養佛和菩薩，沒有錯過任何一個。到達這裡的佛所后，他們頂禮佛的雙足，繞佛百千圈，獻上鮮花並陳述來意。佛接受鮮花后，將花散向西南方。由於佛的神力，鮮花遍佈各個佛土，每個花臺中都有一尊化佛，為諸菩薩宣說《大般若波羅蜜多》，使所有聽聞者必定獲得無上正等菩提。上首菩薩和他們的眷屬們，見到此景，歡喜讚歎前所未有，各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛和菩薩，然後退坐一旁。 那時，從西北方盡恒河沙數的世界之外，最後一個世界名為真自在。那裡的佛號為一寶蓋勝如來（Eka-ratna-ketu-vikrānta，一寶蓋勝），應、正等覺（Arhat, Samyaksaṃbuddha，阿羅漢，正等覺）、明行圓滿（Vidyā-caraṇa-saṃpanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上丈夫（Anuttara-puruṣa-damya-sārathi，無上丈夫）、調御士（Purusa-damya-sarathi，調御士）、天人師（Śāstā deva-manusyānām，天人師）、佛（Buddha，佛）、薄伽梵（Bhagavat，薄伽梵），此時正在那裡安穩住持，為諸菩薩摩訶薩眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名為寶勝（Ratna-vijaya，寶勝），他見到這巨大的光明、大地的變動以及佛的身相，心中疑惑，於是來到佛前，頂禮佛的雙足，說道：『世尊！是什麼原因和緣由導致了這種祥瑞？』 這時，一寶蓋勝佛告訴寶勝菩薩摩訶薩說：『善男子！從這裡往東南方盡恒河沙數的世界之外，最後一個世界名為堪忍（Sahā，堪忍），那裡的佛號為釋迦牟尼如來（Śākyamuni，釋迦牟尼），應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在正在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，由於那位佛的神力，才顯現出這種祥瑞。』 寶勝聽后，歡喜踴躍，再次對佛說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸菩薩摩訶薩眾，獲得無礙解陀羅尼門（pratisaṃvid-dhāraṇī-mukha，無礙解陀羅尼門）、三摩地門（samādhi-mukha，三摩地門）、神通自在，住最後身，繼承尊位。』
【English Translation】 English version Having set out, they made offerings to each Buddha and Bodhisattva in every Buddha-land they passed through, without missing a single one. Upon arriving at this Buddha's place, they bowed at his feet, circumambulated him hundreds of thousands of times, presented flowers, and stated their purpose. After the Buddha accepted the flowers, he scattered them towards the southwest. Through the Buddha's divine power, the flowers spread throughout all the Buddha-lands, and in each flower-pedestal, there was a manifested Buddha, who expounded the Great Prajñāpāramitā to the Bodhisattvas, ensuring that all who heard it would attain Anuttarā-samyak-saṃbodhi. The leading Bodhisattvas and their retinues, upon seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, and then withdrew to sit on one side. At that time, beyond the worlds as numerous as the sands of the Ganges River to the northwest, the last world was named True Freedom (Satya-svātantrya). The Buddha there was named Eka-ratna-ketu-vikrānta Tathāgata (One Jewel Banner Victorious Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-puruṣa-damya-sārathi (Unsurpassed Trainer of Men), Purusa-damya-sarathi (Trainer of Men), Śāstā deva-manusyānām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (Blessed One). He was currently dwelling there peacefully, expounding the Great Prajñāpāramitā to the Bodhisattva Mahāsattvas. There was a Bodhisattva named Ratna-vijaya (Jewel Victory), who, upon seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He then went to the Buddha, bowed at his feet, and said, 'World Honored One! What is the cause and reason for this auspicious sign?' At that time, Eka-ratna-ketu-vikrānta Buddha said to the Bodhisattva Mahāsattva Ratna-vijaya, 'Good man! Beyond the worlds as numerous as the sands of the Ganges River to the southeast from here, the last world is named Sahā (Endurance). The Buddha there is named Śākyamuni Tathāgata (Sage of the Shakyas Thus Come One), Arhat, Samyaksaṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara-puruṣa-damya-sārathi, Purusa-damya-sarathi, Śāstā deva-manusyānām, Buddha, Bhagavat. He is currently dwelling there peacefully, and is about to expound the Great Prajñāpāramitā to the Bodhisattva Mahāsattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, Ratna-vijaya rejoiced and said to the Buddha again, 'World Honored One! I now request to go to the Sahā world to pay homage and make offerings to Śākyamuni Tathāgata and the Bodhisattva Mahāsattvas, to obtain the unobstructed eloquence dhāraṇī gate (pratisaṃvid-dhāraṇī-mukha), the samādhi gate (samādhi-mukha), and supernatural powers, to dwell in my last body, and to inherit the honored position.'
位者。唯愿慈悲哀愍垂許！」
時，一寶蓋勝佛告寶勝菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授寶勝菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我辭曰：『一寶蓋勝如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，寶勝菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經西北方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
寶勝菩薩前白佛言：「世尊！從此西北方盡殑伽沙等世界，最後世界名真自在，佛號一寶蓋勝如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛
【現代漢語翻譯】 現代漢語譯本：『請允許我前往。』唯愿您慈悲憐憫，允許我的請求！』 當時，一寶蓋勝佛（One-Jeweled Canopy Victorious Buddha）告訴寶勝菩薩（Jewel-Victorious Bodhisattva）說：『好啊！好啊！現在正是時候，隨你的意願前往吧。』 隨即，一寶蓋勝佛拿出千莖金色蓮花，每朵花有千片花瓣，並以各種珍寶裝飾，交給寶勝菩薩，並教誨他說：『你拿著這蓮花到釋迦牟尼佛（Sakyamuni Buddha）那裡，按照我的話轉告：『一寶蓋勝如來（One-Jeweled Canopy Victorious Tathagata）向您致以無量的問候：您是否少病少惱，起居輕便，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？我特地送上這蓮花，以供養世尊，作為佛事。』你到達那個世界后，應當保持正念，觀察那裡的佛土和大眾，不要心懷輕慢而自取其辱。這是因為，那裡的菩薩們威德難以企及，悲願深厚，以大因緣而生於彼土。』 當時，寶勝菩薩接受蓮花和佛的教誨，與無數百千俱胝那庾多（kotinayuta，極大的數量單位）出家、在家的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及無數百千童男童女，頂禮佛足，右繞佛三匝后告辭，各自拿著無數種花香、寶幢、幡蓋、衣服、寶飾以及其他供品出發。他們經過西北方恒河沙數（Ganges river sand, 形容極多）的諸佛世界，在每一位佛那裡都供養、恭敬、尊重、讚歎，沒有錯過任何一位。到達釋迦牟尼佛這裡后，他們頂禮佛的雙足，繞佛百千匝，然後退到一旁。 寶勝菩薩上前對佛說：『世尊！從這裡向西北方，經過恒河沙數的世界，最後一個世界名為真自在（True Freedom），那裡的佛號為一寶蓋勝如來（One-Jeweled Canopy Victorious Tathagata）、應（應供，值得供養）、正等覺（Samyaksambuddha，正等正覺）、明行圓滿（Vidyacharana-sampanna，明行足）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）、無上丈夫（Anuttara-purusa，無上士）、調御士（Purisadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，覺者）、薄伽梵（Bhagavan，世尊）。一寶蓋勝如來向世尊致以無量的問候：您是否少病少惱，起居輕便，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？我特地送上這千莖金色蓮花，以供養世尊，作為佛事。』 當時，釋迦牟尼佛（Sakyamuni Buddha）
【English Translation】 English version: 『Please allow me to go.』 I beseech your compassion and mercy to grant my request!』 At that time, One-Jeweled Canopy Victorious Buddha said to Jewel-Victorious Bodhisattva, 『Excellent! Excellent! Now is the right time, go as you wish.』 Immediately, One-Jeweled Canopy Victorious Buddha produced a thousand golden lotus flowers, each with a thousand petals and adorned with various jewels, and gave them to Jewel-Victorious Bodhisattva, instructing him, 『Take these lotus flowers to Sakyamuni Buddha, and convey my words: 『One-Jeweled Canopy Victorious Tathagata sends immeasurable greetings to you: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I specially send these lotus flowers to offer to the World Honored One, as a Buddhist practice.』 When you arrive in that world, you should maintain right mindfulness, observe the Buddha-land and the assembly, and do not harbor arrogance or self-deprecation. This is because the Bodhisattvas there have immeasurable power and virtue, profound compassion and vows, and are born in that land due to great causes.』 At that time, Jewel-Victorious Bodhisattva received the flowers and the Buddha』s instructions, and together with countless hundreds of thousands of kotinayutas (an extremely large unit of number) of ordained and lay Bodhisattva-Mahasattvas, as well as countless hundreds of thousands of young boys and girls, bowed at the Buddha』s feet, circumambulated him three times, and took their leave. Each of them carried countless kinds of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings. They set off, passing through the Buddha-worlds to the northwest, as numerous as the sands of the Ganges River. At each Buddha』s place, they made offerings, showed respect, reverence, and praise, without missing a single one. Upon arriving at Sakyamuni Buddha』s place, they bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Jewel-Victorious Bodhisattva stepped forward and said to the Buddha, 『World Honored One! From here to the northwest, passing through worlds as numerous as the sands of the Ganges River, the last world is named True Freedom. The Buddha there is named One-Jeweled Canopy Victorious Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara-purusa (unexcelled man), Purisadamyasarathi (tamer of men), Sasta devamanusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). One-Jeweled Canopy Victorious Tathagata sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I specially send these thousand golden lotus flowers to offer to the World Honored One, as a Buddhist practice.』 At that time, Sakyamuni Buddha
受此蓮花，還散西北方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。是時，寶勝及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，諸西北方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此東南方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂
【現代漢語翻譯】 現代漢語譯本 接受這朵蓮花后，它又散佈到西北方恒河沙數般的諸佛世界。由於佛的神力，這朵蓮花遍佈所有佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法。有情眾生聽到這些法，必定能證得無上正等菩提。當時，寶勝菩薩及其眷屬看到這些景象后，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供養能力，供養、恭敬、尊重、讚歎佛和菩薩后，退坐到一旁。 像這樣，在最後一個世界之前，所有西北方的每一個佛土，都有如來顯現為大眾宣說微妙的佛法。這些佛所在之處，也各有一位上首菩薩，他們看到這巨大的光明、大地的震動以及佛的莊嚴身相，便來到佛前稟告說：『世尊！是什麼原因和緣由導致出現這樣的祥瑞？』 那時，那些佛各自回答說：『在東南方有一個堪忍世界，佛號釋迦牟尼，他將為菩薩宣說大般若波羅蜜多。正是由於那位佛的神力，才顯現出這樣的祥瑞。』 上首菩薩們聽聞后，都非常歡喜，各自請求前往堪忍世界，瞻仰禮拜並供養佛和菩薩。那些如來讚許他們前往，並各自賜予他們金色的千寶蓮花，並告誡說：『你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的問候：『請問候無量：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，作為佛事。你們到達那個世界后，應當保持正念，觀察那裡的佛土和諸菩薩，不要心懷輕慢而自取其辱。這是因為，那裡的菩薩威德難以企及，他們心中充滿悲願，因大因緣而生於那個佛土。』 每一位上首菩薩都接受蓮花和佛的敕令，各自帶領著無量無數的菩薩、童男童女，辭別佛陀，帶著供品出發前往。他們所經過的每一個佛土，都供養佛和菩薩，沒有一個地方被忽略。他們到達釋迦牟尼佛所在之處，頂禮佛足。
【English Translation】 English version Having received this lotus flower, it was scattered to the northwest, to Buddha-lands as numerous as the sands of the Ganges. By the Buddha's divine power, this lotus flower pervaded all Buddha-lands, and in each lotus flower's center, there was a manifested Buddha sitting in the lotus posture, expounding the Dharma corresponding to the Great Prajna Paramita for all Bodhisattvas. Sentient beings who hear this Dharma will surely attain unsurpassed, perfect enlightenment. At that time, Bodhisattva Ratnasambhava and his retinue, having seen these events, rejoiced and praised this unprecedented occurrence. Each, according to their roots of goodness and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then withdrew and sat to one side. In this way, before the last world, in each of the northwest Buddha-lands, there was a Tathagata appearing to expound the wonderful Dharma to the assembly. In each of these Buddha-lands, there was also a chief Bodhisattva who, upon seeing this great light, the earth's movement, and the Buddha's form, went before the Buddha and said, 'World-Honored One! What is the cause and reason for this auspicious sign?' At that time, those Buddhas each replied, 'In the southeast, there is a Saha world, where the Buddha is named Shakyamuni. He is about to expound the Great Prajna Paramita for the Bodhisattvas. It is by that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the chief Bodhisattvas rejoiced and each requested to go to the Saha world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each gave them golden lotus flowers adorned with a thousand treasures, saying, 'You may take these to that Buddha and convey my words: 'I send immeasurable greetings: Are you free from illness and affliction, is your movement light and easy, is your energy harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? Take this lotus flower and offer it to the World-Honored One as a Buddha-deed.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and the Bodhisattvas there, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the Bodhisattvas there have immeasurable power and virtue, their hearts are filled with compassion and vows, and they are born in that land due to great causes and conditions.' Each chief Bodhisattva received the flowers and the Buddha's command, and each, along with countless Bodhisattvas, young boys, and young girls, took leave of their Buddha, carrying offerings and setting forth. In each Buddha-land they passed through, they made offerings to the Buddhas and Bodhisattvas, not missing a single place. They arrived at the place where Shakyamuni Buddha was, and bowed at his feet.
禮雙足，繞百千匝奉花陳事。佛受花已還散西北方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，下方盡殑伽沙等世界，最後世界名曰蓮花，佛號蓮花德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名蓮花勝，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，蓮花德佛告蓮花勝菩薩摩訶薩言：「善男子！從此上方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
時，蓮花勝聞佛所說，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，蓮花德佛告蓮
【現代漢語翻譯】 現代漢語譯本 他們禮拜佛的雙足，繞佛百千圈，獻上鮮花陳述事情。佛接受鮮花后，將花散向西北方。由於佛的神力，鮮花遍佈各個佛土，每個花臺中都有一尊化身佛，為菩薩們宣說《大般若波羅蜜多》，使聽聞者必定獲得無上正等菩提（無上正等覺悟）。上首菩薩及其眷屬們，見到此景，歡喜讚歎前所未有，各自根據善根和供具的多少，供養、恭敬、尊重、讚歎佛和菩薩后，退坐一旁。 這時，下方如同恒河沙數般多的世界，最後一個世界名為蓮花，那裡的佛號為蓮花德如來（如實而來者）、應（應供）、正等覺（完全覺悟者）、明行圓滿（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間者）、無上丈夫（無上可調伏之人）、調御士（調御眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊），此時正在那裡安穩住持，為諸菩薩摩訶薩（偉大的菩薩）眾宣說《大般若波羅蜜多》。 那裡有一位菩薩名為蓮花勝，見到這巨大的光明、大地的變動以及佛的身相，心中疑惑，便前往佛所，頂禮佛的雙足，說道：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 這時，蓮花德佛告訴蓮花勝菩薩摩訶薩說：『善男子！從這裡上方如同恒河沙數般多的世界，最後一個世界名為堪忍（能忍受苦難的世界），那裡的佛號為釋迦牟尼如來（如實而來者）、應（應供）、正等覺（完全覺悟者）、明行圓滿（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間者）、無上丈夫（無上可調伏之人）、調御士（調御眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊），現在正在那裡安穩住持，將為菩薩摩訶薩眾宣說《大般若波羅蜜多》，由於那位佛的神力，才顯現出這樣的祥瑞。』 這時，蓮花勝聽到佛所說，歡喜踴躍，再次對佛說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸菩薩摩訶薩眾，他們獲得了無礙解陀羅尼門（無礙的理解和記憶能力）、三摩地門（禪定之門）、神通自在，是住于最後身（不再輪迴）並繼承尊位的人。唯愿您慈悲哀憫，允許我的請求！』 這時，蓮花德佛告訴蓮花勝菩薩
【English Translation】 English version They bowed at the Buddha's feet, circumambulated him hundreds and thousands of times, and presented flowers, stating their purpose. After the Buddha received the flowers, he scattered them towards the northwest. Due to the Buddha's divine power, the flowers spread throughout all Buddha lands, and in each flower platform, there was a manifested Buddha, expounding the 'Great Perfection of Wisdom' (Mahaprajnaparamita) for the Bodhisattvas, ensuring that those who heard it would attain unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi). The leading Bodhisattvas and their retinues, upon seeing this, rejoiced and praised it as unprecedented. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, then withdrew and sat to one side. At that time, in the worlds below, as numerous as the sands of the Ganges River, the last world was named Lotus. The Buddha there was named Lotus Virtue Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). He was currently dwelling there peacefully, expounding the 'Great Perfection of Wisdom' (Mahaprajnaparamita) for the assembly of Bodhisattva Mahasattvas (Great Bodhisattvas). There was a Bodhisattva named Lotus Victory, who, upon seeing this great light, the earth's movement, and the Buddha's form, felt doubt in his heart. He approached the Buddha, bowed at his feet, and said: 'World Honored One! What is the cause, what is the reason for this auspicious sign?' At that time, the Lotus Virtue Buddha said to the Bodhisattva Mahasattva Lotus Victory: 'Good man! From here above, in the worlds as numerous as the sands of the Ganges River, the last world is named Endurance (Sahā), and the Buddha there is named Shakyamuni Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). He is currently dwelling there peacefully, and is about to expound the 'Great Perfection of Wisdom' (Mahaprajnaparamita) for the assembly of Bodhisattva Mahasattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' At that time, Lotus Victory, upon hearing what the Buddha said, rejoiced and leaped with joy. He again said to the Buddha: 'World Honored One! I now request to go to the Endurance world to observe, pay respects, and make offerings to Shakyamuni Tathagata and the assembly of Bodhisattva Mahasattvas, those who have attained the unobstructed Dharani gate (unobstructed understanding and memory), the Samadhi gate (meditative absorption), and supernatural powers, and who are dwelling in their last body (no more rebirths) and inheriting the honored position. I beseech your compassion and kindness to grant my request!' At that time, the Lotus Virtue Buddha said to Lotus
花勝菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花千葉眾寶莊嚴，授蓮花勝菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我辭曰：『蓮花德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，蓮花勝菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經下方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
蓮花勝菩薩前白佛言：「世尊！從此下方盡殑伽沙等世界，最後世界名曰蓮花，佛號蓮花德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散下方殑伽沙等諸佛世界。佛神力故，令此蓮
【現代漢語翻譯】 現代漢語譯本 花勝菩薩說：『太好了！太好了！現在正是時候，隨你的意願前往吧。』 隨即拿出千莖金色蓮花，每朵花有千片花瓣，用各種珍寶裝飾，交給蓮花勝菩薩，並教誨他說：『你拿著這些花到釋迦牟尼佛那裡，像我這樣轉達：『蓮花德如來向您致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這些蓮花送給世尊，作為佛事。』你到了那個世界，應當保持正念，觀察那裡的佛土和所有大眾，不要心懷輕慢而自取其辱。為什麼呢？那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣而生於那個國土。』 當時，蓮花勝菩薩接受蓮花和佛的教誨，與無數百千俱胝那由他的出家、在家菩薩摩訶薩，以及無數百千童男童女，頂禮佛足，右繞佛后告辭，各自拿著無數種花香、寶幢、幡蓋、衣服、寶飾以及其他供品出發前來，所經過的下方恒河沙數等諸佛世界，在每一位佛那裡都供養恭敬、尊重讚歎，沒有空過的。到達此佛所在之處，頂禮佛的雙足，繞佛百千匝後退到一邊。 蓮花勝菩薩上前對佛說：『世尊！從這裡下方盡恒河沙數等世界，最後一個世界名為蓮花，佛號蓮花德如來（如來：佛的十號之一，意為「如實而來」）、應（應供，佛的十號之一，意為「應受人天供養」）、正等覺（佛的十號之一，意為「真正平等覺悟」）、明行圓滿（佛的十號之一，意為「智慧和德行都圓滿」）、善逝（佛的十號之一，意為「善於逝往涅槃」）、世間解（佛的十號之一，意為「瞭解世間一切事理」）、無上丈夫（佛的十號之一，意為「無與倫比的偉大人物」）、調御士（佛的十號之一，意為「善於調伏眾生」）、天人師（佛的十號之一，意為「天人和人類的導師」）、佛（佛的十號之一，意為「覺悟者」）、薄伽梵（佛的十號之一，意為「世尊」），向世尊致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這千莖金色蓮花送給世尊，作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，又將它們散佈到下方恒河沙數等諸佛世界。由於佛的神力，使得這些蓮花
【English Translation】 English version Flower-Superior Bodhisattva said, 'Excellent! Excellent! Now is the right time, go as you wish.' Immediately, he took a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures, and gave them to Lotus-Superior Bodhisattva, instructing him, 'Take these flowers to Shakyamuni Buddha, and convey my message: 『Tathagata Lotus-Virtue sends immeasurable greetings: Are you free from illness and affliction, is your movement light and easy, is your strength harmonious, do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to liberate?』 Take these lotus flowers and offer them to the World Honored One as a Buddha-offering.』 When you arrive in that world, you should maintain right mindfulness, observe that Buddha-land and all the assembly, do not harbor arrogance and bring harm upon yourself. Why? Because the Bodhisattvas there have immeasurable power and virtue, their hearts are filled with compassion and vows, and they are born in that land due to great causes and conditions.' At that time, Lotus-Superior Bodhisattva received the flowers and the Buddha's instructions, and together with countless hundreds of thousands of kotis of nayutas of ordained and lay Bodhisattva-mahasattvas, as well as countless hundreds of thousands of young boys and girls, he bowed at the Buddha's feet, circumambulated him to the right, and took his leave. Each of them carried countless kinds of fragrant flowers, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set out. They passed through the Buddha-worlds below, as numerous as the sands of the Ganges, and at each Buddha's place, they made offerings, paid respects, honored, and praised, without missing a single one. Upon arriving at this Buddha's place, they bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and then stood to one side. Lotus-Superior Bodhisattva stepped forward and said to the Buddha, 'World Honored One! From here, going down through worlds as numerous as the sands of the Ganges, the last world is named Lotus, and the Buddha there is named Tathagata Lotus-Virtue (Tathagata: one of the ten epithets of a Buddha, meaning 'one who has thus come'), Arhat (one of the ten epithets of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (one of the ten epithets of a Buddha, meaning 'perfectly and completely enlightened'), Vidyacharana-sampanna (one of the ten epithets of a Buddha, meaning 'perfect in knowledge and conduct'), Sugata (one of the ten epithets of a Buddha, meaning 'well-gone'), Lokavid (one of the ten epithets of a Buddha, meaning 'knower of the world'), Anuttara (one of the ten epithets of a Buddha, meaning 'unsurpassed'), Purushadamyasarathi (one of the ten epithets of a Buddha, meaning 'tamer of men'), Shastha Devamanushyanam (one of the ten epithets of a Buddha, meaning 'teacher of gods and men'), Buddha (one of the ten epithets of a Buddha, meaning 'the awakened one'), and Bhagavan (one of the ten epithets of a Buddha, meaning 'the Blessed One'). He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, is your movement light and easy, is your strength harmonious, do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to liberate? I bring these thousand golden lotus flowers to offer to the World Honored One as a Buddha-offering.' At that time, Shakyamuni Buddha received these lotus flowers and scattered them to the Buddha-worlds below, as numerous as the sands of the Ganges. Through the Buddha's divine power, these lotus flowers
花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上正等菩提。時，蓮花勝及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有下方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此上方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散下方，佛神力故，遍
【現代漢語翻譯】 現代漢語譯本：遍佈所有佛土，每個花臺中都有化身佛結跏趺坐，為諸菩薩宣說與大般若波羅蜜多相應的法，有情眾生聽聞者必定能證得無上正等菩提（無上正等覺悟）。當時，蓮花勝（菩薩名）及其眷屬見到此事後，歡喜踴躍，讚歎從未有過，各自根據善根和供具的多少，供養恭敬、尊重讚歎佛菩薩后，退坐在一旁。 像這樣，在最後的世界之前，所有下方一一佛土，都有如來顯現為大眾宣說妙法。這些佛所在之處也各有一位上首菩薩，見到這大光明、大地變動以及佛的身相，便來到佛前稟告說：『世尊！是什麼原因、什麼緣故而有這樣的祥瑞？』 當時，那些佛各自回答說：『在上方有堪忍世界（娑婆世界），佛號釋迦牟尼（佛教創始人），將要為菩薩宣說大般若波羅蜜多，是那位佛的神力才顯現出這樣的祥瑞。』 上首菩薩聽聞后歡喜，各自請求前往堪忍世界，觀禮供養佛和菩薩。那些如來讚許他們前往，各自以金色千寶蓮花告訴他們說：『你們可以拿著這些蓮花到那位佛那裡，詳細轉達我的話：『致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這蓮花送給世尊，作為佛事。』你們到達那個世界應當保持正知，觀察那個佛土和諸菩薩，不要心懷輕慢而自取其辱。這是為什麼呢？因為那些菩薩威德難以企及，悲願充滿內心，以大因緣才生到那個佛土。』 每一位上首菩薩接受蓮花和佛的敕令，各自與無量無數的菩薩、童男童女，辭別佛，帶著供品出發前來，所經過的佛土都一一供養佛和菩薩，沒有空過的。到達這裡佛的所在，頂禮佛的雙足，繞行百千圈，奉上蓮花並陳述事情。佛接受蓮花后又散佈到下方，由於佛的神力，遍佈所有佛土。
【English Translation】 English version: Throughout all Buddha lands, in each flower dais, there is an emanation Buddha sitting in the lotus position, expounding the Dharma corresponding to the Great Prajnaparamita (Great Perfection of Wisdom) for all Bodhisattvas. Sentient beings who hear it will surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, Lotus Victory (a Bodhisattva) and his retinue, having witnessed this, rejoiced and marveled at this unprecedented event. Each, according to their good roots and the amount of offerings, made offerings, respectfully honored, and praised the Buddhas and Bodhisattvas, then retreated to sit on one side. Likewise, before the last world, in each of the Buddha lands below, there is a Tathagata appearing to expound the wonderful Dharma to the assembly. In each of these Buddha's places, there is also a leading Bodhisattva who, upon seeing this great light, the earth's movement, and the Buddha's form, goes before the Buddha and says: 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, those Buddhas each replied: 'In the upper direction, there is the Sahā world (world of endurance), where the Buddha is named Shakyamuni (founder of Buddhism), who is about to expound the Great Prajnaparamita for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the leading Bodhisattvas rejoiced and each requested to go to the Sahā world to pay homage and make offerings to the Buddha and Bodhisattvas. Those Tathagatas approved of their going and each told them with golden thousand-treasure lotuses: 'You may take these lotuses to that Buddha and convey my words in detail: 'I send immeasurable greetings: Are you free from illness and affliction, is your movement light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to liberate? Take this lotus to offer to the World Honored One as a Buddha-deed.' When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas, and do not harbor arrogance and bring harm upon yourselves. Why is this? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassionate vows, and they are born in that land due to great causes.' Each leading Bodhisattva received the lotus and the Buddha's command, and each, with countless Bodhisattvas, young boys, and young girls, bid farewell to the Buddha, took the offerings, and set out. In each Buddha land they passed through, they made offerings to the Buddhas and Bodhisattvas without exception. Upon arriving at this Buddha's place, they bowed at the Buddha's feet, circumambulated hundreds of thousands of times, presented the lotuses, and reported the matter. After the Buddha received the lotuses, he scattered them below again. Due to the Buddha's divine power, they spread throughout all Buddha lands.
諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，上方盡殑伽沙等世界，最後世界名曰歡喜，佛號喜德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，時現在彼安隱住持，為諸菩薩摩訶薩眾說大般若波羅蜜多。
彼有菩薩名曰喜授，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，頂禮雙足白言：「世尊！何因何緣而有此瑞？」
時，喜德佛告喜授菩薩摩訶薩言：「善男子！從此下方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今現在彼安隱住持，將為菩薩摩訶薩眾說大般若波羅蜜多，彼佛神力故現斯瑞。」
喜授聞已，歡喜踴躍重白佛言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼如來及諸菩薩摩訶薩眾，得無礙解陀羅尼門三摩地門神通自在，住最後身紹尊位者。唯愿慈悲哀愍垂許！」
時，喜德佛告喜授菩薩言：「善哉！善哉！今正是時，隨汝意往。」
即以千莖金色蓮花，其花
【現代漢語翻譯】 現代漢語譯本 在各個佛土，每個蓮花臺上都有化身佛，為諸位菩薩宣講《大般若波羅蜜多》（Mahāprajñāpāramitā，偉大的智慧的完成），使所有聽聞者必定獲得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）。上首菩薩及其眷屬，見到此景，歡喜讚歎前所未有，各自根據善根和供養物品的多少，供養、恭敬、尊重、讚歎佛和菩薩后，退坐一旁。 這時，從上方盡如恒河沙數的世界，最末一個世界名為歡喜，佛號喜德如來（Śrīdeva Tathāgata）、應（Arhat，應供）、正等覺（Samyaksaṃbuddha，正等覺者）、明行圓滿（Vidyācaraṇasaṃpanna，明行足）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）、無上丈夫（Anuttara-puruṣadamyasārathi，無上調御丈夫）、調御士（Purisadamyasarathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇāṃ，天人導師）、佛（Buddha，覺者）、薄伽梵（Bhagavān，世尊），此時正在彼處安穩住持，為諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）宣講《大般若波羅蜜多》。 彼處有一位菩薩名為喜授，見到此大光明、大地變動以及佛的身相，心中疑惑，前往佛所，頂禮佛足后說道：『世尊！是什麼原因，什麼緣故而有此祥瑞？』 這時，喜德佛告訴喜授菩薩摩訶薩說：『善男子！從此處下方盡如恒河沙數的世界，最末一個世界名為堪忍（Sahā，娑婆世界），佛號釋迦牟尼如來（Śākyamuni Tathāgata）、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在正在彼處安穩住持，將為菩薩摩訶薩眾宣講《大般若波羅蜜多》，是彼佛的神力顯現此祥瑞。』 喜授聽聞后，歡喜踴躍，再次對佛說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼如來以及諸位菩薩摩訶薩，他們已獲得無礙解陀羅尼門（pratisaṃvid-dhāraṇī-mukha，無礙解總持之門）、三摩地門（samādhi-mukha，三昧之門）神通自在，住于最後身，繼承尊位。唯愿慈悲哀愍，允許我的請求！』 這時，喜德佛告訴喜授菩薩說：『善哉！善哉！現在正是時候，隨你的意願前往吧。』 隨即以千莖金色蓮花，其花
【English Translation】 English version In each Buddha-land, on each lotus platform, there are manifested Buddhas, who expound the Mahāprajñāpāramitā (Great Perfection of Wisdom) to all Bodhisattvas, ensuring that all who hear it will attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The leading Bodhisattvas and their retinues, upon seeing this, rejoice and marvel at this unprecedented event. Each, according to their good roots and the extent of their offerings, makes offerings, pays homage, respects, and praises the Buddhas and Bodhisattvas, then withdraws to sit on one side. At that time, from the worlds above, as numerous as the sands of the Ganges, the last world is named Joyful. The Buddha there is named Śrīdeva Tathāgata (Auspicious Virtue Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-puruṣadamyasārathi (Unsurpassed Trainer of Men), Purisadamyasarathi (Trainer of Men), Śāstā devamanuṣyāṇāṃ (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavān (Blessed One). He is currently dwelling peacefully there, expounding the Mahāprajñāpāramitā to the assembly of Bodhisattva-mahāsattvas (Great Bodhisattvas). There, a Bodhisattva named Śrīdatta (Bestower of Joy) sees this great light, the earth shaking, and the form of the Buddha. Filled with doubt, he approaches the Buddha, prostrates at his feet, and asks: 'World Honored One, what is the cause, what is the reason for this auspicious sign?' Then, Śrīdeva Buddha tells Śrīdatta Bodhisattva-mahāsattva: 'Good man, from below here, through worlds as numerous as the sands of the Ganges, the last world is named Sahā (Endurance). The Buddha there is named Śākyamuni Tathāgata (Sage of the Shakya Clan Thus Come One), Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara-puruṣadamyasārathi, Purisadamyasarathi, Śāstā devamanuṣyāṇāṃ, Buddha, and Bhagavān. He is currently dwelling peacefully there, about to expound the Mahāprajñāpāramitā to the assembly of Bodhisattva-mahāsattvas. This auspicious sign is manifested by the Buddha's divine power.' Upon hearing this, Śrīdatta rejoices and exclaims to the Buddha: 'World Honored One, I now request to go to the Sahā world to pay homage and make offerings to Śākyamuni Tathāgata and the assembly of Bodhisattva-mahāsattvas, who have attained the unobstructed eloquence of the dhāraṇī-mukha (gate of dharani), the samādhi-mukha (gate of samadhi), and the supernatural powers, who dwell in their last body and will inherit the honored position. I beseech your compassion and permission!' Then, Śrīdeva Buddha tells Śrīdatta Bodhisattva: 'Excellent! Excellent! Now is the right time. Go as you wish.' Immediately, he produces a thousand golden lotus flowers, the flowers
千葉眾寶莊嚴，授喜授菩薩而誨之言：「汝持此花至釋迦牟尼佛所，如我辭曰：『喜德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸大眾，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
時，喜授菩薩受花奉敕，與無量百千俱胝那庾多出家、在家菩薩摩訶薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量種種花香、寶幢、幡蓋、衣服、寶飾及余供具發引而來，所經上方殑伽沙等諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。至此佛所頂禮雙足，繞百千匝卻住一面。
喜授菩薩前白佛言：「世尊！從此上方盡殑伽沙等世界，最後世界名曰歡喜，佛號喜德如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花以寄世尊而為佛事。」
時，釋迦牟尼佛受此蓮花，還散上方殑伽沙等諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多相應之法，有情聞者必得無上
【現代漢語翻譯】 現代漢語譯本：千葉寶蓮莊嚴無比，喜授菩薩（喜授，菩薩名）接受了佛的教誨：『你拿著這朵蓮花去釋迦牟尼佛（釋迦牟尼，佛教創始人）那裡，像我這樣轉達：『喜德如來（喜德，佛名）向您致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我特地送上這朵蓮花，以此供養世尊。』你到了那個世界，應當保持正念，觀察那裡的佛土和所有大眾，不要心懷輕慢而自取其辱。為什麼呢？那裡的菩薩們威德難以企及，悲願深重，因大因緣而生於彼土。』 當時，喜授菩薩接受了蓮花和佛的旨意，與無數百千俱胝那由他的出家、在家菩薩摩訶薩（菩薩摩訶薩，大菩薩），以及無數百千童男童女，頂禮佛足，右繞佛身，告辭而去。他們各自拿著無數種花香、寶幢、幡蓋、衣服、寶飾以及其他供品出發，經過上方恒河沙數般的諸佛世界，在每一位佛那裡都供養、恭敬、尊重、讚歎，沒有錯過任何一位。他們來到釋迦牟尼佛這裡，頂禮佛的雙足，繞佛百千匝，然後退到一旁。 喜授菩薩上前對佛說：『世尊！從這裡上方，經過恒河沙數般的世界，最後一個世界名為歡喜，那裡的佛號為喜德如來（喜德，佛名）、應、正等覺（應、正等覺，佛的稱號）、明行圓滿（明行圓滿，佛的稱號）、善逝（善逝，佛的稱號）、世間解（世間解，佛的稱號）、無上丈夫（無上丈夫，佛的稱號）、調御士（調御士，佛的稱號）、天人師（天人師，佛的稱號）、佛、薄伽梵（薄伽梵，佛的稱號），他向世尊致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？我特地送上這千莖金色蓮花，以此供養世尊。』 當時，釋迦牟尼佛接受了這朵蓮花，又將其散佈到上方恒河沙數般的諸佛世界。由於佛的神力，這朵蓮花遍佈所有佛土，每一朵蓮花的花臺中都有一尊化佛結跏趺坐（結跏趺坐，佛教坐姿），為諸菩薩宣說與大般若波羅蜜多（大般若波羅蜜多，佛教經典）相應的法，有情眾生聽聞后必定能夠證得無上菩提。
【English Translation】 English version: The thousand-petaled jeweled lotus was magnificent, and the Bodhisattva Joy-Bestower (Joy-Bestower, name of a Bodhisattva) received the Buddha's instruction: 'Take this lotus to Shakyamuni Buddha (Shakyamuni, founder of Buddhism), and convey my words thus: 『Tathagata Joy-Virtue (Joy-Virtue, name of a Buddha) sends immeasurable greetings: Are you free from illness and affliction, do you move with ease, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I send this lotus flower as an offering to the World Honored One.』 When you arrive in that realm, you should maintain right mindfulness, observe that Buddha-land and all the assembly, and do not harbor arrogance or self-deprecation. Why is this? The Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great compassion and vows, and they are born in that land due to great causes and conditions.』 At that time, the Bodhisattva Joy-Bestower received the lotus and the Buddha's command, and together with countless hundreds of thousands of kotis of nayutas of monastic and lay Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattva), and countless hundreds of thousands of young boys and girls, they bowed at the Buddha's feet, circumambulated him to the right, and took their leave. Each of them carried countless kinds of flowers, incense, jeweled banners, canopies, clothing, precious ornaments, and other offerings, and set forth. They passed through the Buddha-worlds as numerous as the sands of the Ganges River above, and at each Buddha's place, they made offerings, showed respect, honored, and praised, without missing a single one. They arrived at Shakyamuni Buddha's place, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. The Bodhisattva Joy-Bestower stepped forward and said to the Buddha: 『World Honored One! From here above, passing through worlds as numerous as the sands of the Ganges River, the last world is named Joyful, and the Buddha there is named Tathagata Joy-Virtue (Joy-Virtue, name of a Buddha), Arhat, Samyaksambuddha (Arhat, Samyaksambuddha, titles of a Buddha), Vidyacharana-Sampanna (Vidyacharana-Sampanna, title of a Buddha), Sugata (Sugata, title of a Buddha), Lokavid (Lokavid, title of a Buddha), Anuttara-Purusha-Dama-Sarathi (Anuttara-Purusha-Dama-Sarathi, title of a Buddha), Shastha Deva-Manushyanam (Shastha Deva-Manushyanam, title of a Buddha), Buddha, Bhagavan (Bhagavan, title of a Buddha). He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, do you move with ease, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I send this thousand-stemmed golden lotus flower as an offering to the World Honored One.』 At that time, Shakyamuni Buddha received this lotus flower and scattered it to the Buddha-worlds as numerous as the sands of the Ganges River above. By the Buddha's divine power, this lotus flower spread throughout all the Buddha-lands, and in the center of each lotus flower, there was a manifested Buddha sitting in the lotus posture (lotus posture, a Buddhist sitting posture), expounding the Dharma corresponding to the Great Prajnaparamita (Great Prajnaparamita, Buddhist scripture) for the Bodhisattvas. Sentient beings who heard it would surely attain unsurpassed Bodhi.
正等菩提。是時，喜授及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
如是最後世界已前，所有上方一一佛土，各有如來現為大眾宣說妙法。是諸佛所亦各有一上首菩薩，見此大光、大地變動及佛身相，前詣佛所白言：「世尊！何因何緣而有此瑞？」
時，彼彼佛各各報言：「於此下方有堪忍世界，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」
上首菩薩聞已歡喜，各各請往堪忍世界，觀禮供養佛及菩薩。彼諸如來贊善聽往，各以金色千寶蓮花而告之言：「汝可持此至彼佛所，具陳我辭：『致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，觀彼佛土及諸菩薩，勿懷輕慢而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」
一一上首受花奉敕，各與無量無數菩薩、童男童女，辭佛持供發引而來，所經佛土一一供養佛及菩薩無空過者。到此佛所頂禮雙足，繞百千匝奉花陳事。佛受花已還散上方，佛神力故，遍諸佛土，諸花臺中各有化佛，為諸菩薩說大般若波羅蜜多，令諸聞者必獲無上正等菩提。上首菩薩及
【現代漢語翻譯】 現代漢語譯本 當（釋迦牟尼佛）證得無上正等菩提時，喜授菩薩及其眷屬看到這一景象，歡喜雀躍，讚歎從未有過。他們各自根據自己的善根和供養能力，供養、恭敬、尊重和讚歎佛菩薩，然後退坐在一旁。 在最後一個世界之前，所有上方世界的每一個佛土，都有如來佛為大眾宣說微妙的佛法。這些佛土中也各有一位上首菩薩，他們看到這巨大的光明、大地的震動以及佛的莊嚴身相，便來到佛前稟告說：『世尊！是什麼原因和緣由導致了這種祥瑞？』 那時，各佛土的佛陀各自回答說：『在下方的堪忍世界，有一尊佛名為釋迦牟尼，他將為菩薩們宣說《大般若波羅蜜多》。正是因為那尊佛的神力，才顯現出這種祥瑞。』 上首菩薩們聽聞后歡喜不已，各自請求前往堪忍世界，瞻仰禮拜並供養佛和菩薩。諸佛如來讚許他們前往，並各自以金色的千寶蓮花告知他們說：『你們可以拿著這些蓮花到那尊佛那裡，轉達我的問候：『請問無量佛，您少病少惱嗎？起居輕便嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這些蓮花獻給世尊，作為佛事。你們到達那個世界后，應當保持正念，觀察那裡的佛土和菩薩，不要心懷輕慢而自取其辱。這是因為那些菩薩的威德難以企及，他們心中充滿悲願，因大因緣而生於那個佛土。』 每一位上首菩薩都接受了蓮花和佛的敕令，各自帶領著無量無數的菩薩、童男童女，辭別佛陀，帶著供品出發前往。他們所經過的每一個佛土，都供養佛和菩薩，沒有一個錯過。到達釋迦牟尼佛的道場后，他們頂禮佛的雙足，繞佛百千匝，獻上蓮花並轉達了佛的問候。佛陀接受蓮花后，又將蓮花散佈到上方世界。由於佛的神力，每一朵蓮花的花臺中都化現出一尊佛，為諸菩薩宣說《大般若波羅蜜多》，使所有聽聞者必定獲得無上正等菩提。上首菩薩們和
【English Translation】 English version When (Śākyamuni Buddha) attained Anuttarā-samyak-saṃbodhi, Bodhisattva Joyful Giver and his retinue, upon seeing this event, rejoiced and exclaimed that they had never seen anything like it. Each of them, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then withdrew to sit on one side. Before the last world, in each of the Buddha lands in all the upper directions, there were Tathāgatas who were expounding the wonderful Dharma to the assembly. In each of these Buddha lands, there was also a leading Bodhisattva who, upon seeing this great light, the earth's shaking, and the Buddha's majestic form, went before the Buddha and said, 'World Honored One! What is the cause and condition for this auspicious sign?' At that time, the Buddhas in each of those Buddha lands replied, 'In the Sahā world below, there is a Buddha named Śākyamuni, who is about to expound the Mahāprajñāpāramitā to the Bodhisattvas. It is because of that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the leading Bodhisattvas were overjoyed and each requested to go to the Sahā world to pay homage and make offerings to the Buddha and Bodhisattvas. The Tathāgatas approved of their going and each gave them golden thousand-jeweled lotuses, saying, 'You may take these lotuses to that Buddha and convey my greetings: 'I ask the immeasurable one, are you free from illness and affliction? Are your movements light and easy? Is your energy harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?' Take these lotuses and offer them to the World Honored One as a Buddhist act. When you arrive in that world, you should maintain right mindfulness, observe that Buddha land and the Bodhisattvas there, and do not harbor arrogance and bring harm upon yourselves. This is because the majestic virtue of those Bodhisattvas is beyond reach, their hearts are filled with compassion and vows, and they were born in that land due to great causes and conditions.' Each of the leading Bodhisattvas received the lotuses and the Buddha's command, and each led countless Bodhisattvas, boys, and girls, bidding farewell to the Buddha and setting out with offerings. In each of the Buddha lands they passed through, they made offerings to the Buddhas and Bodhisattvas, not missing a single one. Upon arriving at Śākyamuni Buddha's place, they bowed at his feet, circumambulated him hundreds of thousands of times, offered the lotuses, and conveyed the Buddha's greetings. After the Buddha received the lotuses, he scattered them back to the upper worlds. Through the Buddha's divine power, in each lotus flower's center, a manifested Buddha appeared, expounding the Mahāprajñāpāramitā to the Bodhisattvas, ensuring that all who heard it would attain Anuttarā-samyak-saṃbodhi. The leading Bodhisattvas and
諸眷屬，見已歡喜嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。
爾時，於此三千大千佛之世界眾寶充滿，種種妙花遍佈其地，寶幢、幡蓋處處行列，花樹、果樹、香樹、鬘樹、寶樹、衣樹、諸雜飾樹周遍莊嚴甚可愛樂，如眾蓮花世界普花如來凈土，妙吉祥菩薩、善住慧菩薩及余無量大威神力菩薩摩訶薩本住其中。
大般若波羅蜜多經卷第二 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第三
三藏法師玄奘奉 詔譯
初分學觀品第二之一
爾時，世尊知諸世界，若天魔梵、若諸沙門、若婆羅門、若健達縛、若阿素洛、若諸龍神、若諸菩薩摩訶薩眾住最後身紹尊位者、若餘一切於法有緣人非人等皆來集會，便告具壽舍利子言：「若菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多。」
時，舍利子聞佛所說，歡喜踴躍即從座起，前詣佛所頂禮雙足，偏覆左肩右膝著地，合掌恭敬而白佛言：「世尊！云何菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩應以無住而為方便，安住般若波羅蜜多，所住、能住不可得故
【現代漢語翻譯】 現代漢語譯本：諸位眷屬看到此景，歡喜讚歎前所未有，各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛菩薩之後，退坐在一旁。 這時，在這個三千大千佛的世界裡，充滿了各種珍寶，各種美妙的花朵遍佈地面，寶幢、幡蓋到處排列，花樹、果樹、香樹、鬘樹、寶樹、衣樹等各種裝飾樹木周遍莊嚴，非常可愛，如同眾蓮花世界普花如來的凈土，妙吉祥菩薩（Manjushri Bodhisattva）、善住慧菩薩（Suvāsita Bodhisattva）以及其他無量具有大威神力的菩薩摩訶薩原本就住在這裡。 《大般若波羅蜜多經》卷第二 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷） 《大般若波羅蜜多經》卷第三 三藏法師玄奘奉詔譯 初分學觀品第二之一 這時，世尊知道各個世界，無論是天魔梵（Deva, Mara, Brahma）、還是沙門（Shramana）、婆羅門（Brahmana）、健達縛（Gandharva）、阿素洛（Asura）、龍神（Naga）等，以及那些住在最後身即將繼承尊位的菩薩摩訶薩們，還有其他一切與佛法有緣的人和非人等都已來到，便告訴具壽舍利子說：『如果菩薩摩訶薩想要在一切法中等同覺悟一切相，應當學習般若波羅蜜多。』 當時，舍利子聽到佛所說，歡喜踴躍，立即從座位上站起來，走到佛前，頂禮佛的雙足，偏袒左肩，右膝著地，合掌恭敬地對佛說：『世尊！菩薩摩訶薩如何才能在一切法中等同覺悟一切相，應當學習般若波羅蜜多？』 佛告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩應當以無住為方便，安住于般若波羅蜜多，因為所住和能住都是不可得的。』
【English Translation】 English version: The assembled retinue, seeing this, rejoiced and marveled at what had never been seen before. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then withdrew and sat to one side. At that time, in this great trichiliocosm of Buddhas, it was filled with various treasures, and various exquisite flowers covered the ground. Jeweled banners and canopies were arranged everywhere. Flower trees, fruit trees, fragrant trees, garland trees, jeweled trees, and clothing trees, along with various decorative trees, adorned the surroundings, making it exceedingly delightful, like the pure land of the Tathagata of Universal Flowers in the world of lotus flowers. Manjushri Bodhisattva, Suvāsita Bodhisattva, and other immeasurable Bodhisattva Mahasattvas with great divine powers originally resided there. The Great Perfection of Wisdom Sutra, Volume Two Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200) The Great Perfection of Wisdom Sutra, Volume Three Translated by the Tripitaka Master Xuanzang under Imperial Decree Initial Section, Chapter Two, Part One on the Practice of Observation At that time, the World Honored One, knowing that all the worlds, whether Devas, Maras, or Brahmas, whether Shramanas, Brahmanas, Gandharvas, Asuras, Nagas, or the Bodhisattva Mahasattvas who were in their last lives and about to inherit the honored position, and all other beings, human and non-human, who had karmic connections with the Dharma, had all come, then said to the Venerable Shariputra: 'If a Bodhisattva Mahasattva wishes to equally awaken to all aspects of all dharmas, they should study the Prajnaparamita.' Then, Shariputra, having heard what the Buddha said, rejoiced and leaped up from his seat. He went before the Buddha, bowed his head to the Buddha's feet, bared his left shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'World Honored One! How should a Bodhisattva Mahasattva, wishing to equally awaken to all aspects of all dharmas, study the Prajnaparamita?' The Buddha said to the Venerable Shariputra: 'Shariputra! Bodhisattva Mahasattvas should use non-abiding as a means to abide in the Prajnaparamita, because that which abides and that which is able to abide are both unattainable.'
。諸菩薩摩訶薩應以無舍而為方便，圓滿佈施波羅蜜多，施者、受者及所施物不可得故。諸菩薩摩訶薩應以無護而為方便，圓滿凈戒波羅蜜多，犯、無犯相不可得故。諸菩薩摩訶薩應以無取而為方便，圓滿安忍波羅蜜多，動、不動相不可得故。諸菩薩摩訶薩應以無勤而為方便，圓滿精進波羅蜜多，身心勤、怠不可得故。諸菩薩摩訶薩應以無思而為方便，圓滿靜慮波羅蜜多，有味、無味不可得故。諸菩薩摩訶薩應以無著而為方便，圓滿般若波羅蜜多，諸法性、相不可得故。
「複次，舍利子！諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，是三十七菩提分法不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿空解脫門、無相解脫門、無愿解脫門，三解脫門不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿四靜慮、四無量、四無色定，靜慮、無量及無色定不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿八解脫、八勝處、九次第定、十遍處，解脫、勝處、等至、遍處不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿九想，謂膀脹想、膿爛想、異赤想、青
【現代漢語翻譯】 現代漢語譯本：諸位菩薩摩訶薩（菩薩中的大菩薩）應當以不執著施捨為方便，圓滿佈施波羅蜜多（到達彼岸的佈施），因為施者、受者以及所施之物都是不可得的。諸位菩薩摩訶薩應當以不執著守護戒律為方便，圓滿凈戒波羅蜜多（到達彼岸的戒律），因為犯戒與不犯戒的相狀都是不可得的。諸位菩薩摩訶薩應當以不執著忍受為方便，圓滿安忍波羅蜜多（到達彼岸的忍耐），因為動與不動的相狀都是不可得的。諸位菩薩摩訶薩應當以不執著勤奮為方便，圓滿精進波羅蜜多（到達彼岸的精進），因為身心的勤奮與懈怠都是不可得的。諸位菩薩摩訶薩應當以不執著思慮為方便，圓滿靜慮波羅蜜多（到達彼岸的禪定），因為有味與無味的感受都是不可得的。諸位菩薩摩訶薩應當以不執著一切為方便，圓滿般若波羅蜜多（到達彼岸的智慧），因為諸法的自性與現象都是不可得的。 再者，舍利子！諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應當圓滿四念住（觀身、受、心、法）、四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲、勤、心、觀）、五根（信、進、念、定、慧）、五力（信、進、念、定、慧）、七等覺支（擇法、精進、喜、輕安、念、定、舍）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），因為這三十七菩提分法都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應當圓滿空解脫門、無相解脫門、無愿解脫門，因為這三解脫門都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應當圓滿四靜慮（初禪、二禪、三禪、四禪）、四無量（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），因為靜慮、無量以及無色定都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應當圓滿八解脫、八勝處、九次第定、十遍處，因為解脫、勝處、等至、遍處都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應當圓滿九想，即膀脹想、膿爛想、異赤想、青瘀想、
【English Translation】 English version: Bodhisattva-mahasattvas (great bodhisattvas) should, with non-attachment as their means, perfect the paramita (perfection) of giving, because the giver, the receiver, and the gift are all unattainable. Bodhisattva-mahasattvas should, with non-attachment to guarding precepts as their means, perfect the paramita of pure precepts, because the aspects of transgression and non-transgression are unattainable. Bodhisattva-mahasattvas should, with non-attachment to endurance as their means, perfect the paramita of patience, because the aspects of movement and non-movement are unattainable. Bodhisattva-mahasattvas should, with non-attachment to diligence as their means, perfect the paramita of vigor, because the diligence and laziness of body and mind are unattainable. Bodhisattva-mahasattvas should, with non-attachment to thought as their means, perfect the paramita of meditative concentration, because the sensations of flavor and flavorlessness are unattainable. Bodhisattva-mahasattvas should, with non-attachment to anything as their means, perfect the paramita of prajna (wisdom), because the nature and phenomena of all dharmas are unattainable. Furthermore, Shariputra! Bodhisattva-mahasattvas, abiding in the prajna paramita, should, with non-attainment as their means, perfect the four foundations of mindfulness (contemplation of body, sensation, mind, and dharmas), the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (investigation of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), because these thirty-seven factors of enlightenment are unattainable. Bodhisattva-mahasattvas, abiding in the prajna paramita, should, with non-attainment as their means, perfect the emptiness liberation gate, the signlessness liberation gate, and the wishlessness liberation gate, because these three liberation gates are unattainable. Bodhisattva-mahasattvas, abiding in the prajna paramita, should, with non-attainment as their means, perfect the four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, and sphere of neither perception nor non-perception), because dhyana, immeasurables, and formless absorptions are unattainable. Bodhisattva-mahasattvas, abiding in the prajna paramita, should, with non-attainment as their means, perfect the eight liberations, the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres, because liberation, mastery overcomings, attainments, and all-pervading spheres are unattainable. Bodhisattva-mahasattvas, abiding in the prajna paramita, should, with non-attainment as their means, perfect the nine perceptions, namely, the perception of a bloated corpse, the perception of a festering corpse, the perception of a discolored corpse, the perception of a bluish corpse,
瘀想、啄啖想、離散想、骸骨想、焚燒想、一切世間不可保想，如是諸想不可得故。
「諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿十隨念，謂佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、入出息隨念、厭隨念、死隨念、身隨念，是諸隨念不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便應圓滿十想，謂無常想、苦想、無我想、不凈想、死想、一切世間不可樂想、厭食想、斷想、離想、滅想，如是諸想不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿十一智，謂苦智、集智、滅智、道智、盡智、無生智、法智、類智、世俗智、他心智、如說智，如是諸智不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地，是三等持不可得故。
「諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿未知當知根、已知根、具知根，如是諸根不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿不凈處觀、遍滿處觀、一切智智及奢摩他、毗缽舍那，如是五種不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿四攝事、四勝住、三明、五眼、六神
【現代漢語翻譯】 現代漢語譯本：腐爛的念頭、被啄食的念頭、離散的念頭、骸骨的念頭、焚燒的念頭、一切世間事物不可保的念頭，像這樣的種種念頭都是不可得的。 諸位菩薩摩訶薩安住于般若波羅蜜多（智慧的完美），以無所得作為方便，應當圓滿十種隨念，即佛隨念（憶念佛陀的功德）、法隨念（憶念佛法的真理）、僧隨念（憶念僧團的和諧）、戒隨念（憶念戒律的清凈）、舍隨念（憶念佈施的功德）、天隨念（憶念天界的殊勝）、入出息隨念（憶念呼吸的覺察）、厭隨念（憶念世間的厭離）、死隨念（憶念死亡的必然）、身隨念（憶念身體的不凈），這些隨念都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿十種想，即無常想（認識到一切事物都是無常的）、苦想（認識到一切事物都是苦的）、無我想（認識到沒有永恒不變的自我）、不凈想（認識到身體是不凈的）、死想（認識到死亡的必然）、一切世間不可樂想（認識到世間沒有真正的快樂）、厭食想（認識到食物的貪慾）、斷想（認識到要斷除煩惱）、離想（認識到要遠離執著）、滅想（認識到涅槃的寂滅），像這樣的種種想都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿十一種智，即苦智（瞭解苦的真諦）、集智（瞭解苦的根源）、滅智（瞭解苦的止息）、道智（瞭解滅苦的方法）、盡智（瞭解煩惱的止息）、無生智（瞭解諸法不生不滅）、法智（瞭解一切法的本質）、類智（瞭解不同事物的類別）、世俗智（瞭解世俗的知識）、他心智（瞭解他人的想法）、如說智（瞭解佛陀所說的真理），像這樣的種種智都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿有尋有伺三摩地（有尋有伺的禪定）、無尋唯伺三摩地（無尋唯伺的禪定）、無尋無伺三摩地（無尋無伺的禪定），這三種等持都是不可得的。 諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿未知當知根（尚未知但應當知道的根）、已知根（已經知道的根）、具知根（完全知道的根），像這樣的種種根都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿不凈處觀（觀察不凈的禪觀）、遍滿處觀（觀察遍滿的禪觀）、一切智智（佛陀的智慧）以及奢摩他（止禪）、毗缽舍那（觀禪），像這樣的五種都是不可得的。諸位菩薩摩訶薩安住于般若波羅蜜多，以無所得作為方便，應當圓滿四攝事（佈施、愛語、利行、同事）、四勝住（慈、悲、喜、舍）、三明（宿命明、天眼明、漏盡明）、五眼（肉眼、天眼、慧眼、法眼、佛眼）、六神通（神境通、天耳通、他心通、宿命通、天眼通、漏盡通）
【English Translation】 English version: The thought of putrefaction, the thought of being pecked at, the thought of dispersion, the thought of a skeleton, the thought of burning, the thought that all worldly things are not secure; such thoughts are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita (the perfection of wisdom), with non-attainment as their means, should perfect the ten recollections, namely, recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the heavens, recollection of in-and-out breathing, recollection of aversion, recollection of death, and recollection of the body; these recollections are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the ten perceptions, namely, the perception of impermanence, the perception of suffering, the perception of no-self, the perception of impurity, the perception of death, the perception that all worldly things are not enjoyable, the perception of aversion to food, the perception of cutting off, the perception of detachment, and the perception of cessation; such perceptions are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the eleven knowledges, namely, the knowledge of suffering, the knowledge of the cause of suffering, the knowledge of the cessation of suffering, the knowledge of the path to the cessation of suffering, the knowledge of the exhaustion of defilements, the knowledge of non-arising, the knowledge of the Dharma, the knowledge of categories, the conventional knowledge, the knowledge of others' minds, and the knowledge of what is spoken; such knowledges are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the Samadhi with initial and sustained thought, the Samadhi with only sustained thought, and the Samadhi without initial or sustained thought; these three concentrations are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the root of what is not yet known but should be known, the root of what is already known, and the root of complete knowledge; such roots are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the contemplation of the impure, the contemplation of the all-pervading, the all-knowing wisdom, as well as Shamatha (calm abiding) and Vipassana (insight); these five are unattainable. Bodhisattva-Mahasattvas, abiding in Prajnaparamita, with non-attainment as their means, should perfect the four means of gathering (giving, kind speech, beneficial action, and consistency), the four sublime abodes (loving-kindness, compassion, joy, and equanimity), the three knowledges (knowledge of past lives, knowledge of the divine eye, and knowledge of the extinction of defilements), the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye), and the six supernormal powers (psychic power, divine ear, mind-reading, knowledge of past lives, divine eye, and the extinction of defilements).
通、六波羅蜜多，如是六種不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿七聖財、八大士覺、九有情居智、陀羅尼門、三摩地門，如是五種不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿十地、十行、十忍、二十增上意樂，如是四種不可得故。
「諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿如來十力、四無所畏、四無礙解、十八佛不共法、三十二大士相、八十隨好，如是六種不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿無忘失法、恒住舍性、一切智、道相智、一切相智、一切相微妙智，如是六法不可得故。諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應圓滿大慈、大悲、大喜、大舍及余無量無邊佛法，如是諸法不可得故。
「複次，舍利子！若菩薩摩訶薩欲疾證得一切智智，應學般若波羅蜜多。若菩薩摩訶薩欲疾圓滿一切智、道相智、一切相智，應學般若波羅蜜多。若菩薩摩訶薩欲疾圓滿一切有情心行相智、一切相微妙智，應學般若波羅蜜多。若菩薩摩訶薩欲拔一切煩惱習氣，應學般若波羅蜜多。若菩薩摩訶薩欲入菩薩正性離生，應學般若波羅蜜多。若菩薩摩訶薩欲超聲聞及獨覺地，應學般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩安住于般若波羅蜜多（智慧的完美），以無所得為方便，應圓滿六波羅蜜多（六種到達彼岸的方法），因為這六種都是不可得的。菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應圓滿七聖財（七種聖潔的財富）、八大士覺（八種偉大覺悟者的覺悟）、九有情居智（九種眾生居住的智慧）、陀羅尼門（總持法門的入口）、三摩地門（禪定法門的入口），因為這五種都是不可得的。菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應圓滿十地（菩薩修行的十個階段）、十行（菩薩的十種行為）、十忍（菩薩的十種忍耐）、二十增上意樂（二十種增上的意願），因為這四種都是不可得的。 菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應圓滿如來十力（如來的十種力量）、四無所畏（四種無所畏懼的品質）、四無礙解（四種無礙的理解）、十八佛不共法（佛陀獨有的十八種功德）、三十二大士相（三十二種偉大人物的特徵）、八十隨好（八十種次要的特徵），因為這六種都是不可得的。菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應圓滿無忘失法（不忘失正念的法門）、恒住舍性（恒常安住于舍的品質）、一切智（對一切事物都有的智慧）、道相智（對修行道路的智慧）、一切相智（對一切事物現象的智慧）、一切相微妙智（對一切事物現象的微妙智慧），因為這六法都是不可得的。菩薩摩訶薩安住于般若波羅蜜多，以無所得為方便，應圓滿大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）以及其他無量無邊的佛法，因為這些法都是不可得的。 再者，舍利子（佛陀的弟子）！如果菩薩摩訶薩想要快速證得一切智智（對一切事物都有的智慧），應該學習般若波羅蜜多。如果菩薩摩訶薩想要快速圓滿一切智、道相智、一切相智，應該學習般若波羅蜜多。如果菩薩摩訶薩想要快速圓滿一切有情心行相智（對一切眾生心念行為的智慧）、一切相微妙智，應該學習般若波羅蜜多。如果菩薩摩訶薩想要拔除一切煩惱習氣，應該學習般若波羅蜜多。如果菩薩摩訶薩想要進入菩薩正性離生（菩薩不再退轉的階段），應該學習般若波羅蜜多。如果菩薩摩訶薩想要超越聲聞（聽聞佛法而修行的人）和獨覺（獨自覺悟的人）的境界，應該學習般若波羅蜜多。
【English Translation】 English version: Bodhisattva-mahasattvas, abiding in Prajnaparamita (Perfection of Wisdom), with non-attainment as their expedient means, should perfect the Six Paramitas (six perfections), because these six are unattainable. Bodhisattva-mahasattvas, abiding in Prajnaparamita, with non-attainment as their expedient means, should perfect the Seven Noble Treasures, the Eight Great Beings' Awakenings, the Nine Abodes of Sentient Beings' Wisdom, the Dharani Gates, and the Samadhi Gates, because these five are unattainable. Bodhisattva-mahasattvas, abiding in Prajnaparamita, with non-attainment as their expedient means, should perfect the Ten Bhumis (ten stages of Bodhisattva practice), the Ten Practices, the Ten Forbearances, and the Twenty Superior Intentions, because these four are unattainable. Bodhisattva-mahasattvas, abiding in Prajnaparamita, with non-attainment as their expedient means, should perfect the Ten Powers of the Tathagata (ten powers of the Buddha), the Four Fearlessnesses, the Four Unimpeded Understandings, the Eighteen Unique Qualities of a Buddha, the Thirty-two Marks of a Great Being, and the Eighty Minor Marks, because these six are unattainable. Bodhisattva-mahasattvas, abiding in Prajnaparamita, with non-attainment as their expedient means, should perfect the Non-forgetting Dharma, the Constant Abiding in Equanimity, Omniscience, the Wisdom of the Path, the Wisdom of All Aspects, and the Subtle Wisdom of All Aspects, because these six dharmas are unattainable. Bodhisattva-mahasattvas, abiding in Prajnaparamita, with non-attainment as their expedient means, should perfect Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, and other immeasurable and boundless Buddha-dharmas, because these dharmas are unattainable. Furthermore, Shariputra (a disciple of the Buddha)! If Bodhisattva-mahasattvas wish to quickly attain Omniscient Wisdom, they should study Prajnaparamita. If Bodhisattva-mahasattvas wish to quickly perfect Omniscience, the Wisdom of the Path, and the Wisdom of All Aspects, they should study Prajnaparamita. If Bodhisattva-mahasattvas wish to quickly perfect the Wisdom of the Mental Activities of All Sentient Beings and the Subtle Wisdom of All Aspects, they should study Prajnaparamita. If Bodhisattva-mahasattvas wish to eradicate all afflictions and habitual tendencies, they should study Prajnaparamita. If Bodhisattva-mahasattvas wish to enter the stage of non-regression for Bodhisattvas, they should study Prajnaparamita. If Bodhisattva-mahasattvas wish to transcend the stages of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), they should study Prajnaparamita.
多。若菩薩摩訶薩欲住菩薩不退轉地，應學般若波羅蜜多。若菩薩摩訶薩欲得六種捷速神通，應學般若波羅蜜多。若菩薩摩訶薩欲知一切有情心行所趣差別，應學般若波羅蜜多。
「若菩薩摩訶薩欲勝一切聲聞、獨覺智慧作用，應學般若波羅蜜多。若菩薩摩訶薩欲得一切陀羅尼門、三摩地門，應學般若波羅蜜多。若菩薩摩訶薩欲以一念隨喜俱心，超過一切聲聞、獨覺所有佈施，應學般若波羅蜜多。若菩薩摩訶薩欲以一念隨喜俱心，超過一切聲聞、獨覺所有凈戒，應學般若波羅蜜多。若菩薩摩訶薩欲以一念隨喜俱心，超過一切聲聞、獨覺定、慧、解脫、解脫智見，應學般若波羅蜜多。若菩薩摩訶薩欲以一念隨喜俱心，超過一切聲聞、獨覺靜慮、解脫、等持、等至及余善法，應學般若波羅蜜多。若菩薩摩訶薩欲以一念所修善法，超過一切異生、聲聞、獨覺善法，應學般若波羅蜜多。若菩薩摩訶薩欲行少分佈施、凈戒、安忍、精進、靜慮、般若，為諸有情方便善巧，迴向無上正等菩提，便得無量無邊功德，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩欲令所行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，離諸障礙速得圓滿，應學般若波羅蜜多。若菩薩摩訶薩欲得世世常見諸佛，恒聞正法得佛覺悟，
【現代漢語翻譯】 現代漢語譯本：須菩提（Subhuti）說：『世尊，如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）想要安住于菩薩不退轉的境界，應當學習般若波羅蜜多（Prajnaparamita，智慧的完美）。如果菩薩摩訶薩想要獲得六種快速的神通，應當學習般若波羅蜜多。如果菩薩摩訶薩想要了解一切有情（sentient beings）的心念、行為和趨向的差別，應當學習般若波羅蜜多。』 『如果菩薩摩訶薩想要勝過一切聲聞（Sravaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，獨自證悟者）的智慧作用，應當學習般若波羅蜜多。如果菩薩摩訶薩想要獲得一切陀羅尼門（dharani，總持法門）、三摩地門（samadhi，禪定法門），應當學習般若波羅蜜多。如果菩薩摩訶薩想要以一念隨喜（anumodana，隨喜功德）之心，超過一切聲聞、獨覺的所有佈施，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以一念隨喜之心，超過一切聲聞、獨覺的所有凈戒，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以一念隨喜之心，超過一切聲聞、獨覺的禪定、智慧、解脫、解脫知見，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以一念隨喜之心，超過一切聲聞、獨覺的靜慮（dhyana，禪定）、解脫、等持（samahita，心住於一境）、等至（samapatti，入定）以及其他善法，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以一念所修的善法，超過一切凡夫、聲聞、獨覺的善法，應當學習般若波羅蜜多。如果菩薩摩訶薩想要行少許佈施、凈戒、安忍（ksanti，忍辱）、精進（virya，努力）、靜慮、般若，爲了有情方便善巧，迴向無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟），便能獲得無量無邊的功德，應當學習般若波羅蜜多。』 『再者，舍利子（Sariputra）！如果菩薩摩訶薩想要使所行的佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，遠離一切障礙，迅速得到圓滿，應當學習般若波羅蜜多。如果菩薩摩訶薩想要世世常見諸佛，恒常聽聞正法，得到佛的覺悟，
【English Translation】 English version: Subhuti said, 'World Honored One, if a Bodhisattva-Mahasattva wishes to abide in the irreversible stage of a Bodhisattva, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to obtain the six kinds of swift supernormal powers, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to know the differences in the thoughts, actions, and tendencies of all sentient beings, they should study the Prajnaparamita.' 'If a Bodhisattva-Mahasattva wishes to surpass the wisdom and functions of all Sravakas and Pratyekabuddhas, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to obtain all Dharani gates and Samadhi gates, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to surpass all the giving of all Sravakas and Pratyekabuddhas with a single thought of joyful approval, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to surpass all the pure precepts of all Sravakas and Pratyekabuddhas with a single thought of joyful approval, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to surpass the samadhi, wisdom, liberation, and knowledge of liberation of all Sravakas and Pratyekabuddhas with a single thought of joyful approval, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to surpass the dhyana, liberation, samahita, samapatti, and other virtuous dharmas of all Sravakas and Pratyekabuddhas with a single thought of joyful approval, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to surpass the virtuous dharmas of all ordinary beings, Sravakas, and Pratyekabuddhas with a single thought of virtuous practice, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to practice a small amount of giving, pure precepts, patience, diligence, dhyana, and prajna, for the skillful means of sentient beings, and dedicate it to Anuttara-samyak-sambodhi, they will obtain immeasurable and boundless merits, and they should study the Prajnaparamita.' 'Furthermore, Sariputra! If a Bodhisattva-Mahasattva wishes to make their practice of giving, pure precepts, patience, diligence, dhyana, and Prajnaparamita free from all obstacles and quickly attain perfection, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to see all Buddhas in every lifetime, constantly hear the true Dharma, and attain the enlightenment of a Buddha,
蒙佛憶念教誡教授，應學般若波羅蜜多。若菩薩摩訶薩欲得佛身，具三十二大丈夫相，八十隨好圓滿莊嚴，應學般若波羅蜜多。若菩薩摩訶薩欲得世世常憶宿住，終不忘失大菩提心，遠離惡友親近善友，恒修菩薩摩訶薩行，應學般若波羅蜜多。若菩薩摩訶薩欲得世世具大威德，摧眾魔冤伏諸外道，應學般若波羅蜜多。若菩薩摩訶薩欲得世世遠離一切煩惱業障，通達諸法心無掛礙，應學般若波羅蜜多。
「若菩薩摩訶薩欲得世世善心、善愿、善行相續常無懈廢，應學般若波羅蜜多。若菩薩摩訶薩欲生佛家入童真地，常不遠離諸佛菩薩，應學般若波羅蜜多。若菩薩摩訶薩欲得世世具諸相好，端嚴如佛，一切有情見者歡喜，發起無上正等覺心，速能成辦諸佛功德，應學般若波羅蜜多。若菩薩摩訶薩欲以種種勝善根力，隨意能引上妙供具，供養恭敬、尊重讚歎一切如來、應、正等覺，令諸善根速得圓滿，應學般若波羅蜜多。若菩薩摩訶薩欲滿一切有情所求飲食、衣服、床榻、臥具、病緣醫藥，種種花香、燈明、車乘、園林、舍宅、財谷、珍奇、寶飾、伎樂，及餘種種上妙樂具，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩欲善安立盡虛空界、法界、世界一切有情，皆令安住佈施、凈戒、安忍、精進、靜慮
【現代漢語翻譯】 現代漢語譯本 蒙受佛陀憶念、教誡和教授，應當修學般若波羅蜜多（智慧的完美）。如果菩薩摩訶薩（偉大的菩薩）想要獲得佛身，具足三十二大丈夫相（佛陀的32種殊勝特徵），八十隨好（佛陀的80種次要特徵）圓滿莊嚴，應當修學般若波羅蜜多。如果菩薩摩訶薩想要生生世世都能憶起前世的住所，永遠不忘失大菩提心（追求覺悟的心），遠離惡友，親近善友，恒常修習菩薩摩訶薩的行持，應當修學般若波羅蜜多。如果菩薩摩訶薩想要生生世世都具有大威德，能夠摧毀眾魔的冤仇，降伏一切外道，應當修學般若波羅蜜多。如果菩薩摩訶薩想要生生世世都遠離一切煩惱和業障，通達一切法，心中沒有掛礙，應當修學般若波羅蜜多。 如果菩薩摩訶薩想要生生世世都保持善心、善愿、善行相續不斷，永不懈怠，應當修學般若波羅蜜多。如果菩薩摩訶薩想要出生在佛的家族，進入童真之地，常常不遠離諸佛菩薩，應當修學般若波羅蜜多。如果菩薩摩訶薩想要生生世世都具足各種相好，端正莊嚴如同佛陀，一切眾生見到都歡喜，發起無上正等覺心（追求無上圓滿覺悟的心），迅速成就諸佛的功德，應當修學般若波羅蜜多。如果菩薩摩訶薩想要以種種殊勝的善根力量，隨意能夠引來上妙的供具，供養、恭敬、尊重、讚歎一切如來（佛陀的稱號）、應（值得供養者）、正等覺（完全覺悟者），使各種善根迅速圓滿，應當修學般若波羅蜜多。如果菩薩摩訶薩想要滿足一切眾生所求的飲食、衣服、床榻、臥具、治病醫藥，各種花香、燈明、車乘、園林、舍宅、財谷、珍奇、寶飾、伎樂，以及其他各種上妙的樂具，應當修學般若波羅蜜多。 再者，舍利子（佛陀的弟子）！如果菩薩摩訶薩想要善巧地安立盡虛空界、法界、世界的一切眾生，都讓他們安住于佈施、凈戒、安忍、精進、靜慮
【English Translation】 English version Having received the Buddha's mindfulness, teachings, and instructions, one should study the Prajnaparamita (the perfection of wisdom). If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to attain the Buddha's body, possessing the thirty-two major marks of a great man (the 32 special characteristics of a Buddha), and the eighty minor marks (the 80 secondary characteristics of a Buddha) in complete adornment, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to be able to remember past lives in every lifetime, never forgetting the great Bodhicitta (the mind of enlightenment), staying away from bad friends and drawing near to good friends, and constantly practicing the conduct of a Bodhisattva Mahasattva, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to possess great power and virtue in every lifetime, able to destroy the enmity of all demons and subdue all heretics, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to be free from all afflictions and karmic hindrances in every lifetime, understanding all dharmas (teachings) without any mental obstacles, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to maintain a continuous flow of good intentions, good vows, and good actions in every lifetime, never becoming lax, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to be born into the Buddha's family, entering the stage of pure innocence, and always remaining close to all Buddhas and Bodhisattvas, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to possess all the excellent marks and features in every lifetime, being as dignified and beautiful as a Buddha, so that all sentient beings who see them rejoice and generate the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), and quickly accomplish the merits of all Buddhas, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to be able to use the power of various superior roots of virtue to effortlessly bring forth the most exquisite offerings, to offer, respect, honor, and praise all Tathagatas (a title of the Buddha), Arhats (worthy ones), and Samyak-sambuddhas (fully enlightened ones), so that all roots of virtue may quickly be perfected, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to fulfill all the requests of all sentient beings for food, clothing, beds, bedding, medicine for illnesses, various flowers, fragrances, lamps, vehicles, gardens, residences, wealth, grains, treasures, ornaments, music, and other various exquisite instruments of pleasure, one should study the Prajnaparamita. Furthermore, Shariputra (a disciple of the Buddha)! If a Bodhisattva Mahasattva wishes to skillfully establish all sentient beings throughout the realms of empty space, the Dharma realm, and the world, so that they all abide in giving, pure precepts, patience, diligence, and meditative concentration
、般若波羅蜜多，應學般若波羅蜜多。若菩薩摩訶薩欲得發起一念善心所獲功德，乃至安坐妙菩提座，證得無上正等菩提亦不窮盡，應學般若波羅蜜多。若菩薩摩訶薩欲得十方諸佛世界一切如來、應、正等覺及諸菩薩摩訶薩眾共所稱讚，應學般若波羅蜜多。若菩薩摩訶薩欲一發心即能遍至十方各如殑伽沙界，供養諸佛利樂有情，應學般若波羅蜜多。若菩薩摩訶薩欲一發聲即能遍滿十方各如殑伽沙界，讚歎諸佛教誨有情，應學般若波羅蜜多。若菩薩摩訶薩欲一念頃安立十方殑伽沙等諸佛世界一切有情，皆令習學十善業道，受三歸依護持禁戒，應學般若波羅蜜多。若菩薩摩訶薩欲一念頃安立十方殑伽沙等諸佛世界一切有情，皆令習學四靜慮、四無量、四無色定，獲五神通，應學般若波羅蜜多。若菩薩摩訶薩欲一念頃安立十方殑伽沙等諸佛世界一切有情，令住大乘修菩薩行不毀余乘，應學般若波羅蜜多。若菩薩摩訶薩欲紹佛種令不斷絕，護菩薩家令不退轉，嚴凈佛土令速成辦，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩欲通達內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，應
【現代漢語翻譯】 現代漢語譯本：『般若波羅蜜多（智慧的完美），應當學習般若波羅蜜多。如果菩薩摩訶薩（偉大的菩薩）想要發起一念善心所獲得的功德，乃至安坐于妙菩提座（覺悟的寶座），證得無上正等菩提（無上的正覺），也無法窮盡，應當學習般若波羅蜜多。如果菩薩摩訶薩想要得到十方諸佛世界一切如來（佛的稱號）、應（應供）、正等覺（正等正覺）以及諸菩薩摩訶薩眾共同稱讚，應當學習般若波羅蜜多。如果菩薩摩訶薩想要一發心就能遍至十方各個如殑伽沙（恒河沙）數的世界，供養諸佛，利益安樂有情（眾生），應當學習般若波羅蜜多。如果菩薩摩訶薩想要一發聲就能遍滿十方各個如殑伽沙數的世界，讚歎諸佛的教誨，教化有情，應當學習般若波羅蜜多。如果菩薩摩訶薩想要在一念之間安立十方如殑伽沙數諸佛世界的一切有情，都讓他們學習十善業道（十種善的行爲準則），受三歸依（皈依佛、法、僧），護持禁戒，應當學習般若波羅蜜多。如果菩薩摩訶薩想要在一念之間安立十方如殑伽沙數諸佛世界的一切有情，都讓他們學習四靜慮（四種禪定）、四無量（四種無量心）、四無色定（四種無色界禪定），獲得五神通（五種超自然能力），應當學習般若波羅蜜多。如果菩薩摩訶薩想要在一念之間安立十方如殑伽沙數諸佛世界的一切有情，讓他們安住于大乘（菩薩乘），修菩薩行，不毀壞其他乘（聲聞乘、緣覺乘），應當學習般若波羅蜜多。如果菩薩摩訶薩想要繼承佛種，使之不斷絕，守護菩薩之家，使之不退轉，莊嚴清凈佛土，使之迅速成就，應當學習般若波羅蜜多。 『再者，舍利子（佛陀的弟子）！如果菩薩摩訶薩想要通達內空（內在的空性）、外空（外在的空性）、內外空（內外皆空）、空空（空性的空性）、大空（廣大的空性）、勝義空（究竟的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無際空（無邊際的空性）、散空（離散的空性）、無變異空（不變異的空性）、本性空（本性的空性）、自相空（自性的空性）、共相空（共性的空性）、一切法空（一切法的空性）、不可得空（不可得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性），應當學習般若波羅蜜多。』
【English Translation】 English version: 『Prajnaparamita (Perfection of Wisdom), one should learn Prajnaparamita. If a Bodhisattva-Mahasattva (great Bodhisattva) wishes to obtain the merit from generating a single thought of good, even to the point of sitting on the wondrous Bodhi seat (seat of enlightenment) and attaining Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), it would still be inexhaustible, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to be praised by all the Tathagatas (Buddhas), Arhats (worthy ones), Samyak-Sambuddhas (perfectly enlightened ones), and all the Bodhisattva-Mahasattvas in the Buddha-worlds of the ten directions, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to, with a single thought, reach all the worlds in the ten directions, each as numerous as the sands of the Ganges, to make offerings to all the Buddhas and bring benefit and happiness to sentient beings, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to, with a single utterance, fill all the worlds in the ten directions, each as numerous as the sands of the Ganges, praising the teachings of the Buddhas and instructing sentient beings, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to, in a single moment, establish all sentient beings in all the Buddha-worlds of the ten directions, each as numerous as the sands of the Ganges, so that they all learn the ten virtuous paths of action, take the three refuges (Buddha, Dharma, Sangha), and uphold the precepts, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to, in a single moment, establish all sentient beings in all the Buddha-worlds of the ten directions, each as numerous as the sands of the Ganges, so that they all learn the four Dhyanas (meditative absorptions), the four Immeasurables (boundless states), the four Formless Absorptions, and attain the five supernormal powers, one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to, in a single moment, establish all sentient beings in all the Buddha-worlds of the ten directions, each as numerous as the sands of the Ganges, so that they abide in the Mahayana (Great Vehicle), practice the Bodhisattva path, and do not disparage other vehicles (Sravakayana, Pratyekabuddhayana), one should learn Prajnaparamita. If a Bodhisattva-Mahasattva wishes to continue the lineage of the Buddha so that it does not become extinct, protect the Bodhisattva family so that it does not regress, and purify the Buddha-lands so that they are quickly accomplished, one should learn Prajnaparamita.』 『Furthermore, Shariputra (a disciple of the Buddha)! If a Bodhisattva-Mahasattva wishes to understand the emptiness of the internal (inner emptiness), the emptiness of the external (outer emptiness), the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, the ultimate emptiness, the emptiness of the boundless, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of inherent nature, the emptiness of self-nature, the emptiness of common nature, the emptiness of all dharmas (phenomena), the emptiness of the unobtainable, the emptiness of no-nature, the emptiness of self-nature, the emptiness of no-self-nature, one should learn Prajnaparamita.』
學般若波羅蜜多。若菩薩摩訶薩欲通達一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，應學般若波羅蜜多。若菩薩摩訶薩，欲通達一切法盡所有性、如所有性，應學般若波羅蜜多。若菩薩摩訶薩欲通達一切法因緣、等無間緣、所緣緣、增上緣性，應學般若波羅蜜多。若菩薩摩訶薩欲通達一切法如幻、如夢、如響、如像、如光影、如陽焰、如空花、如尋香城、如變化事，唯心所現性相俱空，應學般若波羅蜜多。
「若菩薩摩訶薩欲知三千大千世界虛空、大地、諸山、大海、江河、池沼、澗谷、陂湖、地、水、火、風諸極微量，應學般若波羅蜜多。若菩薩摩訶薩欲㭊一毛以為百分取一分毛，盡舉三千大千世界大海、江河、池沼、澗谷、陂湖中水，棄置他方無邊世界，而不惱觸水族生類，應學般若波羅蜜多。若菩薩摩訶薩見有劫火遍燒三千大千世界天地洞然，欲以一氣吹令頓滅，應學般若波羅蜜多。若菩薩摩訶薩見有三千大千世界所依風輪飄擊上涌，將吹三千大千世界蘇迷盧山、大蘇迷盧山、輪圍山、大輪圍山及余小山、大地等物碎如糠糩，欲以一指障彼風力令息不起，應學般若波羅蜜多。
「若菩薩摩訶薩欲於三千大千世界，一結跏坐充滿虛空，應
【現代漢語翻譯】 現代漢語譯本 若菩薩摩訶薩（菩薩中的大菩薩）想要通達一切法的真如（事物的真實本性）、法界（諸法存在的界限）、法性（諸法的固有性質）、不虛妄性（真實不虛的性質）、不變異性（永恒不變的性質）、平等性（諸法平等的性質）、離生性（超越生滅的性質）、法定（諸法遵循的規律）、法住（諸法安住的狀態）、實際（真實的境地）、虛空界（如同虛空般無邊無際的境界）、不思議界（不可思議的境界），應當修學般若波羅蜜多（以智慧到達彼岸的方法）。若菩薩摩訶薩想要通達一切法的盡所有性（所有事物的全部性質）、如所有性（事物本來的性質），應當修學般若波羅蜜多。若菩薩摩訶薩想要通達一切法的因緣（事物產生的條件）、等無間緣（緊接著的條件）、所緣緣（被認知的條件）、增上緣性（起增強作用的條件），應當修學般若波羅蜜多。若菩薩摩訶薩想要通達一切法如幻、如夢、如響、如像、如光影、如陽焰、如空花、如尋香城（海市蜃樓）、如變化事，唯心所現，性相俱空，應當修學般若波羅蜜多。 若菩薩摩訶薩想要知道三千大千世界（佛教宇宙觀中的一個宇宙單位）的虛空、大地、諸山、大海、江河、池沼、澗谷、陂湖、地、水、火、風等極微小的量，應當修學般若波羅蜜多。若菩薩摩訶薩想要取一根毛髮分成一百份，取其中一份毛髮，就能舉起三千大千世界大海、江河、池沼、澗谷、陂湖中的所有水，並將其拋棄到其他無邊世界，而不傷害水族眾生，應當修學般若波羅蜜多。若菩薩摩訶薩看到有劫火（宇宙末日之火）遍燒三千大千世界，天地都被燒得通明，想要用一口氣就將其吹滅，應當修學般若波羅蜜多。若菩薩摩訶薩看到三千大千世界所依的風輪飄擊上涌，將要吹毀三千大千世界的蘇迷盧山（宇宙中心之山）、大蘇迷盧山、輪圍山、大輪圍山以及其他小山、大地等物，使其碎如糠糩，想要用一根手指就阻擋風力使其停止，應當修學般若波羅蜜多。 若菩薩摩訶薩想要在三千大千世界中，以一個結跏趺坐（佛教坐姿）充滿虛空，應當修學般若波羅蜜多。
【English Translation】 English version If a Bodhisattva-Mahasattva (a great Bodhisattva) wishes to understand the true suchness (the true nature of things), the dharma-realm (the boundary of existence of all dharmas), the dharma-nature (the inherent nature of dharmas), the non-falsity (the nature of being true and not false), the non-variability (the nature of being eternal and unchanging), the equality (the nature of equality of all dharmas), the non-origination (the nature of transcending birth and death), the dharma-established (the laws that dharmas follow), the dharma-abiding (the state in which dharmas abide), the actuality (the true realm), the space-realm (a realm as boundless as space), the inconceivable realm (the realm beyond comprehension) of all dharmas, they should study the Prajnaparamita (the method of reaching the other shore through wisdom). If a Bodhisattva-Mahasattva wishes to understand the all-inclusive nature (the complete nature of all things) and the suchness nature (the original nature of things) of all dharmas, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to understand the causal conditions (the conditions for the arising of things), the immediately preceding condition, the object condition, and the enhancing condition of all dharmas, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to understand that all dharmas are like illusions, like dreams, like echoes, like images, like light and shadows, like mirages, like flowers in the sky, like Gandharva cities (mirages), like transformations, that they are only manifestations of the mind, and that both their nature and appearance are empty, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to know the extremely minute quantities of space, earth, mountains, oceans, rivers, ponds, streams, lakes, land, water, fire, and wind in the three thousand great thousand worlds (a unit of the Buddhist cosmology), they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to take one hair, divide it into one hundred parts, take one of those parts, and be able to lift all the water in the oceans, rivers, ponds, streams, and lakes of the three thousand great thousand worlds, and discard it into other boundless worlds without harming any aquatic beings, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva sees the fire of the kalpa (the fire of the end of the universe) burning throughout the three thousand great thousand worlds, with the heavens and earth ablaze, and wishes to extinguish it with a single breath, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva sees the wind wheel on which the three thousand great thousand worlds are based rising up and about to blow away Mount Sumeru (the central mountain of the universe), Great Mount Sumeru, the Iron Ring Mountains, the Great Iron Ring Mountains, and other small mountains and lands of the three thousand great thousand worlds, shattering them like chaff, and wishes to stop the wind with a single finger, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to fill the space of the three thousand great thousand worlds with a single cross-legged sitting posture (a Buddhist sitting posture), they should study the Prajnaparamita.
學般若波羅蜜多。若菩薩摩訶薩欲以一毛罥取三千大千世界蘇迷盧山、大蘇迷盧山、輪圍山、大輪圍山及余小山、大地等物，擲過他方無量無數無邊世界，而不惱觸諸有情類，應學般若波羅蜜多。若菩薩摩訶薩欲以一食、一花、一香、一幢、一蓋、一幡、一帳、一燈、一衣、一伎樂等，供養恭敬、尊重讚歎十方各如殑伽沙界一切如來、應、正等覺及弟子眾無不充足，應學般若波羅蜜多。若菩薩摩訶薩欲等安立十方各如殑伽沙界諸有情類，令住戒蘊、或住定蘊、或住慧蘊、或住解脫蘊、或住解脫知見蘊、或住預流果、或住一來果、或住不還果、或住阿羅漢果、或住獨覺菩提，乃至或令入無餘依般涅槃界，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩修行般若波羅蜜多，能如實知如是佈施得大果報。謂如實知：如是佈施得生剎帝利大族，如是佈施得生婆羅門大族，如是佈施得生長者大族，如是佈施得生居士大族，如是佈施得生四大王眾天、或生三十三天、或生夜摩天、或生睹史多天、或生樂變化天、或生他化自在天，因是佈施得初靜慮或第二靜慮、或第三靜慮、或第四靜慮，因是佈施得空無邊處定或識無邊處定、或無所有處定、或非想非非想處定，因是佈施得三十七菩提分法，因是佈施得三解脫門，因是布
施得八解脫、或八勝處、或九次第定、或十遍處，因是佈施得陀羅尼門或三摩地門，因是佈施得入菩薩正性離生，因是佈施得極喜地、或離垢地、或發光地、或焰慧地、或極難勝地、或現前地、或遠行地、或不動地、或善慧地、或法雲地，因是佈施得佛五眼或六神通，因是佈施得佛十力、或四無所畏、或四無礙解、或十八佛不共法、或大慈、大悲、大喜、大舍，因是佈施得三十二大丈夫相或八十隨好，因是佈施得無忘失法或恒住舍性，因是佈施得一切智、或道相智、或一切相智，因是佈施得預流果、或一來果、或不還果、或阿羅漢果、或獨覺菩提、或得無上正等菩提。能如實知如是凈戒、安忍、精進、靜慮、般若，得大果報亦復如是。
「複次，舍利子！若菩薩摩訶薩修行般若波羅蜜多能如實知：如是佈施方便善巧能滿佈施波羅蜜多，如是佈施方便善巧能滿凈戒波羅蜜多，如是佈施方便善巧能滿安忍波羅蜜多，如是佈施方便善巧能滿精進波羅蜜多，如是佈施方便善巧能滿靜慮波羅蜜多，如是佈施方便善巧，能滿般若波羅蜜多。
「能如實知：如是凈戒方便善巧能滿凈戒波羅蜜多，如是凈戒方便善巧能滿安忍波羅蜜多，如是凈戒方便善巧能滿精進波羅蜜多，如是凈戒方便善巧能滿靜慮波羅蜜多，如是凈戒方
【現代漢語翻譯】 現代漢語譯本：通過佈施，可以獲得八解脫（八種從禪定中解脫的方式）、或八勝處（八種超越感官的禪定狀態）、或九次第定（九種漸次進入禪定的層次）、或十遍處（十種禪定境界），通過佈施，可以獲得陀羅尼門（總持一切法門的智慧）或三摩地門（專注的禪定之門），通過佈施，可以進入菩薩正性離生（菩薩證悟的初始階段），通過佈施，可以獲得極喜地（菩薩十地中的第一地）、或離垢地（第二地）、或發光地（第三地）、或焰慧地（第四地）、或極難勝地（第五地）、或現前地（第六地）、或遠行地（第七地）、或不動地（第八地）、或善慧地（第九地）、或法雲地（第十地），通過佈施，可以獲得佛的五眼（肉眼、天眼、慧眼、法眼、佛眼）或六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），通過佈施，可以獲得佛的十力（如實知是處非處力等）、或四無所畏（正等覺無畏等）、或四無礙解（法無礙解等）、或十八佛不共法（佛獨有的十八種功德）、或大慈、大悲、大喜、大舍（四種無量心），通過佈施，可以獲得三十二大丈夫相（佛的三十二種殊勝外貌）或八十隨好（佛的八十種細微特徵），通過佈施，可以獲得無忘失法（不忘失一切法的能力）或恒住舍性（保持平等舍離的本性），通過佈施，可以獲得一切智（佛的智慧）、或道相智（瞭解修行道路的智慧）、或一切相智（瞭解一切事物本質的智慧），通過佈施，可以獲得預流果（初果）、或一來果（二果）、或不還果（三果）、或阿羅漢果（四果）、或獨覺菩提（辟支佛的覺悟）、或獲得無上正等菩提（佛的最高覺悟）。能夠如實地瞭解凈戒、安忍、精進、靜慮、般若，也能獲得如此巨大的果報。 「此外，舍利子！如果菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸的修行），能夠如實地瞭解：這樣的佈施方便善巧能夠圓滿佈施波羅蜜多（佈施的完美），這樣的佈施方便善巧能夠圓滿凈戒波羅蜜多（持戒的完美），這樣的佈施方便善巧能夠圓滿安忍波羅蜜多（忍辱的完美），這樣的佈施方便善巧能夠圓滿精進波羅蜜多（精進的完美），這樣的佈施方便善巧能夠圓滿靜慮波羅蜜多（禪定的完美），這樣的佈施方便善巧，能夠圓滿般若波羅蜜多（智慧的完美）。 「能夠如實地瞭解：這樣的凈戒方便善巧能夠圓滿凈戒波羅蜜多，這樣的凈戒方便善巧能夠圓滿安忍波羅蜜多，這樣的凈戒方便善巧能夠圓滿精進波羅蜜多，這樣的凈戒方便善巧能夠圓滿靜慮波羅蜜多，這樣的凈戒方
【English Translation】 English version: Through giving, one can attain the eight liberations (eight ways of liberation from meditative states), or the eight mastery states (eight meditative states that transcend the senses), or the nine successive abidings (nine levels of gradual entry into meditation), or the ten all-encompassing bases (ten meditative realms); through giving, one can attain the dharani gate (wisdom that upholds all teachings) or the samadhi gate (the gate of focused meditation); through giving, one can enter the Bodhisattva's stage of certainty of non-regression (the initial stage of a Bodhisattva's enlightenment); through giving, one can attain the Joyful Ground (the first of the ten Bodhisattva grounds), or the Stainless Ground (the second ground), or the Luminous Ground (the third ground), or the Blazing Ground (the fourth ground), or the Very Difficult to Conquer Ground (the fifth ground), or the Manifest Ground (the sixth ground), or the Going Far Ground (the seventh ground), or the Immovable Ground (the eighth ground), or the Good Intelligence Ground (the ninth ground), or the Cloud of Dharma Ground (the tenth ground); through giving, one can attain the Buddha's five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) or the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows); through giving, one can attain the Buddha's ten powers (power of knowing what is possible and impossible, etc.), or the four fearlessnesses (fearlessness of perfect enlightenment, etc.), or the four unobstructed knowledges (unobstructed knowledge of the dharma, etc.), or the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha), or great loving-kindness, great compassion, great joy, great equanimity (the four immeasurable minds); through giving, one can attain the thirty-two marks of a great being (thirty-two auspicious physical characteristics of a Buddha) or the eighty minor marks (eighty minor physical characteristics of a Buddha); through giving, one can attain the non-forgetting dharma (the ability to not forget any dharma) or the constant abiding in equanimity (maintaining a state of balanced detachment); through giving, one can attain all-knowing wisdom (Buddha's wisdom), or the wisdom of the path (wisdom of understanding the path of practice), or the wisdom of all aspects (wisdom of understanding the essence of all things); through giving, one can attain the stream-enterer fruit (first stage of enlightenment), or the once-returner fruit (second stage), or the non-returner fruit (third stage), or the Arhat fruit (fourth stage), or the Pratyekabuddha enlightenment (enlightenment of a solitary Buddha), or attain the unsurpassed perfect enlightenment (Buddha's highest enlightenment). Being able to truly understand pure precepts, patience, diligence, meditation, and wisdom, one can also attain such great rewards. Furthermore, Shariputra! If a Bodhisattva Mahasattva practices Prajnaparamita (the practice of wisdom to reach the other shore), and is able to truly understand: such skillful means of giving can fulfill the perfection of giving (Dana Paramita), such skillful means of giving can fulfill the perfection of pure precepts (Shila Paramita), such skillful means of giving can fulfill the perfection of patience (Kshanti Paramita), such skillful means of giving can fulfill the perfection of diligence (Virya Paramita), such skillful means of giving can fulfill the perfection of meditation (Dhyana Paramita), such skillful means of giving can fulfill the perfection of wisdom (Prajna Paramita). Being able to truly understand: such skillful means of pure precepts can fulfill the perfection of pure precepts, such skillful means of pure precepts can fulfill the perfection of patience, such skillful means of pure precepts can fulfill the perfection of diligence, such skillful means of pure precepts can fulfill the perfection of meditation, such skillful means of pure precepts
便善巧能滿般若波羅蜜多，如是凈戒方便善巧能滿佈施波羅蜜多。
「能如實知：如是安忍方便善巧能滿安忍波羅蜜多，如是安忍方便善巧能滿精進波羅蜜多，如是安忍方便善巧能滿靜慮波羅蜜多，如是安忍方便善巧能滿般若波羅蜜多，如是安忍方便善巧能滿佈施波羅蜜多，如是安忍方便善巧能滿凈戒波羅蜜多。
「能如實知：如是精進方便善巧能滿精進波羅蜜多，如是精進方便善巧能滿靜慮波羅蜜多，如是精進方便善巧能滿般若波羅蜜多，如是精進方便善巧能滿佈施波羅蜜多，如是精進方便善巧能滿凈戒波羅蜜多，如是精進方便善巧能滿安忍波羅蜜多。
「能如實知：如是靜慮方便善巧能滿靜慮波羅蜜多，如是靜慮方便善巧能滿般若波羅蜜多，如是靜慮方便善巧能滿佈施波羅蜜多，如是靜慮方便善巧能滿凈戒波羅蜜多，如是靜慮方便善巧能滿安忍波羅蜜多，如是靜慮方便善巧能滿精進波羅蜜多。
「能如實知：如是般若方便善巧能滿般若波羅蜜多，如是般若方便善巧能滿佈施波羅蜜多，如是般若方便善巧能滿凈戒波羅蜜多，如是般若方便善巧能滿安忍波羅蜜多，如是般若方便善巧能滿精進波羅蜜多，如是般若方便善巧能滿靜慮波羅蜜多。」
時，舍利子白佛言：「世尊！云何菩薩摩
【現代漢語翻譯】 現代漢語譯本 並且善於運用方便法門，能夠圓滿般若波羅蜜多（智慧到彼岸），同樣，以清凈的戒律和方便善巧，能夠圓滿佈施波羅蜜多（佈施到彼岸）。 『能夠如實地知道：像這樣，以安忍的方便善巧，能夠圓滿安忍波羅蜜多（忍辱到彼岸）；像這樣，以安忍的方便善巧，能夠圓滿精進波羅蜜多（精進到彼岸）；像這樣，以安忍的方便善巧，能夠圓滿靜慮波羅蜜多（禪定到彼岸）；像這樣，以安忍的方便善巧，能夠圓滿般若波羅蜜多；像這樣，以安忍的方便善巧，能夠圓滿佈施波羅蜜多；像這樣，以安忍的方便善巧，能夠圓滿凈戒波羅蜜多（持戒到彼岸）。』 『能夠如實地知道：像這樣，以精進的方便善巧，能夠圓滿精進波羅蜜多；像這樣，以精進的方便善巧，能夠圓滿靜慮波羅蜜多；像這樣，以精進的方便善巧，能夠圓滿般若波羅蜜多；像這樣，以精進的方便善巧，能夠圓滿佈施波羅蜜多；像這樣，以精進的方便善巧，能夠圓滿凈戒波羅蜜多；像這樣，以精進的方便善巧，能夠圓滿安忍波羅蜜多。』 『能夠如實地知道：像這樣，以靜慮的方便善巧，能夠圓滿靜慮波羅蜜多；像這樣，以靜慮的方便善巧，能夠圓滿般若波羅蜜多；像這樣，以靜慮的方便善巧，能夠圓滿佈施波羅蜜多；像這樣，以靜慮的方便善巧，能夠圓滿凈戒波羅蜜多；像這樣，以靜慮的方便善巧，能夠圓滿安忍波羅蜜多；像這樣，以靜慮的方便善巧，能夠圓滿精進波羅蜜多。』 『能夠如實地知道：像這樣，以般若的方便善巧，能夠圓滿般若波羅蜜多；像這樣，以般若的方便善巧，能夠圓滿佈施波羅蜜多；像這樣，以般若的方便善巧，能夠圓滿凈戒波羅蜜多；像這樣，以般若的方便善巧，能夠圓滿安忍波羅蜜多；像這樣，以般若的方便善巧，能夠圓滿精進波羅蜜多；像這樣，以般若的方便善巧，能夠圓滿靜慮波羅蜜多。』 這時，舍利子（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！菩薩如何……』
【English Translation】 English version And skillfully using expedient means, one can perfect Prajna Paramita (perfection of wisdom), similarly, with pure precepts and skillful expedient means, one can perfect Dana Paramita (perfection of giving). 'One can truly know: like this, with the skillful expedient means of patience, one can perfect Ksanti Paramita (perfection of patience); like this, with the skillful expedient means of patience, one can perfect Virya Paramita (perfection of diligence); like this, with the skillful expedient means of patience, one can perfect Dhyana Paramita (perfection of meditation); like this, with the skillful expedient means of patience, one can perfect Prajna Paramita; like this, with the skillful expedient means of patience, one can perfect Dana Paramita; like this, with the skillful expedient means of patience, one can perfect Sila Paramita (perfection of morality).' 'One can truly know: like this, with the skillful expedient means of diligence, one can perfect Virya Paramita; like this, with the skillful expedient means of diligence, one can perfect Dhyana Paramita; like this, with the skillful expedient means of diligence, one can perfect Prajna Paramita; like this, with the skillful expedient means of diligence, one can perfect Dana Paramita; like this, with the skillful expedient means of diligence, one can perfect Sila Paramita; like this, with the skillful expedient means of diligence, one can perfect Ksanti Paramita.' 'One can truly know: like this, with the skillful expedient means of meditation, one can perfect Dhyana Paramita; like this, with the skillful expedient means of meditation, one can perfect Prajna Paramita; like this, with the skillful expedient means of meditation, one can perfect Dana Paramita; like this, with the skillful expedient means of meditation, one can perfect Sila Paramita; like this, with the skillful expedient means of meditation, one can perfect Ksanti Paramita; like this, with the skillful expedient means of meditation, one can perfect Virya Paramita.' 'One can truly know: like this, with the skillful expedient means of wisdom, one can perfect Prajna Paramita; like this, with the skillful expedient means of wisdom, one can perfect Dana Paramita; like this, with the skillful expedient means of wisdom, one can perfect Sila Paramita; like this, with the skillful expedient means of wisdom, one can perfect Ksanti Paramita; like this, with the skillful expedient means of wisdom, one can perfect Virya Paramita; like this, with the skillful expedient means of wisdom, one can perfect Dhyana Paramita.' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! How does a Bodhisattva...'
訶薩修行般若波羅蜜多能如實知如是佈施、凈戒、安忍、精進、靜慮、般若，由方便善巧故，能滿佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多？」
佛告具壽舍利子言：「諸菩薩摩訶薩修行般若波羅蜜多能如實知，若菩薩摩訶薩以無所得而為方便，修行佈施波羅蜜多，了達一切施者、受者及所施物皆不可得，如是佈施方便善巧，能滿佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。若菩薩摩訶薩以無所得而為方便，修行凈戒波羅蜜多，了達一切犯、無犯相皆不可得，如是凈戒方便善巧，能滿凈戒、安忍、精進、靜慮、般若、佈施波羅蜜多。若菩薩摩訶薩以無所得而為方便，修行安忍波羅蜜多，了達一切動、不動相皆不可得，如是安忍方便善巧，能滿安忍、精進、靜慮、般若、佈施、凈戒波羅蜜多。若菩薩摩訶薩以無所得而為方便，修行精進波羅蜜多，了達一切身心勤、怠皆不可得，如是精進方便善巧，能滿精進、靜慮、般若、佈施、凈戒、安忍波羅蜜多。若菩薩摩訶薩以無所得而為方便，修行靜慮波羅蜜多，了達一切有味、無味皆不可得，如是靜慮方便善巧，能滿靜慮、般若、佈施、凈戒、安忍、精進波羅蜜多。若菩薩摩訶薩以無所得而為方便，修行般若波羅蜜多，了達諸法若性、若相皆不可得，如是般若
【現代漢語翻譯】 現代漢語譯本：『菩薩修行般若波羅蜜多（paramita，意為「到彼岸」）時，如何才能如實地了知佈施（dana）、持戒（sila）、安忍（ksanti）、精進（virya）、靜慮（dhyana）、般若（prajna），並且通過方便善巧，圓滿佈施、持戒、安忍、精進、靜慮、般若波羅蜜多呢？』 佛陀告訴具壽舍利子（Sariputra）說：『諸位菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）修行般若波羅蜜多時，能夠如實地了知，如果菩薩摩訶薩以無所得為方便，修行佈施波羅蜜多，了達一切施者、受者以及所施之物都不可得，這樣的佈施才是方便善巧，能夠圓滿佈施、持戒、安忍、精進、靜慮、般若波羅蜜多。如果菩薩摩訶薩以無所得為方便，修行持戒波羅蜜多，了達一切犯戒與不犯戒的相都不可得，這樣的持戒才是方便善巧，能夠圓滿持戒、安忍、精進、靜慮、般若、佈施波羅蜜多。如果菩薩摩訶薩以無所得為方便，修行安忍波羅蜜多，了達一切動與不動的相都不可得，這樣的安忍才是方便善巧，能夠圓滿安忍、精進、靜慮、般若、佈施、持戒波羅蜜多。如果菩薩摩訶薩以無所得為方便，修行精進波羅蜜多，了達一切身心的勤奮與懈怠都不可得，這樣的精進才是方便善巧，能夠圓滿精進、靜慮、般若、佈施、持戒、安忍波羅蜜多。如果菩薩摩訶薩以無所得為方便，修行靜慮波羅蜜多，了達一切有味與無味的相都不可得，這樣的靜慮才是方便善巧，能夠圓滿靜慮、般若、佈施、持戒、安忍、精進波羅蜜多。如果菩薩摩訶薩以無所得為方便，修行般若波羅蜜多，了達諸法的自性與現象都不可得，這樣的般若』
【English Translation】 English version: 'How does a Bodhisattva, practicing the Perfection of Wisdom (prajnaparamita), truly know giving (dana), morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), and wisdom (prajna), and through skillful means, fulfill the perfections of giving, morality, patience, vigor, meditation, and wisdom?' The Buddha said to the venerable Sariputra: 'Bodhisattva-mahasattvas, practicing the Perfection of Wisdom, truly know that if a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Giving, understanding that all givers, receivers, and things given are unattainable, such giving, through skillful means, fulfills the perfections of giving, morality, patience, vigor, meditation, and wisdom. If a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Morality, understanding that all aspects of transgression and non-transgression are unattainable, such morality, through skillful means, fulfills the perfections of morality, patience, vigor, meditation, wisdom, and giving. If a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Patience, understanding that all aspects of movement and non-movement are unattainable, such patience, through skillful means, fulfills the perfections of patience, vigor, meditation, wisdom, giving, and morality. If a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Vigor, understanding that all aspects of bodily and mental diligence and laziness are unattainable, such vigor, through skillful means, fulfills the perfections of vigor, meditation, wisdom, giving, morality, and patience. If a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Meditation, understanding that all aspects of taste and tastelessness are unattainable, such meditation, through skillful means, fulfills the perfections of meditation, wisdom, giving, morality, patience, and vigor. If a Bodhisattva-mahasattva, using non-attainment as a means, practices the Perfection of Wisdom, understanding that the nature and characteristics of all dharmas are unattainable, such wisdom'
方便善巧，能滿般若、佈施、凈戒、安忍、精進、靜慮波羅蜜多。
「複次，舍利子！若菩薩摩訶薩欲得過去、未來、現在一切如來、應、正等覺所有功德，應學般若波羅蜜多。若菩薩摩訶薩欲能遍到有為、無為諸法彼岸，應學般若波羅蜜多。若菩薩摩訶薩欲窮過去、未來、現在諸法真如、法界、法性、無生、實際，應學般若波羅蜜多。若菩薩摩訶薩欲與一切聲聞、獨覺而為導首，應學般若波羅蜜多。若菩薩摩訶薩欲與諸佛為親侍者，應學般若波羅蜜多。若菩薩摩訶薩欲與諸佛為內眷屬，應學般若波羅蜜多。若菩薩摩訶薩欲得世世具大眷屬，應學般若波羅蜜多。若菩薩摩訶薩欲與菩薩常為眷屬，應學般若波羅蜜多。
「若菩薩摩訶薩欲凈身器堪受世間供養恭敬，應學般若波羅蜜多。若菩薩摩訶薩欲永摧伏諸慳貪心，應學般若波羅蜜多。若菩薩摩訶薩欲永不起諸犯戒心，應學般若波羅蜜多。若菩薩摩訶薩欲永除去諸忿恚心，應學般若波羅蜜多。若菩薩摩訶薩欲永棄捨諸懈怠心，應學般若波羅蜜多。若菩薩摩訶薩欲永靜息諸散亂心，應學般若波羅蜜多。若菩薩摩訶薩欲永遠離諸惡慧心，應學般若波羅蜜多。若菩薩摩訶薩欲普安立一切有情于施性福業事、戒性福業事、修性福業事、供侍福業事、有依福業事，應
【現代漢語翻譯】 現代漢語譯本：
以方便善巧，能夠圓滿般若（智慧）、佈施（給予）、凈戒（持戒）、安忍（忍耐）、精進（努力）、靜慮（禪定）波羅蜜多（到達彼岸）。 『再者，舍利子（佛陀的十大弟子之一）！如果菩薩摩訶薩（偉大的菩薩）想要獲得過去、未來、現在一切如來（佛陀）、應（應供）、正等覺（正覺悟者）的所有功德，應當學習般若波羅蜜多。如果菩薩摩訶薩想要能夠普遍到達有為法（因緣和合而生的法）、無為法（不依賴因緣而存在的法）的彼岸，應當學習般若波羅蜜多。如果菩薩摩訶薩想要窮盡過去、未來、現在諸法的真如（事物的真實本性）、法界（諸法存在的界限）、法性（諸法的本性）、無生（不生不滅）、實際（真實不虛），應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的引導者，應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為諸佛的親近侍者，應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為諸佛的內眷屬，應當學習般若波羅蜜多。如果菩薩摩訶薩想要世世代代擁有龐大的眷屬，應當學習般若波羅蜜多。如果菩薩摩訶薩想要與菩薩們常為眷屬，應當學習般若波羅蜜多。』 『如果菩薩摩訶薩想要凈化自身，成為堪受世間供養恭敬的器皿，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠摧伏各種慳貪之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠不起各種犯戒之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠去除各種忿恚之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠捨棄各種懈怠之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠止息各種散亂之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要永遠遠離各種惡慧之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要普遍安立一切有情眾生於佈施的福業、持戒的福業、修行的福業、供養侍奉的福業、有依靠的福業，應當』
【English Translation】 English version:
With skillful means, one can perfect the pāramitās (perfections) of prajñā (wisdom), dāna (giving), śīla (morality), kṣānti (patience), vīrya (effort), and dhyāna (meditation). 『Furthermore, Shariputra (one of Buddha's ten great disciples)! If a Bodhisattva Mahāsattva (a great Bodhisattva) wishes to obtain all the merits of all the Tathāgatas (Buddhas), Arhats (worthy ones), and Samyaksaṃbuddhas (perfectly enlightened ones) of the past, future, and present, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to be able to universally reach the other shore of all conditioned dharmas (phenomena that arise from causes and conditions) and unconditioned dharmas (phenomena that do not depend on causes and conditions), they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to exhaustively understand the suchness (true nature of things), dharmadhātu (the realm of all dharmas), dharmatā (the nature of dharmas), non-origination, and reality of all dharmas of the past, future, and present, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to be a leader for all Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas), they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to be a close attendant of all the Buddhas, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to be an inner member of the family of all the Buddhas, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to have a large retinue in every lifetime, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to always be in the company of Bodhisattvas, they should study the Prajñāpāramitā.』 『If a Bodhisattva Mahāsattva wishes to purify their body and become a vessel worthy of receiving offerings and respect from the world, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to forever subdue all miserly thoughts, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to never give rise to thoughts of breaking precepts, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to forever remove all thoughts of anger, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to forever abandon all thoughts of laziness, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to forever quiet all scattered thoughts, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to forever be free from all thoughts of evil wisdom, they should study the Prajñāpāramitā. If a Bodhisattva Mahāsattva wishes to universally establish all sentient beings in the meritorious deeds of giving, the meritorious deeds of morality, the meritorious deeds of practice, the meritorious deeds of service and offerings, and the meritorious deeds of having a refuge, they should』
學般若波羅蜜多。若菩薩摩訶薩欲得五眼，所謂肉眼、天眼、慧眼、法眼、佛眼，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩欲以天眼普見十方殑伽沙等諸佛世界，一切如來、應、正等覺，應學般若波羅蜜多。若菩薩摩訶薩欲以天耳普聞十方殑伽沙等諸佛世界，一切如來、應、正等覺所說正法，應學般若波羅蜜多。若菩薩摩訶薩欲如實知十方各如殑伽沙界，一切如來、應、正等覺心心所法，應學般若波羅蜜多。若菩薩摩訶薩欲於十方殑伽沙等諸佛世界，一一佛所聽聞正法常無懈廢，隨所聞法乃至無上正等菩提終不忘失，應學般若波羅蜜多。若菩薩摩訶薩欲見過去、未來、現在十方世界種種佛土，應學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說一切契經、應頌、記別、諷頌、自說、因緣、本事、本生、方廣、希法、譬喻、論議，諸聲聞等若聞不聞，皆能通達甚深義趣，應學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門，自能受持、讀誦、通利、善解義趣、為他廣說，應學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門，自能如實如說修行，亦能方便勸他如實如說修行，應學般若波羅蜜多。
「若菩薩摩訶薩欲於十方殑伽沙等幽
【現代漢語翻譯】 現代漢語譯本：學習般若波羅蜜多（paramita，意為「到彼岸」的智慧）。如果菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）想要獲得五眼，即肉眼、天眼、慧眼、法眼、佛眼，就應當學習般若波羅蜜多。 「再者，舍利子（Sariputra，佛陀的十大弟子之一）！如果菩薩摩訶薩想要以天眼普遍看見十方如恒河沙數般多的諸佛世界，以及一切如來（tathagata，佛的稱號之一）、應（arhat，值得尊敬的人）、正等覺（samyaksambuddha，完全覺悟的佛陀），就應當學習般若波羅蜜多。如果菩薩摩訶薩想要以天耳普遍聽聞十方如恒河沙數般多的諸佛世界，一切如來、應、正等覺所說的正法，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要如實知曉十方每一方都如恒河沙數般多的世界中，一切如來、應、正等覺的心和心所法，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要在十方如恒河沙數般多的諸佛世界中，在每一位佛陀那裡聽聞正法時，都能常無懈怠，並且所聽聞的法乃至無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）都永不忘失，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要看見過去、未來、現在十方世界種種佛土，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的一切契經（sutra，佛經）、應頌（geya，以詩歌形式表達的佛經）、記別（vyakarana，佛陀對弟子未來成就的預言）、諷頌（gatha，偈頌）、自說（udana，佛陀不經提問而自說的教誨）、因緣（nidana，佛陀說法的原因）、本事（avadana，佛陀或弟子過去世的經歷）、本生（jataka，佛陀前世的故事）、方廣（vaipulya，廣大的教義）、希法（adbhuta-dharma，神奇的教法）、譬喻（upadesha，比喻）、論議（upapatti，論述），無論諸聲聞（sravaka，佛陀的弟子）等是否聽聞過，都能通達其甚深義趣，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的法門，自己能夠受持、讀誦、通利、善解義趣、為他人廣說，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的法門，自己能夠如實如說修行，也能方便勸導他人如實如說修行，就應當學習般若波羅蜜多。 「如果菩薩摩訶薩想要在十方如恒河沙數般幽暗的世界中，
【English Translation】 English version: To learn the Prajnaparamita (paramita, meaning 'perfection of wisdom' or 'gone beyond'). If a Bodhisattva Mahasattva (bodhisattva mahasattva, meaning 'great bodhisattva') wishes to attain the five eyes, namely the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye, they should learn the Prajnaparamita. Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha)! If a Bodhisattva Mahasattva wishes to use the divine eye to universally see the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and all the Tathagatas (tathagata, one of the titles of the Buddha), Arhats (arhat, one who is worthy of respect), and Samyaksambuddhas (samyaksambuddha, a fully enlightened Buddha), they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to use the divine ear to universally hear the correct Dharma spoken by all the Tathagatas, Arhats, and Samyaksambuddhas in the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to truly know the minds and mental states of all the Tathagatas, Arhats, and Samyaksambuddhas in each of the worlds in the ten directions, as numerous as the sands of the Ganges, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to constantly and diligently listen to the correct Dharma from each Buddha in the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and never forget what they have heard, even up to the attainment of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to see the various Buddha lands in the past, future, and present in the ten directions, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to understand the profound meaning of all the Sutras (sutra, Buddhist scriptures), Geyas (geya, scriptures in verse form), Vyakaranas (vyakarana, predictions of future achievements by the Buddha), Gathas (gatha, verses), Udanas (udana, teachings spoken by the Buddha without being asked), Nidanas (nidana, reasons for the Buddha's teachings), Avadanas (avadana, stories of past lives of the Buddha or his disciples), Jatakas (jataka, stories of the Buddha's previous lives), Vaipulyas (vaipulya, extensive teachings), Adbhuta-dharmas (adbhuta-dharma, miraculous teachings), Upadeshas (upadesha, parables), and Upapattis (upapatti, discussions) spoken by the Buddhas of the past, future, and present in the ten directions, whether or not the Sravakas (sravaka, disciples of the Buddha) have heard them, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to uphold, recite, master, understand the meaning of, and widely explain the Dharma teachings spoken by the Buddhas of the past, future, and present in the ten directions, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to practice the Dharma teachings spoken by the Buddhas of the past, future, and present in the ten directions, as they are taught, and also skillfully encourage others to practice the Dharma teachings as they are taught, they should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to in the dark worlds in the ten directions, as numerous as the sands of the Ganges,
冥世界，及於一一世界中間日月等光所不照處為作光明，應學般若波羅蜜多。若菩薩摩訶薩欲於十方殑伽沙等愚闇世界，其中有情邪見熾盛，不信惡行，不信妙行，不信惡行妙行異熟，不信前世，不信後世，不信苦諦，不信集諦，不信滅諦，不通道諦，不信佈施、凈戒、安忍、精進、靜慮、般若等行能獲世間、出世間果，不聞佛名、法名、僧名，方便開化令起正見，聞三寶名歡喜信受，舍諸惡行修諸妙行，應學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，盲者能視，聾者能聽，啞者能言，狂者得念，亂者得定，貧者得富，露者得衣，饑者得食，渴者得飲，病者得除愈，丑者得端嚴，形殘者得具足，根缺者得圓滿，迷悶者得醒悟，疲頓者得安泰，應學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，慈心相向如父如母、如兄如弟、如姊如妹、如友如親不相違害，展轉為作利益安樂，應學般若波羅蜜多。
「若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，在惡趣者皆脫惡趣來生善趣，在善趣者常居善趣不墮惡趣，應學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，習惡業者皆修善業常無厭倦，應學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙
【現代漢語翻譯】 現代漢語譯本 若菩薩摩訶薩想要照亮那些黑暗的世界，包括那些日月光芒無法照到的世界，使之光明，就應當修學般若波羅蜜多（paramita，意為「到彼岸」）。 若菩薩摩訶薩想要在十方如恒河沙數般的世界中，那些充滿愚昧和黑暗，眾生邪見熾盛，不相信惡行，不相信善行，不相信惡行和善行的果報，不相信前世，不相信後世，不相信苦諦（duhkha satya，意為「苦的真理」），不相信集諦（samudaya satya，意為「苦的根源的真理」），不相信滅諦（nirodha satya，意為「苦的止息的真理」），不相通道諦（marga satya，意為「通往苦的止息的道路的真理」），不相信佈施（dana，意為「給予」）、凈戒（sila，意為「道德行為」）、安忍（ksanti，意為「忍耐」）、精進（virya，意為「努力」）、靜慮（dhyana，意為「禪定」）、般若（prajna，意為「智慧」）等修行能夠獲得世間和出世間的果報，甚至沒有聽聞過佛（Buddha，意為「覺悟者」）、法（Dharma，意為「佛法」）、僧（Sangha，意為「僧團」）的名號，能夠方便開導他們，使他們生起正見，聽聞三寶（triratna，意為「佛、法、僧」）的名號后歡喜信受，捨棄各種惡行，修習各種善行，就應當修學般若波羅蜜多。 若菩薩摩訶薩想要以自己的威力，使十方如恒河沙數般的世界中的眾生，盲者能夠看見，聾者能夠聽見，啞者能夠說話，瘋狂者恢復理智，散亂者得到安定，貧窮者得到財富，裸露者得到衣服，飢餓者得到食物，乾渴者得到飲水，生病者得到痊癒，醜陋者變得端莊，肢體殘缺者變得完整，根缺者變得圓滿，迷茫者得到清醒，疲憊者得到安寧，就應當修學般若波羅蜜多。 若菩薩摩訶薩想要以自己的威力，使十方如恒河沙數般的世界中的眾生，彼此之間以慈悲心相待，如同父親對待子女，如同母親對待子女，如同兄弟姐妹之間，如同朋友親人之間，不互相傷害，輾轉為彼此帶來利益和安樂，就應當修學般若波羅蜜多。 若菩薩摩訶薩想要以自己的威力，使十方如恒河沙數般的世界中的眾生，在惡道中的都脫離惡道，轉生到善道，在善道中的常居善道，不墮落到惡道，就應當修學般若波羅蜜多。 若菩薩摩訶薩想要以自己的威力，使十方如恒河沙數般的世界中的眾生，習慣於惡業的都修習善業，並且永不厭倦，就應當修學般若波羅蜜多。 若菩薩摩訶薩想要使十方如恒河沙數般的世界中的眾生...
【English Translation】 English version If a Bodhisattva-Mahasattva wishes to illuminate those dark worlds, including those places where the light of the sun and moon does not reach, and bring them light, they should study the Prajnaparamita (paramita, meaning 'perfection of wisdom'). If a Bodhisattva-Mahasattva wishes that in the ten directions, in worlds as numerous as the sands of the Ganges, where beings are filled with ignorance and darkness, where wrong views are rampant, where they do not believe in evil actions, do not believe in good actions, do not believe in the consequences of evil and good actions, do not believe in past lives, do not believe in future lives, do not believe in the Truth of Suffering (duhkha satya), do not believe in the Truth of the Origin of Suffering (samudaya satya), do not believe in the Truth of the Cessation of Suffering (nirodha satya), do not believe in the Truth of the Path to the Cessation of Suffering (marga satya), do not believe that practices such as giving (dana), moral conduct (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna) can lead to worldly and otherworldly results, and have not even heard the names of the Buddha (Buddha, meaning 'the awakened one'), the Dharma (Dharma, meaning 'the teachings'), and the Sangha (Sangha, meaning 'the community'), they should skillfully guide them to develop right views, to hear the names of the Three Jewels (triratna, meaning 'Buddha, Dharma, and Sangha') and joyfully accept them, to abandon all evil actions and cultivate all good actions, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes that by their own power, beings in the ten directions, in worlds as numerous as the sands of the Ganges, the blind can see, the deaf can hear, the mute can speak, the insane can regain their sanity, the scattered can find stability, the poor can become wealthy, the naked can be clothed, the hungry can be fed, the thirsty can be quenched, the sick can be healed, the ugly can become beautiful, the deformed can become whole, the incomplete can become complete, the confused can become clear, and the weary can find peace, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes that by their own power, beings in the ten directions, in worlds as numerous as the sands of the Ganges, treat each other with loving-kindness, like a father to his children, like a mother to her children, like brothers and sisters, like friends and relatives, without harming each other, and mutually bring benefit and happiness, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes that by their own power, beings in the ten directions, in worlds as numerous as the sands of the Ganges, those in the evil realms can escape the evil realms and be reborn in good realms, and those in good realms can remain in good realms and not fall into evil realms, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes that by their own power, beings in the ten directions, in worlds as numerous as the sands of the Ganges, those who are accustomed to evil actions can cultivate good actions and never tire of it, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes that beings in the ten directions, in worlds as numerous as the sands of the Ganges...
等世界有情，以己威力，諸犯戒者皆住戒蘊，諸散亂者皆住定蘊，諸愚癡者皆住慧蘊，未得解脫者皆住解脫蘊，未得解脫知見者皆住解脫知見蘊，應學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，未見諦者令得見諦，住預流果、或一來果、或不還果，或令證得阿羅漢果，或令證得獨覺菩提，或令證得乃至無上正等菩提，應學般若波羅蜜多。若菩薩摩訶薩欲學諸佛殊勝威儀，令諸有情觀之無厭，息一切惡生一切善，應學般若波羅蜜多。
「複次，舍利子！若菩薩摩訶薩作是思惟：『我於何時如象王視，為眾說法容止肅然？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時身、語、意業皆悉清凈隨智慧行？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時足不履地如四指量自在而行？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無量百千俱胝那庾多四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣
【現代漢語翻譯】 現代漢語譯本 如果菩薩想要以自己的力量，讓所有世界的眾生，那些犯戒的都能安住于戒蘊（持戒的集合），那些散亂的都能安住于定蘊（禪定的集合），那些愚癡的都能安住于慧蘊（智慧的集合），那些沒有解脫的都能安住于解脫蘊（解脫的集合），那些沒有解脫知見的都能安住于解脫知見蘊（對解脫的認知集合），就應當學習般若波羅蜜多（通過智慧到達彼岸的方法）。如果菩薩摩訶薩（偉大的菩薩）想要以自己的力量，讓十方恒河沙數世界中的眾生，那些沒有見到真理的能夠見到真理，安住于預流果（初果）、或一來果（二果）、或不還果（三果），或者讓他們證得阿羅漢果（四果），或者讓他們證得獨覺菩提（獨自覺悟的境界），或者讓他們證得乃至無上正等菩提（最高的覺悟），就應當學習般若波羅蜜多。 如果菩薩摩訶薩想要學習諸佛殊勝的威儀，讓眾生觀看不厭，止息一切惡行，生起一切善行，就應當學習般若波羅蜜多。 『再者，舍利子（佛陀的弟子）！如果菩薩摩訶薩這樣思考：』我什麼時候才能像象王一樣觀看，為眾說法時舉止莊嚴？』這位菩薩摩訶薩想要成就此事，就應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：』我什麼時候才能身、語、意三業都清凈，並隨順智慧而行？』這位菩薩摩訶薩想要成就此事，就應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：』我什麼時候才能腳不踩地，像四指的距離那樣自在行走？』這位菩薩摩訶薩想要成就此事，就應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：』我什麼時候才能得到無量百千俱胝那由他（極多的數量單位）的四大王眾天（四大天王所統領的天眾）、三十三天（忉利天）、夜摩天（時分天）、睹史多天（知足天）、樂變化天（化樂天）、他化自在天（他化自在天）、梵眾天（梵天所統領的天眾）、梵輔天（梵天輔臣所統領的天眾）、梵會天（梵天眷屬所統領的天眾）、大梵天（大梵天王所統領的天眾）、光天（光明天）、少光天（少光天）、無量光天（無量光天）、極光凈天（極光凈天）、凈天（凈天）、少凈天（少凈天）、無量凈天（無量凈天）、遍凈天（遍凈天）、廣天（廣天）、少廣天（少廣天）、無量廣
【English Translation】 English version If a Bodhisattva wishes, through their own power, to cause all sentient beings in the world—those who have broken precepts to abide in the aggregate of precepts (śīlaskandha), those who are scattered to abide in the aggregate of concentration (samādhi-skandha), those who are ignorant to abide in the aggregate of wisdom (prajñā-skandha), those who have not attained liberation to abide in the aggregate of liberation (vimukti-skandha), and those who have not attained the knowledge and vision of liberation to abide in the aggregate of the knowledge and vision of liberation (vimukti-jñānadarśana-skandha)—they should study the Perfection of Wisdom (Prajñāpāramitā). If a Bodhisattva-Mahāsattva (great Bodhisattva) wishes, through their own power, to cause sentient beings in the ten directions, as numerous as the sands of the Ganges River, those who have not seen the truth to see the truth, to abide in the fruit of a Stream-enterer (Srotāpanna), or a Once-returner (Sakṛdāgāmin), or a Non-returner (Anāgāmin), or to cause them to attain the fruit of an Arhat, or to cause them to attain Pratyekabuddha Bodhi (the enlightenment of a solitary Buddha), or to cause them to attain even Anuttarā-samyak-sambodhi (the highest perfect enlightenment), they should study the Perfection of Wisdom. If a Bodhisattva-Mahāsattva wishes to learn the excellent deportment of all Buddhas, so that sentient beings never tire of beholding it, to cease all evil and generate all good, they should study the Perfection of Wisdom. 『Furthermore, Shariputra (a disciple of the Buddha)! If a Bodhisattva-Mahāsattva thinks thus: 『When will I be able to look like an elephant king, with dignified bearing when teaching the Dharma?』 This Bodhisattva-Mahāsattva, wishing to accomplish this, should study the Perfection of Wisdom. 『If a Bodhisattva-Mahāsattva thinks thus: 『When will my actions of body, speech, and mind be completely pure and follow wisdom?』 This Bodhisattva-Mahāsattva, wishing to accomplish this, should study the Perfection of Wisdom. 『If a Bodhisattva-Mahāsattva thinks thus: 『When will I be able to walk freely without touching the ground, as if by the distance of four fingers?』 This Bodhisattva-Mahāsattva, wishing to accomplish this, should study the Perfection of Wisdom. 『If a Bodhisattva-Mahāsattva thinks thus: 『When will I obtain the immeasurable hundreds of thousands of kotis of nayutas (extremely large numbers) of the Four Great King Devas (the heavenly beings under the Four Great Kings), the Thirty-three Devas (Trāyastriṃśa), the Yama Devas (Yāmadevas), the Tuṣita Devas (Tuṣitadevas), the Nirmāṇarati Devas (Nirmāṇaratidevas), the Paranirmitavaśavartin Devas (Paranirmitavaśavartidevas), the Brahma Assembly Devas (Brahmakāyika devas), the Brahma Ministers Devas (Brahmapurohita devas), the Brahma Congregation Devas (Mahābrahmā devas), the Great Brahma Devas (Mahābrahmā devas), the Light Devas (Ābhāsvara devas), the Devas of Limited Light (Parīttābha devas), the Devas of Immeasurable Light (Apramāṇābha devas), the Devas of Utmost Light (Ābhāsvara devas), the Pure Devas (Śubhakṛtsna devas), the Devas of Limited Purity (Parīttaśubha devas), the Devas of Immeasurable Purity (Apramāṇaśubha devas), the Devas of Universal Purity (Śubhakṛtsna devas), the Devas of Greatness (Bṛhatphala devas), the Devas of Limited Greatness (Parīttābha devas), the Devas of Immeasurable Greatness
天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天及諸龍神，供養恭敬、尊重讚歎，導從圍繞詣菩提樹？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無量百千俱胝那庾多四大王眾天，乃至色究竟天及諸龍神，于菩提樹下以寶衣為座？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時菩提樹下結跏趺坐，以眾妙相所莊嚴手而撫大地，令彼地神並諸眷屬俱時踴現為作證明？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時坐菩提樹降伏眾魔，證得無上正等菩提？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時證得無上正等覺已，隨地方所行住坐臥悉為金剛？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當舍國位，出家之日即成無上正等菩提，還於是日轉妙法輪，即令無量無數有情，遠塵離垢生凈法眼；復令無量無數有情，永盡諸漏心慧解脫；亦令無量無數有情，皆于無上正等菩提得不退轉？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：
【現代漢語翻譯】 現代漢語譯本 『如果菩薩摩訶薩這樣想：『什麼時候天（deva，天神）、廣果天（Vṛhatphala，色界第四禪天）、無繁天（Avṛha，色界第四禪天）、無熱天（Atapa，色界第四禪天）、善現天（Sudṛśa，色界第四禪天）、善見天（Sudarśana，色界第四禪天）、色究竟天（Akaniṣṭha，色界最高天）以及諸龍神，會供養、恭敬、尊重、讚歎我，引導並圍繞我到達菩提樹下？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：『我什麼時候能夠得到無量百千俱胝那庾多（koṭīnayuta，數量單位）的四大王眾天（Cāturmahārājika，欲界第一層天），乃至色究竟天以及諸龍神，在菩提樹下以寶衣為座？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：『我什麼時候能在菩提樹下結跏趺坐，用眾多美妙的相好所莊嚴的手撫摸大地，讓地神及其眷屬同時涌現出來為我作證明？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：『我什麼時候能坐在菩提樹下，降伏眾魔，證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺）？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：『我什麼時候證得無上正等覺后，無論在什麼地方行走、站立、坐臥，都如同金剛一般堅固？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：『我什麼時候能夠捨棄國王的地位，出家之日就成就無上正等菩提，並在同一天轉動微妙的法輪，立即讓無量無數的有情，遠離塵垢，生起清凈的法眼；又讓無量無數的有情，永遠斷盡諸漏，獲得心慧解脫；也讓無量無數的有情，都在無上正等菩提中得到不退轉？』這位菩薩摩訶薩想要成就此事，應當學習般若波羅蜜多。 『如果菩薩摩訶薩這樣想：
【English Translation】 English version 'If a Bodhisattva-Mahasattva thinks: 'When will the devas (gods), Vṛhatphala (the fourth dhyana heaven in the realm of form), Avṛha (the fourth dhyana heaven in the realm of form), Atapa (the fourth dhyana heaven in the realm of form), Sudṛśa (the fourth dhyana heaven in the realm of form), Sudarśana (the fourth dhyana heaven in the realm of form), Akaniṣṭha (the highest heaven in the realm of form), and all the dragon gods, offer, respect, honor, and praise me, guide and surround me to the Bodhi tree?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks: 'When will I obtain countless hundreds of thousands of koṭīnayutas (a unit of large number) of the Cāturmahārājika (the heaven of the Four Great Kings, the first heaven in the realm of desire), up to the Akaniṣṭha heaven and all the dragon gods, to have a seat of precious garments under the Bodhi tree?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks: 'When will I sit in the lotus position under the Bodhi tree, touch the earth with my hands adorned with numerous wonderful marks, and cause the earth gods and their retinues to appear simultaneously to bear witness for me?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks: 'When will I sit under the Bodhi tree, subdue all the demons, and attain Anuttarā-samyak-saṃbodhi (unexcelled complete perfect enlightenment)?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks: 'When will I, after attaining Anuttarā-samyak-saṃbodhi, be as firm as a diamond wherever I walk, stand, sit, or lie down?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks: 'When will I be able to relinquish my royal position, attain Anuttarā-samyak-saṃbodhi on the day I leave home, and on that same day, turn the wonderful Dharma wheel, immediately causing countless sentient beings to be free from defilement and generate pure Dharma eyes; also causing countless sentient beings to forever exhaust all outflows and attain liberation of wisdom; and also causing countless sentient beings to attain non-retrogression in Anuttarā-samyak-saṃbodhi?' This Bodhisattva-Mahasattva, wishing to accomplish this, should study the Prajñāpāramitā. 'If a Bodhisattva-Mahasattva thinks:'
『我於何時當得無上正等菩提，無量無數聲聞、菩薩為弟子眾，一說法時無量無數諸有情類，不起于座同時證得阿羅漢果；無量無數諸有情類，不起于座同於無上正等菩提得不退轉？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時壽量無盡，身有無量無邊光明，相好莊嚴觀者無厭，行時雖有千葉蓮花，自然涌現每承其足，而令地上現千輻輪，舉步經行大地震動，然不擾惱地居有情，欲回顧時舉身皆轉，足之所履盡金剛際，如車輪量地亦隨轉？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時舉身支節皆放無量無數光明，遍照十方無邊世界，隨所照處為諸有情作大饒益？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無上正等菩提，我佛土中無有一切貪慾、瞋恚、愚癡等名，亦不聞有地獄、傍生、鬼界惡趣？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無上正等菩提，我佛土中諸有情類成就妙慧如余佛土，每作念言：佈施、調伏、安忍、勇進、寂靜、諦觀，離諸放逸勤修梵行，于諸有情慈、悲、喜、舍，不相惱觸，豈不善哉
【現代漢語翻譯】 現代漢語譯本 『我何時才能證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），擁有無量無數的聲聞（Sravaka，佛陀的弟子）和菩薩（Bodhisattva，追求覺悟的修行者）作為弟子，當我說法時，無量無數的有情眾生，不離座位就能同時證得阿羅漢果（Arhat，已斷除煩惱的聖者）；無量無數的有情眾生，不離座位就能在無上正等菩提中獲得不退轉的境界？』如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）想要成就這些事，就應該學習般若波羅蜜多（Prajnaparamita，智慧的完美）。 『如果菩薩摩訶薩這樣思考：『我何時才能擁有無盡的壽命，身體散發無量無邊的光明，相貌莊嚴美好，讓觀者不會厭倦，行走時，雖然有千葉蓮花自然涌現，承托我的雙足，並且讓地上顯現千輻輪，每走一步都讓大地震動，卻不會擾亂居住在地上的有情眾生，當我想回頭看時，整個身體都會轉動，腳所踩之處都到達金剛際（Vajra-kati，堅固的邊界），如同車輪大小的地面也會隨之轉動？』如果菩薩摩訶薩想要成就這些事，就應該學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：『我何時才能讓身體的每個部分都放出無量無數的光明，照耀十方無邊的世界，在光明所照之處，為一切有情眾生帶來巨大的利益？』如果菩薩摩訶薩想要成就這些事，就應該學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：『我何時才能證得無上正等菩提，我的佛土中沒有任何貪慾、瞋恚、愚癡等名稱，也聽不到地獄、傍生（Tiryagyoni，畜生道）、鬼界等惡趣的存在？』如果菩薩摩訶薩想要成就這些事，就應該學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：『我何時才能證得無上正等菩提，我的佛土中的一切有情眾生，都能像其他佛土一樣成就殊勝的智慧，常常想著：佈施（Dana，慷慨施捨）、調伏（Damatha，調伏身心）、安忍（Ksanti，忍耐）、勇進（Virya，精進努力）、寂靜（Samatha，止息妄念）、諦觀（Vipasyana，如實觀察），遠離放逸，勤修梵行（Brahmacarya，清凈的行為），對一切有情眾生持有慈（Maitri，慈愛）、悲（Karuna，悲憫）、喜（Mudita，喜悅）、舍（Upeksa，平等心），不互相惱害，那該有多好啊！』如果菩薩摩訶薩想要成就這些事，就應該學習般若波羅蜜多。
【English Translation】 English version 'When will I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), having countless Sravakas (disciples of the Buddha) and Bodhisattvas (beings seeking enlightenment) as my disciples, and when I preach the Dharma, countless sentient beings, without leaving their seats, will simultaneously attain the Arhat (a perfected being) fruit; and countless sentient beings, without leaving their seats, will attain non-retrogression in Anuttara-samyak-sambodhi?' If a Bodhisattva-mahasattva (a great Bodhisattva) wishes to accomplish these things, they should study the Prajnaparamita (perfection of wisdom). 'If a Bodhisattva-mahasattva thinks thus: 'When will I have an inexhaustible lifespan, my body emitting immeasurable light, my form adorned with beauty, so that those who see me will never tire of looking, and when I walk, although thousand-petaled lotuses will naturally appear, supporting my feet, and thousand-spoked wheels will appear on the ground, and with each step the earth will shake, yet without disturbing the sentient beings living on the earth, and when I wish to look back, my whole body will turn, and where my feet tread will reach the Vajra-kati (adamantine limit), and the ground the size of a wheel will also turn?' If a Bodhisattva-mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'If a Bodhisattva-mahasattva thinks thus: 'When will I be able to emit immeasurable light from every part of my body, illuminating the boundless worlds of the ten directions, and wherever the light shines, bring great benefit to all sentient beings?' If a Bodhisattva-mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'If a Bodhisattva-mahasattva thinks thus: 'When will I attain Anuttara-samyak-sambodhi, and in my Buddha-land there will be no names such as greed, hatred, and delusion, nor will there be any mention of hells, Tiryagyoni (animal realm), or the ghost realm?' If a Bodhisattva-mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'If a Bodhisattva-mahasattva thinks thus: 'When will I attain Anuttara-samyak-sambodhi, and all sentient beings in my Buddha-land will achieve excellent wisdom like those in other Buddha-lands, and will always think of: Dana (generosity), Damatha (self-control), Ksanti (patience), Virya (diligence), Samatha (tranquility), Vipasyana (insight), and will be free from negligence, diligently practicing Brahmacarya (pure conduct), and will have Maitri (loving-kindness), Karuna (compassion), Mudita (joy), and Upeksa (equanimity) towards all sentient beings, without harming each other, how wonderful that would be!' If a Bodhisattva-mahasattva wishes to accomplish these things, they should study the Prajnaparamita.
？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無上正等菩提，我佛土中諸有情類成就種種殊勝功德，余佛土中諸佛菩薩咸共稱讚？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無上正等菩提，化事既周般涅槃后，正法無有滅盡之期，常為有情作饒益事？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「若菩薩摩訶薩作是思惟：『我於何時當得無上正等菩提，十方各如殑伽沙界諸有情類，聞我名者必得無上正等菩提？』是菩薩摩訶薩欲成斯事，應學般若波羅蜜多。
「舍利子！諸菩薩摩訶薩欲得此等無量無數不可思議希有功德，應學般若波羅蜜多。」
大般若波羅蜜多經卷第三 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第四
三藏法師玄奘奉 詔譯初分學觀品第二之二
佛告舍利子：「若菩薩摩訶薩修行般若波羅蜜多，已能成辦如是功德。爾時，三千大千世界四大天王，皆大歡喜咸作是念：『我等今者應以四缽奉此菩薩，如昔天王奉先佛缽。』是時，三千大千世界三十三天、夜摩天、睹史多天、樂變
【現代漢語翻譯】 現代漢語譯本 『如果菩薩摩訶薩想要成就這些事情，就應該學習般若波羅蜜多（智慧的完美）。』 『如果菩薩摩訶薩這樣思考：『我什麼時候才能證得無上正等菩提（無上正覺），我的佛土中的所有眾生都能成就種種殊勝的功德，其他佛土中的諸佛菩薩都共同稱讚？』如果菩薩摩訶薩想要成就這些事情，就應該學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：『我什麼時候才能證得無上正等菩提，教化眾生的事業圓滿結束后，進入涅槃之後，正法也不會有滅盡的時候，能夠常常為眾生帶來利益？』如果菩薩摩訶薩想要成就這些事情，就應該學習般若波羅蜜多。 『如果菩薩摩訶薩這樣思考：『我什麼時候才能證得無上正等菩提，十方世界如同恒河沙數一樣多的眾生，聽到我的名字就能必定證得無上正等菩提？』如果菩薩摩訶薩想要成就這些事情，就應該學習般若波羅蜜多。 『舍利子（佛陀的弟子）！諸位菩薩摩訶薩想要獲得這些無量無數不可思議的稀有功德，就應該學習般若波羅蜜多。』
《大般若波羅蜜多經》卷第三 大正藏第 05 冊 No. 0220 《大般若波羅蜜多經》(第1卷-第200卷)
《大般若波羅蜜多經》卷第四
三藏法師玄奘奉詔翻譯 初分學觀品第二之二
佛陀告訴舍利子：『如果菩薩摩訶薩修行般若波羅蜜多，已經能夠成就這樣的功德。那時，三千大千世界的四大天王，都會非常歡喜，並且這樣想：『我們現在應該用四個缽供養這位菩薩，就像過去的天王供養過去的佛陀的缽一樣。』這時，三千大千世界的三十三天（欲界第二天）、夜摩天（欲界第三天）、睹史多天（欲界第四天）、樂變化天（欲界第五天）
【English Translation】 English version 'If a Bodhisattva-Mahasattva wishes to accomplish these things, they should study the Prajnaparamita (Perfection of Wisdom).' 'If a Bodhisattva-Mahasattva thinks thus: 『When will I attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), so that all sentient beings in my Buddha-land will achieve various supreme merits, and the Buddhas and Bodhisattvas in other Buddha-lands will all praise me?』 If a Bodhisattva-Mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'If a Bodhisattva-Mahasattva thinks thus: 『When will I attain Anuttara-Samyak-Sambodhi, so that after my teaching work is completed and I enter Parinirvana, the True Dharma will not have an end, and will always benefit sentient beings?』 If a Bodhisattva-Mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'If a Bodhisattva-Mahasattva thinks thus: 『When will I attain Anuttara-Samyak-Sambodhi, so that sentient beings in the ten directions, as numerous as the sands of the Ganges, will surely attain Anuttara-Samyak-Sambodhi upon hearing my name?』 If a Bodhisattva-Mahasattva wishes to accomplish these things, they should study the Prajnaparamita. 'Shariputra (a disciple of the Buddha)! If Bodhisattva-Mahasattvas wish to obtain these immeasurable, countless, inconceivable, and rare merits, they should study the Prajnaparamita.』
The Great Prajnaparamita Sutra, Volume 3 Taisho Tripitaka Volume 05, No. 0220, The Great Prajnaparamita Sutra (Volumes 1-200)
The Great Prajnaparamita Sutra, Volume 4
Translated by the Tripitaka Master Xuanzang under Imperial Decree, Section 1, Chapter 2, Part 2 on Learning and Contemplation
The Buddha told Shariputra: 『If a Bodhisattva-Mahasattva practices the Prajnaparamita, they will have already accomplished such merits. At that time, the Four Heavenly Kings of the three thousand great thousand worlds will all be very joyful and think thus: 『We should now offer four bowls to this Bodhisattva, just as the Heavenly Kings of the past offered bowls to the Buddhas of the past.』 At this time, the Thirty-three Heavens (second heaven of the desire realm), Yama Heaven (third heaven of the desire realm), Tushita Heaven (fourth heaven of the desire realm), and Paranirmitavasavartin Heaven (fifth heaven of the desire realm) of the three thousand great thousand worlds
化天、他化自在天，皆大歡喜咸作是念：『我等皆當供養恭敬、尊重讚歎如是菩薩，令阿素洛兇黨損減，使諸天眾眷屬增益。』是時，三千大千世界梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，歡喜欣悅咸作是念：『我等當請如是菩薩速證無上正等菩提，轉妙法輪饒益一切。』
「舍利子！若菩薩摩訶薩修行般若波羅蜜多，增益六種波羅蜜多時，彼世界諸善男子、善女人等，若見若聞皆大歡喜咸作是念：『我等愿為如是菩薩，當作父母、兄弟、姊妹、妻子、眷屬、知識、朋友，因此方便修諸善業，亦當證得無上菩提。』時，彼世界四大王眾天，乃至色究竟天，若見若聞皆大歡喜咸作是念：『我等當作種種方便，令是菩薩離非梵行，從初發心乃至成佛常修梵行。所以者何？若染色慾于生梵天尚能為障，況得無上正等菩提！』是故菩薩斷欲出家修梵行者，能得無上正等菩提，非不斷者。」
時，舍利子白佛言：「世尊！諸菩薩摩訶薩為要當有父母、妻子、諸親友耶？」
佛告具壽舍利子言：「或有菩薩具有父母、妻子、眷屬而修菩薩摩訶薩行；或有菩薩摩
【現代漢語翻譯】 現代漢語譯本：化樂天（Nirmāṇarati）、他化自在天（Paranirmitavaśavartin）都非常歡喜，他們都這樣想：『我們都應當供養、恭敬、尊重、讚歎這樣的菩薩，使阿修羅（Asura）兇惡的黨羽減少，使諸天眾的眷屬增多。』這時，三千大千世界的梵眾天（Brahmakayika）、梵輔天（Brahmapurohita）、梵會天（Mahabrahma）、大梵天（Brahma）、光天（Abhasvara）、少光天（Parittabha）、無量光天（Apramanabha）、極光凈天（Subhakrtsna）、凈天（Subha）、少凈天（Parittasubha）、無量凈天（Apramanasubha）、遍凈天（Subhakrtsna）、廣天（Brhatphala）、少廣天（Parittasubha）、無量廣天（Apramanasubha）、廣果天（Brhatphala）、無繁天（Avrha）、無熱天（Atapa）、善現天（Sudrsa）、善見天（Sudarsana）、色究竟天（Akanistha），都歡喜欣悅，他們都這樣想：『我們應當請這樣的菩薩迅速證得無上正等菩提，轉動微妙的法輪，饒益一切眾生。』 『舍利子（Sariputra）！如果菩薩摩訶薩修行般若波羅蜜多（Prajnaparamita），增益六種波羅蜜多（paramita）時，那個世界的善男子、善女人等，如果見到或聽到，都非常歡喜，他們都這樣想：『我們願意成為這樣的菩薩的父母、兄弟、姐妹、妻子、眷屬、知識、朋友，因此方便修習各種善業，也應當證得無上菩提。』這時，那個世界的四大王眾天（Caturmaharajakayika），乃至色究竟天（Akanistha），如果見到或聽到，都非常歡喜，他們都這樣想：『我們應當採取各種方便，使這位菩薩遠離非梵行，從最初發心乃至成佛，常常修習梵行。為什麼呢？如果貪染**，即使是生到梵天（Brahma）也可能成為障礙，更何況是證得無上正等菩提！』因此，菩薩斷除慾望出家修習梵行的人，能夠證得無上正等菩提，而不是不斷除慾望的人。』 這時，舍利子（Sariputra）對佛說：『世尊！諸菩薩摩訶薩一定要有父母、妻子、各種親友嗎？』 佛告訴具壽舍利子（Sariputra）說：『有的菩薩有父母、妻子、眷屬，而修行菩薩摩訶薩行；有的菩薩沒有父母、妻子、眷屬，而修行菩薩摩訶薩行。』
【English Translation】 English version: The Nirmāṇarati (Heaven of Enjoying Creation) and Paranirmitavaśavartin (Heaven of Mastery over Others' Creations) all rejoiced greatly, and they all thought: 『We should all make offerings, respect, honor, and praise such Bodhisattvas, so that the wicked factions of the Asuras (demigods) may diminish, and the retinues of the heavenly beings may increase.』 At that time, the Brahmakayika (Heaven of Brahma's Retinue), Brahmapurohita (Heaven of Brahma's Ministers), Mahabrahma (Heaven of Great Brahma), Brahma (Heaven of Brahma), Abhasvara (Heaven of Radiance), Parittabha (Heaven of Minor Radiance), Apramanabha (Heaven of Immeasurable Radiance), Subhakrtsna (Heaven of Total Radiance), Subha (Heaven of Beauty), Parittasubha (Heaven of Minor Beauty), Apramanasubha (Heaven of Immeasurable Beauty), Subhakrtsna (Heaven of Total Beauty), Brhatphala (Heaven of Great Reward), Parittasubha (Heaven of Minor Greatness), Apramanasubha (Heaven of Immeasurable Greatness), Brhatphala (Heaven of Great Fruit), Avrha (Heaven of No Trouble), Atapa (Heaven of No Heat), Sudrsa (Heaven of Good Appearance), Sudarsana (Heaven of Clear Vision), and Akanistha (Heaven of the Highest Form) of the three thousand great thousand worlds, all rejoiced and were delighted, and they all thought: 『We should invite such Bodhisattvas to quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), turn the wonderful Dharma wheel, and benefit all beings.』 『Sariputra! If a Bodhisattva Mahasattva practices Prajnaparamita (Perfection of Wisdom), and increases the six paramitas (perfections), the good men and good women of that world, if they see or hear of it, all rejoice greatly, and they all think: 『We wish to be the parents, brothers, sisters, wives, relatives, acquaintances, and friends of such Bodhisattvas, and through this means, cultivate all good deeds, and also attain Anuttara-samyak-sambodhi.』 At that time, the Caturmaharajakayika (Heaven of the Four Great Kings), up to the Akanistha (Heaven of the Highest Form), if they see or hear of it, all rejoice greatly, and they all think: 『We should take all kinds of measures to ensure that this Bodhisattva is free from non-brahmacarya (non-celibate conduct), and from the initial aspiration to Buddhahood, always practices brahmacarya (celibacy). Why is that? If one is tainted by desire, even being born in the Brahma (Heaven of Brahma) can be an obstacle, let alone attaining Anuttara-samyak-sambodhi!』 Therefore, a Bodhisattva who renounces desire, leaves home, and practices brahmacarya can attain Anuttara-samyak-sambodhi, but not one who does not renounce desire.』 At that time, Sariputra said to the Buddha: 『World Honored One! Do Bodhisattva Mahasattvas necessarily have parents, wives, and various relatives?』 The Buddha said to the venerable Sariputra: 『Some Bodhisattvas have parents, wives, and relatives, and yet practice the Bodhisattva Mahasattva path; some Bodhisattvas do not have parents, wives, and relatives, and yet practice the Bodhisattva Mahasattva path.』
訶薩無有妻子，從初發心乃至成佛常修梵行不壞童真；或有菩薩摩訶薩方便善巧示受五欲，厭捨出家修行梵行，方得無上正等菩提。舍利子！譬如幻師或彼弟子善於幻法，幻作種種五妙欲具，于中自恣共相娛樂，于意云何？彼幻所作為有實不？」
舍利子言：「不也！世尊！不也！善逝！」
佛言：「舍利子！菩薩摩訶薩亦復如是，為欲成熟諸有情故，方便善巧化受五欲，實無是事。然此菩薩摩訶薩於五欲中深生厭患，不為五欲過失所染，以無量門訶毀諸欲：欲為熾火燒身心故，欲為穢惡染自他故，欲為魁膾于去、來、今常為害故，欲為怨敵長夜伺求作衰損故，欲如草炬，欲如苦果，欲如利劍，欲如火聚，欲如毒器，欲如幻惑，欲如闇井，欲如詐親、旃茶羅等。舍利子！諸菩薩摩訶薩以如是等無量過門訶毀諸欲，既善了知諸欲過失，寧有真實受諸欲事！但為饒益所化有情，方便善巧示受諸欲。」
爾時，舍利子白佛言：「世尊！云何菩薩摩訶薩應行般若波羅蜜多？」
佛告具壽舍利子言：「舍利子！菩薩摩訶薩修行般若波羅蜜多時，應如是觀：『實有菩薩不見有菩薩，不見菩薩名，不見般若波羅蜜多，不見般若波羅蜜多名，不見行，不見不行。』何以故？舍利子！菩薩自性空，菩薩名空。所
【現代漢語翻譯】 現代漢語譯本： 『菩薩（菩薩摩訶薩的簡稱，指發菩提心，行菩薩道的人）沒有妻子，從最初發心直至成佛，始終修行清凈的梵行，保持童真不被破壞；或者有的菩薩摩訶薩（偉大的菩薩）爲了方便善巧地教化眾生，示現接受五欲（色、聲、香、味、觸），然後厭離捨棄，出家修行梵行，最終才能證得無上正等菩提（最高的覺悟）。舍利子（佛陀的十大弟子之一，以智慧著稱）！譬如幻術師或者他的弟子，擅長幻術，幻化出各種美妙的五欲之物，在其中恣意享樂，你認為如何？他們所幻化出來的東西是真實的嗎？』 舍利子回答說：『不是的！世尊（對佛陀的尊稱）！不是的！善逝（佛陀的稱號之一）！』 佛說：『舍利子！菩薩摩訶薩也是如此，爲了成熟教化眾生，方便善巧地示現接受五欲，實際上並沒有這回事。然而，這些菩薩摩訶薩對於五欲深感厭惡，不被五欲的過失所污染，用無數種方式呵斥五欲：五欲如同熾熱的火焰，焚燒身心；五欲如同污穢之物，污染自己和他人；五欲如同劊子手，過去、現在、未來都帶來危害；五欲如同怨敵，日夜伺機尋求機會製造衰敗；五欲如同草把火炬，五欲如同苦澀的果實，五欲如同鋒利的劍，五欲如同燃燒的火堆，五欲如同有毒的器皿，五欲如同虛幻的迷惑，五欲如同黑暗的深井，五欲如同虛假的親人、旃茶羅（印度種姓制度中的賤民）等。舍利子！諸位菩薩摩訶薩用如此無數種過失來呵斥五欲，既然已經清楚地知道五欲的過失，怎麼會真的去接受五欲呢！只是爲了利益所要教化的眾生，方便善巧地示現接受五欲。』 這時，舍利子對佛說：『世尊！菩薩摩訶薩應該如何修行般若波羅蜜多（以空性智慧到達彼岸）？』 佛告訴具壽舍利子說：『舍利子！菩薩摩訶薩修行般若波羅蜜多時，應當這樣觀察：『實際上沒有菩薩，看不到菩薩，看不到菩薩的名字，看不到般若波羅蜜多，看不到般若波羅蜜多的名字，看不到修行，看不到不修行。』為什麼呢？舍利子！菩薩的自性是空性的，菩薩的名字是空性的。所
【English Translation】 English version: 'A Bodhisattva (a being who seeks enlightenment) has no wife; from the initial aspiration to Buddhahood, they always practice pure conduct, maintaining their virginity unbroken. Or, some Bodhisattva Mahasattvas (great Bodhisattvas), through skillful means, may appear to accept the five desires (form, sound, smell, taste, and touch), then renounce them, leave home, and practice pure conduct, thereby attaining unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Suppose a magician or their disciple is skilled in magic, and they conjure various delightful objects of the five desires, indulging in them at will. What do you think? Are these magical creations real?' Shariputra replied, 'No, World Honored One (a title for the Buddha)! No, Sugata (another title for the Buddha)!' The Buddha said, 'Shariputra! Bodhisattva Mahasattvas are also like this. To mature and guide sentient beings, they skillfully appear to accept the five desires, but in reality, it is not so. However, these Bodhisattva Mahasattvas deeply detest the five desires and are not tainted by their faults. They condemn the desires in countless ways: desires are like blazing fire, burning body and mind; desires are like filth, defiling oneself and others; desires are like executioners, harming in the past, present, and future; desires are like enemies, constantly seeking opportunities to cause decline; desires are like torches of grass, desires are like bitter fruits, desires are like sharp swords, desires are like burning piles of fire, desires are like poisonous vessels, desires are like illusory deceptions, desires are like dark wells, desires are like false relatives, Chandala (outcastes in the Indian caste system), and so on. Shariputra! Bodhisattva Mahasattvas condemn desires through countless such faults. Having clearly understood the faults of desires, how could they truly accept them! They only appear to accept desires through skillful means to benefit the beings they are guiding.' At that time, Shariputra said to the Buddha, 'World Honored One! How should a Bodhisattva Mahasattva practice Prajnaparamita (the perfection of wisdom that leads to the other shore)?' The Buddha told the venerable Shariputra, 'Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, they should observe thus: 'In reality, there is no Bodhisattva, no seeing of a Bodhisattva, no name of a Bodhisattva, no Prajnaparamita, no name of Prajnaparamita, no practice, and no non-practice.' Why is this so? Shariputra! The nature of a Bodhisattva is empty, the name of a Bodhisattva is empty. What
以者何？色自性空，不由空故。色空非色，色不離空，空不離色，色即是空，空即是色。受、想、行、識自性空，不由空故。受、想、行、識空非受、想、行、識，受、想、行、識不離空，空不離受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。何以故？舍利子！此但有名謂為菩提，此但有名謂為薩埵，此但有名謂為菩提薩埵，此但有名謂之為空，此但有名謂之為色、受、想、行、識。如是自性無生、無滅、無染、無凈，菩薩摩訶薩如是行般若波羅蜜多，不見生、不見滅、不見染、不見凈。何以故？但假立客名，別別於法而起分別；假立客名，隨起言說如如言說，如是如是生起執著。菩薩摩訶薩修行般若波羅蜜多時，于如是等一切不見，由不見故不生執著。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，應如是觀：『菩薩但有名，佛但有名，般若波羅蜜多但有名，色但有名，受、想、行、識但有名；眼處但有名，耳、鼻、舌、身、意處但有名；色處但有名，聲、香、味、觸、法處但有名；眼界但有名，耳、鼻、舌、身、意界但有名；色界但有名，聲、香、味、觸、法界但有名；眼識界但有名，耳、鼻、舌、身、意識界但有名；眼觸但有名，耳、鼻、舌、身、意觸但有名；眼觸為緣所生
【現代漢語翻譯】 現代漢語譯本 什麼是『以』呢？色（物質現象）的自性是空，這種空不是由空本身造成的。色的空性不是色，色不離空，空不離色，色即是空，空即是色。受（感受）、想（概念）、行（意志）、識（意識）的自性也是空，這種空不是由空本身造成的。受、想、行、識的空性不是受、想、行、識，受、想、行、識不離空，空不離受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。為什麼呢？舍利子！這些都只是假名，稱為菩提（覺悟），這些都只是假名，稱為薩埵（眾生），這些都只是假名，稱為菩提薩埵（覺悟的眾生），這些都只是假名，稱為空，這些都只是假名，稱為色、受、想、行、識。它們自性無生、無滅、無染、無凈。菩薩摩訶薩（偉大的菩薩）這樣修行般若波羅蜜多（智慧的完美），不見生、不見滅、不見染、不見凈。為什麼呢？只是假立客名，對法（事物）進行分別；假立客名，隨著言說而執著于言說，如此這般生起執著。菩薩摩訶薩修行般若波羅蜜多時，對於這些都不見，因為不見所以不生執著。 「再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，應當這樣觀察：『菩薩只是假名，佛只是假名，般若波羅蜜多隻是假名，色只是假名，受、想、行、識只是假名；眼處（眼根）只是假名，耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）只是假名；色處（色塵）只是假名，聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）只是假名；眼界（眼識的範圍）只是假名，耳、鼻、舌、身、意界（耳識的範圍、鼻識的範圍、舌識的範圍、身識的範圍、意識的範圍）只是假名；**（原文缺失）只是假名，聲、香、味、觸、法界（聲識的範圍、香識的範圍、味識的範圍、觸識的範圍、法識的範圍）只是假名；眼識界（眼識）只是假名，耳、鼻、舌、身、意識界（耳識、鼻識、舌識、身識、意識）只是假名；眼觸（眼根與色塵的接觸）只是假名，耳、鼻、舌、身、意觸（耳根與聲塵的接觸、鼻根與香塵的接觸、舌根與味塵的接觸、身根與觸塵的接觸、意根與法塵的接觸）只是假名；眼觸為緣所生
【English Translation】 English version What is 『that』? The self-nature of form (rupa) is emptiness (sunyata), and this emptiness is not caused by emptiness itself. The emptiness of form is not form, form is not separate from emptiness, emptiness is not separate from form, form is emptiness, and emptiness is form. The self-nature of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is also emptiness, and this emptiness is not caused by emptiness itself. The emptiness of feeling, perception, mental formations, and consciousness is not feeling, perception, mental formations, and consciousness; feeling, perception, mental formations, and consciousness are not separate from emptiness, emptiness is not separate from feeling, perception, mental formations, and consciousness; feeling, perception, mental formations, and consciousness are emptiness, and emptiness is feeling, perception, mental formations, and consciousness. Why is this so? Shariputra! These are merely provisional names, called Bodhi (enlightenment); these are merely provisional names, called Sattva (sentient being); these are merely provisional names, called Bodhisattva (enlightened being); these are merely provisional names, called emptiness; these are merely provisional names, called form, feeling, perception, mental formations, and consciousness. Their self-nature is without arising, without ceasing, without defilement, and without purity. When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom) in this way, they do not see arising, do not see ceasing, do not see defilement, and do not see purity. Why is this so? It is only by provisionally establishing names that distinctions are made regarding dharmas (phenomena); by provisionally establishing names, clinging arises to the words as they are spoken, and thus clinging arises. When a Bodhisattva Mahasattva practices Prajnaparamita, they do not see any of these things, and because they do not see, they do not give rise to clinging. 「Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they should observe in this way: 『Bodhisattva is merely a provisional name, Buddha is merely a provisional name, Prajnaparamita is merely a provisional name, form is merely a provisional name, feeling, perception, mental formations, and consciousness are merely provisional names; the eye base (eye sense organ) is merely a provisional name, the ear, nose, tongue, body, and mind bases (ear sense organ, nose sense organ, tongue sense organ, body sense organ, and mind sense organ) are merely provisional names; the form base (form object) is merely a provisional name, the sound, smell, taste, touch, and dharma bases (sound object, smell object, taste object, touch object, and dharma object) are merely provisional names; the eye element (range of eye consciousness) is merely a provisional name, the ear, nose, tongue, body, and mind elements (range of ear consciousness, range of nose consciousness, range of tongue consciousness, range of body consciousness, and range of mind consciousness) are merely provisional names; **(missing in original text) is merely a provisional name, the sound, smell, taste, touch, and dharma elements (range of sound consciousness, range of smell consciousness, range of taste consciousness, range of touch consciousness, and range of dharma consciousness) are merely provisional names; the eye consciousness element (eye consciousness) is merely a provisional name, the ear, nose, tongue, body, and mind consciousness elements (ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are merely provisional names; eye contact (contact between eye sense organ and form object) is merely a provisional name, ear, nose, tongue, body, and mind contact (contact between ear sense organ and sound object, contact between nose sense organ and smell object, contact between tongue sense organ and taste object, contact between body sense organ and touch object, and contact between mind sense organ and dharma object) are merely provisional names; what arises from eye contact as a condition
諸受但有名，耳、鼻、舌、身、意觸為緣所生諸受但有名；地界但有名，水、火、風、空、識界但有名；因緣但有名，等無間緣、所緣緣、增上緣但有名，從緣所生諸法但有名；無明但有名，行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱但有名；佈施波羅蜜多但有名，凈戒、安忍、精進、靜慮、般若波羅蜜多但有名；內空但有名，外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空但有名；四念住但有名，四正斷、四神足、五根、五力、七等覺支、八聖道支但有名；空解脫門但有名，無相、無愿解脫門但有名；苦聖諦但有名，集、滅、道聖諦但有名；四靜慮但有名，四無量、四無色定但有名；八解脫但有名，八勝處、九次第定、十遍處但有名；陀羅尼門但有名，三摩地門但有名；極喜地但有名，離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地但有名；正觀地但有名，種性地、第八地、見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地但有名；五眼但有名，六神通但有名；如來十力但有名，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十
八佛不共法但有名；三十二大士相但有名，八十隨好但有名；無忘失法但有名，恒住舍性但有名；一切智但有名，道相智、一切相智但有名；一切智智但有名，永拔煩惱習氣相續但有名；預流果但有名，一來、不還、阿羅漢果但有名，獨覺菩提但有名，一切菩薩摩訶薩行但有名，諸佛無上正等菩提但有名；世間法但有名，出世間法但有名；有漏法但有名，無漏法但有名；有為法但有名，無為法但有名。』
「舍利子！如我但有名，謂之為我，實不可得。如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者亦但有名。謂為有情乃至見者，以不可得空故，但隨世俗假立客名；諸法亦爾，不應執著。是故菩薩摩訶薩修行般若波羅蜜多時，不見有我乃至見者，亦不見有一切法性。
「舍利子！諸菩薩摩訶薩如是修行甚深般若波羅蜜多，除諸佛慧，一切聲聞、獨覺等慧所不能及，以不可得空故。所以者何？是菩薩摩訶薩于名、所名俱無所得，以不觀見、無執著故。舍利子！諸菩薩摩訶薩若能如是修行般若波羅蜜多，名善修行甚深般若波羅蜜多。舍利子！假使汝及大目乾連滿贍部洲，如稻、麻、竹、葦、甘蔗林等所有智慧，比行般若波羅蜜多一菩薩
【現代漢語翻譯】 現代漢語譯本 『八佛不共法（佛獨有的八種功德）只是一個名稱；三十二大丈夫相（佛的三十二種殊勝外貌）只是一個名稱，八十隨好（佛的八十種細微特徵）只是一個名稱；無忘失法（佛永不忘失正念的功德）只是一個名稱，恒住舍性（佛常住于平等舍離的狀態）只是一個名稱；一切智（佛對一切法的智慧）只是一個名稱，道相智（佛對修行道的智慧）、一切相智（佛對一切法的智慧）只是一個名稱；一切智智（佛的無上智慧）只是一個名稱，永拔煩惱習氣相續（徹底斷除煩惱習氣的延續）只是一個名稱；預流果（初果）只是一個名稱，一來果（二果）、不還果（三果）、阿羅漢果（四果）只是一個名稱，獨覺菩提（辟支佛的覺悟）只是一個名稱，一切菩薩摩訶薩行（所有菩薩的修行）只是一個名稱，諸佛無上正等菩提（諸佛的無上正等覺悟）只是一個名稱；世間法（世俗的法）只是一個名稱，出世間法（超越世俗的法）只是一個名稱；有漏法（有煩惱的法）只是一個名稱，無漏法（無煩惱的法）只是一個名稱；有為法（因緣和合而生的法）只是一個名稱，無為法（不依賴因緣而存在的法）只是一個名稱。』 『舍利子！就像我只是一個名稱，被稱為我，實際上是不可得的。像這樣，有情、命者、生者、養者、士夫、補特伽羅（人）、意生（意念所生）、儒童（年輕人）、作者、使作者、起者、使起者、受者、使受者、知者、見者也只是一個名稱。被稱為有情乃至見者，因為其空性不可得，只是隨順世俗假立的名稱；一切法也是如此，不應該執著。因此，菩薩摩訶薩在修行般若波羅蜜多時，不見有我乃至見者，也不見有一切法的自性。 『舍利子！諸菩薩摩訶薩這樣修行甚深般若波羅蜜多，除了諸佛的智慧，一切聲聞、獨覺等智慧都不能達到，因為其空性不可得。為什麼呢？因為這些菩薩摩訶薩對於名和所名都無所得，因為他們不觀見、沒有執著。舍利子！諸菩薩摩訶薩如果能夠這樣修行般若波羅蜜多，就叫做善於修行甚深般若波羅蜜多。舍利子！假使你和大目乾連充滿整個贍部洲，像稻、麻、竹、葦、甘蔗林等那樣多的智慧，也比不上修行般若波羅蜜多的一位菩薩。
【English Translation】 English version 'The Eighteen Unshared Dharmas of a Buddha (eight unique qualities of a Buddha) are merely names; the Thirty-two Marks of a Great Being (thirty-two auspicious physical characteristics of a Buddha) are merely names, the Eighty Minor Marks (eighty minor physical characteristics of a Buddha) are merely names; the Dharma of Non-forgetfulness (the Buddha's ability to never forget mindfulness) is merely a name, the Constant Abiding in Equanimity (the Buddha's constant state of equanimity) is merely a name; Omniscience (the Buddha's wisdom of all things) is merely a name, the Knowledge of the Path (the Buddha's wisdom of the path of practice), the Knowledge of All Aspects (the Buddha's wisdom of all aspects of reality) are merely names; the Omniscient Wisdom (the Buddha's supreme wisdom) is merely a name, the Perpetual Eradication of the Habitual Tendencies of Afflictions (the complete removal of the continuation of afflictions and their habits) is merely a name; the Stream-enterer Fruit (the first stage of enlightenment) is merely a name, the Once-returner Fruit (the second stage), the Non-returner Fruit (the third stage), the Arhat Fruit (the fourth stage) are merely names, the Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha) is merely a name, all the practices of Bodhisattva Mahasattvas (all the practices of Bodhisattvas) are merely names, the Unsurpassed Perfect Enlightenment of all Buddhas (the unsurpassed perfect enlightenment of all Buddhas) is merely a name; mundane dharmas (worldly phenomena) are merely names, supramundane dharmas (transcendental phenomena) are merely names; defiled dharmas (dharmas with afflictions) are merely names, undefiled dharmas (dharmas without afflictions) are merely names; conditioned dharmas (dharmas that arise from causes and conditions) are merely names, unconditioned dharmas (dharmas that do not depend on causes and conditions) are merely names.' 'Shariputra! Just as 'I' is merely a name, called 'I', but is actually unattainable. Likewise, sentient beings, life-holders, those who are born, those who nourish, individuals, persons (pudgala), mind-born ones, youths, doers, those who cause to do, those who arise, those who cause to arise, receivers, those who cause to receive, knowers, seers are also merely names. They are called sentient beings up to seers, because their emptiness is unattainable, they are merely provisional names established according to worldly conventions; all dharmas are also like this, one should not be attached to them. Therefore, when Bodhisattva Mahasattvas practice Prajnaparamita, they do not see an 'I' up to a 'seer', nor do they see the self-nature of any dharma.' 'Shariputra! Bodhisattva Mahasattvas who practice the profound Prajnaparamita in this way, except for the wisdom of all Buddhas, the wisdom of all Shravakas, Pratyekabuddhas, etc., cannot reach it, because its emptiness is unattainable. Why is that? Because these Bodhisattva Mahasattvas have no attainment of either name or what is named, because they do not see, and have no attachment. Shariputra! If Bodhisattva Mahasattvas can practice Prajnaparamita in this way, it is called skillful practice of the profound Prajnaparamita. Shariputra! Even if you and Maha Maudgalyayana were to fill the entire Jambudvipa with wisdom like rice, hemp, bamboo, reeds, and sugarcane forests, it would not compare to the wisdom of one Bodhisattva who practices Prajnaparamita.'
摩訶薩智慧，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？舍利子！是菩薩摩訶薩智慧，能使一切有情趣般涅槃，一切聲聞、獨覺智慧不如是故。又，舍利子！修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，一切聲聞、獨覺智慧不能及故。
「舍利子！置贍部洲。假使汝及大目乾連滿四大洲，如稻、麻、竹、葦、甘蔗林等所有智慧，比行般若波羅蜜多一菩薩摩訶薩智慧，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？舍利子！是菩薩摩訶薩智慧，能使一切有情趣般涅槃，一切聲聞、獨覺智慧不如是故。又，舍利子！修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，一切聲聞、獨覺智慧不能及故。
「舍利子！置四大洲。假使汝及大目乾連滿一三千大千世界，如稻、麻、竹、葦、甘蔗林等所有智慧，比行般若波羅蜜多一菩薩摩訶薩智慧，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千
【現代漢語翻譯】 現代漢語譯本 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的智慧，即使是百分之一也比不上，千分之一也比不上，百千分之一也比不上，俱胝（koṭi，一千萬）分之一也比不上，百俱胝分之一也比不上，千俱胝分之一也比不上，百千俱胝分之一也比不上，甚至用數分、算分、計分、喻分，乃至鄔波尼殺曇（aupaniṣada，極微小的單位）分來衡量，也比不上。為什麼呢？『舍利子！』因為這位菩薩摩訶薩的智慧，能夠使一切有情眾生趨向般涅槃（parinirvāṇa，完全的寂滅），而一切聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）的智慧卻不能做到這樣。而且，『舍利子！』一位修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的菩薩摩訶薩，在一天中所修的智慧，也是一切聲聞、獨覺的智慧所不能比擬的。 『舍利子！』就算把整個贍部洲（Jambudvīpa，我們所居住的世界）都算上。假設你和大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）的智慧充滿四大洲，像稻、麻、竹、葦、甘蔗林一樣多，與一位修行般若波羅蜜多的菩薩摩訶薩的智慧相比，百分之一也比不上，千分之一也比不上，百千分之一也比不上，俱胝分之一也比不上，百俱胝分之一也比不上，千俱胝分之一也比不上，百千俱胝分之一也比不上，甚至用數分、算分、計分、喻分，乃至鄔波尼殺曇分來衡量，也比不上。為什麼呢？『舍利子！』因為這位菩薩摩訶薩的智慧，能夠使一切有情眾生趨向般涅槃，而一切聲聞、獨覺的智慧卻不能做到這樣。而且，『舍利子！』一位修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的智慧，也是一切聲聞、獨覺的智慧所不能比擬的。 『舍利子！』就算把四大洲都算上。假設你和大目乾連的智慧充滿一個三千大千世界（trisāhasramahāsāhasralokadhātu，佛教宇宙觀中的一個大世界），像稻、麻、竹、葦、甘蔗林一樣多，與一位修行般若波羅蜜多的菩薩摩訶薩的智慧相比，百分之一也比不上，千分之一也比不上，百千分之一也比不上，俱胝分之一也比不上，百俱胝分之一也比不上，千俱胝分之一也比不上，百千
【English Translation】 English version 『Śāriputra!』, the wisdom of a Bodhisattva-mahāsattva is such that it cannot be matched even by one percent, one thousandth, one hundred thousandth, one koṭi (ten millionth), one hundred koṭi-th, one thousand koṭi-th, one hundred thousand koṭi-th, or even by numerical fractions, calculative fractions, comparative fractions, metaphorical fractions, or even upaniṣada fractions. Why is that? 『Śāriputra!』, it is because the wisdom of this Bodhisattva-mahāsattva enables all sentient beings to attain parinirvāṇa, which the wisdom of all Śrāvakas and Pratyekabuddhas cannot do. Furthermore, 『Śāriputra!』, the wisdom that a Bodhisattva-mahāsattva who practices Prajñāpāramitā cultivates in one day cannot be matched by the wisdom of all Śrāvakas and Pratyekabuddhas. 『Śāriputra!』, let』s consider Jambudvīpa. Suppose your wisdom and that of Mahāmaudgalyāyana filled the four continents, as numerous as rice, hemp, bamboo, reeds, and sugarcane forests, it would still not match the wisdom of a Bodhisattva-mahāsattva who practices Prajñāpāramitā, not even by one percent, one thousandth, one hundred thousandth, one koṭi-th, one hundred koṭi-th, one thousand koṭi-th, one hundred thousand koṭi-th, or even by numerical fractions, calculative fractions, comparative fractions, metaphorical fractions, or even upaniṣada fractions. Why is that? 『Śāriputra!』, it is because the wisdom of this Bodhisattva-mahāsattva enables all sentient beings to attain parinirvāṇa, which the wisdom of all Śrāvakas and Pratyekabuddhas cannot do. Furthermore, 『Śāriputra!』, the wisdom that a Bodhisattva-mahāsattva who practices Prajñāpāramitā cultivates in one day cannot be matched by the wisdom of all Śrāvakas and Pratyekabuddhas. 『Śāriputra!』, let』s consider the four continents. Suppose your wisdom and that of Mahāmaudgalyāyana filled a trisāhasramahāsāhasralokadhātu, as numerous as rice, hemp, bamboo, reeds, and sugarcane forests, it would still not match the wisdom of a Bodhisattva-mahāsattva who practices Prajñāpāramitā, not even by one percent, one thousandth, one hundred thousandth, one koṭi-th, one hundred koṭi-th, one thousand koṭi-th, one hundred thousand
俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？舍利子！是菩薩摩訶薩智慧，能使一切有情趣般涅槃，一切聲聞、獨覺智慧不如是故。又，舍利子！修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，一切聲聞、獨覺智慧不能及故。
「舍利子！置一三千大千世界。假使汝及大目乾連充滿十方殑伽沙等諸佛世界，如稻、麻、竹、葦、甘蔗林等所有智慧，比行般若波羅蜜多一菩薩摩訶薩智慧，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？舍利子！是菩薩摩訶薩智慧，能使一切有情趣般涅槃，一切聲聞、獨覺智慧不如是故。又，舍利子！修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，一切聲聞、獨覺智慧不能及故。」
爾時，舍利子白佛言：「世尊！若聲聞乘預流、一來、不還、阿羅漢智慧，若獨覺乘智慧，若菩薩摩訶薩智慧，若諸如來、應、正等覺智慧，是諸智慧皆無差別，不相違背，無生無滅，自性皆空。若法無差別、不相違、無生滅、自性空，是法差別既不可得，云何世尊說行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，一切
【現代漢語翻譯】 現代漢語譯本 即使是俱胝（koti，千萬）分之一，也比不上，更不用說數分之一、算分之一、計分之一、喻分之一，乃至鄔波尼殺曇（aupanishadam，奧義書）分之一也比不上。為什麼呢？舍利子（Sariputra）！這是因為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的智慧，能夠使一切有情眾生趨向般涅槃（parinirvana，完全的涅槃），而一切聲聞（sravaka，弟子）、獨覺（pratyekabuddha，辟支佛）的智慧卻不能如此。而且，舍利子！一位修行般若波羅蜜多（Prajnaparamita，智慧的完美）的菩薩摩訶薩，在一天中所修的智慧，也是一切聲聞、獨覺的智慧所不能及的。 『舍利子！假設有一個三千大千世界（trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的最大世界），假如你和大目乾連（Maha Maudgalyayana）充滿十方恒河沙數（ganga-sand，恒河沙的數量）的諸佛世界，像稻、麻、竹、葦、甘蔗林等那樣多的智慧，與修行般若波羅蜜多的一位菩薩摩訶薩的智慧相比，百分之一不及，千分之一不及，百千分之一不及，俱胝分之一不及，百俱胝分之一不及，千俱胝分之一不及，百千俱胝分之一不及，數分之一、算分之一、計分之一、喻分之一，乃至鄔波尼殺曇分之一也不及。為什麼呢？舍利子！這是因為菩薩摩訶薩的智慧，能夠使一切有情眾生趨向般涅槃，而一切聲聞、獨覺的智慧卻不能如此。而且，舍利子！一位修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的智慧，也是一切聲聞、獨覺的智慧所不能及的。』 當時，舍利子對佛說：『世尊！如果聲聞乘（sravakayana，弟子乘）的預流（srotaapanna，入流者）、一來（sakrdagamin，一來者）、不還（anagamin，不還者）、阿羅漢（arhat，無學）的智慧，如果獨覺乘的智慧，如果菩薩摩訶薩的智慧，如果諸如來（tathagata，佛）、應（arhat，應供）、正等覺（samyaksambuddha，正等覺者）的智慧，這些智慧都沒有差別，不相違背，無生無滅，自性皆空。如果法沒有差別、不相違、無生滅、自性空，那麼法的差別既然不可得，為什麼世尊說修行般若波羅蜜多的一位菩薩摩訶薩，在一天中所修的智慧，一切
【English Translation】 English version Even one part in a koti (ten million) is not comparable, let alone one part in a number, one part in a calculation, one part in a measure, one part in a comparison, or even one part in an aupanishadam (Upanishad). Why is that, Sariputra? It is because the wisdom of a Bodhisattva-mahasattva (great Bodhisattva) can lead all sentient beings to parinirvana (complete nirvana), while the wisdom of all sravakas (disciples) and pratyekabuddhas (solitary realizers) cannot do so. Moreover, Sariputra, the wisdom cultivated in one day by a Bodhisattva-mahasattva who practices Prajnaparamita (perfection of wisdom) is also beyond the reach of the wisdom of all sravakas and pratyekabuddhas. 'Sariputra, suppose there is a trisahasra-mahasahasra-lokadhatu (great trichiliocosm), and if you and Maha Maudgalyayana were to fill the Buddha-worlds as numerous as the sands of the Ganges (ganga-sand) in the ten directions, with wisdom as numerous as rice, hemp, bamboo, reeds, and sugarcane forests, the wisdom of a Bodhisattva-mahasattva who practices Prajnaparamita would be incomparable. It would not be comparable by one part in a hundred, one part in a thousand, one part in a hundred thousand, one part in a koti, one part in a hundred kotis, one part in a thousand kotis, one part in a hundred thousand kotis, one part in a number, one part in a calculation, one part in a measure, one part in a comparison, or even one part in an aupanishadam. Why is that, Sariputra? It is because the wisdom of a Bodhisattva-mahasattva can lead all sentient beings to parinirvana, while the wisdom of all sravakas and pratyekabuddhas cannot do so. Moreover, Sariputra, the wisdom cultivated in one day by a Bodhisattva-mahasattva who practices Prajnaparamita is also beyond the reach of the wisdom of all sravakas and pratyekabuddhas.' At that time, Sariputra said to the Buddha, 'World Honored One, if the wisdom of the sravakayana (disciple vehicle) stream-enterers (srotaapanna), once-returners (sakrdagamin), non-returners (anagamin), and arhats (worthy ones), if the wisdom of the pratyekabuddha vehicle, if the wisdom of the Bodhisattva-mahasattvas, if the wisdom of all Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones), all these wisdoms are without difference, not contradictory, without arising or ceasing, and are all empty in nature. If the Dharma is without difference, not contradictory, without arising or ceasing, and empty in nature, then since the differences in Dharma are unattainable, why does the World Honored One say that the wisdom cultivated in one day by a Bodhisattva-mahasattva who practices Prajnaparamita is beyond the reach of the wisdom of all
聲聞、獨覺智慧所不能及？」
佛告具壽舍利子言：「舍利子！于意云何？修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧、所成勝事，一切聲聞、獨覺智慧有此事不？」
舍利子言：「不也！世尊！不也！善逝！」
「又，舍利子！于意云何？修行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，作是念言：『我當修行一切相微妙智、一切智、道相智、一切相智，利益安樂一切有情。』彼於一切法覺一切相已，方便安立一切有情于無餘依般涅槃界，一切聲聞、獨覺智慧有此事不？」
舍利子言：「不也！世尊！不也！善逝！」
「又，舍利子！于意云何？一切聲聞、獨覺頗能作是念：『我當證得無上正等菩提，方便安立一切有情于無餘依涅槃界。』不？」
舍利子言：「不也！世尊！不也！善逝！」
「又，舍利子！于意云何？一切聲聞、獨覺頗能作是念：『我當修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多；我當修行殊勝四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支；我當修行殊勝四靜慮、四無量、四無色定；我當修行殊勝八解脫、八勝處、九次第定、十遍處；我當修行殊勝空、無相、無愿解脫門；我當安住內空、外空、內外空、空空、大
【現代漢語翻譯】 現代漢語譯本 『聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，不依賴他人教導而獨自證悟的修行者）的智慧所不能及嗎？』
佛告訴具壽舍利子說：『舍利子！你認為如何？一位修行般若波羅蜜多（Prajnaparamita，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），在一天中所修的智慧、所成就的殊勝功德，一切聲聞、獨覺的智慧能做到嗎？』
舍利子說：『不能！世尊！不能！善逝（Sugata，佛的稱號之一）！』
『又，舍利子！你認為如何？一位修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的智慧，會這樣想：『我應當修行一切相微妙智（sarvakarajnana，對一切事物所有方面的智慧）、一切智（sarvajna，對一切事物的智慧）、道相智（marga-jnana，對修行道路的智慧）、一切相智（sarvakarajnata，對一切事物所有方面的智慧），利益安樂一切有情（sattva，眾生）。』他對於一切法覺悟一切相之後，方便地安置一切有情于無餘依般涅槃界（anupadhisesa-nirvana-dhatu，無餘涅槃的境界），一切聲聞、獨覺的智慧能做到嗎？』
舍利子說：『不能！世尊！不能！善逝！』
『又，舍利子！你認為如何？一切聲聞、獨覺能夠這樣想：『我應當證得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟），方便地安置一切有情于無餘依涅槃界。』嗎？』
舍利子說：『不能！世尊！不能！善逝！』
『又，舍利子！你認為如何？一切聲聞、獨覺能夠這樣想：『我應當修行佈施（dana，給予）、凈戒（sila，道德行為）、安忍（ksanti，忍耐）、精進（virya，努力）、靜慮（dhyana，禪定）、般若波羅蜜多；我應當修行殊勝的四念住（catvari-smrtyupasthanani，四種正念的修行）、四正斷（catvari-pradhanani，四種正確的努力）、四神足（catvarah-rddhipadah，四種神通的基礎）、五根（panca-indriyani，五種控制能力）、五力（panca-balani，五種力量）、七等覺支（sapta-bodhyangani，七種覺悟的因素）、八聖道支（arya-astangika-marga，八種高貴的修行道路）；我應當修行殊勝的四靜慮（catvari-dhyanani，四種禪定）、四無量（catvari-apramanyani，四種無限的慈悲心）、四無色定（catvari-arupya-samapattayah，四種無色禪定）；我應當修行殊勝的八解脫（asta-vimoksah，八種解脫）、八勝處（asta-abhibhvayatanani，八種克服處）、九次第定（nava-anupurva-vihara-samapattayah，九種次第的禪定）、十遍處（dasa-krtasnah，十種遍一切處的禪定）；我應當修行殊勝的空（sunyata，空性）、無相（animitta，無相）、無愿解脫門（apranihita-vimoksa-mukha，無愿的解脫之門）；我應當安住內空（adhyatma-sunyata，內在的空性）、外空（bahirdha-sunyata，外在的空性）、內外空（adhyatma-bahirdha-sunyata，內外皆空的空性）、空空（sunyata-sunyata，空性的空性）、大
【English Translation】 English version 'Is it beyond the wisdom of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently)?'
The Buddha said to the venerable Sariputra, 'Sariputra, what do you think? A Bodhisattva-mahasattva (a great Bodhisattva) who practices the Prajnaparamita (perfection of wisdom), the wisdom he cultivates and the superior accomplishments he achieves in one day, is this something that all Sravakas and Pratyekabuddhas can achieve with their wisdom?'
Sariputra said, 'No, World Honored One! No, Sugata (one of the titles of the Buddha)!'
'Furthermore, Sariputra, what do you think? A Bodhisattva-mahasattva who practices the Prajnaparamita, the wisdom he cultivates in one day, thinks thus: 「I shall cultivate the subtle wisdom of all aspects (sarvakarajnana), the wisdom of all (sarvajna), the wisdom of the path (marga-jnana), the wisdom of all aspects (sarvakarajnata), to benefit and bring happiness to all sentient beings (sattva).」 After realizing all aspects of all dharmas (phenomena), he skillfully establishes all sentient beings in the realm of Nirvana without remainder (anupadhisesa-nirvana-dhatu). Is this something that all Sravakas and Pratyekabuddhas can achieve with their wisdom?'
Sariputra said, 'No, World Honored One! No, Sugata!'
'Furthermore, Sariputra, what do you think? Can all Sravakas and Pratyekabuddhas think thus: 「I shall attain the unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi), and skillfully establish all sentient beings in the realm of Nirvana without remainder?」'
Sariputra said, 'No, World Honored One! No, Sugata!'
'Furthermore, Sariputra, what do you think? Can all Sravakas and Pratyekabuddhas think thus: 「I shall practice giving (dana), moral conduct (sila), patience (ksanti), diligence (virya), meditation (dhyana), and the Prajnaparamita; I shall practice the superior four foundations of mindfulness (catvari-smrtyupasthanani), the four right exertions (catvari-pradhanani), the four bases of psychic power (catvarah-rddhipadah), the five faculties (panca-indriyani), the five powers (panca-balani), the seven factors of enlightenment (sapta-bodhyangani), and the noble eightfold path (arya-astangika-marga); I shall practice the superior four meditations (catvari-dhyanani), the four immeasurables (catvari-apramanyani), and the four formless absorptions (catvari-arupya-samapattayah); I shall practice the superior eight liberations (asta-vimoksah), the eight fields of mastery (asta-abhibhvayatanani), the nine successive abidings (nava-anupurva-vihara-samapattayah), and the ten all-encompassing spheres (dasa-krtasnah); I shall practice the superior doors of liberation of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita-vimoksa-mukha); I shall abide in the emptiness of the internal (adhyatma-sunyata), the emptiness of the external (bahirdha-sunyata), the emptiness of both internal and external (adhyatma-bahirdha-sunyata), the emptiness of emptiness (sunyata-sunyata), the great
空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；我當安住真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；我當安住殊勝苦、集、滅、道聖諦；我當修行一切陀羅尼門、三摩地門；我當修行極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；我當圓滿菩薩神通，成熟有情嚴凈佛土；我當圓滿五眼、六神通；我當圓滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；我當圓滿三十二大士相、八十隨好；我當圓滿無忘失法、恒住舍性；我當圓滿一切智、道相智、一切相智，永拔一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依涅槃界。』不？」
舍利子言：「不也！世尊！不也！善逝！」
佛言：「舍利子！修行般若波羅蜜多諸菩薩摩訶薩皆作是念：『我當修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，乃至我當永拔一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』
「舍利子！譬如螢火無如是念：『我光能照遍
【現代漢語翻譯】 現代漢語譯本：『空（śūnyatā），勝義空（paramārtha-śūnyatā），有為空（saṃskṛta-śūnyatā），無為空（asaṃskṛta-śūnyatā），畢竟空（atyanta-śūnyatā），無際空（anavarāgra-śūnyatā），散空（vikṣepa-śūnyatā），無變異空（ananyathā-śūnyatā），本性空（prakṛti-śūnyatā），自相空（svalakṣaṇa-śūnyatā），共相空（sāmānya-lakṣaṇa-śūnyatā），一切法空（sarva-dharma-śūnyatā），不可得空（anupalabdhi-śūnyatā），無性空（abhāva-śūnyatā），自性空（svabhāva-śūnyatā），無性自性空（abhāva-svabhāva-śūnyatā）；我應當安住于真如（tathatā）、法界（dharmadhātu）、法性（dharmatā）、不虛妄性（avitathatā）、不變異性（ananyathātā）、平等性（samatā）、離生性（viviktatā）、法定（dharmasthititā）、法住（dharmatāsthiti）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）；我應當安住于殊勝的苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）四聖諦；我應當修行一切陀羅尼門（dhāraṇī-mukha）、三摩地門（samādhi-mukha）；我應當修行極喜地（pramuditā-bhūmi）、離垢地（vimalā-bhūmi）、發光地（prabhākarī-bhūmi）、焰慧地（arciṣmatī-bhūmi）、極難勝地（sudurjayā-bhūmi）、現前地（abhimukhī-bhūmi）、遠行地（dūraṃgamā-bhūmi）、不動地（acalā-bhūmi）、善慧地（sādhumatī-bhūmi）、法雲地（dharmameghā-bhūmi）；我應當圓滿菩薩神通，成熟有情，嚴凈佛土；我應當圓滿五眼（pañca-cakṣu）、六神通（ṣaḍ-abhijñā）；我應當圓滿佛十力（daśa-balāni）、四無所畏（catvāri-vaiśāradyāni）、四無礙解（catasraḥ-pratisaṃvidaḥ）、大慈（mahā-maitrī）、大悲（mahā-karuṇā）、大喜（mahā-muditā）、大舍（mahā-upekṣā）、十八佛不共法（aṣṭādaśa-āveṇika-buddha-dharmāḥ）；我應當圓滿三十二大丈夫相（dvātriṃśan-mahāpuruṣa-lakṣaṇāni）、八十隨形好（aśīti-anuvyañjanāni）；我應當圓滿無忘失法（asammosadharma）、恒住舍性（upekṣā-vihāra）；我應當圓滿一切智（sarvajñatā）、道相智（mārgajñatā）、一切相智（sarvākārajñatā），永遠拔除一切煩惱習氣，證得無上正等菩提（anuttarā-samyak-saṃbodhi），方便安立無量、無數、無邊有情于無餘依涅槃界（anupadhiśeṣa-nirvāṇa-dhātu）。』不？」 舍利子（Śāriputra）說：『不也！世尊（Bhagavat）！不也！善逝（Sugata）！』 佛（Buddha）說：『舍利子！修行般若波羅蜜多（Prajñāpāramitā）的諸菩薩摩訶薩（bodhisattva-mahāsattva）都這樣想：『我應當修行佈施（dāna）、凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多，乃至我應當永遠拔除一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界（anupadhiśeṣa-parinirvāṇa-dhātu）。』 『舍利子！譬如螢火蟲沒有這樣的想法：『我的光能照遍
【English Translation】 English version: 『Emptiness (śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (vikṣepa-śūnyatā), unchanging emptiness (ananyathā-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), common-characteristic emptiness (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unobtainable emptiness (anupalabdhi-śūnyatā), emptiness of no-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā); I shall abide in suchness (tathatā), the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātā), equality (samatā), detachment (viviktatā), the fixed nature of dharma (dharmasthititā), the abiding of dharma (dharmatāsthiti), reality (bhūta-koṭi), the realm of space (ākāśadhātu), the inconceivable realm (acintyadhātu); I shall abide in the noble truths of suffering (duḥkha), origin (samudaya), cessation (nirodha), and path (mārga); I shall practice all dhāraṇī gates (dhāraṇī-mukha), samādhi gates (samādhi-mukha); I shall practice the Joyful Ground (pramuditā-bhūmi), the Stainless Ground (vimalā-bhūmi), the Luminous Ground (prabhākarī-bhūmi), the Blazing Ground (arciṣmatī-bhūmi), the Difficult-to-Conquer Ground (sudurjayā-bhūmi), the Manifest Ground (abhimukhī-bhūmi), the Far-Reaching Ground (dūraṃgamā-bhūmi), the Immovable Ground (acalā-bhūmi), the Good Intelligence Ground (sādhumatī-bhūmi), the Cloud of Dharma Ground (dharmameghā-bhūmi); I shall perfect the bodhisattva's supernormal powers, mature sentient beings, and purify the Buddha-lands; I shall perfect the five eyes (pañca-cakṣu) and six supernormal powers (ṣaḍ-abhijñā); I shall perfect the ten powers of the Buddha (daśa-balāni), the four fearlessnesses (catvāri-vaiśāradyāni), the four analytical knowledges (catasraḥ-pratisaṃvidaḥ), great loving-kindness (mahā-maitrī), great compassion (mahā-karuṇā), great joy (mahā-muditā), great equanimity (mahā-upekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśa-āveṇika-buddha-dharmāḥ); I shall perfect the thirty-two marks of a great man (dvātriṃśan-mahāpuruṣa-lakṣaṇāni) and the eighty minor marks (aśīti-anuvyañjanāni); I shall perfect the non-forgetfulness of dharma (asammosadharma) and the constant abiding in equanimity (upekṣā-vihāra); I shall perfect all-knowledge (sarvajñatā), knowledge of the path (mārgajñatā), and knowledge of all aspects (sarvākārajñatā), forever eradicate all afflictions and habitual tendencies, attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), and expediently establish immeasurable, countless, and boundless sentient beings in the realm of nirvana without remainder (anupadhiśeṣa-nirvāṇa-dhātu).』 Is it so?」 Śāriputra said, 『No, Bhagavat! No, Sugata!』 The Buddha said, 『Śāriputra, all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) who practice the Perfection of Wisdom (Prajñāpāramitā) think thus: 『I shall practice giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and the Perfection of Wisdom, until I forever eradicate all afflictions and habitual tendencies, attain unsurpassed perfect enlightenment, and expediently establish immeasurable, countless, and boundless sentient beings in the realm of parinirvana without remainder (anupadhiśeṣa-parinirvāṇa-dhātu).』 『Śāriputra, for example, a firefly does not have the thought: 『My light can illuminate
贍部洲普令大明。』如是一切聲聞、獨覺無如是念：『我當修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，乃至我當永拔一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』舍利子！譬如日輪光明熾盛，照贍部洲無不周遍，如是修行般若波羅蜜多諸菩薩摩訶薩常作是念：『我當修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，乃至我當永拔一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』
「以是故，舍利子！當知一切聲聞、獨覺所有智慧，比行般若波羅蜜多一菩薩摩訶薩，於一日中所修智慧，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。」
爾時，舍利子白佛言：「世尊！云何菩薩摩訶薩能超聲聞、獨覺等地，能得菩薩不退轉地，能凈無上佛菩提道？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩從初發心修行佈施、凈戒、安忍、精進、靜慮、般若、方便善巧、妙愿、力、智波羅蜜多，住空、無相、無愿之法，即能超過一切聲聞、獨覺等地，能得菩薩不退轉地，能凈無上佛菩提道。
【現代漢語翻譯】 現代漢語譯本：
『贍部洲（Jambudvipa，指我們所居住的這個世界）普遍充滿光明。』像這樣，一切聲聞（Sravaka，指聽聞佛法而修行的人）、獨覺（Pratyekabuddha，指獨自覺悟的人）都不會有這樣的想法：『我應當修行佈施（Dana）、凈戒（Sila）、安忍（Ksanti）、精進（Virya）、靜慮（Dhyana）、般若波羅蜜多（Prajnaparamita，指智慧的圓滿），乃至我應當永遠拔除一切煩惱習氣，證得無上正等菩提（Anuttara-samyak-sambodhi，指無上正等覺悟），方便安立無量、無數、無邊的有情眾生於無餘依般涅槃界（Anupadhisesa-nirvana，指無餘涅槃的境界）。』舍利子（Sariputra，佛陀的十大弟子之一）！譬如太陽的光明熾盛，照耀贍部洲無不周遍，像這樣，修行般若波羅蜜多的諸菩薩摩訶薩（Bodhisattva-mahasattva，指發大心求菩提的菩薩）常常這樣想：『我應當修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，乃至我應當永遠拔除一切煩惱習氣，證得無上正等菩提，方便安立無量、無數、無邊的有情眾生於無餘依般涅槃界。』 『因此，舍利子！應當知道，一切聲聞、獨覺所有的智慧，比之於修行般若波羅蜜多的一位菩薩摩訶薩，在一天中所修的智慧，百分不及一，千分不及一，百千分不及一，俱胝（koti，指千萬）分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，乃至數分、算分、計分、喻分，甚至鄔波尼殺曇（upanisad，指極小的單位）分也不及一。』 這時，舍利子對佛說：『世尊！菩薩摩訶薩如何能夠超越聲聞、獨覺的境界，能夠得到菩薩不退轉地（avaivartika-bhumi，指不會退轉的菩薩果位），能夠清凈無上佛菩提之道？』 佛告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩從最初發心修行佈施、凈戒、安忍、精進、靜慮、般若、方便善巧（upaya-kausalya，指善巧方便）、妙愿（pranidhana，指誓願）、力（bala，指力量）、智（jnana，指智慧）波羅蜜多，安住于空（sunyata，指空性）、無相（animitta，指無相）、無愿（apranihita，指無愿）之法，就能超越一切聲聞、獨覺的境界，能夠得到菩薩不退轉地，能夠清凈無上佛菩提之道。』
【English Translation】 English version:
'Jambudvipa (the world we inhabit) is universally filled with great light.' In this way, all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) do not have such thoughts: 'I should practice Dana (giving), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajnaparamita (the perfection of wisdom), and even I should forever eradicate all afflictions and habitual tendencies, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and skillfully establish immeasurable, countless, and boundless sentient beings in the realm of Anupadhisesa-nirvana (the realm of nirvana without remainder).' Sariputra (one of the ten great disciples of the Buddha)! Just as the sun's light is blazing and illuminates Jambudvipa without exception, so do the Bodhisattva-mahasattvas (great beings who aspire to enlightenment) who practice Prajnaparamita constantly think: 'I should practice Dana, Sila, Ksanti, Virya, Dhyana, Prajnaparamita, and even I should forever eradicate all afflictions and habitual tendencies, attain Anuttara-samyak-sambodhi, and skillfully establish immeasurable, countless, and boundless sentient beings in the realm of Anupadhisesa-nirvana.' 'Therefore, Sariputra! You should know that all the wisdom of all Sravakas and Pratyekabuddhas, compared to the wisdom cultivated in one day by a Bodhisattva-mahasattva who practices Prajnaparamita, is less than one in a hundred, less than one in a thousand, less than one in a hundred thousand, less than one in a koti (ten million), less than one in a hundred koti, less than one in a thousand koti, less than one in a hundred thousand koti, and even less than one in a numerical part, a calculative part, a counting part, a metaphorical part, and even an upanisad (a very small unit) part.' At that time, Sariputra said to the Buddha: 'World Honored One! How can a Bodhisattva-mahasattva transcend the realms of Sravakas and Pratyekabuddhas, attain the avaivartika-bhumi (the stage of non-retrogression for a Bodhisattva), and purify the path to unsurpassed Buddhahood?' The Buddha said to the venerable Sariputra: 'Sariputra! When Bodhisattva-mahasattvas initially generate the aspiration to practice Dana, Sila, Ksanti, Virya, Dhyana, Prajna, upaya-kausalya (skillful means), pranidhana (vow), bala (power), and jnana (wisdom) paramitas, and abide in the Dharma of sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness), they can transcend all the realms of Sravakas and Pratyekabuddhas, attain the avaivartika-bhumi, and purify the path to unsurpassed Buddhahood.'
」
時，舍利子復白佛言：「世尊！諸菩薩摩訶薩住何等地能與一切聲聞、獨覺作真福田？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩從初發心修行佈施、凈戒、安忍、精進、靜慮、般若、方便善巧、妙愿、力、智波羅蜜多，住空、無相、無愿之法，乃至安坐妙菩提座，常與一切聲聞、獨覺作真福田。何以故？舍利子！以依菩薩摩訶薩故，一切善法出現世間，謂依菩薩摩訶薩故，有十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、施性福業事、戒性福業事、修性福業事等出現世間；又依菩薩摩訶薩故，有四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、空、無相、無愿解脫門、苦、集、滅、道聖諦等出現世間；又依菩薩摩訶薩故，有佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多出現世間，有內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空出現世間，有一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界出現世間，有八解脫、八勝處、九次第定、十遍處出現世間，有一切陀羅尼門、三摩地
【現代漢語翻譯】 現代漢語譯本： 當時，舍利子又對佛說：『世尊！諸位菩薩摩訶薩住在什麼樣的境界，能夠成為一切聲聞、獨覺真正的福田呢？』 佛告訴具壽舍利子說：『舍利子！諸位菩薩摩訶薩從最初發心修行佈施、持戒、安忍、精進、禪定、般若、方便善巧、妙愿、力、智波羅蜜多（十種到達彼岸的修行方法），安住于空、無相、無愿的法，乃至安坐于殊勝的菩提座，常常成為一切聲聞、獨覺真正的福田。為什麼呢？舍利子！因為依靠菩薩摩訶薩的緣故，一切善法才得以在世間出現。也就是說，依靠菩薩摩訶薩的緣故，才有十善業道、五近事戒、八近住戒、四禪定、四無量心、四無色定、佈施的福業、持戒的福業、修行的福業等在世間出現；又依靠菩薩摩訶薩的緣故，才有四念住、四正斷、四神足、五根、五力、七菩提分、八聖道分、空、無相、無愿解脫門、苦、集、滅、道四聖諦等在世間出現；又依靠菩薩摩訶薩的緣故，才有佈施、持戒、安忍、精進、禪定、般若波羅蜜多在世間出現，才有內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空在世間出現，才有一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不可思議界在世間出現，才有八解脫、八勝處、九次第定、十遍處在世間出現，才有一切陀羅尼門、三摩地（禪定）門在世間出現。』
【English Translation】 English version: At that time, Shariputra again said to the Buddha, 'World Honored One! In what state do the Bodhisattva Mahasattvas dwell, that they can become true fields of merit for all Shravakas and Pratyekabuddhas?' The Buddha said to the venerable Shariputra, 'Shariputra! The Bodhisattva Mahasattvas, from the initial arising of their minds, cultivate giving, morality, patience, diligence, meditation, wisdom, skillful means, sublime vows, power, and the wisdom paramita (ten perfections of practice that lead to the other shore), abiding in the Dharma of emptiness, signlessness, and wishlessness, and even until they sit upon the wondrous Bodhi seat, they constantly become true fields of merit for all Shravakas and Pratyekabuddhas. Why is this so? Shariputra! Because it is due to the Bodhisattva Mahasattvas that all wholesome dharmas appear in the world. That is to say, it is due to the Bodhisattva Mahasattvas that the ten wholesome paths of action, the five lay precepts, the eight precepts of the upavasatha, the four dhyanas, the four immeasurables, the four formless absorptions, the meritorious deeds of giving, the meritorious deeds of morality, the meritorious deeds of cultivation, and so on, appear in the world. Also, it is due to the Bodhisattva Mahasattvas that the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, the doors of liberation of emptiness, signlessness, and wishlessness, the four noble truths of suffering, origin, cessation, and path, and so on, appear in the world. Also, it is due to the Bodhisattva Mahasattvas that the paramitas of giving, morality, patience, diligence, meditation, and wisdom appear in the world. It is due to them that inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, emptiness of non-change, emptiness of intrinsic nature, emptiness of self-nature, emptiness of common nature, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, and emptiness of no-nature self-nature appear in the world. It is due to them that the suchness of all dharmas, the dharma realm, the dharma nature, the non-falsity, the non-changeability, the equality, the non-origination, the dharma-established, the dharma-abiding, the reality, the space realm, and the inconceivable realm appear in the world. It is due to them that the eight liberations, the eight mastery, the nine successive abidings, and the ten all-pervading bases appear in the world. It is due to them that all dharani doors and samadhi (meditative concentration) doors appear in the world.'
門、菩薩十地出現世間，有五眼、六神通出現世間，有佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法出現世間，有無忘失法、恒住舍性出現世間，有一切智、道相智、一切相智出現世間，有成熟有情、嚴凈佛土等無量、無數、無邊善法出現世間。
「由有如是諸善法故，世間便有剎帝利大族、婆羅門大族、長者大族、居士大族；由有如是諸善法故，世間便有四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天；由有如是諸善法故，世間便有梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想有情天、無繁天、無熱天、善現天、善見天、色究竟天；由有如是諸善法故，世間便有空無邊處天、識無邊處天、無所有處天、非想非非想處天；由有如是諸善法故，世間便有預流、一來、不還、阿羅漢、獨覺；由有如是諸善法故，世間便有菩薩摩訶薩及諸如來、應、正等覺。」
爾時，舍利子白佛言：「世尊！諸菩薩摩訶薩為復須報施主恩不？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩不復須報諸施主恩。何以故？已多報故。所以者何？舍利子！諸菩薩摩訶薩為大
【現代漢語翻譯】 現代漢語譯本：當門（指修行之門）開啟，菩薩十地（菩薩修行的十個階段）顯現於世間，五眼（肉眼、天眼、慧眼、法眼、佛眼）、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）顯現於世間，佛的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、天眼無礙智力、宿命無礙智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、大慈、大悲、大喜、大舍、十八佛不共法（佛獨有的十八種功德）顯現於世間，無忘失法、恒住舍性顯現於世間，一切智、道相智、一切相智顯現於世間，成熟有情、莊嚴清凈佛土等無量、無數、無邊的善法顯現於世間。 由於有這些善法，世間便有剎帝利（統治者或武士階層）大族、婆羅門（祭司階層）大族、長者（富裕的家族）大族、居士（在家信徒）大族；由於有這些善法，世間便有四大王眾天（四大天王所居之天）、三十三天（帝釋天所居之天）、夜摩天（時分天）、睹史多天（喜足天）、樂變化天（化樂天）、他化自在天（他化自在天）；由於有這些善法，世間便有梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想有情天、無繁天、無熱天、善現天、善見天、色究竟天；由於有這些善法，世間便有空無邊處天、識無邊處天、無所有處天、非想非非想處天；由於有這些善法，世間便有預流（須陀洹）、一來（斯陀含）、不還（阿那含）、阿羅漢、獨覺（辟支佛）；由於有這些善法，世間便有菩薩摩訶薩（大菩薩）以及諸如來、應、正等覺（佛）。 那時，舍利子（佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊！諸菩薩摩訶薩是否還需要報答施主的恩惠呢？』 佛告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩不再需要報答施主的恩惠。為什麼呢？因為他們已經報答得太多了。為什麼這樣說呢？舍利子！諸菩薩摩訶薩爲了利益眾生，』
【English Translation】 English version: When the gate (referring to the gate of practice) opens, the ten Bhumi (ten stages of Bodhisattva's practice) of Bodhisattvas appear in the world, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), and the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) appear in the world, the ten powers of the Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various levels of meditation, liberation, concentration, and attainment, power of knowing the different faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms of beings, power of knowing the paths leading to all destinations, power of the unobstructed heavenly eye, power of the unobstructed knowledge of past lives, and the power of the extinction of outflows), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstructive dharmas, and fearlessness of explaining the path to the end of suffering), the four unobstructed knowledges (unobstructed knowledge of the dharma, unobstructed knowledge of the meaning, unobstructed knowledge of the language, and unobstructed knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha) appear in the world, the non-forgetting dharma and the constant dwelling in equanimity appear in the world, all-knowing wisdom, the wisdom of the path, and the wisdom of all aspects appear in the world, the maturation of sentient beings, the adornment and purification of Buddha lands, and other immeasurable, countless, and boundless good dharmas appear in the world. Because of these good dharmas, there are great Kshatriya (ruling or warrior class) families, great Brahmin (priestly class) families, great elder (wealthy families) families, and great householder (lay followers) families in the world; because of these good dharmas, there are the Four Great King Heavens (heavens where the Four Heavenly Kings reside), the Thirty-three Heavens (heavens where Indra resides), the Yama Heavens (heavens of time division), the Tushita Heavens (heavens of contentment), the Nirmanarati Heavens (heavens of enjoyment of transformation), and the Paranirmitavasavartin Heavens (heavens of control over others' transformations); because of these good dharmas, there are the Brahma Assembly Heavens, the Brahma Retinue Heavens, the Brahma Council Heavens, the Great Brahma Heavens, the Light Heavens, the Minor Light Heavens, the Immeasurable Light Heavens, the Utmost Light Heavens, the Pure Heavens, the Minor Pure Heavens, the Immeasurable Pure Heavens, the Universal Pure Heavens, the Vast Heavens, the Minor Vast Heavens, the Immeasurable Vast Heavens, the Fruitful Heavens, the Non-Perception Heavens, the Non-Troubled Heavens, the Non-Hot Heavens, the Well-Appearing Heavens, the Well-Seeing Heavens, and the Akanishta Heavens; because of these good dharmas, there are the Heavens of the Infinity of Space, the Heavens of the Infinity of Consciousness, the Heavens of Nothingness, and the Heavens of Neither Perception Nor Non-Perception; because of these good dharmas, there are the Stream-Enterers (Srotapanna), the Once-Returners (Sakadagamin), the Non-Returners (Anagamin), the Arhats, and the Solitary Buddhas (Pratyekabuddhas); because of these good dharmas, there are Bodhisattva Mahasattvas (Great Bodhisattvas) and all the Tathagatas, Arhats, and Samyaksambuddhas (Buddhas). At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha, 'World Honored One! Do the Bodhisattva Mahasattvas still need to repay the kindness of their benefactors?' The Buddha told the Venerable Shariputra, 'Shariputra! The Bodhisattva Mahasattvas no longer need to repay the kindness of their benefactors. Why is that? Because they have already repaid too much. Why do I say this? Shariputra! The Bodhisattva Mahasattvas, for the benefit of sentient beings,'
施主施諸有情無量善法，謂施有情十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、施戒修性、三福業事，又施有情四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、空、無相、無愿解脫門、苦、集、滅、道聖諦，又施有情佈施、凈戒、安忍、精進、靜慮、般若、方便善巧、妙愿、力、智波羅蜜多，又施有情內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，又施有情一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，又施有情八解脫、八勝處、九次第定、十遍處，又施有情陀羅尼門、三摩地門、菩薩十地，又施有情五眼、六神通，又施有情如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，又施有情無忘失法、恒住舍性，又施有情一切智、道相智、一切相智，又施有情佈施、愛語、利行、同事，成熟有情、嚴凈佛土方便善巧，又施有情預流、一來、不還、阿羅漢果、獨覺菩提，又施有情一切菩薩摩訶薩行、諸佛無上正等菩提。
「舍利子！諸菩薩摩訶薩施諸有情如是等類無量
【現代漢語翻譯】 現代漢語譯本：施主給予眾生無量的善法，包括給予眾生十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見）、五近事戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八近住戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒、不非時食、不歌舞觀聽、不坐臥高廣大床）、四靜慮（初禪、二禪、三禪、四禪）、四無量（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、施戒修性（佈施、持戒、修定）、三福業事（佈施、持戒、修定），又給予眾生四念住（身念住、受念住、心念住、法念住）、四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲神足、勤神足、心神足、觀神足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七等覺支（念等覺支、擇法等覺支、精進等覺支、喜等覺支、輕安等覺支、定等覺支、舍等覺支）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）、空解脫門、無相解脫門、無愿解脫門、苦聖諦、集聖諦、滅聖諦、道聖諦，又給予眾生布施波羅蜜多、凈戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多、方便善巧波羅蜜多、妙愿波羅蜜多、力波羅蜜多、智波羅蜜多，又給予眾生內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，又給予眾生一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，又給予眾生八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）、八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青勝處、黃勝處、赤勝處、白勝處）、九次第定（初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅受想定）、十遍處（地遍處、水遍處、火遍處、風遍處、青遍處、黃遍處、赤遍處、白遍處、空遍處、識遍處），又給予眾生陀羅尼門、三摩地門、菩薩十地，又給予眾生五眼（肉眼、天眼、慧眼、法眼、佛眼）、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），又給予眾生如來十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、辯無礙解）、大慈、大悲、大喜、大舍、十八佛不共法，又給予眾生無忘失法、恒住舍性，又給予眾生一切智、道相智、一切相智，又給予眾生布施、愛語、利行、同事，成熟有情、嚴凈佛土方便善巧，又給予眾生預流果、一來果、不還果、阿羅漢果、獨覺菩提，又給予眾生一切菩薩摩訶薩行、諸佛無上正等菩提。 舍利子！諸菩薩摩訶薩給予眾生如此等類無量的善法。
【English Translation】 English version: The benefactor bestows upon sentient beings immeasurable good dharmas, including bestowing upon sentient beings the ten good karmic paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), the five lay precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), the eight precepts of close abiding (abstaining from killing, stealing, sexual misconduct, lying, intoxicants, untimely eating, singing, dancing, and watching performances, and sitting or lying on high or large beds), the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the nature of giving, morality, and cultivation, the three meritorious deeds (giving, morality, and cultivation), and also bestowing upon sentient beings the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas), the four right exertions (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not arisen, and to maintain wholesome states that have arisen), the four bases of power (zeal, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, power of effort, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the door of liberation of emptiness, the door of liberation of signlessness, the door of liberation of wishlessness, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. Also bestowing upon sentient beings the paramitas of giving, morality, patience, effort, concentration, wisdom, skillful means, vows, power, and knowledge. Also bestowing upon sentient beings inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of self-nature, emptiness of common nature, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, and emptiness of no-nature of self-nature. Also bestowing upon sentient beings the suchness of all dharmas, the dharma realm, the dharma nature, the non-falsity, the non-change, the equality, the non-origination, the dharma-established, the dharma-abiding, the reality, the space realm, and the inconceivable realm. Also bestowing upon sentient beings the eight liberations (liberation through contemplating external forms while having internal form perception, liberation through contemplating external forms while having no internal form perception, liberation through the body witnessing and abiding in the purity of liberation, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling), the eight mastery over realms (mastery over contemplating few external forms while having internal form perception, mastery over contemplating many external forms while having internal form perception, mastery over contemplating few external forms while having no internal form perception, mastery over contemplating many external forms while having no internal form perception, mastery over the blue, mastery over the yellow, mastery over the red, and mastery over the white), the nine successive abidings (first dhyana, second dhyana, third dhyana, fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling), and the ten all-pervading spheres (earth, water, fire, wind, blue, yellow, red, white, space, and consciousness). Also bestowing upon sentient beings the dharani gates, the samadhi gates, and the ten bodhisattva grounds. Also bestowing upon sentient beings the five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye), and the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of outflows). Also bestowing upon sentient beings the ten powers of the Tathagata (the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of concentration, liberation, samadhi, and samapatti, the power of knowing the superior and inferior faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the various realms of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of outflows), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstructive dharmas, and fearlessness of explaining the path to the cessation of suffering), the four unobstructed knowledges (unobstructed knowledge of the dharma, unobstructed knowledge of the meaning, unobstructed knowledge of the language, and unobstructed knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha. Also bestowing upon sentient beings the non-forgetfulness of dharma and the constant abiding in equanimity. Also bestowing upon sentient beings all-knowledge, knowledge of the path, and knowledge of all aspects. Also bestowing upon sentient beings giving, loving speech, beneficial action, and cooperation, skillful means for maturing sentient beings and purifying Buddha lands. Also bestowing upon sentient beings the fruits of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha enlightenment. Also bestowing upon sentient beings all the practices of bodhisattva mahasattvas and the unsurpassed, complete, and perfect enlightenment of all Buddhas. Shariputra! The bodhisattva mahasattvas bestow upon sentient beings such immeasurable good dharmas.
、無數、無邊善法，故說菩薩為大施主。由此已報諸施主恩，是真福田生長勝福。」
初分相應品第三之一
爾時，舍利子白佛言：「世尊！修行般若波羅蜜多菩薩摩訶薩，與何法相應故，當言與般若波羅蜜多相應？」
佛告具壽舍利子言：「舍利子！修行般若波羅蜜多菩薩摩訶薩，與色空相應故，當言與般若波羅蜜多相應；與受、想、行、識空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼處空相應故，當言與般若波羅蜜多相應；與耳、鼻、舌、身、意處空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與色處空相應故，當言與般若波羅蜜多相應；與聲、香、味、觸、法處空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼界空相應故，當言與般若波羅蜜多相應；與耳、鼻、舌、身、意界空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與色界空相應故，當言與般若波羅蜜多相應；與聲、香、味、觸、法界空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼識界空相應故，當言與般若波
【現代漢語翻譯】 現代漢語譯本 『因為菩薩擁有無數、無邊的善法，所以被稱為大施主。這樣就報答了所有施主的恩情，是真正的福田，能生長殊勝的福德。』
初分相應品第三之一
這時，舍利子對佛說：『世尊！修行般若波羅蜜多（prajñāpāramitā，智慧的完美）的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），與什麼法相應，才能說是與般若波羅蜜多相應呢？』
佛告訴具壽舍利子說：『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與色（rūpa，物質現象）的空性相應，才能說是與般若波羅蜜多相應；與受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）的空性相應，才能說是與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與眼處（cakṣurāyatana，眼根）的空性相應，才能說是與般若波羅蜜多相應；與耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）的空性相應，才能說是與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與色處（rūpāyatana，色境）的空性相應，才能說是與般若波羅蜜多相應；與聲（śabdāyatana，聲境）、香（gandhāyatana，香境）、味（rasāyatana，味境）、觸（spraṣṭavyāyatana，觸境）、法處（dharmāyatana，法境）的空性相應，才能說是與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與眼界（cakṣurdhātu，眼界）的空性相應，才能說是與般若波羅蜜多相應；與耳（śrotradhatu，耳界）、鼻（ghrāṇadhātu，鼻界）、舌（jihvādhātu，舌界）、身（kāyadhātu，身界）、意界（manodhātu，意界）的空性相應，才能說是與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與**（此處原文缺失，應為「色界」）的空性相應，才能說是與般若波羅蜜多相應；與聲（śabdadhatu，聲界）、香（gandhadhatu，香界）、味（rasadhatu，味界）、觸（spraṣṭavyadhātu，觸界）、法界（dharmadhātu，法界）的空性相應，才能說是與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與眼識界（cakṣurvijñānadhātu，眼識界）的空性相應，才能說是與般若波羅蜜多相應；與耳識界（śrotravijñānadhātu，耳識界）的空性相應，才能說是與般若波羅蜜多相應；與鼻識界（ghrāṇavijñānadhātu，鼻識界）、舌識界（jihvāvijñānadhātu，舌識界）、身識界（kāyavijñānadhātu，身識界）、意識界（manovijñānadhātu，意識界）的空性相應，才能說是與般若波羅蜜多相應。
【English Translation】 English version 'Because Bodhisattvas possess countless and boundless good dharmas, they are called great benefactors. By this, they have repaid the kindness of all benefactors, and are true fields of merit, capable of growing supreme blessings.'
Chapter Three, Part One: Correspondence
At that time, Śāriputra said to the Buddha, 'World Honored One, a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, a great Bodhisattva) who practices the Prajñāpāramitā (prajñāpāramitā, perfection of wisdom), with what dharma does he correspond, that it can be said he corresponds with the Prajñāpāramitā?'
The Buddha said to the venerable Śāriputra, 'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of form (rūpa, material phenomena), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of feeling (vedanā, sensation), perception (saṃjñā, perception), volition (saṃskāra, mental formations), and consciousness (vijñāna, consciousness), and thus it can be said he corresponds with the Prajñāpāramitā.'
'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of the eye-sphere (cakṣurāyatana, eye base), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of the ear (śrotrāyatana, ear base), nose (ghrāṇāyatana, nose base), tongue (jihvāyatana, tongue base), body (kāyāyatana, body base), and mind-sphere (manāyatana, mind base), and thus it can be said he corresponds with the Prajñāpāramitā.'
'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of the form-sphere (rūpāyatana, form object), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of the sound (śabdāyatana, sound object), smell (gandhāyatana, smell object), taste (rasāyatana, taste object), touch (spraṣṭavyāyatana, touch object), and dharma-sphere (dharmāyatana, mental object), and thus it can be said he corresponds with the Prajñāpāramitā.'
'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of the eye-element (cakṣurdhātu, eye element), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of the ear (śrotradhatu, ear element), nose (ghrāṇadhātu, nose element), tongue (jihvādhātu, tongue element), body (kāyadhātu, body element), and mind-element (manodhātu, mind element), and thus it can be said he corresponds with the Prajñāpāramitā.'
'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of the (missing in original text, should be 'form-element'), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of the sound (śabdadhatu, sound element), smell (gandhadhatu, smell element), taste (rasadhatu, taste element), touch (spraṣṭavyadhātu, touch element), and dharma-element (dharmadhātu, dharma element), and thus it can be said he corresponds with the Prajñāpāramitā.'
'Śāriputra, a Bodhisattva-Mahāsattva who practices the Prajñāpāramitā, corresponds with the emptiness of the eye-consciousness element (cakṣurvijñānadhātu, eye consciousness element), and thus it can be said he corresponds with the Prajñāpāramitā; he corresponds with the emptiness of the ear-consciousness element (śrotravijñānadhātu, ear consciousness element), nose-consciousness element (ghrāṇavijñānadhātu, nose consciousness element), tongue-consciousness element (jihvāvijñānadhātu, tongue consciousness element), body-consciousness element (kāyavijñānadhātu, body consciousness element), and mind-consciousness element (manovijñānadhātu, mind consciousness element), and thus it can be said he corresponds with the Prajñāpāramitā.'
羅蜜多相應；與耳、鼻、舌、身、意識界空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼觸空相應故，當言與般若波羅蜜多相應；與耳、鼻、舌、身、意觸空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼觸為緣所生諸受空相應故，當言與般若波羅蜜多相應；與耳、鼻、舌、身、意觸為緣所生諸受空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與地界空相應故，當言與般若波羅蜜多相應；與水、火、風、空、識界空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與因緣空相應故，當言與般若波羅蜜多相應；與等無間緣、所緣緣、增上緣及從諸緣所生諸法空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與無明空相應故，當言與般若波羅蜜多相應；與行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與佈施波羅蜜多空相應故，當言與般若波羅蜜多相應；與凈戒、安忍、精進、靜慮、般若波羅蜜多空相應
【現代漢語翻譯】 現代漢語譯本 與眼、耳、鼻、舌、身、意六個識界（六種感知能力）的空性相應，因此應當說與般若波羅蜜多（智慧的完美）相應。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多的菩薩摩訶薩（偉大的菩薩），由於與眼觸（眼睛與外境的接觸）的空性相應，應當說與般若波羅蜜多相應；由於與耳、鼻、舌、身、意觸的空性相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，由於與眼觸為緣所生的各種感受的空性相應，應當說與般若波羅蜜多相應；由於與耳、鼻、舌、身、意觸為緣所生的各種感受的空性相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，由於與地界（構成物質世界的元素之一）的空性相應，應當說與般若波羅蜜多相應；由於與水、火、風、空、識界（構成物質世界的其他元素和意識）的空性相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，由於與因緣（事物產生的條件）的空性相應，應當說與般若波羅蜜多相應；由於與等無間緣（緊接著前一刻的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起增強作用的因緣）以及從各種因緣所生的諸法（一切事物）的空性相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，由於與無明（對真理的無知）的空性相應，應當說與般若波羅蜜多相應；由於與行（意志活動）、識（意識）、名色（精神和物質）、六處（六種感官）、觸（感官與外境的接觸）、受（感受）、愛（慾望）、取（執著）、有（存在）、生（出生）、老死愁嘆苦憂惱（衰老、死亡、悲傷、痛苦、憂愁、煩惱）的空性相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，由於與佈施波羅蜜多（慷慨的完美）的空性相應，應當說與般若波羅蜜多相應；由於與凈戒（道德行為的完美）、安忍（忍耐的完美）、精進（努力的完美）、靜慮（禪定的完美）、般若波羅蜜多（智慧的完美）的空性相應
【English Translation】 English version It is in accordance with the emptiness of the eye, ear, nose, tongue, body, and mind consciousness realms (the six sense faculties), therefore, it should be said to be in accordance with Prajnaparamita (the perfection of wisdom). 'Shariputra (one of Buddha's ten principal disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita, because they are in accordance with the emptiness of eye contact (the contact between the eye and external objects), it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of ear, nose, tongue, body, and mind contact, it should be said to be in accordance with Prajnaparamita. 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with the emptiness of all feelings arising from eye contact, it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of all feelings arising from ear, nose, tongue, body, and mind contact, it should be said to be in accordance with Prajnaparamita. 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with the emptiness of the earth element (one of the elements that constitute the material world), it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of water, fire, wind, space, and consciousness elements (other elements that constitute the material world and consciousness), it should be said to be in accordance with Prajnaparamita. 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with the emptiness of conditions (the conditions for the arising of things), it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of the immediately preceding condition, the object condition, the dominant condition, and all dharmas (all things) arising from various conditions, it should be said to be in accordance with Prajnaparamita. 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with the emptiness of ignorance (ignorance of the truth), it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of volitional activities, consciousness, name and form (mind and matter), the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair, it should be said to be in accordance with Prajnaparamita. 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with the emptiness of Dana Paramita (the perfection of generosity), it should be said to be in accordance with Prajnaparamita; because they are in accordance with the emptiness of Sila Paramita (the perfection of moral conduct), Ksanti Paramita (the perfection of patience), Virya Paramita (the perfection of effort), Dhyana Paramita (the perfection of meditation), and Prajnaparamita (the perfection of wisdom)
故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與內空相應故，當言與般若波羅蜜多相應；與外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與真如空相應故，當言與般若波羅蜜多相應；與法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與四念住空相應故，當言與般若波羅蜜多相應；與四正斷、四神足、五根、五力、七等覺支、八聖道支空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與苦聖諦空相應故，當言與般若波羅蜜多相應；與集、滅、道聖諦空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與十善業道空相應故，當言與般若波羅蜜多相應；與五近事戒、八近住戒空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本：因此，應當說與般若波羅蜜多（智慧的完美）相應。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多的菩薩摩訶薩（偉大的菩薩），因為與內空相應，應當說與般若波羅蜜多相應；因為與外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與真如空相應，應當說與般若波羅蜜多相應；因為與法界（一切法的界限）、法性（法的本質）、不虛妄性、不變異性、平等性、離生性、法定、法住、實際（真理的實際）、虛空界、不思議界空相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與四念住（身、受、心、法四種觀照）空相應，應當說與般若波羅蜜多相應；因為與四正斷（斷除已生惡、防止未生惡、增長已生善、引發未生善）、四神足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）空相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與苦聖諦（人生是苦的真理）空相應，應當說與般若波羅蜜多相應；因為與集（苦的根源）、滅（苦的止息）、道（通往苦的止息的道路）聖諦空相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡十種善行）空相應，應當說與般若波羅蜜多相應；因為與五近事戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八近住戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒、不非時食、不歌舞觀聽、不坐臥高廣大床）空相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，
【English Translation】 English version: Therefore, it should be said to be in accordance with Prajnaparamita (the perfection of wisdom). 'Sariputra (one of Buddha's ten principal disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita, because of being in accordance with inner emptiness, should be said to be in accordance with Prajnaparamita; because of being in accordance with outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of unobtainability, emptiness of no-nature, emptiness of self-nature, emptiness of no-nature self-nature, it should be said to be in accordance with Prajnaparamita. 'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because of being in accordance with Suchness emptiness, should be said to be in accordance with Prajnaparamita; because of being in accordance with the emptiness of the Dharma Realm (the boundary of all dharmas), Dharma Nature (the essence of dharmas), non-falsity, non-alteration, equality, detachment from birth, Dharma-established, Dharma-abiding, actuality (the reality of truth), space realm, inconceivable realm, it should be said to be in accordance with Prajnaparamita. 'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because of being in accordance with the four foundations of mindfulness (contemplation of body, sensation, mind, and dharmas) emptiness, should be said to be in accordance with Prajnaparamita; because of being in accordance with the four right exertions (abandoning evil that has arisen, preventing evil that has not arisen, increasing good that has arisen, and generating good that has not arisen), the four bases of psychic power (desire, effort, mind, and contemplation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) emptiness, it should be said to be in accordance with Prajnaparamita. 'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because of being in accordance with the noble truth of suffering (the truth that life is suffering) emptiness, should be said to be in accordance with Prajnaparamita; because of being in accordance with the noble truths of origination (the cause of suffering), cessation (the end of suffering), and the path (the path to the end of suffering) emptiness, it should be said to be in accordance with Prajnaparamita. 'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because of being in accordance with the ten wholesome paths of action (not killing, not stealing, not committing sexual misconduct, not lying, not slandering, not using harsh language, not engaging in frivolous talk, not being greedy, not being angry, and not being ignorant) emptiness, should be said to be in accordance with Prajnaparamita; because of being in accordance with the five precepts for lay followers (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol), the eight precepts for lay followers (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol, not eating at the wrong time, not engaging in singing, dancing, and watching performances, and not sitting or lying on high and large beds) emptiness, it should be said to be in accordance with Prajnaparamita. 'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita,
與施性福業事空相應故，當言與般若波羅蜜多相應；與戒性、修性福業事空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與四靜慮空相應故，當言與般若波羅蜜多相應；與四無量、四無色定空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與八解脫空相應故，當言與般若波羅蜜多相應；與八勝處、九次第定、十遍處空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與空解脫門空相應故，當言與般若波羅蜜多相應；與無相、無愿解脫門空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切陀羅尼門空相應故，當言與般若波羅蜜多相應；與一切三摩地門空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與極喜地空相應故，當言與般若波羅蜜多相應；與離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與五眼空相應故，當言與般若波羅蜜多相應；與六神通空相應故，當言與般若波羅蜜多相應。
【現代漢語翻譯】 現代漢語譯本：與佈施的本性、福德和行為的空性相應，應當說與般若波羅蜜多（智慧的完美）相應；與戒律的本性、修行的本性和福德行為的空性相應，應當說與般若波羅蜜多相應。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多的菩薩摩訶薩（偉大的菩薩），與四種禪定（靜慮）的空性相應，應當說與般若波羅蜜多相應；與四無量心（慈、悲、喜、舍）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的空性相應，應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）的空性相應，應當說與般若波羅蜜多相應；與八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青勝處、黃勝處、赤勝處、白勝處）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定）、十遍處（地遍、水遍、火遍、風遍、青遍、黃遍、赤遍、白遍、空遍、識遍）的空性相應，應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與空解脫門（通過觀察諸法空性而獲得的解脫）的空性相應，應當說與般若波羅蜜多相應；與無相解脫門（通過不執著于任何相狀而獲得的解脫）和無愿解脫門（通過不希求任何事物而獲得的解脫）的空性相應，應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與一切陀羅尼門（總持一切法門的智慧）的空性相應，應當說與般若波羅蜜多相應；與一切三摩地門（專注的禪定狀態）的空性相應，應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與極喜地（菩薩十地中的第一地，初發菩提心）的空性相應，應當說與般若波羅蜜多相應；與離垢地（第二地）、發光地（第三地）、焰慧地（第四地）、極難勝地（第五地）、現前地（第六地）、遠行地（第七地）、不動地（第八地）、善慧地（第九地）、法雲地（第十地）的空性相應，應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與五眼（肉眼、天眼、慧眼、法眼、佛眼）的空性相應，應當說與般若波羅蜜多相應；與六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的空性相應，應當說與般若波羅蜜多相應。』
【English Translation】 English version: Because it corresponds with the emptiness of the nature of giving, meritorious deeds, and actions, it should be said to correspond with Prajnaparamita (the perfection of wisdom); because it corresponds with the emptiness of the nature of precepts, the nature of practice, and meritorious deeds, it should be said to correspond with Prajnaparamita. 'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita, because it corresponds with the emptiness of the four dhyanas (meditative absorptions), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception), it should be said to correspond with Prajnaparamita.' 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because it corresponds with the emptiness of the eight liberations (liberation through contemplating external forms while having internal form-perception, liberation through contemplating external forms while having no internal form-perception, liberation through realizing and abiding in the purity of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, liberation through the cessation of perception and feeling), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of the eight mastery (mastery over the perception of limited external forms while having internal form-perception, mastery over the perception of extensive external forms while having internal form-perception, mastery over the perception of limited external forms while having no internal form-perception, mastery over the perception of extensive external forms while having no internal form-perception, mastery over the blue, yellow, red, and white), the nine successive abidings (abiding in the desire realm, abiding in the preliminary stage, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness), and the ten all-pervading spheres (earth, water, fire, wind, blue, yellow, red, white, space, consciousness), it should be said to correspond with Prajnaparamita.' 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because it corresponds with the emptiness of the liberation door of emptiness (liberation achieved through observing the emptiness of all phenomena), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of the liberation doors of signlessness (liberation achieved through not clinging to any signs) and wishlessness (liberation achieved through not desiring anything), it should be said to correspond with Prajnaparamita.' 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because it corresponds with the emptiness of all dharani doors (wisdom that encompasses all teachings), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of all samadhi doors (states of focused meditation), it should be said to correspond with Prajnaparamita.' 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because it corresponds with the emptiness of the Joyful Ground (the first of the ten Bodhisattva grounds, the initial arising of Bodhicitta), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of the Immaculate Ground (second ground), the Luminous Ground (third ground), the Blazing Ground (fourth ground), the Very Difficult to Conquer Ground (fifth ground), the Manifest Ground (sixth ground), the Going Far Ground (seventh ground), the Immovable Ground (eighth ground), the Good Wisdom Ground (ninth ground), and the Cloud of Dharma Ground (tenth ground), it should be said to correspond with Prajnaparamita.' 'Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because it corresponds with the emptiness of the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye), it should be said to correspond with Prajnaparamita; because it corresponds with the emptiness of the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows), it should be said to correspond with Prajnaparamita.'
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與佛十力空相應故，當言與般若波羅蜜多相應；與四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與三十二大士相空相應故，當言與般若波羅蜜多相應；與八十隨好空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與無忘失法空相應故，當言與般若波羅蜜多相應；與恒住舍性空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切智空相應故，當言與般若波羅蜜多相應；與道相智、一切相智空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切智智空相應故，當言與般若波羅蜜多相應；與永拔一切煩惱習氣空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與預流果空相應故，當言與般若波羅蜜多相應；與一來、不還、阿羅漢果、獨覺菩提空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切菩薩摩訶薩行空相應故，當言與般若波羅蜜多相應；與諸佛無上正等菩提空
【現代漢語翻譯】 現代漢語譯本： 「舍利子（Śāriputra）！修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），因為與佛的十力（daśa-bala，佛的十種力量）的空性相應，應當說與般若波羅蜜多相應；因為與四無所畏（catvāri vaiśāradyāni，四種無畏的自信）、四無礙解（catas pratisaṃvidaḥ，四種無礙的智慧）、大慈（mahā-maitrī，偉大的慈愛）、大悲（mahā-karuṇā，偉大的悲憫）、大喜（mahā-muditā，偉大的喜悅）、大舍（mahā-upekṣā，偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與三十二大士相（dvātriṃśanmahāpuruṣalakṣaṇāni，三十二種大丈夫相）的空性相應，應當說與般若波羅蜜多相應；因為與八十隨好（aśītyanuvyañjanāni，八十種隨形好）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與無忘失法（asammosa-dharma，不忘失的法）的空性相應，應當說與般若波羅蜜多相應；因為與恒住舍性（upekṣā-vihāra，常住于舍的狀態）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與一切智（sarvajñatā，一切智慧）的空性相應，應當說與般若波羅蜜多相應；因為與道相智（mārgajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與一切智智（sarvajñātājñāna，對一切智慧的智慧）的空性相應，應當說與般若波羅蜜多相應；因為與永遠拔除一切煩惱習氣（sarvakleśavāsanānucchitti，徹底斷除一切煩惱習氣）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與預流果（srotaāpatti-phala，入流果）的空性相應，應當說與般若波羅蜜多相應；因為與一來（sakṛdāgāmi-phala，一來果）、不還（anāgāmi-phala，不還果）、阿羅漢果（arhat-phala，阿羅漢果）、獨覺菩提（pratyekabuddha-bodhi，辟支佛的覺悟）的空性相應，應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與一切菩薩摩訶薩行（bodhisattva-caryā，菩薩的修行）的空性相應，應當說與般若波羅蜜多相應；因為與諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的空性相應
【English Translation】 English version: 『Śāriputra! A Bodhisattva-mahāsattva (great Bodhisattva) who practices the Perfection of Wisdom (Prajñāpāramitā), because they are in accordance with the emptiness of the ten powers of a Buddha (daśa-bala), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catas pratisaṃvidaḥ), great loving-kindness (mahā-maitrī), great compassion (mahā-karuṇā), great joy (mahā-muditā), great equanimity (mahā-upekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of the thirty-two marks of a great being (dvātriṃśanmahāpuruṣalakṣaṇāni), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the eighty minor marks (aśītyanuvyañjanāni), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of non-forgetfulness (asammosa-dharma), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of abiding in equanimity (upekṣā-vihāra), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of all-knowingness (sarvajñatā), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the knowledge of the path (mārgajñatā) and the knowledge of all aspects (sarvākārajñatā), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of the knowledge of all-knowingness (sarvajñātājñāna), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the complete eradication of all defilements and habitual tendencies (sarvakleśavāsanānucchitti), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of the fruit of stream-entry (srotaāpatti-phala), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the fruit of once-returner (sakṛdāgāmi-phala), non-returner (anāgāmi-phala), Arhatship (arhat-phala), and the enlightenment of a Pratyekabuddha (pratyekabuddha-bodhi), it should be said that they are in accordance with the Perfection of Wisdom.』 『Śāriputra! A Bodhisattva-mahāsattva who practices the Perfection of Wisdom, because they are in accordance with the emptiness of all the practices of Bodhisattva-mahāsattvas (bodhisattva-caryā), it should be said that they are in accordance with the Perfection of Wisdom; because they are in accordance with the emptiness of the unsurpassed, perfect, and complete enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi)
相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與我空相應故，當言與般若波羅蜜多相應；與有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是等空相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是等空相應時，不見色若相應、若不相應，不見受、想、行、識若相應、若不相應。何以故？舍利子！是菩薩摩訶薩不見色若是生法、若是滅法，不見受、想、行、識若是生法、若是滅法；不見色若是染法、若是凈法，不見受、想、行、識若是染法、若是凈法。舍利子！是菩薩摩訶薩不見色與受合，不見受與想合，不見想與行合，不見行與識合。何以故？舍利子！無有少法與少法合，本性空故。所以者何？舍利子！諸色空，彼非色；諸受、想、行、識空，彼非受、想、行、識。何以故？舍利子！諸色空，彼非變礙相；諸受空，彼非領納相；諸想空，彼非取像相；諸行空，彼非造作相；諸識空，彼非了別相。何以故？舍利子！色不異空，空不異色，色即是空，空即是色；受、想、行
【現代漢語翻譯】 現代漢語譯本：
因此，應當說與般若波羅蜜多（智慧的完美）相應。
『舍利子（佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多的菩薩摩訶薩（偉大的菩薩），因為與我空相應，應當說與般若波羅蜜多相應；因為與有情（眾生）、命者（有生命者）、生者（出生者）、養者（養育者）、士夫（丈夫）、補特伽羅（人）、意生（意念所生）、儒童（年輕人）、作者（創造者）、使作者（使人創造者）、起者（發起者）、使起者（使人發起者）、受者（接受者）、使受者（使人接受者）、知者（知曉者）、見者（看見者）空相應，應當說與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與如是等空相應，應當說與般若波羅蜜多相應。
『舍利子！修行般若波羅蜜多的菩薩摩訶薩，當與如是等空相應時，不見色（物質現象）若相應、若不相應，不見受（感受）、想（概念）、行（意志）、識（意識）若相應、若不相應。為什麼呢？舍利子！這位菩薩摩訶薩不見色若是生法（產生之法）、若是滅法（消滅之法），不見受、想、行、識若是生法、若是滅法；不見色若是染法（污染之法）、若是凈法（清凈之法），不見受、想、行、識若是染法、若是凈法。舍利子！這位菩薩摩訶薩不見色與受合，不見受與想合，不見想與行合，不見行與識合。為什麼呢？舍利子！沒有少許法與少許法相合，因為它們的本性是空。這是為什麼呢？舍利子！諸色是空，它們不是色；諸受、想、行、識是空，它們不是受、想、行、識。為什麼呢？舍利子！諸色是空，它們不是變礙相（阻礙變化的特性）；諸受是空，它們不是領納相（領受的特性）；諸想是空，它們不是取像相（執取形象的特性）；諸行是空，它們不是造作相（造作的特性）；諸識是空，它們不是了別相（分別的特性）。為什麼呢？舍利子！色不異於空，空不異於色，色即是空，空即是色；受、想、行
【English Translation】 English version:
Therefore, it should be said to be in accordance with Prajnaparamita (the perfection of wisdom).
'Sariputra (one of Buddha's ten principal disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita, because of being in accordance with the emptiness of 'I', should be said to be in accordance with Prajnaparamita; because of being in accordance with the emptiness of sentient beings, life-holders, those who are born, those who nourish, husbands, persons, those born of mind, young people, creators, those who cause creation, initiators, those who cause initiation, receivers, those who cause reception, knowers, and seers, it should be said to be in accordance with Prajnaparamita.
'Sariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because of being in accordance with such emptiness, should be said to be in accordance with Prajnaparamita.
'Sariputra! When a Bodhisattva Mahasattva who practices Prajnaparamita is in accordance with such emptiness, they do not see form (material phenomena) as either in accordance or not in accordance, nor do they see feeling, perception, volition, or consciousness as either in accordance or not in accordance. Why is that? Sariputra! This Bodhisattva Mahasattva does not see form as either a dharma of arising or a dharma of ceasing, nor do they see feeling, perception, volition, or consciousness as either a dharma of arising or a dharma of ceasing; they do not see form as either a defiled dharma or a pure dharma, nor do they see feeling, perception, volition, or consciousness as either a defiled dharma or a pure dharma. Sariputra! This Bodhisattva Mahasattva does not see form combining with feeling, nor feeling combining with perception, nor perception combining with volition, nor volition combining with consciousness. Why is that? Sariputra! There is no dharma that combines with another dharma, because their inherent nature is emptiness. Why is that? Sariputra! All forms are empty, they are not form; all feelings, perceptions, volitions, and consciousnesses are empty, they are not feeling, perception, volition, or consciousness. Why is that? Sariputra! All forms are empty, they are not the characteristic of obstruction and change; all feelings are empty, they are not the characteristic of reception; all perceptions are empty, they are not the characteristic of grasping images; all volitions are empty, they are not the characteristic of fabrication; all consciousnesses are empty, they are not the characteristic of discernment. Why is that? Sariputra! Form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form; feeling, perception, volition
、識不異空，空不異受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。何以故？舍利子！是諸法空相，不生不滅、不染不凈、不增不減、非過去非未來非現在。
「舍利子！如是空中無色，無受、想、行、識；無地界，無水、火、風、空、識界；無眼處，無耳、鼻、舌、身、意處；無色處，無聲、香、味、觸、法處；無眼界，無耳、鼻、舌、身、意界；無色界，無聲、香、味、觸、法界；無眼識界，無耳、鼻、舌、身、意識界；無眼觸，無耳、鼻、舌、身、意觸；無眼觸為緣所生諸受，無耳、鼻、舌、身、意觸為緣所生諸受；無無明生，無無明滅，無行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱生，無行乃至老死愁嘆苦憂惱滅；無苦聖諦，無集、滅、道聖諦；無得，無現觀；無預流，無預流果；無一來，無一來果；無不還，無不還果；無阿羅漢，無阿羅漢果；無獨覺，無獨覺菩提；無菩薩，無菩薩行；無佛，無佛菩提。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是等法相應故，當言與般若波羅蜜多相應。
大般若波羅蜜多經卷第四 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第五
三
【現代漢語翻譯】 現代漢語譯本：識（vijñāna，了別作用）與空（śūnyatā，空性）沒有差別，空性與受（vedanā，感受）、想（saṃjñā，表象）、行（saṃskāra，意志）、識也沒有差別；受、想、行、識即是空性，空性即是受、想、行、識。這是什麼緣故呢？舍利子（Śāriputra，佛陀的十大弟子之一）！一切法的空相，是不生不滅、不染不凈、不增不減的，既不是過去，也不是未來，也不是現在。 舍利子！在這樣的空性中，沒有色（rūpa，物質），沒有受、想、行、識；沒有地界（pṛthivī-dhātu，地元素），沒有水、火、風、空、識界（ākāśa-dhātu，空元素；vijñāna-dhātu，識元素）；沒有眼處（cakṣur-āyatana，眼根），沒有耳、鼻、舌、身、意處（śrotra-āyatana，耳根；ghrāṇa-āyatana，鼻根；jihvā-āyatana，舌根；kāya-āyatana，身根；mana-āyatana，意根）；沒有色處（rūpa-viṣaya，色境），沒有聲、香、味、觸、法處（śabda-viṣaya，聲境；gandha-viṣaya，香境；rasa-viṣaya，味境；spraṣṭavya-viṣaya，觸境；dharma-viṣaya，法境）；沒有眼界（cakṣur-dhātu，眼界），沒有耳、鼻、舌、身、意界（śrotra-dhātu，耳界；ghrāṇa-dhātu，鼻界；jihvā-dhātu，舌界；kāya-dhātu，身界；mano-dhātu，意界）；沒有色界（rūpa-dhātu，色界），沒有聲、香、味、觸、法界（śabda-dhātu，聲界；gandha-dhātu，香界；rasa-dhātu，味界；spraṣṭavya-dhātu，觸界；dharma-dhātu，法界）；沒有眼識界（cakṣur-vijñāna-dhātu，眼識界），沒有耳、鼻、舌、身、意識界（śrotra-vijñāna-dhātu，耳識界；ghrāṇa-vijñāna-dhātu，鼻識界；jihvā-vijñāna-dhātu，舌識界；kāya-vijñāna-dhātu，身識界；mano-vijñāna-dhātu，意識界）；沒有眼觸（cakṣuḥ-sparśa，眼觸），沒有耳、鼻、舌、身、意觸（śrotra-sparśa，耳觸；ghrāṇa-sparśa，鼻觸；jihvā-sparśa，舌觸；kāya-sparśa，身觸；manaḥ-sparśa，意觸）；沒有以眼觸為緣所生的諸受（vedanā，感受），沒有以耳、鼻、舌、身、意觸為緣所生的諸受；沒有無明（avidyā，無知）的生起，沒有無明的滅盡，沒有行（saṃskāra，意志）、識（vijñāna，了別作用）、名色（nāmarūpa，精神和物質）、六處（ṣaḍāyatana，六根）、觸（sparśa，接觸）、受（vedanā，感受）、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa，衰老、死亡、悲傷、哀號、痛苦、憂愁、絕望）的生起，沒有行乃至老死愁嘆苦憂惱的滅盡；沒有苦聖諦（duḥkha-satya，苦諦），沒有集（samudaya-satya，集諦）、滅（nirodha-satya，滅諦）、道聖諦（mārga-satya，道諦）；沒有得（prāpti，獲得），沒有現觀（abhisamaya，現證）；沒有預流（srota-āpanna，入流者），沒有預流果（srota-āpanna-phala，入流果）；沒有一來（sakṛdāgāmin，一來者），沒有一來果（sakṛdāgāmin-phala，一來果）；沒有不還（anāgāmin，不還者），沒有不還果（anāgāmin-phala，不還果）；沒有阿羅漢（arhat，阿羅漢），沒有阿羅漢果（arhat-phala，阿羅漢果）；沒有獨覺（pratyekabuddha，辟支佛），沒有獨覺菩提（pratyekabuddha-bodhi，辟支佛菩提）；沒有菩薩（bodhisattva，菩薩），沒有菩薩行（bodhisattva-caryā，菩薩行）；沒有佛（buddha，佛陀），沒有佛菩提（buddha-bodhi，佛陀菩提）。舍利子！修行般若波羅蜜多（prajñāpāramitā，智慧到彼岸）的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），與這樣的法相應，應當說與般若波羅蜜多相應。 《大般若波羅蜜多經》卷第四 《大正藏》第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷） 《大般若波羅蜜多經》卷第五 三
【English Translation】 English version: Consciousness (vijñāna) is not different from emptiness (śūnyatā), and emptiness is not different from feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness. Feeling, perception, volition, and consciousness are emptiness, and emptiness is feeling, perception, volition, and consciousness. Why is this so? Shariputra (Śāriputra)! The characteristic of emptiness of all dharmas is that they are neither produced nor destroyed, neither defiled nor pure, neither increased nor decreased, and are neither past, nor future, nor present. Shariputra! In such emptiness, there is no form (rūpa), no feeling, perception, volition, or consciousness; no earth element (pṛthivī-dhātu), no water, fire, wind, space, or consciousness element (ākāśa-dhātu; vijñāna-dhātu); no eye base (cakṣur-āyatana), no ear, nose, tongue, body, or mind base (śrotra-āyatana; ghrāṇa-āyatana; jihvā-āyatana; kāya-āyatana; mana-āyatana); no form object (rūpa-viṣaya), no sound, smell, taste, touch, or dharma object (śabda-viṣaya; gandha-viṣaya; rasa-viṣaya; spraṣṭavya-viṣaya; dharma-viṣaya); no eye realm (cakṣur-dhātu), no ear, nose, tongue, body, or mind realm (śrotra-dhātu; ghrāṇa-dhātu; jihvā-dhātu; kāya-dhātu; mano-dhātu); no form realm (rūpa-dhātu), no sound, smell, taste, touch, or dharma realm (śabda-dhātu; gandha-dhātu; rasa-dhātu; spraṣṭavya-dhātu; dharma-dhātu); no eye consciousness realm (cakṣur-vijñāna-dhātu), no ear, nose, tongue, body, or mind consciousness realm (śrotra-vijñāna-dhātu; ghrāṇa-vijñāna-dhātu; jihvā-vijñāna-dhātu; kāya-vijñāna-dhātu; mano-vijñāna-dhātu); no eye contact (cakṣuḥ-sparśa), no ear, nose, tongue, body, or mind contact (śrotra-sparśa; ghrāṇa-sparśa; jihvā-sparśa; kāya-sparśa; manaḥ-sparśa); no feelings (vedanā) produced by eye contact, no feelings produced by ear, nose, tongue, body, or mind contact; no arising of ignorance (avidyā), no cessation of ignorance, no arising of volition (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa), no cessation of volition up to old age, death, sorrow, lamentation, pain, grief, and despair; no truth of suffering (duḥkha-satya), no truth of origin (samudaya-satya), cessation (nirodha-satya), or path (mārga-satya); no attainment (prāpti), no realization (abhisamaya); no stream-enterer (srota-āpanna), no fruit of stream-entry (srota-āpanna-phala); no once-returner (sakṛdāgāmin), no fruit of once-returning (sakṛdāgāmin-phala); no non-returner (anāgāmin), no fruit of non-returning (anāgāmin-phala); no arhat (arhat), no fruit of arhatship (arhat-phala); no pratyekabuddha (pratyekabuddha), no pratyekabuddha-bodhi (pratyekabuddha-bodhi); no bodhisattva (bodhisattva), no bodhisattva practice (bodhisattva-caryā); no buddha (buddha), no buddha-bodhi (buddha-bodhi). Shariputra! A bodhisattva-mahāsattva (bodhisattva-mahāsattva) who practices the perfection of wisdom (prajñāpāramitā), because he is in accordance with such dharmas, should be said to be in accordance with the perfection of wisdom. The Great Perfection of Wisdom Sutra, Volume Four Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200) The Great Perfection of Wisdom Sutra, Volume Five Three
藏法師玄奘奉 詔譯初分相應品第三之二
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不見色若相應若不相應，不見受、想、行、識若相應若不相應；不見眼處若相應若不相應，不見耳、鼻、舌、身、意處若相應若不相應；不見色處若相應若不相應，不見聲、香、味、觸、法處若相應若不相應；不見眼界若相應若不相應，不見耳、鼻、舌、身、意界若相應若不相應；不見色界若相應若不相應，不見聲、香、味、觸、法界若相應若不相應；不見眼識界若相應若不相應，不見耳、鼻、舌、身、意識界若相應若不相應；不見眼觸若相應若不相應，不見耳、鼻、舌、身、意觸若相應若不相應；不見眼觸為緣所生諸受若相應若不相應，不見耳、鼻、舌、身、意觸為緣所生諸受若相應若不相應；不見地界若相應若不相應，不見水、火、風、空、識界若相應若不相應；不見因緣若相應若不相應，不見等無間緣、所緣緣、增上緣若相應若不相應，不見從緣所生諸法若相應若不相應；不見無明若相應若不相應，不見行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱若相應若不相應；不見欲界若相應若不相應，不見色、無色界若相應若不相應；不見佈施波羅蜜多若相應若不相應，不見凈戒、安忍、精進、靜慮
、般若波羅蜜多若相應若不相應；不見內空若相應若不相應，不見外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空若相應若不相應；不見真如若相應若不相應，不見法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界若相應若不相應；不見四念住若相應若不相應，不見四正斷、四神足、五根、五力、七等覺支、八聖道支若相應若不相應；不見苦聖諦若相應若不相應，不見集、滅、道聖諦若相應若不相應；不見十善業道若相應若不相應，不見五近事戒、八近住戒若相應若不相應；不見施性福業事若相應若不相應，不見戒性、修性福業事若相應若不相應；不見四靜慮若相應若不相應，不見四無量、四無色定若相應若不相應；不見八解脫若相應若不相應，不見八勝處、九次第定、十遍處若相應若不相應；不見空解脫門若相應若不相應，不見無相、無愿解脫門若相應若不相應；不見一切陀羅尼門若相應若不相應，不見一切三摩地門若相應若不相應；不見極喜地若相應若不相應，不見離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地若
相應若不相應；不見五眼若相應若不相應，不見六神通若相應若不相應；不見佛十力若相應若不相應，不見四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法若相應若不相應；不見三十二大士相若相應若不相應，不見八十隨好若相應若不相應；不見無忘失法若相應若不相應，不見恒住舍性若相應若不相應；不見一切智若相應若不相應，不見道相智、一切相智、一切相微妙智若相應若不相應；不見一切智智若相應若不相應，不見永拔一切煩惱習氣若相應若不相應；不見預流果若相應若不相應，不見一來、不還、阿羅漢果若相應若不相應，不見獨覺菩提若相應若不相應，不見一切菩薩摩訶薩行若相應若不相應，不見諸佛無上正等菩提若相應若不相應；不見我若相應若不相應，不見有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者若相應若不相應。舍利子！由是因緣，應知諸菩薩摩訶薩修行般若波羅蜜多，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀空與空相應不相應，不觀無相與無相相應不相應，不觀無愿與無愿相應不相應。何以故？舍利子！空、無相、無愿皆無相應不相應故。舍利子！諸菩薩
【現代漢語翻譯】 現代漢語譯本：相應或不相應；不見五眼（肉眼、天眼、慧眼、法眼、佛眼）若相應或不相應，不見六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）若相應或不相應；不見佛十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、死生智力、漏盡智力）若相應或不相應，不見四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、大慈、大悲、大喜、大舍、十八佛不共法（佛的十八種不與其他聲聞、緣覺共通的功德）若相應或不相應；不見三十二大丈夫相（佛的三十二種殊勝的身體特徵）若相應或不相應，不見八十隨好（佛的八十種細微的身體特徵）若相應或不相應；不見無忘失法（佛陀不會忘失任何教法）若相應或不相應，不見恒住舍性（佛陀恒常安住于平等舍離的狀態）若相應或不相應；不見一切智（佛陀對一切法的智慧）若相應或不相應，不見道相智（瞭解修行道路的智慧）、一切相智（瞭解一切法的智慧）、一切相微妙智（對一切法微妙之處的智慧）若相應或不相應；不見一切智智（佛陀的智慧之智）若相應或不相應，不見永拔一切煩惱習氣（徹底斷除一切煩惱及其習氣）若相應或不相應；不見預流果（初果，須陀洹）若相應或不相應，不見一來（二果，斯陀含）、不還（三果，阿那含）、阿羅漢果（四果，無學果）若相應或不相應，不見獨覺菩提（辟支佛的覺悟）若相應或不相應，不見一切菩薩摩訶薩行（菩薩的修行）若相應或不相應，不見諸佛無上正等菩提（佛的無上正等覺悟）若相應或不相應；不見我若相應或不相應，不見有情（眾生）、命者（有生命者）、生者（出生者）、養者（養育者）、士夫（丈夫）、補特伽羅（人）、意生（意所生）、儒童（年少者）、作者（造作者）、使作者（使令造作者）、起者（發起者）、使起者（使令發起者）、受者（領受者）、使受者（使令領受者）、知者（知曉者）、見者（見證者）若相應或不相應。舍利子！由此因緣，應知諸菩薩摩訶薩修行般若波羅蜜多，當說與般若波羅蜜多相應。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀察空與空相應或不相應，不觀察無相與無相相應或不相應，不觀察無愿與無愿相應或不相應。何以故？舍利子！空、無相、無愿皆無相應或不相應之故。舍利子！諸菩薩
【English Translation】 English version: Whether corresponding or not corresponding; not seeing the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) whether corresponding or not corresponding, not seeing the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) whether corresponding or not corresponding; not seeing the ten powers of the Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing meditative states, power of knowing the faculties of beings, power of knowing various inclinations, power of knowing various realms, power of knowing all paths, power of knowing past lives, power of knowing death and rebirth, power of knowing the extinction of outflows) whether corresponding or not corresponding, not seeing the four fearlessnesses (fearlessness of knowing all things, fearlessness of the extinction of outflows, fearlessness of explaining obstructive dharmas, fearlessness of explaining the path to the end of suffering), the four unhindered knowledges (unhindered knowledge of the dharma, unhindered knowledge of meaning, unhindered knowledge of language, unhindered knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha (eighteen qualities of the Buddha not shared with Sravakas and Pratyekabuddhas) whether corresponding or not corresponding; not seeing the thirty-two marks of a great being (thirty-two auspicious physical characteristics of the Buddha) whether corresponding or not corresponding, not seeing the eighty minor marks (eighty minor physical characteristics of the Buddha) whether corresponding or not corresponding; not seeing the non-forgetting dharma (the Buddha's ability to not forget any teachings) whether corresponding or not corresponding, not seeing the constant abiding in equanimity (the Buddha's constant state of equanimity) whether corresponding or not corresponding; not seeing all-knowing wisdom (the Buddha's wisdom of all dharmas) whether corresponding or not corresponding, not seeing the wisdom of the path (wisdom of understanding the path of practice), the wisdom of all aspects (wisdom of understanding all dharmas), the subtle wisdom of all aspects (wisdom of the subtle aspects of all dharmas) whether corresponding or not corresponding; not seeing the wisdom of all-knowing wisdom (the Buddha's wisdom of wisdom) whether corresponding or not corresponding, not seeing the complete eradication of all afflictions and their habitual tendencies whether corresponding or not corresponding; not seeing the fruit of stream-entry (first fruit, Srotapanna) whether corresponding or not corresponding, not seeing the once-returner (second fruit, Sakadagami), non-returner (third fruit, Anagami), Arhat fruit (fourth fruit, the fruit of no more learning) whether corresponding or not corresponding, not seeing the Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha) whether corresponding or not corresponding, not seeing all the practices of Bodhisattva Mahasattvas (the practices of Bodhisattvas) whether corresponding or not corresponding, not seeing the unsurpassed perfect enlightenment of all Buddhas (the unsurpassed perfect enlightenment of the Buddhas) whether corresponding or not corresponding; not seeing 'I' whether corresponding or not corresponding, not seeing sentient beings, life-possessors, those who are born, those who nourish, men, individuals, those born of mind, youths, doers, those who cause to do, initiators, those who cause to initiate, receivers, those who cause to receive, knowers, seers whether corresponding or not corresponding. Shariputra! Because of this reason, it should be known that when Bodhisattva Mahasattvas practice Prajnaparamita, it should be said that they are corresponding with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not observe emptiness as corresponding or not corresponding with emptiness, they do not observe signlessness as corresponding or not corresponding with signlessness, they do not observe wishlessness as corresponding or not corresponding with wishlessness. Why is that? Shariputra! Because emptiness, signlessness, and wishlessness are all without correspondence or non-correspondence. Shariputra! The Bodhisattvas
摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，入一切法自相空已，不觀色若相應若不相應，不觀受、想、行、識若相應若不相應。是菩薩摩訶薩不觀色與前際若相應若不相應。何以故？不見前際故。不觀受、想、行、識與前際若相應若不相應。何以故？不見前際故。不觀色與后際若相應若不相應。何以故？不見后際故。不觀受、想、行、識與后際若相應若不相應。何以故？不見后際故。不觀色與現在若相應若不相應。何以故？不見現在故。不觀受、想、行、識與現在若相應若不相應。何以故？不見現在故。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀前際與后際若相應若不相應，不觀前際與現在若相應若不相應，不觀后際與前際若相應若不相應，不觀后際與現在若相應若不相應，不觀現在與前際若相應若不相應，不觀現在與后際若相應若不相應，不觀前際與后際、現在若相應若不相應，不觀后際與前際、現在若相應若不相應，不觀現在與前際、后際若相應若不相應，不觀前際、后際、現在若相應若不相應。何以故？舍利子！三世空故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的尊稱）修行般若波羅蜜多（以智慧到達彼岸），因為與這樣的法相應，應當說與般若波羅蜜多相應。
『再者，舍利子（佛陀的十大弟子之一）！諸菩薩摩訶薩修行般若波羅蜜多，進入一切法自性空之後，不觀察色（物質現象）是相應還是不相應，不觀察受（感受）、想（概念）、行（意志）、識（意識）是相應還是不相應。這位菩薩摩訶薩不觀察色與前際（過去）是相應還是不相應。為什麼呢？因為不見前際的緣故。不觀察受、想、行、識與前際是相應還是不相應。為什麼呢？因為不見前際的緣故。不觀察色與后際（未來）是相應還是不相應。為什麼呢？因為不見后際的緣故。不觀察受、想、行、識與后際是相應還是不相應。為什麼呢？因為不見后際的緣故。不觀察色與現在是相應還是不相應。為什麼呢？因為不見現在的緣故。不觀察受、想、行、識與現在是相應還是不相應。為什麼呢？因為不見現在的緣故。
『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀察前際與后際是相應還是不相應，不觀察前際與現在是相應還是不相應，不觀察后際與前際是相應還是不相應，不觀察后際與現在是相應還是不相應，不觀察現在與前際是相應還是不相應，不觀察現在與后際是相應還是不相應，不觀察前際與后際、現在是相應還是不相應，不觀察后際與前際、現在是相應還是不相應，不觀察現在與前際、后際是相應還是不相應，不觀察前際、后際、現在是相應還是不相應。為什麼呢？舍利子！因為三世（過去、現在、未來）是空的緣故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅
【English Translation】 English version A Mahasattva (a great Bodhisattva) practicing Prajnaparamita (perfection of wisdom), because of being in accordance with such a Dharma, should be said to be in accordance with Prajnaparamita.
'Furthermore, Shariputra (one of the Buddha's ten great disciples)! When Bodhisattva Mahasattvas practice Prajnaparamita, having entered into the self-nature emptiness of all dharmas, they do not observe whether form (material phenomena) is in accordance or not in accordance, they do not observe whether feeling, perception, volition, and consciousness are in accordance or not in accordance. These Bodhisattva Mahasattvas do not observe whether form is in accordance or not in accordance with the past. Why? Because they do not see the past. They do not observe whether feeling, perception, volition, and consciousness are in accordance or not in accordance with the past. Why? Because they do not see the past. They do not observe whether form is in accordance or not in accordance with the future. Why? Because they do not see the future. They do not observe whether feeling, perception, volition, and consciousness are in accordance or not in accordance with the future. Why? Because they do not see the future. They do not observe whether form is in accordance or not in accordance with the present. Why? Because they do not see the present. They do not observe whether feeling, perception, volition, and consciousness are in accordance or not in accordance with the present. Why? Because they do not see the present.'
'Furthermore, Shariputra! Bodhisattva Mahasattvas practicing Prajnaparamita do not observe whether the past is in accordance or not in accordance with the future, do not observe whether the past is in accordance or not in accordance with the present, do not observe whether the future is in accordance or not in accordance with the past, do not observe whether the future is in accordance or not in accordance with the present, do not observe whether the present is in accordance or not in accordance with the past, do not observe whether the present is in accordance or not in accordance with the future, do not observe whether the past is in accordance or not in accordance with the future and the present, do not observe whether the future is in accordance or not in accordance with the past and the present, do not observe whether the present is in accordance or not in accordance with the past and the future, do not observe whether the past, future, and present are in accordance or not in accordance. Why? Shariputra! Because the three times (past, present, future) are empty. Shariputra! Bodhisattva Mahasattvas practicing Prajnaparamita, because of being in accordance with such a Dharma, should be said to be in accordance with Prajnaparamita.
蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與過去若相應若不相應。何以故？尚不見有過去，況觀一切智與過去若相應若不相應！不觀一切智與未來若相應若不相應。何以故？尚不見有未來，況觀一切智與未來若相應若不相應！不觀一切智與現在若相應若不相應。何以故？尚不見有現在，況觀一切智與現在若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與色若相應若不相應。何以故？尚不見有色，況觀一切智與色若相應若不相應！不觀一切智與受、想、行、識若相應若不相應。何以故？尚不見有受、想、行、識，況觀一切智與受、想、行、識若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與眼處若相應若不相應。何以故？尚不見有眼處，況觀一切智與眼處若相應若不相應！不觀一切智與耳、鼻、舌、身、意處若相應若不相應。何以故？尚不見有耳、鼻、舌、身、意處，況觀一切智與耳、鼻、舌、身、意處若相應若不相應
【現代漢語翻譯】 現代漢語譯本 與般若波羅蜜多相應。 『再者，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不觀察一切智（sarvajñatā，佛陀的智慧）與過去是否相應。為什麼呢？因為連過去都不存在，又怎麼觀察一切智與過去是否相應呢！不觀察一切智與未來是否相應。為什麼呢？因為連未來都不存在，又怎麼觀察一切智與未來是否相應呢！不觀察一切智與現在是否相應。為什麼呢？因為連現在都不存在，又怎麼觀察一切智與現在是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與色（rūpa，物質現象）是否相應。為什麼呢？因為連色都不存在，又怎麼觀察一切智與色是否相應呢！不觀察一切智與受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）是否相應。為什麼呢？因為連受、想、行、識都不存在，又怎麼觀察一切智與受、想、行、識是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與眼處（cakṣurāyatana，眼根）是否相應。為什麼呢？因為連眼處都不存在，又怎麼觀察一切智與眼處是否相應呢！不觀察一切智與耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）是否相應。為什麼呢？因為連耳、鼻、舌、身、意處都不存在，又怎麼觀察一切智與耳、鼻、舌、身、意處是否相應呢！
【English Translation】 English version Corresponding to Prajñāpāramitā. 『Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not observe whether All-Wisdom (sarvajñatā) corresponds with the past or not. Why is that? Because even the past does not exist, how could they observe whether All-Wisdom corresponds with the past or not! They do not observe whether All-Wisdom corresponds with the future or not. Why is that? Because even the future does not exist, how could they observe whether All-Wisdom corresponds with the future or not! They do not observe whether All-Wisdom corresponds with the present or not. Why is that? Because even the present does not exist, how could they observe whether All-Wisdom corresponds with the present or not! Śāriputra! Because Bodhisattva-mahāsattvas practice Prajñāpāramitā and correspond with such a Dharma, it should be said that they correspond with Prajñāpāramitā. 『Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not observe whether All-Wisdom corresponds with form (rūpa) or not. Why is that? Because even form does not exist, how could they observe whether All-Wisdom corresponds with form or not! They do not observe whether All-Wisdom corresponds with feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna) or not. Why is that? Because even feeling, perception, mental formations, and consciousness do not exist, how could they observe whether All-Wisdom corresponds with feeling, perception, mental formations, and consciousness or not! Śāriputra! Because Bodhisattva-mahāsattvas practice Prajñāpāramitā and correspond with such a Dharma, it should be said that they correspond with Prajñāpāramitā. 『Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not observe whether All-Wisdom corresponds with the eye-base (cakṣurāyatana) or not. Why is that? Because even the eye-base does not exist, how could they observe whether All-Wisdom corresponds with the eye-base or not! They do not observe whether All-Wisdom corresponds with the ear-base (śrotrāyatana), nose-base (ghrāṇāyatana), tongue-base (jihvāyatana), body-base (kāyāyatana), or mind-base (manāyatana) or not. Why is that? Because even the ear-base, nose-base, tongue-base, body-base, and mind-base do not exist, how could they observe whether All-Wisdom corresponds with the ear-base, nose-base, tongue-base, body-base, and mind-base or not!
！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與色處若相應若不相應。何以故？尚不見有色處，況觀一切智與色處若相應若不相應！不觀一切智與聲、香、味、觸、法處若相應若不相應。何以故？尚不見有聲、香、味、觸、法處，況觀一切智與聲、香、味、觸、法處若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與眼界若相應若不相應。何以故？尚不見有眼界，況觀一切智與眼界若相應若不相應！不觀一切智與耳、鼻、舌、身、意界若相應若不相應。何以故？尚不見有耳、鼻、舌、身、意界，況觀一切智與耳、鼻、舌、身、意界若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與色界若相應若不相應。何以故？尚不見有色界，況觀一切智與色界若相應若不相應！不觀一切智與聲、香、味、觸、法界若相應若不相應。何以故？尚不見有聲、香、味、
【現代漢語翻譯】 現代漢語譯本：'舍利子（Śāriputra）！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。' '再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察一切智（sarvajñatā，對一切的智慧）與色處（rūpāyatana，視覺的領域）是否相應。為什麼呢？因為他們甚至沒有看到色處，更何況觀察一切智與色處是否相應！他們不觀察一切智與聲、香、味、觸、法處（śabda-gandha-rasa-spraṣṭavya-dharmāyatana，聽覺、嗅覺、味覺、觸覺和思想的領域）是否相應。為什麼呢？因為他們甚至沒有看到聲、香、味、觸、法處，更何況觀察一切智與聲、香、味、觸、法處是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。' '再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與眼界（cakṣurdhātu，視覺的元素）是否相應。為什麼呢？因為他們甚至沒有看到眼界，更何況觀察一切智與眼界是否相應！他們不觀察一切智與耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu，聽覺、嗅覺、味覺、觸覺和意識的元素）是否相應。為什麼呢？因為他們甚至沒有看到耳、鼻、舌、身、意界，更何況觀察一切智與耳、鼻、舌、身、意界是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。' '再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與色界（rūpadhātu，視覺的界）是否相應。為什麼呢？因為他們甚至沒有看到色界，更何況觀察一切智與色界是否相應！他們不觀察一切智與聲、香、味、觸、法界（śabda-gandha-rasa-spraṣṭavya-dharmadhātu，聽覺、嗅覺、味覺、觸覺和思想的界）是否相應。為什麼呢？因為他們甚至沒有看到聲、香、味、'
【English Translation】 English version: 'Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom (prajñāpāramitā), because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.' 'Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not observe whether all-knowing wisdom (sarvajñatā) is in accordance with the visual field (rūpāyatana) or not. Why is that? Because they do not even see the visual field, how much less observe whether all-knowing wisdom is in accordance with the visual field or not! They do not observe whether all-knowing wisdom is in accordance with the fields of sound, smell, taste, touch, and mental objects (śabda-gandha-rasa-spraṣṭavya-dharmāyatana) or not. Why is that? Because they do not even see the fields of sound, smell, taste, touch, and mental objects, how much less observe whether all-knowing wisdom is in accordance with the fields of sound, smell, taste, touch, and mental objects or not! Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.' 'Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not observe whether all-knowing wisdom is in accordance with the eye element (cakṣurdhātu) or not. Why is that? Because they do not even see the eye element, how much less observe whether all-knowing wisdom is in accordance with the eye element or not! They do not observe whether all-knowing wisdom is in accordance with the ear, nose, tongue, body, and mind elements (śrotra-ghrāṇa-jihvā-kāya-manodhātu) or not. Why is that? Because they do not even see the ear, nose, tongue, body, and mind elements, how much less observe whether all-knowing wisdom is in accordance with the ear, nose, tongue, body, and mind elements or not! Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.' 'Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not observe whether all-knowing wisdom is in accordance with the visual element (rūpadhātu) or not. Why is that? Because they do not even see the visual element, how much less observe whether all-knowing wisdom is in accordance with the visual element or not! They do not observe whether all-knowing wisdom is in accordance with the elements of sound, smell, taste, touch, and mental objects (śabda-gandha-rasa-spraṣṭavya-dharmadhātu) or not. Why is that? Because they do not even see the sound, smell, taste,'
觸、法界，況觀一切智與聲、香、味、觸、法界若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與眼識界若相應若不相應。何以故？尚不見有眼識界，況觀一切智與眼識界若相應若不相應！不觀一切智與耳、鼻、舌、身、意識界若相應若不相應。何以故？尚不見有耳、鼻、舌、身、意識界，況觀一切智與耳、鼻、舌、身、意識界若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與眼觸若相應若不相應。何以故？尚不見有眼觸，況觀一切智與眼觸若相應若不相應！不觀一切智與耳、鼻、舌、身、意觸若相應若不相應。何以故？尚不見有耳、鼻、舌、身、意觸，況觀一切智與耳、鼻、舌、身、意觸若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與眼觸為緣所生諸受若相應若不相應。何以故？尚不見有眼觸為緣所生諸受，況觀一切智與眼觸
【現代漢語翻譯】 現代漢語譯本：觸、法界（dharma-dhātu，指一切事物存在的領域），更何況觀察一切智（sarvajñatā，指佛陀的智慧）與聲、香、味、觸、法界若相應或不相應呢！舍利子（Śāriputra，佛陀的十大弟子之一）！諸菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，指智慧的完美）時，因為與這樣的法相應，應當說與般若波羅蜜多相應。 再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與眼識界（cakṣur-vijñāna-dhātu，指眼睛的感知領域）若相應或不相應。為什麼呢？因為他們甚至看不到眼識界的存在，更何況觀察一切智與眼識界若相應或不相應呢！他們不觀察一切智與耳、鼻、舌、身、意識界（śrotra-ghrāṇa-jihvā-kāya-mano-vijñāna-dhātu，指耳、鼻、舌、身、意的感知領域）若相應或不相應。為什麼呢？因為他們甚至看不到耳、鼻、舌、身、意識界的存在，更何況觀察一切智與耳、鼻、舌、身、意識界若相應或不相應呢！舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，因為與這樣的法相應，應當說與般若波羅蜜多相應。 再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與眼觸（cakṣuḥ-sparśa，指眼睛的接觸）若相應或不相應。為什麼呢？因為他們甚至看不到眼觸的存在，更何況觀察一切智與眼觸若相應或不相應呢！他們不觀察一切智與耳、鼻、舌、身、意觸（śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa，指耳、鼻、舌、身、意的接觸）若相應或不相應。為什麼呢？因為他們甚至看不到耳、鼻、舌、身、意觸的存在，更何況觀察一切智與耳、鼻、舌、身、意觸若相應或不相應呢！舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，因為與這樣的法相應，應當說與般若波羅蜜多相應。 再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanā，指由眼睛接觸所產生的感受）若相應或不相應。為什麼呢？因為他們甚至看不到眼觸為緣所生諸受的存在，更何況觀察一切智與眼觸
【English Translation】 English version: Touch and the dharma-dhātu (the realm of all phenomena), how much more so to observe whether all-knowing wisdom (sarvajñatā, the wisdom of a Buddha) is in accordance with or not in accordance with sound, smell, taste, touch, and the dharma-dhātu! Shariputra (Śāriputra, one of the ten great disciples of the Buddha)! When bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) practice the perfection of wisdom (prajñāpāramitā), because they are in accordance with such dharmas, it should be said that they are in accordance with the perfection of wisdom. Furthermore, Shariputra! When bodhisattva-mahāsattvas practice the perfection of wisdom, they do not observe whether all-knowing wisdom is in accordance with or not in accordance with the eye-consciousness realm (cakṣur-vijñāna-dhātu, the realm of visual perception). Why is that? Because they do not even see the existence of the eye-consciousness realm, how much more so to observe whether all-knowing wisdom is in accordance with or not in accordance with the eye-consciousness realm! They do not observe whether all-knowing wisdom is in accordance with or not in accordance with the ear, nose, tongue, body, and mind-consciousness realms (śrotra-ghrāṇa-jihvā-kāya-mano-vijñāna-dhātu, the realms of auditory, olfactory, gustatory, tactile, and mental perception). Why is that? Because they do not even see the existence of the ear, nose, tongue, body, and mind-consciousness realms, how much more so to observe whether all-knowing wisdom is in accordance with or not in accordance with the ear, nose, tongue, body, and mind-consciousness realms! Shariputra! When bodhisattva-mahāsattvas practice the perfection of wisdom, because they are in accordance with such dharmas, it should be said that they are in accordance with the perfection of wisdom. Furthermore, Shariputra! When bodhisattva-mahāsattvas practice the perfection of wisdom, they do not observe whether all-knowing wisdom is in accordance with or not in accordance with eye-contact (cakṣuḥ-sparśa, the contact of the eye). Why is that? Because they do not even see the existence of eye-contact, how much more so to observe whether all-knowing wisdom is in accordance with or not in accordance with eye-contact! They do not observe whether all-knowing wisdom is in accordance with or not in accordance with ear, nose, tongue, body, and mind-contact (śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa, the contact of ear, nose, tongue, body, and mind). Why is that? Because they do not even see the existence of ear, nose, tongue, body, and mind-contact, how much more so to observe whether all-knowing wisdom is in accordance with or not in accordance with ear, nose, tongue, body, and mind-contact! Shariputra! When bodhisattva-mahāsattvas practice the perfection of wisdom, because they are in accordance with such dharmas, it should be said that they are in accordance with the perfection of wisdom. Furthermore, Shariputra! When bodhisattva-mahāsattvas practice the perfection of wisdom, they do not observe whether all-knowing wisdom is in accordance with or not in accordance with the feelings arising from eye-contact (cakṣuḥ-sparśa-pratyayā vedanā, the feelings arising from the contact of the eye). Why is that? Because they do not even see the existence of feelings arising from eye-contact, how much more so to observe whether all-knowing wisdom is in accordance with or not in accordance with the feelings arising from eye-contact
為緣所生諸受若相應若不相應！不觀一切智與耳、鼻、舌、身、意觸為緣所生諸受若相應若不相應。何以故？尚不見有耳、鼻、舌、身、意觸為緣所生諸受，況觀一切智與耳、鼻、舌、身、意觸為緣所生諸受若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與地界若相應若不相應。何以故？尚不見有地界，況觀一切智與地界若相應若不相應！不觀一切智與水、火、風、空、識界若相應若不相應。何以故？尚不見有水、火、風、空、識界，況觀一切智與水、火、風、空、識界若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與因緣若相應若不相應。何以故？尚不見有因緣，況觀一切智與因緣若相應若不相應！不觀一切智與等無間緣、所緣緣、增上緣及從緣所生法若相應若不相應。何以故？尚不見有等無間緣、所緣緣、增上緣及從緣所生法，況觀一切智與等無間緣、所緣緣、增上緣及從緣所生法若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應
【現代漢語翻譯】 現代漢語譯本： 「由因緣所生的各種感受，無論是相應的還是不相應的，都不應觀察一切智（sarvajñatā，指佛陀的智慧）與耳、鼻、舌、身、意接觸所產生的感受，無論是相應的還是不相應的。為什麼呢？因為連由耳、鼻、舌、身、意接觸所產生的感受都無法見到，更何況觀察一切智與耳、鼻、舌、身、意接觸所產生的感受，無論是相應的還是不相應的呢！舍利子（Śāriputra，佛陀的十大弟子之一）！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不應觀察一切智與地界（pṛthivī-dhātu，構成物質世界的元素之一）是否相應。為什麼呢？因為連地界都無法見到，更何況觀察一切智與地界是否相應呢！也不應觀察一切智與水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）是否相應。為什麼呢？因為連水、火、風、空、識界都無法見到，更何況觀察一切智與水、火、風、空、識界是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不應觀察一切智與因緣（hetu-pratyaya，事物產生的根本原因）是否相應。為什麼呢？因為連因緣都無法見到，更何況觀察一切智與因緣是否相應呢！也不應觀察一切智與等無間緣（samanantara-pratyaya，緊隨前一剎那的因緣）、所緣緣（ālambana-pratyaya，作為認識對象的因緣）、增上緣（adhipati-pratyaya，起主導作用的因緣）以及由因緣所生的法是否相應。為什麼呢？因為連等無間緣、所緣緣、增上緣以及由因緣所生的法都無法見到，更何況觀察一切智與等無間緣、所緣緣、增上緣以及由因緣所生的法是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應
【English Translation】 English version: 『One should not observe the feelings that arise from conditions, whether they are associated or not associated, nor should one observe the all-knowing wisdom (sarvajñatā) in relation to the feelings that arise from contact with the ear, nose, tongue, body, and mind, whether they are associated or not associated. Why is that? Because even the feelings that arise from contact with the ear, nose, tongue, body, and mind are not seen, how much less should one observe the all-knowing wisdom in relation to the feelings that arise from contact with the ear, nose, tongue, body, and mind, whether they are associated or not associated! Shariputra (Śāriputra), when Bodhisattva-Mahasattvas (bodhisattva-mahāsattva) practice the Perfection of Wisdom (prajñāpāramitā), because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.』 『Furthermore, Shariputra, Bodhisattva-Mahasattvas, when practicing the Perfection of Wisdom, should not observe the all-knowing wisdom in relation to the earth element (pṛthivī-dhātu), whether it is associated or not associated. Why is that? Because even the earth element is not seen, how much less should one observe the all-knowing wisdom in relation to the earth element, whether it is associated or not associated! Nor should one observe the all-knowing wisdom in relation to the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu), whether they are associated or not associated. Why is that? Because even the water, fire, wind, space, and consciousness elements are not seen, how much less should one observe the all-knowing wisdom in relation to the water, fire, wind, space, and consciousness elements, whether they are associated or not associated! Shariputra, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.』 『Furthermore, Shariputra, Bodhisattva-Mahasattvas, when practicing the Perfection of Wisdom, should not observe the all-knowing wisdom in relation to the causal condition (hetu-pratyaya), whether it is associated or not associated. Why is that? Because even the causal condition is not seen, how much less should one observe the all-knowing wisdom in relation to the causal condition, whether it is associated or not associated! Nor should one observe the all-knowing wisdom in relation to the immediately preceding condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), the dominant condition (adhipati-pratyaya), and the dharmas that arise from conditions, whether they are associated or not associated. Why is that? Because even the immediately preceding condition, the object condition, the dominant condition, and the dharmas that arise from conditions are not seen, how much less should one observe the all-knowing wisdom in relation to the immediately preceding condition, the object condition, the dominant condition, and the dharmas that arise from conditions, whether they are associated or not associated! Shariputra, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma
故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與無明若相應若不相應。何以故？尚不見有無明，況觀一切智與無明若相應若不相應！不觀一切智與行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱若相應若不相應。何以故？尚不見有行乃至老死愁嘆苦憂惱，況觀一切智與行乃至老死愁嘆苦憂惱若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與佈施波羅蜜多若相應若不相應。何以故？尚不見有佈施波羅蜜多，況觀一切智與佈施波羅蜜多若相應若不相應！不觀一切智與凈戒、安忍、精進、靜慮、般若波羅蜜多若相應若不相應。何以故？尚不見有凈戒、安忍、精進、靜慮、般若波羅蜜多，況觀一切智與凈戒、安忍、精進、靜慮、般若波羅蜜多若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與內空若相應若不相應。何以故？尚不見有內空，況觀一切智與內空若相應若不相應！不觀一切智與外空、
【現代漢語翻譯】 現代漢語譯本 因此，應當說與般若波羅蜜多（智慧的完美）相應。
『再者，舍利子（佛陀的十大弟子之一）！諸位菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多時，不觀察一切智（佛陀的智慧）與無明（無知）是否相應。為什麼呢？因為他們甚至看不到無明的存在，又怎麼會觀察一切智與無明是否相應呢！他們也不觀察一切智與行（行為）、識（意識）、名色（身心）、六處（六種感官）、觸（接觸）、受（感受）、愛（渴愛）、取（執取）、有（存在）、生（出生）、老死愁嘆苦憂惱是否相應。為什麼呢？因為他們甚至看不到行乃至老死愁嘆苦憂惱的存在，又怎麼會觀察一切智與行乃至老死愁嘆苦憂惱是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，所以應當說與般若波羅蜜多相應。
『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與佈施波羅蜜多（佈施的完美）是否相應。為什麼呢？因為他們甚至看不到佈施波羅蜜多的存在，又怎麼會觀察一切智與佈施波羅蜜多是否相應呢！他們也不觀察一切智與凈戒（持戒）、安忍（忍耐）、精進（努力）、靜慮（禪定）、般若波羅蜜多是否相應。為什麼呢？因為他們甚至看不到凈戒、安忍、精進、靜慮、般若波羅蜜多的存在，又怎麼會觀察一切智與凈戒、安忍、精進、靜慮、般若波羅蜜多是否相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，所以應當說與般若波羅蜜多相應。
『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與內空（內在的空性）是否相應。為什麼呢？因為他們甚至看不到內空的存在，又怎麼會觀察一切智與內空是否相應呢！他們也不觀察一切智與外空（外在的空性）、
【English Translation】 English version Therefore, it should be said to be in accordance with Prajnaparamita (Perfection of Wisdom).
'Furthermore, Shariputra (one of the Buddha's ten great disciples)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita, they do not observe whether All-Knowing Wisdom (Buddha's wisdom) is in accordance with ignorance (avidya) or not. Why is that? Because they do not even see the existence of ignorance, how could they observe whether All-Knowing Wisdom is in accordance with ignorance or not! They also do not observe whether All-Knowing Wisdom is in accordance with formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), old age and death, sorrow, lamentation, pain, grief, and despair or not. Why is that? Because they do not even see the existence of formations up to old age and death, sorrow, lamentation, pain, grief, and despair, how could they observe whether All-Knowing Wisdom is in accordance with formations up to old age and death, sorrow, lamentation, pain, grief, and despair or not! Shariputra! Bodhisattva Mahasattvas, practicing Prajnaparamita, because they are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita.
'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not observe whether All-Knowing Wisdom is in accordance with the Perfection of Giving (dana paramita) or not. Why is that? Because they do not even see the existence of the Perfection of Giving, how could they observe whether All-Knowing Wisdom is in accordance with the Perfection of Giving or not! They also do not observe whether All-Knowing Wisdom is in accordance with the Perfection of Morality (shila paramita), the Perfection of Patience (kshanti paramita), the Perfection of Effort (virya paramita), the Perfection of Meditation (dhyana paramita), and the Perfection of Wisdom (prajna paramita) or not. Why is that? Because they do not even see the existence of the Perfection of Morality, the Perfection of Patience, the Perfection of Effort, the Perfection of Meditation, and the Perfection of Wisdom, how could they observe whether All-Knowing Wisdom is in accordance with the Perfection of Morality, the Perfection of Patience, the Perfection of Effort, the Perfection of Meditation, and the Perfection of Wisdom or not! Shariputra! Bodhisattva Mahasattvas, practicing Prajnaparamita, because they are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita.
'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not observe whether All-Knowing Wisdom is in accordance with inner emptiness (adhyatma shunyata) or not. Why is that? Because they do not even see the existence of inner emptiness, how could they observe whether All-Knowing Wisdom is in accordance with inner emptiness or not! They also do not observe whether All-Knowing Wisdom is in accordance with outer emptiness (bahirdha shunyata),
內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空若相應若不相應。何以故？尚不見有外空乃至無性自性空，況觀一切智與外空乃至無性自性空若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與四念住若相應若不相應。何以故？尚不見有四念住，況觀一切智與四念住若相應若不相應！不觀一切智與四正斷、四神足、五根、五力、七等覺支、八聖道支若相應若不相應。何以故？尚不見有四正斷乃至八聖道支，況觀一切智與四正斷乃至八聖道支若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與苦聖諦若相應若不相應。何以故？尚不見有苦聖諦，況觀一切智與苦聖諦若相應若不相應！不觀一切智與集、滅、道聖諦若相應若不相應。何以故？尚不見有集、滅、道聖諦，況觀一切智與集、滅、道聖諦若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多
【現代漢語翻譯】 現代漢語譯本：內外空（指內外皆空的空性）、空空（對空性的空性）、大空（廣大的空性）、勝義空（究竟真實的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無際空（無邊際的空性）、散空（離散的空性）、無變異空（不變異的空性）、本性空（事物本性的空性）、自相空（事物自身特性的空性）、共相空（事物共同特性的空性）、一切法空（一切法的空性）、不可得空（不可獲得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性），如果相應或不相應。為什麼呢？因為連外空乃至無性自性空都不可見，何況觀察一切智與外空乃至無性自性空是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 複次，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與四念住（四種觀想方法：身念住、受念住、心念住、法念住）是否相應。為什麼呢？因為連四念住都不可見，何況觀察一切智與四念住是否相應！不觀察一切智與四正斷（四種精進：斷已生惡、令未生惡不生、令未生善生、令已生善增長）、四神足（四種禪定：欲神足、勤神足、心神足、觀神足）、五根（五種善根：信根、精進根、念根、定根、慧根）、五力（五種力量：信力、精進力、念力、定力、慧力）、七等覺支（七種覺悟的因素：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、八聖道支（八種通往解脫的道路：正見、正思惟、正語、正業、正命、正精進、正念、正定）是否相應。為什麼呢？因為連四正斷乃至八聖道支都不可見，何況觀察一切智與四正斷乃至八聖道支是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 複次，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與苦聖諦（四聖諦之一，指人生是苦的事實）是否相應。為什麼呢？因為連苦聖諦都不可見，何況觀察一切智與苦聖諦是否相應！不觀察一切智與集聖諦（四聖諦之一，指苦的根源）、滅聖諦（四聖諦之一，指苦的止息）、道聖諦（四聖諦之一，指滅苦的方法）是否相應。為什麼呢？因為連集、滅、道聖諦都不可見，何況觀察一切智與集、滅、道聖諦是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多
【English Translation】 English version: Inner emptiness, outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, dispersed emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of unobtainability, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature, whether they are in accordance or not in accordance. Why is that? Because even inner emptiness up to emptiness of no-self-nature is not seen, how much more so to observe whether all-knowing wisdom is in accordance or not in accordance with inner emptiness up to emptiness of no-self-nature! Shariputra! Because Bodhisattva Mahasattvas practice Prajnaparamita and are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! Bodhisattva Mahasattvas, practicing Prajnaparamita, do not observe whether all-knowing wisdom is in accordance or not in accordance with the four foundations of mindfulness (four contemplations: mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of dharmas). Why is that? Because even the four foundations of mindfulness are not seen, how much more so to observe whether all-knowing wisdom is in accordance or not in accordance with the four foundations of mindfulness! They do not observe whether all-knowing wisdom is in accordance or not in accordance with the four right exertions (four efforts: to prevent evil from arising, to abandon evil that has arisen, to generate good that has not arisen, to maintain good that has arisen), the four bases of psychic power (four concentrations: desire, effort, mind, and investigation), the five roots (five good roots: faith, effort, mindfulness, concentration, and wisdom), the five powers (five strengths: faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors of awakening: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (eight paths to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Why is that? Because even the four right exertions up to the eightfold noble path are not seen, how much more so to observe whether all-knowing wisdom is in accordance or not in accordance with the four right exertions up to the eightfold noble path! Shariputra! Because Bodhisattva Mahasattvas practice Prajnaparamita and are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! Bodhisattva Mahasattvas, practicing Prajnaparamita, do not observe whether all-knowing wisdom is in accordance or not in accordance with the noble truth of suffering (one of the four noble truths, referring to the fact that life is suffering). Why is that? Because even the noble truth of suffering is not seen, how much more so to observe whether all-knowing wisdom is in accordance or not in accordance with the noble truth of suffering! They do not observe whether all-knowing wisdom is in accordance or not in accordance with the noble truth of the origin of suffering (one of the four noble truths, referring to the cause of suffering), the noble truth of the cessation of suffering (one of the four noble truths, referring to the end of suffering), and the noble truth of the path to the cessation of suffering (one of the four noble truths, referring to the method to end suffering). Why is that? Because even the noble truths of origin, cessation, and path are not seen, how much more so to observe whether all-knowing wisdom is in accordance or not in accordance with the noble truths of origin, cessation, and path! Shariputra! Bodhisattva Mahasattvas, practicing Prajnaparamita
，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與四靜慮若相應若不相應。何以故？尚不見有四靜慮，況觀一切智與四靜慮若相應若不相應！不觀一切智與四無量、四無色定若相應若不相應。何以故？尚不見有四無量、四無色定，況觀一切智與四無量、四無色定若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與八解脫若相應若不相應。何以故？尚不見有八解脫，況觀一切智與八解脫若相應若不相應！不觀一切智與八勝處、九次第定、十遍處若相應若不相應。何以故？尚不見有八勝處、九次第定、十遍處，況觀一切智與八勝處、九次第定、十遍處若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與空解脫門若相應若不相應。何以故？尚不見有空解脫門，況觀一切智與空解脫門若相應若不相應！不觀一切智與無相、無愿解脫門若相應若不相應。何以故？尚不見有無相、無愿解脫門，況觀一切智與
【現代漢語翻譯】 現代漢語譯本：『因此，舍利子！由於與這樣的法相應，應當說與般若波羅蜜多（智慧的完美）相應。』 『再者，舍利子！諸菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多時，不觀察一切智（對一切事物的智慧）與四靜慮（四種禪定）是否相應。為什麼呢？因為他們甚至沒有看到四靜慮的存在，又怎麼會觀察一切智與四靜慮是否相應呢！他們也不觀察一切智與四無量（四種無限的慈悲心）、四無色定（四種無色界的禪定）是否相應。為什麼呢？因為他們甚至沒有看到四無量、四無色定的存在，又怎麼會觀察一切智與四無量、四無色定是否相應呢！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，由於與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與八解脫（八種解脫）是否相應。為什麼呢？因為他們甚至沒有看到八解脫的存在，又怎麼會觀察一切智與八解脫是否相應呢！他們也不觀察一切智與八勝處（八種超越的境界）、九次第定（九種次第的禪定）、十遍處（十種普遍的境界）是否相應。為什麼呢？因為他們甚至沒有看到八勝處、九次第定、十遍處，又怎麼會觀察一切智與八勝處、九次第定、十遍處是否相應呢！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，由於與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不觀察一切智與空解脫門（通往空性的解脫之門）是否相應。為什麼呢？因為他們甚至沒有看到空解脫門的存在，又怎麼會觀察一切智與空解脫門是否相應呢！他們也不觀察一切智與無相（無特徵）、無愿解脫門（無慾求的解脫之門）是否相應。為什麼呢？因為他們甚至沒有看到無相、無愿解脫門的存在，又怎麼會觀察一切智與
【English Translation】 English version: 'Therefore, Shariputra! Because of being in accordance with such a Dharma, it should be said to be in accordance with the Prajnaparamita (Perfection of Wisdom).' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita, they do not observe whether All-Wisdom (wisdom of all things) is in accordance with the four Dhyanas (four meditative absorptions) or not. Why is that? Because they do not even see the existence of the four Dhyanas, how could they observe whether All-Wisdom is in accordance with the four Dhyanas or not! They also do not observe whether All-Wisdom is in accordance with the four Immeasurables (four boundless states of mind), the four Formless Absorptions (four formless meditative absorptions) or not. Why is that? Because they do not even see the existence of the four Immeasurables, the four Formless Absorptions, how could they observe whether All-Wisdom is in accordance with the four Immeasurables, the four Formless Absorptions or not! Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, because of being in accordance with such a Dharma, it should be said to be in accordance with the Prajnaparamita.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not observe whether All-Wisdom is in accordance with the eight Liberations (eight kinds of liberation) or not. Why is that? Because they do not even see the existence of the eight Liberations, how could they observe whether All-Wisdom is in accordance with the eight Liberations or not! They also do not observe whether All-Wisdom is in accordance with the eight Overcomings (eight states of mastery), the nine Successive Abidings (nine successive meditative states), the ten All-Encompassings (ten universal states) or not. Why is that? Because they do not even see the existence of the eight Overcomings, the nine Successive Abidings, the ten All-Encompassings, how could they observe whether All-Wisdom is in accordance with the eight Overcomings, the nine Successive Abidings, the ten All-Encompassings or not! Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, because of being in accordance with such a Dharma, it should be said to be in accordance with the Prajnaparamita.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not observe whether All-Wisdom is in accordance with the Emptiness Liberation Door (the door to liberation through emptiness) or not. Why is that? Because they do not even see the existence of the Emptiness Liberation Door, how could they observe whether All-Wisdom is in accordance with the Emptiness Liberation Door or not! They also do not observe whether All-Wisdom is in accordance with the Signless (without characteristics), the Wishless Liberation Door (the door to liberation without desire) or not. Why is that? Because they do not even see the existence of the Signless, the Wishless Liberation Door, how could they observe whether All-Wisdom is in accordance with
無相、無愿解脫門若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與一切陀羅尼門若相應若不相應。何以故？尚不見有一切陀羅尼門，況觀一切智與一切陀羅尼門若相應若不相應！不觀一切智與一切三摩地門若相應若不相應。何以故？尚不見有一切三摩地門，況觀一切智與一切三摩地門若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與極喜地若相應若不相應。何以故？尚不見有極喜地，況觀一切智與極喜地若相應若不相應！不觀一切智與離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地若相應若不相應。何以故？尚不見有離垢地乃至法雲地，況觀一切智與離垢地乃至法雲地若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與五眼若相應若不相應。何以故？尚不見有五眼，況觀一切智與五眼若相應若不相
【現代漢語翻譯】 現代漢語譯本：『無相』（animitta，不執著于任何表象）、『無愿』（apranihita，不追求任何目標）解脫門，如果相應或不相應！舍利子（Śāriputra，佛陀的十大弟子之一）！諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美），因為與這樣的法相應，應當說與般若波羅蜜多相應。 『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀察一切智（sarvajñatā，對一切事物和現象的完全理解）與一切陀羅尼門（dhāraṇīmukha，總持一切法門的法門）是否相應。為什麼呢？因為連一切陀羅尼門都不可見，何況觀察一切智與一切陀羅尼門是否相應！不觀察一切智與一切三摩地門（samādhimukha，禪定的法門）是否相應。為什麼呢？因為連一切三摩地門都不可見，何況觀察一切智與一切三摩地門是否相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與極喜地（pramuditā-bhūmi，菩薩十地中的第一地，歡喜地）是否相應。為什麼呢？因為連極喜地都不可見，何況觀察一切智與極喜地是否相應！不觀察一切智與離垢地（vimalā-bhūmi，菩薩十地中的第二地，離垢地）、發光地（prabhākarī-bhūmi，菩薩十地中的第三地，發光地）、焰慧地（arciṣmatī-bhūmi，菩薩十地中的第四地，焰慧地）、極難勝地（sudurjayā-bhūmi，菩薩十地中的第五地，極難勝地）、現前地（abhimukhī-bhūmi，菩薩十地中的第六地，現前地）、遠行地（dūraṃgamā-bhūmi，菩薩十地中的第七地，遠行地）、不動地（acalā-bhūmi，菩薩十地中的第八地，不動地）、善慧地（sādhumatī-bhūmi，菩薩十地中的第九地，善慧地）、法雲地（dharmameghā-bhūmi，菩薩十地中的第十地，法雲地）是否相應。為什麼呢？因為連離垢地乃至法雲地都不可見，何況觀察一切智與離垢地乃至法雲地是否相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 『再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀察一切智與五眼（pañca cakṣūṃsi，肉眼、天眼、慧眼、法眼、佛眼）是否相應。為什麼呢？因為連五眼都不可見，何況觀察一切智與五眼是否相應！
【English Translation】 English version: 'The gate of liberation of the signless (animitta), the wishless (apranihita), whether they are in accordance or not! Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom (prajñāpāramitā), because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. 'Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not observe whether All-Wisdom (sarvajñatā) is in accordance with all the gates of Dharani (dhāraṇīmukha) or not. Why is that? Because even all the gates of Dharani are not seen, how much less to observe whether All-Wisdom is in accordance with all the gates of Dharani or not! They do not observe whether All-Wisdom is in accordance with all the gates of Samadhi (samādhimukha) or not. Why is that? Because even all the gates of Samadhi are not seen, how much less to observe whether All-Wisdom is in accordance with all the gates of Samadhi or not! Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. 'Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not observe whether All-Wisdom is in accordance with the Joyful Ground (pramuditā-bhūmi) or not. Why is that? Because even the Joyful Ground is not seen, how much less to observe whether All-Wisdom is in accordance with the Joyful Ground or not! They do not observe whether All-Wisdom is in accordance with the Immaculate Ground (vimalā-bhūmi), the Luminous Ground (prabhākarī-bhūmi), the Flaming Ground (arciṣmatī-bhūmi), the Difficult-to-Conquer Ground (sudurjayā-bhūmi), the Present Ground (abhimukhī-bhūmi), the Far-Reaching Ground (dūraṃgamā-bhūmi), the Immovable Ground (acalā-bhūmi), the Ground of Good Wisdom (sādhumatī-bhūmi), and the Cloud of Dharma Ground (dharmameghā-bhūmi) or not. Why is that? Because even the Immaculate Ground up to the Cloud of Dharma Ground are not seen, how much less to observe whether All-Wisdom is in accordance with the Immaculate Ground up to the Cloud of Dharma Ground or not! Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. 'Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not observe whether All-Wisdom is in accordance with the Five Eyes (pañca cakṣūṃsi) or not. Why is that? Because even the Five Eyes are not seen, how much less to observe whether All-Wisdom is in accordance with the Five Eyes or not!
應！不觀一切智與六神通若相應若不相應。何以故？尚不見有六神通，況觀一切智與六神通若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與佛十力若相應若不相應。何以故？尚不見有佛十力，況觀一切智與佛十力若相應若不相應！不觀一切智與四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法若相應若不相應。何以故？尚不見有四無所畏乃至十八佛不共法，況觀一切智與四無所畏乃至十八佛不共法若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與三十二大士相若相應若不相應。何以故？尚不見有三十二大士相，況觀一切智與三十二大士相若相應若不相應！不觀一切智與八十隨好若相應若不相應。何以故？尚不見有八十隨好，況觀一切智與八十隨好若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與無忘失法若相應若不
【現代漢語翻譯】 現代漢語譯本：『應！不應觀察一切智（sarvajñāna，指佛陀的智慧）與六神通（ṣaḍ abhijñā，指六種超自然能力）是否相應。為什麼呢？因為連六神通都不可見，更何況觀察一切智與六神通是否相應！舍利子（Śāriputra，佛陀的十大弟子之一）！諸位菩薩摩訶薩（bodhisattva mahāsattva，指偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，指智慧的完美），因為與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不應觀察一切智與佛十力（daśa bala，指佛陀的十種力量）是否相應。為什麼呢？因為連佛十力都不可見，更何況觀察一切智與佛十力是否相應！不應觀察一切智與四無所畏（catvāri vaiśāradyāni，指佛陀的四種無畏）、四無礙解（catasra pratisaṃvidaḥ，指四種無礙的智慧）、大慈（mahāmaitrī，指偉大的慈愛）、大悲（mahākaruṇā，指偉大的悲憫）、大喜（mahāmuditā，指偉大的喜悅）、大舍（mahāupekṣā，指偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，指佛陀獨有的十八種功德）是否相應。為什麼呢？因為連四無所畏乃至十八佛不共法都不可見，更何況觀察一切智與四無所畏乃至十八佛不共法是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不應觀察一切智與三十二大士相（dvātriṃśanmahāpuruṣalakṣaṇāni，指佛陀的三十二種殊勝相貌）是否相應。為什麼呢？因為連三十二大士相都不可見，更何況觀察一切智與三十二大士相是否相應！不應觀察一切智與八十隨好（aśītyanuvyañjanāni，指佛陀的八十種細微特徵）是否相應。為什麼呢？因為連八十隨好都不可見，更何況觀察一切智與八十隨好是否相應！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不應觀察一切智與無忘失法（āveṇika-smṛti，指佛陀不忘失一切法的能力）是否相應。
【English Translation】 English version: 『It should not be observed whether all-knowing wisdom (sarvajñāna, referring to the wisdom of the Buddha) is in accordance with the six supernormal powers (ṣaḍ abhijñā, referring to six kinds of supernatural abilities) or not. Why? Because even the six supernormal powers are not seen, how much less to observe whether all-knowing wisdom is in accordance with the six supernormal powers or not! Shariputra (Śāriputra, one of the ten great disciples of the Buddha)! Because the Bodhisattva Mahasattvas (bodhisattva mahāsattva, referring to great Bodhisattvas) practice the Perfection of Wisdom (prajñāpāramitā, referring to the perfection of wisdom) and are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.』 『Furthermore, Shariputra! The Bodhisattva Mahasattvas, practicing the Perfection of Wisdom, should not observe whether all-knowing wisdom is in accordance with the ten powers of the Buddha (daśa bala, referring to the ten powers of the Buddha) or not. Why? Because even the ten powers of the Buddha are not seen, how much less to observe whether all-knowing wisdom is in accordance with the ten powers of the Buddha or not! They should not observe whether all-knowing wisdom is in accordance with the four fearlessnesses (catvāri vaiśāradyāni, referring to the four fearlessnesses of the Buddha), the four analytical knowledges (catasra pratisaṃvidaḥ, referring to four kinds of unobstructed wisdom), great loving-kindness (mahāmaitrī, referring to great loving-kindness), great compassion (mahākaruṇā, referring to great compassion), great joy (mahāmuditā, referring to great joy), great equanimity (mahāupekṣā, referring to great equanimity), and the eighteen unique qualities of the Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, referring to the eighteen unique virtues of the Buddha) or not. Why? Because even the four fearlessnesses up to the eighteen unique qualities of the Buddha are not seen, how much less to observe whether all-knowing wisdom is in accordance with the four fearlessnesses up to the eighteen unique qualities of the Buddha or not! Shariputra! Because the Bodhisattva Mahasattvas practice the Perfection of Wisdom and are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.』 『Furthermore, Shariputra! The Bodhisattva Mahasattvas, practicing the Perfection of Wisdom, should not observe whether all-knowing wisdom is in accordance with the thirty-two marks of a great man (dvātriṃśanmahāpuruṣalakṣaṇāni, referring to the thirty-two auspicious marks of the Buddha) or not. Why? Because even the thirty-two marks of a great man are not seen, how much less to observe whether all-knowing wisdom is in accordance with the thirty-two marks of a great man or not! They should not observe whether all-knowing wisdom is in accordance with the eighty minor marks (aśītyanuvyañjanāni, referring to the eighty minor characteristics of the Buddha) or not. Why? Because even the eighty minor marks are not seen, how much less to observe whether all-knowing wisdom is in accordance with the eighty minor marks or not! Shariputra! Because the Bodhisattva Mahasattvas practice the Perfection of Wisdom and are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.』 『Furthermore, Shariputra! The Bodhisattva Mahasattvas, practicing the Perfection of Wisdom, should not observe whether all-knowing wisdom is in accordance with the non-forgetting Dharma (āveṇika-smṛti, referring to the Buddha's ability to not forget any Dharma) or not.
相應。何以故？尚不見有無忘失法，況觀一切智與無忘失法若相應若不相應！不觀一切智與恒住舍性若相應若不相應。何以故？尚不見有恒住舍性，況觀一切智與恒住舍性若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與一切智若相應若不相應。何以故？尚不見有一切智，況觀一切智與一切智若相應若不相應！不觀一切智與道相智、一切相智若相應若不相應。何以故？尚不見有道相智、一切相智，況觀一切智與道相智、一切相智若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與佛若相應若不相應。何以故？尚不見有佛，況觀一切智與佛若相應若不相應！不觀一切智與菩提若相應若不相應。何以故？尚不見有菩提，況觀一切智與菩提若相應若不相應！舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不觀一切智與佛若相應若不相應，亦不觀佛與一切智若相應若不相
【現代漢語翻譯】 現代漢語譯本 『相應』是什麼意思呢？因為連『無忘失法』（指不忘失一切善法和智慧的能力）都不可見，又怎麼能觀察『一切智』（指佛陀所具有的智慧）與『無忘失法』是相應還是不相應呢！也不觀察『一切智』與『恒住舍性』（指心常處於平靜、不執著的境界）是相應還是不相應。為什麼呢？因為連『恒住舍性』都不可見，又怎麼能觀察『一切智』與『恒住舍性』是相應還是不相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（指以智慧到達彼岸的修行），因為與這樣的法相應，所以才說與般若波羅蜜多相應。 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察『一切智』與『一切智』是相應還是不相應。為什麼呢？因為連『一切智』都不可見，又怎麼能觀察『一切智』與『一切智』是相應還是不相應呢！也不觀察『一切智』與『道相智』（指了解修行道路的智慧）、『一切相智』（指了解一切事物真相的智慧）是相應還是不相應。為什麼呢？因為連『道相智』、『一切相智』都不可見，又怎麼能觀察『一切智』與『道相智』、『一切相智』是相應還是不相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，所以才說與般若波羅蜜多相應。 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察『一切智』與『佛』是相應還是不相應。為什麼呢？因為連『佛』都不可見，又怎麼能觀察『一切智』與『佛』是相應還是不相應呢！也不觀察『一切智』與『菩提』（指覺悟的智慧）是相應還是不相應。為什麼呢？因為連『菩提』都不可見，又怎麼能觀察『一切智』與『菩提』是相應還是不相應呢！舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，所以才說與般若波羅蜜多相應。 『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不觀察『一切智』與『佛』是相應還是不相應，也不觀察『佛』與『一切智』是相應還是不相應。
【English Translation】 English version 『Corresponding』 in what sense? Because even 『non-forgetting dharma』 (referring to the ability not to forget all good dharmas and wisdom) is not seen, how can one observe whether 『all-knowing wisdom』 (referring to the wisdom possessed by the Buddha) corresponds with 『non-forgetting dharma』 or not! Nor does one observe whether 『all-knowing wisdom』 corresponds with 『abiding in equanimity』 (referring to the state of mind that is always calm and non-attached) or not. Why? Because even 『abiding in equanimity』 is not seen, how can one observe whether 『all-knowing wisdom』 corresponds with 『abiding in equanimity』 or not! Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita (referring to the practice of reaching the other shore with wisdom), because they correspond with such dharmas, it is said that they correspond with Prajna Paramita. 『Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, they do not observe whether 『all-knowing wisdom』 corresponds with 『all-knowing wisdom』 or not. Why? Because even 『all-knowing wisdom』 is not seen, how can one observe whether 『all-knowing wisdom』 corresponds with 『all-knowing wisdom』 or not! Nor do they observe whether 『all-knowing wisdom』 corresponds with 『wisdom of the path』 (referring to the wisdom of understanding the path of practice) or 『wisdom of all aspects』 (referring to the wisdom of understanding the truth of all things) or not. Why? Because even 『wisdom of the path』 and 『wisdom of all aspects』 are not seen, how can one observe whether 『all-knowing wisdom』 corresponds with 『wisdom of the path』 and 『wisdom of all aspects』 or not! Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, because they correspond with such dharmas, it is said that they correspond with Prajna Paramita. 『Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, they do not observe whether 『all-knowing wisdom』 corresponds with 『Buddha』 or not. Why? Because even 『Buddha』 is not seen, how can one observe whether 『all-knowing wisdom』 corresponds with 『Buddha』 or not! Nor do they observe whether 『all-knowing wisdom』 corresponds with 『Bodhi』 (referring to the wisdom of enlightenment) or not. Why? Because even 『Bodhi』 is not seen, how can one observe whether 『all-knowing wisdom』 corresponds with 『Bodhi』 or not! Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, because they correspond with such dharmas, it is said that they correspond with Prajna Paramita. 『Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, they do not observe whether 『all-knowing wisdom』 corresponds with 『Buddha』 or not, nor do they observe whether 『Buddha』 corresponds with 『all-knowing wisdom』 or not.
應。何以故？一切智即是佛，佛即是一切智故。不觀一切智與菩提若相應若不相應，不觀菩提與一切智若相應若不相應。何以故？一切智即是菩提，菩提即是一切智故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著色有，不著色非有，不著受、想、行、識有，不著受、想、行、識非有；不著色常，不著色無常，不著受、想、行、識常，不著受、想、行、識無常；不著色樂，不著色苦，不著受、想、行、識樂，不著受、想、行、識苦；不著色我，不著色無我，不著受、想、行、識我，不著受、想、行、識無我；不著色寂靜，不著色不寂靜，不著受、想、行、識寂靜，不著受、想、行、識不寂靜；不著色空，不著色不空，不著受、想、行、識空，不著受、想、行、識不空；不著色無相，不著色有相，不著受、想、行、識無相，不著受、想、行、識有相；不著色無愿，不著色有愿，不著受、想、行、識無愿，不著受、想、行、識有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著眼處有，不著眼處非有，不著耳
【現代漢語翻譯】 現代漢語譯本 應是如此。為何這樣說呢？因為一切智（sarvajnata，指佛陀所證悟的智慧）即是佛，佛即是一切智。不應執著于觀察一切智與菩提（bodhi，指覺悟）是否相應，也不應執著于觀察菩提與一切智是否相應。為何這樣說呢？因為一切智即是菩提，菩提即是一切智。舍利子（Sariputra，佛陀的十大弟子之一）！諸位菩薩摩訶薩（bodhisattva mahasattva，指偉大的菩薩）修行般若波羅蜜多（prajnaparamita，指到達智慧彼岸的修行），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於色（rupa，指物質現象）的存在，不執著於色的不存在；不執著于受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）的存在，不執著于受、想、行、識的不存在；不執著於色是常（nitya，指永恒），不執著於色是無常（anitya，指變遷）；不執著于受、想、行、識是常，不執著于受、想、行、識是無常；不執著於色是樂（sukha，指快樂），不執著於色是苦（duhkha，指痛苦）；不執著于受、想、行、識是樂，不執著于受、想、行、識是苦；不執著於色是我（atman，指自我），不執著於色是無我（anatman，指非我）；不執著于受、想、行、識是我，不執著于受、想、行、識是無我；不執著於色是寂靜（santa，指平靜），不執著於色是不寂靜；不執著于受、想、行、識是寂靜，不執著于受、想、行、識是不寂靜；不執著於色是空（sunya，指空性），不執著於色是不空；不執著于受、想、行、識是空，不執著于受、想、行、識是不空；不執著於色是無相（animitta，指無特徵），不執著於色是有相；不執著于受、想、行、識是無相，不執著于受、想、行、識是有相；不執著於色是無愿（apranihita，指無所求），不執著於色是有愿；不執著于受、想、行、識是無愿，不執著于受、想、行、識是有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于眼處（caksu-ayatana，指眼根）的存在，不執著于眼處的不存在；不執著于耳
【English Translation】 English version It should be so. Why is that? Because all-knowing wisdom (sarvajnata) is the Buddha, and the Buddha is all-knowing wisdom. One should not be attached to observing whether all-knowing wisdom and enlightenment (bodhi) are in accordance or not, nor should one be attached to observing whether enlightenment and all-knowing wisdom are in accordance or not. Why is that? Because all-knowing wisdom is enlightenment, and enlightenment is all-knowing wisdom. Sariputra! When Bodhisattva Mahasattvas (bodhisattva mahasattva) practice the Perfection of Wisdom (prajnaparamita), because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Sariputra! When Bodhisattva Mahasattvas practice the Perfection of Wisdom, they do not cling to the existence of form (rupa), nor do they cling to the non-existence of form; they do not cling to the existence of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), nor do they cling to the non-existence of feeling, perception, mental formations, and consciousness; they do not cling to form as permanent (nitya), nor do they cling to form as impermanent (anitya); they do not cling to feeling, perception, mental formations, and consciousness as permanent, nor do they cling to feeling, perception, mental formations, and consciousness as impermanent; they do not cling to form as pleasure (sukha), nor do they cling to form as suffering (duhkha); they do not cling to feeling, perception, mental formations, and consciousness as pleasure, nor do they cling to feeling, perception, mental formations, and consciousness as suffering; they do not cling to form as self (atman), nor do they cling to form as non-self (anatman); they do not cling to feeling, perception, mental formations, and consciousness as self, nor do they cling to feeling, perception, mental formations, and consciousness as non-self; they do not cling to form as tranquility (santa), nor do they cling to form as non-tranquility; they do not cling to feeling, perception, mental formations, and consciousness as tranquility, nor do they cling to feeling, perception, mental formations, and consciousness as non-tranquility; they do not cling to form as emptiness (sunya), nor do they cling to form as non-emptiness; they do not cling to feeling, perception, mental formations, and consciousness as emptiness, nor do they cling to feeling, perception, mental formations, and consciousness as non-emptiness; they do not cling to form as signless (animitta), nor do they cling to form as having signs; they do not cling to feeling, perception, mental formations, and consciousness as signless, nor do they cling to feeling, perception, mental formations, and consciousness as having signs; they do not cling to form as wishless (apranihita), nor do they cling to form as having wishes; they do not cling to feeling, perception, mental formations, and consciousness as wishless, nor do they cling to feeling, perception, mental formations, and consciousness as having wishes. Sariputra! When Bodhisattva Mahasattvas practice the Perfection of Wisdom, because they are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Sariputra! When Bodhisattva Mahasattvas practice the Perfection of Wisdom, they do not cling to the existence of the eye base (caksu-ayatana), nor do they cling to the non-existence of the eye base; they do not cling to the ear
、鼻、舌、身、意處有，不著耳、鼻、舌、身、意處非有；不著眼處常，不著眼處無常，不著耳、鼻、舌、身、意處常，不著耳、鼻、舌、身、意處無常；不著眼處樂，不著眼處苦，不著耳、鼻、舌、身、意處樂，不著耳、鼻、舌、身、意處苦；不著眼處我，不著眼處無我，不著耳、鼻、舌、身、意處我，不著耳、鼻、舌、身、意處無我；不著眼處寂靜，不著眼處不寂靜，不著耳、鼻、舌、身、意處寂靜，不著耳、鼻、舌、身、意處不寂靜；不著眼處空，不著眼處不空，不著耳、鼻、舌、身、意處空，不著耳、鼻、舌、身、意處不空；不著眼處無相，不著眼處有相，不著耳、鼻、舌、身、意處無相，不著耳、鼻、舌、身、意處有相；不著眼處無愿，不著眼處有愿，不著耳、鼻、舌、身、意處無愿，不著耳、鼻、舌、身、意處有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著色處有，不著色處非有，不著聲、香、味、觸、法處有，不著聲、香、味、觸、法處非有；不著色處常，不著色處無常，不著聲、香、味、觸、法處常，不著聲、香、味、觸、法處無常；不著色處樂，不著色處苦，不著聲、香、味、觸、法處
【現代漢語翻譯】 現代漢語譯本：舍利子！當菩薩摩訶薩（菩薩中的大菩薩）修行般若波羅蜜多（以智慧到達彼岸）時，他們不會執著于眼、耳、鼻、舌、身、意（六根）的任何一處，也不會認為它們不存在；他們不會執著于眼處是常（永恒不變），也不會執著于眼處是無常（變化不定），他們不會執著于耳、鼻、舌、身、意處是常，也不會執著于耳、鼻、舌、身、意處是無常；他們不會執著于眼處是樂（快樂），也不會執著于眼處是苦（痛苦），他們不會執著于耳、鼻、舌、身、意處是樂，也不會執著于耳、鼻、舌、身、意處是苦；他們不會執著于眼處是我（自我），也不會執著于眼處是無我（沒有自我），他們不會執著于耳、鼻、舌、身、意處是我，也不會執著于耳、鼻、舌、身、意處是無我；他們不會執著于眼處是寂靜（平靜），也不會執著于眼處是不寂靜（不平靜），他們不會執著于耳、鼻、舌、身、意處是寂靜，也不會執著于耳、鼻、舌、身、意處是不寂靜；他們不會執著于眼處是空（空性），也不會執著于眼處是不空（非空性），他們不會執著于耳、鼻、舌、身、意處是空，也不會執著于耳、鼻、舌、身、意處是不空；他們不會執著于眼處是無相（沒有具體形象），也不會執著于眼處是有相（有具體形象），他們不會執著于耳、鼻、舌、身、意處是無相，也不會執著于耳、鼻、舌、身、意處是有相；他們不會執著于眼處是無愿（沒有願望），也不會執著于眼處是有愿（有願望），他們不會執著于耳、鼻、舌、身、意處是無愿，也不會執著于耳、鼻、舌、身、意處是有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與這樣的法相應，才能說是與般若波羅蜜多相應。 現代漢語譯本：再者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，他們不會執著於色（物質）處是存在，也不會執著於色處是不存在，他們不會執著于聲、香、味、觸、法（六塵）處是存在，也不會執著于聲、香、味、觸、法處是不存在；他們不會執著於色處是常，也不會執著於色處是無常，他們不會執著于聲、香、味、觸、法處是常，也不會執著于聲、香、味、觸、法處是無常；他們不會執著於色處是樂，也不會執著於色處是苦，他們不會執著于聲、香、味、觸、法處是樂
【English Translation】 English version: Shariputra, when Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom), they do not cling to the existence of the eye, ear, nose, tongue, body, or mind (the six senses), nor do they cling to their non-existence; they do not cling to the eye as permanent, nor do they cling to the eye as impermanent, they do not cling to the ear, nose, tongue, body, or mind as permanent, nor do they cling to the ear, nose, tongue, body, or mind as impermanent; they do not cling to the eye as pleasure, nor do they cling to the eye as pain, they do not cling to the ear, nose, tongue, body, or mind as pleasure, nor do they cling to the ear, nose, tongue, body, or mind as pain; they do not cling to the eye as self, nor do they cling to the eye as no-self, they do not cling to the ear, nose, tongue, body, or mind as self, nor do they cling to the ear, nose, tongue, body, or mind as no-self; they do not cling to the eye as tranquility, nor do they cling to the eye as non-tranquility, they do not cling to the ear, nose, tongue, body, or mind as tranquility, nor do they cling to the ear, nose, tongue, body, or mind as non-tranquility; they do not cling to the eye as emptiness, nor do they cling to the eye as non-emptiness, they do not cling to the ear, nose, tongue, body, or mind as emptiness, nor do they cling to the ear, nose, tongue, body, or mind as non-emptiness; they do not cling to the eye as formless, nor do they cling to the eye as having form, they do not cling to the ear, nose, tongue, body, or mind as formless, nor do they cling to the ear, nose, tongue, body, or mind as having form; they do not cling to the eye as wishless, nor do they cling to the eye as having wishes, they do not cling to the ear, nose, tongue, body, or mind as wishless, nor do they cling to the ear, nose, tongue, body, or mind as having wishes. Shariputra, when Bodhisattva Mahasattvas practice Prajnaparamita, they are said to be in accordance with Prajnaparamita when they are in accordance with such a Dharma. English version: Furthermore, Shariputra, when Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to the existence of form (materiality), nor do they cling to the non-existence of form, they do not cling to the existence of sound, smell, taste, touch, or dharma (the six sense objects), nor do they cling to the non-existence of sound, smell, taste, touch, or dharma; they do not cling to form as permanent, nor do they cling to form as impermanent, they do not cling to sound, smell, taste, touch, or dharma as permanent, nor do they cling to sound, smell, taste, touch, or dharma as impermanent; they do not cling to form as pleasure, nor do they cling to form as pain, they do not cling to sound, smell, taste, touch, or dharma as pleasure
樂，不著聲、香、味、觸、法處苦；不著色處我，不著色處無我，不著聲、香、味、觸、法處我，不著聲、香、味、觸、法處無我；不著色處寂靜，不著色處不寂靜，不著聲、香、味、觸、法處寂靜，不著聲、香、味、觸、法處不寂靜；不著色處空，不著色處不空，不著聲、香、味、觸、法處空，不著聲、香、味、觸、法處不空；不著色處無相，不著色處有相，不著聲、香、味、觸、法處無相，不著聲、香、味、觸、法處有相；不著色處無愿，不著色處有愿，不著聲、香、味、觸、法處無愿，不著聲、香、味、觸、法處有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著眼界有，不著眼界非有，不著耳、鼻、舌、身、意界有，不著耳、鼻、舌、身、意界非有；不著眼界常，不著眼界無常，不著耳、鼻、舌、身、意界常，不著耳、鼻、舌、身、意界無常；不著眼界樂，不著眼界苦，不著耳、鼻、舌、身、意界樂，不著耳、鼻、舌、身、意界苦；不著眼界我，不著眼界無我，不著耳、鼻、舌、身、意界我，不著耳、鼻、舌、身、意界無我；不著眼界寂靜，不著眼界不寂靜，不著耳、鼻、舌、身、意界寂靜，不著耳、
【現代漢語翻譯】 現代漢語譯本：樂，不執著於色、聲、香、味、觸、法這些感受的苦；不執著於色處有我，不執著於色處無我，不執著于聲、香、味、觸、法處有我，不執著于聲、香、味、觸、法處無我；不執著於色處寂靜，不執著於色處不寂靜，不執著于聲、香、味、觸、法處寂靜，不執著于聲、香、味、觸、法處不寂靜；不執著於色處空，不執著於色處不空，不執著于聲、香、味、觸、法處空，不執著于聲、香、味、觸、法處不空；不執著於色處無相，不執著於色處有相，不執著于聲、香、味、觸、法處無相，不執著于聲、香、味、觸、法處有相；不執著於色處無愿，不執著於色處有愿，不執著于聲、香、味、觸、法處無愿，不執著于聲、香、味、觸、法處有愿。舍利子（Śāriputra）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），與這樣的法相應，應當說與般若波羅蜜多相應。 「再者，舍利子（Śāriputra）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），不執著于眼界（cakṣur-dhātu）有，不執著于眼界（cakṣur-dhātu）非有，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）有，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）非有；不執著于眼界（cakṣur-dhātu）常，不執著于眼界（cakṣur-dhātu）無常，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）常，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）無常；不執著于眼界（cakṣur-dhātu）樂，不執著于眼界（cakṣur-dhātu）苦，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）樂，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）苦；不執著于眼界（cakṣur-dhātu）我，不執著于眼界（cakṣur-dhātu）無我，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）我，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）無我；不執著于眼界（cakṣur-dhātu）寂靜，不執著于眼界（cakṣur-dhātu）不寂靜，不執著于耳、鼻、舌、身、意界（śrotra-ghrāṇa-jihvā-kāya-manodhātu）寂靜，不執著于耳、
【English Translation】 English version: 'Joy, not clinging to the suffering of sound, smell, taste, touch, and mental objects; not clinging to the self in the realm of form, not clinging to the non-self in the realm of form, not clinging to the self in the realm of sound, smell, taste, touch, and mental objects, not clinging to the non-self in the realm of sound, smell, taste, touch, and mental objects; not clinging to the tranquility in the realm of form, not clinging to the non-tranquility in the realm of form, not clinging to the tranquility in the realm of sound, smell, taste, touch, and mental objects, not clinging to the non-tranquility in the realm of sound, smell, taste, touch, and mental objects; not clinging to the emptiness in the realm of form, not clinging to the non-emptiness in the realm of form, not clinging to the emptiness in the realm of sound, smell, taste, touch, and mental objects, not clinging to the non-emptiness in the realm of sound, smell, taste, touch, and mental objects; not clinging to the signlessness in the realm of form, not clinging to the signfulness in the realm of form, not clinging to the signlessness in the realm of sound, smell, taste, touch, and mental objects, not clinging to the signfulness in the realm of sound, smell, taste, touch, and mental objects; not clinging to the wishlessness in the realm of form, not clinging to the wishfulness in the realm of form, not clinging to the wishlessness in the realm of sound, smell, taste, touch, and mental objects, not clinging to the wishfulness in the realm of sound, smell, taste, touch, and mental objects. Shariputra (Śāriputra)! When Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) practice the Perfection of Wisdom (Prajñāpāramitā) and are in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom.' 'Furthermore, Shariputra (Śāriputra)! When Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) practice the Perfection of Wisdom (Prajñāpāramitā), they do not cling to the existence of the eye realm (cakṣur-dhātu), they do not cling to the non-existence of the eye realm (cakṣur-dhātu), they do not cling to the existence of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu), they do not cling to the non-existence of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu); they do not cling to the permanence of the eye realm (cakṣur-dhātu), they do not cling to the impermanence of the eye realm (cakṣur-dhātu), they do not cling to the permanence of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu), they do not cling to the impermanence of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu); they do not cling to the pleasure of the eye realm (cakṣur-dhātu), they do not cling to the suffering of the eye realm (cakṣur-dhātu), they do not cling to the pleasure of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu), they do not cling to the suffering of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu); they do not cling to the self of the eye realm (cakṣur-dhātu), they do not cling to the non-self of the eye realm (cakṣur-dhātu), they do not cling to the self of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu), they do not cling to the non-self of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu); they do not cling to the tranquility of the eye realm (cakṣur-dhātu), they do not cling to the non-tranquility of the eye realm (cakṣur-dhātu), they do not cling to the tranquility of the ear, nose, tongue, body, and mind realms (śrotra-ghrāṇa-jihvā-kāya-manodhātu), they do not cling to the'
鼻、舌、身、意界不寂靜；不著眼界空，不著眼界不空，不著耳、鼻、舌、身、意界空，不著耳、鼻、舌、身、意界不空；不著眼界無相，不著眼界有相，不著耳、鼻、舌、身、意界無相，不著耳、鼻、舌、身、意界有相；不著眼界無愿，不著眼界有愿，不著耳、鼻、舌、身、意界無愿，不著耳、鼻、舌、身、意界有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著色界有，不著色界非有，不著聲、香、味、觸、法界有，不著聲、香、味、觸、法界非有；不著色界常，不著色界無常，不著聲、香、味、觸、法界常，不著聲、香、味、觸、法界無常；不著色界樂，不著色界苦，不著聲、香、味、觸、法界樂，不著聲、香、味、觸、法界苦；不著色界我，不著色界無我，不著聲、香、味、觸、法界我，不著聲、香、味、觸、法界無我；不著色界寂靜，不著色界不寂靜，不著聲、香、味、觸、法界寂靜，不著聲、香、味、觸、法界不寂靜；不著色界空，不著色界不空，不著聲、香、味、觸、法界空，不著聲、香、味、觸、法界不空；不著色界無相，不著色界有相，不著聲、香、味、觸、法界無相，不著聲、香、味、觸
【現代漢語翻譯】 現代漢語譯本：鼻、舌、身、意這些界（指感覺和意識的領域）不是寂靜的；不執著于眼界是空，不執著于眼界不是空，不執著于耳、鼻、舌、身、意這些界是空，不執著于耳、鼻、舌、身、意這些界不是空；不執著于眼界是無相的，不執著于眼界是有相的，不執著于耳、鼻、舌、身、意這些界是無相的，不執著于耳、鼻、舌、身、意這些界是有相的；不執著于眼界是無愿的，不執著于眼界是有愿的，不執著于耳、鼻、舌、身、意這些界是無愿的，不執著于耳、鼻、舌、身、意這些界是有愿的。舍利子（Śāriputra，佛陀的十大弟子之一）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著于『有』，不執著于『非有』，不執著于聲、香、味、觸、法這些界是『有』，不執著于聲、香、味、觸、法這些界是『非有』；不執著于『常』，不執著于『無常』，不執著于聲、香、味、觸、法這些界是『常』，不執著于聲、香、味、觸、法這些界是『無常』；不執著于『樂』，不執著于『苦』，不執著于聲、香、味、觸、法這些界是『樂』，不執著于聲、香、味、觸、法這些界是『苦』；不執著于『我』，不執著于『無我』，不執著于聲、香、味、觸、法這些界是『我』，不執著于聲、香、味、觸、法這些界是『無我』；不執著于『寂靜』，不執著于『不寂靜』，不執著于聲、香、味、觸、法這些界是『寂靜』，不執著于聲、香、味、觸、法這些界是『不寂靜』；不執著于『空』，不執著于『不空』，不執著于聲、香、味、觸、法這些界是『空』，不執著于聲、香、味、觸、法這些界是『不空』；不執著于『無相』，不執著于『有相』，不執著于聲、香、味、觸、法這些界是『無相』，不執著于聲、香、味、觸、法這些界是『有相』
【English Translation】 English version: The realms of nose, tongue, body, and mind are not tranquil; not clinging to the eye realm as empty, not clinging to the eye realm as not empty, not clinging to the ear, nose, tongue, body, and mind realms as empty, not clinging to the ear, nose, tongue, body, and mind realms as not empty; not clinging to the eye realm as without characteristics, not clinging to the eye realm as with characteristics, not clinging to the ear, nose, tongue, body, and mind realms as without characteristics, not clinging to the ear, nose, tongue, body, and mind realms as with characteristics; not clinging to the eye realm as without aspiration, not clinging to the eye realm as with aspiration, not clinging to the ear, nose, tongue, body, and mind realms as without aspiration, not clinging to the ear, nose, tongue, body, and mind realms as with aspiration. Śāriputra! When Bodhisattva-mahāsattvas (great Bodhisattvas) practice Prajñāpāramitā (the perfection of wisdom), because they are in accordance with such a Dharma, it should be said that they are in accordance with Prajñāpāramitā. Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not cling to 'existence', do not cling to 'non-existence', do not cling to the realms of sound, smell, taste, touch, and dharma as 'existence', do not cling to the realms of sound, smell, taste, touch, and dharma as 'non-existence'; they do not cling to 'permanence', do not cling to 'impermanence', do not cling to the realms of sound, smell, taste, touch, and dharma as 'permanence', do not cling to the realms of sound, smell, taste, touch, and dharma as 'impermanence'; they do not cling to 'pleasure', do not cling to 'suffering', do not cling to the realms of sound, smell, taste, touch, and dharma as 'pleasure', do not cling to the realms of sound, smell, taste, touch, and dharma as 'suffering'; they do not cling to 'self', do not cling to 'non-self', do not cling to the realms of sound, smell, taste, touch, and dharma as 'self', do not cling to the realms of sound, smell, taste, touch, and dharma as 'non-self'; they do not cling to 'tranquility', do not cling to 'non-tranquility', do not cling to the realms of sound, smell, taste, touch, and dharma as 'tranquility', do not cling to the realms of sound, smell, taste, touch, and dharma as 'non-tranquility'; they do not cling to 'emptiness', do not cling to 'non-emptiness', do not cling to the realms of sound, smell, taste, touch, and dharma as 'emptiness', do not cling to the realms of sound, smell, taste, touch, and dharma as 'non-emptiness'; they do not cling to 'without characteristics', do not cling to 'with characteristics', do not cling to the realms of sound, smell, taste, touch, and dharma as 'without characteristics', do not cling to the realms of sound, smell, taste, touch, and dharma as 'with characteristics'.
、法界有相；不著色界無愿，不著色界有愿，不著聲、香、味、觸、法界無愿，不著聲、香、味、觸、法界有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著眼識界有，不著眼識界非有，不著耳、鼻、舌、身、意識界有，不著耳、鼻、舌、身、意識界非有；不著眼識界常，不著眼識界無常，不著耳、鼻、舌、身、意識界常，不著耳、鼻、舌、身、意識界無常；不著眼識界樂，不著眼識界苦，不著耳、鼻、舌、身、意識界樂，不著耳、鼻、舌、身、意識界苦；不著眼識界我，不著眼識界無我，不著耳、鼻、舌、身、意識界我，不著耳、鼻、舌、身、意識界無我；不著眼識界寂靜，不著眼識界不寂靜，不著耳、鼻、舌、身、意識界寂靜，不著耳、鼻、舌、身、意識界不寂靜；不著眼識界空，不著眼識界不空，不著耳、鼻、舌、身、意識界空，不著耳、鼻、舌、身、意識界不空；不著眼識界無相，不著眼識界有相，不著耳、鼻、舌、身、意識界無相，不著耳、鼻、舌、身、意識界有相；不著眼識界無愿，不著眼識界有愿，不著耳、鼻、舌、身、意識界無愿，不著耳、鼻、舌、身、意識界有愿。舍利子！諸菩薩摩訶薩
修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
大般若波羅蜜多經卷第五 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第六
三藏法師玄奘奉 詔譯初分相應品第三之三
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著眼觸有，不著眼觸非有，不著耳、鼻、舌、身、意觸有，不著耳、鼻、舌、身、意觸非有；不著眼觸常，不著眼觸無常，不著耳、鼻、舌、身、意觸常，不著耳、鼻、舌、身、意觸無常；不著眼觸樂，不著眼觸苦，不著耳、鼻、舌、身、意觸樂，不著耳、鼻、舌、身、意觸苦；不著眼觸我，不著眼觸無我，不著耳、鼻、舌、身、意觸我，不著耳、鼻、舌、身、意觸無我；不著眼觸寂靜，不著眼觸不寂靜，不著耳、鼻、舌、身、意觸寂靜，不著耳、鼻、舌、身、意觸不寂靜；不著眼觸空，不著眼觸不空，不著耳、鼻、舌、身、意觸空，不著耳、鼻、舌、身、意觸不空；不著眼觸無相，不著眼觸有相，不著耳、鼻、舌、身、意觸無相，不著耳、鼻、舌、身、意觸有相；不著眼觸無愿，不著眼觸有愿，不著耳、鼻、舌、身、意觸無愿，不著耳、鼻、舌、身、意觸有愿。舍利子！諸菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 如果修行般若波羅蜜多（paramita，意為「到彼岸」的智慧），並且與這樣的法相應，就應當說與般若波羅蜜多相應。
《大般若波羅蜜多經》卷第五 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第六
三藏法師玄奘奉詔譯 初分相應品第三之三
『再者，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜多時，不執著于眼觸（caksu-sparsha，眼根與外境接觸產生的感受）的存在，不執著于眼觸的非存在；不執著于耳、鼻、舌、身、意觸（srotra-sparsha, ghrana-sparsha, jihva-sparsha, kaya-sparsha, manas-sparsha，耳、鼻、舌、身、意根與外境接觸產生的感受）的存在，不執著于耳、鼻、舌、身、意觸的非存在；不執著于眼觸的常，不執著于眼觸的無常；不執著于耳、鼻、舌、身、意觸的常，不執著于耳、鼻、舌、身、意觸的無常；不執著于眼觸的樂，不執著于眼觸的苦；不執著于耳、鼻、舌、身、意觸的樂，不執著于耳、鼻、舌、身、意觸的苦；不執著于眼觸的我，不執著于眼觸的無我；不執著于耳、鼻、舌、身、意觸的我，不執著于耳、鼻、舌、身、意觸的無我；不執著于眼觸的寂靜，不執著于眼觸的不寂靜；不執著于耳、鼻、舌、身、意觸的寂靜，不執著于耳、鼻、舌、身、意觸的不寂靜；不執著于眼觸的空，不執著于眼觸的不空；不執著于耳、鼻、舌、身、意觸的空，不執著于耳、鼻、舌、身、意觸的不空；不執著于眼觸的無相，不執著于眼觸的有相；不執著于耳、鼻、舌、身、意觸的無相，不執著于耳、鼻、舌、身、意觸的有相；不執著于眼觸的無愿，不執著于眼觸的有愿；不執著于耳、鼻、舌、身、意觸的無愿，不執著于耳、鼻、舌、身、意觸的有愿。舍利子！諸菩薩摩訶』
【English Translation】 English version If one practices Prajnaparamita (perfection of wisdom) and is in accordance with such a Dharma, it should be said that one is in accordance with Prajnaparamita.
The Great Prajnaparamita Sutra, Volume 5 Taisho Tripitaka Volume 05, No. 0220, The Great Prajnaparamita Sutra (Volumes 1-200)
The Great Prajnaparamita Sutra, Volume 6
Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 3, Section 3 of the First Part on Correspondence
'Furthermore, Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! When Bodhisattva-mahasattvas (great Bodhisattvas) practice Prajnaparamita, they do not cling to the existence of eye-contact (caksu-sparsha, the feeling arising from the contact between the eye and external objects), nor do they cling to the non-existence of eye-contact; they do not cling to the existence of ear, nose, tongue, body, and mind-contact (srotra-sparsha, ghrana-sparsha, jihva-sparsha, kaya-sparsha, manas-sparsha, the feelings arising from the contact between the ear, nose, tongue, body, and mind with external objects), nor do they cling to the non-existence of ear, nose, tongue, body, and mind-contact; they do not cling to the permanence of eye-contact, nor do they cling to the impermanence of eye-contact; they do not cling to the permanence of ear, nose, tongue, body, and mind-contact, nor do they cling to the impermanence of ear, nose, tongue, body, and mind-contact; they do not cling to the pleasure of eye-contact, nor do they cling to the pain of eye-contact; they do not cling to the pleasure of ear, nose, tongue, body, and mind-contact, nor do they cling to the pain of ear, nose, tongue, body, and mind-contact; they do not cling to the self of eye-contact, nor do they cling to the non-self of eye-contact; they do not cling to the self of ear, nose, tongue, body, and mind-contact, nor do they cling to the non-self of ear, nose, tongue, body, and mind-contact; they do not cling to the tranquility of eye-contact, nor do they cling to the non-tranquility of eye-contact; they do not cling to the tranquility of ear, nose, tongue, body, and mind-contact, nor do they cling to the non-tranquility of ear, nose, tongue, body, and mind-contact; they do not cling to the emptiness of eye-contact, nor do they cling to the non-emptiness of eye-contact; they do not cling to the emptiness of ear, nose, tongue, body, and mind-contact, nor do they cling to the non-emptiness of ear, nose, tongue, body, and mind-contact; they do not cling to the signlessness of eye-contact, nor do they cling to the signfulness of eye-contact; they do not cling to the signlessness of ear, nose, tongue, body, and mind-contact, nor do they cling to the signfulness of ear, nose, tongue, body, and mind-contact; they do not cling to the wishlessness of eye-contact, nor do they cling to the wishfulness of eye-contact; they do not cling to the wishlessness of ear, nose, tongue, body, and mind-contact, nor do they cling to the wishfulness of ear, nose, tongue, body, and mind-contact. Sariputra! The Bodhisattva-mahasattvas』
薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著眼觸為緣所生諸受有，不著眼觸為緣所生諸受非有，不著耳、鼻、舌、身、意觸為緣所生諸受有，不著耳、鼻、舌、身、意觸為緣所生諸受非有；不著眼觸為緣所生諸受常，不著眼觸為緣所生諸受無常，不著耳、鼻、舌、身、意觸為緣所生諸受常，不著耳、鼻、舌、身、意觸為緣所生諸受無常；不著眼觸為緣所生諸受樂，不著眼觸為緣所生諸受苦，不著耳、鼻、舌、身、意觸為緣所生諸受樂，不著耳、鼻、舌、身、意觸為緣所生諸受苦；不著眼觸為緣所生諸受我，不著眼觸為緣所生諸受無我，不著耳、鼻、舌、身、意觸為緣所生諸受我，不著耳、鼻、舌、身、意觸為緣所生諸受無我；不著眼觸為緣所生諸受寂靜，不著眼觸為緣所生諸受不寂靜，不著耳、鼻、舌、身、意觸為緣所生諸受寂靜，不著耳、鼻、舌、身、意觸為緣所生諸受不寂靜；不著眼觸為緣所生諸受空，不著眼觸為緣所生諸受不空，不著耳、鼻、舌、身、意觸為緣所生諸受空，不著耳、鼻、舌、身、意觸為緣所生諸受不空；不著眼觸為緣所生諸受無相，不著眼觸為緣所生諸受有相，不著耳、鼻、舌、身、意觸為緣所生諸受無
【現代漢語翻譯】 現代漢語譯本 菩薩修行般若波羅蜜多（paramita，意為「到彼岸」的智慧），如果與這樣的法相應，就應當說與般若波羅蜜多相應。
「再者，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜多時，不執著于眼觸為緣所生的各種感受是『有』，不執著于眼觸為緣所生的各種感受是『非有』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『有』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『非有』；不執著于眼觸為緣所生的各種感受是『常』，不執著于眼觸為緣所生的各種感受是『無常』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『常』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『無常』；不執著于眼觸為緣所生的各種感受是『樂』，不執著于眼觸為緣所生的各種感受是『苦』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『樂』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『苦』；不執著于眼觸為緣所生的各種感受是『我』，不執著于眼觸為緣所生的各種感受是『無我』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『我』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『無我』；不執著于眼觸為緣所生的各種感受是『寂靜』，不執著于眼觸為緣所生的各種感受是『不寂靜』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『寂靜』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『不寂靜』；不執著于眼觸為緣所生的各種感受是『空』，不執著于眼觸為緣所生的各種感受是『不空』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『空』，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『不空』；不執著于眼觸為緣所生的各種感受是『無相』，不執著于眼觸為緣所生的各種感受是『有相』；不執著于耳、鼻、舌、身、意觸為緣所生的各種感受是『無相』，」
【English Translation】 English version When a Bodhisattva practices Prajnaparamita (perfection of wisdom), if they are in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita.
Furthermore, Sariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not cling to the feelings arising from eye contact as 'existent,' nor do they cling to the feelings arising from eye contact as 'non-existent'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'existent,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'non-existent'; they do not cling to the feelings arising from eye contact as 'permanent,' nor do they cling to the feelings arising from eye contact as 'impermanent'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'permanent,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'impermanent'; they do not cling to the feelings arising from eye contact as 'pleasurable,' nor do they cling to the feelings arising from eye contact as 'painful'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'pleasurable,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'painful'; they do not cling to the feelings arising from eye contact as 'self,' nor do they cling to the feelings arising from eye contact as 'non-self'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'self,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'non-self'; they do not cling to the feelings arising from eye contact as 'peaceful,' nor do they cling to the feelings arising from eye contact as 'not peaceful'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'peaceful,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'not peaceful'; they do not cling to the feelings arising from eye contact as 'empty,' nor do they cling to the feelings arising from eye contact as 'not empty'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'empty,' nor do they cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'not empty'; they do not cling to the feelings arising from eye contact as 'signless,' nor do they cling to the feelings arising from eye contact as 'having signs'; they do not cling to the feelings arising from ear, nose, tongue, body, and mind contact as 'signless,'
相，不著耳、鼻、舌、身、意觸為緣所生諸受有相；不著眼觸為緣所生諸受無愿，不著眼觸為緣所生諸受有愿，不著耳、鼻、舌、身、意觸為緣所生諸受無愿，不著耳、鼻、舌、身、意觸為緣所生諸受有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著地界有，不著地界非有，不著水、火、風、空、識界有，不著水、火、風、空、識界非有；不著地界常，不著地界無常，不著水、火、風、空、識界常，不著水、火、風、空、識界無常；不著地界樂，不著地界苦，不著水、火、風、空、識界樂，不著水、火、風、空、識界苦；不著地界我，不著地界無我，不著水、火、風、空、識界我，不著水、火、風、空、識界無我；不著地界寂靜，不著地界不寂靜，不著水、火、風、空、識界寂靜，不著水、火、風、空、識界不寂靜；不著地界空，不著地界不空，不著水、火、風、空、識界空，不著水、火、風、空、識界不空；不著地界無相，不著地界有相，不著水、火、風、空、識界無相，不著水、火、風、空、識界有相；不著地界無愿，不著地界有愿，不著水、火、風、空、識界無愿，不著水、火、風、空、識界有愿。舍
【現代漢語翻譯】 現代漢語譯本 不執著于由耳、鼻、舌、身、意接觸所產生的各種感受，認為它們有相狀；不執著于由眼接觸所產生的各種感受，認為它們沒有愿求；不執著于由眼接觸所產生的各種感受，認為它們有愿求；不執著于由耳、鼻、舌、身、意接觸所產生的各種感受，認為它們沒有愿求；不執著于由耳、鼻、舌、身、意接觸所產生的各種感受，認為它們有愿求。舍利子（Śāriputra）！諸位菩薩摩訶薩（bodhisattva-mahāsattva）修行般若波羅蜜多（prajñāpāramitā），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于地界（dhātu）的存在，不執著于地界的非存在；不執著於水、火、風、空、識界（vijñāna-dhātu）的存在，不執著於水、火、風、空、識界的非存在；不執著于地界的常住，不執著于地界的無常；不執著於水、火、風、空、識界的常住，不執著於水、火、風、空、識界的無常；不執著于地界的快樂，不執著于地界的痛苦；不執著於水、火、風、空、識界的快樂，不執著於水、火、風、空、識界的痛苦；不執著于地界的我，不執著于地界的無我；不執著於水、火、風、空、識界的我，不執著於水、火、風、空、識界的無我；不執著于地界的寂靜，不執著于地界的不寂靜；不執著於水、火、風、空、識界的寂靜，不執著於水、火、風、空、識界的不寂靜；不執著于地界的空，不執著于地界的不空；不執著於水、火、風、空、識界的空，不執著於水、火、風、空、識界的不空；不執著于地界的無相，不執著于地界的有相；不執著於水、火、風、空、識界的無相，不執著於水、火、風、空、識界的有相；不執著于地界的無愿，不執著于地界的有愿；不執著於水、火、風、空、識界的無愿，不執著於水、火、風、空、識界的有愿。舍
【English Translation】 English version They do not cling to the various feelings arising from contact with the ear, nose, tongue, body, and mind, considering them to have characteristics; they do not cling to the various feelings arising from contact with the eye, considering them to be without aspiration; they do not cling to the various feelings arising from contact with the eye, considering them to have aspiration; they do not cling to the various feelings arising from contact with the ear, nose, tongue, body, and mind, considering them to be without aspiration; they do not cling to the various feelings arising from contact with the ear, nose, tongue, body, and mind, considering them to have aspiration. Śāriputra! Because bodhisattva-mahāsattvas practice the prajñāpāramitā (perfection of wisdom) and are in accordance with such a dharma, it should be said that they are in accordance with the prajñāpāramitā. Furthermore, Śāriputra! Bodhisattva-mahāsattvas, practicing the prajñāpāramitā, do not cling to the existence of the earth element (dhātu), nor do they cling to the non-existence of the earth element; they do not cling to the existence of the water, fire, wind, space, and consciousness elements (vijñāna-dhātu), nor do they cling to the non-existence of the water, fire, wind, space, and consciousness elements; they do not cling to the permanence of the earth element, nor do they cling to the impermanence of the earth element; they do not cling to the permanence of the water, fire, wind, space, and consciousness elements, nor do they cling to the impermanence of the water, fire, wind, space, and consciousness elements; they do not cling to the pleasure of the earth element, nor do they cling to the suffering of the earth element; they do not cling to the pleasure of the water, fire, wind, space, and consciousness elements, nor do they cling to the suffering of the water, fire, wind, space, and consciousness elements; they do not cling to the self of the earth element, nor do they cling to the non-self of the earth element; they do not cling to the self of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-self of the water, fire, wind, space, and consciousness elements; they do not cling to the tranquility of the earth element, nor do they cling to the non-tranquility of the earth element; they do not cling to the tranquility of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-tranquility of the water, fire, wind, space, and consciousness elements; they do not cling to the emptiness of the earth element, nor do they cling to the non-emptiness of the earth element; they do not cling to the emptiness of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-emptiness of the water, fire, wind, space, and consciousness elements; they do not cling to the signlessness of the earth element, nor do they cling to the signfulness of the earth element; they do not cling to the signlessness of the water, fire, wind, space, and consciousness elements, nor do they cling to the signfulness of the water, fire, wind, space, and consciousness elements; they do not cling to the wishlessness of the earth element, nor do they cling to the wishfulness of the earth element; they do not cling to the wishlessness of the water, fire, wind, space, and consciousness elements, nor do they cling to the wishfulness of the water, fire, wind, space, and consciousness elements. Śā
利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著因緣有，不著因緣非有，不著等無間緣、所緣緣、增上緣及從緣所生法有，不著等無間緣、所緣緣、增上緣及從緣所生法非有；不著因緣常，不著因緣無常，不著等無間緣、所緣緣、增上緣及從緣所生法常，不著等無間緣、所緣緣、增上緣及從緣所生法無常；不著因緣樂，不著因緣苦，不著等無間緣、所緣緣、增上緣及從緣所生法樂，不著等無間緣、所緣緣、增上緣及從緣所生法苦；不著因緣我，不著因緣無我，不著等無間緣、所緣緣、增上緣及從緣所生法我，不著等無間緣、所緣緣、增上緣及從緣所生法無我；不著因緣寂靜，不著因緣不寂靜，不著等無間緣、所緣緣、增上緣及從緣所生法寂靜，不著等無間緣、所緣緣、增上緣及從緣所生法不寂靜；不著因緣空，不著因緣不空，不著等無間緣、所緣緣、增上緣及從緣所生法空，不著等無間緣、所緣緣、增上緣及從緣所生法不空；不著因緣無相，不著因緣有相，不著等無間緣、所緣緣、增上緣及從緣所生法無相，不著等無間緣、所緣緣、增上緣及從緣所生法有相；不著因緣無愿，不著因緣有愿，不著等無間緣、所緣緣、
【現代漢語翻譯】 現代漢語譯本：舍利子！諸位菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（以智慧到達彼岸），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于因緣（事物產生的條件）的存在，不執著于因緣的非存在；不執著于等無間緣（緊接著前一念的因緣）、所緣緣（心所攀緣的對象）、增上緣（起增強作用的因緣）以及從因緣所生的法的存在，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的非存在；不執著于因緣的常（永恒不變），不執著于因緣的無常（變化不定）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的常，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的無常；不執著于因緣的樂（快樂），不執著于因緣的苦（痛苦）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的樂，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的苦；不執著于因緣的我（自我），不執著于因緣的無我（沒有自我）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的我，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的無我；不執著于因緣的寂靜（平靜），不執著于因緣的不寂靜（不平靜）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的寂靜，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的不寂靜；不執著于因緣的空（空性），不執著于因緣的不空（非空性）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的空，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的不空；不執著于因緣的無相（沒有表象），不執著于因緣的有相（有表象）；不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的無相，不執著于等無間緣、所緣緣、增上緣以及從因緣所生的法的有相；不執著于因緣的無愿（沒有願望），不執著于因緣的有愿（有願望）；不執著于等無間緣、所緣緣、
【English Translation】 English version: Shariputra! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Prajnaparamita (perfection of wisdom), because they are in accordance with such a Dharma, it should be said that they are in accordance with the Prajnaparamita. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Prajnaparamita, they do not cling to the existence of conditions, nor do they cling to the non-existence of conditions; they do not cling to the existence of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the non-existence of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the permanence of conditions, nor do they cling to the impermanence of conditions; they do not cling to the permanence of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the impermanence of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the pleasure of conditions, nor do they cling to the suffering of conditions; they do not cling to the pleasure of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the suffering of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the self of conditions, nor do they cling to the non-self of conditions; they do not cling to the self of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the non-self of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the tranquility of conditions, nor do they cling to the non-tranquility of conditions; they do not cling to the tranquility of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the non-tranquility of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the emptiness of conditions, nor do they cling to the non-emptiness of conditions; they do not cling to the emptiness of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the non-emptiness of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the signlessness of conditions, nor do they cling to the signfulness of conditions; they do not cling to the signlessness of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions, nor do they cling to the signfulness of the immediately preceding condition, the object condition, the dominant condition, and the dharmas arising from conditions; they do not cling to the wishlessness of conditions, nor do they cling to the wishfulness of conditions; they do not cling to the wishlessness of the immediately preceding condition, the object condition,
增上緣及從緣所生法無愿，不著等無間緣、所緣緣、增上緣及從緣所生法有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著無明有，不著無明非有，不著行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱有，不著行乃至老死愁嘆苦憂惱非有；不著無明常，不著無明無常，不著行乃至老死愁嘆苦憂惱常，不著行乃至老死愁嘆苦憂惱無常；不著無明樂，不著無明苦，不著行乃至老死愁嘆苦憂惱樂，不著行乃至老死愁嘆苦憂惱苦；不著無明我，不著無明無我，不著行乃至老死愁嘆苦憂惱我，不著行乃至老死愁嘆苦憂惱無我；不著無明寂靜，不著無明不寂靜，不著行乃至老死愁嘆苦憂惱寂靜，不著行乃至老死愁嘆苦憂惱不寂靜；不著無明空，不著無明不空，不著行乃至老死愁嘆苦憂惱空，不著行乃至老死愁嘆苦憂惱不空；不著無明無相，不著無明有相，不著行乃至老死愁嘆苦憂惱無相，不著行乃至老死愁嘆苦憂惱有相；不著無明無愿，不著無明有愿，不著行乃至老死愁嘆苦憂惱無愿，不著行乃至老死愁嘆苦憂惱有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應
【現代漢語翻譯】 現代漢語譯本：增上緣（能幫助其他事物產生的條件）以及從緣所生的法（由因緣條件產生的現象）是無愿的，不執著于等無間緣（緊接著前一剎那的因緣）、所緣緣（作為認識對象的因緣）、增上緣以及從緣所生的法是有愿的。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸的修行），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于無明（對真理的無知）的存在，不執著于無明的非存在；不執著於行（意志行為）、識（意識）、名色（精神和物質）、六處（六種感官）、觸（感官接觸）、受（感受）、愛（渴愛）、取（執取）、有（存在）、生（出生）、老死愁嘆苦憂惱的存在，不執著於行乃至老死愁嘆苦憂惱的非存在；不執著于無明是常（恒常不變），不執著于無明是無常（變化不定），不執著於行乃至老死愁嘆苦憂惱是常，不執著於行乃至老死愁嘆苦憂惱是無常；不執著于無明是樂（快樂），不執著于無明是苦（痛苦），不執著於行乃至老死愁嘆苦憂惱是樂，不執著於行乃至老死愁嘆苦憂惱是苦；不執著于無明是我（自我），不執著于無明是無我（非自我），不執著於行乃至老死愁嘆苦憂惱是我，不執著於行乃至老死愁嘆苦憂惱是無我；不執著于無明是寂靜（平靜），不執著于無明是不寂靜（不平靜），不執著於行乃至老死愁嘆苦憂惱是寂靜，不執著於行乃至老死愁嘆苦憂惱是不寂靜；不執著于無明是空（空性），不執著于無明是不空（非空性），不執著於行乃至老死愁嘆苦憂惱是空，不執著於行乃至老死愁嘆苦憂惱是不空；不執著于無明是無相（沒有固定形態），不執著于無明是有相（有固定形態），不執著於行乃至老死愁嘆苦憂惱是無相，不執著於行乃至老死愁嘆苦憂惱是有相；不執著于無明是無愿（沒有期望），不執著于無明是有愿（有期望），不執著於行乃至老死愁嘆苦憂惱是無愿，不執著於行乃至老死愁嘆苦憂惱是有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。
【English Translation】 English version: The condition of the dominant cause (anupādāna-pratyaya) and the dharmas (phenomena) arising from conditions are without aspiration; they do not cling to the immediately preceding condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), the dominant condition, and the dharmas arising from conditions as having aspiration. Shariputra! Because the Bodhisattva-Mahasattvas, practicing the Prajnaparamita (perfection of wisdom), are in accordance with such dharmas, it should be said that they are in accordance with the Prajnaparamita. Furthermore, Shariputra! The Bodhisattva-Mahasattvas, practicing the Prajnaparamita, do not cling to ignorance (avidyā) as existing, nor do they cling to ignorance as not existing; they do not cling to formations (samskara), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), old age and death, sorrow, lamentation, suffering, grief, and despair as existing, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as not existing; they do not cling to ignorance as permanent, nor do they cling to ignorance as impermanent; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as permanent, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as impermanent; they do not cling to ignorance as pleasure, nor do they cling to ignorance as pain; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as pleasure, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as pain; they do not cling to ignorance as self, nor do they cling to ignorance as non-self; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as self, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as non-self; they do not cling to ignorance as tranquility, nor do they cling to ignorance as non-tranquility; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as tranquility, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as non-tranquility; they do not cling to ignorance as emptiness, nor do they cling to ignorance as non-emptiness; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as emptiness, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as non-emptiness; they do not cling to ignorance as signless, nor do they cling to ignorance as having signs; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as signless, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as having signs; they do not cling to ignorance as without aspiration, nor do they cling to ignorance as having aspiration; they do not cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as without aspiration, nor do they cling to formations up to old age and death, sorrow, lamentation, suffering, grief, and despair as having aspiration. Shariputra! Because the Bodhisattva-Mahasattvas, practicing the Prajnaparamita, are in accordance with such dharmas, it should be said that they are in accordance with the Prajnaparamita.
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「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著佈施波羅蜜多有，不著佈施波羅蜜多非有，不著凈戒、安忍、精進、靜慮、般若波羅蜜多有，不著凈戒、安忍、精進、靜慮、般若波羅蜜多非有；不著佈施波羅蜜多常，不著佈施波羅蜜多無常，不著凈戒、安忍、精進、靜慮、般若波羅蜜多常，不著凈戒、安忍、精進、靜慮、般若波羅蜜多無常；不著佈施波羅蜜多樂，不著佈施波羅蜜多苦，不著凈戒、安忍、精進、靜慮、般若波羅蜜多樂，不著凈戒、安忍、精進、靜慮、般若波羅蜜多苦；不著佈施波羅蜜多我，不著佈施波羅蜜多無我，不著凈戒、安忍、精進、靜慮、般若波羅蜜多我，不著凈戒、安忍、精進、靜慮、般若波羅蜜多無我；不著佈施波羅蜜多寂靜，不著佈施波羅蜜多不寂靜，不著凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜，不著凈戒、安忍、精進、靜慮、般若波羅蜜多不寂靜；不著佈施波羅蜜多空，不著佈施波羅蜜多不空，不著凈戒、安忍、精進、靜慮、般若波羅蜜多空，不著凈戒、安忍、精進、靜慮、般若波羅蜜多不空；不著佈施波羅蜜多無相，不著佈施波羅蜜多有相，不著凈戒、安忍、精進、靜慮、般若波羅蜜多無相，不著凈戒、安忍、精進、靜慮、般若波羅蜜多有相；不著佈施波羅
【現代漢語翻譯】 現代漢語譯本 『再者，舍利子（Śāriputra）！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不執著于佈施波羅蜜多（dāna-pāramitā，佈施的完美）的存在，不執著于佈施波羅蜜多的不存在；不執著于持戒、安忍、精進、禪定、般若波羅蜜多（śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñāpāramitā，持戒的完美、忍辱的完美、精進的完美、禪定的完美、智慧的完美）的存在，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的不存在；不執著于佈施波羅蜜多的常恒，不執著于佈施波羅蜜多的無常；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的常恒，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的無常；不執著于佈施波羅蜜多的快樂，不執著于佈施波羅蜜多的痛苦；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的快樂，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的痛苦；不執著于佈施波羅蜜多的我，不執著于佈施波羅蜜多的無我；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的我，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的無我；不執著于佈施波羅蜜多的寂靜，不執著于佈施波羅蜜多的不寂靜；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的寂靜，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的不寂靜；不執著于佈施波羅蜜多的空性，不執著于佈施波羅蜜多的不空性；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的空性，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的不空性；不執著于佈施波羅蜜多的無相，不執著于佈施波羅蜜多的有相；不執著于持戒、安忍、精進、禪定、般若波羅蜜多的無相，不執著于持戒、安忍、精進、禪定、般若波羅蜜多的有相；不執著于佈施波羅
【English Translation】 English version 'Furthermore, Śāriputra! When bodhisattva-mahāsattvas (great bodhisattvas) practice the prajñāpāramitā (perfection of wisdom), they do not cling to the existence of dāna-pāramitā (perfection of giving), nor do they cling to the non-existence of dāna-pāramitā; they do not cling to the existence of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā (perfection of morality, perfection of patience, perfection of vigor, perfection of meditation, and perfection of wisdom), nor do they cling to the non-existence of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the permanence of dāna-pāramitā, nor do they cling to the impermanence of dāna-pāramitā; they do not cling to the permanence of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the impermanence of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the pleasure of dāna-pāramitā, nor do they cling to the suffering of dāna-pāramitā; they do not cling to the pleasure of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the suffering of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the self of dāna-pāramitā, nor do they cling to the non-self of dāna-pāramitā; they do not cling to the self of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the non-self of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the tranquility of dāna-pāramitā, nor do they cling to the non-tranquility of dāna-pāramitā; they do not cling to the tranquility of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the non-tranquility of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the emptiness of dāna-pāramitā, nor do they cling to the non-emptiness of dāna-pāramitā; they do not cling to the emptiness of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the non-emptiness of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the signlessness of dāna-pāramitā, nor do they cling to the signfulness of dāna-pāramitā; they do not cling to the signlessness of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā, nor do they cling to the signfulness of śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñāpāramitā; they do not cling to the giving of
蜜多無愿，不著佈施波羅蜜多有愿，不著凈戒、安忍、精進、靜慮、般若波羅蜜多無愿，不著凈戒、安忍、精進、靜慮、般若波羅蜜多有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著內空有，不著內空非有，不著外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空有，不著外空乃至無性自性空非有；不著內空常，不著內空無常，不著外空乃至無性自性空常，不著外空乃至無性自性空無常；不著內空樂，不著內空苦，不著外空乃至無性自性空樂，不著外空乃至無性自性空苦；不著內空我，不著內空無我，不著外空乃至無性自性空我，不著外空乃至無性自性空無我；不著內空寂靜，不著內空不寂靜，不著外空乃至無性自性空寂靜，不著外空乃至無性自性空不寂靜；不著內空空，不著內空不空，不著外空乃至無性自性空空，不著外空乃至無性自性空不空；不著內空無相，不著內空有相，不著外空乃至無性自性空無相，不著外空乃至無性自性空有相；不著內空無愿，不著內空有愿，不著外空乃至無
【現代漢語翻譯】 現代漢語譯本：蜜多（paramita，意為「到彼岸」）不執著于佈施波羅蜜多（dāna pāramitā，意為「佈施的完美」）的願望，不執著于凈戒（śīla，意為「戒律」）、安忍（kṣānti，意為「忍耐」）、精進（vīrya，意為「努力」）、靜慮（dhyāna，意為「禪定」）、般若波羅蜜多（prajñā pāramitā，意為「智慧的完美」）的願望；不執著于凈戒、安忍、精進、靜慮、般若波羅蜜多的願望。舍利子（Śāriputra，佛陀的十大弟子之一）！諸菩薩摩訶薩（bodhisattva mahāsattva，意為「偉大的菩薩」）修行般若波羅蜜多，與這樣的法相應，應當說與般若波羅蜜多相應。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不執著于內空（adhyātma-śūnyatā，意為「內在的空性」）的有，不執著于內空的非有，不執著于外空（bahirdhā-śūnyatā，意為「外在的空性」）、內外空（adhyātmabahirdhā-śūnyatā，意為「內外皆空」）、空空（śūnyatā-śūnyatā，意為「空性的空性」）、大空（mahā-śūnyatā，意為「廣大的空性」）、勝義空（paramārtha-śūnyatā，意為「勝義的空性」）、有為空（saṃskṛta-śūnyatā，意為「有為法的空性」）、無為空（asaṃskṛta-śūnyatā，意為「無為法的空性」）、畢竟空（atyanta-śūnyatā，意為「究竟的空性」）、無際空（anavarāgra-śūnyatā，意為「無邊際的空性」）、散空（anavakāra-śūnyatā，意為「無散失的空性」）、無變異空（avikāra-śūnyatā，意為「無變異的空性」）、本性空（prakṛti-śūnyatā，意為「本性的空性」）、自相空（svalakṣaṇa-śūnyatā，意為「自性的空性」）、共相空（sāmānya-lakṣaṇa-śūnyatā，意為「共性的空性」）、一切法空（sarva-dharma-śūnyatā，意為「一切法的空性」）、不可得空（anupalambha-śūnyatā，意為「不可得的空性」）、無性空（abhāva-śūnyatā，意為「無自性的空性」）、自性空（svabhāva-śūnyatā，意為「自性的空性」）、無性自性空（abhāva-svabhāva-śūnyatā，意為「無自性的自性的空性」）的有，不執著于外空乃至無性自性空的非有；不執著于內空的常，不執著于內空的無常，不執著于外空乃至無性自性空的常，不執著于外空乃至無性自性空的無常；不執著于內空的樂，不執著于內空的苦，不執著于外空乃至無性自性空的樂，不執著于外空乃至無性自性空的苦；不執著于內空的我，不執著于內空的無我，不執著于外空乃至無性自性空的我，不執著于外空乃至無性自性空的無我；不執著于內空的寂靜，不執著于內空的不寂靜，不執著于外空乃至無性自性空的寂靜，不執著于外空乃至無性自性空的不寂靜；不執著于內空的空，不執著于內空的不空，不執著于外空乃至無性自性空的空，不執著于外空乃至無性自性空的不空；不執著于內空的無相，不執著于內空的有相，不執著于外空乃至無性自性空的無相，不執著于外空乃至無性自性空的有相；不執著于內空的無愿，不執著于內空的有愿，不執著于外空乃至無
【English Translation】 English version: 'Not adhering to the wish for the perfection of giving (dāna pāramitā), not adhering to the wish for the perfection of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), or wisdom (prajñā pāramitā); not adhering to the wish for morality, patience, vigor, meditation, or wisdom. Shariputra (Śāriputra)! When Bodhisattva Mahasattvas (bodhisattva mahāsattva) practice the perfection of wisdom, they are in accordance with such a dharma, and it should be said that they are in accordance with the perfection of wisdom.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice the perfection of wisdom, they do not adhere to the existence of inner emptiness (adhyātma-śūnyatā), nor do they adhere to the non-existence of inner emptiness; they do not adhere to outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), unchanging emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), common characteristic emptiness (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unobtainable emptiness (anupalambha-śūnyatā), emptiness of no-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā); they do not adhere to the non-existence of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the permanence of inner emptiness, nor do they adhere to the impermanence of inner emptiness; they do not adhere to the permanence of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the impermanence of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the pleasure of inner emptiness, nor do they adhere to the suffering of inner emptiness; they do not adhere to the pleasure of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the suffering of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the self of inner emptiness, nor do they adhere to the non-self of inner emptiness; they do not adhere to the self of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the non-self of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the tranquility of inner emptiness, nor do they adhere to the non-tranquility of inner emptiness; they do not adhere to the tranquility of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the non-tranquility of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the emptiness of inner emptiness, nor do they adhere to the non-emptiness of inner emptiness; they do not adhere to the emptiness of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the non-emptiness of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the signlessness of inner emptiness, nor do they adhere to the signfulness of inner emptiness; they do not adhere to the signlessness of outer emptiness up to the emptiness of no-nature of self-nature, nor do they adhere to the signfulness of outer emptiness up to the emptiness of no-nature of self-nature; they do not adhere to the wishlessness of inner emptiness, nor do they adhere to the wishfulness of inner emptiness; they do not adhere to the wishlessness of outer emptiness up to the'
性自性空無愿，不著外空乃至無性自性空有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著真如有，不著真如非有，不著法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界有，不著法界乃至不思議界非有；不著真如常，不著真如無常，不著法界乃至不思議界常，不著法界乃至不思議界無常；不著真如樂，不著真如苦，不著法界乃至不思議界樂，不著法界乃至不思議界苦；不著真如我，不著真如無我，不著法界乃至不思議界我，不著法界乃至不思議界無我；不著真如寂靜，不著真如不寂靜，不著法界乃至不思議界寂靜，不著法界乃至不思議界不寂靜；不著真如空，不著真如不空，不著法界乃至不思議界空，不著法界乃至不思議界不空；不著真如無相，不著真如有相，不著法界乃至不思議界無相，不著法界乃至不思議界有相；不著真如無愿，不著真如有愿，不著法界乃至不思議界無愿，不著法界乃至不思議界有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著四念
【現代漢語翻譯】 現代漢語譯本：自性本空，無所愿求，不執著于外在的空，乃至不執著于無自性的空而有所愿求。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（智慧的完美），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于真如（事物的真實本性）的存在，不執著于真如的非存在，不執著於法界（一切法的界限）、法性（法的本質）、不虛妄性（真實不虛的性質）、不變異性（永恒不變的性質）、平等性（一切平等無差別的性質）、離生性（遠離生滅的性質）、法定（法所決定的性質）、法住（法所安住的性質）、實際（真實的境地）、虛空界（虛空的界限）、不思議界（不可思議的境界）的存在，不執著於法界乃至不思議界的非存在；不執著于真如的常，不執著于真如的無常，不執著於法界乃至不思議界的常，不執著於法界乃至不思議界的無常；不執著于真如的樂，不執著于真如的苦，不執著於法界乃至不思議界的樂，不執著於法界乃至不思議界的苦；不執著于真如的我，不執著于真如的無我，不執著於法界乃至不思議界的我，不執著於法界乃至不思議界的無我；不執著于真如的寂靜，不執著于真如的不寂靜，不執著於法界乃至不思議界的寂靜，不執著於法界乃至不思議界的不寂靜；不執著于真如的空，不執著于真如的不空，不執著於法界乃至不思議界的空，不執著於法界乃至不思議界的不空；不執著于真如的無相，不執著于真如的有相，不執著於法界乃至不思議界的無相，不執著於法界乃至不思議界的有相；不執著于真如的無愿，不執著于真如的有愿，不執著於法界乃至不思議界的無愿，不執著於法界乃至不思議界的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於四念處（四種觀想的修行方法）
【English Translation】 English version: The nature of self is empty and without desire, not clinging to external emptiness, nor even clinging to the emptiness of no-self nature with desire. Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita (perfection of wisdom), because they are in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not cling to the existence of Suchness (the true nature of things), nor do they cling to the non-existence of Suchness; they do not cling to the existence of Dharmadhatu (the realm of all dharmas), Dharmata (the nature of dharmas), non-falsity, immutability, equality, detachment from birth, dharma-established, dharma-abiding, reality, space-realm, inconceivable-realm, nor do they cling to the non-existence of Dharmadhatu to the inconceivable-realm; they do not cling to the permanence of Suchness, nor do they cling to the impermanence of Suchness; they do not cling to the permanence of Dharmadhatu to the inconceivable-realm, nor do they cling to the impermanence of Dharmadhatu to the inconceivable-realm; they do not cling to the pleasure of Suchness, nor do they cling to the suffering of Suchness; they do not cling to the pleasure of Dharmadhatu to the inconceivable-realm, nor do they cling to the suffering of Dharmadhatu to the inconceivable-realm; they do not cling to the self of Suchness, nor do they cling to the non-self of Suchness; they do not cling to the self of Dharmadhatu to the inconceivable-realm, nor do they cling to the non-self of Dharmadhatu to the inconceivable-realm; they do not cling to the tranquility of Suchness, nor do they cling to the non-tranquility of Suchness; they do not cling to the tranquility of Dharmadhatu to the inconceivable-realm, nor do they cling to the non-tranquility of Dharmadhatu to the inconceivable-realm; they do not cling to the emptiness of Suchness, nor do they cling to the non-emptiness of Suchness; they do not cling to the emptiness of Dharmadhatu to the inconceivable-realm, nor do they cling to the non-emptiness of Dharmadhatu to the inconceivable-realm; they do not cling to the signlessness of Suchness, nor do they cling to the signfulness of Suchness; they do not cling to the signlessness of Dharmadhatu to the inconceivable-realm, nor do they cling to the signfulness of Dharmadhatu to the inconceivable-realm; they do not cling to the desirelessness of Suchness, nor do they cling to the desirefulness of Suchness; they do not cling to the desirelessness of Dharmadhatu to the inconceivable-realm, nor do they cling to the desirefulness of Dharmadhatu to the inconceivable-realm. Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, because they are in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not cling to the four foundations of mindfulness (four types of contemplative practice)
住有，不著四念住非有，不著四正斷、四神足、五根、五力、七等覺支、八聖道支有，不著四正斷乃至八聖道支非有；不著四念住常，不著四念住無常，不著四正斷乃至八聖道支常，不著四正斷乃至八聖道支無常；不著四念住樂，不著四念住苦，不著四正斷乃至八聖道支樂，不著四正斷乃至八聖道支苦；不著四念住我，不著四念住無我，不著四正斷乃至八聖道支我，不著四正斷乃至八聖道支無我；不著四念住寂靜，不著四念住不寂靜，不著四正斷乃至八聖道支寂靜，不著四正斷乃至八聖道支不寂靜；不著四念住空，不著四念住不空，不著四正斷乃至八聖道支空，不著四正斷乃至八聖道支不空；不著四念住無相，不著四念住有相，不著四正斷乃至八聖道支無相，不著四正斷乃至八聖道支有相；不著四念住無愿，不著四念住有愿，不著四正斷乃至八聖道支無愿，不著四正斷乃至八聖道支有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著苦聖諦有，不著苦聖諦非有，不著集、滅、道聖諦有，不著集、滅、道聖諦非有；不著苦聖諦常，不著苦聖諦無常，不著集、滅、道聖諦常，不著集、滅、道聖諦無常；不著苦聖諦樂
，不著苦聖諦苦，不著集、滅、道聖諦樂，不著集、滅、道聖諦苦；不著苦聖諦我，不著苦聖諦無我，不著集、滅、道聖諦我，不著集、滅、道聖諦無我；不著苦聖諦寂靜，不著苦聖諦不寂靜，不著集、滅、道聖諦寂靜，不著集、滅、道聖諦不寂靜；不著苦聖諦空，不著苦聖諦不空，不著集、滅、道聖諦空，不著集、滅、道聖諦不空；不著苦聖諦無相，不著苦聖諦有相，不著集、滅、道聖諦無相，不著集、滅、道聖諦有相；不著苦聖諦無愿，不著苦聖諦有愿，不著集、滅、道聖諦無愿，不著集、滅、道聖諦有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著四靜慮有，不著四靜慮非有，不著四無量、四無色定有，不著四無量、四無色定非有；不著四靜慮常，不著四靜慮無常，不著四無量、四無色定常，不著四無量、四無色定無常；不著四靜慮樂，不著四靜慮苦，不著四無量、四無色定樂，不著四無量、四無色定苦；不著四靜慮我，不著四靜慮無我，不著四無量、四無色定我，不著四無量、四無色定無我；不著四靜慮寂靜，不著四靜慮不寂靜，不著四無量、四無色定寂靜，不著四無量、四無色定不寂靜；不著四靜
【現代漢語翻譯】 現代漢語譯本：不執著于苦聖諦的苦，不執著于集、滅、道聖諦的樂，不執著于集、滅、道聖諦的苦；不執著于苦聖諦的我，不執著于苦聖諦的無我，不執著于集、滅、道聖諦的我，不執著于集、滅、道聖諦的無我；不執著于苦聖諦的寂靜，不執著于苦聖諦的不寂靜，不執著于集、滅、道聖諦的寂靜，不執著于集、滅、道聖諦的不寂靜；不執著于苦聖諦的空，不執著于苦聖諦的不空，不執著于集、滅、道聖諦的空，不執著于集、滅、道聖諦的不空；不執著于苦聖諦的無相，不執著于苦聖諦的有相，不執著于集、滅、道聖諦的無相，不執著于集、滅、道聖諦的有相；不執著于苦聖諦的無愿，不執著于苦聖諦的有愿，不執著于集、滅、道聖諦的無愿，不執著于集、滅、道聖諦的有愿。舍利子（Śāriputra）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子（Śāriputra）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），不執著於四靜慮（catvāri dhyānāni）的有，不執著於四靜慮（catvāri dhyānāni）的非有，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的有，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的非有；不執著於四靜慮（catvāri dhyānāni）的常，不執著於四靜慮（catvāri dhyānāni）的無常，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的常，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的無常；不執著於四靜慮（catvāri dhyānāni）的樂，不執著於四靜慮（catvāri dhyānāni）的苦，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的樂，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的苦；不執著於四靜慮（catvāri dhyānāni）的我，不執著於四靜慮（catvāri dhyānāni）的無我，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的我，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的無我；不執著於四靜慮（catvāri dhyānāni）的寂靜，不執著於四靜慮（catvāri dhyānāni）的不寂靜，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的寂靜，不執著於四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）的不寂靜；不執著於四靜
【English Translation】 English version: They do not cling to the suffering of the noble truth of suffering, they do not cling to the pleasure of the noble truths of origin, cessation, and path, they do not cling to the suffering of the noble truths of origin, cessation, and path; they do not cling to the self of the noble truth of suffering, they do not cling to the non-self of the noble truth of suffering, they do not cling to the self of the noble truths of origin, cessation, and path, they do not cling to the non-self of the noble truths of origin, cessation, and path; they do not cling to the tranquility of the noble truth of suffering, they do not cling to the non-tranquility of the noble truth of suffering, they do not cling to the tranquility of the noble truths of origin, cessation, and path, they do not cling to the non-tranquility of the noble truths of origin, cessation, and path; they do not cling to the emptiness of the noble truth of suffering, they do not cling to the non-emptiness of the noble truth of suffering, they do not cling to the emptiness of the noble truths of origin, cessation, and path, they do not cling to the non-emptiness of the noble truths of origin, cessation, and path; they do not cling to the signlessness of the noble truth of suffering, they do not cling to the signfulness of the noble truth of suffering, they do not cling to the signlessness of the noble truths of origin, cessation, and path, they do not cling to the signfulness of the noble truths of origin, cessation, and path; they do not cling to the wishlessness of the noble truth of suffering, they do not cling to the wishfulness of the noble truth of suffering, they do not cling to the wishlessness of the noble truths of origin, cessation, and path, they do not cling to the wishfulness of the noble truths of origin, cessation, and path. Shariputra (Śāriputra)! Because the Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) practice the Perfection of Wisdom (Prajñāpāramitā) in accordance with such a Dharma, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Shariputra (Śāriputra)! The Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) who practice the Perfection of Wisdom (Prajñāpāramitā) do not cling to the existence of the four dhyānas (catvāri dhyānāni), they do not cling to the non-existence of the four dhyānas (catvāri dhyānāni), they do not cling to the existence of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ), they do not cling to the non-existence of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ); they do not cling to the permanence of the four dhyānas (catvāri dhyānāni), they do not cling to the impermanence of the four dhyānas (catvāri dhyānāni), they do not cling to the permanence of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ), they do not cling to the impermanence of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ); they do not cling to the pleasure of the four dhyānas (catvāri dhyānāni), they do not cling to the suffering of the four dhyānas (catvāri dhyānāni), they do not cling to the pleasure of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ), they do not cling to the suffering of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ); they do not cling to the self of the four dhyānas (catvāri dhyānāni), they do not cling to the non-self of the four dhyānas (catvāri dhyānāni), they do not cling to the self of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ), they do not cling to the non-self of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ); they do not cling to the tranquility of the four dhyānas (catvāri dhyānāni), they do not cling to the non-tranquility of the four dhyānas (catvāri dhyānāni), they do not cling to the tranquility of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ), they do not cling to the non-tranquility of the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ); they do not cling to the four quiet
慮空，不著四靜慮不空，不著四無量、四無色定空，不著四無量、四無色定不空；不著四靜慮無相，不著四靜慮有相，不著四無量、四無色定無相，不著四無量、四無色定有相；不著四靜慮無愿，不著四靜慮有愿，不著四無量、四無色定無愿，不著四無量、四無色定有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著八解脫有，不著八解脫非有，不著八勝處、九次第定、十遍處有，不著八勝處、九次第定、十遍處非有；不著八解脫常，不著八解脫無常，不著八勝處、九次第定、十遍處常，不著八勝處、九次第定、十遍處無常；不著八解脫樂，不著八解脫苦，不著八勝處、九次第定、十遍處樂，不著八勝處、九次第定、十遍處苦；不著八解脫我，不著八解脫無我，不著八勝處、九次第定、十遍處我，不著八勝處、九次第定、十遍處無我；不著八解脫寂靜，不著八解脫不寂靜，不著八勝處、九次第定、十遍處寂靜，不著八勝處、九次第定、十遍處不寂靜；不著八解脫空，不著八解脫不空，不著八勝處、九次第定、十遍處空，不著八勝處、九次第定、十遍處不空；不著八解脫無相，不著八解脫有相，不著八勝處、九次
【現代漢語翻譯】 現代漢語譯本：不執著於四禪定（四靜慮），不執著於四禪定為空，不執著於四無量心（四無量）、四無色定為空，不執著於四無量心、四無色定不為空；不執著於四禪定無相，不執著於四禪定有相，不執著於四無量心、四無色定無相，不執著於四無量心、四無色定有相；不執著於四禪定無愿，不執著於四禪定有愿，不執著於四無量心、四無色定無愿，不執著於四無量心、四無色定有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於八解脫（八解脫）為有，不執著於八解脫為非有，不執著於八勝處（八勝處）、九次第定（九次第定）、十遍處（十遍處）為有，不執著於八勝處、九次第定、十遍處為非有；不執著於八解脫為常，不執著於八解脫為無常，不執著於八勝處、九次第定、十遍處為常，不執著於八勝處、九次第定、十遍處為無常；不執著於八解脫為樂，不執著於八解脫為苦，不執著於八勝處、九次第定、十遍處為樂，不執著於八勝處、九次第定、十遍處為苦；不執著於八解脫為我，不執著於八解脫為無我，不執著於八勝處、九次第定、十遍處為我，不執著於八勝處、九次第定、十遍處為無我；不執著於八解脫為寂靜，不執著於八解脫為不寂靜，不執著於八勝處、九次第定、十遍處為寂靜，不執著於八勝處、九次第定、十遍處為不寂靜；不執著於八解脫為空，不執著於八解脫為不空，不執著於八勝處、九次第定、十遍處為空，不執著於八勝處、九次第定、十遍處為不空；不執著於八解脫為無相，不執著於八解脫為有相，不執著於八勝處、九次
【English Translation】 English version: Not clinging to the four Dhyanas (four meditative absorptions), not clinging to the four Dhyanas as empty, not clinging to the four Immeasurables (four immeasurable minds), the four Formless Absorptions as empty, not clinging to the four Immeasurables, the four Formless Absorptions as not empty; not clinging to the four Dhyanas as without characteristics, not clinging to the four Dhyanas as with characteristics, not clinging to the four Immeasurables, the four Formless Absorptions as without characteristics, not clinging to the four Immeasurables, the four Formless Absorptions as with characteristics; not clinging to the four Dhyanas as without aspiration, not clinging to the four Dhyanas as with aspiration, not clinging to the four Immeasurables, the four Formless Absorptions as without aspiration, not clinging to the four Immeasurables, the four Formless Absorptions as with aspiration. Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, because they are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not cling to the eight liberations (eight emancipations) as existent, they do not cling to the eight liberations as non-existent, they do not cling to the eight mastery states (eight fields of mastery), the nine successive abidings (nine successive attainments), the ten all-pervading spheres (ten kasinas) as existent, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as non-existent; they do not cling to the eight liberations as permanent, they do not cling to the eight liberations as impermanent, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as permanent, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as impermanent; they do not cling to the eight liberations as pleasurable, they do not cling to the eight liberations as painful, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as pleasurable, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as painful; they do not cling to the eight liberations as self, they do not cling to the eight liberations as non-self, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as self, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as non-self; they do not cling to the eight liberations as tranquil, they do not cling to the eight liberations as not tranquil, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as tranquil, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as not tranquil; they do not cling to the eight liberations as empty, they do not cling to the eight liberations as not empty, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as empty, they do not cling to the eight mastery states, the nine successive abidings, the ten all-pervading spheres as not empty; they do not cling to the eight liberations as without characteristics, they do not cling to the eight liberations as with characteristics, they do not cling to the eight mastery states, the nine successive
第定、十遍處無相，不著八勝處、九次第定、十遍處有相；不著八解脫無愿，不著八解脫有愿，不著八勝處、九次第定、十遍處無愿，不著八勝處、九次第定、十遍處有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著空解脫門有，不著空解脫門非有，不著無相、無愿解脫門有，不著無相、無愿解脫門非有；不著空解脫門常，不著空解脫門無常，不著無相、無愿解脫門常，不著無相、無愿解脫門無常；不著空解脫門樂，不著空解脫門苦，不著無相、無愿解脫門樂，不著無相、無愿解脫門苦；不著空解脫門我，不著空解脫門無我，不著無相、無愿解脫門我，不著無相、無愿解脫門無我；不著空解脫門寂靜，不著空解脫門不寂靜，不著無相、無愿解脫門寂靜，不著無相、無愿解脫門不寂靜；不著空解脫門空，不著空解脫門不空，不著無相、無愿解脫門空，不著無相、無愿解脫門不空；不著空解脫門無相，不著空解脫門有相，不著無相、無愿解脫門無相，不著無相、無愿解脫門有相；不著空解脫門無愿，不著空解脫門有愿，不著無相、無愿解脫門無愿，不著無相、無愿解脫門有愿。舍利子！諸菩薩摩訶薩修行般若波羅
【現代漢語翻譯】 現代漢語譯本 不執著于第十遍處（十種禪定境界的最後一種）的無相狀態，不執著於八勝處（八種禪定境界）、九次第定（九種次第禪定）、十遍處（十種禪定境界）的有相狀態；不執著於八解脫（八種解脫禪定）的無愿狀態，不執著於八解脫的有愿狀態，不執著於八勝處、九次第定、十遍處的無愿狀態，不執著於八勝處、九次第定、十遍處的有愿狀態。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸），因為與這樣的法相應，應當說與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于空解脫門（通過領悟空性而解脫的法門）的有，不執著于空解脫門的非有，不執著于無相、無愿解脫門（通過領悟無相和無愿而解脫的法門）的有，不執著于無相、無愿解脫門的非有；不執著于空解脫門的常，不執著于空解脫門的無常，不執著于無相、無愿解脫門的常，不執著于無相、無愿解脫門的無常；不執著于空解脫門的樂，不執著于空解脫門的苦，不執著于無相、無愿解脫門的樂，不執著于無相、無愿解脫門的苦；不執著于空解脫門的我，不執著于空解脫門的無我，不執著于無相、無愿解脫門的我，不執著于無相、無愿解脫門的無我；不執著于空解脫門的寂靜，不執著于空解脫門的不寂靜，不執著于無相、無愿解脫門的寂靜，不執著于無相、無愿解脫門的不寂靜；不執著于空解脫門的空，不執著于空解脫門的不空，不執著于無相、無愿解脫門的空，不執著于無相、無愿解脫門的不空；不執著于空解脫門的無相，不執著于空解脫門的有相，不執著于無相、無愿解脫門的無相，不執著于無相、無愿解脫門的有相；不執著于空解脫門的無愿，不執著于空解脫門的有愿，不執著于無相、無愿解脫門的無愿，不執著于無相、無愿解脫門的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅
【English Translation】 English version They do not cling to the signless state of the tenth all-pervading concentration (the last of the ten meditative states), nor do they cling to the signed states of the eight emancipations (eight meditative states), the nine successive abidings (nine successive meditative states), and the ten all-pervading concentrations; they do not cling to the wishless state of the eight emancipations, nor do they cling to the wishful state of the eight emancipations, nor do they cling to the wishless state of the eight emancipations, the nine successive abidings, and the ten all-pervading concentrations, nor do they cling to the wishful state of the eight emancipations, the nine successive abidings, and the ten all-pervading concentrations. Shariputra! Because Bodhisattva-Mahasattvas practice Prajnaparamita (perfection of wisdom) in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! Bodhisattva-Mahasattvas, practicing Prajnaparamita, do not cling to the existence of the emptiness liberation gate (the gate of liberation through realizing emptiness), nor do they cling to the non-existence of the emptiness liberation gate, nor do they cling to the existence of the signless and wishless liberation gate (the gate of liberation through realizing signlessness and wishlessness), nor do they cling to the non-existence of the signless and wishless liberation gate; they do not cling to the permanence of the emptiness liberation gate, nor do they cling to the impermanence of the emptiness liberation gate, nor do they cling to the permanence of the signless and wishless liberation gate, nor do they cling to the impermanence of the signless and wishless liberation gate; they do not cling to the pleasure of the emptiness liberation gate, nor do they cling to the suffering of the emptiness liberation gate, nor do they cling to the pleasure of the signless and wishless liberation gate, nor do they cling to the suffering of the signless and wishless liberation gate; they do not cling to the self of the emptiness liberation gate, nor do they cling to the non-self of the emptiness liberation gate, nor do they cling to the self of the signless and wishless liberation gate, nor do they cling to the non-self of the signless and wishless liberation gate; they do not cling to the tranquility of the emptiness liberation gate, nor do they cling to the non-tranquility of the emptiness liberation gate, nor do they cling to the tranquility of the signless and wishless liberation gate, nor do they cling to the non-tranquility of the signless and wishless liberation gate; they do not cling to the emptiness of the emptiness liberation gate, nor do they cling to the non-emptiness of the emptiness liberation gate, nor do they cling to the emptiness of the signless and wishless liberation gate, nor do they cling to the non-emptiness of the signless and wishless liberation gate; they do not cling to the signlessness of the emptiness liberation gate, nor do they cling to the signedness of the emptiness liberation gate, nor do they cling to the signlessness of the signless and wishless liberation gate, nor do they cling to the signedness of the signless and wishless liberation gate; they do not cling to the wishlessness of the emptiness liberation gate, nor do they cling to the wishfulness of the emptiness liberation gate, nor do they cling to the wishlessness of the signless and wishless liberation gate, nor do they cling to the wishfulness of the signless and wishless liberation gate. Shariputra! Bodhisattva-Mahasattvas, practicing Prajnaparamita
蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著一切陀羅尼門有，不著一切陀羅尼門非有，不著一切三摩地門有，不著一切三摩地門非有；不著一切陀羅尼門常，不著一切陀羅尼門無常，不著一切三摩地門常，不著一切三摩地門無常；不著一切陀羅尼門樂，不著一切陀羅尼門苦，不著一切三摩地門樂，不著一切三摩地門苦；不著一切陀羅尼門我，不著一切陀羅尼門無我，不著一切三摩地門我，不著一切三摩地門無我；不著一切陀羅尼門寂靜，不著一切陀羅尼門不寂靜，不著一切三摩地門寂靜，不著一切三摩地門不寂靜；不著一切陀羅尼門空，不著一切陀羅尼門不空，不著一切三摩地門空，不著一切三摩地門不空；不著一切陀羅尼門無相，不著一切陀羅尼門有相，不著一切三摩地門無相，不著一切三摩地門有相；不著一切陀羅尼門無愿，不著一切陀羅尼門有愿，不著一切三摩地門無愿，不著一切三摩地門有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著極喜地有，不著極喜地非有，不著離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、
【現代漢語翻譯】 現代漢語譯本 蜜多（般若波羅蜜多的別稱），因為與這樣的法相應，應當說與般若波羅蜜多相應。
『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著於一切陀羅尼門（總持法門的別稱）的存在，不執著於一切陀羅尼門的非存在；不執著於一切三摩地門（禪定法門的別稱）的存在，不執著於一切三摩地門的非存在；不執著於一切陀羅尼門的常，不執著於一切陀羅尼門的無常；不執著於一切三摩地門的常，不執著於一切三摩地門的無常；不執著於一切陀羅尼門的樂，不執著於一切陀羅尼門的苦；不執著於一切三摩地門的樂，不執著於一切三摩地門的苦；不執著於一切陀羅尼門的我，不執著於一切陀羅尼門的無我；不執著於一切三摩地門的我，不執著於一切三摩地門的無我；不執著於一切陀羅尼門的寂靜，不執著於一切陀羅尼門的不寂靜；不執著於一切三摩地門的寂靜，不執著於一切三摩地門的不寂靜；不執著於一切陀羅尼門的空，不執著於一切陀羅尼門的不空；不執著於一切三摩地門的空，不執著於一切三摩地門的不空；不執著於一切陀羅尼門的無相，不執著於一切陀羅尼門的有相；不執著於一切三摩地門的無相，不執著於一切三摩地門的有相；不執著於一切陀羅尼門的無愿，不執著於一切陀羅尼門的有愿；不執著於一切三摩地門的無愿，不執著於一切三摩地門的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。』
『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著于極喜地（菩薩修行十地中的第一地）的存在，不執著于極喜地的非存在；不執著于離垢地（菩薩修行十地中的第二地）、發光地（菩薩修行十地中的第三地）、焰慧地（菩薩修行十地中的第四地）、極難勝地（菩薩修行十地中的第五地）、現前地（菩薩修行十地中的第六地）、遠行地（菩薩修行十地中的第七地）……
【English Translation】 English version Mita (another name for Prajnaparamita), because it corresponds with such a Dharma, it should be said to correspond with Prajnaparamita.
'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to the existence of all Dharani doors (another name for the gate of total retention), nor do they cling to the non-existence of all Dharani doors; they do not cling to the existence of all Samadhi doors (another name for the gate of meditation), nor do they cling to the non-existence of all Samadhi doors; they do not cling to the permanence of all Dharani doors, nor do they cling to the impermanence of all Dharani doors; they do not cling to the permanence of all Samadhi doors, nor do they cling to the impermanence of all Samadhi doors; they do not cling to the pleasure of all Dharani doors, nor do they cling to the suffering of all Dharani doors; they do not cling to the pleasure of all Samadhi doors, nor do they cling to the suffering of all Samadhi doors; they do not cling to the self of all Dharani doors, nor do they cling to the non-self of all Dharani doors; they do not cling to the self of all Samadhi doors, nor do they cling to the non-self of all Samadhi doors; they do not cling to the tranquility of all Dharani doors, nor do they cling to the non-tranquility of all Dharani doors; they do not cling to the tranquility of all Samadhi doors, nor do they cling to the non-tranquility of all Samadhi doors; they do not cling to the emptiness of all Dharani doors, nor do they cling to the non-emptiness of all Dharani doors; they do not cling to the emptiness of all Samadhi doors, nor do they cling to the non-emptiness of all Samadhi doors; they do not cling to the signlessness of all Dharani doors, nor do they cling to the signfulness of all Dharani doors; they do not cling to the signlessness of all Samadhi doors, nor do they cling to the signfulness of all Samadhi doors; they do not cling to the wishlessness of all Dharani doors, nor do they cling to the wishfulness of all Dharani doors; they do not cling to the wishlessness of all Samadhi doors, nor do they cling to the wishfulness of all Samadhi doors. Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, because it corresponds with such a Dharma, it should be said to correspond with Prajnaparamita.'
'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to the existence of the Joyful Ground (the first of the ten grounds of Bodhisattva practice), nor do they cling to the non-existence of the Joyful Ground; they do not cling to the Immaculate Ground (the second of the ten grounds of Bodhisattva practice), the Luminous Ground (the third of the ten grounds of Bodhisattva practice), the Blazing Ground (the fourth of the ten grounds of Bodhisattva practice), the Very Difficult to Conquer Ground (the fifth of the ten grounds of Bodhisattva practice), the Manifest Ground (the sixth of the ten grounds of Bodhisattva practice), the Far-Reaching Ground (the seventh of the ten grounds of Bodhisattva practice)...'
不動地、善慧地、法雲地有，不著離垢地乃至法雲地非有；不著極喜地常，不著極喜地無常，不著離垢地乃至法雲地常，不著離垢地乃至法雲地無常；不著極喜地樂，不著極喜地苦，不著離垢地乃至法雲地樂，不著離垢地乃至法雲地苦；不著極喜地我，不著極喜地無我，不著離垢地乃至法雲地我，不著離垢地乃至法雲地無我；不著極喜地寂靜，不著極喜地不寂靜，不著離垢地乃至法雲地寂靜，不著離垢地乃至法雲地不寂靜；不著極喜地空，不著極喜地不空，不著離垢地乃至法雲地空，不著離垢地乃至法雲地不空；不著極喜地無相，不著極喜地有相，不著離垢地乃至法雲地無相，不著離垢地乃至法雲地有相；不著極喜地無愿，不著極喜地有愿，不著離垢地乃至法雲地無愿，不著離垢地乃至法雲地有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著五眼有，不著五眼非有，不著六神通有，不著六神通非有；不著五眼常，不著五眼無常，不著六神通常，不著六神通無常；不著五眼樂，不著五眼苦，不著六神通樂，不著六神通苦；不著五眼我，不著五眼無我，不著六神通我，不著六神通無我；不著五眼寂靜，不著五眼不
【現代漢語翻譯】 現代漢語譯本：不執著于不動地（Achala-bhumi，菩薩十地之一，指第八地）、善慧地（Sadhumati-bhumi，菩薩十地之一，指第九地）、法雲地（Dharmamegha-bhumi，菩薩十地之一，指第十地）的存在，不執著于從離垢地（Vimala-bhumi，菩薩十地之一，指第二地）到法雲地的不存在；不執著于極喜地（Pramudita-bhumi，菩薩十地之一，指第一地）的常，不執著于極喜地的無常，不執著于從離垢地到法雲地的常，不執著于從離垢地到法雲地的無常；不執著于極喜地的樂，不執著于極喜地的苦，不執著于從離垢地到法雲地的樂，不執著于從離垢地到法雲地的苦；不執著于極喜地的我，不執著于極喜地的無我，不執著于從離垢地到法雲地的我，不執著于從離垢地到法雲地的無我；不執著于極喜地的寂靜，不執著于極喜地的不寂靜，不執著于從離垢地到法雲地的寂靜，不執著于從離垢地到法雲地的不寂靜；不執著于極喜地的空，不執著于極喜地的不空，不執著于從離垢地到法雲地的空，不執著于從離垢地到法雲地的不空；不執著于極喜地的無相，不執著于極喜地的有相，不執著于從離垢地到法雲地的無相，不執著于從離垢地到法雲地的有相；不執著于極喜地的無愿，不執著于極喜地的有愿，不執著于從離垢地到法雲地的無愿，不執著于從離垢地到法雲地的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。 複次，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於五眼（肉眼、天眼、慧眼、法眼、佛眼）的存在，不執著於五眼的不存在，不執著於六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的存在，不執著於六神通的不存在；不執著於五眼的常，不執著於五眼的無常，不執著於六神通的常，不執著於六神通的無常；不執著於五眼的樂，不執著於五眼的苦，不執著於六神通的樂，不執著於六神通的苦；不執著於五眼的自我，不執著於五眼的無我，不執著於六神通的自我，不執著於六神通的無我；不執著於五眼的寂靜，不執著於五眼的不寂靜
【English Translation】 English version: They do not cling to the existence of the Immovable Ground (Achala-bhumi, one of the ten Bodhisattva grounds, referring to the eighth ground), the Ground of Good Wisdom (Sadhumati-bhumi, one of the ten Bodhisattva grounds, referring to the ninth ground), and the Cloud of Dharma Ground (Dharmamegha-bhumi, one of the ten Bodhisattva grounds, referring to the tenth ground), nor do they cling to the non-existence of the grounds from the Stainless Ground (Vimala-bhumi, one of the ten Bodhisattva grounds, referring to the second ground) up to the Cloud of Dharma Ground; they do not cling to the permanence of the Joyful Ground (Pramudita-bhumi, one of the ten Bodhisattva grounds, referring to the first ground), nor do they cling to the impermanence of the Joyful Ground, nor do they cling to the permanence of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the impermanence of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the pleasure of the Joyful Ground, nor do they cling to the suffering of the Joyful Ground, nor do they cling to the pleasure of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the suffering of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the self of the Joyful Ground, nor do they cling to the non-self of the Joyful Ground, nor do they cling to the self of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the non-self of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the tranquility of the Joyful Ground, nor do they cling to the non-tranquility of the Joyful Ground, nor do they cling to the tranquility of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the non-tranquility of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the emptiness of the Joyful Ground, nor do they cling to the non-emptiness of the Joyful Ground, nor do they cling to the emptiness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the non-emptiness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the signlessness of the Joyful Ground, nor do they cling to the signfulness of the Joyful Ground, nor do they cling to the signlessness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the signfulness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground; they do not cling to the wishlessness of the Joyful Ground, nor do they cling to the wishfulness of the Joyful Ground, nor do they cling to the wishlessness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground, nor do they cling to the wishfulness of the grounds from the Stainless Ground up to the Cloud of Dharma Ground. Shariputra! Because the great Bodhisattvas practice the Perfection of Wisdom in accordance with such dharmas, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Shariputra! The great Bodhisattvas, practicing the Perfection of Wisdom, do not cling to the existence of the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), nor do they cling to the non-existence of the five eyes, nor do they cling to the existence of the six superknowledges (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows), nor do they cling to the non-existence of the six superknowledges; they do not cling to the permanence of the five eyes, nor do they cling to the impermanence of the five eyes, nor do they cling to the permanence of the six superknowledges, nor do they cling to the impermanence of the six superknowledges; they do not cling to the pleasure of the five eyes, nor do they cling to the suffering of the five eyes, nor do they cling to the pleasure of the six superknowledges, nor do they cling to the suffering of the six superknowledges; they do not cling to the self of the five eyes, nor do they cling to the non-self of the five eyes, nor do they cling to the self of the six superknowledges, nor do they cling to the non-self of the six superknowledges; they do not cling to the tranquility of the five eyes, nor do they cling to the non-tranquility of the five eyes
寂靜，不著六神通寂靜，不著六神通不寂靜；不著五眼空，不著五眼不空，不著六神通空，不著六神通不空；不著五眼無相，不著五眼有相，不著六神通無相，不著六神通有相；不著五眼無愿，不著五眼有愿，不著六神通無愿，不著六神通有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著佛十力有，不著佛十力非有，不著四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法有，不著四無所畏乃至十八佛不共法非有；不著佛十力常，不著佛十力無常，不著四無所畏乃至十八佛不共法常，不著四無所畏乃至十八佛不共法無常；不著佛十力樂，不著佛十力苦，不著四無所畏乃至十八佛不共法樂，不著四無所畏乃至十八佛不共法苦；不著佛十力我，不著佛十力無我，不著四無所畏乃至十八佛不共法我，不著四無所畏乃至十八佛不共法無我；不著佛十力寂靜，不著佛十力不寂靜，不著四無所畏乃至十八佛不共法寂靜，不著四無所畏乃至十八佛不共法不寂靜；不著佛十力空，不著佛十力不空，不著四無所畏乃至十八佛不共法空，不著四無所畏乃至十八佛不共法不空；不著佛十力無相，不著佛十力有相，不著四無
【現代漢語翻譯】 現代漢語譯本 不執著於六神通（六種超自然能力）的寂靜，不執著於六神通的不寂靜；不執著於五眼（肉眼、天眼、慧眼、法眼、佛眼）的空性，不執著於五眼的不空性，不執著於六神通的空性，不執著於六神通的不空性；不執著於五眼的無相，不執著於五眼的有相，不執著於六神通的無相，不執著於六神通的有相；不執著於五眼的無愿，不執著於五眼的有愿，不執著於六神通的無愿，不執著於六神通的有愿。舍利子！諸位菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（智慧的完美），因為與這樣的法相應，應當說與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于佛的十力（如來十種智慧力量）的有，不執著于佛的十力的非有，不執著於四無所畏（佛的四種無畏懼的自信）、四無礙解（四種無礙的辯才）、大慈、大悲、大喜、大舍、十八佛不共法（佛獨有的十八種功德）的有，不執著於四無所畏乃至十八佛不共法的非有；不執著于佛的十力的常，不執著于佛的十力的無常，不執著於四無所畏乃至十八佛不共法的常，不執著於四無所畏乃至十八佛不共法的無常；不執著于佛的十力的樂，不執著于佛的十力的苦，不執著於四無所畏乃至十八佛不共法的樂，不執著於四無所畏乃至十八佛不共法的苦；不執著于佛的十力的我，不執著于佛的十力的無我，不執著於四無所畏乃至十八佛不共法的我，不執著於四無所畏乃至十八佛不共法的無我；不執著于佛的十力的寂靜，不執著于佛的十力的不寂靜，不執著於四無所畏乃至十八佛不共法的寂靜，不執著於四無所畏乃至十八佛不共法的不寂靜；不執著于佛的十力的空，不執著于佛的十力的不空，不執著於四無所畏乃至十八佛不共法的空，不執著於四無所畏乃至十八佛不共法的不空；不執著于佛的十力的無相，不執著于佛的十力的有相，不執著於四無
【English Translation】 English version Not clinging to the quiescence of the six supernormal powers (six kinds of supernatural abilities), not clinging to the non-quiescence of the six supernormal powers; not clinging to the emptiness of the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), not clinging to the non-emptiness of the five eyes, not clinging to the emptiness of the six supernormal powers, not clinging to the non-emptiness of the six supernormal powers; not clinging to the signlessness of the five eyes, not clinging to the signfulness of the five eyes, not clinging to the signlessness of the six supernormal powers, not clinging to the signfulness of the six supernormal powers; not clinging to the wishlessness of the five eyes, not clinging to the wishfulness of the five eyes, not clinging to the wishlessness of the six supernormal powers, not clinging to the wishfulness of the six supernormal powers. Shariputra! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom), because they are in accordance with such a dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to the existence of the ten powers of the Buddha (ten wisdom powers of the Tathagata), they do not cling to the non-existence of the ten powers of the Buddha, they do not cling to the existence of the four fearlessnesses (four kinds of fearless confidence of the Buddha), the four unobstructed knowledges (four kinds of unobstructed eloquence), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared dharmas of the Buddha (eighteen unique merits of the Buddha), they do not cling to the non-existence of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the permanence of the ten powers of the Buddha, they do not cling to the impermanence of the ten powers of the Buddha, they do not cling to the permanence of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha, they do not cling to the impermanence of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the pleasure of the ten powers of the Buddha, they do not cling to the suffering of the ten powers of the Buddha, they do not cling to the pleasure of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha, they do not cling to the suffering of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the self of the ten powers of the Buddha, they do not cling to the non-self of the ten powers of the Buddha, they do not cling to the self of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha, they do not cling to the non-self of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the quiescence of the ten powers of the Buddha, they do not cling to the non-quiescence of the ten powers of the Buddha, they do not cling to the quiescence of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha, they do not cling to the non-quiescence of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the emptiness of the ten powers of the Buddha, they do not cling to the non-emptiness of the ten powers of the Buddha, they do not cling to the emptiness of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha, they do not cling to the non-emptiness of the four fearlessnesses up to the eighteen unshared dharmas of the Buddha; they do not cling to the signlessness of the ten powers of the Buddha, they do not cling to the signfulness of the ten powers of the Buddha, they do not cling to the sign
所畏乃至十八佛不共法無相，不著四無所畏乃至十八佛不共法有相；不著佛十力無愿，不著佛十力有愿，不著四無所畏乃至十八佛不共法無愿，不著四無所畏乃至十八佛不共法有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著三十二大士相有，不著三十二大士相非有，不著八十隨好有，不著八十隨好非有；不著三十二大士相常，不著三十二大士相無常，不著八十隨好常，不著八十隨好無常；不著三十二大士相樂，不著三十二大士相苦，不著八十隨好樂，不著八十隨好苦；不著三十二大士相我，不著三十二大士相無我，不著八十隨好我，不著八十隨好無我；不著三十二大士相寂靜，不著三十二大士相不寂靜，不著八十隨好寂靜，不著八十隨好不寂靜；不著三十二大士相空，不著三十二大士相不空，不著八十隨好空，不著八十隨好不空；不著三十二大士相無相，不著三十二大士相有相，不著八十隨好無相，不著八十隨好有相；不著三十二大士相無愿，不著三十二大士相有愿，不著八十隨好無愿，不著八十隨好有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「
【現代漢語翻譯】 現代漢語譯本 不執著於四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼的特質）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德）的無相，不執著於四無所畏乃至十八佛不共法的有相；不執著于佛十力（daśa balāni，佛的十種力量）的無愿，不執著于佛十力的有愿，不執著於四無所畏乃至十八佛不共法的無愿，不執著於四無所畏乃至十八佛不共法的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（prajñāpāramitā，智慧的完美），因為與這樣的法相應，應當說與般若波羅蜜多相應。 「再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於三十二大丈夫相（dvātriṃśat mahāpuruṣa lakṣaṇāni，佛陀的三十二種殊勝相貌）的有，不執著於三十二大丈夫相的非有，不執著於八十隨好（aśīti anuvyañjanāni，佛陀的八十種細微特徵）的有，不執著於八十隨好的非有；不執著於三十二大丈夫相的常，不執著於三十二大丈夫相的無常，不執著於八十隨好的常，不執著於八十隨好的無常；不執著於三十二大丈夫相的樂，不執著於三十二大丈夫相的苦，不執著於八十隨好的樂，不執著於八十隨好的苦；不執著於三十二大丈夫相的我，不執著於三十二大丈夫相的無我，不執著於八十隨好的我，不執著於八十隨好的無我；不執著於三十二大丈夫相的寂靜，不執著於三十二大丈夫相的不寂靜，不執著於八十隨好的寂靜，不執著於八十隨好的不寂靜；不執著於三十二大丈夫相的空，不執著於三十二大丈夫相的不空，不執著於八十隨好的空，不執著於八十隨好的不空；不執著於三十二大丈夫相的無相，不執著於三十二大丈夫相的有相，不執著於八十隨好的無相，不執著於八十隨好的有相；不執著於三十二大丈夫相的無愿，不執著於三十二大丈夫相的有愿，不執著於八十隨好的無愿，不執著於八十隨好的有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說與般若波羅蜜多相應。」
【English Translation】 English version They do not adhere to the non-characteristic of the four fearlessnesses (catvāri vaiśāradyāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), nor do they adhere to the characteristic of the four fearlessnesses up to the eighteen unique qualities of a Buddha; they do not adhere to the non-aspiration of the ten powers of a Buddha (daśa balāni), nor do they adhere to the aspiration of the ten powers of a Buddha, they do not adhere to the non-aspiration of the four fearlessnesses up to the eighteen unique qualities of a Buddha, nor do they adhere to the aspiration of the four fearlessnesses up to the eighteen unique qualities of a Buddha. Shariputra! Because Bodhisattva-Mahasattvas, practicing the Perfection of Wisdom (prajñāpāramitā), are in accordance with such dharmas, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Shariputra! Bodhisattva-Mahasattvas, practicing the Perfection of Wisdom, do not adhere to the existence of the thirty-two marks of a great man (dvātriṃśat mahāpuruṣa lakṣaṇāni), nor do they adhere to the non-existence of the thirty-two marks of a great man, they do not adhere to the existence of the eighty minor marks (aśīti anuvyañjanāni), nor do they adhere to the non-existence of the eighty minor marks; they do not adhere to the permanence of the thirty-two marks of a great man, nor do they adhere to the impermanence of the thirty-two marks of a great man, they do not adhere to the permanence of the eighty minor marks, nor do they adhere to the impermanence of the eighty minor marks; they do not adhere to the pleasure of the thirty-two marks of a great man, nor do they adhere to the suffering of the thirty-two marks of a great man, they do not adhere to the pleasure of the eighty minor marks, nor do they adhere to the suffering of the eighty minor marks; they do not adhere to the self of the thirty-two marks of a great man, nor do they adhere to the non-self of the thirty-two marks of a great man, they do not adhere to the self of the eighty minor marks, nor do they adhere to the non-self of the eighty minor marks; they do not adhere to the tranquility of the thirty-two marks of a great man, nor do they adhere to the non-tranquility of the thirty-two marks of a great man, they do not adhere to the tranquility of the eighty minor marks, nor do they adhere to the non-tranquility of the eighty minor marks; they do not adhere to the emptiness of the thirty-two marks of a great man, nor do they adhere to the non-emptiness of the thirty-two marks of a great man, they do not adhere to the emptiness of the eighty minor marks, nor do they adhere to the non-emptiness of the eighty minor marks; they do not adhere to the non-characteristic of the thirty-two marks of a great man, nor do they adhere to the characteristic of the thirty-two marks of a great man, they do not adhere to the non-characteristic of the eighty minor marks, nor do they adhere to the characteristic of the eighty minor marks; they do not adhere to the non-aspiration of the thirty-two marks of a great man, nor do they adhere to the aspiration of the thirty-two marks of a great man, they do not adhere to the non-aspiration of the eighty minor marks, nor do they adhere to the aspiration of the eighty minor marks. Shariputra! Because Bodhisattva-Mahasattvas, practicing the Perfection of Wisdom, are in accordance with such dharmas, it should be said that they are in accordance with the Perfection of Wisdom.
複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著無忘失法有，不著無忘失法非有，不著恒住舍性有，不著恒住舍性非有；不著無忘失法常，不著無忘失法無常，不著恒住舍性常，不著恒住舍性無常；不著無忘失法樂，不著無忘失法苦，不著恒住舍性樂，不著恒住舍性苦；不著無忘失法我，不著無忘失法無我，不著恒住舍性我，不著恒住舍性無我；不著無忘失法寂靜，不著無忘失法不寂靜，不著恒住舍性寂靜，不著恒住舍性不寂靜；不著無忘失法空，不著無忘失法不空，不著恒住舍性空，不著恒住舍性不空；不著無忘失法無相，不著無忘失法有相，不著恒住舍性無相，不著恒住舍性有相；不著無忘失法無愿，不著無忘失法有愿，不著恒住舍性無愿，不著恒住舍性有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著一切智有，不著一切智非有，不著道相智、一切相智有，不著道相智、一切相智非有；不著一切智常，不著一切智無常，不著道相智、一切相智常，不著道相智、一切相智無常；不著一切智樂，不著一切智苦，不著道相智、一切相智樂，不著道相智、一切相智苦；不著一切智我，不著一切智無我，不
【現代漢語翻譯】 現代漢語譯本： 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著于『無忘失法』（指不忘失正念的修行方法）的存在，也不執著于『無忘失法』的非存在；不執著于『恒住舍性』（指保持平等捨棄的性質）的存在，也不執著于『恒住舍性』的非存在；不執著于『無忘失法』是常，也不執著于『無忘失法』是無常；不執著于『恒住舍性』是常，也不執著于『恒住舍性』是無常；不執著于『無忘失法』是樂，也不執著于『無忘失法』是苦；不執著于『恒住舍性』是樂，也不執著于『恒住舍性』是苦；不執著于『無忘失法』是我，也不執著于『無忘失法』是無我；不執著于『恒住舍性』是我，也不執著于『恒住舍性』是無我；不執著于『無忘失法』是寂靜，也不執著于『無忘失法』是不寂靜；不執著于『恒住舍性』是寂靜，也不執著于『恒住舍性』是不寂靜；不執著于『無忘失法』是空，也不執著于『無忘失法』是不空；不執著于『恒住舍性』是空，也不執著于『恒住舍性』是不空；不執著于『無忘失法』是無相，也不執著于『無忘失法』是有相；不執著于『恒住舍性』是無相，也不執著于『恒住舍性』是有相；不執著于『無忘失法』是無愿，也不執著于『無忘失法』是有愿；不執著于『恒住舍性』是無愿，也不執著于『恒住舍性』是有愿。舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著于『一切智』（指對一切事物和現象的智慧）的存在，也不執著于『一切智』的非存在；不執著于『道相智』（指了解修行道路的智慧）和『一切相智』（指了解一切事物現象的智慧）的存在，也不執著于『道相智』和『一切相智』的非存在；不執著于『一切智』是常，也不執著于『一切智』是無常；不執著于『道相智』和『一切相智』是常，也不執著于『道相智』和『一切相智』是無常；不執著于『一切智』是樂，也不執著于『一切智』是苦；不執著于『道相智』和『一切相智』是樂，也不執著于『道相智』和『一切相智』是苦；不執著于『一切智』是我，也不執著于『一切智』是無我；不
【English Translation】 English version: Furthermore, Shariputra, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not cling to the existence of 'non-forgetfulness dharma' (referring to the practice of not forgetting mindfulness), nor do they cling to the non-existence of 'non-forgetfulness dharma'; they do not cling to the existence of 'constant abiding equanimity' (referring to the nature of maintaining equal abandonment), nor do they cling to the non-existence of 'constant abiding equanimity'; they do not cling to 'non-forgetfulness dharma' as permanent, nor do they cling to 'non-forgetfulness dharma' as impermanent; they do not cling to 'constant abiding equanimity' as permanent, nor do they cling to 'constant abiding equanimity' as impermanent; they do not cling to 'non-forgetfulness dharma' as pleasure, nor do they cling to 'non-forgetfulness dharma' as suffering; they do not cling to 'constant abiding equanimity' as pleasure, nor do they cling to 'constant abiding equanimity' as suffering; they do not cling to 'non-forgetfulness dharma' as self, nor do they cling to 'non-forgetfulness dharma' as non-self; they do not cling to 'constant abiding equanimity' as self, nor do they cling to 'constant abiding equanimity' as non-self; they do not cling to 'non-forgetfulness dharma' as tranquility, nor do they cling to 'non-forgetfulness dharma' as non-tranquility; they do not cling to 'constant abiding equanimity' as tranquility, nor do they cling to 'constant abiding equanimity' as non-tranquility; they do not cling to 'non-forgetfulness dharma' as emptiness, nor do they cling to 'non-forgetfulness dharma' as non-emptiness; they do not cling to 'constant abiding equanimity' as emptiness, nor do they cling to 'constant abiding equanimity' as non-emptiness; they do not cling to 'non-forgetfulness dharma' as signless, nor do they cling to 'non-forgetfulness dharma' as having signs; they do not cling to 'constant abiding equanimity' as signless, nor do they cling to 'constant abiding equanimity' as having signs; they do not cling to 'non-forgetfulness dharma' as wishless, nor do they cling to 'non-forgetfulness dharma' as having wishes; they do not cling to 'constant abiding equanimity' as wishless, nor do they cling to 'constant abiding equanimity' as having wishes. Shariputra, because Bodhisattva-Mahasattvas practice the Perfection of Wisdom in accordance with such dharmas, it should be said that they are in accordance with the Perfection of Wisdom. Furthermore, Shariputra, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not cling to the existence of 'all-knowing wisdom' (referring to the wisdom of all things and phenomena), nor do they cling to the non-existence of 'all-knowing wisdom'; they do not cling to the existence of 'wisdom of the path' (referring to the wisdom of understanding the path of practice) and 'wisdom of all aspects' (referring to the wisdom of understanding all phenomena), nor do they cling to the non-existence of 'wisdom of the path' and 'wisdom of all aspects'; they do not cling to 'all-knowing wisdom' as permanent, nor do they cling to 'all-knowing wisdom' as impermanent; they do not cling to 'wisdom of the path' and 'wisdom of all aspects' as permanent, nor do they cling to 'wisdom of the path' and 'wisdom of all aspects' as impermanent; they do not cling to 'all-knowing wisdom' as pleasure, nor do they cling to 'all-knowing wisdom' as suffering; they do not cling to 'wisdom of the path' and 'wisdom of all aspects' as pleasure, nor do they cling to 'wisdom of the path' and 'wisdom of all aspects' as suffering; they do not cling to 'all-knowing wisdom' as self, nor do they cling to 'all-knowing wisdom' as non-self; they do not
著道相智、一切相智我，不著道相智、一切相智無我；不著一切智寂靜，不著一切智不寂靜，不著道相智、一切相智寂靜，不著道相智、一切相智不寂靜；不著一切智空，不著一切智不空，不著道相智、一切相智空，不著道相智、一切相智不空；不著一切智無相，不著一切智有相，不著道相智、一切相智無相，不著道相智、一切相智有相；不著一切智無愿，不著一切智有愿，不著道相智、一切相智無愿，不著道相智、一切相智有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著預流果有，不著預流果非有，不著一來、不還、阿羅漢果、獨覺菩提有，不著一來、不還、阿羅漢果、獨覺菩提非有；不著預流果常，不著預流果無常，不著一來、不還、阿羅漢果、獨覺菩提常，不著一來、不還、阿羅漢果、獨覺菩提無常；不著預流果樂，不著預流果苦，不著一來、不還、阿羅漢果、獨覺菩提樂，不著一來、不還、阿羅漢果、獨覺菩提苦；不著預流果我，不著預流果無我，不著一來、不還、阿羅漢果、獨覺菩提我，不著一來、不還、阿羅漢果、獨覺菩提無我；不著預流果寂靜，不著預流果不寂靜，不著一來、不還、阿羅漢
【現代漢語翻譯】 現代漢語譯本 對於道相智（瞭解修行道路的智慧）和一切相智（瞭解一切事物本質的智慧），我不執著于『有我』；對於道相智和一切相智，我不執著于『無我』。我不執著於一切智的寂靜，也不執著於一切智的不寂靜；我不執著于道相智和一切相智的寂靜，也不執著于道相智和一切相智的不寂靜。我不執著於一切智的空性，也不執著於一切智的非空性；我不執著于道相智和一切相智的空性，也不執著于道相智和一切相智的非空性。我不執著於一切智的無相，也不執著於一切智的有相；我不執著于道相智和一切相智的無相，也不執著于道相智和一切相智的有相。我不執著於一切智的無愿，也不執著於一切智的有愿；我不執著于道相智和一切相智的無愿，也不執著于道相智和一切相智的有愿。舍利子！諸位菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（到達智慧彼岸的修行），因為與這樣的法相應，所以應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于預流果（須陀洹果，初果）的『有』，也不執著于預流果的『非有』；不執著於一來果（斯陀含果，二果）、不還果（阿那含果，三果）、阿羅漢果（四果）和獨覺菩提（辟支佛的覺悟）的『有』，也不執著於一來果、不還果、阿羅漢果和獨覺菩提的『非有』。不執著于預流果的『常』，也不執著于預流果的『無常』；不執著於一來果、不還果、阿羅漢果和獨覺菩提的『常』，也不執著於一來果、不還果、阿羅漢果和獨覺菩提的『無常』。不執著于預流果的『樂』，也不執著于預流果的『苦』；不執著於一來果、不還果、阿羅漢果和獨覺菩提的『樂』，也不執著於一來果、不還果、阿羅漢果和獨覺菩提的『苦』。不執著于預流果的『我』，也不執著于預流果的『無我』；不執著於一來果、不還果、阿羅漢果和獨覺菩提的『我』，也不執著於一來果、不還果、阿羅漢果和獨覺菩提的『無我』。不執著于預流果的『寂靜』，也不執著于預流果的『不寂靜』；不執著於一來果、不還果、阿羅漢
【English Translation】 English version Regarding the knowledge of the path (道相智, Daoxiangzhi) and the knowledge of all aspects (一切相智, Yiqiexiangzhi), I do not cling to 'self'; regarding the knowledge of the path and the knowledge of all aspects, I do not cling to 'no-self'. I do not cling to the tranquility of all-knowing wisdom, nor do I cling to the non-tranquility of all-knowing wisdom; I do not cling to the tranquility of the knowledge of the path and the knowledge of all aspects, nor do I cling to the non-tranquility of the knowledge of the path and the knowledge of all aspects. I do not cling to the emptiness of all-knowing wisdom, nor do I cling to the non-emptiness of all-knowing wisdom; I do not cling to the emptiness of the knowledge of the path and the knowledge of all aspects, nor do I cling to the non-emptiness of the knowledge of the path and the knowledge of all aspects. I do not cling to the signlessness of all-knowing wisdom, nor do I cling to the signfulness of all-knowing wisdom; I do not cling to the signlessness of the knowledge of the path and the knowledge of all aspects, nor do I cling to the signfulness of the knowledge of the path and the knowledge of all aspects. I do not cling to the wishlessness of all-knowing wisdom, nor do I cling to the wishfulness of all-knowing wisdom; I do not cling to the wishlessness of the knowledge of the path and the knowledge of all aspects, nor do I cling to the wishfulness of the knowledge of the path and the knowledge of all aspects. Shariputra! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (the perfection of wisdom), because they are in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to the 'existence' of the Stream-enterer fruit (預流果, Yuliuguo, Srotapanna, the first stage of enlightenment), nor do they cling to the 'non-existence' of the Stream-enterer fruit; they do not cling to the 'existence' of the Once-returner fruit (一來果, Yilaiguo, Sakadagami, the second stage), the Non-returner fruit (不還果, Buhuanguo, Anagami, the third stage), the Arhat fruit (阿羅漢果, A'luohanguo, the fourth stage), and Pratyekabuddha Bodhi (獨覺菩提, Dujueputi, the enlightenment of a Pratyekabuddha), nor do they cling to the 'non-existence' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi. They do not cling to the 'permanence' of the Stream-enterer fruit, nor do they cling to the 'impermanence' of the Stream-enterer fruit; they do not cling to the 'permanence' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi, nor do they cling to the 'impermanence' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi. They do not cling to the 'pleasure' of the Stream-enterer fruit, nor do they cling to the 'suffering' of the Stream-enterer fruit; they do not cling to the 'pleasure' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi, nor do they cling to the 'suffering' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi. They do not cling to the 'self' of the Stream-enterer fruit, nor do they cling to the 'no-self' of the Stream-enterer fruit; they do not cling to the 'self' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi, nor do they cling to the 'no-self' of the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and Pratyekabuddha Bodhi. They do not cling to the 'tranquility' of the Stream-enterer fruit, nor do they cling to the 'non-tranquility' of the Stream-enterer fruit; they do not cling to the 'tranquility' of the Once-returner fruit, the Non-returner fruit, the Arhat
果、獨覺菩提寂靜，不著一來、不還、阿羅漢果、獨覺菩提不寂靜；不著預流果空，不著預流果不空，不著一來、不還、阿羅漢果、獨覺菩提空，不著一來、不還、阿羅漢果、獨覺菩提不空；不著預流果無相，不著預流果有相，不著一來、不還、阿羅漢果、獨覺菩提無相，不著一來、不還、阿羅漢果、獨覺菩提有相；不著預流果無愿，不著預流果有愿，不著一來、不還、阿羅漢果、獨覺菩提無愿，不著一來、不還、阿羅漢果、獨覺菩提有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不著一切菩薩摩訶薩行有，不著一切菩薩摩訶薩行非有，不著諸佛無上正等菩提有，不著諸佛無上正等菩提非有；不著一切菩薩摩訶薩行常，不著一切菩薩摩訶薩行無常，不著諸佛無上正等菩提常，不著諸佛無上正等菩提無常；不著一切菩薩摩訶薩行樂，不著一切菩薩摩訶薩行苦，不著諸佛無上正等菩提樂，不著諸佛無上正等菩提苦；不著一切菩薩摩訶薩行我，不著一切菩薩摩訶薩行無我，不著諸佛無上正等菩提我，不著諸佛無上正等菩提無我；不著一切菩薩摩訶薩行寂靜，不著一切菩薩摩訶薩行不寂靜，不著諸佛無上正等菩提寂靜，
【現代漢語翻譯】 現代漢語譯本： 不執著于預流果（Srota-apanna-phala，初果，入流果）的寂靜，不執著于預流果的不寂靜；不執著於一來果（Sakrdagamin-phala，二果，一還果）、不還果（Anagamin-phala，三果，不來果）、阿羅漢果（Arhat-phala，四果，無學果）和獨覺菩提（Pratyekabuddha-bodhi，緣覺的覺悟）的寂靜，不執著於一來果、不還果、阿羅漢果和獨覺菩提的不寂靜；不執著于預流果的空性，不執著于預流果的非空性，不執著於一來果、不還果、阿羅漢果和獨覺菩提的空性，不執著於一來果、不還果、阿羅漢果和獨覺菩提的非空性；不執著于預流果的無相，不執著于預流果的有相，不執著於一來果、不還果、阿羅漢果和獨覺菩提的無相，不執著於一來果、不還果、阿羅漢果和獨覺菩提的有相；不執著于預流果的無愿，不執著于預流果的有愿，不執著於一來果、不還果、阿羅漢果和獨覺菩提的無愿，不執著於一來果、不還果、阿羅漢果和獨覺菩提的有愿。舍利子！諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修行般若波羅蜜多（Prajnaparamita，智慧的完美），因為與這樣的法相應，應當說他們與般若波羅蜜多相應。
『再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著於一切菩薩摩訶薩的行持是有，不執著於一切菩薩摩訶薩的行持是非有，不執著于諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）是有，不執著于諸佛的無上正等菩提是非有；不執著於一切菩薩摩訶薩的行持是常，不執著於一切菩薩摩訶薩的行持是無常，不執著于諸佛的無上正等菩提是常，不執著于諸佛的無上正等菩提是無常；不執著於一切菩薩摩訶薩的行持是樂，不執著於一切菩薩摩訶薩的行持是苦，不執著于諸佛的無上正等菩提是樂，不執著于諸佛的無上正等菩提是苦；不執著於一切菩薩摩訶薩的行持是我，不執著於一切菩薩摩訶薩的行持是無我，不執著于諸佛的無上正等菩提是我，不執著于諸佛的無上正等菩提是無我；不執著於一切菩薩摩訶薩的行持是寂靜，不執著於一切菩薩摩訶薩的行持是不寂靜，不執著于諸佛的無上正等菩提是寂靜，
【English Translation】 English version: They do not cling to the tranquility of the Srota-apanna-phala (stream-enterer fruit), nor to the non-tranquility of the Srota-apanna-phala; they do not cling to the tranquility of the Sakrdagamin-phala (once-returner fruit), Anagamin-phala (non-returner fruit), Arhat-phala (arhat fruit), and Pratyekabuddha-bodhi (solitary buddha's enlightenment), nor to the non-tranquility of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi; they do not cling to the emptiness of the Srota-apanna-phala, nor to the non-emptiness of the Srota-apanna-phala; they do not cling to the emptiness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi, nor to the non-emptiness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi; they do not cling to the signlessness of the Srota-apanna-phala, nor to the signfulness of the Srota-apanna-phala; they do not cling to the signlessness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi, nor to the signfulness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi; they do not cling to the wishlessness of the Srota-apanna-phala, nor to the wishfulness of the Srota-apanna-phala; they do not cling to the wishlessness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi, nor to the wishfulness of the Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and Pratyekabuddha-bodhi. Shariputra! When Bodhisattva-mahasattvas (great bodhisattvas) practice Prajnaparamita (perfection of wisdom), because they are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita.
Furthermore, Shariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not cling to the existence of all Bodhisattva-mahasattvas' practices, nor to the non-existence of all Bodhisattva-mahasattvas' practices; they do not cling to the existence of the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas, nor to the non-existence of the Anuttara-samyak-sambodhi of all Buddhas; they do not cling to the permanence of all Bodhisattva-mahasattvas' practices, nor to the impermanence of all Bodhisattva-mahasattvas' practices; they do not cling to the permanence of the Anuttara-samyak-sambodhi of all Buddhas, nor to the impermanence of the Anuttara-samyak-sambodhi of all Buddhas; they do not cling to the pleasure of all Bodhisattva-mahasattvas' practices, nor to the suffering of all Bodhisattva-mahasattvas' practices; they do not cling to the pleasure of the Anuttara-samyak-sambodhi of all Buddhas, nor to the suffering of the Anuttara-samyak-sambodhi of all Buddhas; they do not cling to the self of all Bodhisattva-mahasattvas' practices, nor to the non-self of all Bodhisattva-mahasattvas' practices; they do not cling to the self of the Anuttara-samyak-sambodhi of all Buddhas, nor to the non-self of the Anuttara-samyak-sambodhi of all Buddhas; they do not cling to the tranquility of all Bodhisattva-mahasattvas' practices, nor to the non-tranquility of all Bodhisattva-mahasattvas' practices; they do not cling to the tranquility of the Anuttara-samyak-sambodhi of all Buddhas,
不著諸佛無上正等菩提不寂靜；不著一切菩薩摩訶薩行空，不著一切菩薩摩訶薩行不空，不著諸佛無上正等菩提空，不著諸佛無上正等菩提不空；不著一切菩薩摩訶薩行無相，不著一切菩薩摩訶薩行有相，不著諸佛無上正等菩提無相，不著諸佛無上正等菩提有相；不著一切菩薩摩訶薩行無愿，不著一切菩薩摩訶薩行有愿；不著諸佛無上正等菩提無愿，不著諸佛無上正等菩提有愿。舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『我行般若波羅蜜多。』不作是念：『我不行般若波羅蜜多。』不作是念：『我亦行亦不行般若波羅蜜多。』不作是念：『我非行非不行般若波羅蜜多。』舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，當言與般若波羅蜜多相應。
大般若波羅蜜多經卷第六 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第七
三藏法師玄奘奉 詔譯初分相應品第三之四
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不為佈施波羅蜜多故修行般若波羅蜜多，不為凈戒、安忍、精進、靜慮、般若波羅蜜多
【現代漢語翻譯】 現代漢語譯本 不執著于諸佛的無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）不寂靜；不執著於一切菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的空性修行，不執著於一切菩薩摩訶薩的不空性修行，不執著于諸佛的無上正等菩提的空性，不執著于諸佛的無上正等菩提的不空性；不執著於一切菩薩摩訶薩的無相修行，不執著於一切菩薩摩訶薩的有相修行，不執著于諸佛的無上正等菩提的無相，不執著于諸佛的無上正等菩提的有相；不執著於一切菩薩摩訶薩的無愿修行，不執著於一切菩薩摩訶薩的有愿修行；不執著于諸佛的無上正等菩提的無愿，不執著于諸佛的無上正等菩提的有愿。舍利子（Śāriputra，佛陀的十大弟子之一）！諸菩薩摩訶薩修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，與這樣的法相應，應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，不應作這樣的念頭：』我正在修行般若波羅蜜多。『不應作這樣的念頭：』我沒有修行般若波羅蜜多。『不應作這樣的念頭：』我既修行也未修行般若波羅蜜多。『不應作這樣的念頭：』我非修行也非未修行般若波羅蜜多。『舍利子！修行般若波羅蜜多的菩薩摩訶薩，與這樣的法相應，應當說與般若波羅蜜多相應。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不是爲了佈施波羅蜜多（dāna-pāramitā，佈施的完美）而修行般若波羅蜜多，不是爲了持戒、安忍、精進、靜慮、般若波羅蜜多（śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā，持戒的完美，忍辱的完美，精進的完美，禪定的完美，智慧的完美）而修行般若波羅蜜多。
【English Translation】 English version Not adhering to the unperturbed nature of the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas; not adhering to the emptiness practice of all Bodhisattva-Mahasattvas (great Bodhisattvas), not adhering to the non-emptiness practice of all Bodhisattva-Mahasattvas, not adhering to the emptiness of the unsurpassed perfect enlightenment of all Buddhas, not adhering to the non-emptiness of the unsurpassed perfect enlightenment of all Buddhas; not adhering to the signless practice of all Bodhisattva-Mahasattvas, not adhering to the signed practice of all Bodhisattva-Mahasattvas, not adhering to the signlessness of the unsurpassed perfect enlightenment of all Buddhas, not adhering to the signedness of the unsurpassed perfect enlightenment of all Buddhas; not adhering to the wishless practice of all Bodhisattva-Mahasattvas, not adhering to the wishful practice of all Bodhisattva-Mahasattvas; not adhering to the wishlessness of the unsurpassed perfect enlightenment of all Buddhas, not adhering to the wishfulness of the unsurpassed perfect enlightenment of all Buddhas. Shariputra (Śāriputra, one of the ten great disciples of the Buddha)! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom (prajñāpāramitā), they are said to be in accordance with the Perfection of Wisdom because they are in accordance with such a Dharma. 'Shariputra! A Bodhisattva-Mahasattva who practices the Perfection of Wisdom should not think: 'I am practicing the Perfection of Wisdom.' They should not think: 'I am not practicing the Perfection of Wisdom.' They should not think: 'I am both practicing and not practicing the Perfection of Wisdom.' They should not think: 'I am neither practicing nor not practicing the Perfection of Wisdom.' Shariputra! A Bodhisattva-Mahasattva who practices the Perfection of Wisdom is said to be in accordance with the Perfection of Wisdom because they are in accordance with such a Dharma. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of the Perfection of Giving (dāna-pāramitā), nor for the sake of the Perfections of Morality, Patience, Vigor, Meditation, or Wisdom (śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā).
故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為內空故修行般若波羅蜜多，不為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為真如故修行般若波羅蜜多，不為法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為入正性離生故修行般若波羅蜜多，不為得不退轉地故修行般若波羅蜜多，不為成熟有情故修行般若波羅蜜多，不為嚴凈佛土故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為四念住故修行般若波羅蜜多，不為四正斷、四神足、五根、五力、七等覺支、八聖道支故修行般若波羅蜜多；不為苦聖諦故修行般若波羅蜜多，不為集、滅、道聖諦故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為四靜慮故修行般若波羅蜜多，不為四無量、四無色定故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為八解脫故修行般若
【現代漢語翻譯】 現代漢語譯本 因此，修行般若波羅蜜多（prajñāpāramitā，智慧的完美）。
『諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多時，不是爲了內空（adhyātma-śūnyatā，內在的空性）而修行般若波羅蜜多，不是爲了外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外皆空）、空空（śūnyatā-śūnyatā，空性的空性）、大空（mahā-śūnyatā，廣大的空性）、勝義空（paramārtha-śūnyatā，勝義諦的空性）、有為空（saṃskṛta-śūnyatā，有為法的空性）、無為空（asaṃskṛta-śūnyatā，無為法的空性）、畢竟空（atyanta-śūnyatā，究竟的空性）、無際空（anavarāgra-śūnyatā，無邊際的空性）、散空（anavakāra-śūnyatā，無散失的空性）、無變異空（avikāra-śūnyatā，無變異的空性）、本性空（prakṛti-śūnyatā，自性的空性）、自相空（svalakṣaṇa-śūnyatā，自相的空性）、共相空（sāmānya-lakṣaṇa-śūnyatā，共相的空性）、一切法空（sarva-dharma-śūnyatā，一切法的空性）、不可得空（anupalabdhi-śūnyatā，不可得的空性）、無性空（abhāva-śūnyatā，無自性的空性）、自性空（svabhāva-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）而修行般若波羅蜜多。
『諸位菩薩摩訶薩在修行般若波羅蜜多時，不是爲了真如（tathatā，事物的真實本性）而修行般若波羅蜜多，不是爲了法界（dharmadhātu，法界）、法性（dharmatā，法的本性）、不虛妄性（avitathatā，不虛妄的性質）、不變異性（aviparītatā，不變異的性質）、平等性（samatā，平等的性質）、離生性（viviktatā，遠離生起的性質）、法定（dharmasthiti，法的安住）、法住（dharmasthititā，法的安住性）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空的界限）、不思議界（acintya-dhātu，不可思議的界限）而修行般若波羅蜜多。
『諸位菩薩摩訶薩在修行般若波羅蜜多時，不是爲了進入正性離生（samyaktva-niyāma-avakrānti，進入正位，遠離生滅）而修行般若波羅蜜多，不是爲了獲得不退轉地（avaivartika-bhūmi，不退轉的地位）而修行般若波羅蜜多，不是爲了成熟有情（sattva，眾生）而修行般若波羅蜜多，不是爲了莊嚴清凈佛土（buddhakṣetra，佛的國土）而修行般若波羅蜜多。
『諸位菩薩摩訶薩在修行般若波羅蜜多時，不是爲了四念住（catvāri smṛtyupasthānāni，四種正念的安住）而修行般若波羅蜜多，不是爲了四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga-mārga，八種聖道的因素）而修行般若波羅蜜多；不是爲了苦聖諦（duḥkha-satya，苦的真理）而修行般若波羅蜜多，不是爲了集（samudaya，苦的起因）、滅（nirodha，苦的止息）、道（mārga，通往苦止息的道路）聖諦而修行般若波羅蜜多。
『諸位菩薩摩訶薩在修行般若波羅蜜多時，不是爲了四靜慮（catvāri dhyānāni，四種禪定）而修行般若波羅蜜多，不是爲了四無量（catvāri apramāṇāni，四種無量的境界）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）而修行般若波羅蜜多。
『諸位菩薩摩訶薩在修行般若波羅蜜多時，不是爲了八解脫（aṣṭa vimokṣāḥ，八種解脫）而修行般若 波羅蜜多。
【English Translation】 English version Therefore, one practices the Perfection of Wisdom (prajñāpāramitā).
『When Bodhisattva-Mahāsattvas (great Bodhisattvas) practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of inner emptiness (adhyātma-śūnyatā), nor for the sake of outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), unchanging emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), common-characteristic emptiness (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of no-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of no-self-nature (abhāva-svabhāva-śūnyatā).
『When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of Suchness (tathatā), nor for the sake of the Dharma Realm (dharmadhātu), the Nature of Dharma (dharmatā), non-falsity (avitathatā), non-alteration (aviparītatā), equality (samatā), detachment (viviktatā), the established Dharma (dharmasthiti), the abiding of Dharma (dharmasthititā), the limit of reality (bhūta-koṭi), the space realm (ākāśadhātu), the inconceivable realm (acintya-dhātu).
『When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of entering the rightness of detachment (samyaktva-niyāma-avakrānti), nor for the sake of attaining the stage of non-retrogression (avaivartika-bhūmi), nor for the sake of maturing sentient beings (sattva), nor for the sake of purifying the Buddha-lands (buddhakṣetra).
『When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of the four foundations of mindfulness (catvāri smṛtyupasthānāni), nor for the sake of the four right exertions (catvāri samyakprahāṇāni), the four bases of psychic power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the eightfold noble path (aṣṭāṅga-mārga); nor for the sake of the noble truth of suffering (duḥkha-satya), nor for the sake of the noble truths of origin (samudaya), cessation (nirodha), and path (mārga).
『When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of the four meditative absorptions (catvāri dhyānāni), nor for the sake of the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ).
『When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they do not practice the Perfection of Wisdom for the sake of the eight liberations (aṣṭa vimokṣāḥ).
波羅蜜多，不為八勝處、九次第定、十遍處故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為空解脫門故修行般若波羅蜜多，不為無相、無愿解脫門故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為一切陀羅尼門故修行般若波羅蜜多，不為一切三摩地門故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為極喜地故修行般若波羅蜜多，不為離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為肉眼故修行般若波羅蜜多，不為天眼、慧眼、法眼、佛眼故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為佛十力故修行般若波羅蜜多，不為四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為三十二大士相故修行般若波羅蜜多，不為八十隨好故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為無忘失法故修行般若波羅蜜多，不為恒住舍性故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為一切智故修行般若
【現代漢語翻譯】 現代漢語譯本 修習般若波羅蜜多（智慧到彼岸）的菩薩摩訶薩（大菩薩），不是爲了八勝處（八種超越感官的禪定境界）、九次第定（九種漸次深入的禪定）、十遍處（十種禪定境界）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了空解脫門（通過領悟空性而獲得的解脫）而修習般若波羅蜜多，也不是爲了無相解脫門（不執著于任何表象的解脫）、無愿解脫門（不執著于任何願望的解脫）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了所有陀羅尼門（總持一切法門的智慧）而修習般若波羅蜜多，也不是爲了所有三摩地門（禪定之門）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了極喜地（菩薩修行十地中的第一地）而修習般若波羅蜜多，也不是爲了離垢地（第二地）、發光地（第三地）、焰慧地（第四地）、極難勝地（第五地）、現前地（第六地）、遠行地（第七地）、不動地（第八地）、善慧地（第九地）、法雲地（第十地）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了肉眼（凡夫的眼睛）而修習般若波羅蜜多，也不是爲了天眼（能見天界的眼睛）、慧眼（能見真理的眼睛）、法眼（能見佛法的眼睛）、佛眼（能見一切的眼睛）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了佛的十力（佛的十種力量）而修習般若波羅蜜多，也不是爲了四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的辯才）、大慈（給予眾生快樂的慈愛）、大悲（拔除眾生痛苦的悲憫）、大喜（對眾生離苦得樂的喜悅）、大舍（平等對待一切眾生的舍心）、十八佛不共法（佛獨有的十八種功德）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了三十二大士相（佛的三十二種殊勝的身體特徵）而修習般若波羅蜜多，也不是爲了八十隨好（佛的八十種細微的身體特徵）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了無忘失法（不忘失一切法的能力）而修習般若波羅蜜多，也不是爲了恒住舍性（始終保持平等舍心的狀態）而修習般若波羅蜜多。 修習般若波羅蜜多的菩薩摩訶薩，不是爲了一切智（佛的一切智慧）而修習般若
【English Translation】 English version The Bodhisattva-Mahasattvas (great Bodhisattvas) who practice Prajnaparamita (perfection of wisdom) do not practice Prajnaparamita for the sake of the eight emancipations (eight stages of meditative absorption), the nine successive abidings (nine progressive stages of meditation), or the ten all-encompassing spheres (ten meditative states). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the emptiness liberation door (liberation through understanding emptiness), nor do they practice Prajnaparamita for the sake of the signless liberation door (liberation without attachment to forms) or the wishless liberation door (liberation without attachment to desires). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of all Dharani doors (wisdom that holds all teachings), nor do they practice Prajnaparamita for the sake of all Samadhi doors (doors of meditative concentration). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the Joyful Ground (first of the ten Bodhisattva grounds), nor do they practice Prajnaparamita for the sake of the Immaculate Ground (second ground), the Luminous Ground (third ground), the Blazing Ground (fourth ground), the Very Difficult to Conquer Ground (fifth ground), the Manifest Ground (sixth ground), the Going Far Ground (seventh ground), the Immovable Ground (eighth ground), the Good Wisdom Ground (ninth ground), or the Cloud of Dharma Ground (tenth ground). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the physical eye (ordinary eye), nor do they practice Prajnaparamita for the sake of the divine eye (eye that sees heavenly realms), the wisdom eye (eye that sees truth), the Dharma eye (eye that sees the Dharma), or the Buddha eye (eye that sees all). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the ten powers of the Buddha (ten strengths of the Buddha), nor do they practice Prajnaparamita for the sake of the four fearlessnesses (four qualities of fearlessness of the Buddha), the four unobstructed knowledges (four unobstructed eloquence of the Buddha), great loving-kindness (loving-kindness that gives happiness to beings), great compassion (compassion that removes suffering from beings), great joy (joy at the happiness of beings), great equanimity (equanimity towards all beings), or the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the thirty-two marks of a great being (thirty-two auspicious physical characteristics of the Buddha), nor do they practice Prajnaparamita for the sake of the eighty minor marks (eighty minor physical characteristics of the Buddha). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of the non-forgetting Dharma (ability to not forget any Dharma), nor do they practice Prajnaparamita for the sake of constantly abiding in equanimity (state of always maintaining equanimity). The Bodhisattva-Mahasattvas who practice Prajnaparamita do not practice Prajnaparamita for the sake of all-knowing wisdom (all wisdom of the Buddha).
波羅蜜多，不為道相智、一切相智、一切相微妙智故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為超越預流果故修行般若波羅蜜多，不為超越一來、不還、阿羅漢果、獨覺菩提故修行般若波羅蜜多。
「諸菩薩摩訶薩修行般若波羅蜜多時，不為一切菩薩摩訶薩行故修行般若波羅蜜多，不為諸佛無上正等菩提故修行般若波羅蜜多。
「何以故？舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不見諸法性差別故。
「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不為天眼智證通故修行般若波羅蜜多，不為天耳智證通故修行般若波羅蜜多，不為他心智證通故修行般若波羅蜜多，不為宿住隨念智證通故修行般若波羅蜜多，不為神境智證通故修行般若波羅蜜多，不為漏盡智證通故修行般若波羅蜜多。何以故？舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，尚不見有所修般若波羅蜜多，況當見有菩薩如來所修六神通事！
「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不作是
【現代漢語翻譯】 現代漢語譯本 菩薩修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不是爲了獲得道相智（Dharmalaksana-jnana，對道的認識）、一切相智（Sarvakarajnana，對一切現象的認識）或一切相微妙智（Sarvakaravaropeta-jnana，對一切現象的微妙認識）而修行的。 菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜多時，不是爲了超越預流果（Srotapanna，入流者）而修行，也不是爲了超越一來果（Sakrdagamin，一來者）、不還果（Anagamin，不還者）、阿羅漢果（Arhat，無生者）或獨覺菩提（Pratyekabuddha-bodhi，獨覺的覺悟）而修行。 菩薩摩訶薩修行般若波羅蜜多時，不是爲了成就一切菩薩摩訶薩的修行而修行，也不是爲了成就諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）而修行。 為什麼呢？舍利子（Sariputra）！菩薩摩訶薩修行般若波羅蜜多，是因為他們不見諸法（Dharma，現象）的自性差別。 舍利子！菩薩摩訶薩修行般若波羅蜜多，與這樣的法相應，所以才說他們與般若波羅蜜多相應。 再者，舍利子！菩薩摩訶薩修行般若波羅蜜多時，不是爲了獲得天眼智證通（Divyacaksuh-abhijna，天眼通）而修行，不是爲了獲得天耳智證通（Divyasrotra-abhijna，天耳通）而修行，不是爲了獲得他心智證通（Paracitta-jnana-abhijna，他心通）而修行，不是爲了獲得宿住隨念智證通（Purvanivasanusmrti-jnana-abhijna，宿命通）而修行，不是爲了獲得神境智證通（Rddhi-visaya-jnana-abhijna，神足通）而修行，也不是爲了獲得漏盡智證通（Asravaksaya-jnana-abhijna，漏盡通）而修行。為什麼呢？舍利子！菩薩摩訶薩修行般若波羅蜜多時，尚且不見有所修的般若波羅蜜多，又怎麼會見到菩薩或如來（Tathagata，佛）所修的六神通呢！ 舍利子！菩薩摩訶薩修行般若波羅蜜多，與這樣的法相應，所以才說他們與般若波羅蜜多相應。 再者，舍利子！菩薩摩訶薩修行般若波羅蜜多時，不會這樣想：
【English Translation】 English version Bodhisattvas, when practicing Prajnaparamita (Perfection of Wisdom), do not practice it for the sake of the knowledge of the characteristics of the path (Dharmalaksana-jnana), the knowledge of all aspects (Sarvakarajnana), or the subtle knowledge of all aspects (Sarvakaravaropeta-jnana). When Bodhisattva-mahasattvas (Great Bodhisattvas) practice Prajnaparamita, they do not practice it to transcend the fruit of a Stream-enterer (Srotapanna), nor to transcend the fruit of a Once-returner (Sakrdagamin), a Non-returner (Anagamin), an Arhat (Arhat), or the enlightenment of a Pratyekabuddha (Pratyekabuddha-bodhi). When Bodhisattva-mahasattvas practice Prajnaparamita, they do not practice it for the sake of the practice of all Bodhisattva-mahasattvas, nor for the sake of the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) of all Buddhas. Why is that? Sariputra! Bodhisattva-mahasattvas practice Prajnaparamita because they do not see any inherent differences in the nature of all phenomena (Dharma). Sariputra! Bodhisattva-mahasattvas practice Prajnaparamita in accordance with such a Dharma, and therefore it is said that they are in accordance with Prajnaparamita. Furthermore, Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not practice it for the sake of attaining the divine eye (Divyacaksuh-abhijna), nor for the sake of attaining the divine ear (Divyasrotra-abhijna), nor for the sake of attaining the knowledge of others' minds (Paracitta-jnana-abhijna), nor for the sake of attaining the recollection of past lives (Purvanivasanusmrti-jnana-abhijna), nor for the sake of attaining the magical powers (Rddhi-visaya-jnana-abhijna), nor for the sake of attaining the extinction of outflows (Asravaksaya-jnana-abhijna). Why is that? Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not even see that there is any Prajnaparamita being practiced, how could they see the six supernormal powers practiced by Bodhisattvas or Tathagatas (Buddhas)! Sariputra! Bodhisattva-mahasattvas practice Prajnaparamita in accordance with such a Dharma, and therefore it is said that they are in accordance with Prajnaparamita. Furthermore, Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not think like this:
念：『我以天眼智證通，遍見十方殑伽沙等諸佛世界一切有情死此生彼。』不作是念：『我以天耳智證通，遍聞十方殑伽沙等諸佛世界諸佛菩薩所說法音。』不作是念：『我以他心智證通，遍知十方殑伽沙等諸佛世界一切有情心心所法。』不作是念：『我以宿住隨念智證通，遍憶十方殑伽沙等諸佛世界一切有情諸宿住事。』不作是念：『我以神境智證通，遍至十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎爾所界中諸佛菩薩。』不作是念：『我以漏盡智證通，遍觀十方殑伽沙等諸佛世界一切有情漏盡不盡。』
「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，與如是般若波羅蜜多相應故，善能安立無量、無數、無邊有情于無餘依般涅槃界，一切惡魔不得其便，所有煩惱皆能伏滅，世間眾事所欲隨意。十方各如殑伽沙界一切如來、應、正等覺，及諸菩薩摩訶薩眾，皆共護念如是菩薩，不令退墮一切聲聞、獨覺等地。十方各如殑伽沙界四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣
【現代漢語翻譯】 現代漢語譯本：不應這樣想：『我以天眼智證通（天眼通的智慧和證悟），能遍見十方如恒河沙數般多的諸佛世界中一切有情的生死。』不應這樣想：『我以天耳智證通（天耳通的智慧和證悟），能遍聞十方如恒河沙數般多的諸佛世界中諸佛菩薩所說的法音。』不應這樣想：『我以他心智證通（他心通的智慧和證悟），能遍知十方如恒河沙數般多的諸佛世界中一切有情的心念和心理活動。』不應這樣想：『我以宿住隨念智證通（宿命通的智慧和證悟），能憶起十方如恒河沙數般多的諸佛世界中一切有情過去世的經歷。』不應這樣想：『我以神境智證通（神足通的智慧和證悟），能遍至十方如恒河沙數般多的諸佛世界，供養、恭敬、尊重、讚歎那些世界中的諸佛菩薩。』不應這樣想：『我以漏盡智證通（漏盡通的智慧和證悟），能遍觀十方如恒河沙數般多的諸佛世界中一切有情是否已斷盡煩惱。』 舍利子（佛陀的弟子，以智慧著稱）！諸位菩薩摩訶薩（大菩薩）修行般若波羅蜜多（以智慧到達彼岸的修行），因為與這樣的法相應，所以應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，因為與這樣的般若波羅蜜多相應，所以能夠善巧地安置無量、無數、無邊的有情眾生於無餘依般涅槃界（沒有任何剩餘的涅槃境界），一切惡魔都無法找到機會，所有的煩惱都能被降伏和消滅，世間的一切事物都能如意實現。十方如恒河沙數般多的世界中，一切如來（佛的稱號）、應（應供）、正等覺（完全覺悟者），以及諸位菩薩摩訶薩眾，都會共同護念這樣的菩薩，不讓他們退墮到一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的境界。十方如恒河沙數般多的世界中，四大王眾天（四大天王所統領的天眾）、三十三天（欲界第二天）、夜摩天（欲界第三天）、睹史多天（欲界第四天）、樂變化天（欲界第五天）、他化自在天（欲界第六天）、梵眾天（色界初禪天）、梵輔天（色界初禪天）、梵會天（色界初禪天）、大梵天（色界初禪天）、光天（色界二禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、極光凈天（色界二禪天）、凈天（色界三禪天）、少凈天（色界三禪天）、無量凈天（色界三禪天）、遍凈天（色界三禪天）、廣
【English Translation】 English version: One should not think: 'With my divine eye, through the wisdom of realization, I can see all sentient beings in all Buddha-worlds, as numerous as the sands of the Ganges, passing away and being reborn.' One should not think: 'With my divine ear, through the wisdom of realization, I can hear the Dharma sounds spoken by all Buddhas and Bodhisattvas in all Buddha-worlds, as numerous as the sands of the Ganges.' One should not think: 'With my mind-reading ability, through the wisdom of realization, I can know the minds and mental activities of all sentient beings in all Buddha-worlds, as numerous as the sands of the Ganges.' One should not think: 'With my recollection of past lives, through the wisdom of realization, I can recall the past lives of all sentient beings in all Buddha-worlds, as numerous as the sands of the Ganges.' One should not think: 'With my power of spiritual transformation, through the wisdom of realization, I can travel to all Buddha-worlds, as numerous as the sands of the Ganges, to make offerings, pay respects, honor, and praise the Buddhas and Bodhisattvas in those worlds.' One should not think: 'With my wisdom of the extinction of outflows, through the wisdom of realization, I can observe whether all sentient beings in all Buddha-worlds, as numerous as the sands of the Ganges, have extinguished their outflows or not.' Shariputra (a disciple of the Buddha known for his wisdom)! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice Prajnaparamita (the perfection of wisdom), because they are in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, because they are in accordance with such Prajnaparamita, they are able to skillfully establish immeasurable, countless, and boundless sentient beings in the realm of Nirvana without remainder (the state of Nirvana without any residue), all evil demons cannot find an opportunity, all afflictions can be subdued and extinguished, and all worldly affairs can be accomplished as desired. In the ten directions, in worlds as numerous as the sands of the Ganges, all Tathagatas (a title of the Buddha), Arhats (worthy ones), Samyaksambuddhas (fully enlightened ones), and all Bodhisattva-Mahasattvas, will jointly protect and remember such Bodhisattvas, preventing them from falling back to the levels of all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). In the ten directions, in worlds as numerous as the sands of the Ganges, the Four Great King Devas (the heavenly beings led by the Four Heavenly Kings), the Trayastrimsa Devas (the heaven of the thirty-three gods), the Yama Devas (the third heaven of the desire realm), the Tusita Devas (the fourth heaven of the desire realm), the Nirmanarati Devas (the fifth heaven of the desire realm), the Paranirmitavasavartin Devas (the sixth heaven of the desire realm), the Brahma-parisadya Devas (the first dhyana heaven of the form realm), the Brahma-purohita Devas (the first dhyana heaven of the form realm), the Maha-brahma Devas (the first dhyana heaven of the form realm), the Parittabha Devas (the second dhyana heaven of the form realm), the Apramanabha Devas (the second dhyana heaven of the form realm), the Abhasvara Devas (the second dhyana heaven of the form realm), the Parittasubha Devas (the third dhyana heaven of the form realm), the Apramanasubha Devas (the third dhyana heaven of the form realm), the Subhakrtsna Devas (the third dhyana heaven of the form realm), the Brhat
天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，及餘一切聲聞、獨覺，皆共擁衛如是菩薩，諸有所為令無障礙，身心疾惱鹹得痊除，設有罪業，于當來世應招苦報轉現輕受。何以故？舍利子！是菩薩摩訶薩于諸有情慈悲遍故。
「舍利子！是菩薩摩訶薩修行般若波羅蜜多威神力故，少用加行便能引發最勝自在陀羅尼門、三摩地門，令速現起，隨所生處常得奉事一切如來、應、正等覺，乃至證得所求無上正等菩提，于其中間常不離佛。
「舍利子！是菩薩摩訶薩修行般若波羅蜜多時，與如是般若波羅蜜多相應故，得如是等無量無數不可思議微妙功德。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不作是念：『有法與法若相應若不相應、若等若不等。』何以故？舍利子！是菩薩摩訶薩不見有法與法若相應若不相應、若等若不等故。
「諸菩薩摩訶薩修行般若波羅蜜多時，不作是念：『我於法界若疾現等覺、若不疾現等覺。』何以故？舍利子！是菩薩摩訶薩不見少法能於法界現等覺故。諸菩薩摩訶薩修行般若波羅蜜多時，不見有法離法界者，不見法界離諸法有，亦不見諸法即是法界，不見法界即是諸法。
「諸菩薩摩訶薩修行般若波羅蜜多時，不
【現代漢語翻譯】 現代漢語譯本：天眾（devas）、少廣天（Parittābha，光芒較少的天）、無量廣天（Apramāṇābha，光芒無限的天）、廣果天（Subhakṛtsna，光芒遍佈的天）、無繁天（Anabhraka，無雲的天）、無熱天（Atapa，無熱惱的天）、善現天（Sudṛśa，善於顯現的天）、善見天（Sudarśana，善於看見的天）、色究竟天（Akaniṣṭha，色界最高的天），以及其餘一切聲聞（Śrāvaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人），都共同擁護這樣的菩薩，使他們所做的一切都沒有障礙，身心的疾病和煩惱都能夠痊癒，即使有罪業，在未來世應該遭受的苦報也會轉為減輕。為什麼呢？舍利子（Śāriputra）！這是因為這位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）對一切眾生都具有普遍的慈悲心。 舍利子！這位菩薩摩訶薩因為修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的威神力，稍微用功就能引發最殊勝自在的陀羅尼門（dhāraṇī，總持法門）、三摩地門（samādhi，禪定法門），使它們迅速顯現，無論生在何處，都能常常侍奉一切如來（Tathāgata，佛的稱號）、應（Arhat，應供）、正等覺（Samyaksaṃbuddha，完全覺悟的佛），乃至證得所求的無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟），在這期間常常不離開佛。 舍利子！這位菩薩摩訶薩在修行般若波羅蜜多時，因為與這樣的般若波羅蜜多相應，所以得到這樣等無量無數不可思議的微妙功德。 再者，舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不會這樣想：『有法與法之間，有相應或不相應，有相等或不相等。』為什麼呢？舍利子！因為這位菩薩摩訶薩看不到有法與法之間，有相應或不相應，有相等或不相等。 諸位菩薩摩訶薩在修行般若波羅蜜多時，不會這樣想：『我對於法界（dharmadhātu，一切法的界限）是快速證得覺悟，還是不快速證得覺悟。』為什麼呢？舍利子！因為這位菩薩摩訶薩看不到有任何少許的法能夠在法界中證得覺悟。諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到有任何法是離開法界的，看不到法界是離開諸法的，也看不到諸法就是法界，看不到法界就是諸法。 諸位菩薩摩訶薩在修行般若波羅蜜多時，不會
【English Translation】 English version: The devas (gods), the Parittābha (devas of limited light), the Apramāṇābha (devas of immeasurable light), the Subhakṛtsna (devas of complete light), the Anabhraka (cloudless devas), the Atapa (devas without heat), the Sudṛśa (devas of good appearance), the Sudarśana (devas of good vision), the Akaniṣṭha (devas of the highest form realm), and all other Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), all together protect such Bodhisattvas, ensuring that all their endeavors are without obstacles, and that their physical and mental illnesses and afflictions are completely healed. Even if they have committed karmic offenses, the suffering they should experience in future lives will be lessened. Why is this so? Śāriputra! It is because this Bodhisattva-mahāsattva has universal compassion for all sentient beings. Śāriputra! Because of the majestic power of this Bodhisattva-mahāsattva's practice of Prajñāpāramitā (perfection of wisdom), with just a little effort, they can evoke the most supreme and free dhāraṇī gates (gates of total retention) and samādhi gates (gates of meditative concentration), causing them to quickly manifest. Wherever they are born, they will always serve all the Tathāgatas (Buddhas), Arhats (worthy ones), and Samyaksaṃbuddhas (perfectly enlightened Buddhas), until they attain the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) they seek. During this time, they will never be separated from the Buddha. Śāriputra! When this Bodhisattva-mahāsattva practices Prajñāpāramitā, because they are in accordance with such Prajñāpāramitā, they attain such immeasurable, countless, and inconceivable subtle merits. Furthermore, Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not think: 'There are dharmas (phenomena) that are either in accordance or not in accordance, equal or not equal with other dharmas.' Why is this so? Śāriputra! Because this Bodhisattva-mahāsattva does not see any dharmas that are either in accordance or not in accordance, equal or not equal with other dharmas. When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not think: 'Will I quickly attain enlightenment in the dharmadhātu (realm of all phenomena), or will I not quickly attain enlightenment?' Why is this so? Śāriputra! Because this Bodhisattva-mahāsattva does not see any dharma that can attain enlightenment in the dharmadhātu. When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not see any dharma that is separate from the dharmadhātu, they do not see the dharmadhātu as separate from all dharmas, they do not see all dharmas as being the dharmadhātu, and they do not see the dharmadhātu as being all dharmas. When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they do not
作是念：『法界能為諸法因緣。』不作是念：『諸法能為法界因緣。』諸菩薩摩訶薩修行般若波羅蜜多時，不作是念：『此法能證法界，此法不能證法界。』何以故？舍利子！是菩薩摩訶薩尚不見法，況見有法能證法界或不能證！
「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是法相應故，當言與般若波羅蜜多相應。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見色與空相應，亦不見空與色相應；不見受、想、行、識與空相應，亦不見空與受、想、行、識相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見眼處與空相應，亦不見空與眼處相應；不見耳、鼻、舌、身、意處與空相應，亦不見空與耳、鼻、舌、身、意處相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見色處與空相應，亦不見空與色處相應；不見聲、香、味、觸、法處與空相應，亦不見空與聲、香、味、觸、法處相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見眼界與空相應，亦不見空與眼界相應；不見耳、鼻、舌、身、意界與空相應，亦不見空與耳、鼻、舌、身、意界相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見色界與空相應，亦不見空與色界相應；不見聲、香、味、觸、法界與空相應
【現代漢語翻譯】 現代漢語譯本：他們這樣想：『法界（Dharmadhatu，一切法的本性或根源）能作為一切法的因緣。』他們不這樣想：『一切法能作為法界的因緣。』諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不這樣想：『這個法能證得法界，那個法不能證得法界。』為什麼呢？舍利子（Sariputra，佛陀的十大弟子之一）！這些菩薩摩訶薩尚且見不到任何法，更何況能見到有法能證得法界或不能證得法界呢！ 舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的法相應，應當說他們與般若波羅蜜多相應。 再者，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不見色（Rupa，物質現象）與空（Sunyata，空性）相應，也不見空與色相應；不見受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）與空相應，也不見空與受、想、行、識相應。 諸位菩薩摩訶薩修行般若波羅蜜多時，不見眼處（Caksus-ayatana，眼根）與空相應，也不見空與眼處相應；不見耳、鼻、舌、身、意處（Srotra-ayatana, Ghrana-ayatana, Jihva-ayatana, Kaya-ayatana, Manas-ayatana，耳根、鼻根、舌根、身根、意根）與空相應，也不見空與耳、鼻、舌、身、意處相應。 諸位菩薩摩訶薩修行般若波羅蜜多時，不見色處（Rupa-ayatana，色塵）與空相應，也不見空與色處相應；不見聲、香、味、觸、法處（Sabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sprastavya-ayatana, Dharma-ayatana，聲塵、香塵、味塵、觸塵、法塵）與空相應，也不見空與聲、香、味、觸、法處相應。 諸位菩薩摩訶薩修行般若波羅蜜多時，不見眼界（Caksur-dhatu，眼界）與空相應，也不見空與眼界相應；不見耳、鼻、舌、身、意界（Srotra-dhatu, Ghrana-dhatu, Jihva-dhatu, Kaya-dhatu, Mano-dhatu，耳界、鼻界、舌界、身界、意界）與空相應，也不見空與耳、鼻、舌、身、意界相應。 諸位菩薩摩訶薩修行般若波羅蜜多時，不見（色界）與空相應，也不見空與相應；不見聲、香、味、觸、法界（Sabda-dhatu, Gandha-dhatu, Rasa-dhatu, Sprastavya-dhatu, Dharma-dhatu，聲界、香界、味界、觸界、法界）與空相應
【English Translation】 English version: They think thus: 『The Dharmadhatu (the realm of Dharma, the nature or source of all phenomena) can be the cause and condition for all dharmas.』 They do not think thus: 『All dharmas can be the cause and condition for the Dharmadhatu.』 When Bodhisattva-Mahasattvas (great Bodhisattvas) practice Prajnaparamita (the perfection of wisdom), they do not think thus: 『This dharma can realize the Dharmadhatu, and that dharma cannot realize the Dharmadhatu.』 Why is that? Sariputra (one of the Buddha's ten great disciples)! These Bodhisattva-Mahasattvas do not even see any dharma, how much less could they see that there is a dharma that can realize the Dharmadhatu or cannot realize it! Sariputra! Because Bodhisattva-Mahasattvas practice Prajnaparamita and are in accordance with such dharmas, it should be said that they are in accordance with Prajnaparamita. Furthermore, Sariputra! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see that Rupa (form, material phenomena) is in accordance with Sunyata (emptiness), nor do they see that Sunyata is in accordance with Rupa; they do not see that Vedana (feeling), Samjna (perception), Samskara (volition), and Vijnana (consciousness) are in accordance with Sunyata, nor do they see that Sunyata is in accordance with Vedana, Samjna, Samskara, and Vijnana. When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see that the Caksus-ayatana (eye base) is in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Caksus-ayatana; they do not see that the Srotra-ayatana, Ghrana-ayatana, Jihva-ayatana, Kaya-ayatana, and Manas-ayatana (ear base, nose base, tongue base, body base, and mind base) are in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Srotra-ayatana, Ghrana-ayatana, Jihva-ayatana, Kaya-ayatana, and Manas-ayatana. When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see that the Rupa-ayatana (form object) is in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Rupa-ayatana; they do not see that the Sabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sprastavya-ayatana, and Dharma-ayatana (sound object, smell object, taste object, touch object, and mental object) are in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Sabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sprastavya-ayatana, and Dharma-ayatana. When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see that the Caksur-dhatu (eye element) is in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Caksur-dhatu; they do not see that the Srotra-dhatu, Ghrana-dhatu, Jihva-dhatu, Kaya-dhatu, and Mano-dhatu (ear element, nose element, tongue element, body element, and mind element) are in accordance with Sunyata, nor do they see that Sunyata is in accordance with the Srotra-dhatu, Ghrana-dhatu, Jihva-dhatu, Kaya-dhatu, and Mano-dhatu. When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see that the (rupa-dhatu, form element) is in accordance with Sunyata, nor do they see that Sunyata is in accordance with the (rupa-dhatu, form element); they do not see that the Sabda-dhatu, Gandha-dhatu, Rasa-dhatu, Sprastavya-dhatu, and Dharma-dhatu (sound element, smell element, taste element, touch element, and mental element) are in accordance with Sunyata
，亦不見空與聲、香、味、觸、法界相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見眼識界與空相應，亦不見空與眼識界相應；不見耳、鼻、舌、身、意識界與空相應，亦不見空與耳、鼻、舌、身、意識界相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見眼觸與空相應，亦不見空與眼觸相應；不見耳、鼻、舌、身、意觸與空相應，亦不見空與耳、鼻、舌、身、意觸相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見眼觸為緣所生諸受與空相應，亦不見空與眼觸為緣所生諸受相應；不見耳、鼻、舌、身、意觸為緣所生諸受與空相應，亦不見空與耳、鼻、舌、身、意觸為緣所生諸受相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見地界與空相應，亦不見空與地界相應；不見水、火、風、空、識界與空相應，亦不見空與水、火、風、空、識界相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見因緣與空相應，亦不見空與因緣相應；不見等無間緣、所緣緣、增上緣及從緣所生法與空相應，亦不見空與等無間緣、所緣緣、增上緣及從緣所生法相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見無明與空相應，亦不見空與無明相應；不見行、識、名色、六處、觸、受、愛、取、有、
【現代漢語翻譯】 現代漢語譯本：
也不見空與聲、香、味、觸、法界相應。 『諸菩薩摩訶薩修行般若波羅蜜多（paramita，意為「到彼岸」）時，不見眼識界與空相應，也不見空與眼識界相應；不見耳、鼻、舌、身、意識界與空相應，也不見空與耳、鼻、舌、身、意識界相應。』 『諸菩薩摩訶薩修行般若波羅蜜多時，不見眼觸與空相應，也不見空與眼觸相應；不見耳、鼻、舌、身、意觸與空相應，也不見空與耳、鼻、舌、身、意觸相應。』 『諸菩薩摩訶薩修行般若波羅蜜多時，不見眼觸為緣所生諸受與空相應，也不見空與眼觸為緣所生諸受相應；不見耳、鼻、舌、身、意觸為緣所生諸受與空相應，也不見空與耳、鼻、舌、身、意觸為緣所生諸受相應。』 『諸菩薩摩訶薩修行般若波羅蜜多時，不見地界與空相應，也不見空與地界相應；不見水、火、風、空、識界與空相應，也不見空與水、火、風、空、識界相應。』 『諸菩薩摩訶薩修行般若波羅蜜多時，不見因緣與空相應，也不見空與因緣相應；不見等無間緣、所緣緣、增上緣及從緣所生法與空相應，也不見空與等無間緣、所緣緣、增上緣及從緣所生法相應。』 『諸菩薩摩訶薩修行般若波羅蜜多時，不見無明（avidya，意為「無知」）與空相應，也不見空與無明相應；不見行（samskara，意為「業力」）、識（vijnana，意為「意識」）、名色（namarupa，意為「名與色」）、六處（sadayatana，意為「六根」）、觸（sparsha，意為「接觸」）、受（vedana，意為「感受」）、愛（trishna，意為「渴愛」）、取（upadana，意為「執取」）、有（bhava，意為「存在」）、
【English Translation】 English version:
Nor do they see emptiness as corresponding with the realms of sound, smell, taste, touch, and phenomena. 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they do not see the realm of eye-consciousness as corresponding with emptiness, nor do they see emptiness as corresponding with the realm of eye-consciousness; they do not see the realms of ear, nose, tongue, body, and mind-consciousness as corresponding with emptiness, nor do they see emptiness as corresponding with the realms of ear, nose, tongue, body, and mind-consciousness.' 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see eye-contact as corresponding with emptiness, nor do they see emptiness as corresponding with eye-contact; they do not see ear, nose, tongue, body, and mind-contact as corresponding with emptiness, nor do they see emptiness as corresponding with ear, nose, tongue, body, and mind-contact.' 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see the various feelings arising from eye-contact as corresponding with emptiness, nor do they see emptiness as corresponding with the various feelings arising from eye-contact; they do not see the various feelings arising from ear, nose, tongue, body, and mind-contact as corresponding with emptiness, nor do they see emptiness as corresponding with the various feelings arising from ear, nose, tongue, body, and mind-contact.' 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see the earth element as corresponding with emptiness, nor do they see emptiness as corresponding with the earth element; they do not see the water, fire, wind, space, and consciousness elements as corresponding with emptiness, nor do they see emptiness as corresponding with the water, fire, wind, space, and consciousness elements.' 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see conditions as corresponding with emptiness, nor do they see emptiness as corresponding with conditions; they do not see immediate conditions, object conditions, dominant conditions, and the phenomena arising from conditions as corresponding with emptiness, nor do they see emptiness as corresponding with immediate conditions, object conditions, dominant conditions, and the phenomena arising from conditions.' 'When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see ignorance (avidya) as corresponding with emptiness, nor do they see emptiness as corresponding with ignorance; they do not see volitional formations (samskara), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava),
生、老死愁嘆苦憂惱與空相應，亦不見空與行乃至老死愁嘆苦憂惱相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見佈施波羅蜜多與空相應，亦不見空與佈施波羅蜜多相應；不見凈戒、安忍、精進、靜慮、般若波羅蜜多與空相應，亦不見空與凈戒、安忍、精進、靜慮、般若波羅蜜多相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見內空與空相應，亦不見空與內空相應；不見外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空與空相應，亦不見空與外空乃至無性自性空相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見真如與空相應，亦不見空與真如相應；不見法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界與空相應，亦不見空與法界乃至不思議界相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見四念住與空相應，亦不見空與四念住相應；不見四正斷、四神足、五根、五力、七等覺支、八聖道支與空相應，亦不見空與四正斷乃至八聖道支相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見苦聖諦與空相應，亦不見空與
【現代漢語翻譯】 現代漢語譯本：生、老、死、憂愁、悲嘆、痛苦、憂慮、煩惱都與空性相應，也看不到空性與行，乃至老、死、憂愁、悲嘆、痛苦、憂慮、煩惱相應。 諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到佈施波羅蜜多與空性相應，也看不到空性與佈施波羅蜜多相應；看不到持戒、安忍、精進、禪定、般若波羅蜜多與空性相應，也看不到空性與持戒、安忍、精進、禪定、般若波羅蜜多相應。 諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到內空（adhyātma-śūnyatā，內心的空性）與空性相應，也看不到空性與內空相應；看不到外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外皆空的空性）、空空（śūnyatā-śūnyatā，空性的空性）、大空（mahā-śūnyatā，廣大的空性）、勝義空（paramārtha-śūnyatā，究竟的空性）、有為空（saṃskṛta-śūnyatā，有為法的空性）、無為空（asaṃskṛta-śūnyatā，無為法的空性）、畢竟空（atyanta-śūnyatā，徹底的空性）、無際空（anavarāgra-śūnyatā，無邊際的空性）、散空（anavakāra-śūnyatā，無散失的空性）、無變異空（avikāra-śūnyatā，不變異的空性）、本性空（prakṛti-śūnyatā，自性的空性）、自相空（svalakṣaṇa-śūnyatā，自性的空性）、共相空（sāmalakṣaṇa-śūnyatā，共性的空性）、一切法空（sarva-dharma-śūnyatā，一切法的空性）、不可得空（anupalambha-śūnyatā，不可得的空性）、無性空（abhāva-śūnyatā，無自性的空性）、自性空（svabhāva-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）與空性相應，也看不到空性與外空乃至無性自性空相應。 諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到真如（tathātā，事物的真實本性）與空性相應，也看不到空性與真如相應；看不到法界（dharmadhātu，一切法的界限）、法性（dharmatā，法的本性）、不虛妄性（avitathatā，不虛假的性質）、不變異性（ananyathātā，不變異的性質）、平等性（samatā，平等的性質）、離生性（viviktatā，遠離生起的性質）、法定（dharmasthititā，法所安住的性質）、法住（dharmasthititā，法所安住的性質）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空的界限）、不思議界（acintya-dhātu，不可思議的界限）與空性相應，也看不到空性與法界乃至不思議界相應。 諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到四念住（catvāri smṛtyupasthānāni，四種專注的修行）與空性相應，也看不到空性與四念住相應；看不到四正斷（catvāri prahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga-mārga，八種神聖的道路）與空性相應，也看不到空性與四正斷乃至八聖道支相應。 諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到苦聖諦（duḥkha-satya，關於苦的真理）與空性相應，也看不到空性與
【English Translation】 English version: Birth, old age, death, sorrow, lamentation, pain, grief, and despair are all in accordance with emptiness, and one does not see emptiness in accordance with actions, nor even with old age, death, sorrow, lamentation, pain, grief, and despair. When Bodhisattva Mahasattvas practice Prajnaparamita, they do not see the Perfection of Giving (dāna-pāramitā) in accordance with emptiness, nor do they see emptiness in accordance with the Perfection of Giving; they do not see the Perfections of Morality (śīla-pāramitā), Patience (kṣānti-pāramitā), Vigor (vīrya-pāramitā), Meditation (dhyāna-pāramitā), and Wisdom (prajñā-pāramitā) in accordance with emptiness, nor do they see emptiness in accordance with the Perfections of Morality, Patience, Vigor, Meditation, and Wisdom. When Bodhisattva Mahasattvas practice Prajnaparamita, they do not see inner emptiness (adhyātma-śūnyatā) in accordance with emptiness, nor do they see emptiness in accordance with inner emptiness; they do not see outer emptiness (bahirdhā-śūnyatā), inner-outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), absolute emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), unchanging emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), common-characteristic emptiness (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), and emptiness of non-self-nature (abhāva-svabhāva-śūnyatā) in accordance with emptiness, nor do they see emptiness in accordance with outer emptiness up to emptiness of non-self-nature. When Bodhisattva Mahasattvas practice Prajnaparamita, they do not see Suchness (tathātā) in accordance with emptiness, nor do they see emptiness in accordance with Suchness; they do not see the Dharma Realm (dharmadhātu), Dharma Nature (dharmatā), Non-deceptiveness (avitathatā), Non-alteration (ananyathātā), Equality (samatā), Separation from Production (viviktatā), Dharma-established (dharmasthititā), Dharma-abiding (dharmasthititā), Reality Limit (bhūta-koṭi), Space Realm (ākāśadhātu), and Inconceivable Realm (acintya-dhātu) in accordance with emptiness, nor do they see emptiness in accordance with the Dharma Realm up to the Inconceivable Realm. When Bodhisattva Mahasattvas practice Prajnaparamita, they do not see the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) in accordance with emptiness, nor do they see emptiness in accordance with the Four Foundations of Mindfulness; they do not see the Four Right Exertions (catvāri prahāṇāni), Four Bases of Power (catvāra ṛddhipādāḥ), Five Faculties (pañcendriyāṇi), Five Powers (pañca balāni), Seven Factors of Enlightenment (sapta bodhyaṅgāni), and Eightfold Noble Path (aṣṭāṅga-mārga) in accordance with emptiness, nor do they see emptiness in accordance with the Four Right Exertions up to the Eightfold Noble Path. When Bodhisattva Mahasattvas practice Prajnaparamita, they do not see the Noble Truth of Suffering (duḥkha-satya) in accordance with emptiness, nor do they see emptiness in accordance with
苦聖諦相應；不見集、滅、道聖諦與空相應，亦不見空與集、滅、道聖諦相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見四靜慮與空相應，亦不見空與四靜慮相應；不見四無量、四無色定與空相應，亦不見空與四無量、四無色定相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見八解脫與空相應，亦不見空與八解脫相應；不見八勝處、九次第定、十遍處與空相應，亦不見空與八勝處、九次第定、十遍處相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見空解脫門與空相應，亦不見空與空解脫門相應；不見無相、無愿解脫門與空相應，亦不見空與無相、無愿解脫門相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見一切陀羅尼門與空相應，亦不見空與一切陀羅尼門相應；不見一切三摩地門與空相應，亦不見空與一切三摩地門相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見極喜地與空相應，亦不見空與極喜地相應；不見離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地與空相應，亦不見空與離垢地乃至法雲地相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見五眼與空相應，亦不見空與五眼相應；不見六神通與空相應，亦不見空與六神通相應
【現代漢語翻譯】 現代漢語譯本 與苦聖諦相應的空性，不應被視為與集聖諦、滅聖諦、道聖諦相應，也不應被視為空性與集聖諦、滅聖諦、道聖諦相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為四禪定與空性相應，也不應認為空性與四禪定相應；不應認為四無量心、四無色定與空性相應，也不應認為空性與四無量心、四無色定相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為八解脫與空性相應，也不應認為空性與八解脫相應；不應認為八勝處、九次第定、十遍處與空性相應，也不應認為空性與八勝處、九次第定、十遍處相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為空解脫門與空性相應，也不應認為空性與空解脫門相應；不應認為無相解脫門、無愿解脫門與空性相應，也不應認為空性與無相解脫門、無愿解脫門相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為一切陀羅尼門與空性相應，也不應認為空性與一切陀羅尼門相應；不應認為一切三摩地門與空性相應，也不應認為空性與一切三摩地門相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為極喜地（菩薩十地之初地）與空性相應，也不應認為空性與極喜地相應；不應認為離垢地（菩薩十地之二地）、發光地（菩薩十地之三地）、焰慧地（菩薩十地之四地）、極難勝地（菩薩十地之五地）、現前地（菩薩十地之六地）、遠行地（菩薩十地之七地）、不動地（菩薩十地之八地）、善慧地（菩薩十地之九地）、法雲地（菩薩十地之十地）與空性相應，也不應認為空性與離垢地乃至法雲地相應。 當諸菩薩摩訶薩修行般若波羅蜜多時，不應認為五眼與空性相應，也不應認為空性與五眼相應；不應認為六神通與空性相應，也不應認為空性與六神通相應。
【English Translation】 English version The emptiness associated with the noble truth of suffering should not be seen as corresponding with the noble truths of origin, cessation, and path, nor should emptiness be seen as corresponding with the noble truths of origin, cessation, and path. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider the four dhyanas (meditative absorptions) as corresponding with emptiness, nor should they consider emptiness as corresponding with the four dhyanas; they should not consider the four immeasurables, the four formless attainments as corresponding with emptiness, nor should they consider emptiness as corresponding with the four immeasurables, the four formless attainments. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider the eight liberations as corresponding with emptiness, nor should they consider emptiness as corresponding with the eight liberations; they should not consider the eight mastery states, the nine successive abidings, the ten all-pervading kasinas as corresponding with emptiness, nor should they consider emptiness as corresponding with the eight mastery states, the nine successive abidings, the ten all-pervading kasinas. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider the emptiness liberation door as corresponding with emptiness, nor should they consider emptiness as corresponding with the emptiness liberation door; they should not consider the signless liberation door, the wishless liberation door as corresponding with emptiness, nor should they consider emptiness as corresponding with the signless liberation door, the wishless liberation door. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider all dharani doors as corresponding with emptiness, nor should they consider emptiness as corresponding with all dharani doors; they should not consider all samadhi doors as corresponding with emptiness, nor should they consider emptiness as corresponding with all samadhi doors. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider the Joyful Ground (the first of the ten Bodhisattva grounds) as corresponding with emptiness, nor should they consider emptiness as corresponding with the Joyful Ground; they should not consider the Immaculate Ground (the second of the ten Bodhisattva grounds), the Luminous Ground (the third of the ten Bodhisattva grounds), the Radiant Ground (the fourth of the ten Bodhisattva grounds), the Very Difficult to Conquer Ground (the fifth of the ten Bodhisattva grounds), the Manifest Ground (the sixth of the ten Bodhisattva grounds), the Going Far Ground (the seventh of the ten Bodhisattva grounds), the Immovable Ground (the eighth of the ten Bodhisattva grounds), the Good Intelligence Ground (the ninth of the ten Bodhisattva grounds), the Cloud of Dharma Ground (the tenth of the ten Bodhisattva grounds) as corresponding with emptiness, nor should they consider emptiness as corresponding with the Immaculate Ground up to the Cloud of Dharma Ground. When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not consider the five eyes as corresponding with emptiness, nor should they consider emptiness as corresponding with the five eyes; they should not consider the six superknowledges as corresponding with emptiness, nor should they consider emptiness as corresponding with the six superknowledges.
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「諸菩薩摩訶薩修行般若波羅蜜多時，不見佛十力與空相應，亦不見空與佛十力相應；不見四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法與空相應，亦不見空與四無所畏乃至十八佛不共法相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見三十二大士相與空相應，亦不見空與三十二大士相相應；不見八十隨好與空相應，亦不見空與八十隨好相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見無忘失法與空相應，亦不見空與無忘失法相應；不見恒住舍性與空相應，亦不見空與恒住舍性相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見一切智與空相應，亦不見空與一切智相應；不見道相智、一切相智與空相應，亦不見空與道相智、一切相智相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見預流果與空相應，亦不見空與預流果相應；不見一來、不還、阿羅漢果、獨覺菩提與空相應，亦不見空與一來、不還、阿羅漢果、獨覺菩提相應。
「諸菩薩摩訶薩修行般若波羅蜜多時，不見一切菩薩摩訶薩行與空相應，亦不見空與一切菩薩摩訶薩行相應；不見諸佛無上正等菩提與空相應，亦不見空與諸佛無上正等菩提相應。
「舍利子！修行般若波羅蜜多諸菩薩摩
【現代漢語翻譯】 現代漢語譯本：『諸位菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，不認為佛的十力（佛的十種力量）與空性相應，也不認為空性與佛的十力相應；不認為四無所畏（佛的四種無畏懼的特質）、四無礙解（佛的四種無礙的智慧）、大慈、大悲、大喜、大舍、十八佛不共法（佛獨有的十八種功德）與空性相應，也不認為空性與四無所畏乃至十八佛不共法相應。 『諸位菩薩摩訶薩在修行般若波羅蜜多時，不認為三十二大士相（佛的三十二種殊勝的身體特徵）與空性相應，也不認為空性與三十二大士相相應；不認為八十隨好（佛的八十種細微的身體特徵）與空性相應，也不認為空性與八十隨好相應。 『諸位菩薩摩訶薩在修行般若波羅蜜多時，不認為無忘失法（不忘失正念的修行方法）與空性相應，也不認為空性與無忘失法相應；不認為恒住舍性（保持平靜和捨棄的性質）與空性相應，也不認為空性與恒住舍性相應。 『諸位菩薩摩訶薩在修行般若波羅蜜多時，不認為一切智（佛的一切智慧）與空性相應，也不認為空性與一切智相應；不認為道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物本質的智慧）與空性相應，也不認為空性與道相智、一切相智相應。 『諸位菩薩摩訶薩在修行般若波羅蜜多時，不認為預流果（初果，進入聖者之流）與空性相應，也不認為空性與預流果相應；不認為一來（二果，只來人間一次）、不還（三果，不再來人間）、阿羅漢果（四果，斷盡煩惱）、獨覺菩提（獨自覺悟的智慧）與空性相應，也不認為空性與一來、不還、阿羅漢果、獨覺菩提相應。 『諸位菩薩摩訶薩在修行般若波羅蜜多時，不認為一切菩薩摩訶薩行（菩薩的修行行為）與空性相應，也不認為空性與一切菩薩摩訶薩行相應；不認為諸佛無上正等菩提（佛的無上正等覺悟）與空性相應，也不認為空性與諸佛無上正等菩提相應。 『舍利子（佛陀的弟子，以智慧著稱）！修行般若波羅蜜多的諸位菩薩摩訶薩，
【English Translation】 English version: 『When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Perfection of Wisdom (Prajnaparamita), they do not perceive the Ten Powers of the Buddha (ten kinds of Buddha's power) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Ten Powers of the Buddha; they do not perceive the Four Fearlessnesses (four kinds of fearlessness of the Buddha), the Four Unimpeded Knowledges (four kinds of unimpeded wisdom of the Buddha), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of the Buddha (eighteen unique merits of the Buddha) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Four Fearlessnesses up to the Eighteen Unique Qualities of the Buddha. 『When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not perceive the Thirty-two Marks of a Great Being (thirty-two special physical characteristics of the Buddha) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Thirty-two Marks of a Great Being; they do not perceive the Eighty Minor Marks (eighty subtle physical characteristics of the Buddha) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Eighty Minor Marks. 『When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not perceive the Non-forgetting Dharma (practice of not forgetting mindfulness) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Non-forgetting Dharma; they do not perceive the Constant Abiding in Equanimity (maintaining calmness and the nature of letting go) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Constant Abiding in Equanimity. 『When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not perceive All-knowing Wisdom (Buddha's all-knowing wisdom) as corresponding to emptiness, nor do they perceive emptiness as corresponding to All-knowing Wisdom; they do not perceive the Wisdom of the Path (wisdom of understanding the path of practice), the Wisdom of All Aspects (wisdom of understanding the essence of all things) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Wisdom of the Path and the Wisdom of All Aspects. 『When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not perceive the Stream-enterer Fruit (first fruit, entering the stream of the holy ones) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Stream-enterer Fruit; they do not perceive the Once-returner (second fruit, only coming to the human world once), the Non-returner (third fruit, no longer coming to the human world), the Arhat Fruit (fourth fruit, ending all afflictions), the Pratyekabuddha Bodhi (wisdom of self-enlightenment) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Once-returner, the Non-returner, the Arhat Fruit, and the Pratyekabuddha Bodhi. 『When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not perceive all the practices of Bodhisattva-Mahasattvas (the practices of Bodhisattvas) as corresponding to emptiness, nor do they perceive emptiness as corresponding to all the practices of Bodhisattva-Mahasattvas; they do not perceive the Unsurpassed Perfect Enlightenment of all Buddhas (the unsurpassed perfect enlightenment of the Buddha) as corresponding to emptiness, nor do they perceive emptiness as corresponding to the Unsurpassed Perfect Enlightenment of all Buddhas. 『Sariputra (a disciple of the Buddha, known for his wisdom)! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom,
訶薩，若能如是相應，是為第一與空相應。
「舍利子！修行般若波羅蜜多諸菩薩摩訶薩，由與如是空相應故，不墮聲聞、獨覺等地，嚴凈佛土、成熟有情，速證無上正等菩提。
「舍利子！修行般若波羅蜜多諸菩薩摩訶薩，諸相應中與般若波羅蜜多相應為最第一、最尊最勝、最上最妙、最高最極、無上無上上、無等無等等。何以故？舍利子！此般若波羅蜜多相應最第一故，即是空相應，即是無相相應，即是無愿相應，由此因緣最為第一。
「舍利子！修行般若波羅蜜多諸菩薩摩訶薩，與如是般若波羅蜜多相應時，當知即為受記作佛，若近受記。
「舍利子！是菩薩摩訶薩由此相應，能為無量無數無邊有情作大饒益。
「舍利子！是菩薩摩訶薩不作是念：『我與般若波羅蜜多相應。』不作是念：『我得受記，定當作佛，若近受記。』不作是念：『我能嚴凈佛土。』不作是念：『我能成熟有情。』亦不作是念：『我當證得所求無上正等菩提，轉妙法輪度無量眾。』
「何以故？舍利子！是菩薩摩訶薩不見有法離於法界，不見法界離於諸法，不見諸法即是法界，不見法界即是諸法，不見有法修行般若波羅蜜多，不見有法得佛授記，不見有法當得無上正等菩提，不見有法嚴凈佛土，不
【現代漢語翻譯】 現代漢語譯本：訶薩（菩薩的另一種稱呼），如果能夠這樣相應，這就是第一種與空性相應的狀態。 舍利子（佛陀的弟子）！修行般若波羅蜜多（以智慧到達彼岸）的諸位菩薩摩訶薩（偉大的菩薩），由於與這樣的空性相應，所以不會墮入聲聞（聽聞佛法而得解脫者）、獨覺（獨自覺悟者）的境界，能夠莊嚴清凈佛土、成熟有情眾生，迅速證得無上正等菩提（最高的覺悟）。 舍利子！修行般若波羅蜜多的諸位菩薩摩訶薩，在所有相應中，與般若波羅蜜多相應是最第一、最尊貴、最殊勝、最上等、最微妙、最高超、最極致、無上無上上、無與倫比的。為什麼呢？舍利子！因為這種與般若波羅蜜多的相應是最第一的，它就是與空性相應，就是與無相相應，就是與無愿相應，由於這個因緣，所以它是最為第一的。 舍利子！修行般若波羅蜜多的諸位菩薩摩訶薩，當與這樣的般若波羅蜜多相應時，應當知道他們已經得到授記（預言未來成佛），或者接近得到授記。 舍利子！這些菩薩摩訶薩由於這種相應，能夠為無量無數無邊的有情眾生帶來巨大的利益。 舍利子！這些菩薩摩訶薩不會這樣想：『我與般若波羅蜜多相應。』不會這樣想：『我得到授記，必定會成佛，或者接近得到授記。』不會這樣想：『我能夠莊嚴清凈佛土。』不會這樣想：『我能夠成熟有情眾生。』也不會這樣想：『我將證得所求的無上正等菩提，轉動微妙的法輪，度化無量眾生。』 為什麼呢？舍利子！這些菩薩摩訶薩不見有任何法（事物）脫離法界（宇宙的真理），不見法界脫離任何法，不見任何法就是法界，不見法界就是任何法，不見有任何法在修行般若波羅蜜多，不見有任何法得到佛的授記，不見有任何法將要證得無上正等菩提，不見有任何法在莊嚴清凈佛土，不
【English Translation】 English version: Kosa (another name for Bodhisattva), if one can be in accord with it in this way, this is the first state of being in accord with emptiness. Sariputra (a disciple of the Buddha)! Those Bodhisattva-Mahasattvas (great Bodhisattvas) who practice Prajnaparamita (perfection of wisdom), because they are in accord with such emptiness, will not fall into the realms of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), they are able to adorn and purify Buddha lands, mature sentient beings, and quickly attain Anuttara-samyak-sambodhi (supreme enlightenment). Sariputra! Among all accords, for those Bodhisattva-Mahasattvas who practice Prajnaparamita, being in accord with Prajnaparamita is the most first, the most venerable, the most excellent, the most supreme, the most subtle, the most sublime, the most ultimate, the unsurpassed, the unsurpassed above the unsurpassed, and the incomparable. Why is that? Sariputra! Because this accord with Prajnaparamita is the most first, it is in accord with emptiness, it is in accord with no-characteristics, it is in accord with no-wishing, and due to this cause, it is the most first. Sariputra! When those Bodhisattva-Mahasattvas who practice Prajnaparamita are in accord with such Prajnaparamita, they should know that they have already received a prediction (a prophecy of future Buddhahood), or are close to receiving a prediction. Sariputra! These Bodhisattva-Mahasattvas, due to this accord, are able to bring great benefit to immeasurable, countless, and boundless sentient beings. Sariputra! These Bodhisattva-Mahasattvas do not think: 'I am in accord with Prajnaparamita.' They do not think: 'I have received a prediction, I will definitely become a Buddha, or I am close to receiving a prediction.' They do not think: 'I am able to adorn and purify Buddha lands.' They do not think: 'I am able to mature sentient beings.' Nor do they think: 'I will attain the Anuttara-samyak-sambodhi that I seek, turn the wonderful Dharma wheel, and liberate countless beings.' Why is that? Sariputra! These Bodhisattva-Mahasattvas do not see any dharma (phenomena) that is separate from the Dharmadhatu (the realm of truth), they do not see the Dharmadhatu as separate from any dharma, they do not see any dharma as being the Dharmadhatu, they do not see the Dharmadhatu as being any dharma, they do not see any dharma practicing Prajnaparamita, they do not see any dharma receiving a prediction from the Buddha, they do not see any dharma that will attain Anuttara-samyak-sambodhi, they do not see any dharma adorning and purifying Buddha lands, they do not
見有法成熟有情。
「何以故？舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不起我想、有情想、命者想、生者想、養者想、士夫想、補特伽羅想、意生想、儒童想、作者想、使作者想、起者想、使起者想、受者想、使受者想、知者想、見者想故。所以者何？我、有情等畢竟不生亦復不滅，彼既畢竟不生不滅，云何當能修行般若波羅蜜多及得種種功德勝利！
「舍利子！是菩薩摩訶薩不見有情生故修行般若波羅蜜多，不見有情滅故修行般若波羅蜜多，知諸有情空故修行般若波羅蜜多，知諸有情非我故修行般若波羅蜜多，知諸有情不可得故修行般若波羅蜜多，知諸有情遠離故修行般若波羅蜜多，知諸有情本性非有情性故修行般若波羅蜜多。
「舍利子！修行般若波羅蜜多諸菩薩摩訶薩諸相應中，與空相應最為第一，與般若波羅蜜多相應最尊最勝，無能及者。
「舍利子！諸菩薩摩訶薩如是相應，普能引發如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、三十二大士相、八十隨好、無忘失法、恒住舍性、一切智、道相智、一切相智，及余無量無邊佛法。
「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，與如是般若波羅蜜多相應故，畢竟不起慳貪、犯戒、忿恚、懈怠
【現代漢語翻譯】 現代漢語譯本 觀察到有法能夠使眾產生熟。 『為什麼呢？舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時，不起我（ātman）的念頭、有情（sattva）的念頭、命者（jīva）的念頭、生者（jāta）的念頭、養者（poṣa）的念頭、士夫（puruṣa）的念頭、補特伽羅（pudgala，個體）的念頭、意生（manuja）的念頭、儒童（mānava）的念頭、作者（kāraka）的念頭、使作者（kārayitṛ）的念頭、起者（utpādaka）的念頭、使起者（utpādayitṛ）的念頭、受者（vedaka）的念頭、使受者（vedayitṛ）的念頭、知者（jñātṛ）的念頭、見者（draṣṭṛ）的念頭。這是為什麼呢？我、有情等畢竟不生也不滅，它們既然畢竟不生不滅，又怎麼能夠修行般若波羅蜜多並獲得種種功德利益呢！』 『舍利子！這些菩薩摩訶薩因為不見有情生起而修行般若波羅蜜多，因為不見有情滅去而修行般若波羅蜜多，因為知道諸有情是空性而修行般若波羅蜜多，因為知道諸有情非我而修行般若波羅蜜多，因為知道諸有情不可得而修行般若波羅蜜多，因為知道諸有情是遠離的而修行般若波羅蜜多，因為知道諸有情的本性並非有情性而修行般若波羅蜜多。』 『舍利子！在修行般若波羅蜜多的諸位菩薩摩訶薩的諸種相應中，與空相應最為第一，與般若波羅蜜多相應最為尊貴殊勝，沒有能與之相比的。』 『舍利子！諸位菩薩摩訶薩如此相應，普遍能夠引發如來的十力（daśabala，佛陀的十種力量）、四無所畏（catuḥvaiśāradya，佛陀的四種無畏）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛陀獨有的十八種功德）、三十二大士相（dvātriṃśanmahāpuruṣalakṣaṇāni，佛陀的三十二種殊勝相貌）、八十隨好（aśītyanuvyañjanāni，佛陀的八十種細微特徵）、無忘失法（asammosadharma，不忘失正念的功德）、恒住舍性（upekṣāsthita，常住于舍的平等心）、一切智（sarvajñatā，對一切事物都有的智慧）、道相智（mārgajñatā，瞭解修行道路的智慧）、一切相智（sarvākārajñatā，對一切事物的所有方面都有的智慧），以及其他無量無邊的佛法。』 『舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，因為與這樣的般若波羅蜜多相應，所以畢竟不起慳貪、犯戒、忿恚、懈怠。
【English Translation】 English version Seeing that there are dharmas that mature sentient beings. 'Why is that? Śāriputra! When Bodhisattva-mahāsattvas practice the Perfection of Wisdom (Prajñāpāramitā), they do not give rise to thoughts of self (ātman), sentient being (sattva), life (jīva), birth (jāta), nourishment (poṣa), person (puruṣa), individual (pudgala), mind-born (manuja), youth (mānava), doer (kāraka), causer of doing (kārayitṛ), producer (utpādaka), causer of production (utpādayitṛ), experiencer (vedaka), causer of experiencing (vedayitṛ), knower (jñātṛ), or seer (draṣṭṛ). Why is that? Self, sentient beings, etc., are ultimately neither born nor do they cease. Since they are ultimately neither born nor do they cease, how could they practice the Perfection of Wisdom and attain various merits and benefits!' 'Śāriputra! These Bodhisattva-mahāsattvas practice the Perfection of Wisdom because they do not see the arising of sentient beings, they practice the Perfection of Wisdom because they do not see the cessation of sentient beings, they practice the Perfection of Wisdom because they know that all sentient beings are empty, they practice the Perfection of Wisdom because they know that all sentient beings are not self, they practice the Perfection of Wisdom because they know that all sentient beings are unattainable, they practice the Perfection of Wisdom because they know that all sentient beings are remote, they practice the Perfection of Wisdom because they know that the nature of all sentient beings is not the nature of sentient beings.' 'Śāriputra! Among all the correspondences of Bodhisattva-mahāsattvas who practice the Perfection of Wisdom, the correspondence with emptiness is the foremost, the correspondence with the Perfection of Wisdom is the most honored and supreme, and none can compare to it.' 'Śāriputra! Bodhisattva-mahāsattvas who correspond in this way are universally able to bring forth the ten powers of the Tathāgata (daśabala), the four fearlessnesses (catuḥvaiśāradya), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ), the thirty-two marks of a great being (dvātriṃśanmahāpuruṣalakṣaṇāni), the eighty minor marks (aśītyanuvyañjanāni), the non-forgetfulness of dharma (asammosadharma), the constant abiding in equanimity (upekṣāsthita), omniscience (sarvajñatā), knowledge of the path (mārgajñatā), knowledge of all aspects (sarvākārajñatā), and other immeasurable and boundless Buddha-dharmas.' 'Śāriputra! Bodhisattva-mahāsattvas who practice the Perfection of Wisdom, because they correspond with such Perfection of Wisdom, ultimately do not give rise to stinginess, transgression of precepts, anger, or laziness.'
、散亂、惡慧障礙之心；佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，任運現前無間無斷。」
初分轉生品第四之一
爾時，舍利子白佛言：「世尊！安住般若波羅蜜多諸菩薩摩訶薩，從何處沒來生此間？從此處沒當生何處？」
佛告具壽舍利子言：「安住般若波羅蜜多諸菩薩摩訶薩，有從他方佛土沒來生此間，有從睹史多天沒來生此間，有從人中沒生此人中。
「舍利子！若菩薩摩訶薩安住般若波羅蜜多，從他方佛土沒來生此者，是菩薩摩訶薩速與般若波羅蜜多相應。由與般若波羅蜜多相應故，轉生便得深妙法門疾現在前，從此已后恒與般若波羅蜜多速得相應，在所生處常得值佛，供養恭敬、尊重讚歎，能令般若波羅蜜多漸得圓滿。
「舍利子！若菩薩摩訶薩安住般若波羅蜜多，從睹史多天沒來生此者，是菩薩摩訶薩多為一生所繫，佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多自在現前常不忘失，亦於一切陀羅尼門、三摩地門自在現前常不忘失。
「舍利子！若菩薩摩訶薩安住般若波羅蜜多，從人中沒生人中者，是菩薩摩訶薩除不退轉，其根昧鈍，雖勤修般若波羅蜜多，而不能速與般若波羅蜜多相應，又於一切陀羅尼門、三摩地門未得自在。
「又，舍利子！汝
【現代漢語翻譯】 現代漢語譯本：散亂、惡慧障礙的心；佈施（dana）、凈戒（sila）、安忍（ksanti）、精進（virya）、靜慮（dhyana）、般若波羅蜜多（prajnaparamita），自然而然地顯現，沒有間斷。
初分轉生品第四之一
這時，舍利子（Sariputra）對佛說：『世尊！安住于般若波羅蜜多的諸菩薩摩訶薩（bodhisattva-mahasattva），從何處去世而來到這裡？從這裡去世又將往生何處？』
佛告訴具壽舍利子說：『安住于般若波羅蜜多的諸菩薩摩訶薩，有的從他方佛土去世而來到這裡，有的從睹史多天（Tusita）去世而來到這裡，有的從人間去世而又生在人間。』
『舍利子！如果菩薩摩訶薩安住于般若波羅蜜多，從他方佛土去世而來到這裡，這位菩薩摩訶薩很快就能與般若波羅蜜多相應。由於與般若波羅蜜多相應，轉生后就能迅速獲得深奧的法門，從此以後恒常與般若波羅蜜多迅速相應，在所生之處常常能夠遇到佛，供養、恭敬、尊重、讚歎，能夠使般若波羅蜜多逐漸圓滿。』
『舍利子！如果菩薩摩訶薩安住于般若波羅蜜多，從睹史多天去世而來到這裡，這位菩薩摩訶薩大多是受一生所繫縛，佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多自在地顯現，常常不會忘失，也對於一切陀羅尼門（dharani-mukha）、三摩地門（samadhi-mukha）自在地顯現，常常不會忘失。』
『舍利子！如果菩薩摩訶薩安住于般若波羅蜜多，從人間去世而又生在人間，這位菩薩摩訶薩除了不退轉者，其餘根性遲鈍，雖然勤修般若波羅蜜多，卻不能迅速與般若波羅蜜多相應，又對於一切陀羅尼門、三摩地門尚未獲得自在。』
『又，舍利子！你
【English Translation】 English version: Scattered, evil wisdom-obstructed mind; giving (dana), pure precepts (sila), patience (ksanti), diligence (virya), meditation (dhyana), prajnaparamita, spontaneously manifest without interruption.
Chapter Four, Part One: On Transmigration
At that time, Sariputra said to the Buddha, 'World Honored One! Where do the Bodhisattva-Mahasattvas (bodhisattva-mahasattva) who abide in prajnaparamita come from when they pass away and are born here? And where will they go when they pass away from here?'
The Buddha said to the venerable Sariputra, 'The Bodhisattva-Mahasattvas who abide in prajnaparamita, some pass away from other Buddha lands and are born here, some pass away from the Tusita Heaven (Tusita) and are born here, and some pass away from the human realm and are born in the human realm.'
'Sariputra! If a Bodhisattva-Mahasattva abides in prajnaparamita and passes away from another Buddha land to be born here, this Bodhisattva-Mahasattva quickly becomes attuned to prajnaparamita. Because of being attuned to prajnaparamita, upon rebirth, they quickly attain profound Dharma gates, and from then on, they are constantly and quickly attuned to prajnaparamita. In every place they are born, they always encounter Buddhas, make offerings, show respect, honor, and praise, and are able to gradually perfect prajnaparamita.'
'Sariputra! If a Bodhisattva-Mahasattva abides in prajnaparamita and passes away from the Tusita Heaven to be born here, this Bodhisattva-Mahasattva is mostly bound by one lifetime. Giving, pure precepts, patience, diligence, meditation, and prajnaparamita manifest freely and are never forgotten. They also freely manifest in all dharani-mukha (dharani-mukha) and samadhi-mukha (samadhi-mukha) and are never forgotten.'
'Sariputra! If a Bodhisattva-Mahasattva abides in prajnaparamita and passes away from the human realm to be born in the human realm, except for those who are non-retrogressing, their roots are dull. Although they diligently cultivate prajnaparamita, they cannot quickly become attuned to prajnaparamita, and they have not yet attained freedom in all dharani-mukha and samadhi-mukha.'
'Furthermore, Sariputra! You'
后所問『安住般若波羅蜜多諸菩薩摩訶薩，從此間沒當生何處？』者，舍利子！是菩薩摩訶薩由與般若波羅蜜多恒相應故，從此處沒生余佛土，從一佛國至一佛國，在在生處常得值遇諸佛世尊，供養恭敬、尊重讚歎，乃至無上正等菩提終不離佛。
「複次，舍利子！有菩薩摩訶薩無方便善巧故，入初靜慮，入第二、第三、第四靜慮，亦能修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。是菩薩摩訶薩得靜慮故生長壽天，隨彼壽盡來生人間，值遇諸佛，供養恭敬、尊重讚歎。雖行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，而諸根昧鈍不甚明利，諸有所為非極善巧。
「複次，舍利子！有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮，亦能修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。是菩薩摩訶薩無方便善巧故，舍諸靜慮而生欲界。當知是菩薩摩訶薩，亦諸根昧鈍不甚明利，諸有所為非極善巧。
「複次，舍利子！有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處定、無所有處定、非想非非想處定；修行佈施波羅蜜多，修行凈戒、安忍、精進、靜慮、般若波羅蜜多；安住內空，安住外空、內外空、空空、大空、勝義空、
【現代漢語翻譯】 現代漢語譯本 關於先前所問的『安住于般若波羅蜜多（智慧到彼岸）的諸位菩薩摩訶薩（大菩薩），從此世間逝去後會往生何處？』，舍利子（佛陀的弟子）！這些菩薩摩訶薩因為與般若波羅蜜多恒常相應，所以從這裡逝去後會往生到其他的佛土，從一個佛國到另一個佛國，在所生之處常常能夠遇到諸佛世尊，供養、恭敬、尊重、讚歎他們，乃至證得無上正等菩提（最高的覺悟）都不會離開佛陀。 再者，舍利子！有些菩薩摩訶薩因為沒有方便善巧，進入初禪（初靜慮），進入第二、第三、第四禪，也能修行佈施、持戒、忍辱、精進、禪定、般若波羅蜜多。這些菩薩摩訶薩因為得到禪定的緣故而往生長壽天，隨著壽命終盡而轉生到人間，遇到諸佛，供養、恭敬、尊重、讚歎他們。雖然修行佈施、持戒、忍辱、精進、禪定、般若波羅蜜多，但是諸根（眼、耳、鼻、舌、身、意）遲鈍，不甚明利，所做的事情並非極其善巧。 再者，舍利子！有些菩薩摩訶薩進入初禪，進入第二、第三、第四禪，也能修行佈施、持戒、忍辱、精進、禪定、般若波羅蜜多。這些菩薩摩訶薩因為沒有方便善巧的緣故，捨棄諸禪定而往生到欲界。應當知道這些菩薩摩訶薩，也是諸根遲鈍，不甚明利，所做的事情並非極其善巧。 再者，舍利子！有些菩薩摩訶薩進入初禪，進入第二、第三、第四禪；進入慈無量心，進入悲、喜、舍無量心；進入空無邊處定，進入識無邊處定、無所有處定、非想非非想處定；修行佈施波羅蜜多，修行持戒、忍辱、精進、禪定、般若波羅蜜多；安住于內空，安住于外空、內外空、空空、大空、勝義空、
【English Translation】 English version Regarding the previous question, 'Where do the Bodhisattva-Mahasattvas (great Bodhisattvas) who abide in Prajnaparamita (perfection of wisdom) go after passing away from here?' Shariputra (a disciple of the Buddha)! These Bodhisattva-Mahasattvas, because they are constantly in accordance with Prajnaparamita, after passing away from here, will be reborn in other Buddha lands, from one Buddha land to another. In every place they are born, they will always encounter the Buddhas, the World Honored Ones, offering, respecting, honoring, and praising them. They will not be separated from the Buddhas until they attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment). Furthermore, Shariputra! Some Bodhisattva-Mahasattvas, because they lack skillful means, enter the first dhyana (first meditative absorption), enter the second, third, and fourth dhyanas, and are also able to practice giving, morality, patience, diligence, meditation, and Prajnaparamita. These Bodhisattva-Mahasattvas, because they have attained dhyana, are reborn in the long-lived heavens. When their lifespan ends, they are reborn in the human realm, encounter the Buddhas, and offer, respect, honor, and praise them. Although they practice giving, morality, patience, diligence, meditation, and Prajnaparamita, their faculties (eyes, ears, nose, tongue, body, and mind) are dull and not very sharp, and what they do is not extremely skillful. Furthermore, Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana, enter the second, third, and fourth dhyanas, and are also able to practice giving, morality, patience, diligence, meditation, and Prajnaparamita. These Bodhisattva-Mahasattvas, because they lack skillful means, abandon all dhyanas and are reborn in the desire realm. It should be known that these Bodhisattva-Mahasattvas also have dull faculties that are not very sharp, and what they do is not extremely skillful. Furthermore, Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana, enter the second, third, and fourth dhyanas; enter the immeasurable loving-kindness, enter the immeasurable compassion, joy, and equanimity; enter the sphere of infinite space, enter the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; practice the giving paramita, practice morality, patience, diligence, meditation, and Prajnaparamita; abide in inner emptiness, abide in outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness,
有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；安住真如，安住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；修行四念住，修行四正斷、四神足、五根、五力、七等覺支、八聖道支；安住苦聖諦，安住集、滅、道聖諦；修行八解脫，修行八勝處、九次第定、十遍處；修行空解脫門，修行無相、無愿解脫門；修行一切陀羅尼門，修行一切三摩地門；修行五眼，修行六神通；修行佛十力，修行四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；修行無忘失法，修行恒住舍性；修行一切智，修行道相智、一切相智。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，隨所生處常遇如來、應、正等覺，供養恭敬、尊重讚歎，常不遠離甚深般若波羅蜜多。當知是菩薩摩訶薩，此賢劫中定得無上正等菩提。
「複次，舍利子！有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處定、無所有處定、非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，還生欲界若剎帝利大族、若婆羅
【現代漢語翻譯】 現代漢語譯本：有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（究竟的空性）、無際空（無邊際的空性）、散空（離散的空性）、無變異空（不變異的空性）、本性空（事物本性的空性）、自相空（事物自身特性的空性）、共相空（事物共同特性的空性）、一切法空（一切法的空性）、不可得空（不可獲得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性）；安住于真如（事物的真實如是），安住於法界（諸法存在的界限）、法性（諸法的本性）、不虛妄性（真實不虛的性質）、不變異性（不改變的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法所決定的）、法住（法所安住的）、實際（真實的實際）、虛空界（虛空存在的界限）、不思議界（不可思議的界限）；修行四念住（觀身、受、心、法四種念住），修行四正斷（斷除已生惡、未生惡、修習已生善、未生善），四神足（欲、勤、心、觀四種禪定），五根（信、精進、念、定、慧五種根），五力（信、精進、念、定、慧五種力），七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素），八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通向解脫的道路）；安住于苦聖諦（關於苦的真理），安住于集（苦的起因）、滅（苦的止息）、道（通向苦的止息的道路）聖諦；修行八解脫（色、無色界八種解脫），修行八勝處（八種超越感官的禪定），九次第定（九種次第的禪定），十遍處（十種禪定境界）；修行空解脫門（通過空性獲得解脫的方法），修行無相（不執著于相）、無愿（不執著于願望）解脫門；修行一切陀羅尼門（一切總持的方法），修行一切三摩地門（一切禪定的方法）；修行五眼（肉眼、天眼、慧眼、法眼、佛眼），修行六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；修行佛十力（佛的十種力量），修行四無所畏（佛的四種無所畏懼的品質）、四無礙解（佛的四種無礙的智慧）、大慈（給予快樂的慈愛）、大悲（拔除痛苦的悲憫）、大喜（隨喜他人快樂的喜悅）、大舍（平等對待一切的舍心）、十八佛不共法（佛獨有的十八種功德）；修行無忘失法（不忘失正念的方法），修行恒住舍性（恒常安住于舍的狀態）；修行一切智（對一切事物都瞭解的智慧），修行道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物所有相的智慧）。這是菩薩摩訶薩因為有方便善巧的緣故，不隨靜慮（禪定）、無量（四無量心）、無色（無色界）的勢力而生，隨所生之處常遇到如來（佛的稱號）、應（應供）、正等覺（完全覺悟者），供養恭敬、尊重讚歎，常不遠離甚深般若波羅蜜多（深奧的智慧到達彼岸）。應當知道這位菩薩摩訶薩，在此賢劫中必定獲得無上正等菩提（無上正等覺悟）。 複次，舍利子（佛陀的弟子）！有菩薩摩訶薩進入初靜慮（初禪），進入第二、第三、第四靜慮（二禪、三禪、四禪）；進入慈無量（慈心禪），進入悲、喜、舍無量（悲心禪、喜心禪、舍心禪）；進入空無邊處定（空無邊處禪定），進入識無邊處定（識無邊處禪定）、無所有處定（無所有處禪定）、非想非非想處定（非想非非想處禪定）。是菩薩摩訶薩因為有方便善巧的緣故，不隨靜慮、無量、無色勢力而生，還生欲界（眾生慾望所在的界）若剎帝利大族（貴族）、若婆羅門（祭司）
【English Translation】 English version: There is emptiness of the conditioned (saṃskṛta śūnyatā), emptiness of the unconditioned (asaṃskṛta śūnyatā), ultimate emptiness (atyanta śūnyatā), boundless emptiness (anavarāgra śūnyatā), scattered emptiness (anavakāra śūnyatā), emptiness of non-alteration (avikāra śūnyatā), emptiness of intrinsic nature (prakṛti śūnyatā), emptiness of self-characteristic (svalakṣaṇa śūnyatā), emptiness of common characteristic (sāmalakṣaṇa śūnyatā), emptiness of all dharmas (sarva-dharma śūnyatā), emptiness of non-attainment (anupalambha śūnyatā), emptiness of no-nature (abhāva śūnyatā), emptiness of self-nature (svabhāva śūnyatā), emptiness of no-self-nature (abhāva-svabhāva śūnyatā); abiding in Suchness (tathatā), abiding in the Dharma-realm (dharmadhātu), Dharma-nature (dharmatā), non-falsity (avitathatā), non-alteration (aviparītatā), equality (samatā), detachment from arising (viviktatā), Dharma-established (dharmasthiti), Dharma-abiding (dharmatā), actuality (bhūtakoti), space-realm (ākāśadhātu), inconceivable realm (acintyadhātu); practicing the four foundations of mindfulness (smṛtyupasthāna), practicing the four right exertions (samyakprahāṇa), four bases of magical power (ṛddhipāda), five roots (indriya), five powers (bala), seven factors of enlightenment (bodhyaṅga), eightfold noble path (āryāṣṭāṅgamārga); abiding in the noble truth of suffering (duḥkha satya), abiding in the noble truths of origin (samudaya), cessation (nirodha), and path (mārga); practicing the eight liberations (vimokṣa), practicing the eight abodes of mastery (abhibhāyatana), nine successive abidings (anupūrva-vihāra-samāpatti), ten all-pervading spheres (kṛtsnāyatana); practicing the emptiness liberation door (śūnyatā-vimokṣamukha), practicing the signless (animitta) and wishless (apraṇihita) liberation doors; practicing all dhāraṇī doors, practicing all samādhi doors; practicing the five eyes (pañca cakṣu), practicing the six superknowledges (ṣaḍabhijñā); practicing the ten powers of a Buddha (daśabala), practicing the four fearlessnesses (vaiśāradya), four analytical knowledges (pratisaṃvid), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), eighteen unique qualities of a Buddha (āveṇikabuddhadharma); practicing non-forgetfulness (asammosa), practicing constant abiding in equanimity (upekṣā); practicing all-knowledge (sarvajñatā), practicing knowledge of the path (mārgajñatā), knowledge of all aspects (sarvākārajñatā). Because these Bodhisattva-Mahāsattvas have skillful means, they are not born according to the power of meditative absorption (dhyāna), immeasurables (apramāṇa), or formless realms (ārūpya), but wherever they are born, they always encounter the Tathāgata (title of a Buddha), Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one), make offerings, respect, honor, and praise them, and are never separated from the profound Perfection of Wisdom (prajñāpāramitā). Know that these Bodhisattva-Mahāsattvas will certainly attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) in this fortunate eon. Furthermore, Śāriputra (a disciple of the Buddha)! There are Bodhisattva-Mahāsattvas who enter the first meditative absorption (prathama dhyāna), enter the second, third, and fourth meditative absorptions (dvitīya, tṛtīya, caturtha dhyāna); enter the immeasurable loving-kindness (maitrī apramāṇa), enter the immeasurable compassion, joy, and equanimity (karuṇā, muditā, upekṣā apramāṇa); enter the sphere of infinite space (ākāśānantyāyatana), enter the sphere of infinite consciousness (vijñānānantyāyatana), the sphere of nothingness (ākiṃcanyāyatana), and the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). Because these Bodhisattva-Mahāsattvas have skillful means, they are not born according to the power of meditative absorption, immeasurables, or formless realms, but are reborn in the desire realm (kāmadhātu), either in a great family of kṣatriyas (warriors) or brāhmaṇas (priests).
門大族、若長者大族、若居士大族，為欲成熟諸有情故，不為貪染後有故生。
「複次，舍利子！有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處定、無所有處定、非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，或生四大王眾天，或生三十三天，或生夜摩天，或生睹史多天，或生樂變化天，或生他化自在天，為欲成熟諸有情故，及為嚴凈諸佛土故，常值諸佛，供養恭敬、尊重讚歎無空過者。
「複次，舍利子！有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處定、無所有處定、非想非非想處定。是菩薩摩訶薩修行般若波羅蜜多有方便善巧故，於此處沒生梵世中作大梵王，威德熾盛過余梵眾多百千倍。從自天處游諸佛土，從一佛國至一佛國，其中有菩薩摩訶薩，未證無上正等菩提者勸證無上正等菩提，已證無上正等菩提未轉法輪者請轉法輪，為欲利樂諸有情故。
「複次，舍利子！有菩薩摩訶薩一生所繫，有方便善巧故，入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處定、無所有處定、非想非非
【現代漢語翻譯】 現代漢語譯本： 『舍利子，又有一些菩薩摩訶薩，他們出生于大剎帝利（Kshatriya，古印度社會中的武士和統治者階層）家族、或大婆羅門（Brahmana，古印度社會中的祭司階層）家族、或大長者（Gṛhapati，古印度社會中的富裕家庭）家族，或大居士（Kulapati，古印度社會中受尊敬的在家修行者）家族，他們是爲了成熟一切有情眾生，而不是因為貪戀來世的果報而出生。』 『舍利子，再者，有菩薩摩訶薩進入初禪（初靜慮，Dhyana，禪定），進入第二、第三、第四禪；進入慈無量心（Maitrī，慈愛），進入悲、喜、舍無量心；進入空無邊處定（Ākāśānantyāyatana，四無色定之一），進入識無邊處定（Vijñānānantyāyatana，四無色定之一）、無所有處定（Ākiṃcanyāyatana，四無色定之一）、非想非非想處定（Naivasaṃjñānāsaṃjñāyatana，四無色定之一）。這些菩薩摩訶薩因為有方便善巧，不隨禪定、無量心、無色定的力量而生，而是生於四大王眾天（Cāturmahārājikā，欲界六天之一），或生於三十三天（Trāyastriṃśa，欲界六天之一），或生於夜摩天（Yāma，欲界六天之一），或生於睹史多天（Tuṣita，欲界六天之一），或生於樂變化天（Nirmāṇarati，欲界六天之一），或生於他化自在天（Paranirmitavaśavartin，欲界六天之一），爲了成熟一切有情眾生，以及爲了莊嚴清凈諸佛國土，他們常常值遇諸佛，供養、恭敬、尊重、讚歎，沒有空過的時候。』 『舍利子，再者，有菩薩摩訶薩進入初禪，進入第二、第三、第四禪；進入慈無量心，進入悲、喜、舍無量心；進入空無邊處定，進入識無邊處定、無所有處定、非想非非想處定。這些菩薩摩訶薩因為修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）而有方便善巧，他們在此處命終后，生於梵世（Brahmaloka，色界天）中作大梵王（Mahābrahmā，色界初禪天之主），威德熾盛超過其他梵眾百千倍。他們從自己的天處遊歷諸佛國土，從一個佛國到另一個佛國，其中有菩薩摩訶薩，尚未證得無上正等菩提（Anuttarā-samyak-saṃbodhi，最高的正覺）的，就勸他們證得無上正等菩提；已經證得無上正等菩提但尚未轉法輪（Dharmacakra-pravartana，宣講佛法）的，就請他們轉法輪，爲了利益安樂一切有情眾生。』 『舍利子，再者，有菩薩摩訶薩是一生補處（Ekajāti-pratibaddha，指下一生將成佛的菩薩），因為有方便善巧，他們進入初禪，進入第二、第三、第四禪；進入慈無量心，進入悲、喜、舍無量心；進入空無邊處定，進入識無邊處定、無所有處定、非想非非想處定。
【English Translation】 English version: 'Furthermore, Shariputra, there are Bodhisattva Mahasattvas who are born into great Kshatriya (warrior and ruler class in ancient India) families, or great Brahmana (priest class in ancient India) families, or great Gṛhapati (wealthy householder class in ancient India) families, or great Kulapati (respected lay practitioner class in ancient India) families. They are born not out of attachment to future existence, but for the purpose of maturing all sentient beings.' 'Furthermore, Shariputra, there are Bodhisattva Mahasattvas who enter the first Dhyana (meditative absorption), the second, third, and fourth Dhyanas; they enter the immeasurable Maitrī (loving-kindness), the immeasurable Karuna (compassion), Mudita (joy), and Upeksha (equanimity); they enter the Ākāśānantyāyatana (sphere of infinite space), the Vijñānānantyāyatana (sphere of infinite consciousness), the Ākiṃcanyāyatana (sphere of nothingness), and the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception). These Bodhisattva Mahasattvas, due to their skillful means, are not born according to the power of the Dhyanas, immeasurables, or formless absorptions. Instead, they are born in the Cāturmahārājikā (Heaven of the Four Great Kings), or the Trāyastriṃśa (Heaven of the Thirty-three Gods), or the Yāma (Yama Heaven), or the Tuṣita (Tushita Heaven), or the Nirmāṇarati (Heaven of Enjoying Creation), or the Paranirmitavaśavartin (Heaven of Controlling the Creations of Others). They do this to mature all sentient beings and to purify the Buddha-fields. They constantly encounter Buddhas, making offerings, showing respect, reverence, and praise, never wasting an opportunity.' 'Furthermore, Shariputra, there are Bodhisattva Mahasattvas who enter the first Dhyana, the second, third, and fourth Dhyanas; they enter the immeasurable Maitrī, Karuna, Mudita, and Upeksha; they enter the Ākāśānantyāyatana, the Vijñānānantyāyatana, the Ākiṃcanyāyatana, and the Naivasaṃjñānāsaṃjñāyatana. These Bodhisattva Mahasattvas, due to their skillful means in practicing Prajñāpāramitā (perfection of wisdom), upon passing away from here, are born in the Brahmaloka (Brahma realm) as Mahābrahmā (Great Brahma), whose power and glory are a hundred thousand times greater than other Brahma beings. From their heavenly abode, they travel to various Buddha-fields, from one Buddha-field to another. Among them, those Bodhisattva Mahasattvas who have not yet attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) are encouraged to attain it, and those who have attained Anuttarā-samyak-saṃbodhi but have not yet turned the Dharmacakra (wheel of Dharma) are requested to do so, for the benefit and happiness of all sentient beings.' 'Furthermore, Shariputra, there are Bodhisattva Mahasattvas who are Ekajāti-pratibaddha (bound by one more birth, referring to a Bodhisattva who will become a Buddha in the next life). Due to their skillful means, they enter the first Dhyana, the second, third, and fourth Dhyanas; they enter the immeasurable Maitrī, Karuna, Mudita, and Upeksha; they enter the Ākāśānantyāyatana, the Vijñānānantyāyatana, the Ākiṃcanyāyatana, and the Naivasaṃjñānāsaṃjñāyatana.'
想處定；修行佈施波羅蜜多，修行凈戒、安忍、精進、靜慮、般若波羅蜜多；安住內空，安住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；安住真如，安住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；修行四念住，修行四正斷、四神足、五根、五力、七等覺支、八聖道支；安住苦聖諦，安住集、滅、道聖諦；修行八解脫，修行八勝處、九次第定、十遍處；修行空解脫門，修行無相、無愿解脫門；修行一切陀羅尼門，修行一切三摩地門；修行五眼，修行六神通；修行佛十力，修行四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；修行無忘失法，修行恒住舍性；修行一切智，修行道相智、一切相智。是菩薩摩訶薩不隨靜慮、無量、無色勢力而生，現前奉事親近供養現在如來、應、正等覺，於是佛所勤修梵行，從此處沒生睹史多天。盡彼壽量，諸根無缺，具念正知，無量無數百千俱胝那庾多天眾圍繞導從，遊戲神通來生人中，現修苦行證得無上正等菩提，轉妙法輪度無量眾。
「複次，舍利子！有菩薩摩訶薩得六神通，不生欲
【現代漢語翻譯】 現代漢語譯本：
想要安住于禪定；修習佈施波羅蜜多（paramita，到彼岸），修習凈戒、安忍、精進、靜慮、般若波羅蜜多；安住于內空，安住于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；安住于真如（tathata，事物的真實本性），安住於法界（dharmadhatu，一切法的界限）、法性（dharmata，法的本性）、不虛妄性、不變異性、平等性、離生性、法定、法住、實際（bhutakoti，真實的邊際）、虛空界、不思議界；修習四念住（smrtyupasthana，四種觀想的修行）、修習四正斷（samyakprahana，四種正確的努力）、四神足（rddhipada，四種成就神通的基礎）、五根（indriya，五種控制能力）、五力（bala，五種力量）、七等覺支（bodhyanga，七種覺悟的因素）、八聖道支（aryastangamarga，八種高貴的道路）；安住于苦聖諦（duhkha satya，關於苦的真理），安住于集、滅、道聖諦；修習八解脫（vimoksa，八種解脫）、修習八勝處（abhibhayatana，八種克服的境界）、九次第定（navanupurvavihara samapatti，九種次第的禪定）、十遍處（krtasna ayatana，十種遍一切處的禪定）；修習空解脫門（sunyata vimoksha mukha，空的解脫之門），修習無相、無愿解脫門；修習一切陀羅尼門（dharani mukha，總持之門），修習一切三摩地門（samadhi mukha，禪定之門）；修習五眼（panca caksu，五種眼力），修習六神通（sadabhijna，六種超自然能力）；修習佛十力（dasabala，佛的十種力量），修習四無所畏（vaisaradya，四種無畏）、四無礙解（pratisamvid，四種無礙的智慧）、大慈、大悲、大喜、大舍、十八佛不共法（avenika buddha dharma，佛獨有的十八種功德）；修習無忘失法（asampramosa dharma，不忘失的法），修習恒住舍性（upeksa，平等捨棄的性質）；修習一切智（sarvajnata，一切智），修習道相智（marga jnana，對道的智慧）、一切相智（sarvakarajnata，對一切相的智慧）。這樣的菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）不會隨著禪定、無量、無色界的勢力而生，而是會親自奉事、親近、供養現在的如來、應供、正等覺，在佛所勤修梵行，從此處去世后，會生到睹史多天（Tusita，知足天）。在那裡盡其壽命，諸根無缺，具念正知，被無量無數百千俱胝那庾多天眾圍繞導從，以神通遊戲來到人間，示現修行苦行，證得無上正等菩提，轉妙法輪，度化無量眾生。
『再者，舍利子（Sariputra，佛陀的十大弟子之一）！有菩薩摩訶薩得到六神通，不會生於欲界。』 English version:
Desiring to abide in concentration; cultivating the perfection of giving (dana paramita), cultivating morality, patience, diligence, meditation, and the perfection of wisdom (prajna paramita); abiding in inner emptiness, abiding in outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature; abiding in suchness (tathata), abiding in the realm of dharma (dharmadhatu), the nature of dharma (dharmata), non-falsity, non-alteration, equality, detachment from birth, the fixed nature of dharma, the abiding of dharma, the actual limit (bhutakoti), the realm of space, the inconceivable realm; cultivating the four foundations of mindfulness (smrtyupasthana), cultivating the four right exertions (samyakprahana), the four bases of magical power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), the eightfold noble path (aryastangamarga); abiding in the noble truth of suffering (duhkha satya), abiding in the noble truths of origin, cessation, and path; cultivating the eight liberations (vimoksa), cultivating the eight spheres of mastery (abhibhayatana), the nine successive abidings (navanupurvavihara samapatti), the ten all-encompassing spheres (krtasna ayatana); cultivating the liberation door of emptiness (sunyata vimoksha mukha), cultivating the liberation doors of signlessness and wishlessness; cultivating all dharani doors (dharani mukha), cultivating all samadhi doors (samadhi mukha); cultivating the five eyes (panca caksu), cultivating the six superknowledges (sadabhijna); cultivating the ten powers of the Buddha (dasabala), cultivating the four fearlessnesses (vaisaradya), the four analytical knowledges (pratisamvid), great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha (avenika buddha dharma); cultivating the non-forgetting dharma (asampramosa dharma), cultivating constant abiding in equanimity (upeksa); cultivating all-knowingness (sarvajnata), cultivating knowledge of the path (marga jnana), knowledge of all aspects (sarvakarajnata). Such a bodhisattva mahasattva (great bodhisattva) does not arise according to the power of concentration, the immeasurables, or the formless realms, but directly serves, draws near to, and makes offerings to the present Tathagata, Arhat, Samyaksambuddha, diligently cultivates pure conduct in the presence of the Buddha, and upon passing away from here, is born in the Tusita Heaven. Having completed their lifespan there, with all faculties intact, possessing mindfulness and clear comprehension, surrounded and guided by countless hundreds of thousands of kotis of nayutas of heavenly beings, they come to the human realm through magical powers, manifest the practice of asceticism, attain unsurpassed complete enlightenment, turn the wheel of the wonderful Dharma, and liberate countless beings.
『Furthermore, Sariputra (one of the ten great disciples of the Buddha)! A bodhisattva mahasattva who has attained the six superknowledges is not born in the desire realm.』
【English Translation】 Desiring to abide in concentration; cultivating the perfection of giving (dana paramita), cultivating morality, patience, diligence, meditation, and the perfection of wisdom (prajna paramita); abiding in inner emptiness, abiding in outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature; abiding in suchness (tathata), abiding in the realm of dharma (dharmadhatu), the nature of dharma (dharmata), non-falsity, non-alteration, equality, detachment from birth, the fixed nature of dharma, the abiding of dharma, the actual limit (bhutakoti), the realm of space, the inconceivable realm; cultivating the four foundations of mindfulness (smrtyupasthana), cultivating the four right exertions (samyakprahana), the four bases of magical power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), the eightfold noble path (aryastangamarga); abiding in the noble truth of suffering (duhkha satya), abiding in the noble truths of origin, cessation, and path; cultivating the eight liberations (vimoksa), cultivating the eight spheres of mastery (abhibhayatana), the nine successive abidings (navanupurvavihara samapatti), the ten all-encompassing spheres (krtasna ayatana); cultivating the liberation door of emptiness (sunyata vimoksha mukha), cultivating the liberation doors of signlessness and wishlessness; cultivating all dharani doors (dharani mukha), cultivating all samadhi doors (samadhi mukha); cultivating the five eyes (panca caksu), cultivating the six superknowledges (sadabhijna); cultivating the ten powers of the Buddha (dasabala), cultivating the four fearlessnesses (vaisaradya), the four analytical knowledges (pratisamvid), great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha (avenika buddha dharma); cultivating the non-forgetting dharma (asampramosa dharma), cultivating constant abiding in equanimity (upeksa); cultivating all-knowingness (sarvajnata), cultivating knowledge of the path (marga jnana), knowledge of all aspects (sarvakarajnata). Such a bodhisattva mahasattva (great bodhisattva) does not arise according to the power of concentration, the immeasurables, or the formless realms, but directly serves, draws near to, and makes offerings to the present Tathagata, Arhat, Samyaksambuddha, diligently cultivates pure conduct in the presence of the Buddha, and upon passing away from here, is born in the Tusita Heaven. Having completed their lifespan there, with all faculties intact, possessing mindfulness and clear comprehension, surrounded and guided by countless hundreds of thousands of kotis of nayutas of heavenly beings, they come to the human realm through magical powers, manifest the practice of asceticism, attain unsurpassed complete enlightenment, turn the wheel of the wonderful Dharma, and liberate countless beings. 『Furthermore, Sariputra (one of the ten great disciples of the Buddha)! A bodhisattva mahasattva who has attained the six superknowledges is not born in the desire realm.』
界，不生色界，不生無色界，游諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎無量如來、應、正等覺，修諸菩薩摩訶薩行，漸次證得所求無上正等菩提。
「複次，舍利子！有菩薩摩訶薩得六神通自在遊戲，從一佛國至一佛國，所經佛土無有聲聞、獨覺等名，唯有一乘真梵行者。是菩薩摩訶薩于諸佛土供養恭敬、尊重讚歎無量如來、應、正等覺，修行般若波羅蜜多，漸次圓滿嚴凈佛土、成熟有情，常無懈廢。
「複次，舍利子！有菩薩摩訶薩得六神通自在遊戲，從一佛國至一佛國，所經佛土有情壽量不可數知。是菩薩摩訶薩于諸佛土供養恭敬、尊重讚歎無量如來、應、正等覺，修行般若波羅蜜多，漸次圓滿嚴凈佛土、成熟有情，曾無懈倦。
「複次，舍利子！有菩薩摩訶薩得六神通自在遊戲，從一世界至一世界，有諸世界不聞佛名、法名、僧名。是菩薩摩訶薩往彼世界，稱揚讚歎佛、法、僧寶，令諸有情深生凈信，由斯長夜利益安樂。是菩薩摩訶薩於此命終生有佛界，修諸菩薩摩訶薩行，漸次證得所求無上正等菩提，利益安樂諸有情類。
「複次，舍利子！有菩薩摩訶薩從初發心勇猛精進得初靜慮，得第二、第三、第四靜慮；得慈無量，得悲、喜、舍無量；得空無邊處定，得識無邊處定
【現代漢語翻譯】 現代漢語譯本 『界』（指眾生所處的境界），不生（不產生新的輪迴），不生無（不產生無有的狀態），遊歷于各個佛土，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎無量如來（佛的十號之一，意為如實而來）、應（佛的十號之一，意為應供）、正等覺（佛的十號之一，意為正等覺悟者），修習各種菩薩摩訶薩（大菩薩）的行持，逐漸證得所求的無上正等菩提（無上正等覺悟）。 『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！』有菩薩摩訶薩獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）自在遊戲，從一個佛國到另一個佛國，所經過的佛土沒有聲聞（聽聞佛法而得解脫者）、獨覺（不需他人教導，自己覺悟者）等名稱，只有一乘（唯一能達到解脫的教法）真梵行者（修行清凈梵行的人）。這位菩薩摩訶薩在各個佛土供養、恭敬、尊重、讚歎無量如來、應、正等覺，修行般若波羅蜜多（以智慧到達彼岸），逐漸圓滿莊嚴清凈佛土、成熟有情（眾生），常常沒有懈怠和廢棄。 『再者，舍利子！』有菩薩摩訶薩獲得六神通自在遊戲，從一個佛國到另一個佛國，所經過的佛土眾生的壽命長短不可計數。這位菩薩摩訶薩在各個佛土供養、恭敬、尊重、讚歎無量如來、應、正等覺，修行般若波羅蜜多，逐漸圓滿莊嚴清凈佛土、成熟有情，從來沒有懈怠和疲倦。 『再者，舍利子！』有菩薩摩訶薩獲得六神通自在遊戲，從一個世界到另一個世界，有些世界沒有聽聞過佛（覺悟者）的名號、法（佛的教導）的名號、僧（修行佛法的人）的名號。這位菩薩摩訶薩前往那些世界，稱揚讚歎佛、法、僧三寶，使那些眾生深深產生清凈的信心，由此長久地獲得利益和安樂。這位菩薩摩訶薩在此生命結束后，會往生到有佛的世界，修習各種菩薩摩訶薩的行持，逐漸證得所求的無上正等菩提，利益和安樂各種眾生。 『再者，舍利子！』有菩薩摩訶薩從最初發心勇猛精進，獲得初禪（色界四禪的初禪），獲得第二禪、第三禪、第四禪；獲得慈無量（慈心禪定），獲得悲無量、喜無量、舍無量（四無量心）；獲得空無邊處定（四空定之一），獲得識無邊處定（四空定之一）
【English Translation】 English version 『Realm』 (referring to the state where beings reside), not being born (not generating new cycles of rebirth), not being born into non-existence (not generating a state of nothingness), travels through various Buddha lands, from one Buddha land to another, making offerings, revering, respecting, and praising immeasurable Tathagatas (one of the ten titles of a Buddha, meaning 『thus gone』), Arhats (one of the ten titles of a Buddha, meaning 『worthy of offerings』), Samyaksaṃbuddhas (one of the ten titles of a Buddha, meaning 『perfectly enlightened ones』), cultivating the practices of various Bodhisattva Mahasattvas (great Bodhisattvas), gradually attaining the unsurpassed, perfect, and complete Bodhi (supreme enlightenment) that they seek. 『Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)!』 There are Bodhisattva Mahasattvas who attain the six supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, divine travel, and extinction of outflows) and freely roam, from one Buddha land to another, and the Buddha lands they pass through have no names of Shravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher), but only those who practice the One Vehicle (the only teaching that leads to liberation) and true Brahmacharya (pure conduct). These Bodhisattva Mahasattvas in various Buddha lands make offerings, revere, respect, and praise immeasurable Tathagatas, Arhats, Samyaksaṃbuddhas, practice Prajñāpāramitā (perfection of wisdom), gradually perfecting and purifying Buddha lands, maturing sentient beings, and are constantly without laziness or negligence. 『Furthermore, Shariputra!』 There are Bodhisattva Mahasattvas who attain the six supernormal powers and freely roam, from one Buddha land to another, and the lifespan of sentient beings in the Buddha lands they pass through is immeasurable. These Bodhisattva Mahasattvas in various Buddha lands make offerings, revere, respect, and praise immeasurable Tathagatas, Arhats, Samyaksaṃbuddhas, practice Prajñāpāramitā, gradually perfecting and purifying Buddha lands, maturing sentient beings, and have never been lazy or weary. 『Furthermore, Shariputra!』 There are Bodhisattva Mahasattvas who attain the six supernormal powers and freely roam, from one world to another, and there are worlds where the names of the Buddha (the enlightened one), the Dharma (the Buddha's teachings), and the Sangha (the community of practitioners) have not been heard. These Bodhisattva Mahasattvas go to those worlds, extol and praise the Three Jewels (Buddha, Dharma, and Sangha), causing those sentient beings to deeply generate pure faith, thereby gaining long-lasting benefit and happiness. These Bodhisattva Mahasattvas, after this life, will be reborn in a world with a Buddha, cultivate the practices of various Bodhisattva Mahasattvas, gradually attaining the unsurpassed, perfect, and complete Bodhi that they seek, benefiting and bringing happiness to all sentient beings. 『Furthermore, Shariputra!』 There are Bodhisattva Mahasattvas who, from the initial arising of their aspiration, diligently progress and attain the first Dhyana (the first of the four meditative absorptions in the realm of form), attain the second, third, and fourth Dhyanas; attain immeasurable loving-kindness (loving-kindness meditation), attain immeasurable compassion, immeasurable joy, and immeasurable equanimity (the four immeasurables); attain the sphere of infinite space (one of the four formless absorptions), attain the sphere of infinite consciousness (one of the four formless absorptions).
、無所有處定、非想非非想處定；修行佈施波羅蜜多，修行凈戒、安忍、精進、靜慮、般若波羅蜜多；安住內空，安住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；安住真如，安住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；修行四念住，修行四正斷、四神足、五根、五力、七等覺支、八聖道支；安住苦聖諦，安住集、滅、道聖諦；修行八解脫，修行八勝處、九次第定、十遍處；修行空解脫門，修行無相、無愿解脫門；修行一切陀羅尼門，修行一切三摩地門；修行極喜地，修行離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；修行五眼，修行六神通；修行佛十力，修行四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；修行無忘失法，修行恒住舍性；修行一切智，修行道相智、一切相智。是菩薩摩訶薩不生欲界、不生色界、不生無色界，常生能益諸有情處，利益安樂一切有情。
「複次，舍利子！有菩薩摩訶薩先已修習佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，初發心已便入菩薩正
【現代漢語翻譯】 現代漢語譯本：修習無所有處定、非想非非想處定；修習佈施波羅蜜多，修習凈戒、安忍、精進、靜慮、般若波羅蜜多；安住于內空，安住于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；安住于真如，安住於法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；修習四念住，修習四正斷、四神足、五根、五力、七等覺支、八聖道支；安住于苦聖諦，安住于集、滅、道聖諦；修習八解脫，修習八勝處、九次第定、十遍處；修習空解脫門，修習無相、無愿解脫門；修習一切陀羅尼門，修習一切三摩地門；修習極喜地，修習離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；修習五眼，修習六神通；修習佛十力，修習四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；修習無忘失法，修習恒住舍性；修習一切智，修習道相智、一切相智。這樣的菩薩摩訶薩不會投生到欲界、不會投生到色界、不會投生到無色界，而是常投生到能夠利益眾生的地方，利益安樂一切眾生。 『再者，舍利子！有菩薩摩訶薩先前已經修習了佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，初發菩提心后便進入菩薩的正道。』
【English Translation】 English version: Practicing the samadhi of the sphere of nothingness, the samadhi of neither perception nor non-perception; practicing the perfection of giving (dāna pāramitā), practicing the perfection of morality (śīla pāramitā), patience (kṣānti pāramitā), vigor (vīrya pāramitā), meditation (dhyāna pāramitā), and wisdom (prajñā pāramitā); abiding in inner emptiness, abiding in outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, emptiness of no-nature of self-nature; abiding in suchness (tathatā), abiding in the dharma-realm (dharmadhātu), dharma-nature (dharmatā), non-falsity, non-alteration, equality, non-origination, dharma-established, dharma-abiding, actuality, space-realm, inconceivable realm; practicing the four foundations of mindfulness (smṛtyupasthāna), practicing the four right exertions (samyakprahāṇa), four bases of magical power (ṛddhipāda), five faculties (indriya), five powers (bala), seven factors of enlightenment (bodhyaṅga), eightfold noble path (āryāṣṭāṅgamārga); abiding in the noble truth of suffering (duḥkha satya), abiding in the noble truth of origin (samudaya satya), cessation (nirodha satya), and path (mārga satya); practicing the eight liberations (vimokṣa), practicing the eight spheres of mastery (abhibhāyatana), nine successive abidings (anupūrvavihāra samāpatti), ten totalities (kṛtsnāyatana); practicing the door of emptiness liberation (śūnyatāvimokṣamukha), practicing the signless (animitta) and wishless (apraṇihita) liberation doors; practicing all dhāraṇī doors, practicing all samādhi doors; practicing the stage of joy (pramuditābhūmi), practicing the stage of stainlessness (vimalābhūmi), the stage of illumination (prabhākarībhūmi), the stage of blazing wisdom (arciṣmatībhūmi), the stage of very difficult to conquer (sudurjayābhūmi), the stage of manifestation (abhimukhībhūmi), the stage of going far (dūraṅgamābhūmi), the stage of immovability (acalābhūmi), the stage of good wisdom (sādhumatībhūmi), the stage of dharma cloud (dharmameghābhūmi); practicing the five eyes, practicing the six superknowledges (abhijñā); practicing the ten powers of a Buddha (daśabala), practicing the four fearlessnesses (vaiśāradya), four analytical knowledges (pratisaṃvidā), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (muditā), great equanimity (upekṣā), eighteen unique qualities of a Buddha (āveṇikabuddhadharma); practicing non-forgetfulness of dharma, practicing constant abiding in equanimity; practicing all-knowing wisdom (sarvajñatā), practicing the wisdom of the path (mārgajñatā), the wisdom of all aspects (sarvākārajñatā). Such a Bodhisattva Mahāsattva does not take rebirth in the desire realm (kāmadhātu), does not take rebirth in the form realm (rūpadhātu), does not take rebirth in the formless realm (arūpadhātu), but is always born in places that can benefit sentient beings, benefiting and bringing happiness to all sentient beings. 『Furthermore, Shariputra! There are Bodhisattva Mahāsattvas who have previously cultivated giving, morality, patience, vigor, meditation, and wisdom perfections, and upon first generating the aspiration for enlightenment, they enter the right path of a Bodhisattva.』
性離生，乃至證得不退轉地。
「複次，舍利子！有菩薩摩訶薩先已修習六波羅蜜多及余無量無邊佛法，初發心已便能展轉證得無上正等菩提，轉妙法輪度無量眾，于無餘依大涅槃界而般涅槃。般涅槃后，所說正法住世一劫或一劫餘，利樂無邊諸有情類。
「複次，舍利子！有菩薩摩訶薩先已修習六波羅蜜多及余菩薩摩訶薩行，初發心已便與般若波羅蜜多相應，與無量無數百千俱胝那庾多菩薩摩訶薩，前後圍繞游諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，成熟有情、嚴凈佛土。
大般若波羅蜜多經卷第七 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第八
三藏法師玄奘奉 詔譯初分轉生品第四之二
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多，得四靜慮及四無量、四無色定，於九等至次第超越，順逆入出自在遊戲，非諸聲聞、獨覺等境。是菩薩摩訶薩有時入初靜慮，從初靜慮起入滅盡定，從滅盡定起入第二靜慮，從第二靜慮起入滅盡定，從滅盡定起入第三靜慮，從第三靜慮起入滅盡定，從滅盡定起入第四靜慮，從第四靜慮起入滅盡定，從滅盡定起入空無邊處定，從空無邊處定起入滅盡定
【現代漢語翻譯】 現代漢語譯本 從本性上脫離，乃至證得不退轉的境界。 「再者，舍利子！有菩薩摩訶薩先前已經修習了六波羅蜜多（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）以及其他無量無邊的佛法，初發菩提心后，便能輾轉證得無上正等菩提（無上正等覺悟），轉動微妙的法輪（佛法的教導），度化無量眾生，在無餘依大涅槃界（沒有剩餘煩惱的涅槃境界）而般涅槃（完全的涅槃）。般涅槃后，所說的正法住世一劫或一劫多，利益安樂無邊的有情眾生。 「再者，舍利子！有菩薩摩訶薩先前已經修習了六波羅蜜多以及其他菩薩摩訶薩的修行，初發菩提心后，便與般若波羅蜜多（智慧的完美）相應，與無量無數百千俱胝那庾多（極多的數量單位）菩薩摩訶薩，前後圍繞遊歷諸佛國土，從一個佛國到另一個佛國，供養恭敬、尊重讚歎諸佛世尊，成熟有情眾生，莊嚴清凈佛土。 《大般若波羅蜜多經》卷第七 大正藏第05冊 No. 0220 《大般若波羅蜜多經》(第1卷-第200卷) 《大般若波羅蜜多經》卷第八 三藏法師玄奘奉詔譯 初分轉生品第四之二 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多，獲得四靜慮（四種禪定狀態）、四無量（四種慈悲喜捨的無限心境）、四無色定（四種超越物質的禪定），對於九等至（九種禪定境界）次第超越，順逆入出自在遊戲，這不是聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）等所能達到的境界。這位菩薩摩訶薩有時進入初靜慮，從初靜慮起身進入滅盡定（停止一切心識活動的禪定），從滅盡定起身進入第二靜慮，從第二靜慮起身進入滅盡定，從滅盡定起身進入第三靜慮，從第三靜慮起身進入滅盡定，從滅盡定起身進入第四靜慮，從第四靜慮起身進入滅盡定，從滅盡定起身進入空無邊處定（認為空間無限的禪定），從空無邊處定起身進入滅盡定。
【English Translation】 English version Separated from nature, up to the attainment of the irreversible stage. Furthermore, Shariputra! There are Bodhisattva Mahasattvas who have previously cultivated the Six Paramitas (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) and other immeasurable and boundless Buddha-dharmas. Upon their initial arising of the Bodhi mind, they are able to progressively attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), turn the wonderful Dharma wheel (teachings of the Buddha), liberate immeasurable beings, and enter Parinirvana (complete Nirvana) in the realm of Nirvana without remainder. After Parinirvana, the righteous Dharma they have spoken will remain in the world for one kalpa or more, benefiting and bringing happiness to boundless sentient beings. Furthermore, Shariputra! There are Bodhisattva Mahasattvas who have previously cultivated the Six Paramitas and other practices of Bodhisattva Mahasattvas. Upon their initial arising of the Bodhi mind, they become aligned with the Prajnaparamita (perfection of wisdom), and together with immeasurable, countless hundreds of thousands of kotis of nayutas (extremely large numbers) of Bodhisattva Mahasattvas, they travel around the Buddha lands, from one Buddha land to another, making offerings, showing respect, reverence, and praise to the Buddhas, maturing sentient beings, and purifying the Buddha lands. The Great Prajnaparamita Sutra, Volume 7 Taisho Tripitaka Volume 05, No. 0220, The Great Prajnaparamita Sutra (Volumes 1-200) The Great Prajnaparamita Sutra, Volume 8 Translated by the Tripitaka Master Xuanzang under Imperial Decree, First Section, Chapter Four, Part Two on Transmigration Furthermore, Shariputra! There are Bodhisattva Mahasattvas who cultivate the Prajnaparamita, attain the Four Dhyanas (four meditative states), the Four Immeasurables (four boundless states of loving-kindness, compassion, joy, and equanimity), and the Four Formless Absorptions (four meditative states beyond form), and who transcend the nine successive attainments, freely entering and exiting them in both forward and reverse order. This is not a realm attainable by Shravakas (those who hear the teachings and practice) or Pratyekabuddhas (those who attain enlightenment on their own). This Bodhisattva Mahasattva sometimes enters the first Dhyana, and from the first Dhyana arises to enter the Nirodha-samapatti (cessation of all mental activity), from the Nirodha-samapatti arises to enter the second Dhyana, from the second Dhyana arises to enter the Nirodha-samapatti, from the Nirodha-samapatti arises to enter the third Dhyana, from the third Dhyana arises to enter the Nirodha-samapatti, from the Nirodha-samapatti arises to enter the fourth Dhyana, from the fourth Dhyana arises to enter the Nirodha-samapatti, from the Nirodha-samapatti arises to enter the Akasanantya-ayatana (meditative state of infinite space), from the Akasanantya-ayatana arises to enter the Nirodha-samapatti.
，從滅盡定起入識無邊處定，從識無邊處定起入滅盡定，從滅盡定起入無所有處定，從無所有處定起入滅盡定，從滅盡定起入非想非非想處定，從非想非非想處定起入滅盡定，從滅盡定起入初靜慮。
「舍利子！是菩薩摩訶薩修行般若波羅蜜多，于諸等至方便善巧，次第超越自在遊戲，然于其中無染無著。
「複次，舍利子！有菩薩摩訶薩雖已得四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，雖已得空解脫門、無相解脫門、無愿解脫門，雖已住苦、集、滅、道聖諦，雖已得八解脫、八勝處、九次第定、十遍處，而不取預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提。
「是菩薩摩訶薩修行般若波羅蜜多方便善巧，令諸有情修行四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，修行空、無相、無愿解脫門，安住苦、集、滅、道聖諦，修行八解脫、八勝處、九次第定、十遍處，得預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提。
「舍利子！是菩薩摩訶薩雖已修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，雖已住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切
法空、不可得空、無性空、自性空、無性自性空，雖已住真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，雖已修一切陀羅尼門、三摩地門，雖已修極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，雖已修五眼、六神通，雖已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，雖已修無忘失法、恒住舍性，雖已修一切智、道相智、一切相智，而不取無上正等菩提。
「是菩薩摩訶薩修行般若波羅蜜多方便善巧，令諸有情修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，乃至修行一切智、道相智、一切相智，證得無上正等菩提。
「舍利子！一切聲聞、獨覺果智，即是菩薩摩訶薩忍。
「舍利子當知！是菩薩摩訶薩住不退轉地，安住般若波羅蜜多能為斯事。
「複次，舍利子！有菩薩摩訶薩久已安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，及余無量無邊佛法，嚴凈睹史多天宮。舍利子！當知是菩薩摩訶薩，此賢劫中定得無上正等菩提。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多，雖已得四靜慮、四無量、四無色定，已得四念住、四正斷、四神足、五根、五
【現代漢語翻譯】 現代漢語譯本 即使已經安住於法空（dharma-śūnyatā，諸法皆空的真理）、不可得空（anupalabdhi-śūnyatā，不可得的空性）、無性空（svabhāva-śūnyatā，無自性的空性）、自性空（prakṛti-śūnyatā，自性本空的空性）、無性自性空（svabhāva-anupalabdhi-śūnyatā，無自性且不可得的空性），即使已經安住于真如（tathatā，事物的真實本性）、法界（dharmadhātu，一切法的界限）、法性（dharmatā，法的本性）、不虛妄性（avitathatā，真實不虛的性質）、不變異性（ananyathātā，不可改變的性質）、平等性（samatā，平等無差別的性質）、離生性（viviktatā，遠離生滅的性質）、法定（dharmasthititā，法所安住的性質）、法住（dharmatāsthiti，法安住的性質）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空的界限）、不思議界（acintyadhātu，不可思議的界限），即使已經修習一切陀羅尼門（dhāraṇī-mukha，總持一切法的法門）、三摩地門（samādhi-mukha，禪定的法門），即使已經修習極喜地（pramuditā-bhūmi，歡喜地）、離垢地（vimalā-bhūmi，離垢地）、發光地（prabhākarī-bhūmi，發光地）、焰慧地（arciṣmatī-bhūmi，焰慧地）、極難勝地（sudurjayā-bhūmi，極難勝地）、現前地（abhimukhī-bhūmi，現前地）、遠行地（dūraṃgamā-bhūmi，遠行地）、不動地（acalā-bhūmi，不動地）、善慧地（sādhumatī-bhūmi，善慧地）、法雲地（dharmameghā-bhūmi，法雲地），即使已經修習五眼（pañca cakṣūṃṣi，肉眼、天眼、慧眼、法眼、佛眼）、六神通（ṣaḍ abhijñāḥ，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），即使已經修習佛十力（daśa tathāgata-balāni，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、大慈（mahā-maitrī，偉大的慈愛）、大悲（mahā-karuṇā，偉大的悲憫）、大喜（mahā-muditā，偉大的喜悅）、大舍（mahā-upekṣā，偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德），即使已經修習無忘失法（āveṇika-smṛti，不忘失的法）、恒住舍性（upekṣā-vihāra，恒常安住于舍的狀態），即使已經修習一切智（sarvajñatā，對一切法的智慧）、道相智（mārgajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧），也不執取無上正等菩提（anuttarā samyaksaṃbodhi，無上正等覺悟）。 這是菩薩摩訶薩修行般若波羅蜜多（prajñāpāramitā，智慧的完美）的方便善巧，令諸有情（sattva，眾生）修行佈施（dāna，給予）、凈戒（śīla，道德行為）、安忍（kṣānti，忍耐）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多，乃至修行一切智、道相智、一切相智，證得無上正等菩提。 舍利子（Śāriputra，佛陀的弟子）！一切聲聞（śrāvaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）的果智，即是菩薩摩訶薩的忍。 舍利子，應當知道！這是菩薩摩訶薩安住于不退轉地（avaivartika-bhūmi，不會退轉的境界），安住于般若波羅蜜多，才能做到這些事。 再者，舍利子！有菩薩摩訶薩長久以來安住于佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，以及其他無量無邊的佛法，莊嚴清凈睹史多天宮（Tuṣita，欲界天之一）。舍利子！應當知道，這位菩薩摩訶薩，在此賢劫（bhadrakalpa，賢善的劫）中必定證得無上正等菩提。 再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多，即使已經獲得四靜慮（catvāri dhyānāni，四種禪定）、四無量（catvāri apramāṇāni，四種無量心）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色界禪定），已經獲得四念住（catvāri smṛtyupasthānāni，四種念住）、四正斷（catvāri prahāṇāni，四種正勤）、四神足（catvāra ṛddhipādāḥ，四種神足）、五根（pañcendriyāṇi，五種根）、五力（pañca balāni，五種力）
【English Translation】 English version Even having dwelt in emptiness of dharmas (dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of own-being (svabhāva-śūnyatā), emptiness of nature (prakṛti-śūnyatā), emptiness of non-apprehension of own-being (svabhāva-anupalabdhi-śūnyatā), even having dwelt in suchness (tathatā), the realm of dharmas (dharmadhātu), the nature of dharmas (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātā), equality (samatā), detachment (viviktatā), the fixed nature of dharmas (dharmasthititā), the abiding of dharmas (dharmatāsthiti), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), the inconceivable realm (acintyadhātu), even having cultivated all the gates of dhāraṇīs (dhāraṇī-mukha), the gates of samādhis (samādhi-mukha), even having cultivated the Joyful Ground (pramuditā-bhūmi), the Immaculate Ground (vimalā-bhūmi), the Luminous Ground (prabhākarī-bhūmi), the Blazing Ground (arciṣmatī-bhūmi), the Difficult-to-Conquer Ground (sudurjayā-bhūmi), the Manifest Ground (abhimukhī-bhūmi), the Far-Reaching Ground (dūraṃgamā-bhūmi), the Immovable Ground (acalā-bhūmi), the Good Intelligence Ground (sādhumatī-bhūmi), the Cloud of Dharma Ground (dharmameghā-bhūmi), even having cultivated the five eyes (pañca cakṣūṃṣi), the six superknowledges (ṣaḍ abhijñāḥ), even having cultivated the ten powers of a Buddha (daśa tathāgata-balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahā-maitrī), great compassion (mahā-karuṇā), great joy (mahā-muditā), great equanimity (mahā-upekṣā), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), even having cultivated the non-forgetting dharma (āveṇika-smṛti), abiding in equanimity (upekṣā-vihāra), even having cultivated all-knowledge (sarvajñatā), knowledge of the paths (mārgajñatā), knowledge of all aspects (sarvākārajñatā), yet they do not grasp at unsurpassed perfect enlightenment (anuttarā samyaksaṃbodhi). This is the skillful means of a Bodhisattva Mahāsattva practicing the Perfection of Wisdom (prajñāpāramitā), causing sentient beings (sattva) to practice giving (dāna), moral conduct (śīla), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), the Perfection of Wisdom, and even to practice all-knowledge, knowledge of the paths, knowledge of all aspects, and to attain unsurpassed perfect enlightenment. Śāriputra! The wisdom of the fruits of all Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha) is the patience of a Bodhisattva Mahāsattva. Śāriputra, know that it is because a Bodhisattva Mahāsattva dwells in the stage of non-retrogression (avaivartika-bhūmi), abiding in the Perfection of Wisdom, that they are able to do these things. Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who have long dwelt in giving, moral conduct, patience, diligence, meditative concentration, the Perfection of Wisdom, and other immeasurable and boundless Buddha-dharmas, adorning and purifying the Tuṣita Heaven (Tuṣita). Śāriputra! Know that these Bodhisattva Mahāsattvas will certainly attain unsurpassed perfect enlightenment in this Bhadrakalpa (bhadrakalpa). Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, practicing the Perfection of Wisdom, even having attained the four meditative absorptions (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ), having attained the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni)
力、七等覺支、八聖道支，已修空、無相、無愿解脫門，已修八解脫、八勝處、九次第定、十遍處，已修佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，已修一切陀羅尼門、三摩地門，已修菩薩摩訶薩地，已修五眼、六神通，已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，已修無忘失法、恒住舍性，已修一切智、道相智、一切相智，而於聖諦現未通達。舍利子當知！是菩薩摩訶薩一生所繫。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，游諸世界，從一佛國至一佛國，嚴凈佛土，安立有情于無上覺。舍利子！是菩薩摩訶薩要經無量無數大劫，乃證無上正等菩提。
「複次，舍利子！有菩薩摩訶薩安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，常勤精進饒益有情，口常不說引無義語，身、意不起引無義業。
「複次，舍利子！有菩薩摩訶薩修行六種波羅蜜多，常勤精進饒益有情，從一佛國至一佛國，斷諸有情三惡趣道，方便安立善趣道中。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以佈施波羅蜜多常為上首，勇猛修習，施諸有情一切樂具常無懈息，一切有情須食與食、須飲與飲、須乘與乘、須衣與衣
【現代漢語翻譯】 現代漢語譯本：他已修習了五力（信、精進、念、定、慧五種力量）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路），已修習了空、無相、無愿三種解脫門，已修習了八解脫（內有色想觀外色、內無色想觀外色、凈解脫身作證、超一切色想滅有對想入無邊空處、超一切空處入無邊識處、超一切識處入無所有處、超一切無所有處入非想非非想處、滅受想解脫）、八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青、黃、赤、白）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定）、十遍處（地遍、水遍、火遍、風遍、青遍、黃遍、赤遍、白遍、空遍、識遍），已修習了佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多（到達彼岸的六種方法），已修習了一切陀羅尼門（總持一切法門的修行）、三摩地門（禪定之門），已修習了菩薩摩訶薩地（菩薩的修行階段），已修習了五眼（肉眼、天眼、慧眼、法眼、佛眼）、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），已修習了佛的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、死生智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、大慈、大悲、大喜、大舍、十八佛不共法（佛獨有的十八種功德），已修習了無忘失法（不忘失所修之法）、恒住舍性（保持平等心），已修習了一切智（佛的智慧）、道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物本質的智慧），然而對於聖諦（苦、集、滅、道四聖諦）現在尚未完全通達。舍利子（佛陀的弟子）啊，你要知道！這樣的菩薩摩訶薩是處於一生補處（即將成佛的最後階段）。 複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，遊歷各個世界，從一個佛國到另一個佛國，莊嚴清凈佛土，安置眾生於無上覺悟。舍利子！這樣的菩薩摩訶薩需要經歷無量無數大劫，才能證得無上正等菩提（最高的覺悟）。 複次，舍利子！有菩薩摩訶薩安住于佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，常常勤奮精進地利益眾生，口中不說無意義的話，身和意不起無意義的行為。 複次，舍利子！有菩薩摩訶薩修行六種波羅蜜多，常常勤奮精進地利益眾生，從一個佛國到另一個佛國，斷除眾生三惡趣（地獄、餓鬼、畜生）的道路，方便地安置他們于善趣（人、天）之中。 複次，舍利子！有菩薩摩訶薩雖然安住於六種波羅蜜多，但以佈施波羅蜜多為首要，勇猛地修習，將一切快樂的用具施與眾生，從不懈怠，一切眾生需要食物就給予食物，需要飲品就給予飲品，需要乘坐的就給予乘坐的，需要衣服就給予衣服。
【English Translation】 English version: He has cultivated the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), has cultivated the three doors of liberation of emptiness, signlessness, and wishlessness, has cultivated the eight liberations (the liberation of seeing forms with internal form-perception, the liberation of seeing forms without internal form-perception, the liberation of realizing purity with the body, the liberation of transcending all form-perceptions and entering the boundless space, the liberation of transcending all space and entering the boundless consciousness, the liberation of transcending all consciousness and entering nothingness, the liberation of transcending all nothingness and entering neither perception nor non-perception, and the liberation of the cessation of perception and feeling), the eight mastery (mastery over seeing few forms with internal form-perception, mastery over seeing many forms with internal form-perception, mastery over seeing few forms without internal form-perception, mastery over seeing many forms without internal form-perception, mastery over blue, yellow, red, and white), the nine successive abidings (abiding in the desire realm, abiding in the access concentration, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the sphere of boundless space, the sphere of boundless consciousness, and the sphere of nothingness), the ten all-pervading spheres (earth, water, fire, wind, blue, yellow, red, white, space, and consciousness), has cultivated giving, morality, patience, vigor, concentration, and prajna paramita (the six perfections), has cultivated all dharani doors (the practice of upholding all teachings), samadhi doors (the doors of meditation), has cultivated the bodhisattva mahasattva grounds (the stages of bodhisattva practice), has cultivated the five eyes (the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye), the six superknowledges (the divine eye, the divine ear, knowing the minds of others, knowing past lives, the ability to travel anywhere, and the extinction of all defilements), has cultivated the ten powers of the Buddha (the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of meditation, liberation, concentration, and attainment, the power of knowing the different faculties of beings, the power of knowing the different inclinations of beings, the power of knowing the different realms of beings, the power of knowing the paths leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of all defilements), the four fearlessnesses (fearlessness in claiming omniscience, fearlessness in claiming the extinction of all defilements, fearlessness in explaining the obstacles to enlightenment, and fearlessness in explaining the path to the end of suffering), the four analytical knowledges (analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of the language, and analytical knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha, has cultivated the non-forgetfulness of the dharma, abiding in equanimity, has cultivated all-knowing wisdom (the wisdom of the Buddha), the wisdom of the path, and the wisdom of all aspects, yet he has not fully understood the noble truths (the four noble truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). Shariputra (a disciple of the Buddha), you should know! Such a bodhisattva mahasattva is one who is bound by only one more life (the final stage before becoming a Buddha). Furthermore, Shariputra! There are bodhisattva mahasattvas who practice giving, morality, patience, vigor, concentration, and prajna paramita, travel through various worlds, from one Buddha-land to another, adorn and purify Buddha-lands, and establish sentient beings in unsurpassed enlightenment. Shariputra! Such bodhisattva mahasattvas must go through countless great kalpas (eons) to attain unsurpassed, complete, and perfect enlightenment. Furthermore, Shariputra! There are bodhisattva mahasattvas who abide in giving, morality, patience, vigor, concentration, and prajna paramita, constantly diligently benefit sentient beings, do not speak meaningless words, and do not engage in meaningless actions with their body and mind. Furthermore, Shariputra! There are bodhisattva mahasattvas who practice the six paramitas, constantly diligently benefit sentient beings, travel from one Buddha-land to another, cut off the paths of the three evil realms (hell, hungry ghosts, and animals) for sentient beings, and skillfully establish them in the good realms (humans and gods). Furthermore, Shariputra! There are bodhisattva mahasattvas who, although abiding in the six paramitas, primarily practice giving paramita, vigorously cultivate it, give all joyful things to sentient beings without ceasing, and give food to those who need food, drink to those who need drink, vehicles to those who need vehicles, and clothing to those who need clothing.
、須花香與花香、須瓔珞與瓔珞、須房舍與房舍、須床榻與床榻、須臥具與臥具、須燈明與燈明、須財谷與財谷、須珍寶與珍寶、須伎樂與伎樂、須侍衛與侍衛，隨其所須種種資具，歡喜施與令無所乏，施已勸修三菩提道。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以凈戒波羅蜜多常為上首，勇猛修習，具身、語、意清凈律儀，勸諸有情亦令修習如是律儀，令速圓滿。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以安忍波羅蜜多常為上首，勇猛修習，遠離一切忿恚等心，勸諸有情亦令修習如是安忍，令速圓滿。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以精進波羅蜜多常為上首，勇猛修習，具足修行一切善法，勸諸有情亦令修習如是精進，令速圓滿。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以靜慮波羅蜜多常為上首，勇猛修習，具修一切勝奢摩他，勸諸有情亦令修習如是勝定，令速圓滿。
「複次，舍利子！有菩薩摩訶薩雖住六種波羅蜜多，而以般若波羅蜜多常為上首，勇猛修習，具修一切毗缽舍那，勸諸有情亦令修習如是勝慧，令速圓滿。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多，方便善巧化身如佛，遍入地獄
【現代漢語翻譯】 現代漢語譯本：'需要花香就給花香，需要花環就給花環，需要房舍就給房舍，需要床榻就給床榻，需要臥具就給臥具，需要燈火就給燈火，需要財物糧食就給財物糧食，需要珍寶就給珍寶，需要音樂就給音樂，需要侍衛就給侍衛，隨他們所需要的各種資具，都歡喜地施與，讓他們沒有任何缺乏，施與之後還勸他們修習三菩提道（指追求覺悟的道路）。' '再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！有菩薩摩訶薩（偉大的菩薩）雖然安住於六種波羅蜜多（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），但以凈戒波羅蜜多（持戒的完美）為首要，勇猛地修習，使身、語、意都具足清凈的戒律，勸導一切眾生也修習這樣的戒律，使他們迅速圓滿。' '再者，舍利子！有菩薩摩訶薩雖然安住於六種波羅蜜多，但以安忍波羅蜜多（忍辱的完美）為首要，勇猛地修習，遠離一切忿怒等心，勸導一切眾生也修習這樣的安忍，使他們迅速圓滿。' '再者，舍利子！有菩薩摩訶薩雖然安住於六種波羅蜜多，但以精進波羅蜜多（精進的完美）為首要，勇猛地修習，具足修行一切善法，勸導一切眾生也修習這樣的精進，使他們迅速圓滿。' '再者，舍利子！有菩薩摩訶薩雖然安住於六種波羅蜜多，但以靜慮波羅蜜多（禪定的完美）為首要，勇猛地修習，具足修習一切殊勝的奢摩他（止觀的止），勸導一切眾生也修習這樣的殊勝禪定，使他們迅速圓滿。' '再者，舍利子！有菩薩摩訶薩雖然安住於六種波羅蜜多，但以般若波羅蜜多（智慧的完美）為首要，勇猛地修習，具足修習一切毗缽舍那（止觀的觀），勸導一切眾生也修習這樣的殊勝智慧，使他們迅速圓滿。' '再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多，以方便善巧化身如佛，遍入地獄'
【English Translation】 English version: 'If they need fragrant flowers, give them fragrant flowers; if they need garlands, give them garlands; if they need dwellings, give them dwellings; if they need beds, give them beds; if they need bedding, give them bedding; if they need lamps, give them lamps; if they need wealth and grain, give them wealth and grain; if they need treasures, give them treasures; if they need music, give them music; if they need attendants, give them attendants. Whatever various necessities they require, give them joyfully, ensuring they lack nothing. After giving, encourage them to cultivate the path to the three Bodhis (the path to enlightenment).' 'Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! There are Bodhisattva Mahasattvas (great Bodhisattvas) who, although abiding in the six Paramitas (six perfections or ways to reach the other shore: generosity, morality, patience, diligence, meditation, and wisdom), always prioritize the Paramita of pure morality (perfect morality), diligently cultivating it. They possess pure precepts in body, speech, and mind, and encourage all sentient beings to also cultivate such precepts, so they may quickly achieve perfection.' 'Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, although abiding in the six Paramitas, always prioritize the Paramita of patience (perfect patience), diligently cultivating it. They stay away from all anger and similar emotions, and encourage all sentient beings to also cultivate such patience, so they may quickly achieve perfection.' 'Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, although abiding in the six Paramitas, always prioritize the Paramita of diligence (perfect diligence), diligently cultivating it. They fully practice all good dharmas, and encourage all sentient beings to also cultivate such diligence, so they may quickly achieve perfection.' 'Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, although abiding in the six Paramitas, always prioritize the Paramita of meditative concentration (perfect meditation), diligently cultivating it. They fully cultivate all superior Samatha (calm abiding), and encourage all sentient beings to also cultivate such superior concentration, so they may quickly achieve perfection.' 'Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, although abiding in the six Paramitas, always prioritize the Paramita of wisdom (perfect wisdom), diligently cultivating it. They fully cultivate all Vipassana (insight), and encourage all sentient beings to also cultivate such superior wisdom, so they may quickly achieve perfection.' 'Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, practicing the Prajna Paramita (perfection of wisdom), skillfully manifest bodies like the Buddha, and enter all the hells.'
、傍生、鬼界、若人、若天，隨其類音為說正法，令獲殊勝利益安樂。
「複次，舍利子！有菩薩摩訶薩安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，化身如佛，遍至十方殑伽沙等諸佛世界，為諸有情宣說正法，供養恭敬、尊重讚歎諸佛世尊，于諸佛所聽聞正法、嚴凈佛土，周覽十方最勝佛土微妙凈相，而便自起最極莊嚴清凈佛土，于中安處一生所繫諸大菩薩，令速證得所求無上正等菩提。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，具三十二大丈夫相、八十隨好，圓滿莊嚴，諸根猛利最勝清凈，眾生見者無不愛敬起清凈心，因斯勸導，隨其根欲令漸證得三乘涅槃。
「如是，舍利子！菩薩摩訶薩修行般若波羅蜜多，應學清凈身、語、意業。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，雖得諸根最勝明利，而不恃此自重輕他。
「複次，舍利子！有菩薩摩訶薩從初發心乃至未得不退轉地，恒住施戒波羅蜜多，於一切時不墮惡趣。
「複次，舍利子！有菩薩摩訶薩從初發心乃至未得不退轉地，常不捨離十善業道。
「複次，舍利子！有菩薩摩訶薩安住施戒波羅蜜多，作轉輪王成就
【現代漢語翻譯】 現代漢語譯本：對於傍生（動物）、鬼界（餓鬼道）、人道、天道等眾生，菩薩會根據他們各自的語言，為他們宣說正法，使他們獲得殊勝的利益和安樂。 舍利子（佛陀十大弟子之一，以智慧著稱）！還有菩薩摩訶薩（大菩薩）安住于佈施（給予）、凈戒（持守戒律）、安忍（忍耐）、精進（努力修行）、靜慮（禪定）、般若波羅蜜多（智慧的圓滿）等修行，他們化現出如佛一般的身形，遍至十方如恒河沙數般多的諸佛世界，為那裡的眾生宣說正法，供養、恭敬、尊重、讚歎諸佛世尊。在諸佛那裡聽聞正法，莊嚴清凈佛土，周遍觀察十方最殊勝的佛土的微妙清凈景象，然後自己發起最極莊嚴清凈的佛土，在其中安置一生補處的大菩薩們，使他們迅速證得所求的無上正等菩提（無上正覺）。 舍利子！還有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，具足三十二大丈夫相（佛陀的特殊身體特徵）、八十隨好（佛陀次要的身體特徵），圓滿莊嚴，諸根（眼、耳、鼻、舌、身、意）敏銳且最勝清凈，眾生見到他們沒有不愛戴敬仰，並生起清凈之心的。因此，菩薩勸導眾生，根據他們的根性和慾望，使他們逐漸證得聲聞乘、緣覺乘、菩薩乘的涅槃（解脫）。 舍利子！菩薩摩訶薩修行般若波羅蜜多，應當學習清凈的身、語、意三業。 舍利子！還有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，雖然獲得了諸根最殊勝的明利，卻不因此而自恃高傲，輕視他人。 舍利子！還有菩薩摩訶薩從最初發心修行，直到未證得不退轉地（不會退轉的菩薩果位）之前，恒常安住于佈施和持戒的波羅蜜多，在任何時候都不會墮入惡趣（地獄、餓鬼、畜生）。 舍利子！還有菩薩摩訶薩從最初發心修行，直到未證得不退轉地之前，常常不捨離十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。 舍利子！還有菩薩摩訶薩安住于佈施和持戒的波羅蜜多，可以成為轉輪王（統治世界的理想君主），成就
【English Translation】 English version: For beings in the realms of animals (tiryak), hungry ghosts (preta), humans, and gods, the Bodhisattva speaks the true Dharma in accordance with their respective languages, enabling them to attain supreme benefits and happiness. Furthermore, Shariputra (one of Buddha's ten principal disciples, known for his wisdom), there are Bodhisattva Mahasattvas (great Bodhisattvas) who abide in the practice of giving (dana), pure morality (shila), patience (kshanti), diligence (virya), meditative concentration (dhyana), and prajna paramita (perfection of wisdom). They manifest bodies like the Buddha, reaching all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. They proclaim the true Dharma to the beings there, make offerings, pay homage, respect, and praise the Buddhas, the World Honored Ones. They listen to the true Dharma from the Buddhas, adorn and purify the Buddha lands, and thoroughly observe the subtle and pure appearances of the most excellent Buddha lands in the ten directions. Then, they themselves initiate the most supremely adorned and pure Buddha land, where they place the great Bodhisattvas who are bound to one more life, enabling them to quickly attain the unsurpassed, perfect enlightenment (anuttara-samyak-sambodhi) they seek. Furthermore, Shariputra, there are Bodhisattva Mahasattvas who practice giving, pure morality, patience, diligence, meditative concentration, and prajna paramita. They are endowed with the thirty-two marks of a great man (special physical characteristics of the Buddha) and the eighty minor marks (secondary physical characteristics of the Buddha), perfectly adorned. Their senses (eyes, ears, nose, tongue, body, and mind) are sharp, most excellent, and pure. Beings who see them cannot help but love, respect, and admire them, and they give rise to pure minds. Therefore, the Bodhisattvas guide beings, according to their roots and desires, enabling them to gradually attain the Nirvana (liberation) of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. Thus, Shariputra, Bodhisattva Mahasattvas who practice prajna paramita should learn to purify their actions of body, speech, and mind. Furthermore, Shariputra, there are Bodhisattva Mahasattvas who practice giving, pure morality, patience, diligence, meditative concentration, and prajna paramita. Although they have attained the most excellent sharpness and clarity of their senses, they do not rely on this to become arrogant and look down on others. Furthermore, Shariputra, there are Bodhisattva Mahasattvas who, from the initial arising of their aspiration until they attain the stage of non-retrogression (the Bodhisattva stage from which one does not regress), constantly abide in the paramitas of giving and morality. At no time do they fall into the evil realms (hell, hungry ghosts, and animals). Furthermore, Shariputra, there are Bodhisattva Mahasattvas who, from the initial arising of their aspiration until they attain the stage of non-retrogression, never abandon the ten paths of wholesome action (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and not being deluded). Furthermore, Shariputra, there are Bodhisattva Mahasattvas who abide in the paramitas of giving and morality, and can become a Chakravartin King (an ideal ruler of the world), achieving
七寶，以法教化不以非法，安立有情於十善道，亦以財寶施諸貧乏。
「複次，舍利子！有菩薩摩訶薩安住施戒波羅蜜多，受多百千轉輪王報，值遇無量百千諸佛，供養恭敬、尊重讚歎無空過者。
「複次，舍利子！有菩薩摩訶薩安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，常為邪見盲冥有情作法照明，亦持此明常以自照，乃至無上正等菩提，此法照明曾不捨離。舍利子！是菩薩摩訶薩由此因緣，于諸佛法常得現起。
「是故，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，于身、語、意三有罪業無容暫起。」
爾時，舍利子白佛言：「世尊！云何名為諸菩薩摩訶薩有罪身業、有罪語業、有罪意業？」
佛告具壽舍利子言：「舍利子！若菩薩摩訶薩作如是念：『此是身，我由此故而起身業；此是語，我由此故而起語業；此是意，我由此故而起意業。』舍利子！如是名為諸菩薩摩訶薩有罪身業、有罪語業、有罪意業。又，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不得身及身業，不得語及語業，不得意及意業。又，舍利子！若菩薩摩訶薩修行般若波羅蜜多，得身、語、意及彼業者，便起慳貪、犯戒、忿恚、懈怠、散亂、惡慧之心，若起此心不名菩薩摩訶薩。是故，舍利子！諸菩薩摩
【現代漢語翻譯】 現代漢語譯本：以七種珍寶（七寶）為資，用佛法教化眾生，而不是用不符合佛法的手段；使眾生安住於十善道，也用財寶佈施給貧困的人。 舍利子（Śāriputra，佛陀的十大弟子之一）！還有菩薩摩訶薩（菩薩摩訶薩，偉大的菩薩）安住于佈施和持戒的波羅蜜多（pāramitā，到達彼岸的方法），會得到多次轉輪王（cakravartin，統治世界的理想君主）的果報，值遇無數的佛陀，供養、恭敬、尊重、讚歎他們，沒有空過的時候。 舍利子！還有菩薩摩訶薩安住于佈施、持戒、安忍、精進、禪定、般若（prajñā，智慧）波羅蜜多，常常為那些被邪見矇蔽的眾生提供佛法之光，也用這光明常常照耀自己，直到證得無上正等菩提（anuttarā-samyak-saṃbodhi，最高的覺悟），這種佛法之光從不捨離。舍利子！這樣的菩薩摩訶薩因為這個因緣，常常能夠顯現佛法。 因此，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，在身、語、意三方面，不會有任何罪業產生。 這時，舍利子問佛說：『世尊！什麼叫做菩薩摩訶薩的有罪身業、有罪語業、有罪意業呢？』 佛告訴具壽舍利子說：『舍利子！如果菩薩摩訶薩這樣想：『這是身體，我因此而產生身業；這是語言，我因此而產生語業；這是意念，我因此而產生意業。』舍利子！這就叫做菩薩摩訶薩的有罪身業、有罪語業、有罪意業。還有，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于身體和身業，不執著于語言和語業，不執著于意念和意業。還有，舍利子！如果菩薩摩訶薩修行般若波羅蜜多，執著于身體、語言、意念以及它們的行為，就會產生慳貪、犯戒、嗔恚、懈怠、散亂、惡慧之心，如果產生這樣的心，就不能稱為菩薩摩訶薩。因此，舍利子！諸位菩薩摩訶薩』
【English Translation】 English version: With the seven treasures (saptaratna), they teach beings with the Dharma, not with what is not the Dharma; they establish beings in the ten paths of virtue, and also give wealth to the poor. Furthermore, Śāriputra! There are Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) who abide in the pāramitā (pāramitā, perfections) of giving and morality, and receive the rewards of many hundreds of thousands of cakravartin (cakravartin, ideal world rulers), encounter countless hundreds of thousands of Buddhas, and make offerings, respect, honor, and praise them without ever missing an opportunity. Furthermore, Śāriputra! There are Bodhisattva-Mahāsattvas who abide in the pāramitā of giving, morality, patience, diligence, meditation, and prajñā (prajñā, wisdom), and constantly provide the light of the Dharma to beings blinded by wrong views, and also use this light to constantly illuminate themselves, until they attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, supreme perfect enlightenment), this light of the Dharma never leaves them. Śāriputra! Because of this cause, such Bodhisattva-Mahāsattvas are always able to manifest the Dharma. Therefore, Śāriputra! When Bodhisattva-Mahāsattvas practice the prajñā pāramitā, no sinful actions arise in their body, speech, or mind. At that time, Śāriputra said to the Buddha, 'World Honored One! What are the sinful bodily actions, sinful verbal actions, and sinful mental actions of the Bodhisattva-Mahāsattvas?' The Buddha said to the venerable Śāriputra, 'Śāriputra! If a Bodhisattva-Mahāsattva thinks like this: 『This is the body, and because of this, I generate bodily actions; this is speech, and because of this, I generate verbal actions; this is the mind, and because of this, I generate mental actions.』 Śāriputra! This is called the sinful bodily actions, sinful verbal actions, and sinful mental actions of the Bodhisattva-Mahāsattvas. Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the prajñā pāramitā, they do not cling to the body and bodily actions, they do not cling to speech and verbal actions, and they do not cling to the mind and mental actions. Furthermore, Śāriputra! If a Bodhisattva-Mahāsattva, while practicing the prajñā pāramitā, clings to the body, speech, mind, and their actions, they will generate thoughts of stinginess, breaking precepts, anger, laziness, distraction, and evil wisdom. If such thoughts arise, they cannot be called Bodhisattva-Mahāsattvas. Therefore, Śāriputra! The Bodhisattva-Mahāsattvas』
訶薩修行般若波羅蜜多，生此念者無有是處。又，舍利子！諸菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，起身、語、意三種粗重無有是處。何以故？舍利子！諸菩薩摩訶薩修行六種波羅蜜多，能凈一切身粗重故，能凈一切語粗重故，能凈一切意粗重故。」
爾時，舍利子白佛言：「世尊！云何菩薩摩訶薩能凈身、語、意三種粗重？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩修行六種波羅蜜多，不得身及身粗重，不得語及語粗重，不得意及意粗重。如是，舍利子！諸菩薩摩訶薩修行六種波羅蜜多，能凈身、語、意三種粗重。又，舍利子！若菩薩摩訶薩從初發心，常樂受持十善業道，不起聲聞心，不起獨覺心，于諸有情恒起悲心欲拔其苦，恒起慈心欲與其樂。舍利子！我亦說如是菩薩摩訶薩，能凈身、語、意三種粗重，利樂有情心力勝故。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，凈菩提道。」爾時，舍利子白佛言：「世尊！云何名為菩薩摩訶薩菩提道？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩修行六種波羅蜜多，不得身業及身粗重，不得語業及語粗重，不得意業及意粗重，不得佈施波羅蜜多，不得凈戒波羅蜜多
【現代漢語翻譯】 現代漢語譯本：如果菩薩修行般若波羅蜜多（智慧到彼岸），卻生起這樣的念頭，那是不可能的。還有，舍利子（佛陀的十大弟子之一）！諸位菩薩摩訶薩（偉大的菩薩）修行佈施（給予）、凈戒（持戒）、安忍（忍耐）、精進（努力）、靜慮（禪定）、般若波羅蜜多，卻產生身、語、意三種粗重（身心的煩惱），那是不可能的。為什麼呢？舍利子！諸位菩薩摩訶薩修行六種波羅蜜多（六種到達彼岸的方法），能夠凈化一切身體的粗重，能夠凈化一切語言的粗重，能夠凈化一切意念的粗重。 當時，舍利子問佛陀：『世尊！菩薩摩訶薩如何能夠凈化身、語、意三種粗重呢？』 佛陀告訴具壽舍利子說：『舍利子！諸位菩薩摩訶薩修行六種波羅蜜多，不執著于身體以及身體的粗重，不執著于語言以及語言的粗重，不執著于意念以及意念的粗重。這樣，舍利子！諸位菩薩摩訶薩修行六種波羅蜜多，就能夠凈化身、語、意三種粗重。還有，舍利子！如果菩薩摩訶薩從最初發心，就常常樂於受持十善業道（十種善的行為），不生起聲聞（小乘修行者）的心，不生起獨覺（獨自開悟者）的心，對於一切眾生恒常生起悲心想要拔除他們的痛苦，恒常生起慈心想要給予他們快樂。舍利子！我也說這樣的菩薩摩訶薩，能夠凈化身、語、意三種粗重，因為他們利益眾生的心力非常強大。』 『再者，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，凈化菩提道（覺悟之道）。』當時，舍利子問佛陀：『世尊！什麼叫做菩薩摩訶薩的菩提道呢？』 佛陀告訴具壽舍利子說：『舍利子！諸位菩薩摩訶薩修行六種波羅蜜多，不執著于身業以及身體的粗重，不執著于語業以及語言的粗重，不執著于意業以及意念的粗重，不執著于佈施波羅蜜多，不執著于凈戒波羅蜜多
【English Translation】 English version: It is not possible that a Bodhisattva (an enlightened being who postpones their own nirvana to help others) practicing Prajna Paramita (the perfection of wisdom) would give rise to such a thought. Furthermore, Shariputra (one of Buddha's ten principal disciples)! It is not possible that Bodhisattva Mahasattvas (great Bodhisattvas) practicing generosity, morality, patience, diligence, meditation, and Prajna Paramita would give rise to the three kinds of coarseness of body, speech, and mind. Why is that? Shariputra! Bodhisattva Mahasattvas practicing the six Paramitas (six perfections) are able to purify all coarseness of the body, purify all coarseness of speech, and purify all coarseness of mind. At that time, Shariputra asked the Buddha, 'World Honored One! How can Bodhisattva Mahasattvas purify the three kinds of coarseness of body, speech, and mind?' The Buddha told the venerable Shariputra, 'Shariputra! Bodhisattva Mahasattvas practicing the six Paramitas do not cling to the body and the coarseness of the body, do not cling to speech and the coarseness of speech, and do not cling to the mind and the coarseness of the mind. Thus, Shariputra! Bodhisattva Mahasattvas practicing the six Paramitas are able to purify the three kinds of coarseness of body, speech, and mind. Furthermore, Shariputra! If Bodhisattva Mahasattvas, from their initial aspiration, are always happy to uphold the ten virtuous paths of action, do not give rise to the mind of a Sravaka (a hearer, a follower of the Hinayana path), do not give rise to the mind of a Pratyekabuddha (a solitary Buddha), and constantly give rise to compassion for all sentient beings, wishing to remove their suffering, and constantly give rise to loving-kindness, wishing to give them happiness. Shariputra! I also say that such Bodhisattva Mahasattvas are able to purify the three kinds of coarseness of body, speech, and mind, because their power of mind to benefit sentient beings is very strong.' 'Moreover, Shariputra! There are Bodhisattva Mahasattvas who practice generosity, morality, patience, diligence, meditation, and Prajna Paramita, purifying the Bodhi path (the path to enlightenment).' At that time, Shariputra asked the Buddha, 'World Honored One! What is called the Bodhi path of Bodhisattva Mahasattvas?' The Buddha told the venerable Shariputra, 'Shariputra! Bodhisattva Mahasattvas practicing the six Paramitas do not cling to the actions of the body and the coarseness of the body, do not cling to the actions of speech and the coarseness of speech, do not cling to the actions of the mind and the coarseness of the mind, do not cling to the Paramita of generosity, do not cling to the Paramita of morality
，不得安忍波羅蜜多，不得精進波羅蜜多，不得靜慮波羅蜜多，不得般若波羅蜜多，不得聲聞，不得獨覺，不得菩薩，不得如來。舍利子！是名菩薩摩訶薩菩提道。何以故？以菩提道於一切法皆不得故。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，趣菩提道無能制者。」
爾時，舍利子白佛言：「世尊！何緣菩薩摩訶薩修行六種波羅蜜多，趣菩提道無能制者？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩修行六種波羅蜜多時，不著色，不著受、想、行、識；不著眼處，不著耳、鼻、舌、身、意處；不著色處，不著聲、香、味、觸、法處；不著眼界，不著耳、鼻、舌、身、意界；不著色界，不著聲、香、味、觸、法界；不著眼識界，不著耳、鼻、舌、身、意識界；不著眼觸，不著耳、鼻、舌、身、意觸；不著眼觸為緣所生諸受，不著耳、鼻、舌、身、意觸為緣所生諸受；不著地界，不著水、火、風、空、識界；不著因緣，不著等無間緣、所緣緣、增上緣及從緣所生法；不著無明，不著行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱；不著佈施波羅蜜多，不著凈戒、安忍、精進、靜慮、般若波羅蜜多；不著內空，不著外空、內外空、空空
【現代漢語翻譯】 現代漢語譯本：不能安住于安忍波羅蜜多（忍耐的完美），不能安住于精進波羅蜜多（努力的完美），不能安住于靜慮波羅蜜多（禪定的完美），不能安住于般若波羅蜜多（智慧的完美），不能成為聲聞（通過聽聞佛法而證悟的修行者），不能成為獨覺（獨自證悟的修行者），不能成為菩薩（為利益眾生而修行的覺悟者），不能成為如來（佛陀）。舍利子！這被稱為菩薩摩訶薩（偉大的菩薩）的菩提道（覺悟之道）。為什麼呢？因為菩提道對於一切法都是無所執著的。 「再者，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，他們走向菩提道時，沒有任何事物能夠阻礙他們。」 那時，舍利子對佛說：「世尊！是什麼原因使得菩薩摩訶薩修行六種波羅蜜多，走向菩提道時沒有任何事物能夠阻礙他們呢？」 佛告訴具壽舍利子說：「舍利子！當菩薩摩訶薩修行六種波羅蜜多時，他們不執著於色（物質形態），不執著于受（感受）、想（概念）、行（意志）、識（意識）；不執著于眼處（眼根），不執著于耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）；不執著於色處（色塵），不執著于聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）；不執著于眼界（眼識的範圍），不執著于耳、鼻、舌、身、意界（耳識、鼻識、舌識、身識、意識的範圍）；不執著於色界（色法界），不執著于聲、香、味、觸、法界（聲法界、香法界、味法界、觸法界、法法界）；不執著于眼識界（眼識的範圍），不執著于耳、鼻、舌、身、意識界（耳識、鼻識、舌識、身識、意識的範圍）；不執著于眼觸（眼根與色塵的接觸），不執著于耳、鼻、舌、身、意觸（耳根、鼻根、舌根、身根、意根與相應塵的接觸）；不執著于眼觸為緣所生的各種感受，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受；不執著于地界（地元素），不執著於水、火、風、空、識界（水元素、火元素、風元素、空元素、識元素）；不執著于因緣（直接原因），不執著于等無間緣（無間斷的因緣）、所緣緣（所依賴的因緣）、增上緣（增強的因緣）以及從緣所生的法；不執著于無明（對真理的無知），不執著於行（業力）、識（意識）、名色（精神和物質）、六處（六根）、觸（接觸）、受（感受）、愛（渴愛）、取（執取）、有（存在）、生（出生）、老死愁嘆苦憂惱；不執著于佈施波羅蜜多，不執著于凈戒、安忍、精進、靜慮、般若波羅蜜多；不執著于內空（內在的空性），不執著于外空、內外空、空空（外在的空性、內外皆空、空性的空性）
【English Translation】 English version: They do not abide in the perfection of patience (kṣānti pāramitā), do not abide in the perfection of vigor (vīrya pāramitā), do not abide in the perfection of meditation (dhyāna pāramitā), do not abide in the perfection of wisdom (prajñā pāramitā), do not become a Śrāvaka (a disciple who attains enlightenment through hearing the teachings), do not become a Pratyekabuddha (a solitary enlightened one), do not become a Bodhisattva (an enlightened being who seeks Buddhahood for the benefit of all beings), do not become a Tathāgata (a Buddha). Shariputra! This is called the Bodhisattva Mahāsattva's path to enlightenment (bodhi). Why is that? Because the path to enlightenment does not grasp at any phenomena. Furthermore, Shariputra! There are Bodhisattva Mahāsattvas who practice giving, morality, patience, vigor, meditation, and the perfection of wisdom, and there is nothing that can hinder them on their path to enlightenment. At that time, Shariputra said to the Buddha, 'World Honored One! What is the reason that Bodhisattva Mahāsattvas, practicing the six perfections, are not hindered on their path to enlightenment?' The Buddha said to the venerable Shariputra, 'Shariputra! When Bodhisattva Mahāsattvas practice the six perfections, they do not cling to form (rūpa), they do not cling to feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna); they do not cling to the eye base (cakṣurāyatana), they do not cling to the ear, nose, tongue, body, or mind bases; they do not cling to the form object (rūpāyatana), they do not cling to the sound, smell, taste, touch, or dharma objects; they do not cling to the eye element (cakṣurdhātu), they do not cling to the ear, nose, tongue, body, or mind elements; they do not cling to the form element (rūpadhātu), they do not cling to the sound, smell, taste, touch, or dharma elements; they do not cling to the eye consciousness element (cakṣurvijñānadhātu), they do not cling to the ear, nose, tongue, body, or mind consciousness elements; they do not cling to eye contact (cakṣuḥsparśa), they do not cling to ear, nose, tongue, body, or mind contact; they do not cling to the feelings arising from eye contact, they do not cling to the feelings arising from ear, nose, tongue, body, or mind contact; they do not cling to the earth element (pṛthivīdhātu), they do not cling to the water, fire, wind, space, or consciousness elements; they do not cling to causes (hetu), they do not cling to immediate causes (samanantarapratyaya), object conditions (ālambanapratyaya), dominant conditions (adhipatipratyaya), or the phenomena arising from conditions; they do not cling to ignorance (avidyā), they do not cling to volitional formations (saṃskāra), consciousness, name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact, feeling, craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), old age, death, sorrow, lamentation, pain, grief, and despair; they do not cling to the perfection of giving, they do not cling to the perfection of morality, patience, vigor, meditation, or wisdom; they do not cling to inner emptiness (adhyātmaśūnyatā), they do not cling to outer emptiness, inner and outer emptiness, or the emptiness of emptiness.'
、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；不著真如，不著法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；不著四念住，不著四正斷、四神足、五根、五力、七等覺支、八聖道支；不著苦聖諦，不著集、滅、道聖諦；不著四靜慮，不著四無量、四無色定；不著八解脫，不著八勝處、九次第定、十遍處；不著空解脫門，不著無相、無愿解脫門；不著一切陀羅尼門，不著一切三摩地門；不著極喜地，不著離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；不著五眼，不著六神通；不著佛十力，不著四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；不著三十二大士相，不著八十隨好；不著無忘失法，不著恒住舍性；不著一切智，不著道相智、一切相智；不著預流果，不著一來、不還、阿羅漢果、獨覺菩提；不著一切菩薩摩訶薩行，不著諸佛無上正等菩提。
「舍利子！由是緣故，諸菩薩摩訶薩修行六種波羅蜜多增長熾盛，趣菩提道無能制者。
「複次，舍利子！有菩薩摩訶薩安住般若波羅蜜多，速能圓滿一切
【現代漢語翻譯】 現代漢語譯本：空、大空、勝義空（至高真理之空）、有為空（有生滅變化的空）、無為空（無生滅變化的空）、畢竟空（究竟的空）、無際空（無邊際的空）、散空（消散的空）、無變異空（不變異的空）、本性空（事物本性的空）、自相空（事物自身特性的空）、共相空（事物共同特性的空）、一切法空（一切事物皆空的）、不可得空（不可獲得的空）、無性空（無自性的空）、自性空（自性的空）、無性自性空（無自性的自性空）；不執著于真如（事物的真實本性），不執著於法界（諸法存在的界域）、法性（諸法的本性）、不虛妄性（真實不虛假的性質）、不變異性（不變化的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法所決定的）、法住（法所安住的）、實際（真實的境地）、虛空界（虛空所存在的界域）、不思議界（不可思議的界域）；不執著於四念住（身、受、心、法四種觀想的修行）、不執著於四正斷（斷除惡唸的四種修行）、四神足（四種禪定力量）、五根（信、精進、念、定、慧五種能力）、五力（五根增長的力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通往解脫的道路）；不執著于苦聖諦（苦的真理），不執著于集（苦的起因）、滅（苦的止息）、道聖諦（通往苦止息的道路）；不執著於四靜慮（四種禪定）、不執著於四無量（慈、悲、喜、舍四種無量心）、四無色定（四種無色界的禪定）；不執著於八解脫（八種解脫束縛的方法），不執著於八勝處（八種超越感官的境界）、九次第定（九種次第進入禪定的方法）、十遍處（十種禪定境界）；不執著于空解脫門（通過空性獲得解脫的方法），不執著于無相（不執著于表象）、無愿解脫門（不執著于願望的解脫方法）；不執著於一切陀羅尼門（一切總持法門），不執著於一切三摩地門（一切禪定法門）；不執著于極喜地（菩薩修行第一階段），不執著于離垢地（菩薩修行第二階段）、發光地（菩薩修行第三階段）、焰慧地（菩薩修行第四階段）、極難勝地（菩薩修行第五階段）、現前地（菩薩修行第六階段）、遠行地（菩薩修行第七階段）、不動地（菩薩修行第八階段）、善慧地（菩薩修行第九階段）、法雲地（菩薩修行第十階段）；不執著於五眼（肉眼、天眼、慧眼、法眼、佛眼），不執著於六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；不執著于佛十力（佛的十種力量），不執著於四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的智慧）、大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）、十八佛不共法（佛獨有的十八種功德）；不執著於三十二大士相（佛的三十二種殊勝的身體特徵），不執著於八十隨好（佛的八十種細微的身體特徵）；不執著于無忘失法（不忘失正念的品質），不執著于恒住舍性（恒常安住于舍的品質）；不執著於一切智（佛的一切智慧），不執著于道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物的智慧）；不執著于預流果（初果），不執著於一來果（二果）、不還果（三果）、阿羅漢果（四果）、獨覺菩提（辟支佛的覺悟）；不執著於一切菩薩摩訶薩行（一切菩薩的修行），不執著于諸佛無上正等菩提（諸佛的無上正等覺悟）。 『舍利子！』由於這個原因，諸菩薩摩訶薩修行六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）增長熾盛，走向菩提之道沒有任何障礙。 『複次，舍利子！』有菩薩摩訶薩安住于般若波羅蜜多（智慧的完美），能夠迅速圓滿一切。
【English Translation】 English version: Emptiness, Great Emptiness, Ultimate Emptiness, Conditioned Emptiness, Unconditioned Emptiness, Absolute Emptiness, Boundless Emptiness, Dispersed Emptiness, Unchanging Emptiness, Essential Emptiness, Self-Characteristic Emptiness, Common-Characteristic Emptiness, Emptiness of All Dharmas, Unattainable Emptiness, No-Self Emptiness, Self-Nature Emptiness, No-Self Self-Nature Emptiness; not attached to Suchness, not attached to the Dharma Realm, Dharma Nature, Non-Deceptive Nature, Unchanging Nature, Equality Nature, Separated-from-Birth Nature, Dharma-Established, Dharma-Abiding, Actuality, Space Realm, Inconceivable Realm; not attached to the Four Foundations of Mindfulness, not attached to the Four Right Exertions, Four Bases of Psychic Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path; not attached to the Truth of Suffering, not attached to the Truth of the Origin, Cessation, Path; not attached to the Four Dhyanas, not attached to the Four Immeasurables, Four Formless Concentrations; not attached to the Eight Liberations, not attached to the Eight Overcomings, Nine Successive Abidings, Ten All-Encompassing Bases; not attached to the Emptiness Liberation Door, not attached to the Signless, Wishless Liberation Doors; not attached to all Dharani Doors, not attached to all Samadhi Doors; not attached to the Joyful Ground, not attached to the Stainless Ground, Luminous Ground, Blazing Ground, Very Difficult to Conquer Ground, Manifest Ground, Going Far Ground, Immovable Ground, Good Wisdom Ground, Dharma Cloud Ground; not attached to the Five Eyes, not attached to the Six Superknowledges; not attached to the Ten Powers of a Buddha, not attached to the Four Fearlessnesses, Four Unimpeded Knowledges, Great Loving-Kindness, Great Compassion, Great Joy, Great Equanimity, Eighteen Unique Qualities of a Buddha; not attached to the Thirty-two Marks of a Great Being, not attached to the Eighty Minor Marks; not attached to the Non-Forgetfulness of Dharma, not attached to the Constant Abiding in Equanimity; not attached to All-Wisdom, not attached to the Wisdom of the Path, All-Aspect Wisdom; not attached to the Stream-Enterer Fruit, not attached to the Once-Returner, Non-Returner, Arhat Fruit, Solitary Buddha Bodhi; not attached to all the practices of Bodhisattva Mahasattvas, not attached to the Unsurpassed Perfect Enlightenment of all Buddhas. 『Sariputra! For this reason, the Bodhisattva Mahasattvas, practicing the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), grow and flourish, and there is no one who can hinder them on the path to Bodhi. 『Furthermore, Sariputra! There are Bodhisattva Mahasattvas who abide in the Prajnaparamita (perfection of wisdom), and they can quickly perfect all things.』
智智。成勝智故，關閉一切險惡趣門，不受人天貧窮下賤，諸根具足形貌端嚴，世間天、人、阿素洛等，咸共尊重、恭敬供養。」
爾時，舍利子白佛言：「世尊！何等名為是菩薩摩訶薩所成勝智？」
佛告具壽舍利子言：「舍利子！是菩薩摩訶薩成此智故，普見十方殑伽沙等諸佛世界一切如來、應、正等覺，普聞彼佛所說正法，普見彼會一切聲聞、菩薩僧等，亦見彼土清凈功德莊嚴之相。舍利子！是菩薩摩訶薩成此智故，不起世界想，不起如來想，不起正法想，不起菩薩想，不起聲聞想，不起獨覺想，不起自想，不起他想，不起佛土想。
「又，舍利子！諸菩薩摩訶薩由此智故，雖行佈施波羅蜜多，而不得佈施波羅蜜多；雖行凈戒、安忍、精進、靜慮、般若波羅蜜多，而不得凈戒、安忍、精進、靜慮、般若波羅蜜多。
「諸菩薩摩訶薩由此智故，雖住內空，而不得內空；雖住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，而不得外空乃至無性自性空。
「諸菩薩摩訶薩由此智故，雖住真如，而不得真如；雖住法界、法性、不虛妄性、不變異性、平等性、離生
【現代漢語翻譯】 現代漢語譯本： 『智者啊，因為成就殊勝智慧的緣故，能關閉一切險惡的去處之門，不會遭受人道和天道的貧窮，諸根完好，容貌端正，世間的天人、阿修羅等，都會共同尊重、恭敬供養。』
那時，舍利子（Śāriputra）向佛陀說道：『世尊，什麼叫做菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）所成就的殊勝智慧呢？』
佛陀告訴具壽舍利子說：『舍利子，菩薩摩訶薩成就這種智慧的緣故，能普遍見到十方恒河沙數等諸佛世界的一切如來（Tathāgata）、應供（Arhat）、正等覺（Samyaksaṃbuddha），普遍聽聞那些佛所說的正法，普遍見到那些法會的一切聲聞（Śrāvaka）、菩薩僧等，也見到那些國土清凈功德莊嚴的景象。舍利子，菩薩摩訶薩成就這種智慧的緣故，不會生起世界之想，不會生起如來之想，不會生起正法之想，不會生起菩薩之想，不會生起聲聞之想，不會生起獨覺（Pratyekabuddha）之想，不會生起自己之想，不會生起他人之想，不會生起佛土之想。
『而且，舍利子，諸菩薩摩訶薩因為這種智慧的緣故，雖然修行佈施波羅蜜多（dāna-pāramitā，佈施到彼岸），卻不執著于佈施波羅蜜多；雖然修行凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā，智慧到彼岸），卻不執著于凈戒、安忍、精進、靜慮、般若波羅蜜多。
『諸菩薩摩訶薩因為這種智慧的緣故，雖然安住于內空（adhyātma-śūnyatā），卻不執著于內空；雖然安住于外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、空空（śūnyatā-śūnyatā）、大空（mahā-śūnyatā）、勝義空（paramārtha-śūnyatā）、有為空（saṃskṛta-śūnyatā）、無為空（asaṃskṛta-śūnyatā）、畢竟空（atyanta-śūnyatā）、無際空（anavarāgra-śūnyatā）、散空（anavakāra-śūnyatā）、無變異空（prakṛti-śūnyatā）、本性空（svabhāva-śūnyatā）、自相空（svalakṣaṇa-śūnyatā）、共相空（sāmalakṣaṇa-śūnyatā）、一切法空（sarva-dharma-śūnyatā）、不可得空（anupalambha-śūnyatā）、無性空（abhāva-śūnyatā）、自性空（svabhāva-śūnyatā）、無性自性空（abhāva-svabhāva-śūnyatā），卻不執著于外空乃至無性自性空。
『諸菩薩摩訶薩因為這種智慧的緣故，雖然安住于真如（tathātā），卻不執著于真如；雖然安住於法界（dharmadhātu）、法性（dharmatā）、不虛妄性（avitathatā）、不變異性（ananyathātā）、平等性（samatā）、離生（viviktatā）』
【English Translation】 English version: 'O wise one, because of accomplishing the supreme wisdom, one closes all the doors to evil destinies, does not experience poverty in human or heavenly realms, has complete faculties and a beautiful form, and is respected, revered, and offered to by gods, humans, asuras, and others in the world.'
Then, Śāriputra said to the Buddha, 'World Honored One, what is this supreme wisdom that a Bodhisattva-Mahasattva (great bodhisattva) accomplishes?'
The Buddha said to the venerable Śāriputra, 'Śāriputra, because a Bodhisattva-Mahasattva accomplishes this wisdom, they universally see all the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksaṃbuddhas (Perfectly Enlightened Ones) in the Buddha-worlds as numerous as the sands of the Ganges in the ten directions. They universally hear the true Dharma spoken by those Buddhas, and they universally see all the Śrāvakas (Hearers), Bodhisattva Sangha, and others in those assemblies. They also see the pure and virtuous adornments of those lands. Śāriputra, because a Bodhisattva-Mahasattva accomplishes this wisdom, they do not give rise to the thought of a world, do not give rise to the thought of a Tathagata, do not give rise to the thought of the true Dharma, do not give rise to the thought of a Bodhisattva, do not give rise to the thought of a Śrāvaka, do not give rise to the thought of a Pratyekabuddha (Solitary Buddha), do not give rise to the thought of self, do not give rise to the thought of others, and do not give rise to the thought of a Buddha-land.'
'Moreover, Śāriputra, because of this wisdom, although Bodhisattva-Mahasattvas practice the perfection of giving (dāna-pāramitā), they do not grasp at the perfection of giving; although they practice the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā), they do not grasp at the perfections of morality, patience, vigor, meditation, and wisdom.'
'Because of this wisdom, although Bodhisattva-Mahasattvas abide in inner emptiness (adhyātma-śūnyatā), they do not grasp at inner emptiness; although they abide in outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), emptiness of non-change (prakṛti-śūnyatā), emptiness of inherent nature (svabhāva-śūnyatā), emptiness of self-characteristic (svalakṣaṇa-śūnyatā), emptiness of common characteristic (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-existence (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), and emptiness of non-existence of self-nature (abhāva-svabhāva-śūnyatā), they do not grasp at outer emptiness up to the emptiness of non-existence of self-nature.'
'Because of this wisdom, although Bodhisattva-Mahasattvas abide in suchness (tathātā), they do not grasp at suchness; although they abide in the dharma-realm (dharmadhātu), dharma-nature (dharmatā), non-deceptiveness (avitathatā), non-alteration (ananyathātā), equality (samatā), and detachment (viviktatā)'
性、法定、法住、實際、虛空界、不思議界，而不得法界乃至不思議界。
「諸菩薩摩訶薩由此智故，雖修四念住，而不得四念住；雖修四正斷、四神足、五根、五力、七等覺支、八聖道支，而不得四正斷乃至八聖道支。
「諸菩薩摩訶薩由此智故，雖住苦聖諦，而不得苦聖諦；雖住集、滅、道聖諦而不得集、滅、道聖諦。
「諸菩薩摩訶薩由此智故，雖修四靜慮，而不得四靜慮；雖修四無量、四無色定，而不得四無量、四無色定。
「諸菩薩摩訶薩由此智故，雖修八解脫，而不得八解脫；雖修八勝處、九次第定、十遍處，而不得八勝處、九次第定、十遍處。
「諸菩薩摩訶薩由此智故，雖修空解脫門，而不得空解脫門；雖修無相、無愿解脫門，而不得無相、無愿解脫門。
「諸菩薩摩訶薩由此智故，雖修一切陀羅尼門，而不得一切陀羅尼門；雖修一切三摩地門，而不得一切三摩地門。
「諸菩薩摩訶薩由此智故，雖修極喜地，而不得極喜地；雖修離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，而不得離垢地乃至法雲地。
「諸菩薩摩訶薩由此智故，雖修五眼，而不得五眼；雖修六神通，而不得六神通。
「諸菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：性（自性）、法定（自然規律）、法住（法理的安住）、實際（真實存在）、虛空界（虛空所及的範圍）、不思議界（不可思議的境界），卻不執著於法界乃至不思議界。 諸菩薩摩訶薩（偉大的菩薩）因為這種智慧，雖然修習四念住（四種觀想方法），卻不執著於四念住；雖然修習四正斷（四種正確的努力）、四神足（四種神通的基礎）、五根（五種產生力量的根基）、五力（五種力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通往解脫的道路），卻不執著於四正斷乃至八聖道支。 諸菩薩摩訶薩因為這種智慧，雖然安住于苦聖諦（關於苦的真理），卻不執著于苦聖諦；雖然安住于集（苦的根源）、滅（苦的止息）、道（通往滅苦的道路）聖諦，卻不執著于集、滅、道聖諦。 諸菩薩摩訶薩因為這種智慧，雖然修習四靜慮（四種禪定），卻不執著於四靜慮；雖然修習四無量（四種無限的慈悲心）、四無色定（四種無物質的禪定），卻不執著於四無量、四無色定。 諸菩薩摩訶薩因為這種智慧，雖然修習八解脫（八種解脫束縛的方法），卻不執著於八解脫；雖然修習八勝處（八種克服感官的方法）、九次第定（九種漸次的禪定）、十遍處（十種普遍的禪定），卻不執著於八勝處、九次第定、十遍處。 諸菩薩摩訶薩因為這種智慧，雖然修習空解脫門（通往空性的解脫之門），卻不執著于空解脫門；雖然修習無相（無形相）、無愿（無所求）解脫門，卻不執著于無相、無愿解脫門。 諸菩薩摩訶薩因為這種智慧，雖然修習一切陀羅尼門（一切總持法門），卻不執著於一切陀羅尼門；雖然修習一切三摩地門（一切禪定法門），卻不執著於一切三摩地門。 諸菩薩摩訶薩因為這種智慧，雖然修習極喜地（菩薩修行第一階段），卻不執著于極喜地；雖然修習離垢地（菩薩修行第二階段）、發光地（菩薩修行第三階段）、焰慧地（菩薩修行第四階段）、極難勝地（菩薩修行第五階段）、現前地（菩薩修行第六階段）、遠行地（菩薩修行第七階段）、不動地（菩薩修行第八階段）、善慧地（菩薩修行第九階段）、法雲地（菩薩修行第十階段），卻不執著于離垢地乃至法雲地。 諸菩薩摩訶薩因為這種智慧，雖然修習五眼（五種觀察能力），卻不執著於五眼；雖然修習六神通（六種超自然能力），卻不執著於六神通。 諸菩薩摩訶薩
【English Translation】 English version: 'Nature, the established law, the abiding of the law, actuality, the realm of space, the inconceivable realm, yet they do not grasp the realm of the Dharma, nor even the inconceivable realm.' 'Because of this wisdom, although the great Bodhisattvas cultivate the four foundations of mindfulness (four ways of contemplation), they do not grasp the four foundations of mindfulness; although they cultivate the four right exertions (four correct efforts), the four bases of psychic power (four foundations of supernatural abilities), the five faculties (five roots that generate power), the five powers (five strengths), the seven factors of enlightenment (seven elements of awakening), and the eightfold noble path (eight paths to liberation), they do not grasp the four right exertions, nor even the eightfold noble path.' 'Because of this wisdom, although the great Bodhisattvas abide in the noble truth of suffering (the truth about suffering), they do not grasp the noble truth of suffering; although they abide in the noble truths of origin (the cause of suffering), cessation (the end of suffering), and path (the way to end suffering), they do not grasp the noble truths of origin, cessation, and path.' 'Because of this wisdom, although the great Bodhisattvas cultivate the four dhyanas (four stages of meditation), they do not grasp the four dhyanas; although they cultivate the four immeasurables (four boundless states of mind), and the four formless attainments (four immaterial meditations), they do not grasp the four immeasurables, nor the four formless attainments.' 'Because of this wisdom, although the great Bodhisattvas cultivate the eight liberations (eight ways to free oneself from bondage), they do not grasp the eight liberations; although they cultivate the eight mastery (eight ways to overcome the senses), the nine successive abidings (nine progressive meditations), and the ten all-pervading spheres (ten universal meditations), they do not grasp the eight mastery, the nine successive abidings, nor the ten all-pervading spheres.' 'Because of this wisdom, although the great Bodhisattvas cultivate the emptiness liberation door (the gate to liberation through emptiness), they do not grasp the emptiness liberation door; although they cultivate the signless (without form) and wishless (without desire) liberation doors, they do not grasp the signless and wishless liberation doors.' 'Because of this wisdom, although the great Bodhisattvas cultivate all dharani doors (all methods of retaining teachings), they do not grasp all dharani doors; although they cultivate all samadhi doors (all methods of meditation), they do not grasp all samadhi doors.' 'Because of this wisdom, although the great Bodhisattvas cultivate the Joyful Ground (the first stage of a Bodhisattva's path), they do not grasp the Joyful Ground; although they cultivate the Immaculate Ground (the second stage), the Luminous Ground (the third stage), the Blazing Ground (the fourth stage), the Very Difficult to Conquer Ground (the fifth stage), the Manifest Ground (the sixth stage), the Going Far Ground (the seventh stage), the Immovable Ground (the eighth stage), the Good Wisdom Ground (the ninth stage), and the Cloud of Dharma Ground (the tenth stage), they do not grasp the Immaculate Ground, nor even the Cloud of Dharma Ground.' 'Because of this wisdom, although the great Bodhisattvas cultivate the five eyes (five types of vision), they do not grasp the five eyes; although they cultivate the six superknowledges (six supernatural abilities), they do not grasp the six superknowledges.' 'The great Bodhisattvas'
由此智故，雖修佛十力，而不得佛十力；雖修四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，而不得四無所畏乃至十八佛不共法。
「諸菩薩摩訶薩由此智故，雖修三十二大士相，而不得三十二大士相；雖修八十隨好，而不得八十隨好。
「諸菩薩摩訶薩由此智故，雖修無忘失法，而不得無忘失法；雖修恒住舍性，而不得恒住舍性。
「諸菩薩摩訶薩由此智故，雖修一切智，而不得一切智；雖修道相智、一切相智，而不得道相智、一切相智。
「諸菩薩摩訶薩由此智故，雖修一切菩薩摩訶薩行，而不得一切菩薩摩訶薩行；雖修諸佛無上正等菩提，而不得諸佛無上正等菩提。
「舍利子！是名菩薩摩訶薩所成勝智。諸菩薩摩訶薩由成此智，速能圓滿一切佛法，雖能圓滿一切佛法，而於諸法無執無取，以一切法自性空故。
「複次，舍利子！有菩薩摩訶薩修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，得凈五眼。何等為五？所謂肉眼、天眼、慧眼、法眼、佛眼。」
爾時，舍利子白佛言：「世尊！云何菩薩摩訶薩得凈肉眼？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩得凈肉眼，明瞭能見百逾繕那；有菩薩摩訶薩得凈肉眼，明瞭能見二百逾
【現代漢語翻譯】 現代漢語譯本 因為這種智慧的緣故，即使修習佛的十力（佛的十種力量），也不能獲得佛的十力；即使修習四無所畏（佛的四種無所畏懼的自信）、四無礙解（佛的四種無礙的辯才）、大慈、大悲、大喜、大舍（佛的四種無量心）、十八佛不共法（佛獨有的十八種功德），也不能獲得四無所畏乃至十八佛不共法。 諸位菩薩摩訶薩因為這種智慧的緣故，即使修習三十二大丈夫相（佛的三十二種殊勝的身體特徵），也不能獲得三十二大丈夫相；即使修習八十隨好（佛的八十種細微的身體特徵），也不能獲得八十隨好。 諸位菩薩摩訶薩因為這種智慧的緣故，即使修習無忘失法（不忘失一切善法的能力），也不能獲得無忘失法；即使修習恒住舍性（保持平等捨棄的心態），也不能獲得恒住舍性。 諸位菩薩摩訶薩因為這種智慧的緣故，即使修習一切智（佛所具有的對一切法的智慧），也不能獲得一切智；即使修習道相智（瞭解修行道路的智慧）、一切相智（瞭解一切法的智慧），也不能獲得道相智、一切相智。 諸位菩薩摩訶薩因為這種智慧的緣故，即使修習一切菩薩摩訶薩行（菩薩所修的一切行為），也不能獲得一切菩薩摩訶薩行；即使修習諸佛無上正等菩提（諸佛所證得的最高覺悟），也不能獲得諸佛無上正等菩提。 舍利子！這叫做菩薩摩訶薩所成就的殊勝智慧。諸位菩薩摩訶薩因為成就這種智慧，能夠迅速圓滿一切佛法，雖然能夠圓滿一切佛法，但對於一切法沒有執著和取捨，因為一切法的自性都是空性的。 再者，舍利子！有菩薩摩訶薩修行佈施、持戒、安忍、精進、禪定、般若波羅蜜多（六種到達彼岸的修行方法），從而獲得清凈的五眼。哪五種呢？就是肉眼、天眼、慧眼、法眼、佛眼。 這時，舍利子對佛說：『世尊！菩薩摩訶薩如何獲得清凈的肉眼呢？』 佛告訴具壽舍利子說：『舍利子！有菩薩摩訶薩獲得清凈的肉眼，能夠清楚地看到一百逾繕那（古印度長度單位）；有菩薩摩訶薩獲得清凈的肉眼，能夠清楚地看到二百逾繕那……』
【English Translation】 English version Because of this wisdom, even though they cultivate the ten powers of a Buddha (ten strengths of a Buddha), they do not attain the ten powers of a Buddha; even though they cultivate the four fearlessnesses (four kinds of fearless confidence of a Buddha), the four unobstructed knowledges (four kinds of unobstructed eloquence of a Buddha), great loving-kindness, great compassion, great joy, great equanimity (four immeasurable minds of a Buddha), and the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), they do not attain the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha. Because of this wisdom, even though the Bodhisattva Mahasattvas cultivate the thirty-two marks of a great man (thirty-two auspicious physical characteristics of a Buddha), they do not attain the thirty-two marks of a great man; even though they cultivate the eighty minor marks (eighty minor physical characteristics of a Buddha), they do not attain the eighty minor marks. Because of this wisdom, even though the Bodhisattva Mahasattvas cultivate the non-forgetting dharma (ability to not forget any good dharma), they do not attain the non-forgetting dharma; even though they cultivate the constant abiding in equanimity (maintaining a state of equal abandonment), they do not attain the constant abiding in equanimity. Because of this wisdom, even though the Bodhisattva Mahasattvas cultivate all-knowing wisdom (wisdom of a Buddha regarding all dharmas), they do not attain all-knowing wisdom; even though they cultivate the wisdom of the path (wisdom of understanding the path of practice) and the wisdom of all aspects (wisdom of understanding all dharmas), they do not attain the wisdom of the path and the wisdom of all aspects. Because of this wisdom, even though the Bodhisattva Mahasattvas cultivate all the practices of a Bodhisattva Mahasattva (all the actions of a Bodhisattva), they do not attain all the practices of a Bodhisattva Mahasattva; even though they cultivate the unsurpassed, complete, and perfect enlightenment of all Buddhas (the highest enlightenment attained by all Buddhas), they do not attain the unsurpassed, complete, and perfect enlightenment of all Buddhas. Shariputra! This is called the supreme wisdom attained by the Bodhisattva Mahasattvas. Because they attain this wisdom, the Bodhisattva Mahasattvas can quickly perfect all the Buddha dharmas, and although they can perfect all the Buddha dharmas, they have no attachment or grasping to any dharma, because the self-nature of all dharmas is empty. Furthermore, Shariputra! There are Bodhisattva Mahasattvas who practice giving, morality, patience, diligence, meditation, and prajna paramita (six perfections to reach the other shore), and thereby attain the pure five eyes. What are the five? They are the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye. At that time, Shariputra said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva attain a pure physical eye?' The Buddha said to the venerable Shariputra, 'Shariputra! There are Bodhisattva Mahasattvas who attain a pure physical eye and can clearly see one hundred yojanas (ancient Indian unit of distance); there are Bodhisattva Mahasattvas who attain a pure physical eye and can clearly see two hundred yojanas...'
繕那；有菩薩摩訶薩得凈肉眼，明瞭能見三百逾繕那；有菩薩摩訶薩得凈肉眼，明瞭能見四百、五百、六百乃至千逾繕那；有菩薩摩訶薩得凈肉眼，明瞭能見一贍部洲；有菩薩摩訶薩得凈肉眼，明瞭能見二大洲界；有菩薩摩訶薩得凈肉眼，明瞭能見三大洲界；有菩薩摩訶薩得凈肉眼，明瞭能見四大洲界；有菩薩摩訶薩得凈肉眼，明瞭能見小千世界；有菩薩摩訶薩得凈肉眼，明瞭能見中千世界；有菩薩摩訶薩得凈肉眼，明瞭能見大千世界。舍利子！是為菩薩摩訶薩得凈肉眼。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩得凈天眼？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩得凈天眼，能見一切四大王眾天天眼所見，亦如實知；能見一切三十三天、夜摩天、睹史多天、樂變化天、他化自在天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，能見一切梵眾天天眼所見，亦如實知；能見一切梵輔天、梵會天、大梵天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，能見一切光天天眼所見，亦如實知；能見一切少光天、無量光天、極光凈天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，能見一切凈天天眼所見，亦如實知；能見一切少凈天、無量凈天、遍凈天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，
【現代漢語翻譯】 現代漢語譯本： 『舍利子，』佛陀說道，『有些菩薩摩訶薩（偉大的菩薩）獲得了清凈的肉眼，能夠清楚地看到三百逾繕那（yojana，古印度長度單位）；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到四百、五百、六百乃至一千逾繕那；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到一個贍部洲（Jambudvipa，人類居住的大陸）；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到兩個大洲的範圍；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到三個大洲的範圍；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到四大洲的範圍；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到小千世界；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到中千世界；有些菩薩摩訶薩獲得了清凈的肉眼，能夠清楚地看到大千世界。舍利子！這就是菩薩摩訶薩獲得清凈肉眼的情況。』
這時，舍利子又問佛陀：『世尊！菩薩摩訶薩如何獲得清凈的天眼呢？』
佛陀告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩獲得清凈的天眼，能夠看到一切四大王眾天（Catummaharajika，四大天王所居之天）的天眼所見，並且如實地知道；能夠看到一切三十三天（Trayastrimsa，忉利天）、夜摩天（Yama，夜摩天）、睹史多天（Tusita，兜率天）、樂變化天（Nirmanarati，化樂天）、他化自在天（Paranirmitavasavartin，他化自在天）的天眼所見，並且如實地知道。諸菩薩摩訶薩獲得清凈的天眼，能夠看到一切梵眾天（Brahma-parisadya，梵眾天）的天眼所見，並且如實地知道；能夠看到一切梵輔天（Brahma-purohitas，梵輔天）、梵會天（Maha-brahmanas，大梵天）、大梵天（Brahma-kayika，梵身天）的天眼所見，並且如實地知道。諸菩薩摩訶薩獲得清凈的天眼，能夠看到一切光天（Abhasvara，光天）的天眼所見，並且如實地知道；能夠看到一切少光天（Parittabha，少光天）、無量光天（Apramanabha，無量光天）、極光凈天（Abhasvara，極光凈天）的天眼所見，並且如實地知道。諸菩薩摩訶薩獲得清凈的天眼，能夠看到一切凈天（Subhakrtsna，遍凈天）的天眼所見，並且如實地知道；能夠看到一切少凈天（Parittasubha，少凈天）、無量凈天（Apramanasubha，無量凈天）、遍凈天（Subhakrtsna，遍凈天）的天眼所見，並且如實地知道。諸菩薩摩訶薩獲得清凈的天眼，』
【English Translation】 English version: 'Shariputra,' the Buddha said, 'some Bodhisattva-mahasattvas (great Bodhisattvas) obtain the pure physical eye, and are able to clearly see three hundred yojanas (an ancient Indian unit of distance); some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see four hundred, five hundred, six hundred, up to one thousand yojanas; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see one Jambudvipa (the continent where humans live); some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see the extent of two great continents; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see the extent of three great continents; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see the extent of four great continents; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see a small chiliocosm; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see a medium chiliocosm; some Bodhisattva-mahasattvas obtain the pure physical eye, and are able to clearly see a great chiliocosm. Shariputra! This is how Bodhisattva-mahasattvas obtain the pure physical eye.'
Then, Shariputra asked the Buddha again: 'World Honored One! How do Bodhisattva-mahasattvas obtain the pure divine eye?'
The Buddha told the venerable Shariputra: 'Shariputra! Those Bodhisattva-mahasattvas who obtain the pure divine eye are able to see what is seen by the divine eye of all the Four Great King Devas (Catummaharajika, the heaven of the Four Heavenly Kings), and know it as it truly is; they are able to see what is seen by the divine eye of all the Thirty-three Devas (Trayastrimsa, the Heaven of the Thirty-three), the Yama Devas (Yama, the Yama Heaven), the Tusita Devas (Tusita, the Tusita Heaven), the Nirmanarati Devas (Nirmanarati, the Heaven of Enjoying Transformations), and the Paranirmitavasavartin Devas (Paranirmitavasavartin, the Heaven of Controlling the Transformations of Others), and know it as it truly is. Those Bodhisattva-mahasattvas who obtain the pure divine eye are able to see what is seen by the divine eye of all the Brahma-parisadya Devas (Brahma-parisadya, the Heaven of Brahma's Retinue), and know it as it truly is; they are able to see what is seen by the divine eye of all the Brahma-purohitas Devas (Brahma-purohitas, the Heaven of Brahma's Ministers), the Maha-brahmanas Devas (Maha-brahmanas, the Heaven of Great Brahma), and the Brahma-kayika Devas (Brahma-kayika, the Heaven of Brahma's Body), and know it as it truly is. Those Bodhisattva-mahasattvas who obtain the pure divine eye are able to see what is seen by the divine eye of all the Abhasvara Devas (Abhasvara, the Heaven of Light), and know it as it truly is; they are able to see what is seen by the divine eye of all the Parittabha Devas (Parittabha, the Heaven of Limited Light), the Apramanabha Devas (Apramanabha, the Heaven of Immeasurable Light), and the Abhasvara Devas (Abhasvara, the Heaven of Utmost Light), and know it as it truly is. Those Bodhisattva-mahasattvas who obtain the pure divine eye are able to see what is seen by the divine eye of all the Subhakrtsna Devas (Subhakrtsna, the Heaven of Universal Purity), and know it as it truly is; they are able to see what is seen by the divine eye of all the Parittasubha Devas (Parittasubha, the Heaven of Limited Purity), the Apramanasubha Devas (Apramanasubha, the Heaven of Immeasurable Purity), and the Subhakrtsna Devas (Subhakrtsna, the Heaven of Universal Purity), and know it as it truly is. Those Bodhisattva-mahasattvas who obtain the pure divine eye,'
能見一切廣天天眼所見，亦如實知；能見一切少廣天、無量廣天、廣果天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，能見一切無想有情天天眼所見，亦如實知。諸菩薩摩訶薩得凈天眼，能見一切無繁天天眼所見，亦如實知；能見一切無熱天、善現天、善見天、色究竟天天眼所見，亦如實知。
「舍利子！有菩薩摩訶薩天眼所見，一切四大王眾天乃至色究竟天所得天眼皆不能見亦不能知。舍利子！諸菩薩摩訶薩得凈天眼，能見十方殑伽沙等諸世界中，諸有情類死此生彼，亦如實知。舍利子！是為菩薩摩訶薩得凈天眼。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩得凈慧眼？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩得凈慧眼，不見有法若有為、若無為，不見有法若有漏、若無漏，不見有法若世間、若出世間，不見有法若有罪、若無罪，不見有法若雜染、若清凈，不見有法若有色、若無色，不見有法若有對、若無對，不見有法若過去、若未來、若現在，不見有法若欲界系、若色界系、若無色界系，不見有法若善、若不善、若無記，不見有法若見所斷、若修所斷、若非所斷，不見有法若學、若無學、若非學非無學，乃至一切法若自性、若差別都無所見。舍利子！是菩薩摩訶薩得凈慧眼
【現代漢語翻譯】 現代漢語譯本：能看見一切廣天（梵名：Subhā-kṛtsna，色界第三禪天）天眼所見，也如實知道；能看見一切少廣天（梵名：Apramāṇa-subha，色界第三禪天）、無量廣天（梵名：Parītta-subha，色界第三禪天）、廣果天（梵名：Bṛhatphala，色界第四禪天）天眼所見，也如實知道。諸菩薩摩訶薩得到清凈天眼，能看見一切無想有情天（梵名：Asañjñi-sattva，色界第四禪天）天眼所見，也如實知道。諸菩薩摩訶薩得到清凈天眼，能看見一切無繁天（梵名：Avṛha，色界第四禪天）天眼所見，也如實知道；能看見一切無熱天（梵名：Atapa，色界第四禪天）、善現天（梵名：Sudṛśa，色界第四禪天）、善見天（梵名：Sudarśana，色界第四禪天）、色究竟天（梵名：Akaniṣṭha，色界第四禪天）天眼所見，也如實知道。 『舍利子！有菩薩摩訶薩天眼所見，一切四大王眾天（梵名：Cāturmahārājika，欲界第一天）乃至色究竟天所得天眼都不能看見也不能知道。舍利子！諸菩薩摩訶薩得到清凈天眼，能看見十方恒河沙數等諸世界中，諸有情眾生死去這裡，又出生到那裡，也如實知道。舍利子！這就是菩薩摩訶薩得到清凈天眼。』 當時，舍利子又對佛說：『世尊！菩薩摩訶薩如何得到清凈慧眼？』 佛告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩得到清凈慧眼，不見有法是有為（梵名：saṃskṛta，有生滅變化的）的，或無為（梵名：asaṃskṛta，無生滅變化的）；不見有法是有漏（梵名：sāsrava，有煩惱的）的，或無漏（梵名：anāsrava，無煩惱的）；不見有法是世間（梵名：laukika，屬於三界的）的，或出世間（梵名：lokottara，超越三界的）；不見有法是有罪的，或無罪的；不見有法是雜染（梵名：saṃkleśa，不清凈的）的，或清凈的；不見有法是有色（梵名：rūpa，有形質的）的，或無色（梵名：arūpa，無形質的）；不見有法是有對（梵名：pratigha，有障礙的）的，或無對（梵名：apratigha，無障礙的）；不見有法是過去的，或未來的，或現在的；不見有法是欲界系（梵名：kāmadhātu，欲界所繫縛的），或色界系（梵名：rūpadhātu，色界所繫縛的），或無色界系（梵名：arūpadhātu，無色界所繫縛的）；不見有法是善的，或不善的，或無記（梵名：avyākṛta，非善非不善的）；不見有法是見所斷（梵名：darśana-prahātavya，見道所斷的煩惱）的，或修所斷（梵名：bhāvanā-prahātavya，修道所斷的煩惱）的，或非所斷的；不見有法是學的（梵名：śaikṣa，有待學習的），或無學的（梵名：aśaikṣa，已無需學習的），或非學非無學的；乃至一切法，無論是自性（梵名：svabhāva，自身存在的性質），還是差別（梵名：viśeṣa，不同於其他事物的性質），都無所見。舍利子！這就是菩薩摩訶薩得到清凈慧眼。』
【English Translation】 English version: They can see everything seen by the divine eye of the Subhā-kṛtsna (heavens of the third dhyāna in the realm of form), and know it as it truly is; they can see everything seen by the divine eye of the Apramāṇa-subha (heavens of the third dhyāna in the realm of form), Parītta-subha (heavens of the third dhyāna in the realm of form), and Bṛhatphala (heavens of the fourth dhyāna in the realm of form), and know it as it truly is. The Bodhisattva-mahāsattvas, having obtained the pure divine eye, can see everything seen by the divine eye of the Asañjñi-sattva (heavens of the fourth dhyāna in the realm of form), and know it as it truly is. The Bodhisattva-mahāsattvas, having obtained the pure divine eye, can see everything seen by the divine eye of the Avṛha (heavens of the fourth dhyāna in the realm of form), and know it as it truly is; they can see everything seen by the divine eye of the Atapa (heavens of the fourth dhyāna in the realm of form), Sudṛśa (heavens of the fourth dhyāna in the realm of form), Sudarśana (heavens of the fourth dhyāna in the realm of form), and Akaniṣṭha (heavens of the fourth dhyāna in the realm of form), and know it as it truly is. 'Śāriputra! There are Bodhisattva-mahāsattvas whose divine eye can see what the divine eyes of all the Cāturmahārājika (heavens of the first realm of desire) up to the Akaniṣṭha cannot see or know. Śāriputra! The Bodhisattva-mahāsattvas, having obtained the pure divine eye, can see beings in all the worlds, as numerous as the sands of the Ganges, dying here and being born there, and know it as it truly is. Śāriputra! This is the pure divine eye obtained by the Bodhisattva-mahāsattvas.' Then, Śāriputra again said to the Buddha, 'World-Honored One! How do the Bodhisattva-mahāsattvas obtain the pure wisdom eye?' The Buddha said to the venerable Śāriputra, 'Śāriputra! The Bodhisattva-mahāsattvas, having obtained the pure wisdom eye, do not see any dharma as being saṃskṛta (conditioned), or asaṃskṛta (unconditioned); they do not see any dharma as being sāsrava (with outflows), or anāsrava (without outflows); they do not see any dharma as being laukika (worldly), or lokottara (transcendental); they do not see any dharma as being with fault, or without fault; they do not see any dharma as being saṃkleśa (defiled), or pure; they do not see any dharma as being rūpa (form), or arūpa (formless); they do not see any dharma as being pratigha (with obstruction), or apratigha (without obstruction); they do not see any dharma as being past, future, or present; they do not see any dharma as being bound to the kāmadhātu (realm of desire), or the rūpadhātu (realm of form), or the arūpadhātu (realm of formless); they do not see any dharma as being good, or not good, or avyākṛta (indeterminate); they do not see any dharma as being darśana-prahātavya (abandoned by seeing), or bhāvanā-prahātavya (abandoned by cultivation), or not to be abandoned; they do not see any dharma as being śaikṣa (in training), or aśaikṣa (beyond training), or neither in training nor beyond training; and they do not see any dharma, whether it is svabhāva (own-nature) or viśeṣa (distinction). Śāriputra! This is the pure wisdom eye obtained by the Bodhisattva-mahāsattvas.'
，於一切法非見非不見、非聞非不聞、非覺非不覺、非識非不識。舍利子！是為菩薩摩訶薩得凈慧眼。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩得凈法眼？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩得凈法眼，能如實知補特伽羅種種差別。謂如實知：此是隨信行，此是隨法行，此是無相行，此住空，此住無相，此住無愿。
「又如實知：此由空解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。薩迦耶見、戒禁取、疑，是謂三結。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。色貪、無色貪、無明、慢、掉舉，是謂五順上分結。
「又如實知：此由無相解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「又如實知：此由無愿解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，
【現代漢語翻譯】 現代漢語譯本：對於一切法，既非見也非不見，既非聞也非不聞，既非覺也非不覺，既非識也非不識。舍利子！這就是菩薩摩訶薩所獲得的清凈慧眼。 這時，舍利子又對佛說：『世尊！菩薩摩訶薩如何獲得清凈法眼呢？』 佛告訴具壽舍利子說：『舍利子！諸菩薩摩訶薩獲得清凈法眼，能夠如實地瞭解補特伽羅（pudgala，指個體或人）的種種差別。即如實地知道：這是隨信行者，這是隨法行者，這是無相行者，這是安住于空性者，這是安住于無相者，這是安住于無愿者。 『又如實地知道：此人由空解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，獲得預流果。薩迦耶見（satkayadristi，身見）、戒禁取（silavrataparama，執著于戒律和儀式）、疑（vicikitsa，懷疑），這稱為三結。又由此人初次修道，使欲貪和瞋恨變得微薄，獲得一來果。又由此人以上品修道，斷盡欲貪和瞋恨，獲得不還果。又由此人以增上修道，斷盡五順上分結，獲得阿羅漢果。色貪（ruparaga，對色界的貪慾）、無色貪（aruparaga，對無色界的貪慾）、無明（avidya，無知）、慢（mana，驕傲）、掉舉（auddhatya，心神不定），這稱為五順上分結。 『又如實地知道：此人由無相解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，獲得預流果。又由此人初次修道，使欲貪和瞋恨變得微薄，獲得一來果。又由此人以上品修道，斷盡欲貪和瞋恨，獲得不還果。又由此人以增上修道，斷盡五順上分結，獲得阿羅漢果。 『又如實地知道：此人由無愿解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，獲得預流果。又由此人初次修道，使欲貪和瞋恨變得微薄，獲得一來果。又由此人以上品修道，斷盡欲貪和瞋恨，
【English Translation】 English version: Regarding all dharmas, it is neither seeing nor not seeing, neither hearing nor not hearing, neither feeling nor not feeling, neither knowing nor not knowing. Shariputra! This is what is called the pure wisdom eye of a Bodhisattva Mahasattva. At that time, Shariputra again said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva obtain the pure Dharma eye?' The Buddha said to the venerable Shariputra, 'Shariputra! When Bodhisattva Mahasattvas obtain the pure Dharma eye, they can truly know the various differences of pudgalas (individuals or persons). That is, they truly know: this one is a follower of faith, this one is a follower of Dharma, this one is a follower of the signless, this one dwells in emptiness, this one dwells in the signless, this one dwells in the wishless. 'Also, they truly know: this one, through the emptiness liberation gate, arises the five roots, through the five roots arises the uninterrupted concentration, through the uninterrupted concentration arises the wisdom of liberation, through the wisdom of liberation, permanently cuts off the three fetters, and attains the stream-enterer fruit. Satkayadristi (self-view), silavrataparama (attachment to rules and rituals), and vicikitsa (doubt), these are called the three fetters. Also, through the initial path of cultivation, this one makes desire and hatred thin, and attains the once-returner fruit. Also, through the superior path of cultivation, this one completely eliminates desire and hatred, and attains the non-returner fruit. Also, through the supreme path of cultivation, this one completely eliminates the five higher fetters, and attains the Arhat fruit. Ruparaga (desire for the realm of form), aruparaga (desire for the formless realm), avidya (ignorance), mana (pride), and auddhatya (restlessness), these are called the five higher fetters. 'Also, they truly know: this one, through the signless liberation gate, arises the five roots, through the five roots arises the uninterrupted concentration, through the uninterrupted concentration arises the wisdom of liberation, through the wisdom of liberation, permanently cuts off the three fetters, and attains the stream-enterer fruit. Also, through the initial path of cultivation, this one makes desire and hatred thin, and attains the once-returner fruit. Also, through the superior path of cultivation, this one completely eliminates desire and hatred, and attains the non-returner fruit. Also, through the supreme path of cultivation, this one completely eliminates the five higher fetters, and attains the Arhat fruit. 'Also, they truly know: this one, through the wishless liberation gate, arises the five roots, through the five roots arises the uninterrupted concentration, through the uninterrupted concentration arises the wisdom of liberation, through the wisdom of liberation, permanently cuts off the three fetters, and attains the stream-enterer fruit. Also, through the initial path of cultivation, this one makes desire and hatred thin, and attains the once-returner fruit. Also, through the superior path of cultivation, this one completely eliminates desire and hatred,
得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「又如實知：此由空、無相解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「又如實知：此由空、無愿解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「又如實知：此由無相、無愿解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「又如實知：此由空、無相、無愿解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見永斷三結，得預流果。復由初得修道，薄欲貪、瞋，得一來果。復由上品修道，盡欲貪、瞋，得不還果。復由增上修道，盡五順上分結，得阿羅漢果。
「舍利子！是為菩薩摩訶薩得凈法眼。
【現代漢語翻譯】 現代漢語譯本 證得不還果位。再通過增上修行，斷盡五順上分結，證得阿羅漢果位。
『又如實知：此人通過空、無相解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，證得預流果位。再通過初得修道，減輕欲貪和嗔恨，證得一來果位。再通過上品修道，斷盡欲貪和嗔恨，證得不還果位。再通過增上修道，斷盡五順上分結，證得阿羅漢果位。
『又如實知：此人通過空、無愿解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，證得預流果位。再通過初得修道，減輕欲貪和嗔恨，證得一來果位。再通過上品修道，斷盡欲貪和嗔恨，證得不還果位。再通過增上修道，斷盡五順上分結，證得阿羅漢果位。
『又如實知：此人通過無相、無愿解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，證得預流果位。再通過初得修道，減輕欲貪和嗔恨，證得一來果位。再通過上品修道，斷盡欲貪和嗔恨，證得不還果位。再通過增上修道，斷盡五順上分結，證得阿羅漢果位。
『又如實知：此人通過空、無相、無愿解脫門生起五根，由五根生起無間定，由無間定生起解脫智見，由解脫智見永遠斷除三結，證得預流果位。再通過初得修道，減輕欲貪和嗔恨，證得一來果位。再通過上品修道，斷盡欲貪和嗔恨，證得不還果位。再通過增上修道，斷盡五順上分結，證得阿羅漢果位。
『舍利子！這就是菩薩摩訶薩獲得清凈法眼的方式。'
【English Translation】 English version Attains the Anagami (Non-Returner) fruition. Further, through superior cultivation, having exhausted the five lower fetters, attains the Arhat fruition.
'Moreover, one truly knows: this person, through the emptiness and signless liberation doors, arises the five roots; from the five roots arises the uninterrupted concentration; from the uninterrupted concentration arises the wisdom of liberation; from the wisdom of liberation, permanently severs the three fetters, attaining the Stream-Enterer fruition. Further, through the initial cultivation, diminishes desire and hatred, attaining the Once-Returner fruition. Further, through superior cultivation, exhausts desire and hatred, attaining the Non-Returner fruition. Further, through advanced cultivation, exhausts the five lower fetters, attaining the Arhat fruition.'
'Moreover, one truly knows: this person, through the emptiness and wishless liberation doors, arises the five roots; from the five roots arises the uninterrupted concentration; from the uninterrupted concentration arises the wisdom of liberation; from the wisdom of liberation, permanently severs the three fetters, attaining the Stream-Enterer fruition. Further, through the initial cultivation, diminishes desire and hatred, attaining the Once-Returner fruition. Further, through superior cultivation, exhausts desire and hatred, attaining the Non-Returner fruition. Further, through advanced cultivation, exhausts the five lower fetters, attaining the Arhat fruition.'
'Moreover, one truly knows: this person, through the signless and wishless liberation doors, arises the five roots; from the five roots arises the uninterrupted concentration; from the uninterrupted concentration arises the wisdom of liberation; from the wisdom of liberation, permanently severs the three fetters, attaining the Stream-Enterer fruition. Further, through the initial cultivation, diminishes desire and hatred, attaining the Once-Returner fruition. Further, through superior cultivation, exhausts desire and hatred, attaining the Non-Returner fruition. Further, through advanced cultivation, exhausts the five lower fetters, attaining the Arhat fruition.'
'Moreover, one truly knows: this person, through the emptiness, signless, and wishless liberation doors, arises the five roots; from the five roots arises the uninterrupted concentration; from the uninterrupted concentration arises the wisdom of liberation; from the wisdom of liberation, permanently severs the three fetters, attaining the Stream-Enterer fruition. Further, through the initial cultivation, diminishes desire and hatred, attaining the Once-Returner fruition. Further, through superior cultivation, exhausts desire and hatred, attaining the Non-Returner fruition. Further, through advanced cultivation, exhausts the five lower fetters, attaining the Arhat fruition.'
'Shariputra! This is how a Bodhisattva Mahasattva obtains the pure Dharma eye.'
「複次，舍利子！諸菩薩摩訶薩得凈法眼能如實知：如是一類補特伽羅，由空、無相、無愿解脫門起五根，由五根起無間定，由無間定起解脫智見，由解脫智見能如實知所有集法皆是滅法。由知此故，得勝五根斷諸煩惱，展轉證得獨覺菩提。舍利子！是為菩薩摩訶薩得凈法眼。
「複次，舍利子！諸菩薩摩訶薩得凈法眼能如實知：此菩薩摩訶薩最初發心，修行佈施波羅蜜多，修行凈戒、安忍、精進、靜慮、般若波羅蜜多，成就信根、精進根及方便善巧故，思受身增長善法。是菩薩摩訶薩或生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族，或生四大王眾天，或生三十三天，或生夜摩天，或生睹史多天，或生樂變化天，或生他化自在天，住如是處成熟有情，隨諸有情心所愛樂，能施種種上妙樂具，亦能嚴凈種種佛土，亦以種種上妙供具供養恭敬、尊重讚歎諸佛世尊，不墮聲聞、獨覺等地，乃至無上正等菩提終不退轉。舍利子！是為菩薩摩訶薩得凈法眼。
「複次，舍利子！諸菩薩摩訶薩得凈法眼能如實知：此菩薩摩訶薩于無上正等菩提已得受記，此菩薩摩訶薩于無上正等菩提正得受記，此菩薩摩訶薩于無上正等菩提當得受記；此菩薩摩訶薩于無上正等菩提得不退轉，此菩薩摩訶薩于無上正
【現代漢語翻譯】 現代漢語譯本： 「再者，舍利子！諸位菩薩摩訶薩（菩薩中的大菩薩）獲得清凈的法眼，能夠如實地了知：像這樣一類補特伽羅（人），通過空、無相、無愿這三種解脫門生起五根（信、精進、念、定、慧五種根），由五根生起無間定（一種禪定），由無間定生起解脫的智慧和見解，由解脫的智慧和見解能夠如實地了知所有集起之法都是會滅的。因爲了知這個道理，所以獲得殊勝的五根，斷除各種煩惱，輾轉證得獨覺菩提（不需依師而自悟的覺悟）。舍利子！這就是菩薩摩訶薩獲得清凈法眼的情況。 「再者，舍利子！諸位菩薩摩訶薩獲得清凈的法眼，能夠如實地了知：這位菩薩摩訶薩最初發菩提心，修行佈施波羅蜜多（佈施的圓滿），修行凈戒、安忍、精進、靜慮、般若波羅蜜多（智慧的圓滿），成就信根、精進根以及方便善巧，因此思念和接受身體增長善法。這位菩薩摩訶薩或者出生在剎帝利（貴族）大家族，或者出生在婆羅門（祭司）大家族，或者出生在長者（富人）大家族，或者出生在居士（在家信徒）大家族，或者出生在四大王眾天（欲界第一層天），或者出生在三十三天（欲界第二層天），或者出生在夜摩天（欲界第三層天），或者出生在睹史多天（欲界第四層天），或者出生在樂變化天（欲界第五層天），或者出生在他化自在天（欲界第六層天），住在這些地方成熟有情，隨著眾生心中所喜愛的，能夠施予各種上妙的樂具，也能夠莊嚴清凈各種佛土，也用各種上妙的供具供養、恭敬、尊重、讚歎諸佛世尊，不墮落到聲聞（聽聞佛法而悟道者）、獨覺（不需依師而自悟的覺悟）等境界，乃至無上正等菩提（最高的覺悟）終不退轉。舍利子！這就是菩薩摩訶薩獲得清凈法眼的情況。 「再者，舍利子！諸位菩薩摩訶薩獲得清凈的法眼，能夠如實地了知：這位菩薩摩訶薩對於無上正等菩提已經得到授記，這位菩薩摩訶薩對於無上正等菩提正在得到授記，這位菩薩摩訶薩對於無上正等菩提將要得到授記；這位菩薩摩訶薩對於無上正等菩提得到不退轉，這位菩薩摩訶薩對於無上正等 現代漢語譯本結束
【English Translation】 English version: Furthermore, Shariputra! The Bodhisattva Mahasattvas (great Bodhisattvas) who have attained the pure Dharma Eye are able to truly know: that a certain type of Pudgala (person), through the doors of liberation of emptiness, signlessness, and wishlessness, arises the five roots (faith, vigor, mindfulness, concentration, and wisdom), from the five roots arises the uninterrupted concentration, from the uninterrupted concentration arises the wisdom and insight of liberation, and from the wisdom and insight of liberation, they are able to truly know that all compounded phenomena are subject to cessation. Because of knowing this, they attain the superior five roots, cut off all afflictions, and gradually realize Pratyekabuddha Bodhi (self-enlightenment without a teacher). Shariputra! This is how a Bodhisattva Mahasattva attains the pure Dharma Eye. Furthermore, Shariputra! The Bodhisattva Mahasattvas who have attained the pure Dharma Eye are able to truly know: that this Bodhisattva Mahasattva, having initially generated the Bodhicitta (mind of enlightenment), practices the Paramita (perfection) of Dana (giving), practices the Paramitas of Sila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom), and having accomplished the roots of faith and vigor, as well as skillful means, therefore contemplates and receives the body, increasing good dharmas. This Bodhisattva Mahasattva is either born into a great Kshatriya (warrior) family, or a great Brahmin (priest) family, or a great Elder (wealthy) family, or a great Grihapati (householder) family, or is born in the Heaven of the Four Great Kings (first heaven of the desire realm), or in the Trayastrimsha Heaven (second heaven of the desire realm), or in the Yama Heaven (third heaven of the desire realm), or in the Tushita Heaven (fourth heaven of the desire realm), or in the Nirmanarati Heaven (fifth heaven of the desire realm), or in the Paranirmitavasavartin Heaven (sixth heaven of the desire realm), residing in these places, they mature sentient beings, and according to what sentient beings desire in their hearts, they are able to bestow various supreme and wonderful objects of enjoyment, and are also able to adorn and purify various Buddha lands, and also use various supreme and wonderful offerings to make offerings, respect, honor, and praise the Buddhas, the World Honored Ones, not falling into the realms of Sravakas (hearers of the Dharma) or Pratyekabuddhas (self-enlightened ones), and until Anuttara-samyak-sambodhi (supreme enlightenment), they will never regress. Shariputra! This is how a Bodhisattva Mahasattva attains the pure Dharma Eye. Furthermore, Shariputra! The Bodhisattva Mahasattvas who have attained the pure Dharma Eye are able to truly know: that this Bodhisattva Mahasattva has already received a prediction of Anuttara-samyak-sambodhi, this Bodhisattva Mahasattva is currently receiving a prediction of Anuttara-samyak-sambodhi, this Bodhisattva Mahasattva will receive a prediction of Anuttara-samyak-sambodhi; this Bodhisattva Mahasattva has attained non-regression from Anuttara-samyak-sambodhi, this Bodhisattva Mahasattva has attained non-regression from Anuttara-samyak-sambodhi English version end
等菩提猶可退轉；此菩薩摩訶薩已住不退轉地，此菩薩摩訶薩未住不退轉地；此菩薩摩訶薩神通已圓滿，此菩薩摩訶薩神通未圓滿；此菩薩摩訶薩神通已圓滿故，能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎一切如來、應、正等覺及諸菩薩摩訶薩眾；此菩薩摩訶薩神通未圓滿故，不能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎一切如來、應、正等覺及諸菩薩摩訶薩眾；此菩薩摩訶薩已得神通，此菩薩摩訶薩未得神通；此菩薩摩訶薩已得無生法忍，此菩薩摩訶薩未得無生法忍；此菩薩摩訶薩已得殊勝根，此菩薩摩訶薩未得殊勝根；此菩薩摩訶薩已嚴凈佛土，此菩薩摩訶薩未嚴凈佛土；此菩薩摩訶薩已成熟有情，此菩薩摩訶薩未成熟有情；此菩薩摩訶薩已得大愿，此菩薩摩訶薩未得大愿；此菩薩摩訶薩已得諸佛共所稱譽，此菩薩摩訶薩未得諸佛共所稱譽；此菩薩摩訶薩已親近諸佛，此菩薩摩訶薩未親近諸佛；此菩薩摩訶薩壽命無量，此菩薩摩訶薩壽命有量；此菩薩摩訶薩當得無上正等菩提時苾芻僧無量，此菩薩摩訶薩當得無上正等菩提時苾芻僧有量；此菩薩摩訶薩當得無上正等菩提時有菩薩僧，此菩薩摩訶薩當得無上正等菩提時無菩薩僧；此菩薩摩訶薩專修利他行，此菩薩摩訶薩兼修自利行；此菩薩摩訶薩有難行
【現代漢語翻譯】 現代漢語譯本 即使是菩提（bodhi，覺悟）也有可能退轉；這位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）已經安住于不退轉地，而這位菩薩摩訶薩尚未安住于不退轉地；這位菩薩摩訶薩的神通已經圓滿，而這位菩薩摩訶薩的神通尚未圓滿；因為這位菩薩摩訶薩的神通已經圓滿，所以能夠前往十方如恒河沙數般多的諸佛世界，供養、恭敬、尊重、讚歎一切如來（tathāgata，佛的稱號之一）、應（arhat，應供）、正等覺（samyak-saṃbuddha，完全覺悟者）以及諸菩薩摩訶薩眾；因為這位菩薩摩訶薩的神通尚未圓滿，所以不能前往十方如恒河沙數般多的諸佛世界，供養、恭敬、尊重、讚歎一切如來、應、正等覺以及諸菩薩摩訶薩眾；這位菩薩摩訶薩已經獲得神通，而這位菩薩摩訶薩尚未獲得神通；這位菩薩摩訶薩已經獲得無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟），而這位菩薩摩訶薩尚未獲得無生法忍；這位菩薩摩訶薩已經獲得殊勝的根器，而這位菩薩摩訶薩尚未獲得殊勝的根器；這位菩薩摩訶薩已經莊嚴清凈佛土，而這位菩薩摩訶薩尚未莊嚴清凈佛土；這位菩薩摩訶薩已經成熟有情（sattva，眾生），而這位菩薩摩訶薩尚未成熟有情；這位菩薩摩訶薩已經獲得大愿，而這位菩薩摩訶薩尚未獲得大愿；這位菩薩摩訶薩已經獲得諸佛共同稱讚，而這位菩薩摩訶薩尚未獲得諸佛共同稱讚；這位菩薩摩訶薩已經親近諸佛，而這位菩薩摩訶薩尚未親近諸佛；這位菩薩摩訶薩的壽命無量，而這位菩薩摩訶薩的壽命有量；這位菩薩摩訶薩當證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟）時，比丘僧（bhikṣu-saṃgha，出家僧團）無量，而這位菩薩摩訶薩當證得無上正等菩提時，比丘僧有量；這位菩薩摩訶薩當證得無上正等菩提時有菩薩僧，而這位菩薩摩訶薩當證得無上正等菩提時沒有菩薩僧；這位菩薩摩訶薩專修利他行，而這位菩薩摩訶薩兼修自利行；這位菩薩摩訶薩有難行 English version Even Bodhi (enlightenment) can be subject to regression; this Bodhisattva-Mahasattva (great Bodhisattva) has already dwelt in the stage of non-regression, while this Bodhisattva-Mahasattva has not yet dwelt in the stage of non-regression; this Bodhisattva-Mahasattva's supernormal powers are already complete, while this Bodhisattva-Mahasattva's supernormal powers are not yet complete; because this Bodhisattva-Mahasattva's supernormal powers are already complete, he is able to go to the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, to make offerings, pay respects, honor, and praise all the Tathagatas (one of the titles of a Buddha), Arhats (worthy ones), Samyak-Sambuddhas (fully enlightened ones), and the assemblies of Bodhisattva-Mahasattvas; because this Bodhisattva-Mahasattva's supernormal powers are not yet complete, he is unable to go to the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, to make offerings, pay respects, honor, and praise all the Tathagatas, Arhats, Samyak-Sambuddhas, and the assemblies of Bodhisattva-Mahasattvas; this Bodhisattva-Mahasattva has already attained supernormal powers, while this Bodhisattva-Mahasattva has not yet attained supernormal powers; this Bodhisattva-Mahasattva has already attained the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of phenomena), while this Bodhisattva-Mahasattva has not yet attained the acceptance of the non-arising of dharmas; this Bodhisattva-Mahasattva has already attained superior faculties, while this Bodhisattva-Mahasattva has not yet attained superior faculties; this Bodhisattva-Mahasattva has already adorned and purified the Buddha-land, while this Bodhisattva-Mahasattva has not yet adorned and purified the Buddha-land; this Bodhisattva-Mahasattva has already matured sentient beings (sattva), while this Bodhisattva-Mahasattva has not yet matured sentient beings; this Bodhisattva-Mahasattva has already attained great vows, while this Bodhisattva-Mahasattva has not yet attained great vows; this Bodhisattva-Mahasattva has already attained the praise of all Buddhas, while this Bodhisattva-Mahasattva has not yet attained the praise of all Buddhas; this Bodhisattva-Mahasattva has already been close to the Buddhas, while this Bodhisattva-Mahasattva has not yet been close to the Buddhas; this Bodhisattva-Mahasattva's lifespan is immeasurable, while this Bodhisattva-Mahasattva's lifespan is measurable; when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), the Bhikshu-Sangha (monastic community) will be immeasurable, while when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, the Bhikshu-Sangha will be measurable; when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, there will be a Bodhisattva Sangha, while when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, there will be no Bodhisattva Sangha; this Bodhisattva-Mahasattva exclusively cultivates the practice of benefiting others, while this Bodhisattva-Mahasattva concurrently cultivates the practice of benefiting oneself; this Bodhisattva-Mahasattva has difficult practices
【English Translation】 Even Bodhi (enlightenment) can be subject to regression; this Bodhisattva-Mahasattva (great Bodhisattva) has already dwelt in the stage of non-regression, while this Bodhisattva-Mahasattva has not yet dwelt in the stage of non-regression; this Bodhisattva-Mahasattva's supernormal powers are already complete, while this Bodhisattva-Mahasattva's supernormal powers are not yet complete; because this Bodhisattva-Mahasattva's supernormal powers are already complete, he is able to go to the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, to make offerings, pay respects, honor, and praise all the Tathagatas (one of the titles of a Buddha), Arhats (worthy ones), Samyak-Sambuddhas (fully enlightened ones), and the assemblies of Bodhisattva-Mahasattvas; because this Bodhisattva-Mahasattva's supernormal powers are not yet complete, he is unable to go to the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, to make offerings, pay respects, honor, and praise all the Tathagatas, Arhats, Samyak-Sambuddhas, and the assemblies of Bodhisattva-Mahasattvas; this Bodhisattva-Mahasattva has already attained supernormal powers, while this Bodhisattva-Mahasattva has not yet attained supernormal powers; this Bodhisattva-Mahasattva has already attained the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of phenomena), while this Bodhisattva-Mahasattva has not yet attained the acceptance of the non-arising of dharmas; this Bodhisattva-Mahasattva has already attained superior faculties, while this Bodhisattva-Mahasattva has not yet attained superior faculties; this Bodhisattva-Mahasattva has already adorned and purified the Buddha-land, while this Bodhisattva-Mahasattva has not yet adorned and purified the Buddha-land; this Bodhisattva-Mahasattva has already matured sentient beings (sattva), while this Bodhisattva-Mahasattva has not yet matured sentient beings; this Bodhisattva-Mahasattva has already attained great vows, while this Bodhisattva-Mahasattva has not yet attained great vows; this Bodhisattva-Mahasattva has already attained the praise of all Buddhas, while this Bodhisattva-Mahasattva has not yet attained the praise of all Buddhas; this Bodhisattva-Mahasattva has already been close to the Buddhas, while this Bodhisattva-Mahasattva has not yet been close to the Buddhas; this Bodhisattva-Mahasattva's lifespan is immeasurable, while this Bodhisattva-Mahasattva's lifespan is measurable; when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), the Bhikshu-Sangha (monastic community) will be immeasurable, while when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, the Bhikshu-Sangha will be measurable; when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, there will be a Bodhisattva Sangha, while when this Bodhisattva-Mahasattva attains Anuttara-Samyak-Sambodhi, there will be no Bodhisattva Sangha; this Bodhisattva-Mahasattva exclusively cultivates the practice of benefiting others, while this Bodhisattva-Mahasattva concurrently cultivates the practice of benefiting oneself; this Bodhisattva-Mahasattva has difficult practices
、苦行，此菩薩摩訶薩無難行、苦行；此菩薩摩訶薩為一生所繫，此菩薩摩訶薩為多生所繫；此菩薩摩訶薩已住最後有，此菩薩摩訶薩未住最後有；此菩薩摩訶薩已坐妙菩提座，此菩薩摩訶薩未坐妙菩提座；此菩薩摩訶薩無魔來嬈，此菩薩摩訶薩有魔來嬈。舍利子！是為菩薩摩訶薩得凈法眼。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩得凈佛眼？」
佛告具壽舍利子言：「舍利子！諸菩薩摩訶薩菩提心無間，入金剛喻定，得一切相智，成就佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法等無量無邊不可思議殊勝功德，爾時成就無障無礙解脫佛眼。諸菩薩摩訶薩由得如是清凈佛眼，超過一切聲聞、獨覺智慧境界，無所不見、無所不聞、無所不覺、無所不識，於一切法見一切相。舍利子！是為菩薩摩訶薩得凈佛眼。舍利子！諸菩薩摩訶薩要得無上正等菩提乃得如是清凈佛眼。
「舍利子！若菩薩摩訶薩欲得如是清凈五眼，當勤修習佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。何以故？舍利子！如是六種波羅蜜多，總攝一切清凈善法，謂聲聞善法、獨覺善法、菩薩善法、如來善法。舍利子！若正問言：『何法能攝一切善法？』應正答言：『甚深般若波羅蜜多。』何
【現代漢語翻譯】 現代漢語譯本：『苦行』，這位菩薩摩訶薩沒有難以實行的苦行；這位菩薩摩訶薩受一生所繫縛，這位菩薩摩訶薩受多生所繫縛；這位菩薩摩訶薩已安住于最後一生，這位菩薩摩訶薩尚未安住于最後一生；這位菩薩摩訶薩已坐上殊勝的菩提座，這位菩薩摩訶薩尚未坐上殊勝的菩提座；這位菩薩摩訶薩沒有魔來擾亂，這位菩薩摩訶薩有魔來擾亂。舍利子（佛陀的十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩獲得清凈法眼的情況。 當時，舍利子又對佛說：『世尊！菩薩摩訶薩如何獲得清凈佛眼呢？』 佛告訴具壽舍利子說：『舍利子！諸位菩薩摩訶薩菩提心（覺悟之心）不間斷，進入金剛喻定（一種堅固的禪定），獲得一切相智（對一切事物本質的智慧），成就佛的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的辯才）、大慈（給予眾生快樂的願望）、大悲（解除眾生痛苦的願望）、大喜（對眾生離苦得樂的喜悅）、大舍（平等對待一切眾生的心）、十八佛不共法（佛獨有的十八種功德）等無量無邊不可思議的殊勝功德，那時就成就了無障礙解脫的佛眼。諸位菩薩摩訶薩由於獲得如此清凈的佛眼，超越一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的智慧境界，無所不見、無所不聞、無所不覺、無所不識，對於一切法都能見到一切相。舍利子！這就是菩薩摩訶薩獲得清凈佛眼的情況。舍利子！諸位菩薩摩訶薩要獲得無上正等菩提（最高的覺悟）才能獲得如此清凈的佛眼。 『舍利子！如果菩薩摩訶薩想要獲得如此清凈的五眼，應當勤奮修習佈施（給予）、凈戒（持守戒律）、安忍（忍耐）、精進（努力修行）、靜慮（禪定）、般若波羅蜜多（智慧的完美）。為什麼呢？舍利子！這六種波羅蜜多（到達彼岸的方法），總攝一切清凈的善法，包括聲聞的善法、獨覺的善法、菩薩的善法、如來（佛）的善法。舍利子！如果有人正確地問：『什麼法能夠總攝一切善法？』應該正確地回答說：『甚深的般若波羅蜜多。』
【English Translation】 English version: 'Ascetic practices,' this Bodhisattva Mahasattva does not have difficult ascetic practices; this Bodhisattva Mahasattva is bound by one lifetime, this Bodhisattva Mahasattva is bound by many lifetimes; this Bodhisattva Mahasattva has already dwelt in the final existence, this Bodhisattva Mahasattva has not yet dwelt in the final existence; this Bodhisattva Mahasattva has already sat on the wondrous Bodhi seat, this Bodhisattva Mahasattva has not yet sat on the wondrous Bodhi seat; this Bodhisattva Mahasattva has no demons coming to harass, this Bodhisattva Mahasattva has demons coming to harass. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom)! This is how a Bodhisattva Mahasattva obtains the pure Dharma eye. At that time, Shariputra again said to the Buddha: 'World Honored One! How does a Bodhisattva Mahasattva obtain the pure Buddha eye?' The Buddha said to the venerable Shariputra: 'Shariputra! When Bodhisattva Mahasattvas have uninterrupted Bodhicitta (the mind of enlightenment), enter the Vajra-like Samadhi (a firm state of meditation), obtain the knowledge of all aspects (wisdom of the essence of all things), accomplish the ten powers of the Buddha, the four fearlessnesses (four qualities of fearlessness of the Buddha), the four unobstructed knowledges (four unobstructed eloquence of the Buddha), great loving-kindness (the wish to give happiness to all beings), great compassion (the wish to relieve the suffering of all beings), great joy (joy at the happiness of others), great equanimity (treating all beings equally), the eighteen unique qualities of the Buddha, and other immeasurable, boundless, inconceivable, and supreme merits, at that time they accomplish the unobstructed and liberated Buddha eye. Because Bodhisattva Mahasattvas obtain such a pure Buddha eye, they surpass the wisdom realms of all Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), they see all, hear all, perceive all, and know all, and they see all aspects in all dharmas. Shariputra! This is how a Bodhisattva Mahasattva obtains the pure Buddha eye. Shariputra! Bodhisattva Mahasattvas must attain Anuttara-samyak-sambodhi (supreme enlightenment) to obtain such a pure Buddha eye.' 'Shariputra! If a Bodhisattva Mahasattva wishes to obtain such pure five eyes, they should diligently cultivate giving (dana), pure precepts (shila), patience (kshanti), diligence (virya), meditation (dhyana), and Prajnaparamita (perfection of wisdom). Why is that? Shariputra! These six paramitas (ways to reach the other shore) encompass all pure good dharmas, including the good dharmas of Shravakas, the good dharmas of Pratyekabuddhas, the good dharmas of Bodhisattvas, and the good dharmas of Tathagatas (Buddhas). Shariputra! If one were to correctly ask: 'What dharma encompasses all good dharmas?' one should correctly answer: 'The profound Prajnaparamita.'
以故？舍利子！甚深般若波羅蜜多是諸善法生母、養母，能生能養佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，及五眼等無量無邊不可思議勝功德故。舍利子！若菩薩摩訶薩欲得如是清凈五眼，當學般若波羅蜜多。舍利子！若菩薩摩訶薩欲得無上正等菩提，當學如是清凈五眼。舍利子！若菩薩摩訶薩能學如是清凈五眼，定得無上正等菩提。
大般若波羅蜜多經卷第八 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第九
三藏法師玄奘奉 詔譯初分轉生品第四之三
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，能引發六神通波羅蜜多。何等為六？一者、神境智證通波羅蜜多。二者、天耳智證通波羅蜜多。三者、他心智證通波羅蜜多。四者、宿住隨念智證通波羅蜜多。五者、天眼智證通波羅蜜多。六者、漏盡智證通波羅蜜多。」爾時，舍利子白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩神境智證通，起無量種大神變事，所謂震動十方各如殑伽沙界大地等物，變一為多，變多為一，或顯或隱迅速無礙，山崖墻壁直過如空，凌虛
往來猶如飛鳥，地中出沒如出沒水，水上經行如經行地，身出煙焰如燎高原，體注眾流如銷雪嶺，日月神德威勢難當，以手抆摩光明隱蔽，乃至凈居轉身自在，如斯神變無量無邊。
「舍利子！是菩薩摩訶薩雖具如是神境智用，而於其中不自高舉，不著神境智證通性，不著神境智證通事，不著能得如是神境智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發神境智通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通波羅蜜多。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩天耳智證通，最勝清凈過人天耳，能如實聞十方各如殑伽沙界情非情類種種音聲，所謂遍聞一切地獄聲、傍生聲、鬼界聲、人聲、天聲、聲聞聲、獨覺聲、菩薩聲、如來聲、訶毀生死聲、讚歎涅槃聲、棄背有為聲、趣向菩提聲、厭惡有漏聲、欣樂無漏聲、稱揚三寶聲、摧伏異道聲、論議抉擇聲、諷誦經典聲、勸斷諸惡聲、教修眾善聲、拔濟苦難聲、慶慰歡樂聲，
【現代漢語翻譯】 現代漢語譯本：他們的來去就像飛鳥一樣迅疾，在地面上出沒就像在水中出沒一樣自如，在水面上行走就像在陸地上行走一樣平穩，身體發出火焰就像燃燒高原一樣猛烈，身體注入眾流就像融化雪山一樣迅速，日月神祇的威德和力量難以抵擋，用手擦拭就能使光明隱蔽，甚至在凈居天也能自由轉身，這樣的神通變化無量無邊。 『舍利子（佛陀弟子，以智慧著稱）！這些菩薩摩訶薩雖然具有這樣的神通境界和智慧運用，但他們不會因此而自高自大，不會執著于神通境界的智慧和證悟的通達性，不會執著于神通境界的智慧和證悟的事蹟，也不會執著于能夠獲得這樣神通境界智慧和證悟的人，對於執著和不執著，他們都沒有任何執著。為什麼呢？舍利子！因為這些菩薩摩訶薩通達一切法的自性是空性的，自性是遠離的，自性本來是不可得的。舍利子！這些菩薩摩訶薩不會這樣想：『我現在引發神通境界的智慧通達，是爲了自己娛樂，還是爲了娛樂他人，』他們唯一的目標是爲了獲得一切智智（佛陀的智慧）。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多（以智慧達到彼岸）時所引發的神通境界智慧證悟通達波羅蜜多（以神通智慧達到彼岸）。』 這時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發天耳智證通波羅蜜多呢？』 佛告訴具壽舍利子說：『舍利子！有的菩薩摩訶薩具有天耳智證通，這種天耳比人天之耳更加殊勝清凈，能夠如實聽到十方世界，每個世界都像恒河沙數一樣多的有情和無情眾生的各種聲音，包括遍聞一切地獄的聲音、傍生（畜生）的聲音、鬼界的聲音、人類的聲音、天界的聲音、聲聞（佛陀的弟子）的聲音、獨覺（獨自覺悟者）的聲音、菩薩的聲音、如來（佛陀）的聲音、呵斥生死的言論、讚歎涅槃的言論、捨棄有為法的言論、趨向菩提的言論、厭惡有漏法的言論、欣樂無漏法的言論、稱揚三寶（佛、法、僧）的言論、摧伏異道的言論、論議抉擇的言論、諷誦經典的言論、勸斷諸惡的言論、教修眾善的言論、拔濟苦難的言論、慶慰歡樂的言論，
【English Translation】 English version: Their comings and goings are like flying birds, their appearances and disappearances on the ground are like those in water, their walking on water is like walking on land, their bodies emit flames like a burning plateau, their bodies pour forth like melting snow from a mountain, the divine power and might of the sun and moon are irresistible, they can conceal light with a touch of their hand, and even in the Pure Abode, they can turn freely. Such miraculous transformations are immeasurable and boundless. 'Shariputra (a disciple of the Buddha, known for his wisdom)! These Bodhisattva Mahasattvas, although possessing such realms of miraculous powers and wisdom, do not become arrogant because of them. They do not cling to the wisdom and realization of these miraculous powers, nor to the events of these miraculous powers, nor to the one who can attain such miraculous powers and wisdom. They have no attachment to either attachment or non-attachment. Why is this so, Shariputra? Because these Bodhisattva Mahasattvas understand that the self-nature of all dharmas is emptiness, is detachment, and is originally unattainable. Shariputra! These Bodhisattva Mahasattvas do not think, 『I am now manifesting the wisdom of miraculous powers for my own enjoyment or for the enjoyment of others.』 Their sole aim is to attain all-knowing wisdom (the wisdom of the Buddha). Shariputra! This is the perfection of the wisdom of miraculous powers that Bodhisattva Mahasattvas manifest when practicing Prajnaparamita (the perfection of wisdom).' At that time, Shariputra again said to the Buddha, 'World Honored One! How do Bodhisattva Mahasattvas manifest the perfection of the wisdom of divine hearing when practicing Prajnaparamita?' The Buddha said to the venerable Shariputra, 'Shariputra! Some Bodhisattva Mahasattvas possess the perfection of the wisdom of divine hearing, which is superior and purer than the ears of humans and gods. They can truly hear all kinds of sounds from sentient and non-sentient beings in the ten directions, each world being as numerous as the sands of the Ganges River. This includes hearing all the sounds of hell, the sounds of animals, the sounds of the ghost realm, the sounds of humans, the sounds of the heavens, the sounds of Sravakas (disciples of the Buddha), the sounds of Pratyekabuddhas (those who awaken on their own), the sounds of Bodhisattvas, the sounds of Tathagatas (Buddhas), the words that criticize birth and death, the words that praise Nirvana, the words that abandon conditioned phenomena, the words that move towards Bodhi, the words that detest defiled phenomena, the words that rejoice in undefiled phenomena, the words that praise the Three Jewels (Buddha, Dharma, Sangha), the words that subdue heretics, the words of debate and discernment, the words of reciting scriptures, the words that encourage the cessation of evil, the words that teach the practice of good, the words that rescue from suffering, and the words that celebrate joy and happiness.'
如是等聲若大若小皆能遍聞無障無礙。
「舍利子！是菩薩摩訶薩雖具如是天耳作用，而於其中不自高舉，不著天耳智證通性，不著天耳智證通事，不著能得如是天耳智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發天耳智通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通波羅蜜多。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩他心智證通，能如實知十方各如殑伽沙界他有情類心、心所法，所謂遍知他有情類，若有貪心如實知有貪心，若離貪心如實知離貪心；若有瞋心如實知有瞋心，若離瞋心如實知離瞋心；若有癡心如實知有癡心，若離癡心如實知離癡心；若有愛心如實知有愛心，若離愛心如實知離愛心；若有取心如實知有取心，若離取心如實知離取心；若聚心如實知聚心，若散心如實知散心；若小心如實知小心，若大心如實知大心；若舉心如實知舉心，若下心如實知下心；若寂靜心如實知寂靜心，若不寂靜心如實知不寂
【現代漢語翻譯】 現代漢語譯本：像這樣，無論是大聲還是小聲，都能普遍聽到，沒有障礙，沒有阻礙。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』這位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）雖然具備這樣的天耳（divya-śrotra，能聽到一切聲音的神通）作用，但他們不會因此而自高自大，不會執著于天耳的智慧和神通的性質，不會執著于天耳的智慧和神通所能做的事情，也不會執著于能夠獲得這種天耳智慧和神通的人。為什麼呢？『舍利子！』這位菩薩摩訶薩明白一切法的自性是空（śūnyatā，空性），自性是遠離的，自性本來就不可得。『舍利子！』這位菩薩摩訶薩不會這樣想：『我現在引發天耳神通，是爲了自己娛樂，還是爲了娛樂他人，』除非是爲了獲得一切智智（sarvajñatā，一切智慧）。『舍利子！』這就是菩薩摩訶薩在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時所引發的天耳智慧神通波羅蜜多（pāramitā，到達彼岸）。 這時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發他心智神通波羅蜜多呢？』 佛告訴具壽舍利子說：『舍利子！有菩薩摩訶薩的他心智（citta-jñāna，瞭解他人心思的智慧）神通，能夠如實地知道十方如同恒河沙數世界中其他有情眾生的心和心所法（caitasika，心理活動）。也就是說，普遍知道其他有情眾生，如果有貪心，如實知道有貪心；如果離貪心，如實知道離貪心；如果有瞋心，如實知道有瞋心；如果離瞋心，如實知道離瞋心；如果有癡心，如實知道有癡心；如果離癡心，如實知道離癡心；如果有愛心，如實知道有愛心；如果離愛心，如實知道離愛心；如果有取心，如實知道有取心；如果離取心，如實知道離取心；如果心是聚集的，如實知道心是聚集的；如果心是散亂的，如實知道心是散亂的；如果心是小的，如實知道心是小的；如果心是大的，如實知道心是大的；如果心是高舉的，如實知道心是高舉的；如果心是低下的，如實知道心是低下的；如果心是寂靜的，如實知道心是寂靜的；如果心是不寂靜的，如實知道心是不寂靜的。
【English Translation】 English version: Such sounds, whether loud or soft, can be heard everywhere without obstruction or hindrance. 『Śāriputra! This Bodhisattva-Mahāsattva, although possessing such a divine ear (divya-śrotra) function, does not become arrogant because of it. They do not cling to the nature of the wisdom and supernormal power of the divine ear, nor to the things that the wisdom and supernormal power of the divine ear can do, nor to the one who can attain such wisdom and supernormal power of the divine ear. Why is that? Śāriputra! This Bodhisattva-Mahāsattva understands that the self-nature of all dharmas (phenomena) is emptiness (śūnyatā), that their self-nature is detachment, and that their self-nature is originally unattainable. Śāriputra! This Bodhisattva-Mahāsattva does not think, 『I am now developing the divine ear supernormal power for my own enjoyment or for the enjoyment of others,』 except for the purpose of attaining all-knowing wisdom (sarvajñatā). Śāriputra! This is the divine ear wisdom supernormal power pāramitā (perfection) developed by a Bodhisattva-Mahāsattva when practicing the Prajñāpāramitā (perfection of wisdom).』 At that time, Śāriputra again said to the Buddha, 『World Honored One! How does a Bodhisattva-Mahāsattva develop the other-minds wisdom supernormal power pāramitā when practicing the Prajñāpāramitā?』 The Buddha said to the venerable Śāriputra, 『Śāriputra! There is a Bodhisattva-Mahāsattva who has the other-minds wisdom (citta-jñāna) supernormal power, who can truly know the minds and mental activities (caitasika) of other sentient beings in the ten directions, as numerous as the sands of the Ganges River. That is to say, they universally know other sentient beings: if there is a greedy mind, they truly know there is a greedy mind; if there is a mind free from greed, they truly know there is a mind free from greed; if there is an angry mind, they truly know there is an angry mind; if there is a mind free from anger, they truly know there is a mind free from anger; if there is a deluded mind, they truly know there is a deluded mind; if there is a mind free from delusion, they truly know there is a mind free from delusion; if there is a loving mind, they truly know there is a loving mind; if there is a mind free from love, they truly know there is a mind free from love; if there is an grasping mind, they truly know there is an grasping mind; if there is a mind free from grasping, they truly know there is a mind free from grasping; if the mind is collected, they truly know the mind is collected; if the mind is scattered, they truly know the mind is scattered; if the mind is small, they truly know the mind is small; if the mind is large, they truly know the mind is large; if the mind is elevated, they truly know the mind is elevated; if the mind is lowered, they truly know the mind is lowered; if the mind is peaceful, they truly know the mind is peaceful; if the mind is not peaceful, they truly know the mind is not peaceful.』
靜心；若掉心如實知掉心，若不掉心如實知不掉心；若定心如實知定心，若不定心如實知不定心；若解脫心如實知解脫心，若不解脫心如實知不解脫心；若有漏心如實知有漏心，若無漏心如實知無漏心；若有釁心如實知有釁心，若無釁心如實知無釁心；若有上心如實知有上心，若無上心如實知無上心。
「舍利子！是菩薩摩訶薩雖具如是他心智用，而於其中不自高舉，不著他心智證通性，不著他心智證通事，不著能得如是他心智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發他心智通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通波羅蜜多。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩宿住隨念智證通，能如實知十方各如殑伽沙界一切有情諸宿住事，所謂隨念若自若他一心、十心、百心、千心、多百千心頃諸宿住事；或復隨念一日、十日、百日、千日、多百千日諸宿住事；或復隨念一月、十月、百月、千月、多百千月
【現代漢語翻譯】 現代漢語譯本 靜下心來；如果心散亂，如實知道心散亂；如果心不散亂，如實知道心不散亂；如果心安定，如實知道心安定；如果心不安定，如實知道心不安定；如果心解脫，如實知道心解脫；如果心不解脫，如實知道心不解脫；如果心有煩惱，如實知道心有煩惱；如果心無煩惱，如實知道心無煩惱；如果心有高下之分，如實知道心有高下之分；如果心無高下之分，如實知道心無高下之分。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）雖然具備這樣的他心智（paracitta-jñāna，瞭解他人心念的智慧），但不會因此而自高自大，不執著於他心智的證悟和神通，不執著於他心智所證悟的事情，也不執著于能獲得這種他心智的人，對於執著和不執著都沒有任何執著。為什麼呢？『舍利子！』因為菩薩摩訶薩通達一切法的自性是空（śūnyatā，空性），自性是遠離的，自性本來就不可得。『舍利子！』菩薩摩訶薩不會這樣想：『我現在引發他心智通，是爲了自己娛樂或娛樂他人，唯獨是爲了獲得一切智智（sarvajñatā-jñāna，佛陀的智慧）。』『舍利子！』這就是菩薩摩訶薩在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時所引發的他心智證通波羅蜜多（abhijñā-pāramitā，神通的完美）。 這時，『舍利子』又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發宿住隨念智證通波羅蜜多（pūrva-nivāsānusmṛti-jñāna-abhijñā-pāramitā，回憶前世的智慧神通的完美）？』 佛告訴具壽『舍利子』說：『舍利子！』有菩薩摩訶薩的宿住隨念智證通，能夠如實知道十方各如恒河沙數世界的一切有情眾生的前世經歷，所謂隨念自己或他人一個心念、十個心念、百個心念、千個心念、多百千個心念時的前世經歷；或者隨念一日、十日、百日、千日、多百千日的前世經歷；或者隨念一月、十月、百月、千月、多百千月的前世經歷。
【English Translation】 English version Be mindful; if the mind is distracted, know that the mind is distracted; if the mind is not distracted, know that the mind is not distracted; if the mind is concentrated, know that the mind is concentrated; if the mind is not concentrated, know that the mind is not concentrated; if the mind is liberated, know that the mind is liberated; if the mind is not liberated, know that the mind is not liberated; if the mind has defilements, know that the mind has defilements; if the mind is without defilements, know that the mind is without defilements; if the mind has superior and inferior aspects, know that the mind has superior and inferior aspects; if the mind has no superior and inferior aspects, know that the mind has no superior and inferior aspects. 『Śāriputra! (One of the ten great disciples of the Buddha, known for his wisdom)』 A Bodhisattva-mahāsattva (a great Bodhisattva) possesses such knowledge of others' minds (paracitta-jñāna), but does not become arrogant because of it. He does not cling to the attainment and supernormal powers of the knowledge of others' minds, nor to the things that are known through the knowledge of others' minds, nor to the one who can attain such knowledge of others' minds. He has no attachment to either attachment or non-attachment. Why is this so? 『Śāriputra!』 Because the Bodhisattva-mahāsattva understands that the nature of all dharmas (phenomena) is emptiness (śūnyatā), that their nature is detachment, and that their nature is originally unattainable. 『Śāriputra!』 The Bodhisattva-mahāsattva does not think, 『I am now developing the supernormal power of knowing others' minds for my own enjoyment or for the enjoyment of others, but solely for the attainment of all-knowing wisdom (sarvajñatā-jñāna).』 『Śāriputra!』 This is the perfection of the supernormal power of knowing others' minds (abhijñā-pāramitā) that a Bodhisattva-mahāsattva develops while practicing the perfection of wisdom (prajñāpāramitā). At that time, Śāriputra again said to the Buddha, 『World Honored One! How does a Bodhisattva-mahāsattva develop the perfection of the supernormal power of remembering past lives (pūrva-nivāsānusmṛti-jñāna-abhijñā-pāramitā) while practicing the perfection of wisdom?』 The Buddha said to the venerable Śāriputra, 『Śāriputra! There is a Bodhisattva-mahāsattva who has the supernormal power of remembering past lives, and who can truly know the past lives of all sentient beings in each of the ten directions, in worlds as numerous as the sands of the Ganges River. This includes remembering the past lives of oneself or others during one thought, ten thoughts, a hundred thoughts, a thousand thoughts, or many hundreds of thousands of thoughts; or remembering the past lives of one day, ten days, a hundred days, a thousand days, or many hundreds of thousands of days; or remembering the past lives of one month, ten months, a hundred months, a thousand months, or many hundreds of thousands of months.』
諸宿住事；或復隨念一歲、十歲、百歲、千歲、多百千歲諸宿住事；或復隨念一劫、十劫、百劫、千劫、多百千劫，乃至無量無數百千俱胝那庾多劫，諸宿住事；或復隨念前際所有諸宿住事，謂如是時、如是處、如是名、如是姓、如是類、如是食、如是久住、如是壽限、如是長壽、如是受樂、如是受苦，從彼處沒來生此間，從此間沒往生彼處，如是狀貌、如是言說，若略、若廣、若自、若他，諸宿住事皆能隨念。
「舍利子！是菩薩摩訶薩雖具如是宿住智用，而於其中不自高舉，不著宿住隨念智證通性，不著宿住隨念智證通事，不著能得宿住隨念智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發宿住智通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通波羅蜜多。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩天眼智證通最勝清凈過人天眼，能如實見十方各如殑伽沙界情非情類種種色像，所謂普見諸有情類死時生時、妙色
【現代漢語翻譯】 現代漢語譯本 能回憶起過去居住的事情；或者能夠回憶起一年、十年、一百年、一千年、幾百千年等過去居住的事情；或者能夠回憶起一劫（kalpa，宇宙成住壞空的一個週期）、十劫、百劫、千劫、幾百千劫，乃至無量無數百千俱胝那庾多劫（kotinayuta kalpas，極長的時間單位）的過去居住的事情；或者能夠回憶起過去所有居住的事情，比如在那個時候、那個地方、那個名字、那個姓氏、那個種類、吃什麼食物、居住多久、壽命長短、享受快樂、遭受痛苦，從那個地方死去來到這裡，從這裡死去往生到那裡，像這樣的外貌、像這樣的言語，無論是簡略的還是詳細的，無論是自己的還是他人的，所有過去居住的事情都能夠回憶起來。 舍利子（Śāriputra，佛陀的十大弟子之一）！這位菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）雖然具備這樣的宿住智（pūrva-nivāsānusmṛti-jñāna，回憶過去世的智慧）能力，但不會因此而自高自大，不會執著于宿住隨念智證通（pūrva-nivāsānusmṛti-jñānābhi-jñā，回憶過去世的智慧神通）的性質，不會執著于宿住隨念智證通的事情，不會執著于能夠獲得宿住隨念智證通的人，對於執著和不執著都沒有任何執著。為什麼呢？舍利子！這位菩薩摩訶薩通達一切法的自性是空（śūnyatā，空性）的，自性是遠離的，自性本來是不可得的。舍利子！這位菩薩摩訶薩不會這樣想：『我現在引發宿住智通，是爲了自己娛樂或者爲了娛樂他人，只是爲了獲得一切智智（sarvajñatā-jñāna，一切種智）。』舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時所引發的宿住隨念智證通波羅蜜多（pūrva-nivāsānusmṛti-jñānābhi-jñā-pāramitā，回憶過去世的智慧神通的完美）。 那時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發天眼智證通波羅蜜多（divya-cakṣur-jñānābhi-jñā-pāramitā，天眼智慧神通的完美）？』 佛告訴具壽舍利子說：『舍利子！有菩薩摩訶薩的天眼智證通是最殊勝清凈的，超越了人天的天眼，能夠如實地看到十方如同恒河沙數世界中的有情和無情眾生的各種色像，也就是普遍看到所有有情眾生死亡的時候和出生的時候，看到美好的顏色
【English Translation】 English version Recollecting previous abodes; or further recollecting one year, ten years, one hundred years, one thousand years, many hundreds of thousands of years of previous abodes; or further recollecting one kalpa (an eon, a cycle of cosmic creation and destruction), ten kalpas, one hundred kalpas, one thousand kalpas, many hundreds of thousands of kalpas, up to immeasurable, countless hundreds of thousands of kotinayuta kalpas (extremely long periods of time) of previous abodes; or further recollecting all previous abodes, such as at that time, in that place, with that name, with that family name, of that kind, eating that food, dwelling for that long, with that lifespan, with that longevity, experiencing that pleasure, experiencing that suffering, having passed away from that place and being born here, having passed away from here and being born there, with such an appearance, with such speech, whether briefly or extensively, whether of oneself or of others, all previous abodes can be recollected. Śāriputra! This bodhisattva mahāsattva (great bodhisattva), although possessing such a power of the knowledge of previous abodes, does not become arrogant because of it, does not cling to the nature of the knowledge and supernormal cognition of recollecting previous abodes, does not cling to the things of the knowledge and supernormal cognition of recollecting previous abodes, does not cling to the one who can attain the knowledge and supernormal cognition of recollecting previous abodes, and has no attachment to either attachment or non-attachment. Why is that? Śāriputra! This bodhisattva mahāsattva understands that the self-nature of all dharmas (phenomena) is emptiness (śūnyatā), that their self-nature is detachment, and that their self-nature is originally unattainable. Śāriputra! This bodhisattva mahāsattva does not think: 『I now develop the supernormal cognition of the knowledge of previous abodes for my own enjoyment or for the enjoyment of others, but only for the sake of attaining all-knowing wisdom (sarvajñatā-jñāna).』 Śāriputra! This is the perfection of the knowledge and supernormal cognition of recollecting previous abodes (pūrva-nivāsānusmṛti-jñānābhi-jñā-pāramitā) that a bodhisattva mahāsattva develops when practicing the perfection of wisdom (prajñāpāramitā). At that time, Śāriputra again said to the Buddha: 『World Honored One! How does a bodhisattva mahāsattva develop the perfection of the supernormal cognition of the divine eye (divya-cakṣur-jñānābhi-jñā-pāramitā) when practicing the perfection of wisdom?』 The Buddha said to the venerable Śāriputra: 『Śāriputra! There is a bodhisattva mahāsattva whose supernormal cognition of the divine eye is most excellent and pure, surpassing the divine eye of humans and gods, and who can truly see the various forms and appearances of sentient and non-sentient beings in the ten directions, in worlds as numerous as the sands of the Ganges River. That is, they universally see all sentient beings at the time of their death and at the time of their birth, seeing beautiful colors
粗色、若勝若劣、善趣惡趣，諸如是等種種色像。因此復知諸有情類隨業力用受生差別，如是有情成就身妙行、成就語妙行、成就意妙行，讚美賢聖正見因緣，身壞命終當升善趣，或生天上、或生人中受諸妙樂；如是有情成就身惡行、成就語惡行、成就意惡行，誹毀賢聖邪見因緣，身壞命終當墮惡趣，或生地獄、或生傍生、或生鬼界、或生邊地，下賤穢惡有情類中受諸劇苦。如是有情種種業類、受果差別皆如實知。
「舍利子！是菩薩摩訶薩雖具如是天眼作用，而於其中不自高舉，不著天眼智證通性，不著天眼智證通事，不著能得如是天眼智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發天眼智通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通波羅蜜多。」
爾時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通波羅蜜多？」
佛告具壽舍利子言：「舍利子！有菩薩摩訶薩漏盡智證通，能如實知十方各如殑伽沙界一切有情，若自若他漏盡不盡。此通依止金剛喻定，斷諸障習方得圓滿，得不退轉菩
【現代漢語翻譯】 現代漢語譯本 粗糙或精細，勝過或不如，善道或惡道，以及諸如此類的種種色相。因此，進一步知道，眾生根據各自的業力作用而承受不同的生命形態。例如，有些眾生通過身行善、語行善、意行善，讚美賢聖的正見因緣，在身壞命終後會升入善道，或者生於天上，或者生於人間，享受各種美妙的快樂；而有些眾生通過身行惡、語行惡、意行惡，誹謗賢聖的邪見因緣，在身壞命終後會墮入惡道，或者生於地獄，或者生為畜生，或者生於鬼界，或者生於邊地，在這些污穢的眾生類別中承受各種劇烈的痛苦。這些眾生所造的各種業，以及所受的果報差別，菩薩都能如實地知曉。 『舍利子（佛陀弟子，以智慧著稱）！』，這位菩薩摩訶薩（偉大的菩薩）雖然具備這樣的天眼作用，卻不會因此而自高自大，不會執著于天眼智證通的性質，不會執著于天眼智證通所能觀察到的事物，也不會執著于能夠獲得這種天眼智證通的人，對於執著和不執著都毫無執著。為什麼呢？『舍利子！』，因為這位菩薩摩訶薩通達一切法的自性是空性的，自性是遠離的，自性本來是不可得的。『舍利子！』，這位菩薩摩訶薩不會這樣想：『我今天引發天眼智通，是爲了自己娛樂，還是爲了娛樂他人，』 而是爲了獲得一切智智（佛陀的智慧）。『舍利子！』，這就是菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時所引發的天眼智證通波羅蜜多（以天眼智證通到達彼岸）。 這時，『舍利子』又問佛說：『世尊（佛陀的尊稱）！菩薩摩訶薩在修行般若波羅蜜多時，如何引發漏盡智證通波羅蜜多？』 佛告訴『具壽舍利子』說：『舍利子！』，有菩薩摩訶薩的漏盡智證通，能夠如實地知道十方世界，每個世界都像恒河沙數一樣多的眾生，他們自己或他人是否已經漏盡煩惱。這種神通依止金剛喻定（如金剛般堅固的禪定），斷除各種障礙和習氣才能圓滿，獲得不退轉的菩薩果位。
【English Translation】 English version Rough or fine, superior or inferior, good realms or bad realms, and all such various forms. Therefore, it is further known that sentient beings receive different forms of life according to the power of their karma. For example, some sentient beings, through good deeds of body, good deeds of speech, and good deeds of mind, praise the causes and conditions of the noble ones' right view, and after the destruction of their bodies and the end of their lives, they will ascend to good realms, either being born in the heavens or among humans, enjoying various wonderful pleasures; while some sentient beings, through evil deeds of body, evil deeds of speech, and evil deeds of mind, slander the causes and conditions of the noble ones' wrong view, and after the destruction of their bodies and the end of their lives, they will fall into bad realms, either being born in hell, or as animals, or in the realm of ghosts, or in borderlands, suffering various severe pains among these impure sentient beings. The various karmas created by these sentient beings, and the differences in the fruits they receive, are all known by the Bodhisattva as they truly are. 『Shariputra (a disciple of the Buddha, known for his wisdom)!』, this Bodhisattva Mahasattva (great Bodhisattva), although possessing such powers of the divine eye, does not become arrogant because of it, does not cling to the nature of the divine eye's wisdom and realization, does not cling to the things that the divine eye's wisdom and realization can observe, and does not cling to the one who can obtain this divine eye's wisdom and realization; he has no attachment to either attachment or non-attachment. Why is that? 『Shariputra!』, because this Bodhisattva Mahasattva understands that the self-nature of all dharmas is emptiness, the self-nature is detachment, and the self-nature is originally unattainable. 『Shariputra!』, this Bodhisattva Mahasattva does not think: 『I am now developing the divine eye's wisdom and power, is it for my own entertainment, or for the entertainment of others,』 but rather for the sake of attaining all-knowing wisdom (the wisdom of the Buddha). 『Shariputra!』, this is the divine eye's wisdom and realization Paramita (perfection of divine eye's wisdom and realization) that a Bodhisattva Mahasattva develops when practicing Prajnaparamita (perfection of wisdom). At that time, 『Shariputra』 again asked the Buddha: 『World Honored One (a title for the Buddha)! How does a Bodhisattva Mahasattva develop the Paramita of the wisdom and realization of the extinction of outflows when practicing Prajnaparamita?』 The Buddha told 『Venerable Shariputra』: 『Shariputra!』, there is a Bodhisattva Mahasattva's wisdom and realization of the extinction of outflows, which can truly know the sentient beings in the ten directions, each world as numerous as the sands of the Ganges River, whether they themselves or others have exhausted their outflows of afflictions. This supernormal power relies on the Vajra-like Samadhi (diamond-like concentration), and only by cutting off all obstacles and habits can it be perfected, and the Bodhisattva attains the state of non-retrogression.
薩地時，於一切漏亦名為盡，畢竟不起現在前故。菩薩雖得此漏盡通，不墮聲聞及獨覺地，唯趣無上正等菩提，不復希求余義利故。
「舍利子！是菩薩摩訶薩雖具如是漏盡智用，而於其中不自高舉，不著漏盡智證通性，不著漏盡智證通事，不著能得如是漏盡智證通者，于著不著俱無所著。何以故？舍利子！是菩薩摩訶薩達一切法自性空故、自性離故、自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發漏盡智證通，為自娛樂為娛樂他，唯除為得一切智智。』舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通波羅蜜多。
「如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，能圓滿清凈六神通波羅蜜多，由此六神通波羅蜜多圓滿清凈故，便得圓滿一切智智，謂一切智、一切相智。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍波羅蜜多，嚴凈一切智、一切相智道，由畢竟空
【現代漢語翻譯】 現代漢語譯本：當（菩薩）處於那個狀態時，對於一切煩惱的止息也稱為『盡』，因為它們畢竟不會再現前。菩薩雖然獲得了這種煩惱止息的智慧神通，卻不會墮入聲聞（sravaka，指聽聞佛法而修行的弟子）和獨覺（pratyekabuddha，指獨自覺悟的修行者）的境界，只追求無上正等菩提（anuttara-samyak-sambodhi，指最高的、完全的覺悟），不再希求其他的利益。 『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！』這位菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）雖然具備這樣的煩惱止息的智慧神通，卻不會因此而自高自大，不會執著于煩惱止息的智慧證悟的特性，不會執著于煩惱止息的智慧證悟的事實，也不會執著于能夠獲得這種煩惱止息的智慧證悟的人，對於執著和不執著都沒有任何執著。為什麼呢？舍利子！因為這位菩薩摩訶薩通達一切法的自性是空（sunyata，指無自性），自性是離（vivikta，指遠離），自性本來是不可得的。舍利子！這位菩薩摩訶薩不會這樣想：『我現在引發煩惱止息的智慧證悟神通，是爲了自己娛樂，還是爲了娛樂他人，』唯獨是爲了獲得一切智智（sarvajnana，指對一切事物和現象的智慧）。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多（prajnaparamita，指智慧的完美）時所引發的煩惱止息的智慧神通波羅蜜多。 『如是，舍利子！』諸位菩薩摩訶薩在修行般若波羅蜜多時，能夠圓滿清凈六神通波羅蜜多（sadabhijna-paramita，指六種神通的完美），由於這六神通波羅蜜多的圓滿清凈，便能獲得圓滿的一切智智，即一切智（sarvajna，指對一切事物的智慧）和一切相智（sarvakarajnana，指對一切事物和現象的智慧）。 『再者，舍利子！』有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施波羅蜜多（dana-paramita，指佈施的完美），莊嚴清凈一切智、一切相智之道，由於畢竟空（atyanta-sunyata，指徹底的空性），不會生起惠施和慳貪的心。 『再者，舍利子！』有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多（sila-paramita，指戒律的完美），莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起持戒和犯戒的心。 『再者，舍利子！』有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍波羅蜜多（ksanti-paramita，指忍辱的完美），莊嚴清凈一切智、一切相智之道，由於畢竟空
【English Translation】 English version: When in that state, the cessation of all outflows is also called 'extinction,' because they will not arise again. Although a Bodhisattva obtains this wisdom-power of the extinction of outflows, they do not fall into the realms of Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), but only pursue Anuttara-samyak-sambodhi (supreme perfect enlightenment), no longer seeking other benefits. 'Sariputra!' This Bodhisattva-Mahasattva, although possessing such wisdom-power of the extinction of outflows, does not become arrogant because of it, does not cling to the nature of the wisdom-realization of the extinction of outflows, does not cling to the fact of the wisdom-realization of the extinction of outflows, and does not cling to the one who can obtain this wisdom-realization of the extinction of outflows. They have no attachment to either attachment or non-attachment. Why is that? Sariputra! Because this Bodhisattva-Mahasattva understands that the self-nature of all dharmas is emptiness (sunyata), the self-nature is detachment (vivikta), and the self-nature is originally unattainable. Sariputra! This Bodhisattva-Mahasattva does not think: 'I now generate the wisdom-power of the extinction of outflows for my own entertainment or for the entertainment of others,' but solely for the sake of obtaining Sarvajnana (all-knowing wisdom). Sariputra! This is the Paramita (perfection) of the wisdom-power of the extinction of outflows generated by a Bodhisattva-Mahasattva when practicing Prajnaparamita (the perfection of wisdom). 'Thus, Sariputra!' When Bodhisattva-Mahasattvas practice Prajnaparamita, they can perfect and purify the six Abhijna-Paramitas (perfections of the six supernormal powers). Because of the perfection and purification of these six Abhijna-Paramitas, they attain the perfect Sarvajnana, namely Sarvajna (wisdom of all things) and Sarvakarajnana (wisdom of all aspects). 'Furthermore, Sariputra!' When a Bodhisattva-Mahasattva practices Prajnaparamita, they abide in Dana-Paramita (the perfection of giving), adorning and purifying the path to Sarvajnana and Sarvakarajnana. Because of Atayanta-sunyata (ultimate emptiness), they do not give rise to the mind of generosity or stinginess. 'Furthermore, Sariputra!' When a Bodhisattva-Mahasattva practices Prajnaparamita, they abide in Sila-Paramita (the perfection of morality), adorning and purifying the path to Sarvajnana and Sarvakarajnana. Because of Atayanta-sunyata, they do not give rise to the mind of upholding or breaking precepts. 'Furthermore, Sariputra!' When a Bodhisattva-Mahasattva practices Prajnaparamita, they abide in Ksanti-Paramita (the perfection of patience), adorning and purifying the path to Sarvajnana and Sarvakarajnana. Because of Atayanta-sunyata
，不起慈悲忿恚心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，還住般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、寂靜散亂心故。「複次，舍利子！有菩薩摩訶薩修行般
【現代漢語翻譯】 現代漢語譯本：不起慈悲和忿怒的心。
『再者，舍利子（Śāriputra）！有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，安住于精進波羅蜜多（vīryapāramitā，精進的完美），以究竟空（śūnyatā，空性）來莊嚴清凈一切智（sarvajñatā，一切智慧）和一切相智（sarvākārajñatā，對一切事物所有方面的智慧）之道，因此不起勤奮和懈怠的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于靜慮波羅蜜多（dhyānapāramitā，禪定的完美），以究竟空來莊嚴清凈一切智和一切相智之道，因此不起寂靜和散亂的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，還安住于般若波羅蜜多，以究竟空來莊嚴清凈一切智和一切相智之道，因此不起智慧和愚癡的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施（dāna，給予）和凈戒波羅蜜多（śīlapāramitā，戒律的完美），以究竟空來莊嚴清凈一切智和一切相智之道，因此不起惠施和慳貪、持戒和犯戒的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和安忍波羅蜜多（kṣāntipāramitā，忍耐的完美），以究竟空來莊嚴清凈一切智和一切相智之道，因此不起惠施和慳貪、慈悲和忿怒的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和精進波羅蜜多，以究竟空來莊嚴清凈一切智和一切相智之道，因此不起惠施和慳貪、勤奮和懈怠的心。
『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和靜慮波羅蜜多，以究竟空來莊嚴清凈一切智和一切相智之道，因此不起惠施和慳貪、寂靜和散亂的心。 『再者，舍利子！有菩薩摩訶薩在修行般
【English Translation】 English version: not arising from thoughts of compassion and anger.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the vīryapāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of diligence and laziness.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the dhyānapāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of tranquility and distraction.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they also abide in the prajñāpāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of wisdom and ignorance.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the dāna and śīlapāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of generosity and stinginess, or keeping and breaking precepts.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the dāna and kṣāntipāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of generosity and stinginess, or compassion and anger.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the dāna and vīryapāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of generosity and stinginess, or diligence and laziness.
'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the dāna and dhyānapāramitā, and through ultimate emptiness, they adorn and purify the path to sarvajñatā and sarvākārajñatā, thus not giving rise to thoughts of generosity and stinginess, or tranquility and distraction. 'Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the prajñāpāramitā, they abide in the
若波羅蜜多時，安住佈施、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅
【現代漢語翻譯】 現代漢語譯本 當菩薩修行般若波羅蜜多（智慧到彼岸）時，安住于佈施波羅蜜多（給予的完美）和般若波羅蜜多，以此來莊嚴清凈一切智（對一切的智慧）和一切相智（對一切現象的智慧）之道。由於畢竟空（一切事物本質為空），他們不會生起佈施時的慳吝和智慧時的愚癡之心。 『再者，舍利子（佛陀的弟子）！有菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多時，安住于凈戒波羅蜜多（道德行為的完美）和安忍波羅蜜多（忍耐的完美），以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起持戒時的犯戒和慈悲時的忿怒之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒波羅蜜多和精進波羅蜜多（精進的完美），以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起持戒時的犯戒和勤奮時的懈怠之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒波羅蜜多和靜慮波羅蜜多（禪定的完美），以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起持戒時的犯戒和寂靜時的散亂之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒波羅蜜多和般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起持戒時的犯戒和智慧時的愚癡之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于安忍波羅蜜多和精進波羅蜜多，以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起慈悲時的忿怒和勤奮時的懈怠之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于安忍波羅蜜多和靜慮波羅蜜多，以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起慈悲時的忿怒和寂靜時的散亂之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于安忍波羅蜜多和般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道。由於畢竟空，他們不會生起慈悲時的忿怒和智慧時的愚癡之心。』
【English Translation】 English version When Bodhisattvas practice Prajnaparamita (perfection of wisdom), they abide in the Paramita of Giving (Dānapāramitā) and Prajnaparamita, thereby adorning and purifying the path to Sarvajna (all-knowing wisdom) and Sarvakarajnana (wisdom of all aspects). Because of the ultimate emptiness (Śūnyatā), they do not give rise to miserliness in giving or foolishness in wisdom. 'Furthermore, Shariputra (a disciple of the Buddha)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita, they abide in the Paramita of Pure Morality (Śīlapāramitā) and the Paramita of Patience (Kṣāntipāramitā), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to transgression in morality or anger in compassion.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Pure Morality and the Paramita of Vigor (Vīryapāramitā), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to transgression in morality or laziness in diligence.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Pure Morality and the Paramita of Meditation (Dhyānapāramitā), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to transgression in morality or distraction in tranquility.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Pure Morality and Prajnaparamita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to transgression in morality or foolishness in wisdom.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Patience and the Paramita of Vigor, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to anger in compassion or laziness in diligence.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Patience and the Paramita of Meditation, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to anger in compassion or distraction in tranquility.' 'Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the Paramita of Patience and Prajnaparamita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, they do not give rise to anger in compassion or foolishness in wisdom.'
蜜多時，安住安忍、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起勤勇懈怠、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、寂靜散亂心故。
「複次
【現代漢語翻譯】 現代漢語譯本：當菩薩修行般若波羅蜜多（智慧到彼岸）時，安住于安忍（忍耐）、般若波羅蜜多，以此來莊嚴清凈一切智（對一切法的智慧）、一切相智（對一切現象的智慧）之道，因為畢竟空（一切事物本質為空），所以不會生起慈悲或忿恨、智慧或愚癡的心。 舍利子（佛陀的十大弟子之一）！再者，有菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多時，安住于精進（努力）、靜慮波羅蜜多（禪定到彼岸），以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起勤奮或懈怠、寂靜或散亂的心。 舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起勤奮或懈怠、智慧或愚癡的心。 舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起寂靜或散亂、智慧或愚癡的心。 舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施（給予）、凈戒（持戒）、安忍波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起惠施或慳貪、持戒或犯戒、慈悲或忿恨的心。 舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、凈戒、精進波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起惠施或慳貪、持戒或犯戒、勤奮或懈怠的心。 舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、凈戒、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起惠施或慳貪、持戒或犯戒、寂靜或散亂的心。 舍利子！再者
【English Translation】 English version: When a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), they abide in Kshanti (Patience), Prajna Paramita, thereby adorning and purifying the path to Sarvajna (Omniscience), Sarvakarajnata (Knowledge of all aspects), because of the ultimate emptiness (the essence of all things is empty), they do not give rise to thoughts of compassion or anger, wisdom or ignorance. Furthermore, Shariputra (one of Buddha's ten great disciples)! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita, they abide in Virya (Effort), Dhyana Paramita (Perfection of Meditation), thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of diligence or laziness, tranquility or distraction. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Virya, Prajna Paramita, thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of diligence or laziness, wisdom or ignorance. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dhyana, Prajna Paramita, thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of tranquility or distraction, wisdom or ignorance. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dana (Giving), Sila (Morality), Kshanti Paramita, thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, compassion or anger. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dana, Sila, Virya Paramita, thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, diligence or laziness. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dana, Sila, Dhyana Paramita, thereby adorning and purifying the path to Sarvajna, Sarvakarajnata, because of the ultimate emptiness, they do not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, tranquility or distraction. Furthermore, Shariputra!
，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、勤勇懈怠、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、
【現代漢語翻譯】 現代漢語譯本：舍利子！當菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（智慧的完美）時，安住于佈施、凈戒、般若波羅蜜多，以此來莊嚴清凈一切智（對一切法的智慧）、一切相智（對一切事物相狀的智慧）之道，由於畢竟空（一切事物本質為空），所以不會生起佈施時的慳貪、持戒時的犯戒、智慧時的愚癡之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍、精進波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，所以不會生起佈施時的慳貪、慈悲時的忿恚、精進時的懈怠之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍、靜慮波羅蜜多（禪定的完美），以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，所以不會生起佈施時的慳貪、慈悲時的忿恚、禪定時的散亂之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，所以不會生起佈施時的慳貪、慈悲時的忿恚、智慧時的愚癡之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，所以不會生起佈施時的慳貪、精進時的懈怠、禪定時的散亂之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，所以不會生起佈施時的慳貪、精進時的懈怠、智慧時的愚癡之心。 複次，舍利子！當菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、
【English Translation】 English version: 'Shariputra, when a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), he dwells in giving, pure precepts, and Prajnaparamita, thereby adorning and purifying the path to Sarvajna (all-knowing wisdom) and Sarvakarajnana (wisdom of all aspects), because of ultimate emptiness (the emptiness of all things), he does not give rise to miserliness in giving, transgression in keeping precepts, or foolishness in wisdom.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving, patience, and Viryaparamita (the perfection of diligence), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana, because of ultimate emptiness, he does not give rise to miserliness in giving, anger in compassion, or laziness in diligence.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving, patience, and Dhyanaparamita (the perfection of meditation), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana, because of ultimate emptiness, he does not give rise to miserliness in giving, anger in compassion, or distraction in meditation.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving, patience, and Prajnaparamita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana, because of ultimate emptiness, he does not give rise to miserliness in giving, anger in compassion, or foolishness in wisdom.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving, diligence, and Dhyanaparamita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana, because of ultimate emptiness, he does not give rise to miserliness in giving, laziness in diligence, or distraction in meditation.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving, diligence, and Prajnaparamita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana, because of ultimate emptiness, he does not give rise to miserliness in giving, laziness in diligence, or foolishness in wisdom.' 'Furthermore, Shariputra, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in giving,'
靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、勤勇懈怠心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、勤勇懈怠、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持
【現代漢語翻譯】 現代漢語譯本：
禪定（靜慮，Dhyana）、般若波羅蜜多（Prajnaparamita，智慧的完美），能莊嚴清凈一切智（Sarvajna，對一切事物和現象的完全理解）、一切相智（Sarvakarajnata，對一切事物和現象的各個方面的完全理解）之道，因為畢竟空（Sunyata，空性），所以不會生起佈施慳貪、寂靜散亂、智慧愚癡的心。
『再者，舍利子（Sariputra）！有菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜多時，安住于凈戒（Sila，道德戒律）、安忍（Ksanti，忍耐）、精進波羅蜜多（Virya-paramita，精進的完美），能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持戒犯戒、慈悲忿恚、勤勇懈怠的心。
『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、安忍、禪定波羅蜜多，能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持戒犯戒、慈悲忿恚、寂靜散亂的心。
『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、安忍、般若波羅蜜多，能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持戒犯戒、慈悲忿恚、智慧愚癡的心。
『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、精進、禪定波羅蜜多，能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持戒犯戒、勤勇懈怠、寂靜散亂的心。
『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、精進、般若波羅蜜多，能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持戒犯戒、勤勇懈怠、智慧愚癡的心。
『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、禪定、般若波羅蜜多，能莊嚴清凈一切智、一切相智之道，因為畢竟空，所以不會生起持 戒犯戒、寂靜散亂、智慧愚癡的心。
【English Translation】 English version:
Dhyana (meditation), Prajnaparamita (perfection of wisdom), purify the path to Sarvajna (omniscience, complete understanding of all things and phenomena) and Sarvakarajnata (knowledge of all aspects, complete understanding of all aspects of all things and phenomena), because of Sunyata (emptiness), the mind does not arise with generosity and stinginess, tranquility and distraction, wisdom and ignorance.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva (great bodhisattva) practices Prajnaparamita, abiding in Sila (moral discipline), Ksanti (patience), and Virya-paramita (perfection of vigor), they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, compassion and anger, diligence and laziness.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, abiding in Sila, Ksanti, and Dhyana-paramita (perfection of meditation), they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, compassion and anger, tranquility and distraction.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, abiding in Sila, Ksanti, and Prajnaparamita, they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, compassion and anger, wisdom and ignorance.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, abiding in Sila, Virya, and Dhyana-paramita, they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, diligence and laziness, tranquility and distraction.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, abiding in Sila, Virya, and Prajnaparamita, they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, diligence and laziness, wisdom and ignorance.
'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, abiding in Sila, Dhyana, and Prajnaparamita, they purify the path to Sarvajna and Sarvakarajnata, because of Sunyata, the mind does not arise with keeping precepts and breaking precepts, tranquility and distraction, wisdom and ignorance.
戒犯戒、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、勤勇懈怠、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起勤勇懈怠、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、勤勇懈怠心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、寂靜散亂心
【現代漢語翻譯】 現代漢語譯本：
'戒律的違犯與遵守、寂靜與散亂、智慧與愚癡'，這些都是因為心而產生的。
'舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！再者，有菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，安住于安忍（kṣānti，忍耐）、精進（vīrya，努力）、靜慮波羅蜜多（dhyāna pāramitā，禪定的完美），以此來莊嚴清凈一切智（sarvajñatā，對一切事物和現象的智慧）、一切相智（sarvākārajñatā，對一切事物和現象的各個方面的智慧）之道。由於畢竟空（atyanta-śūnyatā，絕對的空性），他們不會生起慈悲（maitrī，友善的愛）與忿恚（krodha，憤怒）、勤勇（utsāha，精進的努力）與懈怠（kausīdya，懶惰）、寂靜（śamatha，平靜）與散亂（vikṣepa，散亂）的心。
'舍利子！再者，有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍、精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道。由於畢竟空，他們不會生起慈悲與忿恚、勤勇與懈怠、智慧與愚癡的心。
'舍利子！再者，有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道。由於畢竟空，他們不會生起慈悲與忿恚、寂靜與散亂、智慧與愚癡的心。
'舍利子！再者，有菩薩摩訶薩在修行般若波羅蜜多時，安住于精進、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道。由於畢竟空，他們不會生起勤勇與懈怠、寂靜與散亂、智慧與愚癡的心。
'舍利子！再者，有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施（dāna，慷慨）、凈戒（śīla，道德行為）、安忍、精進波羅蜜多，以此來莊嚴清凈一切智、一切相智之道。由於畢竟空，他們不會生起惠施（dāna，給予）與慳貪（mātsarya，吝嗇）、持戒（śīla，遵守戒律）與犯戒（duśśīla，違反戒律）、慈悲與忿恚、勤勇與懈怠的心。
'舍利子！再者，有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、安忍、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道。由於畢竟空，他們不會生起惠施與慳貪、持戒與犯戒、慈悲與忿恚、寂靜與散亂的心。
【English Translation】 English version:
'Transgressing precepts and keeping precepts, tranquility and agitation, wisdom and ignorance,' these arise because of the mind.
'Furthermore, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! There are Bodhisattva Mahāsattvas (great Bodhisattvas) who, when practicing the Prajñāpāramitā (perfection of wisdom), abide in Kṣānti (patience), Vīrya (effort), and Dhyāna Pāramitā (perfection of meditation), thereby adorning and purifying the path to Sarvajñatā (omniscience, the wisdom of all things and phenomena) and Sarvākārajñatā (the wisdom of all aspects of all things and phenomena). Because of absolute emptiness (atyanta-śūnyatā), they do not give rise to minds of Maitrī (loving-kindness) and Krodha (anger), Utsāha (diligent effort) and Kausīdya (laziness), Śamatha (tranquility) and Vikṣepa (agitation).
'Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, when practicing the Prajñāpāramitā, abide in patience, effort, and the Prajñāpāramitā, thereby adorning and purifying the path to omniscience and the wisdom of all aspects. Because of absolute emptiness, they do not give rise to minds of loving-kindness and anger, effort and laziness, wisdom and ignorance.
'Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, when practicing the Prajñāpāramitā, abide in patience, meditation, and the Prajñāpāramitā, thereby adorning and purifying the path to omniscience and the wisdom of all aspects. Because of absolute emptiness, they do not give rise to minds of loving-kindness and anger, tranquility and agitation, wisdom and ignorance.
'Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, when practicing the Prajñāpāramitā, abide in effort, meditation, and the Prajñāpāramitā, thereby adorning and purifying the path to omniscience and the wisdom of all aspects. Because of absolute emptiness, they do not give rise to minds of effort and laziness, tranquility and agitation, wisdom and ignorance.
'Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, when practicing the Prajñāpāramitā, abide in Dāna (generosity), Śīla (moral conduct), patience, and Vīrya Pāramitā (perfection of effort), thereby adorning and purifying the path to omniscience and the wisdom of all aspects. Because of absolute emptiness, they do not give rise to minds of Dāna (giving) and Mātsarya (stinginess), Śīla (keeping precepts) and Duśśīla (breaking precepts), loving-kindness and anger, effort and laziness.
'Furthermore, Śāriputra! There are Bodhisattva Mahāsattvas who, when practicing the Prajñāpāramitā, abide in generosity, moral conduct, patience, and Dhyāna Pāramitā (perfection of meditation), thereby adorning and purifying the path to omniscience and the wisdom of all aspects. Because of absolute emptiness, they do not give rise to minds of giving and stinginess, keeping precepts and breaking precepts, loving-kindness and anger, tranquility and agitation.
故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、勤勇懈怠、寂靜散亂心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、勤勇懈怠、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、寂靜散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、勤勇懈怠、智慧愚
【現代漢語翻譯】 現代漢語譯本： 「再者，舍利子！有菩薩摩訶薩（菩薩中的大菩薩）修行般若波羅蜜多（以智慧到達彼岸）時，安住于佈施、凈戒、安忍、般若波羅蜜多，以此來莊嚴清凈一切智（對一切事物和現象的智慧）、一切相智（對一切事物和現象的各個方面的智慧）之道，由於畢竟空（一切事物和現象的本質是空性），不起惠施時的慳吝貪婪、持戒時的犯戒、慈悲時的忿怒憎恨、智慧時的愚癡之心。 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、凈戒、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不起惠施時的慳吝貪婪、持戒時的犯戒、精進時的懈怠、靜慮時的散亂之心。 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、凈戒、精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不起惠施時的慳吝貪婪、持戒時的犯戒、精進時的懈怠、智慧時的愚癡之心。 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、凈戒、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不起惠施時的慳吝貪婪、持戒時的犯戒、靜慮時的散亂、智慧時的愚癡之心。 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不起惠施時的慳吝貪婪、慈悲時的忿怒憎恨、精進時的懈怠、靜慮時的散亂之心。 「再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍、精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不起惠施時的慳吝貪婪、慈悲時的忿怒憎恨、精進時的懈怠、智慧時的愚
【English Translation】 English version: Furthermore, Shariputra! When a Bodhisattva-Mahasattva (a great Bodhisattva) practices the Prajna-paramita (perfection of wisdom), he dwells in giving, pure precepts, patience, and Prajna-paramita, thereby adorning and purifying the path to Sarvajna (wisdom of all things) and Sarvakarajnana (wisdom of all aspects of all things). Because of the ultimate emptiness (the essence of all things and phenomena is emptiness), he does not give rise to stinginess and greed when giving, transgression when keeping precepts, anger and hatred when practicing compassion, and foolishness when practicing wisdom. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Prajna-paramita, he dwells in giving, pure precepts, vigor, and Dhyana-paramita (perfection of meditation), thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, he does not give rise to stinginess and greed when giving, transgression when keeping precepts, laziness when practicing vigor, and distraction when practicing meditation. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Prajna-paramita, he dwells in giving, pure precepts, vigor, and Prajna-paramita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, he does not give rise to stinginess and greed when giving, transgression when keeping precepts, laziness when practicing vigor, and foolishness when practicing wisdom. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Prajna-paramita, he dwells in giving, pure precepts, Dhyana, and Prajna-paramita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, he does not give rise to stinginess and greed when giving, transgression when keeping precepts, distraction when practicing meditation, and foolishness when practicing wisdom. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Prajna-paramita, he dwells in giving, patience, vigor, and Dhyana-paramita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, he does not give rise to stinginess and greed when giving, anger and hatred when practicing compassion, laziness when practicing vigor, and distraction when practicing meditation. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Prajna-paramita, he dwells in giving, patience, vigor, and Prajna-paramita, thereby adorning and purifying the path to Sarvajna and Sarvakarajnana. Because of the ultimate emptiness, he does not give rise to stinginess and greed when giving, anger and hatred when practicing compassion, laziness when practicing vigor, and foolishness when practicing wis
癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、寂靜散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、勤勇懈怠、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、勤勇懈怠、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、寂靜散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、勤勇懈怠、寂靜
【現代漢語翻譯】 現代漢語譯本 『再者，舍利子（Śāriputra）！有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，安住于佈施（dāna，給予）、安忍（kṣānti，忍耐）、靜慮（dhyāna，禪定）、般若波羅蜜多，以此來莊嚴清凈一切智（sarvajñatā，一切智慧）、一切相智（sarvākārajñatā，對一切事物所有方面的智慧）之道，由於畢竟空（atyanta-śūnyatā，絕對的空性），不會生起惠施時的慳貪、慈悲時的忿恚、寂靜時的散亂、智慧時的愚癡之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、精進（vīrya，努力）、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起惠施時的慳貪、勤勇時的懈怠、寂靜時的散亂、智慧時的愚癡之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒（śīla，道德戒律）、安忍、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起持戒時的犯戒、慈悲時的忿恚、勤勇時的懈怠、寂靜時的散亂之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、安忍、精進、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起持戒時的犯戒、慈悲時的忿恚、勤勇時的懈怠、智慧時的愚癡之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、安忍、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起持戒時的犯戒、慈悲時的忿恚、寂靜時的散亂、智慧時的愚癡之心。』 『再者，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住于凈戒、精進、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，由於畢竟空，不會生起持戒時的犯戒、勤勇時的懈怠、寂靜
【English Translation】 English version 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom (prajñāpāramitā), he dwells in giving (dāna), patience (kṣānti), meditation (dhyāna), and the Perfection of Wisdom, thereby purifying the path to omniscience (sarvajñatā) and the knowledge of all aspects (sarvākārajñatā). Because of ultimate emptiness (atyanta-śūnyatā), he does not give rise to stinginess when giving, anger when being compassionate, distraction when being tranquil, or foolishness when being wise.』 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving, effort (vīrya), meditation, and the Perfection of Wisdom, thereby purifying the path to omniscience and the knowledge of all aspects. Because of ultimate emptiness, he does not give rise to stinginess when giving, laziness when being diligent, distraction when being tranquil, or foolishness when being wise.』 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in moral discipline (śīla), patience, effort, and the Perfection of Meditation, thereby purifying the path to omniscience and the knowledge of all aspects. Because of ultimate emptiness, he does not give rise to transgression when keeping precepts, anger when being compassionate, laziness when being diligent, or distraction when being tranquil.』 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in moral discipline, patience, effort, and the Perfection of Wisdom, thereby purifying the path to omniscience and the knowledge of all aspects. Because of ultimate emptiness, he does not give rise to transgression when keeping precepts, anger when being compassionate, laziness when being diligent, or foolishness when being wise.』 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in moral discipline, patience, meditation, and the Perfection of Wisdom, thereby purifying the path to omniscience and the knowledge of all aspects. Because of ultimate emptiness, he does not give rise to transgression when keeping precepts, anger when being compassionate, distraction when being tranquil, or foolishness when being wise.』 『Furthermore, Śāriputra! When a bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in moral discipline, effort, meditation, and the Perfection of Wisdom, thereby purifying the path to omniscience and the knowledge of all aspects. Because of ultimate emptiness, he does not give rise to transgression when keeping precepts, laziness when being diligent, or distraction when being
散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、勤勇懈怠、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、勤勇懈怠、寂靜散亂、智慧愚癡心故。「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍
【現代漢語翻譯】 現代漢語譯本： 『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時，安住于安忍（kṣānti，忍耐）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多，以此來莊嚴清凈一切智（sarvajñatā，對一切事物和現象的智慧）和一切相智（sarvākārajñatā，對一切事物和現象的各個方面的智慧）之道，由於畢竟空（atyanta-śūnyatā，絕對的空性），不起慈悲（maitrī，友善的愛）或忿恚（krodha，憤怒）、勤奮（utsāha，努力）或懈怠（kausīdya，懶惰）、寂靜（śamatha，平靜）或散亂（vikṣepa，分心）、智慧（prajñā，智慧）或愚癡（moha，無知）之心。』 『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施（dāna，給予）、凈戒（śīla，道德行為）、安忍、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，由於畢竟空，不起惠施（dāna，給予）或慳貪（mātsarya，吝嗇）、持戒（śīla，遵守戒律）或犯戒（duśśīla，違反戒律）、慈悲或忿恚、勤奮或懈怠、寂靜或散亂之心。』 『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、安忍、精進、般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，由於畢竟空，不起惠施或慳貪、持戒或犯戒、慈悲或忿恚、勤奮或懈怠、智慧或愚癡之心。』 『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、安忍、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，由於畢竟空，不起惠施或慳貪、持戒或犯戒、慈悲或忿恚、寂靜或散亂、智慧或愚癡之心。』 『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、精進、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，由於畢竟空，不起惠施或慳貪、持戒或犯戒、勤奮或懈怠、寂靜或散亂、智慧或愚癡之心。』 『再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、安忍
【English Translation】 English version: 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! When a Bodhisattva-mahāsattva (a great Bodhisattva) practices the Perfection of Wisdom (Prajñāpāramitā), he dwells in patience (kṣānti), vigor (vīrya), meditative concentration (dhyāna), and the Perfection of Wisdom, thereby purifying the path to all-wisdom (sarvajñatā, wisdom regarding all things and phenomena) and all-aspect wisdom (sarvākārajñatā, wisdom regarding all aspects of all things and phenomena). Because of ultimate emptiness (atyanta-śūnyatā, absolute emptiness), he does not give rise to thoughts of loving-kindness (maitrī) or anger (krodha), diligence (utsāha) or laziness (kausīdya), tranquility (śamatha) or distraction (vikṣepa), wisdom (prajñā) or ignorance (moha).' 'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving (dāna), moral conduct (śīla), patience, vigor, and the Perfection of Meditative Concentration, thereby purifying the path to all-wisdom and all-aspect wisdom. Because of ultimate emptiness, he does not give rise to thoughts of generosity (dāna) or stinginess (mātsarya), keeping precepts (śīla) or breaking precepts (duśśīla), loving-kindness or anger, diligence or laziness, tranquility or distraction.' 'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving, moral conduct, patience, vigor, and the Perfection of Wisdom, thereby purifying the path to all-wisdom and all-aspect wisdom. Because of ultimate emptiness, he does not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, loving-kindness or anger, diligence or laziness, wisdom or ignorance.' 'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving, moral conduct, patience, meditative concentration, and the Perfection of Wisdom, thereby purifying the path to all-wisdom and all-aspect wisdom. Because of ultimate emptiness, he does not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, loving-kindness or anger, tranquility or distraction, wisdom or ignorance.' 'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving, moral conduct, vigor, meditative concentration, and the Perfection of Wisdom, thereby purifying the path to all-wisdom and all-aspect wisdom. Because of ultimate emptiness, he does not give rise to thoughts of generosity or stinginess, keeping precepts or breaking precepts, diligence or laziness, tranquility or distraction, wisdom or ignorance.' 'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices the Perfection of Wisdom, he dwells in giving, patience
、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。
「複次，舍利子！有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，由畢竟空，不起惠施慳貪、持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。
「如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，安住六種波羅蜜多，嚴凈一切智、一切相智道，由畢竟空無去來故，無佈施、無慳貪，唯假施設故；無凈戒、無犯戒，唯假施設故；無安忍、無忿恚，唯假施設故；無精進、無懈怠，唯假施設故；無靜慮、無散亂，唯假施設故；無般若、無愚癡，唯假施設故。是菩薩摩訶薩不著趣入、不著不趣入，不著已度、不著非已度，不著佈施、不著慳貪，不著凈戒、不著犯戒，不著安忍、不著忿恚，不著精進、不著懈怠，不著靜慮、不著散亂，不著般若、不著愚癡。
「舍利子！是菩薩
【現代漢語翻譯】 現代漢語譯本： 「通過精進、禪定、般若波羅蜜多（智慧的完美），來莊嚴清凈一切智（對一切的智慧）、一切相智（對一切現象的智慧）之道，因為畢竟空性，所以不會生起佈施時的慳吝、慈悲時的忿怒、精進時的懈怠、禪定時散亂、智慧時的愚癡之心。 「再者，舍利子！有菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多時，安住于凈戒、安忍、精進、禪定、般若波羅蜜多，來莊嚴清凈一切智、一切相智之道，因為畢竟空性，所以不會生起持戒時的犯戒、慈悲時的忿怒、精進時的懈怠、禪定時散亂、智慧時的愚癡之心。 「再者，舍利子！有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、安忍、精進、禪定、般若波羅蜜多，來莊嚴清凈一切智、一切相智之道，因為畢竟空性，所以不會生起佈施時的慳吝、持戒時的犯戒、慈悲時的忿怒、精進時的懈怠、禪定時散亂、智慧時的愚癡之心。 「如此，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，安住於六種波羅蜜多（六種到達彼岸的方法），來莊嚴清凈一切智、一切相智之道，因為畢竟空性，沒有來去，所以沒有佈施，沒有慳吝，只是假立的施設；沒有凈戒，沒有犯戒，只是假立的施設；沒有安忍，沒有忿怒，只是假立的施設；沒有精進，沒有懈怠，只是假立的施設；沒有禪定，沒有散亂，只是假立的施設；沒有般若，沒有愚癡，只是假立的施設。這些菩薩摩訶薩不執著于趣入（進入），不執著于不趣入（不進入），不執著于已度（已解脫），不執著于非已度（未解脫），不執著于佈施，不執著于慳吝，不執著于凈戒，不執著于犯戒，不執著于安忍，不執著于忿怒，不執著于精進，不執著于懈怠，不執著于禪定，不執著于散亂，不執著于般若，不執著于愚癡。 「舍利子！這些菩薩
【English Translation】 English version: 'Through vigor, meditative concentration, and Prajnaparamita (perfection of wisdom), they purify the path to all-knowing wisdom (wisdom of all things) and all-aspect wisdom (wisdom of all phenomena), because of ultimate emptiness, they do not give rise to stinginess when giving, anger when being compassionate, laziness when being diligent, distraction when meditating, or foolishness when being wise.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita, they abide in pure precepts, patience, vigor, meditative concentration, and Prajnaparamita, purifying the path to all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to breaking precepts when keeping them, anger when being compassionate, laziness when being diligent, distraction when meditating, or foolishness when being wise.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, they abide in giving, pure precepts, patience, vigor, meditative concentration, and Prajnaparamita, purifying the path to all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to stinginess when giving, breaking precepts when keeping them, anger when being compassionate, laziness when being diligent, distraction when meditating, or foolishness when being wise.' 'Thus, Shariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they abide in the six paramitas (six perfections), purifying the path to all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, there is no coming or going, therefore there is no giving, no stinginess, only provisional designations; no pure precepts, no breaking precepts, only provisional designations; no patience, no anger, only provisional designations; no vigor, no laziness, only provisional designations; no meditative concentration, no distraction, only provisional designations; no wisdom, no foolishness, only provisional designations. These Bodhisattva Mahasattvas do not cling to entering, do not cling to not entering, do not cling to having crossed over, do not cling to not having crossed over, do not cling to giving, do not cling to stinginess, do not cling to pure precepts, do not cling to breaking precepts, do not cling to patience, do not cling to anger, do not cling to vigor, do not cling to laziness, do not cling to meditative concentration, do not cling to distraction, do not cling to wisdom, do not cling to foolishness.' 'Shariputra! These Bodhisattvas'
摩訶薩當於爾時，亦不著佈施者、不著慳貪者，不著凈戒者、不著犯戒者，不著安忍者、不著忿恚者，不著精進者、不著懈怠者，不著靜慮者、不著散亂者，不著般若者、不著愚癡者。舍利子！是菩薩摩訶薩當於爾時，于著不著亦無所著。何以故？舍利子！是菩薩摩訶薩達一切法畢竟空故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵、不著讚歎，不著損害、不著饒益，不著輕慢、不著恭敬。何以故？舍利子！是菩薩摩訶薩達一切法畢竟不生，無生法中，無有毀罵、讚歎法故，無有損害、饒益法故，無有輕慢、恭敬法故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵者、不著讚歎者，不著損害者、不著饒益者，不著輕慢者、不著恭敬者。何以故？舍利子！是菩薩摩訶薩達一切法皆本性空，本性空中，無有毀罵、讚歎者故，無有損害、饒益者故，無有輕慢、恭敬者故。舍利子！是菩薩摩訶薩當於爾時，于著不著亦無所著。何以故？舍利子！是菩薩摩訶薩修行般若波羅蜜多，永斷一切著不著故。
「如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，所獲功德最上最妙不可思議，一切聲聞及諸獨覺皆所非有。舍利子！此菩薩摩訶薩如是功德既圓滿已，復以殊勝佈施、愛語、利行、同事成熟有情，復以種種堅固大愿勇猛精
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩在那時，也不執著于佈施的人，不執著于慳貪的人；不執著于持戒的人，不執著于犯戒的人；不執著于安忍的人，不執著于忿怒的人；不執著于精進的人，不執著于懈怠的人；不執著于禪定的人，不執著于散亂的人；不執著于智慧的人，不執著于愚癡的人。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這位菩薩摩訶薩在那時，對於執著和不執著也都不執著。為什麼呢？舍利子！因為這位菩薩摩訶薩通達一切法畢竟是空性的。舍利子！這位菩薩摩訶薩在那時，不執著于毀罵，不執著于讚歎；不執著于損害，不執著于饒益；不執著于輕慢，不執著于恭敬。為什麼呢？舍利子！因為這位菩薩摩訶薩通達一切法畢竟不生，在無生之法中，沒有毀罵和讚歎的法，沒有損害和饒益的法，沒有輕慢和恭敬的法。舍利子！這位菩薩摩訶薩在那時，不執著于毀罵的人，不執著于讚歎的人；不執著于損害的人，不執著于饒益的人；不執著于輕慢的人，不執著于恭敬的人。為什麼呢？舍利子！因為這位菩薩摩訶薩通達一切法皆是本性空，在本性空中，沒有毀罵和讚歎的人，沒有損害和饒益的人，沒有輕慢和恭敬的人。舍利子！這位菩薩摩訶薩在那時，對於執著和不執著也都不執著。為什麼呢？舍利子！因為這位菩薩摩訶薩修行般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸），永遠斷除一切執著和不執著。 『如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，所獲得的功德是最上最妙不可思議的，一切聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）和諸獨覺（Pratyekabuddha，不需他人教導，自己覺悟的人）都沒有。舍利子！這位菩薩摩訶薩如此功德圓滿后，又以殊勝的佈施、愛語、利行、同事來成熟有情，又以種種堅固的大愿勇猛精進。
【English Translation】 English version: The Mahāsattva (great being) at that time does not cling to the giver, nor to the miser; does not cling to the observer of precepts, nor to the violator of precepts; does not cling to the patient, nor to the angry; does not cling to the diligent, nor to the lazy; does not cling to the meditative, nor to the distracted; does not cling to the wise, nor to the foolish. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! This Bodhisattva Mahāsattva at that time does not cling to either clinging or non-clinging. Why? Śāriputra! Because this Bodhisattva Mahāsattva understands that all dharmas (phenomena) are ultimately empty. Śāriputra! This Bodhisattva Mahāsattva at that time does not cling to abuse, nor to praise; does not cling to harm, nor to benefit; does not cling to contempt, nor to respect. Why? Śāriputra! Because this Bodhisattva Mahāsattva understands that all dharmas are ultimately unarisen, and in the unarisen dharma, there is no dharma of abuse or praise, no dharma of harm or benefit, no dharma of contempt or respect. Śāriputra! This Bodhisattva Mahāsattva at that time does not cling to the abuser, nor to the praiser; does not cling to the harmer, nor to the benefactor; does not cling to the contemptuous, nor to the respectful. Why? Śāriputra! Because this Bodhisattva Mahāsattva understands that all dharmas are fundamentally empty in nature, and in the fundamental emptiness, there is no abuser or praiser, no harmer or benefactor, no contemptuous or respectful person. Śāriputra! This Bodhisattva Mahāsattva at that time does not cling to either clinging or non-clinging. Why? Śāriputra! Because this Bodhisattva Mahāsattva, practicing Prajñāpāramitā (perfection of wisdom), permanently cuts off all clinging and non-clinging. 'Thus, Śāriputra! When Bodhisattva Mahāsattvas practice Prajñāpāramitā, the merits they obtain are supreme, most wonderful, and inconceivable, which all Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) do not possess. Śāriputra! After this Bodhisattva Mahāsattva has perfected such merits, they further mature sentient beings with excellent giving, loving speech, beneficial actions, and cooperation, and they also advance with various firm great vows and courageous diligence.'
進嚴凈佛土，由斯疾證所求無上正等菩提。
「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，於一切有情若劣若勝、若好若丑起平等心。是菩薩摩訶薩於一切有情起平等心已，復起利益安樂之心。是菩薩摩訶薩於一切有情起利益安樂心已，於一切法性皆得平等。是菩薩摩訶薩於一切法性得平等已，普能安立一切有情，於一切法平等性中作大饒益。舍利子！是菩薩摩訶薩由此因緣，于現法中得十方界一切如來、應、正等覺共所護念，亦得十方一切菩薩摩訶薩眾共所稱讚，亦得一切聲聞、獨覺修梵行者共所敬愛，亦為一切世間天、人、阿素洛等供養恭敬、尊重讚歎。舍利子！是菩薩摩訶薩由此因緣，隨所生處，眼常不見不可愛色，耳常不聞不可愛聲，鼻常不嗅不可愛香，舌常不嘗不可愛味，身常不覺不可愛觸，意常不取不可愛法。舍利子！是菩薩摩訶薩由此因緣，所獲功德轉增轉勝，乃至無上正等菩提常無退轉。」
當佛說是甚深般若波羅蜜多勝功德時，會中無量大苾芻眾從座而起，各持種種新凈上服奉獻世尊，奉已皆發阿耨多羅三藐三菩提心。爾時，世尊即便微笑，從面門出種種色光。
時，阿難陀即從座起，偏覆左肩右膝著地，合掌恭敬白佛言：「世尊！何因何緣現此微笑？諸佛微笑非無因
【現代漢語翻譯】 現代漢語譯本 進入莊嚴清凈的佛土，由此迅速證得所求的無上正等菩提（無上圓滿的覺悟）。 「再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，對於一切有情（眾生），無論是低劣還是殊勝，無論是美好還是醜陋，都生起平等心。這位菩薩摩訶薩在對一切有情生起平等心之後，又生起利益安樂之心。這位菩薩摩訶薩在對一切有情生起利益安樂心之後，對於一切法的本性都得到平等。這位菩薩摩訶薩在對於一切法的本性得到平等之後，普遍能夠安立一切有情，在一切法平等性中作出巨大的饒益。舍利子！這位菩薩摩訶薩由於這樣的因緣，在現世中得到十方世界一切如來（佛的稱號）、應（應供）、正等覺（完全覺悟者）共同的護念，也得到十方一切菩薩摩訶薩眾共同的稱讚，也得到一切聲聞（聽聞佛法而修行者）、獨覺（獨自覺悟者）修梵行者共同的敬愛，也為一切世間的天、人、阿素洛（非天）等供養恭敬、尊重讚歎。舍利子！這位菩薩摩訶薩由於這樣的因緣，無論生在何處，眼睛常常不會看到不可愛的顏色，耳朵常常不會聽到不可愛的聲音，鼻子常常不會嗅到不可愛的氣味，舌頭常常不會嚐到不可愛的味道，身體常常不會感覺到不可愛的觸感，意念常常不會執取不可愛的法。舍利子！這位菩薩摩訶薩由於這樣的因緣，所獲得的功德越來越增長，越來越殊勝，乃至達到無上正等菩提，永遠不會退轉。」 當佛陀宣說這甚深的般若波羅蜜多殊勝功德時，會中無數的大比丘（出家受戒的男修行者）眾從座位上站起來，各自拿著種種嶄新干凈的上等衣服奉獻給世尊，奉獻之後都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這時，世尊就微笑起來，從面門發出種種顏色的光芒。 這時，阿難陀（佛陀的十大弟子之一，以多聞著稱）就從座位上站起來，偏袒左肩，右膝著地，合掌恭敬地對佛說：「世尊！是什麼原因什麼緣故您現出這樣的微笑？諸佛的微笑不是沒有原因的。」
【English Translation】 English version Entering the pure and adorned Buddha-land, one will swiftly attain the unsurpassed, right, and perfect Bodhi (supreme enlightenment) that one seeks. Furthermore, Shariputra (one of Buddha's ten principal disciples, known for his wisdom)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom), they generate an equal mind towards all sentient beings, whether inferior or superior, beautiful or ugly. Having generated an equal mind towards all sentient beings, these Bodhisattva Mahasattvas then generate a mind of benefit and happiness. Having generated a mind of benefit and happiness towards all sentient beings, these Bodhisattva Mahasattvas attain equality in the nature of all dharmas (phenomena). Having attained equality in the nature of all dharmas, these Bodhisattva Mahasattvas are universally able to establish all sentient beings, bringing great benefit within the equality of all dharmas. Shariputra! Due to these causes and conditions, these Bodhisattva Mahasattvas are protected and remembered in the present life by all Tathagatas (Buddha's title), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened ones) of the ten directions. They are also praised by all Bodhisattva Mahasattvas of the ten directions. They are also respected and loved by all Shravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), and those who practice pure conduct. They are also offered, revered, respected, and praised by all the Devas (gods), humans, Asuras (demigods), and others in the world. Shariputra! Due to these causes and conditions, wherever these Bodhisattva Mahasattvas are born, their eyes will not see unlovable sights, their ears will not hear unlovable sounds, their noses will not smell unlovable odors, their tongues will not taste unlovable flavors, their bodies will not feel unlovable touches, and their minds will not grasp unlovable dharmas. Shariputra! Due to these causes and conditions, the merits acquired by these Bodhisattva Mahasattvas will increase and become more excellent, until they reach unsurpassed, right, and perfect Bodhi, and they will never regress. When the Buddha was expounding the profound and excellent merits of Prajnaparamita, countless great Bhikshus (ordained male monastics) in the assembly rose from their seats, each holding various new and clean upper garments to offer to the World Honored One. After offering, they all generated the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and perfect enlightenment). At that time, the World Honored One smiled, and from his face emitted rays of various colors. Then, Ananda (one of Buddha's ten principal disciples, known for his excellent memory) rose from his seat, bared his left shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha, 'World Honored One! What is the cause and what is the reason that you show this smile? The smiles of the Buddhas are not without cause.'
緣，唯愿世尊哀愍為說！」
爾時，佛告阿難陀言：「此從座起無量苾芻，從是已后六十一劫星喻劫中，當得作佛皆同一號，謂大幢相如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。是諸苾芻從此歿已，當生東方不動佛國，于彼佛所勤修梵行。」
爾時，復有六十百千諸天子眾，聞佛所說甚深般若波羅蜜多功德勝利，皆發無上正等覺心。世尊記彼當於慈氏如來法中凈信出家勤修梵行，慈氏如來皆為授記，當得無上正等菩提，轉正法輪度無量眾，皆令證得常樂涅槃。
爾時，此間一切眾會，以佛神力皆見十方各千佛土諸佛世尊及彼眾會。彼諸佛土功德莊嚴微妙殊勝，當於爾時此堪忍界功德莊嚴所不能及。時，此眾會無量百千諸有情類各發愿言：「以我所修諸純凈業，愿當往生彼彼佛土。」
爾時，世尊知其心願即復微笑，面門又出種種色光。時，阿難陀復從座起，恭敬問佛微笑因緣。
爾時，佛告阿難陀言：「汝今見此從座而起無量百千諸有情不？」
阿難白言：「唯然！已見。」
佛告阿難：「是諸有情從此壽盡，隨彼願力各得往生彼彼佛土，于諸佛所修菩薩行乃至無上正等菩提，在所生處常不離佛供養恭敬、尊重讚歎，精勤修
【現代漢語翻譯】 現代漢語譯本：『因緣，唯愿世尊慈悲憐憫，為我們解說！』 那時，佛告訴阿難陀說：『這些從座位上站起來的無數比丘，從今以後六十一劫，在星喻劫中，都將成佛，佛號都相同，名為大幢相如來（Tathāgata，如來）、應（Arhat，應供）、正等覺（Samyaksaṃbuddha，正遍知）、明行圓滿（Vidyācaraṇasaṃpanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上丈夫（Anuttara Puruṣadamyasārathi，無上調御丈夫）、調御士（Purisadamma-sārathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇāṃ，天人導師）、佛（Buddha，覺者）、薄伽梵（Bhagavān，世尊）。這些比丘命終之後，將往生東方不動佛國（Akṣobhya Buddha-kṣetra），在那佛的處所勤修梵行。』 那時，又有六十百千諸天子眾，聽聞佛所說的甚深般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）的功德利益，都發起了無上正等覺心。世尊預記他們將在慈氏如來（Maitreya Tathāgata）的教法中，以清凈的信心出家，勤修梵行。慈氏如來都將為他們授記，他們將證得無上正等菩提，轉動正法輪，度化無量眾生，都令他們證得常樂涅槃（Nirvāṇa，寂滅）。 那時，此間一切大眾，以佛的神力，都看見十方各千佛土的諸佛世尊以及他們的眷屬。那些佛土的功德莊嚴微妙殊勝，在當時，這個堪忍世界（Sahā，娑婆世界）的功德莊嚴所不能比及。當時，此大眾中無數百千的有情眾生各自發愿說：『以我所修的諸純凈業，愿能往生到那些佛土。』 那時，世尊知道他們的心願，就又微笑，面門又放出種種顏色的光芒。這時，阿難陀又從座位上站起來，恭敬地問佛微笑的因緣。 那時，佛告訴阿難陀說：『你現在看見這些從座位上站起來的無數百千的有情眾生了嗎？』 阿難陀回答說：『是的，我看見了。』 佛告訴阿難陀說：『這些有情眾生從此壽命終盡，隨著他們各自的願力，都能往生到那些佛土，在諸佛的處所修菩薩行，乃至證得無上正等菩提。在他們所生之處，常常不離佛，供養、恭敬、尊重、讚歎，精勤修習。』
【English Translation】 English version: 『O World-Honored One, we beseech you to have compassion and explain the causes and conditions!』 At that time, the Buddha said to Ānanda, 『These countless Bhikṣus who have risen from their seats, from this time onward, for sixty-one kalpas, during the kalpa of star-like similitude, will all attain Buddhahood with the same name, called Mahādhvaja-saṃjña Tathāgata (The Thus-Gone One with the Great Banner Sign), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara Puruṣadamyasārathi (Unsurpassed Trainer of Men), Purisadamma-sārathi (Tamer of Men), Śāstā devamanuṣyāṇāṃ (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavān (World-Honored One). After these Bhikṣus pass away, they will be reborn in the Buddha-land of Akṣobhya in the East, and there, in the presence of that Buddha, they will diligently cultivate pure conduct.』 At that time, there were also sixty hundred thousand Deva-putras (sons of gods), who, upon hearing the Buddha's discourse on the profound merits and benefits of Prajñāpāramitā (Perfection of Wisdom), all generated the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The World-Honored One predicted that they would, in the Dharma of Maitreya Tathāgata, with pure faith, leave home and diligently cultivate pure conduct. Maitreya Tathāgata would bestow predictions upon them, and they would attain Anuttarā-samyak-saṃbodhi, turn the wheel of the Dharma, liberate countless beings, and lead them all to attain the eternal bliss of Nirvāṇa (Extinction). At that time, all the assemblies here, through the Buddha's divine power, saw the Buddhas and their assemblies in each of the thousand Buddha-lands in the ten directions. The meritorious adornments of those Buddha-lands were subtle, wondrous, and supremely excellent, surpassing the meritorious adornments of this Sahā world (World of Endurance) at that time. Then, countless hundreds of thousands of sentient beings in this assembly each made the vow, 『By the pure deeds I have cultivated, may I be reborn in those Buddha-lands.』 At that time, the World-Honored One, knowing their aspirations, smiled again, and from his face emitted various colored lights. Then, Ānanda rose from his seat again and respectfully asked the Buddha about the cause of his smile. At that time, the Buddha said to Ānanda, 『Do you now see these countless hundreds of thousands of sentient beings who have risen from their seats?』 Ānanda replied, 『Yes, I have seen them.』 The Buddha said to Ānanda, 『When these sentient beings reach the end of their lives here, according to their respective vows, they will all be reborn in those Buddha-lands. In the presence of those Buddhas, they will cultivate the Bodhisattva path, until they attain Anuttarā-samyak-saṃbodhi. In all their births, they will never be separated from the Buddhas, offering, respecting, honoring, and praising them, and diligently cultivating.』
習佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，安住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，安住真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，修行四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，安住苦、集、滅、道聖諦，修行四靜慮、四無量、四無色定，修行八解脫、八勝處、九次第定、十遍處，修行空、無相、無愿解脫門，修行一切陀羅尼門、三摩地門，修行菩薩摩訶薩地，修行五眼、六神通，修行佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，修行無忘失法、恒住舍性，修行一切智、道相智、一切相智及余菩薩摩訶薩行，得圓滿已，俱時成佛皆同一號，謂莊嚴王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」
大般若波羅蜜多經卷第九 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十
三藏法師玄奘奉 詔譯
初分贊勝德品第五
【現代漢語翻譯】 現代漢語譯本：修習佈施（dāna）、凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñāpāramitā），安住于內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、空空（śūnyatā-śūnyatā）、大空（mahā-śūnyatā）、勝義空（paramārtha-śūnyatā）、有為空（saṃskṛta-śūnyatā）、無為空（asaṃskṛta-śūnyatā）、畢竟空（atyanta-śūnyatā）、無際空（anavarāgra-śūnyatā）、散空（avakāra-śūnyatā）、無變異空（prakṛti-śūnyatā）、本性空（svabhāva-śūnyatā）、自相空（svalakṣaṇa-śūnyatā）、共相空（sāmānya-lakṣaṇa-śūnyatā）、一切法空（sarva-dharma-śūnyatā）、不可得空（anupalambha-śūnyatā）、無性空（abhāva-śūnyatā）、自性空（prakṛti-śūnyatā）、無性自性空（abhāva-svabhāva-śūnyatā），安住于真如（tathatā）、法界（dharmadhātu）、法性（dharmatā）、不虛妄性（avitathatā）、不變異性（ananyathātā）、平等性（samatā）、離生性（viviktatā）、法定（dharmasthiti）、法住（dharmatā）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintya-dhātu），修行四念住（smṛtyupasthāna）、四正斷（samyakprahāṇa）、四神足（ṛddhipāda）、五根（indriya）、五力（bala）、七等覺支（bodhyaṅga）、八聖道支（āryāṣṭāṅgamārga），安住于苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）聖諦，修行四靜慮（dhyāna）、四無量（apramāṇa）、四無色定（ārūpyasamāpatti），修行八解脫（vimokṣa）、八勝處（abhibhāyatana）、九次第定（anupūrvavihārasamāpatti）、十遍處（kṛtsnāyatana），修行空（śūnyatā）、無相（animitta）、無愿（apraṇihita）解脫門，修行一切陀羅尼門（dhāraṇīmukha）、三摩地門（samādhimukha），修行菩薩摩訶薩地（bodhisattvamahāsattvabhūmi），修行五眼（pañca cakṣu）、六神通（ṣaḍabhijñā），修行佛十力（daśabala）、四無所畏（catu vaiśāradya）、四無礙解（pratisaṃvidā）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśāveṇikabuddhadharma），修行無忘失法（asammosadharma）、恒住舍性（upekṣā-vihāra），修行一切智（sarvākārajñatā）、道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）及其他菩薩摩訶薩行，得圓滿后，同時成佛，都同一名號，稱為莊嚴王如來（vyūharāja-tathāgata）、應（arhat）、正等覺（samyaksaṃbuddha）、明行圓滿（vidyācaraṇasaṃpanna）、善逝（sugata）、世間解（lokavid）、無上丈夫（anuttara-puruṣadamyasārathi）、調御士（puruṣadamyasārathi）、天人師（śāstādevamanuṣyāṇāṃ）、佛（buddha）、薄伽梵（bhagavat）。 現代漢語譯本：此段經文出自《大般若波羅蜜多經》第九卷和第十卷，由三藏法師玄奘奉詔翻譯，屬於初分贊勝德品第五部分。
【English Translation】 English version: Practicing giving (dāna), pure morality (śīla), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), and the perfection of wisdom (prajñāpāramitā), abiding in emptiness of the internal (adhyātma-śūnyatā), emptiness of the external (bahirdhā-śūnyatā), emptiness of both internal and external (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), emptiness of the ultimate meaning (paramārtha-śūnyatā), emptiness of the conditioned (saṃskṛta-śūnyatā), emptiness of the unconditioned (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), emptiness of the boundless (anavarāgra-śūnyatā), emptiness of dispersion (avakāra-śūnyatā), emptiness of non-alteration (prakṛti-śūnyatā), emptiness of inherent nature (svabhāva-śūnyatā), emptiness of self-characteristics (svalakṣaṇa-śūnyatā), emptiness of common characteristics (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (prakṛti-śūnyatā), emptiness of non-nature of self-nature (abhāva-svabhāva-śūnyatā), abiding in suchness (tathatā), the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-deceptiveness (avitathatā), non-alterability (ananyathātā), equality (samatā), detachment (viviktatā), the established dharma (dharmasthiti), the abiding of dharma (dharmatā), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), the inconceivable realm (acintya-dhātu), practicing the four foundations of mindfulness (smṛtyupasthāna), the four right exertions (samyakprahāṇa), the four bases of magical power (ṛddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyaṅga), the eightfold noble path (āryāṣṭāṅgamārga), abiding in the noble truths of suffering (duḥkha), origin (samudaya), cessation (nirodha), and path (mārga), practicing the four meditative absorptions (dhyāna), the four immeasurables (apramāṇa), the four formless absorptions (ārūpyasamāpatti), practicing the eight liberations (vimokṣa), the eight spheres of mastery (abhibhāyatana), the nine successive abidings (anupūrvavihārasamāpatti), the ten totalities (kṛtsnāyatana), practicing the doors to liberation of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), practicing all dhāraṇī doors (dhāraṇīmukha), samādhi doors (samādhimukha), practicing the bodhisattva mahāsattva grounds (bodhisattvamahāsattvabhūmi), practicing the five eyes (pañca cakṣu), the six superknowledges (ṣaḍabhijñā), practicing the ten powers of a Buddha (daśabala), the four fearlessnesses (catu vaiśāradya), the four analytical knowledges (pratisaṃvidā), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharma), practicing non-forgetfulness (asammosadharma), constantly abiding in equanimity (upekṣā-vihāra), practicing all-knowing wisdom (sarvākārajñatā), knowledge of the path (mārgākārajñatā), knowledge of all aspects (sarvākārajñatā), and other practices of bodhisattva mahāsattvas, having attained perfection, simultaneously becoming Buddhas, all with the same name, called the Tathāgata (vyūharāja-tathāgata), Arhat (arhat), Samyaksaṃbuddha (samyaksaṃbuddha), perfect in knowledge and conduct (vidyācaraṇasaṃpanna), Sugata (sugata), knower of the world (lokavid), unsurpassed guide of men to be tamed (anuttara-puruṣadamyasārathi), teacher of gods and humans (śāstādevamanuṣyāṇāṃ), Buddha (buddha), Bhagavat (bhagavat). English version: This passage is from the 'Great Perfection of Wisdom Sutra' (Mahāprajñāpāramitā Sūtra), volumes nine and ten, translated by the Tripiṭaka Master Xuanzang under imperial decree, and belongs to the fifth section of the 'Initial Division on Praising Superior Virtues'.
爾時，具壽舍利子、具壽大目連、具壽大飲光、具壽善現等，眾望所識諸大苾芻及苾芻尼，並諸菩薩摩訶薩眾、鄔波索迦、鄔波斯迦，皆從座起恭敬合掌，俱白佛言：「世尊！菩薩摩訶薩所有般若波羅蜜多，是大波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是廣波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是第一波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是勝波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是妙波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是微妙波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是尊波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是高波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是最波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是極波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是上波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無上波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無上上波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是等波羅蜜多。
「世尊！菩薩摩訶薩所有般若波
【現代漢語翻譯】 現代漢語譯本 那時，具壽舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）、具壽大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）、具壽大飲光（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）、具壽善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）等，衆所周知的大比丘和比丘尼，以及諸位菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）眾、優婆塞（Upāsaka，在家男居士）、優婆夷（Upāsikā，在家女居士），都從座位上起身，恭敬地合掌，一同對佛說：『世尊！菩薩摩訶薩所擁有的般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸），是勝妙的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是廣大的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是第一的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是殊勝的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是微妙的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是極其微妙的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是尊貴的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是高尚的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是最上的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是極致的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是至上的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無上的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無上之上的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是平等的波羅蜜多。』 『世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無等等的波羅蜜多。』
【English Translation】 English version At that time, the venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), the venerable Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), the venerable Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), the venerable Subhūti (one of the ten great disciples of the Buddha, known for his understanding of emptiness), and other well-known great Bhikṣus (monks) and Bhikṣuṇīs (nuns), along with the Bodhisattva-mahāsattvas (great Bodhisattvas who have made great vows), Upāsakas (male lay practitioners), and Upāsikās (female lay practitioners, all rose from their seats, respectfully joined their palms, and together said to the Buddha: 'World Honored One! The Prajñāpāramitā (perfection of wisdom) possessed by the Bodhisattva-mahāsattvas is a supreme Pāramitā (perfection).' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is a vast Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the foremost Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is a superior Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is a subtle Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is an extremely subtle Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is a venerable Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is a noble Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the highest Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the ultimate Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the supreme Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the unsurpassed Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is the unsurpassed-above Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is an equal Pāramitā.' 'World Honored One! The Prajñāpāramitā possessed by the Bodhisattva-mahāsattvas is an incomparable Pāramitā.'
羅蜜多，是無等波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無等等波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無待對波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是如虛空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是自相空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是共相空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是一切法空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是不可得空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無性空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是自性空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無性自性空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無變異空波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無生波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無滅波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無染波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是無諍波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，
【現代漢語翻譯】 現代漢語譯本 羅蜜多（Paramita，意為「到彼岸」）是無與倫比的波羅蜜多（Paramita，意為「到彼岸」）。 「世尊（Bhagavan，佛的尊稱）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）所擁有的般若波羅蜜多（Prajnaparamita，智慧的到彼岸），是無與倫比的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無對待的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是如同虛空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是自性空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是共相空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是一切法空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是不可得空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無自性空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是自性空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無自性自性空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無變異空的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無生的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無滅的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無染的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是無諍的波羅蜜多。
【English Translation】 English version Paramita (Perfection, going beyond) is the unsurpassed Paramita. 『Bhagavan (World-Honored One)! The Prajnaparamita (Perfection of Wisdom) possessed by a Bodhisattva-mahasattva (Great Bodhisattva) is the unsurpassed Paramita.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita without counterpart.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita like space.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of self-nature emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of common-characteristic emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of emptiness of all dharmas.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of unattainable emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-self-nature emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of self-nature emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-self-nature self-nature emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of unchangeable emptiness.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-birth.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-cessation.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-defilement.』 『Bhagavan! The Prajnaparamita possessed by a Bodhisattva-mahasattva is the Paramita of no-conflict.』
是寂靜波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是遠離波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是寂止波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是調伏波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是明咒波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是誠諦波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是開發一切功德波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是成就一切功德波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是能破一切波羅蜜多。
「世尊！菩薩摩訶薩所有般若波羅蜜多，是不可屈伏波羅蜜多。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等佈施，能圓滿無等等佈施，能具足無等等佈施波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等凈戒，能圓滿無等等凈戒，能具足無等等凈戒波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正
【現代漢語翻譯】 現代漢語譯本 是寂靜的波羅蜜多（paramita，意為「到彼岸」）。 「世尊！菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）所擁有的般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」），是遠離的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是寂止的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是調伏的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是明咒的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是誠實的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是開發一切功德的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是成就一切功德的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是能破除一切的波羅蜜多。 「世尊！菩薩摩訶薩所擁有的般若波羅蜜多，是不可屈服的波羅蜜多。 「世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙，具有強大的力量，能夠修行無與倫比的佈施，能夠圓滿無與倫比的佈施，能夠具足無與倫比的佈施波羅蜜多；能夠獲得無與倫比的自身，即無邊殊勝的相好莊嚴之身；能夠證得無與倫比的妙法，即無上正等菩提（anuttara-samyak-sambodhi，意為「無上正等覺悟」）。 「世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙，具有強大的力量，能夠修行無與倫比的凈戒，能夠圓滿無與倫比的凈戒，能夠具足無與倫比的凈戒波羅蜜多；能夠獲得無與倫比的自身，即無邊殊勝的相好莊嚴之身；能夠證得無與倫比的妙法，即無上正等
【English Translation】 English version It is the paramita (perfection) of tranquility. 『World Honored One! The prajnaparamita (perfection of wisdom) that a Bodhisattva Mahasattva (great bodhisattva) possesses is the paramita of detachment.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of quiescence.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of taming.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of mantras.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of truthfulness.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of developing all merits.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita of accomplishing all merits.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita that can break through all.』 『World Honored One! The prajnaparamita that a Bodhisattva Mahasattva possesses is the paramita that cannot be subdued.』 『World Honored One! Those Bodhisattva Mahasattvas who practice prajnaparamita are the most honored, the most excellent, the most supreme, the most wonderful, and possess great power. They can practice incomparable giving, can perfect incomparable giving, and can fulfill the incomparable paramita of giving. They can attain an incomparable self, namely a body adorned with boundless, excellent marks and features. They can realize incomparable wonderful Dharma, namely anuttara-samyak-sambodhi (supreme perfect enlightenment).』 『World Honored One! Those Bodhisattva Mahasattvas who practice prajnaparamita are the most honored, the most excellent, the most supreme, the most wonderful, and possess great power. They can practice incomparable pure precepts, can perfect incomparable pure precepts, and can fulfill the incomparable paramita of pure precepts. They can attain an incomparable self, namely a body adorned with boundless, excellent marks and features. They can realize incomparable wonderful Dharma, namely anuttara-samyak-
等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等安忍，能圓滿無等等安忍，能具足無等等安忍波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等精進，能圓滿無等等精進，能具足無等等精進波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等靜慮，能圓滿無等等靜慮，能具足無等等靜慮波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等般若，能圓滿無等等般若，能具足無等等般若波羅蜜多；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能安住無等等內空、外空、內外空、空空、大空、勝義空、有為空、
【現代漢語翻譯】 現代漢語譯本 達到菩提（bodhi，覺悟）。
『世尊！修行般若波羅蜜多（prajnaparamita，智慧的完美）的諸位菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩），是最尊貴、最殊勝、最上等、最微妙的，具有大力量，能夠修行無等等的安忍（ksanti，忍耐），能夠圓滿無等等的安忍，能夠具足無等等的安忍波羅蜜多；能夠獲得無等等的自體，也就是無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）。』
『世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，是最尊貴、最殊勝、最上等、最微妙的，具有大力量，能夠修行無等等的精進（virya，努力），能夠圓滿無等等的精進，能夠具足無等等的精進波羅蜜多；能夠獲得無等等的自體，也就是無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。』
『世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，是最尊貴、最殊勝、最上等、最微妙的，具有大力量，能夠修行無等等的靜慮（dhyana，禪定），能夠圓滿無等等的靜慮，能夠具足無等等的靜慮波羅蜜多；能夠獲得無等等的自體，也就是無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。』
『世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，是最尊貴、最殊勝、最上等、最微妙的，具有大力量，能夠修行無等等的般若（prajna，智慧），能夠圓滿無等等的般若，能夠具足無等等的般若波羅蜜多；能夠獲得無等等的自體，也就是無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。』
『世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，是最尊貴、最殊勝、最上等、最微妙的，具有大力量，能夠安住于無等等的內空（adhyatma-sunyata，內在的空性）、外空（bahirdha-sunyata，外在的空性）、內外空（adhyatma-bahirdha-sunyata，內外空性）、空空（sunyata-sunyata，空性的空性）、大空（maha-sunyata，大的空性）、勝義空（paramartha-sunyata，勝義的空性）、有為空（samskrta-sunyata，有為法的空性）、
【English Translation】 English version Attain bodhi (enlightenment).
'World Honored One! Those Bodhisattva-Mahasattvas (great bodhisattvas) who practice the Prajnaparamita (perfection of wisdom) are the most honored, the most excellent, the highest, the most subtle, and possess great power. They are able to practice unexcelled patience (ksanti), able to perfect unexcelled patience, and able to fulfill the unexcelled patience paramita; they are able to obtain an unexcelled self-nature, namely, a body adorned with boundless, excellent marks and characteristics; they are able to realize the unexcelled wonderful Dharma, namely, Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment).'
'World Honored One! Those Bodhisattva-Mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the highest, the most subtle, and possess great power. They are able to practice unexcelled vigor (virya), able to perfect unexcelled vigor, and able to fulfill the unexcelled vigor paramita; they are able to obtain an unexcelled self-nature, namely, a body adorned with boundless, excellent marks and characteristics; they are able to realize the unexcelled wonderful Dharma, namely, Anuttara-Samyak-Sambodhi.'
'World Honored One! Those Bodhisattva-Mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the highest, the most subtle, and possess great power. They are able to practice unexcelled meditation (dhyana), able to perfect unexcelled meditation, and able to fulfill the unexcelled meditation paramita; they are able to obtain an unexcelled self-nature, namely, a body adorned with boundless, excellent marks and characteristics; they are able to realize the unexcelled wonderful Dharma, namely, Anuttara-Samyak-Sambodhi.'
'World Honored One! Those Bodhisattva-Mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the highest, the most subtle, and possess great power. They are able to practice unexcelled wisdom (prajna), able to perfect unexcelled wisdom, and able to fulfill the unexcelled wisdom paramita; they are able to obtain an unexcelled self-nature, namely, a body adorned with boundless, excellent marks and characteristics; they are able to realize the unexcelled wonderful Dharma, namely, Anuttara-Samyak-Sambodhi.'
'World Honored One! Those Bodhisattva-Mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the highest, the most subtle, and possess great power. They are able to abide in unexcelled inner emptiness (adhyatma-sunyata), outer emptiness (bahirdha-sunyata), inner and outer emptiness (adhyatma-bahirdha-sunyata), emptiness of emptiness (sunyata-sunyata), great emptiness (maha-sunyata), ultimate emptiness (paramartha-sunyata), conditioned emptiness (samskrta-sunyata),
無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，能圓滿無等等內空乃至無性自性空，能具足無等等內空乃至無性自性空；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能安住無等等真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，能圓滿無等等真如乃至不思議界，能具足無等等真如乃至不思議界；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，能圓滿無等等四念住乃至八聖道支，能具足無等等四念住乃至八聖道支；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能安住無等等苦、集、滅、道聖諦，能圓滿無等等苦、集、滅、道聖諦，能具足無等
【現代漢語翻譯】 現代漢語譯本： 『無為空』（沒有空性的空）、『畢竟空』（究竟的空）、『無際空』（沒有邊際的空）、『散空』（消散的空）、『無變異空』（沒有變化的空）、『本性空』（事物本質的空）、『自相空』（自身特性的空）、『共相空』（共同特性的空）、『一切法空』（一切事物都是空）、『不可得空』（無法獲得的空）、『無性空』（沒有自性的空）、『自性空』（自性的空）、『無性自性空』（沒有自性的自性空），能夠圓滿無等等的內空乃至無性自性空，能夠具足無等等的內空乃至無性自性空；能夠獲得無等等的自體，也就是無邊殊勝的相好莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。
『世尊！』修行般若波羅蜜多（智慧的完美）的諸菩薩摩訶薩（偉大的菩薩），最尊貴、最殊勝、最上等、最微妙、具有大勢力，能夠安住于無等等的真如（事物的真實本性）、法界（一切事物存在的領域）、法性（事物的本質）、不虛妄性（真實不虛的性質）、不變異性（不變化的性質）、平等性（平等的性質）、離生性（脫離生滅的性質）、法定（法所決定的）、法住（法所安住的）、實際（真實的境界）、虛空界（虛空存在的領域）、不思議界（不可思議的境界），能夠圓滿無等等的真如乃至不思議界，能夠具足無等等的真如乃至不思議界；能夠獲得無等等的自體，也就是無邊殊勝的相好莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。
『世尊！』修行般若波羅蜜多的諸菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具有大勢力，能夠修行無等等的四念住（身、受、心、法四種觀照）、四正斷（斷除惡念、生起善念）、四神足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路），能夠圓滿無等等的四念住乃至八聖道支，能夠具足無等等的四念住乃至八聖道支；能夠獲得無等等的自體，也就是無邊殊勝的相好莊嚴身；能夠證得無等等的妙法，也就是無上正等菩提。
『世尊！』修行般若波羅蜜多的諸菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具有大勢力，能夠安住于無等等的苦、集、滅、道聖諦（四種真理），能夠圓滿無等等的苦、集、滅、道聖諦，能夠具足無等等的苦、集、滅、道聖諦；
【English Translation】 English version: 'Emptiness of non-being' (emptiness without emptiness), 'ultimate emptiness' (emptiness in the end), 'boundless emptiness' (emptiness without boundaries), 'scattered emptiness' (emptiness that dissipates), 'emptiness of non-alteration' (emptiness without change), 'essential emptiness' (emptiness of the essence of things), 'self-characteristic emptiness' (emptiness of one's own characteristics), 'common-characteristic emptiness' (emptiness of common characteristics), 'emptiness of all dharmas' (all things are empty), 'unobtainable emptiness' (emptiness that cannot be obtained), 'emptiness of no-self-nature' (emptiness without self-nature), 'self-nature emptiness' (emptiness of self-nature), 'emptiness of no-self-nature of self-nature' (emptiness of no self-nature of self-nature), can perfect the unequalled inner emptiness up to the emptiness of no-self-nature of self-nature, can fulfill the unequalled inner emptiness up to the emptiness of no-self-nature of self-nature; can obtain the unequalled self-nature, that is, the body with boundless, excellent, auspicious marks and adornments; can realize the unequalled wonderful dharma, that is, the unsurpassed, right, and equal Bodhi.
'World Honored One!' Those Bodhisattva Mahasattvas (great Bodhisattvas) who practice Prajnaparamita (perfection of wisdom), are the most honored, the most excellent, the most supreme, the most subtle, and possess great power, can abide in the unequalled Suchness (the true nature of things), Dharmadhatu (the realm of all things), Dharmata (the essence of things), non-falsity, non-alteration, equality, detachment from birth, Dharma-established, Dharma-abiding, actuality, space realm, inconceivable realm, can perfect the unequalled Suchness up to the inconceivable realm, can fulfill the unequalled Suchness up to the inconceivable realm; can obtain the unequalled self-nature, that is, the body with boundless, excellent, auspicious marks and adornments; can realize the unequalled wonderful dharma, that is, the unsurpassed, right, and equal Bodhi.
'World Honored One!' Those Bodhisattva Mahasattvas who practice Prajnaparamita, are the most honored, the most excellent, the most supreme, the most subtle, and possess great power, can practice the unequalled four foundations of mindfulness (contemplation of body, sensation, mind, and dharma), four right exertions (abandoning evil thoughts, generating good thoughts), four bases of psychic power (desire, diligence, mind, and contemplation), five roots (faith, diligence, mindfulness, concentration, and wisdom), five powers (faith, diligence, mindfulness, concentration, and wisdom), seven factors of enlightenment (discrimination of dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity), eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), can perfect the unequalled four foundations of mindfulness up to the eightfold noble path, can fulfill the unequalled four foundations of mindfulness up to the eightfold noble path; can obtain the unequalled self-nature, that is, the body with boundless, excellent, auspicious marks and adornments; can realize the unequalled wonderful dharma, that is, the unsurpassed, right, and equal Bodhi.
'World Honored One!' Those Bodhisattva Mahasattvas who practice Prajnaparamita, are the most honored, the most excellent, the most supreme, the most subtle, and possess great power, can abide in the unequalled noble truths of suffering, origination, cessation, and path (the four noble truths), can perfect the unequalled noble truths of suffering, origination, cessation, and path, can fulfill the unequalled noble truths of suffering, origination, cessation, and path;
等苦、集、滅、道聖諦；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等四靜慮、四無量、四無色定，能圓滿無等等四靜慮、四無量、四無色定，能具足無等等四靜慮、四無量、四無色定；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等八解脫、八勝處、九次第定、十遍處，能圓滿無等等八解脫、八勝處、九次第定、十遍處，能具足無等等八解脫、八勝處、九次第定、十遍處；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等空、無相、無愿解脫門，能圓滿無等等空、無相、無愿解脫門，能具足無等等空、無相、無愿解脫門；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等陀羅
【現代漢語翻譯】 現代漢語譯本 能夠證得苦、集、滅、道四聖諦；能夠獲得無與倫比的自身，也就是無邊殊勝、相好莊嚴的妙身；能夠證得無與倫比的妙法，也就是無上正等正覺（Anuttara-samyak-sambodhi）。 世尊！修行般若波羅蜜多（Prajnaparamita，智慧的完美）的諸位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），最為尊貴、最為殊勝、最為至上、最為微妙、具有大勢力，能夠修行無與倫比的四靜慮（catvari dhyanani，四種禪定）、四無量（catvari apramanani，四種無限的境界）、四無色定（catasra arupyasamapattayah，四種無色禪定），能夠圓滿無與倫比的四靜慮、四無量、四無色定，能夠具足無與倫比的四靜慮、四無量、四無色定；能夠獲得無與倫比的自身，也就是無邊殊勝、相好莊嚴的妙身；能夠證得無與倫比的妙法，也就是無上正等正覺。 世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，最為尊貴、最為殊勝、最為至上、最為微妙、具有大勢力，能夠修行無與倫比的八解脫（asta vimoksah，八種解脫）、八勝處（astav abhibhvayatanani，八種勝處）、九次第定（nava anupurvasamapattayah，九種次第禪定）、十遍處（dasa krtasnayatanani，十種遍處），能夠圓滿無與倫比的八解脫、八勝處、九次第定、十遍處，能夠具足無與倫比的八解脫、八勝處、九次第定、十遍處；能夠獲得無與倫比的自身，也就是無邊殊勝、相好莊嚴的妙身；能夠證得無與倫比的妙法，也就是無上正等正覺。 世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，最為尊貴、最為殊勝、最為至上、最為微妙、具有大勢力，能夠修行無與倫比的空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）解脫門（vimoksa-mukha，解脫之門），能夠圓滿無與倫比的空、無相、無愿解脫門，能夠具足無與倫比的空、無相、無愿解脫門；能夠獲得無與倫比的自身，也就是無邊殊勝、相好莊嚴的妙身；能夠證得無與倫比的妙法，也就是無上正等正覺。 世尊！修行般若波羅蜜多的諸位菩薩摩訶薩，最為尊貴、最為殊勝、最為至上、最為微妙、具有大勢力，能夠修行無與倫比的陀羅尼（dharani，總持）門
【English Translation】 English version They can attain the Four Noble Truths of suffering, its origin, its cessation, and the path; they can obtain an unparalleled self, that is, a wonderfully adorned body with boundless and excellent marks and characteristics; they can realize the unparalleled wonderful Dharma, that is, the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi). World Honored One! Those Bodhisattva-mahasattvas (great Bodhisattvas) who practice the Prajnaparamita (perfection of wisdom) are the most honored, the most excellent, the most supreme, the most subtle, and possess great power. They can practice the unparalleled four dhyanas (meditative absorptions), four immeasurables (boundless states), and four formless absorptions; they can perfect the unparalleled four dhyanas, four immeasurables, and four formless absorptions; they can fulfill the unparalleled four dhyanas, four immeasurables, and four formless absorptions; they can obtain an unparalleled self, that is, a wonderfully adorned body with boundless and excellent marks and characteristics; they can realize the unparalleled wonderful Dharma, that is, the unsurpassed perfect enlightenment. World Honored One! Those Bodhisattva-mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the most supreme, the most subtle, and possess great power. They can practice the unparalleled eight liberations, eight mastery states, nine successive abidings, and ten all-encompassing bases; they can perfect the unparalleled eight liberations, eight mastery states, nine successive abidings, and ten all-encompassing bases; they can fulfill the unparalleled eight liberations, eight mastery states, nine successive abidings, and ten all-encompassing bases; they can obtain an unparalleled self, that is, a wonderfully adorned body with boundless and excellent marks and characteristics; they can realize the unparalleled wonderful Dharma, that is, the unsurpassed perfect enlightenment. World Honored One! Those Bodhisattva-mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the most supreme, the most subtle, and possess great power. They can practice the unparalleled doors of liberation of emptiness, signlessness, and wishlessness; they can perfect the unparalleled doors of liberation of emptiness, signlessness, and wishlessness; they can fulfill the unparalleled doors of liberation of emptiness, signlessness, and wishlessness; they can obtain an unparalleled self, that is, a wonderfully adorned body with boundless and excellent marks and characteristics; they can realize the unparalleled wonderful Dharma, that is, the unsurpassed perfect enlightenment. World Honored One! Those Bodhisattva-mahasattvas who practice the Prajnaparamita are the most honored, the most excellent, the most supreme, the most subtle, and possess great power. They can practice the unparalleled dharani (mantra) doors
尼門、三摩地門，能圓滿無等等陀羅尼門、三摩地門，能具足無等等陀羅尼門、三摩地門；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等菩薩摩訶薩地，能圓滿無等等菩薩摩訶薩地，能具足無等等菩薩摩訶薩地；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等五眼、六神通，能圓滿無等等五眼、六神通，能具足無等等五眼、六神通；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，能圓滿無等等佛十力乃至十八佛不共法，能具足無等等佛十力乃至十八佛不共法；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行
【現代漢語翻譯】 現代漢語譯本 『世尊，修習般若波羅蜜多（prajñāpāramitā，智慧的完美）的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），能夠圓滿無等等（anutpāda，無與倫比）的陀羅尼門（dhāraṇī-mukha，總持之門）、三摩地門（samādhi-mukha，禪定之門），能夠具足無等等的陀羅尼門、三摩地門；能夠獲得無等等的自體，即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺）。』 『世尊！修習般若波羅蜜多的菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具大勢力，能夠修習無等等的菩薩摩訶薩地（bodhisattva-mahāsattva-bhūmi，菩薩摩訶薩的境界），能夠圓滿無等等的菩薩摩訶薩地，能夠具足無等等的菩薩摩訶薩地；能夠獲得無等等的自體，即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提。』 『世尊！修習般若波羅蜜多的菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具大勢力，能夠修習無等等的五眼（pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼）、六神通（ṣaḍ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），能夠圓滿無等等的五眼、六神通，能夠具足無等等的五眼、六神通；能夠獲得無等等的自體，即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提。』 『世尊！修習般若波羅蜜多的菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具大勢力，能夠修習無等等的佛十力（daśa-balāni，如來十種力量）、四無所畏（catvāri vaiśāradyāni，四種無所畏懼的自信）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、大慈（mahā-maitrī，偉大的慈愛）、大悲（mahā-karuṇā，偉大的悲憫）、大喜（mahā-muditā，偉大的喜悅）、大舍（mahā-upekṣā，偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德），能夠圓滿無等等的佛十力乃至十八佛不共法，能夠具足無等等的佛十力乃至十八佛不共法；能夠獲得無等等的自體，即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提。』 『世尊！修習般若波羅蜜多的菩薩摩訶薩，最尊貴、最殊勝、最上等、最微妙、具大勢力，能夠修習
【English Translation】 English version 'World Honored One, Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) who practice Prajñāpāramitā (prajñāpāramitā, perfection of wisdom) are able to perfect the unsurpassed (anutpāda, incomparable) doors of Dharani (dhāraṇī-mukha, mantra gateways) and Samadhi (samādhi-mukha, meditative absorption), able to fulfill the unsurpassed doors of Dharani and Samadhi; able to attain the unsurpassed self-nature, namely the body adorned with boundless, excellent marks and characteristics; able to realize the unsurpassed wonderful Dharma, namely Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' 'World Honored One! Bodhisattva-Mahasattvas who practice Prajñāpāramitā, are the most honored, most excellent, most supreme, most wonderful, and possess great power, are able to practice the unsurpassed Bodhisattva-Mahasattva-bhumi (bodhisattva-mahāsattva-bhūmi, the stage of a great bodhisattva), able to perfect the unsurpassed Bodhisattva-Mahasattva-bhumi, able to fulfill the unsurpassed Bodhisattva-Mahasattva-bhumi; able to attain the unsurpassed self-nature, namely the body adorned with boundless, excellent marks and characteristics; able to realize the unsurpassed wonderful Dharma, namely Anuttara-Samyak-Sambodhi.' 'World Honored One! Bodhisattva-Mahasattvas who practice Prajñāpāramitā, are the most honored, most excellent, most supreme, most wonderful, and possess great power, are able to practice the unsurpassed Five Eyes (pañca-cakṣus, five kinds of vision: physical eye, divine eye, wisdom eye, dharma eye, and buddha eye), and Six Supernormal Powers (ṣaḍ-abhijñā, six kinds of supernormal powers: divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and extinction of outflows), able to perfect the unsurpassed Five Eyes and Six Supernormal Powers, able to fulfill the unsurpassed Five Eyes and Six Supernormal Powers; able to attain the unsurpassed self-nature, namely the body adorned with boundless, excellent marks and characteristics; able to realize the unsurpassed wonderful Dharma, namely Anuttara-Samyak-Sambodhi.' 'World Honored One! Bodhisattva-Mahasattvas who practice Prajñāpāramitā, are the most honored, most excellent, most supreme, most wonderful, and possess great power, are able to practice the unsurpassed Ten Powers of the Buddha (daśa-balāni, ten powers of a Buddha), Four Fearlessnesses (catvāri vaiśāradyāni, four kinds of fearlessness), Four Unimpeded Knowledges (catasraḥ pratisaṃvidaḥ, four kinds of analytical knowledge), Great Loving-kindness (mahā-maitrī, great loving-kindness), Great Compassion (mahā-karuṇā, great compassion), Great Joy (mahā-muditā, great joy), Great Equanimity (mahā-upekṣā, great equanimity), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, eighteen unique qualities of a Buddha), able to perfect the unsurpassed Ten Powers of the Buddha up to the Eighteen Unique Qualities of a Buddha, able to fulfill the unsurpassed Ten Powers of the Buddha up to the Eighteen Unique Qualities of a Buddha; able to attain the unsurpassed self-nature, namely the body adorned with boundless, excellent marks and characteristics; able to realize the unsurpassed wonderful Dharma, namely Anuttara-Samyak-Sambodhi.' 'World Honored One! Bodhisattva-Mahasattvas who practice Prajñāpāramitā, are the most honored, most excellent, most supreme, most wonderful, and possess great power, are able to practice
無等等無忘失法、恒住舍性，能圓滿無等等無忘失法、恒住舍性，能具足無等等無忘失法、恒住舍性；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！修行般若波羅蜜多諸菩薩摩訶薩，最尊最勝、最上最妙、具大勢力，能修行無等等一切智、道相智、一切相智，能圓滿無等等一切智、道相智、一切相智，能具足無等等一切智、道相智、一切相智；能得無等等自體，所謂無邊殊勝相好妙莊嚴身；能證無等等妙法，所謂無上正等菩提。
「世尊！如來亦由修行般若波羅蜜多，能修行安住圓滿具足種種功德故，得無等等色，得無等等受、想、行、識，證無等等菩提，轉無等等法輪，度脫無量諸有情類，令獲殊勝利益安樂。過去未來現在諸佛亦于般若波羅蜜多精勤修學，種種功德皆悉圓滿，已證無上正等菩提，當證無上正等菩提，現證無上正等菩提，轉妙法輪度無量眾，令獲殊勝利益安樂。是故，世尊！若菩薩摩訶薩欲於一切法度至彼岸者，當學般若波羅蜜多。世尊！修行般若波羅蜜多諸菩薩摩訶薩，一切世間若天、若人、阿素洛等，皆應供養恭敬、尊重讚歎、守護，令于般若波羅蜜多精進修行無障無礙。」
爾時，世尊告諸聲聞及諸菩薩摩訶薩等言：「如
【現代漢語翻譯】 現代漢語譯本：『無等等無忘失法（指佛陀的獨特教法，不會遺忘），恒常安住于舍性（不執著于任何事物），能夠圓滿無等等無忘失法，恒常安住于舍性，能夠具足無等等無忘失法，恒常安住于舍性；能夠獲得無等等的自體（指佛陀的法身），即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提（指最高的覺悟）。』 『世尊！修行般若波羅蜜多（指以智慧到達彼岸的修行）的諸菩薩摩訶薩（指偉大的菩薩），最尊貴、最殊勝、最上等、最微妙，具有強大的力量，能夠修行無等等的一切智（指佛陀的智慧）、道相智（指了解修行道路的智慧）、一切相智（指了解一切事物本質的智慧），能夠圓滿無等等的一切智、道相智、一切相智，能夠具足無等等的一切智、道相智、一切相智；能夠獲得無等等的自體，即無邊殊勝的相好妙莊嚴身；能夠證得無等等的妙法，即無上正等菩提。』 『世尊！如來（指佛陀）也是由於修行般若波羅蜜多，能夠修行安住圓滿具足種種功德，所以得到無等等的色（指物質形態），得到無等等的受、想、行、識（指精神活動），證得無等等的菩提，轉無等等的法輪（指佛陀的教法），度脫無量諸有情類（指一切眾生），使他們獲得殊勝的利益和安樂。過去、未來、現在的諸佛也是在般若波羅蜜多中精勤修學，種種功德都圓滿，已經證得無上正等菩提，將要證得無上正等菩提，現在證得無上正等菩提，轉妙法輪度化無量眾生，使他們獲得殊勝的利益和安樂。因此，世尊！如果菩薩摩訶薩想要在一切法中度到彼岸，應當學習般若波羅蜜多。世尊！修行般若波羅蜜多的諸菩薩摩訶薩，一切世間，無論是天、人、阿素洛（指非天）等，都應當供養、恭敬、尊重、讚歎、守護，使他們對於般若波羅蜜多精進修行，沒有障礙。』 這時，世尊告訴諸聲聞（指佛陀的弟子）以及諸菩薩摩訶薩等說：『如』
【English Translation】 English version: 'The unexcelled and unforgotten Dharma (referring to the Buddha's unique teachings, which are never forgotten), constantly abiding in equanimity (not being attached to anything), is able to perfect the unexcelled and unforgotten Dharma, constantly abiding in equanimity, is able to possess the unexcelled and unforgotten Dharma, constantly abiding in equanimity; is able to attain the unexcelled self-nature (referring to the Buddha's Dharmakaya), that is, the body adorned with boundless, excellent, auspicious marks and magnificent adornments; is able to realize the unexcelled and wonderful Dharma, that is, Anuttara-samyak-sambodhi (referring to the highest enlightenment).' 'World Honored One! The Bodhisattva-Mahasattvas (referring to great Bodhisattvas) who practice Prajnaparamita (referring to the practice of reaching the other shore through wisdom), are the most venerable, the most excellent, the most supreme, the most wonderful, possessing great power, are able to practice the unexcelled Omniscience (referring to the Buddha's wisdom), the Knowledge of the Paths (referring to the wisdom of understanding the path of practice), and the Knowledge of All Aspects (referring to the wisdom of understanding the essence of all things), are able to perfect the unexcelled Omniscience, the Knowledge of the Paths, and the Knowledge of All Aspects, are able to possess the unexcelled Omniscience, the Knowledge of the Paths, and the Knowledge of All Aspects; are able to attain the unexcelled self-nature, that is, the body adorned with boundless, excellent, auspicious marks and magnificent adornments; are able to realize the unexcelled and wonderful Dharma, that is, Anuttara-samyak-sambodhi.' 'World Honored One! The Tathagata (referring to the Buddha) also, through the practice of Prajnaparamita, is able to practice and abide in the perfection of all kinds of merits, therefore attaining the unexcelled form (referring to physical form), attaining the unexcelled feelings, perceptions, volitions, and consciousness (referring to mental activities), realizing the unexcelled Bodhi, turning the unexcelled Dharma wheel (referring to the Buddha's teachings), liberating countless sentient beings, enabling them to obtain supreme benefits and happiness. The Buddhas of the past, future, and present also diligently study in Prajnaparamita, all kinds of merits are perfected, having already realized Anuttara-samyak-sambodhi, will realize Anuttara-samyak-sambodhi, are now realizing Anuttara-samyak-sambodhi, turning the wonderful Dharma wheel to liberate countless beings, enabling them to obtain supreme benefits and happiness. Therefore, World Honored One! If a Bodhisattva-Mahasattva wishes to cross to the other shore in all dharmas, they should study Prajnaparamita. World Honored One! The Bodhisattva-Mahasattvas who practice Prajnaparamita, all in the world, whether gods, humans, Asuras (referring to non-gods), etc., should offer, respect, honor, praise, and protect them, enabling them to diligently practice Prajnaparamita without obstacles.' At that time, the World Honored One told the Shravakas (referring to the Buddha's disciples) and the Bodhisattva-Mahasattvas, saying: 'Like'
是！如是！如汝所說，修行般若波羅蜜多諸菩薩摩訶薩，一切世間若天、若人、阿素洛等，皆應供養恭敬、尊重讚歎、守護，令于般若波羅蜜多精進修行無障無礙。何以故？由此菩薩摩訶薩故，世間得有人、天出現，所謂剎帝利大族、婆羅門大族、長者大族、居士大族，若轉輪王，若四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天，若梵眾天、梵輔天、梵會天、大梵天，若光天、少光天、無量光天、極光凈天，若凈天、少凈天、無量凈天、遍凈天，若廣天、少廣天、無量廣天、廣果天，若無想有情天，若無繁天、無熱天、善現天、善見天、色究竟天，若空無邊處天、識無邊處天、無所有處天、非想非非想處天，出現於世。由此菩薩摩訶薩故，得有預流、一來、不還、阿羅漢、獨覺、菩薩摩訶薩及諸如來、應、正等覺出現於世。由此菩薩摩訶薩故，世間得有三寶出現，與諸有情作大饒益。由此菩薩摩訶薩故，世間得有種種資生樂具出現，所謂飲食、衣服、臥具、房舍、燈明、末尼、真珠、琉璃、螺貝、璧玉、珊瑚、金銀等寶出現於世。
「以要言之，一切世間人、天等樂及涅槃樂，無不皆由如是菩薩摩訶薩有。所以者何？是菩薩摩訶薩自正修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，
【現代漢語翻譯】 現代漢語譯本：是的！就是這樣！正如你所說，修行般若波羅蜜多（智慧到彼岸）的諸位菩薩摩訶薩（大菩薩），一切世間，無論是天、人、阿修羅等，都應當供養、恭敬、尊重、讚歎、守護他們，使他們能夠精進修行般若波羅蜜多，沒有障礙和阻礙。為什麼呢？因為這些菩薩摩訶薩的緣故，世間才會有天人和人類的出現，例如剎帝利（貴族）大族、婆羅門（祭司）大族、長者（富豪）大族、居士（在家信徒）大族，以及轉輪王（統治世界的君主），還有四大王眾天（四天王所居之天）、三十三天（忉利天）、夜摩天（時分天）、睹史多天（知足天）、樂變化天（化樂天）、他化自在天（他化自在天），以及梵眾天（梵天界）、梵輔天（梵天輔臣）、梵會天（梵天聚會）、大梵天（大梵天），還有光天（光天界）、少光天（少光天）、無量光天（無量光天）、極光凈天（極光凈天），還有凈天（凈天界）、少凈天（少凈天）、無量凈天（無量凈天）、遍凈天（遍凈天），還有廣天（廣天界）、少廣天（少廣天）、無量廣天（無量廣天）、廣果天（廣果天），還有無想有情天（無想天），還有無繁天（無煩天）、無熱天（無熱天）、善現天（善見天）、善見天（善現天）、色究竟天（色究竟天），還有空無邊處天（空無邊處天）、識無邊處天（識無邊處天）、無所有處天（無所有處天）、非想非非想處天（非想非非想處天），這些都出現在世間。因為這些菩薩摩訶薩的緣故，才會有預流（須陀洹）、一來（斯陀含）、不還（阿那含）、阿羅漢（無學）、獨覺（辟支佛）、菩薩摩訶薩以及諸如來、應、正等覺（佛陀）出現在世間。因為這些菩薩摩訶薩的緣故，世間才會有佛、法、僧三寶出現，給一切眾生帶來巨大的利益。因為這些菩薩摩訶薩的緣故，世間才會有各種各樣的生活所需和享樂用具出現，例如飲食、衣服、臥具、房舍、燈明、末尼（如意寶珠）、真珠、琉璃、螺貝、璧玉、珊瑚、金銀等寶物出現在世間。 總而言之，一切世間人、天等所享受的快樂以及涅槃（寂滅）的快樂，無一不是因為這些菩薩摩訶薩而有的。這是為什麼呢？因為這些菩薩摩訶薩自己如實地修行佈施、持戒、安忍、精進、禪定、般若波羅蜜多。
【English Translation】 English version: Yes! It is so! As you have said, those Bodhisattva-Mahasattvas (great Bodhisattvas) who practice Prajnaparamita (perfection of wisdom), all beings in the world, whether they are gods, humans, Asuras, etc., should offer, respect, honor, praise, and protect them, so that they can diligently practice Prajnaparamita without any obstacles or hindrances. Why is that? Because of these Bodhisattva-Mahasattvas, there are gods and humans appearing in the world, such as the great Kshatriya (noble) families, the great Brahmin (priest) families, the great Elder (wealthy) families, the great householder (lay follower) families, as well as the Chakravartin (world-ruling monarch), the Four Great King Heavens (the heavens of the Four Heavenly Kings), the Thirty-three Heavens (Trayastrimsa Heaven), the Yama Heaven (Yama Heaven), the Tusita Heaven (Tusita Heaven), the Nirmanarati Heaven (Heaven of Enjoying Transformation), the Paranirmitavasavartin Heaven (Heaven of Controlling Others' Transformations), as well as the Brahma-parysadya Heaven (Brahma Heaven), the Brahma-purohita Heaven (Brahma's Ministers), the Maha-brahma Heaven (Great Brahma Heaven), the Parittabha Heaven (Heaven of Limited Light), the Apramanabha Heaven (Heaven of Immeasurable Light), the Abhasvara Heaven (Heaven of Radiant Light), the Parittasubha Heaven (Heaven of Limited Purity), the Apramanasubha Heaven (Heaven of Immeasurable Purity), the Subhakrtsna Heaven (Heaven of Universal Purity), the Anabhraka Heaven (Heaven of Limited Cloud), the Punyaprasava Heaven (Heaven of Meritorious Birth), the Brhatphala Heaven (Heaven of Great Fruit), the Asanjnisattva Heaven (Heaven of Non-Perception), the Avrha Heaven (Heaven of No Trouble), the Atapa Heaven (Heaven of No Heat), the Sudrsa Heaven (Heaven of Good Appearance), the Sudarsana Heaven (Heaven of Clear Vision), the Akanistha Heaven (Heaven of the Ultimate Form), as well as the Akasanantyayatana Heaven (Heaven of Infinite Space), the Vijnanantyayatana Heaven (Heaven of Infinite Consciousness), the Akimcanyayatana Heaven (Heaven of Nothingness), and the Naivasamjnanasamjnayatana Heaven (Heaven of Neither Perception Nor Non-Perception), all appear in the world. Because of these Bodhisattva-Mahasattvas, there are Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattva-Mahasattvas, and all the Tathagatas (Thus Come Ones), Arhats, Samyaksambuddhas (Fully Enlightened Ones) appearing in the world. Because of these Bodhisattva-Mahasattvas, the Three Jewels (Buddha, Dharma, Sangha) appear in the world, bringing great benefits to all sentient beings. Because of these Bodhisattva-Mahasattvas, various necessities and pleasures of life appear in the world, such as food, clothing, bedding, housing, lamps, mani (wish-fulfilling jewels), pearls, lapis lazuli, conch shells, jade, coral, gold, silver, and other treasures appear in the world. In short, all the happiness enjoyed by humans and gods in the world, as well as the happiness of Nirvana (extinction), are all due to these Bodhisattva-Mahasattvas. Why is that? Because these Bodhisattva-Mahasattvas themselves truly practice giving, morality, patience, diligence, meditation, and Prajnaparamita.
亦教他修行；自正安住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，亦教他安住；自安住真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，亦教他安住；自正修行四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，亦教他修行；自正安住苦、集、滅、道聖諦，亦教他安住；自正修行四靜慮、四無量、四無色定，亦教他修行；自正修行八解脫、八勝處、九次第定、十遍處，亦教他修行；自正修行空、無相、無愿解脫門，亦教他修行；自正修行陀羅尼門、三摩地門，亦教他修行；自正修行諸菩薩地，亦教他修行；自正修行五眼、六神通，亦教他修行；自正修行佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，亦教他修行；自正修行無忘失法、恒住舍性，亦教他修行；自正修行一切智、道相智、一切相智，亦教他修行。是故由此修行般若波羅蜜多諸菩薩摩訶薩，一切有情皆得殊勝利益安樂。」
初分現舌相品第六
爾時，世尊現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，
【現代漢語翻譯】 現代漢語譯本 也教導他修行；自己正確安住于內空（指內在的空性）、外空（指外在的空性）、內外空（指內外皆空的空性）、空空（指對空性的執著也空）、大空（指廣大的空性）、勝義空（指究竟真實的空性）、有為空（指有為法的空性）、無為空（指無為法的空性）、畢竟空（指徹底的空性）、無際空（指無邊際的空性）、散空（指散壞的空性）、無變異空（指不變異的空性）、本性空（指事物本性的空性）、自相空（指事物自身特性的空性）、共相空（指事物共同特性的空性）、一切法空（指一切法的空性）、不可得空（指不可得的空性）、無性空（指無自性的空性）、自性空（指自性的空性）、無性自性空（指無自性的自性空），也教導他安住于這些空性；自己安住于真如（指事物的真實如是）、法界（指一切法的界限）、法性（指法的本性）、不虛妄性（指真實不虛妄的性質）、不變異性（指不變異的性質）、平等性（指平等的性質）、離生性（指遠離生起的性質）、法定（指法所決定的）、法住（指法所安住的）、實際（指真實的實際）、虛空界（指虛空所界定的範圍）、不思議界（指不可思議的境界），也教導他安住于這些境界；自己正確修行四念住（指身、受、心、法四種念住）、四正斷（指已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（指欲、勤、心、觀四種禪定）、五根（指信、精進、念、定、慧五種根）、五力（指信、精進、念、定、慧五種力）、七等覺支（指擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（指正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路），也教導他修行；自己正確安住于苦、集、滅、道聖諦（指四種真理），也教導他安住于這些真理；自己正確修行四靜慮（指初禪、二禪、三禪、四禪）、四無量（指慈、悲、喜、舍四種無量心）、四無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定），也教導他修行；自己正確修行八解脫（指內有色想觀外色解脫等八種解脫）、八勝處（指內有色想觀外色少勝處等八種勝處）、九次第定（指從初禪到滅盡定的九種次第禪定）、十遍處（指地遍處等十種禪定），也教導他修行；自己正確修行空解脫門（指空性的解脫門）、無相解脫門（指無相的解脫門）、無愿解脫門（指無愿的解脫門），也教導他修行；自己正確修行陀羅尼門（指總持一切法的法門）、三摩地門（指禪定的法門），也教導他修行；自己正確修行諸菩薩地（指菩薩修行的各個階段），也教導他修行；自己正確修行五眼（指肉眼、天眼、慧眼、法眼、佛眼）、六神通（指天眼通、天耳通、他心通、宿命通、神足通、漏盡通），也教導他修行；自己正確修行佛十力（指佛的十種力量）、四無所畏（指佛的四種無所畏懼）、四無礙解（指佛的四種無礙的辯才）、大慈（指佛的廣大慈愛）、大悲（指佛的廣大悲憫）、大喜（指佛的廣大喜悅）、大舍（指佛的廣大舍心）、十八佛不共法（指佛獨有的十八種功德），也教導他修行；自己正確修行無忘失法（指不忘失正念的法）、恒住舍性（指恒常安住于舍的性質），也教導他修行；自己正確修行一切智（指佛的一切智慧）、道相智（指了解修行道路的智慧）、一切相智（指了解一切事物相狀的智慧），也教導他修行。因此，通過修行般若波羅蜜多（指以智慧到達彼岸的修行），諸菩薩摩訶薩（指偉大的菩薩），一切有情（指一切眾生）都能獲得殊勝的利益和安樂。
初分現舌相品第六
那時，世尊（指釋迦牟尼佛）顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數種種顏色的光芒。
【English Translation】 English version Also, he teaches others to practice; he himself correctly dwells in emptiness of the internal (referring to the emptiness of inner phenomena), emptiness of the external (referring to the emptiness of outer phenomena), emptiness of both internal and external (referring to the emptiness of both inner and outer phenomena), emptiness of emptiness (referring to the emptiness of attachment to emptiness), great emptiness (referring to vast emptiness), ultimate emptiness (referring to the ultimate true emptiness), conditioned emptiness (referring to the emptiness of conditioned phenomena), unconditioned emptiness (referring to the emptiness of unconditioned phenomena), complete emptiness (referring to thorough emptiness), boundless emptiness (referring to limitless emptiness), scattered emptiness (referring to the emptiness of disintegration), unchanging emptiness (referring to unchanging emptiness), essential emptiness (referring to the emptiness of the essence of things), self-characteristic emptiness (referring to the emptiness of the self-characteristics of things), common-characteristic emptiness (referring to the emptiness of the common characteristics of things), emptiness of all dharmas (referring to the emptiness of all phenomena), unattainable emptiness (referring to the emptiness of being unattainable), emptiness of no-nature (referring to the emptiness of no inherent nature), emptiness of self-nature (referring to the emptiness of self-nature), emptiness of no-nature of self-nature (referring to the emptiness of no inherent nature of self-nature), and also teaches others to dwell in these emptinesses; he himself dwells in Suchness (referring to the true nature of things as they are), Dharmadhatu (referring to the realm of all dharmas), Dharmata (referring to the nature of dharma), non-falsity (referring to the quality of being true and not false), non-changeability (referring to the quality of being unchangeable), equality (referring to the quality of being equal), detachment from arising (referring to the quality of being detached from arising), dharma-established (referring to that which is established by dharma), dharma-abiding (referring to that which abides in dharma), actuality (referring to true actuality), space-realm (referring to the realm defined by space), inconceivable realm (referring to the inconceivable realm), and also teaches others to dwell in these realms; he himself correctly practices the four foundations of mindfulness (referring to mindfulness of body, feelings, mind, and dharmas), the four right exertions (referring to preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the four bases of power (referring to desire, effort, mind, and investigation), the five roots (referring to faith, effort, mindfulness, concentration, and wisdom), the five powers (referring to the power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (referring to investigation of dharma, effort, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and also teaches others to practice; he himself correctly dwells in the noble truths of suffering, origin, cessation, and path, and also teaches others to dwell in these truths; he himself correctly practices the four dhyanas (referring to the first, second, third, and fourth dhyanas), the four immeasurables (referring to loving-kindness, compassion, joy, and equanimity), the four formless absorptions (referring to the absorption of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception), and also teaches others to practice; he himself correctly practices the eight liberations (referring to the eight kinds of liberation), the eight mastery (referring to the eight kinds of mastery), the nine successive abidings (referring to the nine successive stages of meditation from the first dhyana to the cessation of feeling and perception), the ten kasinas (referring to the ten kasinas of earth, water, fire, wind, blue, yellow, red, white, space, and consciousness), and also teaches others to practice; he himself correctly practices the emptiness liberation gate (referring to the liberation gate of emptiness), the signless liberation gate (referring to the liberation gate of signlessness), the wishless liberation gate (referring to the liberation gate of wishlessness), and also teaches others to practice; he himself correctly practices the dharani gates (referring to the gates of holding all dharmas), the samadhi gates (referring to the gates of concentration), and also teaches others to practice; he himself correctly practices the bodhisattva grounds (referring to the various stages of bodhisattva practice), and also teaches others to practice; he himself correctly practices the five eyes (referring to the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye), the six superknowledges (referring to the divine eye, the divine ear, knowing the minds of others, knowing past lives, the ability to travel anywhere, and the extinction of all defilements), and also teaches others to practice; he himself correctly practices the ten powers of the Buddha (referring to the ten powers of the Buddha), the four fearlessnesses (referring to the four fearlessnesses of the Buddha), the four analytical knowledges (referring to the four analytical knowledges of the Buddha), great loving-kindness (referring to the great loving-kindness of the Buddha), great compassion (referring to the great compassion of the Buddha), great joy (referring to the great joy of the Buddha), great equanimity (referring to the great equanimity of the Buddha), the eighteen unique qualities of the Buddha (referring to the eighteen unique qualities of the Buddha), and also teaches others to practice; he himself correctly practices non-forgetfulness of dharma (referring to the non-forgetfulness of right mindfulness), constant abiding in equanimity (referring to the constant abiding in the quality of equanimity), and also teaches others to practice; he himself correctly practices all-knowing wisdom (referring to the all-knowing wisdom of the Buddha), knowledge of the path (referring to the wisdom of understanding the path of practice), knowledge of all aspects (referring to the wisdom of understanding all aspects of things), and also teaches others to practice. Therefore, through the practice of Prajnaparamita (referring to the practice of reaching the other shore through wisdom), all Bodhisattva Mahasattvas (referring to great Bodhisattvas), all sentient beings (referring to all living beings) can obtain supreme benefits and happiness.
Chapter Six: Manifestation of the Tongue
At that time, the World Honored One (referring to Shakyamuni Buddha) manifested a broad and long tongue, covering the three thousand great thousand worlds, and from the tongue emanated immeasurable and countless rays of various colors.
普照十方殑伽沙等諸佛世界。
是時，東方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此西方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界，今所見光即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，南方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 光明普照十方，如恒河沙數般眾多的佛世界。 這時，東方如恒河沙數般眾多的佛土中，各自有無量無數的菩薩摩訶薩，看到這光明后，各自前往他們的佛陀處，頂禮恭敬地稟告說：『世尊！這是誰的神力？又是什麼因緣而有這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩們說：『善男子！在這個西方，有一個佛世界，名為堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛、薄伽梵（Bhagavan），現在正為菩薩摩訶薩眾宣說大般若波羅蜜多（Mahaprajnaparamita），顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數種種顏色的光芒，普照十方如恒河沙數般眾多的佛世界，現在你們所見的光芒就是那位佛陀的舌相所顯現的。』 當時，諸位菩薩摩訶薩聽到這件事後，歡喜踴躍，各自稟告佛陀說：『我們想要前往堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩眾，並聽聞般若波羅蜜多，唯愿世尊慈悲允許！』 當時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土中無量無數的菩薩摩訶薩眾，各自禮拜佛足，右繞七匝，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，經過短暫的時間就到達了這位佛陀的處所，供養恭敬、尊重讚歎，頂禮佛足後退到一旁站立。 這時，南方如恒河沙數般眾多的佛土中，各自有無量無數的菩薩摩訶薩，看到這光明后，各自前往他們的佛陀處，頂禮恭敬地稟告說：『世尊！這是誰的神力？又是什麼因緣而有這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩
【English Translation】 English version The light shines universally, illuminating all Buddha worlds as numerous as the sands of the Ganges. At that time, in the eastern Buddha lands, as numerous as the sands of the Ganges, each had countless Bodhisattva Mahasattvas. Having seen this light, they each went to their respective Buddhas, bowed respectfully, and said: 'World Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' Then, those Buddhas each told their Bodhisattva Mahasattvas: 'Good men! In this western direction, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now expounding the Mahaprajnaparamita for the assembly of Bodhisattva Mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds. From that tongue, he emits countless rays of various colors, illuminating all Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light you now see is manifested from that Buddha's tongue.' At that time, the Bodhisattva Mahasattvas, having heard this, rejoiced and leaped with joy. They each said to their Buddhas: 'We wish to go to the Saha world to pay homage and make offerings to Sakyamuni Buddha and the assembly of Bodhisattva Mahasattvas, and to listen to the Prajnaparamita. We beseech the World Honored One to compassionately grant us permission!' Then, those Buddhas each said: 'Now is the right time, go as you wish.' From each Buddha land, countless Bodhisattva Mahasattvas, each bowed at the feet of their Buddha, circumambulated seven times to the right, and solemnly held countless jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers. They played various exquisite musical instruments, and in a short time, they arrived at the place of this Buddha, made offerings, paid respects, honored and praised him, bowed at his feet, and stood to one side. At that time, in the southern Buddha lands, as numerous as the sands of the Ganges, each had countless Bodhisattva Mahasattvas. Having seen this light, they each went to their respective Buddhas, bowed respectfully, and said: 'World Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' Then, those Buddhas each told their Bodhisattva Mahasattvas
言：「善男子！於此北方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，西方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此東方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三
【現代漢語翻譯】 現代漢語譯本：他們說：『善男子！在北方有一個佛的世界，名為堪忍（Saha），佛號是釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛（Bhagavan），現在正在為菩薩摩訶薩（Bodhisattva-mahasattva）們宣說大般若波羅蜜多（Maha-prajnaparamita），顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數的各種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在你們所見到的光芒，就是那位佛的舌相所顯現的。』 當時，諸位菩薩摩訶薩聽到這些事後，歡喜踴躍，各自向佛稟告說：『我們想要前往堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞般若波羅蜜多，唯愿世尊慈悲允許！』 當時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土中無量無數的菩薩摩訶薩們，各自禮拜佛足，右繞七匝，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的伎樂，在很短的時間內就到達了這位佛陀的所在，供養、恭敬、尊重、讚歎，頂禮佛足後退到一旁站立。 這時，西方恒河沙數般的諸佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們的佛陀那裡，頂禮恭敬地稟告說：『世尊！這是誰的神力？又是什麼因緣而有這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩們說：『善男子！在東方有一個佛的世界，名為堪忍，佛號是釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，現在正在為菩薩摩訶薩們宣說大般若波羅蜜多，顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數的各種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在你們所見到的光芒，就是那位佛的舌相所顯現的。』
【English Translation】 English version: They said, 'Good men! In the northern direction, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now expounding the Maha-prajnaparamita to the Bodhisattva-mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds. From this tongue, countless rays of various colors emanate, illuminating all the Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light you see now is the manifestation of that Buddha's tongue.' At that time, the Bodhisattva-mahasattvas, having heard these things, rejoiced and leaped with joy, and each reported to their respective Buddhas, saying, 'We wish to go to the Saha world to pay homage and make offerings to Sakyamuni Buddha and the Bodhisattva-mahasattvas, and to listen to the Prajnaparamita. We beseech the World-Honored Ones to compassionately grant us permission!' Then, those Buddhas each said, 'Now is the right time, go as you wish.' In each Buddha land, countless Bodhisattva-mahasattvas, each bowed at the feet of their Buddha, circumambulated them seven times to the right, and solemnly held countless jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite musical instruments. In a short time, they arrived at the place of this Buddha, made offerings, paid respects, honored, and praised him. They bowed at the Buddha's feet and stood to one side. At that time, in the Buddha lands as numerous as the sands of the Ganges in the western direction, countless Bodhisattva-mahasattvas, having seen this light, each went to their respective Buddhas, bowed respectfully, and reported, saying, 'World-Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' Then, those Buddhas each told the Bodhisattva-mahasattvas, 'Good men! In the eastern direction, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now expounding the Maha-prajnaparamita to the Bodhisattva-mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds. From this tongue, countless rays of various colors emanate, illuminating all the Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light you see now is the manifestation of that Buddha's tongue.'
千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，北方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此南方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛
【現代漢語翻譯】 現代漢語譯本：三千大千世界，又從舌頭相中發出無量無數種顏色的光芒，普遍照耀十方恒河沙數等諸佛世界。現在所見的光芒，就是那佛的舌頭相所顯現的。 當時，諸位菩薩摩訶薩聽到這件事後，歡喜雀躍，各自對佛說：『我們想去堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞般若波羅蜜多，唯愿世尊慈悲允許！』 當時，那些佛各自說道：『現在正是時候，隨你們的心意去吧。』 每一個佛土都有無量無數的菩薩摩訶薩，各自禮拜佛足，右繞七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的伎樂，在很短的時間內來到這佛的所在，供養恭敬、尊重讚歎，頂禮佛足後退到一邊站立。 這時，北方恒河沙數等諸佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們的佛那裡，頂禮恭敬地說道：『世尊！這是誰的神力？又是什麼原因而有這種祥瑞？』 當時，那些佛各自告訴菩薩摩訶薩們：『善男子！在這南方有一個佛世界，名叫堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛（Bhagavan），現在為菩薩摩訶薩們宣說大般若波羅蜜多（Maha-prajnaparamita），顯現廣長舌相，遍覆三千大千世界，又從舌頭相中發出無量無數種顏色的光芒，普遍照耀十方恒河沙數等諸佛世界。現在所見的光芒，就是那佛的舌頭相所顯現的。』 當時，諸位菩薩摩訶薩聽到這件事後，歡喜雀躍，各自對佛說：『我們想去堪忍世界，觀禮供養釋迦牟尼佛
【English Translation】 English version: The three thousand great thousand worlds, and from the tongue-mark emanated immeasurable and countless kinds of colored lights, universally illuminating the ten directions of the Ganges River sand-like Buddha worlds. The light now seen is what is manifested by that Buddha's tongue-mark. At that time, the Bodhisattva Mahasattvas, having heard of this matter, rejoiced and leaped with joy, and each said to the Buddha: 'We wish to go to the Saha world, to observe, pay homage to, and make offerings to Sakyamuni Buddha and the Bodhisattva Mahasattvas, and to listen to the Prajnaparamita. We beseech the World Honored One to compassionately grant us permission!' At that time, those Buddhas each said: 'Now is the right time, go as you wish.' In each Buddha-land, there were immeasurable and countless Bodhisattva Mahasattvas, who each bowed at the feet of the Buddha, circumambulated seven times to the right, and solemnly held immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite musical instruments. In a short time, they arrived at the place of this Buddha, made offerings, paid homage, respected, praised, bowed at the feet of the Buddha, and then stood to one side. At this time, in the northern Ganges River sand-like Buddha lands, there were immeasurable and countless Bodhisattva Mahasattvas, who, having seen this light, each went to their Buddha, bowed respectfully, and said: 'World Honored One! Whose divine power is this? And for what reason is there such an auspicious sign?' At that time, those Buddhas each told the Bodhisattva Mahasattvas: 'Good men! In this southern direction, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now expounding the Maha-prajnaparamita for the Bodhisattva Mahasattvas, manifesting a broad and long tongue-mark, covering the three thousand great thousand worlds, and from the tongue-mark emanated immeasurable and countless kinds of colored lights, universally illuminating the ten directions of the Ganges River sand-like Buddha worlds. The light now seen is what is manifested by that Buddha's tongue-mark.' At that time, the Bodhisattva Mahasattvas, having heard of this matter, rejoiced and leaped with joy, and each said to the Buddha: 'We wish to go to the Saha world, to observe, pay homage to, and make offerings to Sakyamuni Buddha
及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，東北方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此西南方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋
【現代漢語翻譯】 現代漢語譯本：以及諸位菩薩摩訶薩（菩薩中的大菩薩）們，也想聽聞《般若波羅蜜多》（以智慧到達彼岸的法門），唯愿世尊慈悲允許！ 那時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土都有無量無數的菩薩摩訶薩，他們各自禮拜佛足，右繞佛身七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，在很短的時間內來到這尊佛的所在，供養恭敬、尊重讚歎，頂禮佛足後退到一旁。 這時，從東北方恒河沙數般的佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們的佛陀那裡，頂禮恭敬地說道：『世尊！這是誰的神力？又是什麼原因而有這樣的祥瑞？』 那時，那些佛陀各自告訴菩薩摩訶薩們：『善男子！在這西南方有一個佛世界，名為堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）、明行圓滿（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Shasta devamanushyanam）、天人師（Buddha, Bhagavan），現在正為菩薩摩訶薩眾宣說《大般若波羅蜜多》，顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數的各種色光，普照十方恒河沙數般的佛世界。現在你們所見的光芒，就是那尊佛的舌相所顯現的。』 那時，諸位菩薩摩訶薩聽到這些事後，歡喜踴躍，各自對佛陀說道：『我們想要前往堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞《般若波羅蜜多》，唯愿世尊慈悲允許！』 那時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土都有無量無數的菩薩摩訶薩，他們各自禮拜佛足，右繞佛身七圈，莊嚴地拿著無量的寶幢、幡蓋
【English Translation】 English version: And also the Bodhisattva-Mahasattvas (great Bodhisattvas), wish to listen to the Prajnaparamita (the perfection of wisdom), may the World-Honored One compassionately grant permission! Then, those Buddhas each said: 'Now is the right time, go as you wish.' In each Buddha-land, there were immeasurable and countless Bodhisattva-Mahasattvas, who each bowed at the feet of the Buddha, circumambulated the Buddha seven times, solemnly holding immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, playing various exquisite music, and in a short time arrived at the place of this Buddha, making offerings, showing respect, reverence, and praise, bowing at the feet of the Buddha and then standing to one side. At that time, from the northeast, in Buddha-lands as numerous as the sands of the Ganges, there were immeasurable and countless Bodhisattva-Mahasattvas, who, having seen this light, each went to their respective Buddhas, bowed respectfully, and said: 'World-Honored One! Whose divine power is this? And what is the reason for this auspicious sign?' Then, those Buddhas each told the Bodhisattva-Mahasattvas: 'Good men! In this southwest direction, there is a Buddha-world called Saha, where the Buddha is named Sakyamuni (Sakyamuni) Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta devamanushyanam, Buddha, Bhagavan, who is now expounding the Great Prajnaparamita for the Bodhisattva-Mahasattvas, manifesting a broad and long tongue, covering the three thousand great thousand worlds, and from the tongue, emitting immeasurable and countless various colored lights, illuminating all the Buddha-worlds as numerous as the sands of the Ganges in the ten directions. The light you now see is what is manifested from that Buddha's tongue.' Then, the Bodhisattva-Mahasattvas, having heard these things, rejoiced and were elated, and each said to their Buddha: 'We wish to go to the Saha world, to pay homage and make offerings to Sakyamuni Buddha and the Bodhisattva-Mahasattvas, and to listen to the Prajnaparamita, may the World-Honored One compassionately grant permission!' Then, those Buddhas each said: 'Now is the right time, go as you wish.' In each Buddha-land, there were immeasurable and countless Bodhisattva-Mahasattvas, who each bowed at the feet of the Buddha, circumambulated the Buddha seven times, solemnly holding immeasurable jeweled banners, canopies
、香鬘、瓔珞、金銀等花，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，東南方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此西北方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，西南方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮
【現代漢語翻譯】 現代漢語譯本：他們帶著香鬘（用香花編成的花環）、瓔珞（用珠玉穿成的裝飾品）、金銀等花，演奏各種美妙的音樂，在很短的時間內來到這尊佛的面前，供養、恭敬、尊重、讚歎，頂禮佛足後退到一旁站立。 當時，從東南方恒河沙數般的諸佛國土中，每一處都有無量無數的菩薩摩訶薩（偉大的菩薩），看到這光芒后，各自前往他們所在的佛處，頂禮恭敬地稟告說：『世尊！這是誰的神力？又是什麼原因而出現這種祥瑞？』 那時，那些佛各自告訴菩薩摩訶薩們說：『善男子！在這西北方有一個佛世界，名為堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛（Bhagavan），現在正在為菩薩摩訶薩眾宣說大般若波羅蜜多（Mahaprajnaparamita），顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數各種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在你們所見到的光芒，就是那尊佛的舌相所顯現的。』 當時，諸位菩薩摩訶薩聽到這些事後，歡喜雀躍，各自稟告佛說：『我們想要前往堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞般若波羅蜜多，唯愿世尊慈悲允許！』 那時，那些佛各自說道：『現在正是時候，隨你們的心意前往吧。』 每一佛土的無量無數菩薩摩訶薩眾，各自頂禮佛足，右繞七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種美妙的音樂，在很短的時間內來到這尊佛的面前，供養、恭敬、尊重、讚歎，頂禮佛足後退到一旁站立。 當時，從西南方恒河沙數般的諸佛國土中，每一處都有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們所在的佛處，頂禮
【English Translation】 English version: They, bearing fragrant garlands (fragrant flower wreaths), necklaces (ornaments made of strung pearls and gems), gold, silver, and other flowers, and playing various exquisite musical instruments, arrived at this Buddha's place in a very short time. They made offerings, paid their respects, honored and praised the Buddha, prostrated at his feet, and then stood aside. At that time, from the Buddha lands as numerous as the sands of the Ganges River in the southeast, each had countless Bodhisattva Mahasattvas (great Bodhisattvas). Upon seeing this light, they each went to their respective Buddhas, prostrated respectfully, and said: 'World Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' Then, those Buddhas each told the Bodhisattva Mahasattvas: 'Good men! In the northwest, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). He is now expounding the Mahaprajnaparamita (Great Perfection of Wisdom) for the Bodhisattva Mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds. From his tongue, countless rays of various colors emanate, illuminating all the Buddha worlds as numerous as the sands of the Ganges River in the ten directions. The light you now see is manifested from that Buddha's tongue.' At that time, the Bodhisattva Mahasattvas, upon hearing these things, rejoiced and leaped with joy, and each said to their Buddha: 'We wish to go to the Saha world to pay homage and make offerings to Sakyamuni Buddha and the Bodhisattva Mahasattvas, and to listen to the Prajnaparamita. We beseech the World Honored One to compassionately grant us permission!' Then, those Buddhas each said: 'Now is the right time, go as you wish.' The countless Bodhisattva Mahasattvas from each Buddha land, after prostrating at the feet of their Buddha and circumambulating him seven times, solemnly held countless jeweled banners, canopies, fragrant garlands, necklaces, gold, silver, and other flowers, and played various exquisite musical instruments. In a very short time, they arrived at this Buddha's place, made offerings, paid their respects, honored and praised the Buddha, prostrated at his feet, and then stood aside. At that time, from the Buddha lands as numerous as the sands of the Ganges River in the southwest, each had countless Bodhisattva Mahasattvas. Upon seeing this light, they each went to their respective Buddhas, prostrated
恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此東北方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等花，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，西北方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此東南方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上
【現代漢語翻譯】 恭敬地說道：『世尊！這是誰的神力？又是什麼因緣而出現這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩們：『善男子！在東北方有一個佛世界，名為堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛（Bhagavan），現在正在為菩薩摩訶薩眾宣說大般若波羅蜜多（Maha-prajnaparamita），顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數種種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在你們所見到的光芒，就是那位佛陀的舌相所顯現的。』 當時，諸位菩薩摩訶薩聽到這些事後，歡喜踴躍，各自向佛陀說道：『我們想要前往堪忍世界，觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞般若波羅蜜多，唯愿世尊慈悲允許！』 當時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土都有無量無數的菩薩摩訶薩，各自禮拜佛足，右繞七匝，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，經過短暫的時間就到達了這位佛陀的所在，供養恭敬、尊重讚歎，頂禮佛足後退到一旁站立。 這時，西北方恒河沙數般的諸佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們的佛陀那裡，頂禮恭敬地說道：『世尊！這是誰的神力？又是什麼因緣而出現這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩們：『善男子！在東南方有一個佛世界，名為堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上
【English Translation】 They respectfully said, 'World Honored One! Whose divine power is this? And what is the cause and condition for this auspicious sign?' At that time, those Buddhas each told the Bodhisattva Mahasattvas, 'Good men! In the northeast, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. He is now expounding the Maha-prajnaparamita for the assembly of Bodhisattva Mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds. Moreover, from that tongue, he emits immeasurable and countless rays of various colors, universally illuminating the Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light you now see is manifested from that Buddha's tongue.' At that time, the Bodhisattva Mahasattvas, having heard these things, rejoiced and leaped with joy, and each said to their Buddha, 'We wish to go to the Saha world to pay homage and make offerings to Sakyamuni Buddha and the assembly of Bodhisattva Mahasattvas, and to listen to the Prajnaparamita. We beseech the World Honored One to compassionately grant us permission!' At that time, those Buddhas each said, 'Now is the right time, go as you wish.' In each Buddha land, there were immeasurable and countless Bodhisattva Mahasattvas, who each bowed at the feet of their Buddha, circumambulated them seven times to the right, and solemnly held immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite music. In a short time, they arrived at the place of this Buddha, made offerings with reverence, respect, and praise, bowed at the Buddha's feet, and stood to one side. At that time, in the Buddha lands as numerous as the sands of the Ganges in the northwest, there were immeasurable and countless Bodhisattva Mahasattvas. Having seen this light, they each went to their Buddha, bowed respectfully, and said, 'World Honored One! Whose divine power is this? And what is the cause and condition for this auspicious sign?' At that time, those Buddhas each told the Bodhisattva Mahasattvas, 'Good men! In the southeast, there is a Buddha world called Saha, where the Buddha is named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara
丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等花，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，下方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此上方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
【現代漢語翻譯】 現代漢語譯本：丈夫（指能引導眾生的人）、調御士（指能調伏眾生的人）、天人師（指天界和人間的導師）、佛（指覺悟者）、薄伽梵（指世尊），現在為菩薩摩訶薩（指偉大的菩薩）們宣說大般若波羅蜜多（指以智慧到達彼岸的法門），顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數種種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在所見的光芒，就是那位佛的舌相所顯現的。 當時，諸位菩薩摩訶薩聽到這些事後，歡喜踴躍，各自對佛說：『我們想要前往堪忍世界（指我們所處的娑婆世界），觀禮供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞般若波羅蜜多，希望世尊慈悲允許！』 當時，那些佛各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土都有無量無數的菩薩摩訶薩，各自禮拜佛足，右繞七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，在很短的時間內到達這個佛的所在，供養恭敬、尊重讚歎，頂禮佛足後退到一旁站立。 這時，下方恒河沙數般的諸佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們的佛那裡，頂禮恭敬地說：『世尊！這是誰的神力？又是什麼原因而有這樣的祥瑞？』 當時，那些佛各自告訴菩薩摩訶薩們說：『善男子！在這個上方有一個佛世界，名叫堪忍，佛號釋迦牟尼如來（指如實而來的人）、應（指應供）、正等覺（指正確的覺悟）、明行圓滿（指智慧和行為都圓滿）、善逝（指善於逝去的人）、世間解（指了解世間的人）、無上丈夫（指無上的人）、調御士、天人師、佛、薄伽梵，現在為菩薩摩訶薩們宣說大般若波羅蜜多，顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數種種顏色的光芒，普遍照耀十方恒河沙數般的諸佛世界。現在所見的光芒，就是那位佛的舌相所顯現的。』
【English Translation】 English version: The husband (referring to one who can guide sentient beings), the tamer (referring to one who can subdue sentient beings), the teacher of gods and humans, the Buddha (referring to the enlightened one), the Bhagavan (referring to the World-Honored One), is now expounding the Great Prajna Paramita (referring to the dharma of reaching the other shore through wisdom) for the Bodhisattva Mahasattvas (referring to great Bodhisattvas), manifesting a broad and long tongue that covers the three thousand great thousand worlds, and from the tongue, emitting immeasurable and countless rays of various colors, universally illuminating the Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light now seen is what is manifested by that Buddha's tongue. At that time, the Bodhisattva Mahasattvas, having heard these things, rejoiced and leaped with joy, and each said to the Buddha: 'We wish to go to the Saha world (referring to the world we are in), to pay homage and make offerings to Shakyamuni Buddha and the Bodhisattva Mahasattvas, and to listen to the Prajna Paramita. May the World-Honored One have compassion and grant us permission!' At that time, those Buddhas each said: 'Now is the right time, go as you wish.' In each Buddha land, there were immeasurable and countless Bodhisattva Mahasattvas, who each bowed at the feet of the Buddha, circumambulated seven times to the right, and solemnly held immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite music. In a short time, they arrived at the place of this Buddha, made offerings with reverence, respect, and praise, bowed at the feet of the Buddha, and then stood aside. At this time, from the Buddha lands below, as numerous as the sands of the Ganges, there were immeasurable and countless Bodhisattva Mahasattvas, who, having seen this light, each went to their respective Buddhas, bowed with reverence, and said: 'World-Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' At that time, those Buddhas each told the Bodhisattva Mahasattvas: 'Good men! In the upper direction, there is a Buddha world called Saha, where the Buddha is named Shakyamuni Tathagata (referring to one who has come as is), Arhat (referring to one who is worthy of offerings), Samyaksambuddha (referring to the correct enlightenment), Vidyacharana-sampanna (referring to the perfection of wisdom and conduct), Sugata (referring to one who has gone well), Lokavid (referring to one who understands the world), Anuttara Purusa (referring to the unsurpassed person), the tamer, the teacher of gods and humans, the Buddha, the Bhagavan, who is now expounding the Great Prajna Paramita for the Bodhisattva Mahasattvas, manifesting a broad and long tongue that covers the three thousand great thousand worlds, and from the tongue, emitting immeasurable and countless rays of various colors, universally illuminating the Buddha worlds as numerous as the sands of the Ganges in the ten directions. The light now seen is what is manifested by that Buddha's tongue.'
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等華，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，上方殑伽沙等諸佛土中，各有無量無數菩薩摩訶薩，睹斯光已各詣其佛，頂禮恭敬白言：「世尊！是誰神力？復以何緣而有此瑞？」
時，彼諸佛各告菩薩摩訶薩言：「善男子！於此下方有佛世界，名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾說大般若波羅蜜多，現廣長舌相，遍覆三千大千世界，復從舌相出無量無數種種色光，普照十方殑伽沙等諸佛世界。今所見光，即是彼佛舌相所現。」
時，諸菩薩摩訶薩聞是事已，歡喜踴躍各白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼佛及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」
時，彼諸佛各各告言：「今正是時，隨汝
【現代漢語翻譯】 現代漢語譯本：當時，各位菩薩摩訶薩（菩薩中的大菩薩）聽聞此事後，歡喜雀躍，各自向佛稟告說：『我們想要前往堪忍世界（娑婆世界），瞻仰禮拜、供養釋迦牟尼佛（此世界的教主）以及諸位菩薩摩訶薩，並聽聞《般若波羅蜜多》（以智慧到達彼岸的法門），唯愿世尊慈悲允許！』 當時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』 每一個佛土都有無量無數的菩薩摩訶薩，他們各自禮拜佛足，右繞佛身七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，在很短的時間內到達這個佛所在之處，供養、恭敬、尊重、讚歎佛陀，頂禮佛足後退到一旁站立。 這時，上方如恒河沙數般多的佛土中，各有無量無數的菩薩摩訶薩，看到這光芒后，各自前往他們所在的佛陀處，頂禮恭敬地稟告說：『世尊！這是誰的神力？又是什麼因緣而有這樣的祥瑞？』 當時，那些佛陀各自告訴菩薩摩訶薩們說：『善男子！在這個下方有一個佛世界，名為堪忍，佛號釋迦牟尼如來（佛的十號之一，意為如實而來）、應（應供，值得供養）、正等覺（真正平等覺悟）、明行圓滿（智慧和德行都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上丈夫（無與倫比的偉丈夫）、調御士（善於調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊，有德行和福報的人），現在正為菩薩摩訶薩們宣說《大般若波羅蜜多》，顯現廣長舌相，遍覆三千大千世界，又從舌相中發出無量無數的各種顏色的光芒，普遍照耀十方如恒河沙數般多的佛世界。現在你們所見的光芒，就是那位佛陀的舌相所顯現的。』 當時，各位菩薩摩訶薩聽聞此事後，歡喜雀躍，各自向佛稟告說：『我們想要前往堪忍世界，瞻仰禮拜、供養釋迦牟尼佛以及諸位菩薩摩訶薩，並聽聞《般若波羅蜜多》，唯愿世尊慈悲允許！』 當時，那些佛陀各自說道：『現在正是時候，隨你們的心意前往吧。』
【English Translation】 English version: At that time, the Bodhisattva Mahasattvas (great Bodhisattvas) having heard of this matter, rejoiced and leaped with joy, and each said to the Buddha: 'We wish to go to the Saha world (the world of endurance), to behold, pay homage to, and make offerings to Shakyamuni Buddha (the teaching master of this world) and the assembly of Bodhisattva Mahasattvas, and to listen to the Prajna Paramita (the perfection of wisdom that leads to the other shore). We beseech the World Honored One to compassionately grant us permission!' At that time, those Buddhas each said: 'Now is the right time, go as you wish.' In each Buddha-land, there were immeasurable and countless Bodhisattva Mahasattvas, who each bowed at the feet of the Buddha, circumambulated the Buddha seven times to the right, and solemnly held immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite music. In a short time, they arrived at the place where this Buddha was, made offerings, paid respect, honored, and praised the Buddha, bowed at the Buddha's feet, and stood aside. At that time, from the Buddha-lands above, as numerous as the sands of the Ganges River, there were immeasurable and countless Bodhisattva Mahasattvas. Having seen this light, they each went to their respective Buddhas, bowed respectfully, and said: 'World Honored One! Whose divine power is this? And what is the cause of this auspicious sign?' At that time, those Buddhas each told the Bodhisattva Mahasattvas: 'Good men! In this lower direction, there is a Buddha-world called Saha, where the Buddha is named Shakyamuni Tathagata (one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and equally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara-purusa-damya-sarathi (unexcelled tamer of men), Shastha deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One, possessing virtue and blessings). He is now expounding the Great Prajna Paramita for the Bodhisattva Mahasattvas, manifesting a broad and long tongue, covering the three thousand great thousand worlds, and from the tongue, emitting immeasurable and countless rays of various colors, universally illuminating the Buddha-worlds as numerous as the sands of the Ganges River in the ten directions. The light you now see is manifested by that Buddha's tongue.' At that time, the Bodhisattva Mahasattvas having heard of this matter, rejoiced and leaped with joy, and each said to the Buddha: 'We wish to go to the Saha world, to behold, pay homage to, and make offerings to Shakyamuni Buddha and the assembly of Bodhisattva Mahasattvas, and to listen to the Prajna Paramita. We beseech the World Honored One to compassionately grant us permission!' At that time, those Buddhas each said: 'Now is the right time, go as you wish.'
意往。」
一一佛土無量無數菩薩摩訶薩眾，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、香鬘、瓔珞、金銀等花，奏擊種種上妙伎樂，經須臾間至此佛所，供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，四大王眾天乃至他化自在天、梵眾天乃至色究竟天，各持無量種種香鬘，所謂涂香、末香、燒香、樹香、葉香、諸雜和香，悅意華鬘、生類華鬘、龍錢華鬘、並無量種眾雜華鬘，及持無量種種天華、嗢缽羅華、缽特摩華、俱某陀華、奔荼利華、微妙音華、大微妙音華及余無量種種天華，來至佛所供養恭敬、尊重讚歎，頂禮佛足卻住一面。
爾時，十方諸來菩薩摩訶薩眾及余無量欲、色界天，所獻種種寶幢、幡蓋、珍妙瓔珞、種種香華，以佛神力上踴空中合成臺蓋，遍覆三千大千佛土，臺頂四角各有寶幢，臺蓋、寶幡皆垂瓔珞，勝幡、妙彩、珍異華鬘，種種莊嚴甚可愛樂。
時，此會中有百千俱胝那庾多有情皆從座起，合掌恭敬而白佛言：「世尊！我等未來愿得作佛，相好威德如今世尊。國土莊嚴，聲聞、菩薩、天、人眾會所轉法輪，並如今佛。」
爾時，世尊知其心願，已於諸法悟無生忍，了達一切不生不滅無作無為，即便微笑，面門復出種種色光。
尊者阿難即從座起，合
【現代漢語翻譯】 現代漢語譯本：他們的心意都向往著佛陀。 無數佛土中的無量無數菩薩摩訶薩（菩薩中的大菩薩）們，各自禮拜佛足，右繞佛身七圈，莊嚴地拿著無量的寶幢、幡蓋、香鬘、瓔珞、金銀等花，演奏各種上妙的音樂，在很短的時間內來到佛陀這裡，供養、恭敬、尊重、讚歎佛陀，頂禮佛足後退到一邊站立。 這時，四大王眾天（四大天王所統領的天眾）乃至他化自在天（欲界頂層天），梵眾天（色界初禪天）乃至色究竟天（色界頂層天），各自拿著無量種的香鬘，包括涂香、末香、燒香、樹香、葉香、各種混合香，令人愉悅的花鬘、用生物製成的花鬘、龍錢花鬘，以及無量種的各種雜花鬘，並拿著無量種的天花，如嗢缽羅華（青蓮花）、缽特摩華（紅蓮花）、俱某陀華（白蓮花）、奔荼利華（白睡蓮）、微妙音華、大微妙音華以及其他無量種的天花，來到佛陀這裡供養、恭敬、尊重、讚歎佛陀，頂禮佛足後退到一邊站立。 這時，十方前來的菩薩摩訶薩們以及其他無量欲界、色界天人所獻上的各種寶幢、幡蓋、珍妙瓔珞、各種香花，憑藉佛陀的神力上升到空中，合成為臺蓋，遍佈覆蓋三千大千佛土，臺頂四角各有一寶幢，臺蓋、寶幡都垂掛著瓔珞，勝幡、美妙的色彩、珍奇的花鬘，各種莊嚴裝飾非常可愛。 這時，此法會中有百千俱胝那庾多（數量單位，表示極多）的有情眾生都從座位上站起來，合掌恭敬地對佛陀說：『世尊！我們未來愿能成佛，相貌、威德如同現在的世尊。國土的莊嚴，聲聞、菩薩、天、人等眾會所轉的法輪，也都如同現在的佛陀。』 這時，世尊知道他們的心願，已經對諸法領悟了無生忍（對諸法不生不滅的真理的領悟），通達一切不生不滅、無作無為的道理，便露出微笑，面門又放出各種顏色的光芒。 尊者阿難（佛陀的十大弟子之一）立即從座位上站起來，合掌恭敬地問佛陀：
【English Translation】 English version: Their minds were all directed towards the Buddha. Countless Bodhisattva Mahasattvas (great Bodhisattvas) from immeasurable Buddha lands, each bowed at the Buddha's feet, circumambulated the Buddha seven times to the right, and solemnly held immeasurable jeweled banners, canopies, fragrant garlands, necklaces, gold and silver flowers, and played various exquisite music. In a short time, they arrived at the Buddha's place, offering, respecting, honoring, and praising the Buddha. They bowed at the Buddha's feet and stood aside. At this time, the Four Great King Heavens (the heavens ruled by the Four Heavenly Kings) up to the Paranirmitavasavartin Heavens (the highest heaven of the Desire Realm), the Brahma Heavens (the first Dhyana heaven of the Form Realm) up to the Akanistha Heavens (the highest heaven of the Form Realm), each held immeasurable kinds of fragrant garlands, including scented ointments, powdered incense, burning incense, tree incense, leaf incense, various mixed incenses, pleasing flower garlands, garlands made of living things, dragon coin garlands, and immeasurable kinds of various mixed flower garlands. They also held immeasurable kinds of heavenly flowers, such as Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white lotuses), Pundarika flowers (white water lilies), subtle sound flowers, great subtle sound flowers, and other immeasurable kinds of heavenly flowers. They came to the Buddha's place, offering, respecting, honoring, and praising the Buddha. They bowed at the Buddha's feet and stood aside. At this time, the various jeweled banners, canopies, exquisite necklaces, and various fragrant flowers offered by the Bodhisattva Mahasattvas from the ten directions and the immeasurable beings of the Desire and Form Realms, by the Buddha's divine power, rose into the air and combined into a platform canopy, covering the three thousand great thousand Buddha lands. At each of the four corners of the platform top was a jeweled banner. The platform canopy and jeweled banners were all hung with necklaces, victorious banners, beautiful colors, and precious flower garlands. All kinds of decorations were very lovely. At this time, hundreds of thousands of kotis of nayutas (units of quantity, indicating a very large number) of sentient beings in this assembly all rose from their seats, joined their palms respectfully, and said to the Buddha: 'World Honored One! In the future, we wish to become Buddhas, with appearances and majestic virtues like the present World Honored One. The adornments of our lands, the turning of the Dharma wheel by the assemblies of Sravakas, Bodhisattvas, gods, and humans, will also be like the present Buddha.' At this time, the World Honored One, knowing their wishes, had already realized the non-origination forbearance (the realization of the truth of the non-origination and non-extinction of all dharmas) regarding all dharmas, understanding the principle of non-origination, non-extinction, non-action, and non-effort. He then smiled, and from his face emitted various colors of light. Venerable Ananda (one of the Buddha's ten great disciples) immediately rose from his seat, joined his palms respectfully, and asked the Buddha:
掌恭敬白言：「世尊！何因何緣現此微笑？」
佛告阿難：「是從座起百千俱胝那庾多眾，已於諸法悟無生忍，于當來世經六十八俱胝大劫修菩薩行，華積劫中當得作佛，皆同一號，謂覺分華如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」
大般若波羅蜜多經卷第十 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十一
三藏法師玄奘奉 詔譯
初分教誡教授品第七之一
爾時，佛告具壽善現：「汝以辯才當爲菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多修學究竟。」
時，諸菩薩摩訶薩眾及大聲聞、天、龍、藥叉、人非人等，咸作是念：「今尊者善現，為以自慧辯才之力，當爲菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多修學究竟，為當承佛威神力耶？」
具壽善現知諸菩薩摩訶薩眾及大聲聞、天、龍、藥叉、人非人等心之所念，便告具壽舍利子言：「諸佛弟子所說法教，當知皆承佛威神力。何以故？舍利子！諸佛為他宣說法要，彼承佛教精勤修學，便能證得諸法實性，由
【現代漢語翻譯】 現代漢語譯本 掌恭敬地說道：『世尊！是什麼原因讓您現出這樣的微笑？』 佛告訴阿難：『從座位上起身的一百千俱胝那由他（俱胝：千萬；那由他：億）眾生，已經對諸法領悟了無生法忍（無生法忍：菩薩修行的一種境界，指對一切法不生不滅的真理的領悟），在未來的世間，經過六十八俱胝大劫（大劫：佛教的時間單位，指宇宙經歷成住壞空的一個週期）修菩薩行，在華積劫中將成佛，他們的名號都相同，稱為覺分華如來（如來：佛的十號之一，指佛的真如之身）、應（應：佛的十號之一，指應供受人天供養）、正等覺（正等覺：佛的十號之一，指佛能正確平等覺悟一切真理）、明行圓滿（明行圓滿：佛的十號之一，指佛的智慧和行為都達到圓滿）、善逝（善逝：佛的十號之一，指佛善於到達涅槃）、世間解（世間解：佛的十號之一，指佛能瞭解世間一切事理）、無上丈夫（無上丈夫：佛的十號之一，指佛是無上調御眾生的大丈夫）、調御士（調御士：佛的十號之一，指佛能調御眾生）、天人師（天人師：佛的十號之一，指佛是天人和人類的導師）、佛（佛：指覺悟者）、薄伽梵（薄伽梵：佛的十號之一，指世尊）。』
《大般若波羅蜜多經》卷第十 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第十一
三藏法師玄奘奉詔翻譯
初分教誡教授品第七之一
這時，佛告訴具壽善現（具壽：對年長有德者的尊稱；善現：佛陀弟子須菩提的別名）：『你應該以你的辯才，為菩薩摩訶薩（菩薩摩訶薩：指大菩薩）眾宣說與般若波羅蜜多（般若波羅蜜多：指通過智慧到達彼岸）相應的法，教誡教授諸菩薩摩訶薩，使他們在般若波羅蜜多的修學上達到究竟。』 當時，諸菩薩摩訶薩眾以及大聲聞（大聲聞：指佛陀的弟子，通過聽聞佛法而修行證果者）、天、龍、藥叉（藥叉：一種守護神）、人非人等，都這樣想：『現在尊者善現，是憑藉他自己的智慧辯才之力，為菩薩摩訶薩眾宣說與般若波羅蜜多相應的法，教誡教授諸菩薩摩訶薩，使他們在般若波羅蜜多的修學上達到究竟，還是憑藉佛的威神力呢？』 具壽善現知道諸菩薩摩訶薩眾以及大聲聞、天、龍、藥叉、人非人等心中所想，便告訴具壽舍利子（舍利子：佛陀的十大弟子之一，以智慧著稱）說：『諸佛弟子所說的法教，應當知道都是承佛的威神力。為什麼呢？舍利子！諸佛為他人宣說法要，他們接受佛的教誨，精勤修學，便能證得諸法的實性，由此
【English Translation】 English version The one in charge, with respect, said: 'World Honored One! What is the cause and reason for this smile?' The Buddha told Ananda: 'From their seats, a hundred thousand kotis (koti: ten million) of nayutas (nayuta: one hundred million) of beings have already awakened to the non-origination of all dharmas (non-origination: a state where one understands that all phenomena do not arise or cease to exist), and in the future, after sixty-eight kotis of great kalpas (kalpa: a long period of time in Buddhist cosmology) of practicing the bodhisattva path, they will attain Buddhahood in the Flower Accumulation Kalpa. They will all have the same name, called the Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come') of the Flower of Enlightenment, Arhat (Arhat: one of the ten titles of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (Samyaksambuddha: one of the ten titles of a Buddha, meaning 'perfectly enlightened one'), Vidyacharana-sampanna (Vidyacharana-sampanna: one of the ten titles of a Buddha, meaning 'perfect in knowledge and conduct'), Sugata (Sugata: one of the ten titles of a Buddha, meaning 'well-gone'), Lokavid (Lokavid: one of the ten titles of a Buddha, meaning 'knower of the world'), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi: one of the ten titles of a Buddha, meaning 'unexcelled tamer of men'), Shastha Devamanushyanam (Shastha Devamanushyanam: one of the ten titles of a Buddha, meaning 'teacher of gods and men'), Buddha (Buddha: the awakened one), and Bhagavan (Bhagavan: one of the ten titles of a Buddha, meaning 'the Blessed One').'
The Great Prajnaparamita Sutra, Volume 10 Taisho Tripitaka Volume 05, No. 0220, The Great Prajnaparamita Sutra (Volumes 1-200)
The Great Prajnaparamita Sutra, Volume 11
Translated by the Tripitaka Master Xuanzang under Imperial Decree
The First Section, Chapter 7, Part 1: Instructions and Teachings
At that time, the Buddha said to the Venerable Subhuti (Venerable: a term of respect for elders; Subhuti: a disciple of the Buddha): 'You should, with your eloquence, expound the Dharma that corresponds to the Prajnaparamita (Prajnaparamita: the perfection of wisdom) for the bodhisattva mahasattvas (bodhisattva mahasattva: a great bodhisattva), instruct and teach the bodhisattva mahasattvas, so that they may achieve ultimate mastery in the practice of the Prajnaparamita.' At that time, the bodhisattva mahasattvas, as well as the great sravakas (sravaka: a disciple of the Buddha who attains enlightenment through listening to the Dharma), devas, nagas, yakshas (yaksha: a type of guardian spirit), humans, and non-humans, all thought: 'Now, will the Venerable Subhuti, by the power of his own wisdom and eloquence, expound the Dharma that corresponds to the Prajnaparamita for the bodhisattva mahasattvas, instruct and teach the bodhisattva mahasattvas, so that they may achieve ultimate mastery in the practice of the Prajnaparamita, or will it be by the power of the Buddha's majestic spiritual power?' The Venerable Subhuti, knowing the thoughts of the bodhisattva mahasattvas, as well as the great sravakas, devas, nagas, yakshas, humans, and non-humans, then said to the Venerable Sariputra (Sariputra: one of the Buddha's ten great disciples, known for his wisdom): 'The Dharma teachings spoken by the Buddha's disciples, you should know, are all by the power of the Buddha's majestic spiritual power. Why is that? Sariputra! When the Buddhas expound the essential Dharma for others, those who receive the Buddha's teachings and diligently practice, are able to realize the true nature of all dharmas, and by this
是為他有所宣說，皆與法效能不相違，故佛所言如燈傳照。舍利子！我當承佛威神加被，為諸菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多修學究竟，非以自慧辯才之力。所以者何？甚深般若波羅蜜多相應之法，非諸聲聞、獨覺境界。」
爾時，具壽善現白佛言：「世尊！如佛所敕：『汝以辯才當爲菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多修學究竟。』世尊！此中何法名為菩薩摩訶薩？復有何法名為般若波羅蜜多？
「世尊！我不見有法可名菩薩摩訶薩，亦不見有法可名般若波羅蜜多，如是二名亦不見有，云何令我為諸菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多修學究竟？」
佛言：「善現！菩薩摩訶薩但有名，謂為菩薩摩訶薩，般若波羅蜜多亦但有名，謂為般若波羅蜜多，如是二名亦但有名。善現！此之三名不生不滅，唯有想等想，施設言說，如是假名不在內不在外不在兩間，不可得故。
「善現當知！譬如我但是假名，如是名假不生不滅，唯有想等想，施設言說謂之為我。如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使
【現代漢語翻譯】 現代漢語譯本：
所宣說的一切都與法的本性不相違背，所以佛所說的話就像燈火傳遞光明一樣。舍利子（Śāriputra）！我將承蒙佛的威神加持，為諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）宣說與般若波羅蜜多（prajñāpāramitā，智慧的完美）相應的法，教導和教授諸位菩薩摩訶薩，使他們在般若波羅蜜多的修學上達到究竟，而不是憑藉我自己的智慧和辯才之力。這是為什麼呢？因為甚深的般若波羅蜜多相應的法，不是聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）所能理解的境界。
當時，具壽善現（Subhūti）對佛說：『世尊！正如您所教導的：『你應當以你的辯才為菩薩摩訶薩眾宣說與般若波羅蜜多相應的法，教導和教授諸位菩薩摩訶薩，使他們在般若波羅蜜多的修學上達到究竟。』世尊！這裡什麼法被稱為菩薩摩訶薩？又有什麼法被稱為般若波羅蜜多？』
『世尊！我沒有看到有任何法可以被稱為菩薩摩訶薩，也沒有看到有任何法可以被稱為般若波羅蜜多，甚至這兩個名稱本身也不存在。我如何能為諸位菩薩摩訶薩眾宣說與般若波羅蜜多相應的法，教導和教授諸位菩薩摩訶薩，使他們在般若波羅蜜多的修學上達到究竟呢？』
佛說：『善現！菩薩摩訶薩只是一個名稱，被稱為菩薩摩訶薩；般若波羅蜜多也只是一個名稱，被稱為般若波羅蜜多。這兩個名稱也只是名稱而已。善現！這三個名稱不生不滅，只是基於想法和概念而設立的言說，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。
『善現，你應該知道！譬如我只是一個假名，這個假名不生不滅，只是基於想法和概念而設立的言說，稱之為我。同樣，有情（sattva，眾生）、命者（jīva，有生命者）、生者（jantu，出生者）、養者（poṣa，養育者）、士夫（puruṣa，丈夫）、補特伽羅（pudgala，人）、意生（manuja，意生身）、儒童（mānava，年輕人）、作者（kāraka，造作者）、使作者（kārayitṛ，使人造作者）、起者（samutthāpaka，發起者）、使
【English Translation】 English version:
Whatever is spoken is not contrary to the nature of Dharma, therefore the words of the Buddha are like a lamp passing on its light. Śāriputra! I, empowered by the majestic spiritual power of the Buddha, will expound the Dharma that corresponds to Prajñāpāramitā (perfection of wisdom) for all the Bodhisattva-mahāsattvas (great bodhisattvas), instructing and teaching the Bodhisattva-mahāsattvas, so that they may achieve ultimate mastery in the practice of Prajñāpāramitā, not by the power of my own wisdom and eloquence. Why is this so? Because the Dharma that corresponds to the profound Prajñāpāramitā is not within the realm of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers).'
At that time, the venerable Subhūti said to the Buddha, 'World Honored One! As you have commanded: 「You should, with your eloquence, expound the Dharma that corresponds to Prajñāpāramitā for the Bodhisattva-mahāsattvas, instructing and teaching the Bodhisattva-mahāsattvas, so that they may achieve ultimate mastery in the practice of Prajñāpāramitā.」 World Honored One! What Dharma is called a Bodhisattva-mahāsattva here? And what Dharma is called Prajñāpāramitā?'
'World Honored One! I do not see any Dharma that can be called a Bodhisattva-mahāsattva, nor do I see any Dharma that can be called Prajñāpāramitā. Even these two names themselves are not seen. How can I expound the Dharma that corresponds to Prajñāpāramitā for the Bodhisattva-mahāsattvas, instructing and teaching the Bodhisattva-mahāsattvas, so that they may achieve ultimate mastery in the practice of Prajñāpāramitā?'
The Buddha said, 'Subhūti! Bodhisattva-mahāsattva is merely a name, called Bodhisattva-mahāsattva; Prajñāpāramitā is also merely a name, called Prajñāpāramitā. These two names are also merely names. Subhūti! These three names neither arise nor cease, they are only conceptual designations, established through thought and speech. These provisional names are neither within, nor without, nor in between, because they are unattainable.
'Subhūti, you should know! For example, I am merely a provisional name. This provisional name neither arises nor ceases, it is only a conceptual designation, established through thought and speech, and is called 「I」. Likewise, sentient beings (sattva), life-bearers (jīva), those who are born (jantu), those who nourish (poṣa), men (puruṣa), individuals (pudgala), mind-born ones (manuja), youths (mānava), doers (kāraka), those who cause others to do (kārayitṛ), those who initiate (samutthāpaka), those who cause
起者、受者、使受者、知者、見者，亦但是假名，如是名假不生不滅，唯有想等想，施設言說謂為有情乃至見者。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如色但是假法，如是法假不生不滅，唯有想等想，施設言說謂之為色；如是受、想、行、識亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為受、想、行、識。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如眼處但是假法，如是法假不生不滅，唯有想等想，施設言說謂為眼處；如是耳、鼻、舌、身、意處亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為耳、鼻、舌、身、意處。如是一切但有假名，此諸假名
【現代漢語翻譯】 現代漢語譯本：
『發起者』、『承受者』、『使承受者』、『知曉者』、『看見者』，這些都只是假名，這樣的假名不生不滅，只是基於概念和想法，通過語言表達而稱之為有情眾生乃至看見者。所有這些都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩（偉大的菩薩）、般若波羅蜜多（智慧的完美）以及這兩個名稱，都只是假法。這樣的假法不生不滅，只是基於概念和想法，通過語言表達而稱之為菩薩摩訶薩、般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。
『再者，善現！譬如色（物質現象）只是假法，這樣的法假不生不滅，只是基於概念和想法，通過語言表達而稱之為色；同樣，受（感受）、想（概念）、行（意志）、識（意識）也只是假法，這樣的法假不生不滅，只是基於概念和想法，通過語言表達而稱之為受、想、行、識。所有這些都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩、般若波羅蜜多以及這兩個名稱，都只是假法。這樣的假法不生不滅，只是基於概念和想法，通過語言表達而稱之為菩薩摩訶薩、般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。
『再者，善現！譬如眼處（視覺器官）只是假法，這樣的法假不生不滅，只是基於概念和想法，通過語言表達而稱之為眼處；同樣，耳處（聽覺器官）、鼻處（嗅覺器官）、舌處（味覺器官）、身處（觸覺器官）、意處（思維器官）也只是假法，這樣的法假不生不滅，只是基於概念和想法，通過語言表達而稱之為耳、鼻、舌、身、意處。所有這些都只是假名，這些假名
【English Translation】 English version:
'The initiator,' 'the receiver,' 'the one who causes to receive,' 'the knower,' 'the seer,' these are all just provisional names. Such provisional names neither arise nor cease. They are merely based on concepts and thoughts, expressed through language, and are called sentient beings or even seers. All these are just provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Likewise, Subhuti! The Bodhisattva Mahasattva (great Bodhisattva), Prajnaparamita (perfection of wisdom), and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely based on concepts and thoughts, expressed through language, and are called Bodhisattva Mahasattva, Prajnaparamita, and these two names. These three are all just provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable.
'Furthermore, Subhuti! For example, form (material phenomena) is just a provisional dharma. Such a provisional dharma neither arises nor ceases. It is merely based on concepts and thoughts, expressed through language, and is called form. Likewise, feeling (sensation), perception (concept), volition (will), and consciousness are also just provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely based on concepts and thoughts, expressed through language, and are called feeling, perception, volition, and consciousness. All these are just provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Likewise, Subhuti! The Bodhisattva Mahasattva, Prajnaparamita, and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely based on concepts and thoughts, expressed through language, and are called Bodhisattva Mahasattva, Prajnaparamita, and these two names. These three are all just provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable.
'Furthermore, Subhuti! For example, the eye-base (visual organ) is just a provisional dharma. Such a provisional dharma neither arises nor ceases. It is merely based on concepts and thoughts, expressed through language, and is called the eye-base. Likewise, the ear-base (auditory organ), nose-base (olfactory organ), tongue-base (gustatory organ), body-base (tactile organ), and mind-base (mental organ) are also just provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely based on concepts and thoughts, expressed through language, and are called the ear-base, nose-base, tongue-base, body-base, and mind-base. All these are just provisional names. These provisional names
不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如色處但是假法，如是法假不生不滅，唯有想等想，施設言說謂為色處；如是聲、香、味、觸、法處亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為聲、香、味、觸、法處。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如眼界但是假法，如是法假不生不滅，唯有想等想，施設言說謂為眼界；如是耳、鼻、舌、身、意界亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為耳、鼻、舌、身、意界。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯
【現代漢語翻譯】 現代漢語譯本：既不在內，也不在外，也不在兩者之間，因為它們是不可得的。善現，菩薩摩訶薩（偉大的菩薩）、般若波羅蜜多（智慧的完美）以及這兩個名稱都只是假立的法，這些假立的法不生不滅，只是基於想的分別而安立的言說，稱之為菩薩摩訶薩，稱之為般若波羅蜜多，以及這兩個名稱。這三種都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。 再者，善現，譬如色處（視覺的對象）只是假立的法，這樣的法假不生不滅，只是基於想的分別而安立的言說，稱之為色處；同樣，聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺和意識的對象）也只是假立的法，這樣的法假不生不滅，只是基於想的分別而安立的言說，稱之為聲、香、味、觸、法處。這一切都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。善現，菩薩摩訶薩、般若波羅蜜多以及這兩個名稱都只是假立的法，這些假立的法不生不滅，只是基於想的分別而安立的言說，稱之為菩薩摩訶薩，稱之為般若波羅蜜多，以及這兩個名稱。這三種都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。 再者，善現，譬如眼界（視覺的範圍）只是假立的法，這樣的法假不生不滅，只是基於想的分別而安立的言說，稱之為眼界；同樣，耳、鼻、舌、身、意界（聽覺、嗅覺、味覺、觸覺和意識的範圍）也只是假立的法，這樣的法假不生不滅，只是基於想的分別而安立的言說，稱之為耳、鼻、舌、身、意界。這一切都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。善現，菩薩摩訶薩、般若波羅蜜多以及這兩個名稱都只是假立的法，這些假立的法不生不滅，只是
【English Translation】 English version: They are neither within, nor without, nor in between, because they are unattainable. Thus, Subhuti, if a Bodhisattva-Mahasattva (a great Bodhisattva), or Prajnaparamita (the perfection of wisdom), or these two names are all provisional dharmas, such provisional dharmas neither arise nor cease. They are merely conceptualizations based on thought, established by speech, called Bodhisattva-Mahasattva, called Prajnaparamita, and these two names. These three are merely provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Furthermore, Subhuti, for example, the form-sphere (the object of sight) is merely a provisional dharma. Such a provisional dharma neither arises nor ceases. It is merely a conceptualization based on thought, established by speech, called the form-sphere. Similarly, the sound, smell, taste, touch, and dharma-spheres (the objects of hearing, smell, taste, touch, and consciousness) are also merely provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely conceptualizations based on thought, established by speech, called sound, smell, taste, touch, and dharma-spheres. All of these are merely provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Thus, Subhuti, if a Bodhisattva-Mahasattva, or Prajnaparamita, or these two names are all provisional dharmas, such provisional dharmas neither arise nor cease. They are merely conceptualizations based on thought, established by speech, called Bodhisattva-Mahasattva, called Prajnaparamita, and these two names. These three are merely provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Furthermore, Subhuti, for example, the eye-element (the range of sight) is merely a provisional dharma. Such a provisional dharma neither arises nor ceases. It is merely a conceptualization based on thought, established by speech, called the eye-element. Similarly, the ear, nose, tongue, body, and mind-elements (the ranges of hearing, smell, taste, touch, and consciousness) are also merely provisional dharmas. Such provisional dharmas neither arise nor cease. They are merely conceptualizations based on thought, established by speech, called the ear, nose, tongue, body, and mind-elements. All of these are merely provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Thus, Subhuti, if a Bodhisattva-Mahasattva, or Prajnaparamita, or these two names are all provisional dharmas, such provisional dharmas neither arise nor cease. They are merely
有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如色界但是假法，如是法假不生不滅，唯有想等想，施設言說謂為色界；如是聲、香、味、觸、法界亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為聲、香、味、觸、法界。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如眼識界但是假法，如是法假不生不滅，唯有想等想，施設言說謂為眼識界；如是耳、鼻、舌、身、意識界亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為耳、鼻、舌、身、意識界。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩
【現代漢語翻譯】 現代漢語譯本：有想的分別，施設言說稱為菩薩摩訶薩（菩薩中的大菩薩）、稱為般若波羅蜜多（以智慧到達彼岸）以及這兩個名稱。這三種都只是假名，這些假名不在內，不在外，也不在內外之間，因為它們是不可得的。 「再者，善現（須菩提的名字）！譬如只是假法，這樣的法假不生不滅，只有想的分別，施設言說稱為；像這樣，聲、香、味、觸、法界也只是假法，這樣的法假不生不滅，只有想的分別，施設言說稱為聲、香、味、觸、法界。這一切都只是假名，這些假名不在內，不在外，也不在內外之間，因為它們是不可得的。像這樣，善現！如果菩薩摩訶薩、般若波羅蜜多、以及這兩個名稱都是假法，這樣的假法不生不滅，只有想的分別，施設言說稱為菩薩摩訶薩、稱為般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名不在內，不在外，也不在內外之間，因為它們是不可得的。 「再者，善現！譬如眼識界只是假法，這樣的法假不生不滅，只有想的分別，施設言說稱為眼識界；像這樣，耳、鼻、舌、身、意識界也只是假法，這樣的法假不生不滅，只有想的分別，施設言說稱為耳、鼻、舌、身、意識界。這一切都只是假名，這些假名不在內，不在外，也不在內外之間，因為它們是不可得的。像這樣，善現！如果菩薩摩訶薩、般若波羅蜜多、以及這兩個名稱都是假法，這樣的假法不生不滅，只有想的分別，施設言說稱為菩薩摩訶薩、稱為般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名不在內，不在外，也不在內外之間，因為它們是不可得的。
【English Translation】 English version: With the discrimination of thought, designations are established and spoken of as Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), as Prajnaparamita (perfection of wisdom), and these two names. These three are merely provisional names; these provisional names are not within, not without, nor in between, because they are unattainable. Furthermore, Subhuti! For example, is merely a provisional dharma; such a provisional dharma neither arises nor ceases, there is only the discrimination of thought, and designations are established and spoken of as ; likewise, sound, smell, taste, touch, and the dharma realm are also merely provisional dharmas; such provisional dharmas neither arise nor cease, there is only the discrimination of thought, and designations are established and spoken of as sound, smell, taste, touch, and the dharma realm. All of these are merely provisional names; these provisional names are not within, not without, nor in between, because they are unattainable. Likewise, Subhuti! If Bodhisattva Mahasattva, Prajnaparamita, and these two names are all provisional dharmas, such provisional dharmas neither arise nor cease, there is only the discrimination of thought, and designations are established and spoken of as Bodhisattva Mahasattva, as Prajnaparamita, and these two names. These three are merely provisional names; these provisional names are not within, not without, nor in between, because they are unattainable. Furthermore, Subhuti! For example, the eye consciousness realm is merely a provisional dharma; such a provisional dharma neither arises nor ceases, there is only the discrimination of thought, and designations are established and spoken of as the eye consciousness realm; likewise, the ear, nose, tongue, body, and mind consciousness realms are also merely provisional dharmas; such provisional dharmas neither arise nor cease, there is only the discrimination of thought, and designations are established and spoken of as the ear, nose, tongue, body, and mind consciousness realms. All of these are merely provisional names; these provisional names are not within, not without, nor in between, because they are unattainable. Likewise, Subhuti! If Bodhisattva Mahasattva, Prajnaparamita, and these two names are all provisional dharmas, such provisional dharmas neither arise nor cease, there is only the discrimination of thought, and designations are established and spoken of as Bodhisattva Mahasattva, as Prajnaparamita, and these two names. These three are merely provisional names; these provisional names are not within, not without, nor in between, because they are unattainable.
間，不可得故。
「複次，善現！譬如眼觸但是假法，如是法假不生不滅，唯有想等想，施設言說謂為眼觸；如是耳、鼻、舌、身、意觸亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為耳、鼻、舌、身、意觸。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如眼觸為緣所生諸受但是假法，如是法假不生不滅，唯有想等想，施設言說謂為眼觸為緣所生諸受；如是耳、鼻、舌、身、意觸為緣所生諸受亦但是假法，如是法假不生不滅，唯有想等想，施設言說謂為耳、鼻、舌、身、意觸為緣所生諸受。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如內身所有頭頸、肩膊、手臂
【現代漢語翻譯】 現代漢語譯本 『中間』，因為它們是不可得的。
『再者，善現！譬如眼觸僅僅是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為眼觸；同樣，耳、鼻、舌、身、意觸也僅僅是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為耳、鼻、舌、身、意觸。像這樣一切都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩（菩薩中的大修行者）、般若波羅蜜多（以智慧到達彼岸）以及這兩個名稱，都只是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為菩薩摩訶薩，稱之為般若波羅蜜多以及這兩個名稱。像這樣三種都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。
『再者，善現！譬如眼觸為緣所生的各種感受，僅僅是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為眼觸為緣所生的各種感受；同樣，耳、鼻、舌、身、意觸為緣所生的各種感受，也僅僅是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為耳、鼻、舌、身、意觸為緣所生的各種感受。像這樣一切都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩、般若波羅蜜多以及這兩個名稱，都只是假立的法，這樣的假立法不生不滅，只是基於想等想，才安立言說稱之為菩薩摩訶薩，稱之為般若波羅蜜多以及這兩個名稱。像這樣三種都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。
『再者，善現！譬如內在身體的所有頭頸、肩膊、手臂
【English Translation】 English version 'between,' because they are unattainable.
'Furthermore, Subhuti, for example, eye contact is merely a provisional dharma (a temporary phenomenon), such a provisional dharma neither arises nor ceases, it is only based on perception and so forth, that a designation is made and called eye contact; likewise, ear, nose, tongue, body, and mind contacts are also merely provisional dharmas, such provisional dharmas neither arise nor cease, it is only based on perception and so forth, that a designation is made and called ear, nose, tongue, body, and mind contacts. Like this, all are just provisional names, these provisional names are not within, not without, nor in between, because they are unattainable. Likewise, Subhuti, the Bodhisattva Mahasattva (a great being on the path to enlightenment), Prajnaparamita (the perfection of wisdom), and these two names are all provisional dharmas, such provisional dharmas neither arise nor cease, it is only based on perception and so forth, that a designation is made and called Bodhisattva Mahasattva, called Prajnaparamita, and these two names. Like this, all three are just provisional names, these provisional names are not within, not without, nor in between, because they are unattainable.'
'Furthermore, Subhuti, for example, the various feelings arising from eye contact are merely provisional dharmas, such provisional dharmas neither arise nor cease, it is only based on perception and so forth, that a designation is made and called the various feelings arising from eye contact; likewise, the various feelings arising from ear, nose, tongue, body, and mind contacts are also merely provisional dharmas, such provisional dharmas neither arise nor cease, it is only based on perception and so forth, that a designation is made and called the various feelings arising from ear, nose, tongue, body, and mind contacts. Like this, all are just provisional names, these provisional names are not within, not without, nor in between, because they are unattainable. Likewise, Subhuti, the Bodhisattva Mahasattva, Prajnaparamita, and these two names are all provisional dharmas, such provisional dharmas neither arise nor cease, it is only based on perception and so forth, that a designation is made and called Bodhisattva Mahasattva, called Prajnaparamita, and these two names. Like this, all three are just provisional names, these provisional names are not within, not without, nor in between, because they are unattainable.'
'Furthermore, Subhuti, for example, all the head, neck, shoulders, and arms of the inner body
、腹背、胸脅、腰脊、髀膝、腨脛、足等但是假名，如是名假不生不滅，唯有想等想，施設言說謂為內身所有頭、頸乃至足等。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如外事所有草木、根莖、枝葉、華果等物但是假名，如是名假不生不滅，唯有想等想，施設言說謂為外事所有草木、根莖、枝葉、華果等物。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。「複次，善現！譬如過去未來現在一切如來、應、正等覺但是假名，如是名假不生不滅，唯有想等想，施設言說謂為過去、未來、現在一切如來、應、正等覺。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般
【現代漢語翻譯】 現代漢語譯本：
「還有，善現（Subhuti）！像頭、頸、腹部、背部、胸部、脅部、腰部、脊椎、臀部、膝蓋、小腿、腳等，這些都只是假名。這樣的假名不生不滅，只是基於想（saṃjñā）等想，施設言說，稱之為內在身體的所有，包括頭、頸乃至腳等。像這樣的一切都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）以及這兩個名稱，都只是假法。這樣的假法不生不滅，只是基於想等想，施設言說，稱之為菩薩摩訶薩、般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。
「再者，善現！譬如外在事物，如草木、根莖、枝葉、花果等，都只是假名。這樣的假名不生不滅，只是基於想等想，施設言說，稱之為外在事物的所有，包括草木、根莖、枝葉、花果等。像這樣的一切都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩、般若波羅蜜多以及這兩個名稱，都只是假法。這樣的假法不生不滅，只是基於想等想，施設言說，稱之為菩薩摩訶薩、般若波羅蜜多以及這兩個名稱。這三種都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。
「再者，善現！譬如過去、未來、現在的一切如來（Tathāgata，佛）、應（Arhat，阿羅漢）、正等覺（Samyaksaṃbuddha，正等覺者），都只是假名。這樣的假名不生不滅，只是基於想等想，施設言說，稱之為過去、未來、現在的一切如來、應、正等覺。像這樣的一切都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩、般
【English Translation】 English version:
'Furthermore, Subhuti! Like the head, neck, abdomen, back, chest, ribs, waist, spine, hips, knees, shanks, feet, etc., these are all just provisional names. Such provisional names neither arise nor cease; they are merely based on perception (saṃjñā) and so forth, and are designated by speech as the internal body, including the head, neck, and down to the feet. All of this is just a provisional name, and these provisional names are neither internal, nor external, nor in between, because they are unattainable. Likewise, Subhuti! The Bodhisattva-mahāsattva (great Bodhisattva), Prajñāpāramitā (perfection of wisdom), and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease; they are merely based on perception and so forth, and are designated by speech as Bodhisattva-mahāsattva, Prajñāpāramitā, and these two names. These three are just provisional names, and these provisional names are neither internal, nor external, nor in between, because they are unattainable.
'Furthermore, Subhuti! For example, external things such as grasses, trees, roots, stems, branches, leaves, flowers, fruits, etc., are all just provisional names. Such provisional names neither arise nor cease; they are merely based on perception and so forth, and are designated by speech as external things such as grasses, trees, roots, stems, branches, leaves, flowers, fruits, etc. All of this is just a provisional name, and these provisional names are neither internal, nor external, nor in between, because they are unattainable. Likewise, Subhuti! The Bodhisattva-mahāsattva, Prajñāpāramitā, and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease; they are merely based on perception and so forth, and are designated by speech as Bodhisattva-mahāsattva, Prajñāpāramitā, and these two names. These three are just provisional names, and these provisional names are neither internal, nor external, nor in between, because they are unattainable.
'Furthermore, Subhuti! For example, all Tathāgatas (Buddhas), Arhats (worthy ones), Samyaksaṃbuddhas (perfectly enlightened ones) of the past, future, and present are just provisional names. Such provisional names neither arise nor cease; they are merely based on perception and so forth, and are designated by speech as all Tathāgatas, Arhats, and Samyaksaṃbuddhas of the past, future, and present. All of this is just a provisional name, and these provisional names are neither internal, nor external, nor in between, because they are unattainable. Likewise, Subhuti! The Bodhisattva-mahāsattva, Prajñāpāramitā,
若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。
「複次，善現！譬如幻事、夢境、響像、陽焰、光影，若尋香城、變化事等但是假名，如是名假不生不滅，唯有想等想，施設言說謂為幻事乃至變化事等。如是一切但有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯有想等想，施設言說謂為菩薩摩訶薩、謂為般若波羅蜜多及此二名。如是三種但有假名，此諸假名不在內不在外不在兩間，不可得故。如是！善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法名假、法假及教授假，應正修學。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀色若常若無常，不應觀受、想、行、識若常若無常；不應觀色若樂若苦，不應觀受、想、行、識若樂若苦；不應觀色若我若無我，不應觀受、想、行、識若我若無我；不應觀色若凈若不凈，不應觀受、想、行、識若凈若不凈；不應觀色若空若不空，不應觀受、想、行、識若空若不空；不應觀色若有相若無相，不應觀受、想、行、
【現代漢語翻譯】 現代漢語譯本： 『如果般若波羅蜜多（prajñāpāramitā，智慧的完美）和這兩個名稱都是虛假的，那麼這些虛假的法（dharma，現象）既不生也不滅，只是基於概念和想法的施設，才有了菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）、般若波羅蜜多以及這兩個名稱的說法。這三種都只是虛假的名詞，這些虛假的名詞既不在內，也不在外，也不在兩者之間，因為它們是不可得的。』 『再者，善現（Subhuti，須菩提）！譬如幻術、夢境、回聲、影像、陽焰、光影，或者尋香城（Gandharva-nagara，海市蜃樓）、變化的事物等等，都只是虛假的名詞。這些虛假的名詞既不生也不滅，只是基於概念和想法的施設，才有了幻術乃至變化的事物等等的說法。所有這些都只是虛假的名詞，這些虛假的名詞既不在內，也不在外，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩、般若波羅蜜多以及這兩個名稱都是虛假的法，這些虛假的法既不生也不滅，只是基於概念和想法的施設，才有了菩薩摩訶薩、般若波羅蜜多以及這兩個名稱的說法。這三種都只是虛假的名詞，這些虛假的名詞既不在內，也不在外，也不在兩者之間，因為它們是不可得的。因此，善現！當菩薩摩訶薩修行般若波羅蜜多時，對於一切法的名稱虛假、法本身虛假以及教導虛假，都應該正確地修學。』 『再者，善現！當菩薩摩訶薩修行般若波羅蜜多時，不應該觀察色（rūpa，物質現象）是常還是無常，不應該觀察受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）是常還是無常；不應該觀察色是樂還是苦，不應該觀察受、想、行、識是樂還是苦；不應該觀察色是我還是無我，不應該觀察受、想、行、識是我還是無我；不應該觀察色是凈還是不凈，不應該觀察受、想、行、識是凈還是不凈；不應該觀察色是空還是不空，不應該觀察受、想、行、識是空還是不空；不應該觀察色是有相還是無相，不應該觀察受、想、行、識是有相還是無相；』
【English Translation】 English version: 'If the prajñāpāramitā (perfection of wisdom) and these two names are all false, then these false dharmas (phenomena) neither arise nor cease. It is only through conceptualization and ideation that the terms bodhisattva-mahāsattva (great bodhisattva), prajñāpāramitā, and these two names are established. These three are merely false names, and these false names are neither within, nor without, nor in between, because they are unattainable.' 'Furthermore, Subhuti! Just like illusions, dreams, echoes, reflections, mirages, shadows, or Gandharva-nagara (city of gandharvas, mirage), transformations, and so on, are all just false names. These false names neither arise nor cease. It is only through conceptualization and ideation that the terms illusion, transformation, and so on are established. All of these are merely false names, and these false names are neither within, nor without, nor in between, because they are unattainable. Similarly, Subhuti! The bodhisattva-mahāsattva, prajñāpāramitā, and these two names are all false dharmas. These false dharmas neither arise nor cease. It is only through conceptualization and ideation that the terms bodhisattva-mahāsattva, prajñāpāramitā, and these two names are established. These three are merely false names, and these false names are neither within, nor without, nor in between, because they are unattainable. Therefore, Subhuti! When bodhisattva-mahāsattvas practice prajñāpāramitā, they should correctly study the falsity of names, the falsity of dharmas, and the falsity of teachings regarding all dharmas.' 'Furthermore, Subhuti! When bodhisattva-mahāsattvas practice prajñāpāramitā, they should not observe rūpa (form) as either permanent or impermanent, nor should they observe vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), or vijñāna (consciousness) as either permanent or impermanent; they should not observe rūpa as either pleasurable or painful, nor should they observe vedanā, saṃjñā, saṃskāra, or vijñāna as either pleasurable or painful; they should not observe rūpa as either self or non-self, nor should they observe vedanā, saṃjñā, saṃskāra, or vijñāna as either self or non-self; they should not observe rūpa as either pure or impure, nor should they observe vedanā, saṃjñā, saṃskāra, or vijñāna as either pure or impure; they should not observe rūpa as either empty or not empty, nor should they observe vedanā, saṃjñā, saṃskāra, or vijñāna as either empty or not empty; they should not observe rūpa as either having characteristics or not having characteristics, nor should they observe vedanā, saṃjñā, saṃskāra, or vijñāna as either having characteristics or not having characteristics;'
識若有相若無相；不應觀色若有愿若無愿，不應觀受、想、行、識若有愿若無愿；不應觀色若寂靜若不寂靜，不應觀受、想、行、識若寂靜若不寂靜；不應觀色若遠離若不遠離，不應觀受、想、行、識若遠離若不遠離；不應觀色若有為若無為，不應觀受、想、行、識若有為若無為；不應觀色若有漏若無漏，不應觀受、想、行、識若有漏若無漏；不應觀色若生若滅，不應觀受、想、行、識若生若滅；不應觀色若善若非善，不應觀受、想、行、識若善若非善；不應觀色若有罪若無罪，不應觀受、想、行、識若有罪若無罪；不應觀色若有煩惱若無煩惱，不應觀受、想、行、識若有煩惱若無煩惱；不應觀色若世間若出世間，不應觀受、想、行、識若世間若出世間；不應觀色若雜染若清凈，不應觀受、想、行、識若雜染若清凈；不應觀色若屬生死若屬涅槃，不應觀受、想、行、識若屬生死若屬涅槃；不應觀色若在內若在外若在兩間，不應觀受、想、行、識若在內若在外若在兩間；不應觀色若可得若不可得，不應觀受、想、行、識若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀眼處若常若無常，不應觀耳、鼻、舌、身、意處若常若無常；不應觀眼處若樂若苦，不應觀耳、鼻、舌、身、意處若樂
【現代漢語翻譯】 現代漢語譯本：如果認為『識』（vijñāna，意識）有相或無相，都是不正確的。不應執著于觀察『色』（rūpa，物質）是有愿還是無愿，也不應執著于觀察『受』（vedanā，感受）、『想』（saṃjñā，知覺）、『行』（saṃskāra，意志）、『識』（vijñāna，意識）是有愿還是無愿；不應執著于觀察『色』是寂靜還是不寂靜，也不應執著于觀察『受』、『想』、『行』、『識』是寂靜還是不寂靜；不應執著于觀察『色』是遠離還是不遠離，也不應執著于觀察『受』、『想』、『行』、『識』是遠離還是不遠離；不應執著于觀察『色』是有為還是無為，也不應執著于觀察『受』、『想』、『行』、『識』是有為還是無為；不應執著于觀察『色』是有漏還是無漏，也不應執著于觀察『受』、『想』、『行』、『識』是有漏還是無漏；不應執著于觀察『色』是生還是滅，也不應執著于觀察『受』、『想』、『行』、『識』是生還是滅；不應執著于觀察『色』是善還是非善，也不應執著于觀察『受』、『想』、『行』、『識』是善還是非善；不應執著于觀察『色』是有罪還是無罪，也不應執著于觀察『受』、『想』、『行』、『識』是有罪還是無罪；不應執著于觀察『色』是有煩惱還是無煩惱，也不應執著于觀察『受』、『想』、『行』、『識』是有煩惱還是無煩惱；不應執著于觀察『色』是世間還是出世間，也不應執著于觀察『受』、『想』、『行』、『識』是世間還是出世間；不應執著于觀察『色』是雜染還是清凈，也不應執著于觀察『受』、『想』、『行』、『識』是雜染還是清凈；不應執著于觀察『色』是屬於生死還是屬於涅槃，也不應執著于觀察『受』、『想』、『行』、『識』是屬於生死還是屬於涅槃；不應執著于觀察『色』是在內、在外還是在兩者之間，也不應執著于觀察『受』、『想』、『行』、『識』是在內、在外還是在兩者之間；不應執著于觀察『色』是可得還是不可得，也不應執著于觀察『受』、『想』、『行』、『識』是可得還是不可得。 「此外，善現（Subhuti）！當菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不應執著于觀察眼處（cakṣurāyatana，眼根）是常還是無常，也不應執著于觀察耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）是常還是無常；不應執著于觀察眼處是樂還是苦，也不應執著于觀察耳、鼻、舌、身、意處是樂還是苦。
【English Translation】 English version: It is incorrect to perceive 'consciousness' (vijñāna) as having form or being formless. One should not fixate on observing 'form' (rūpa) as having desire or being without desire, nor should one fixate on observing 'feeling' (vedanā), 'perception' (saṃjñā), 'mental formations' (saṃskāra), or 'consciousness' (vijñāna) as having desire or being without desire; one should not fixate on observing 'form' as being tranquil or not tranquil, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being tranquil or not tranquil; one should not fixate on observing 'form' as being distant or not distant, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being distant or not distant; one should not fixate on observing 'form' as being conditioned or unconditioned, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being conditioned or unconditioned; one should not fixate on observing 'form' as being defiled or undefiled, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being defiled or undefiled; one should not fixate on observing 'form' as arising or ceasing, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as arising or ceasing; one should not fixate on observing 'form' as being wholesome or unwholesome, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being wholesome or unwholesome; one should not fixate on observing 'form' as being with fault or without fault, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being with fault or without fault; one should not fixate on observing 'form' as being with afflictions or without afflictions, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being with afflictions or without afflictions; one should not fixate on observing 'form' as being worldly or transcendental, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being worldly or transcendental; one should not fixate on observing 'form' as being impure or pure, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being impure or pure; one should not fixate on observing 'form' as belonging to samsara or nirvana, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as belonging to samsara or nirvana; one should not fixate on observing 'form' as being internal, external, or in between, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being internal, external, or in between; one should not fixate on observing 'form' as being attainable or unattainable, nor should one fixate on observing 'feeling', 'perception', 'mental formations', or 'consciousness' as being attainable or unattainable. Furthermore, Subhuti! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom (prajñāpāramitā), they should not fixate on observing the eye base (cakṣurāyatana) as permanent or impermanent, nor should they fixate on observing the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), or mind base (manāyatana) as permanent or impermanent; they should not fixate on observing the eye base as pleasurable or painful, nor should they fixate on observing the ear, nose, tongue, body, or mind base as pleasurable or painful.
若苦；不應觀眼處若我若無我，不應觀耳、鼻、舌、身、意處若我若無我；不應觀眼處若凈若不凈，不應觀耳、鼻、舌、身、意處若凈若不凈；不應觀眼處若空若不空，不應觀耳、鼻、舌、身、意處若空若不空；不應觀眼處若有相若無相，不應觀耳、鼻、舌、身、意處若有相若無相；不應觀眼處若有愿若無愿，不應觀耳、鼻、舌、身、意處若有愿若無愿；不應觀眼處若寂靜若不寂靜，不應觀耳、鼻、舌、身、意處若寂靜若不寂靜；不應觀眼處若遠離若不遠離，不應觀耳、鼻、舌、身、意處若遠離若不遠離；不應觀眼處若有為若無為，不應觀耳、鼻、舌、身、意處若有為若無為；不應觀眼處若有漏若無漏，不應觀耳、鼻、舌、身、意處若有漏若無漏；不應觀眼處若生若滅，不應觀耳、鼻、舌、身、意處若生若滅；不應觀眼處若善若非善，不應觀耳、鼻、舌、身、意處若善若非善；不應觀眼處若有罪若無罪，不應觀耳、鼻、舌、身、意處若有罪若無罪；不應觀眼處若有煩惱若無煩惱，不應觀耳、鼻、舌、身、意處若有煩惱若無煩惱；不應觀眼處若世間若出世間，不應觀耳、鼻、舌、身、意處若世間若出世間；不應觀眼處若雜染若清凈，不應觀耳、鼻、舌、身、意處若雜染若清凈；不應觀眼處若屬生死若屬涅槃，不應觀耳、
【現代漢語翻譯】 現代漢語譯本：如果存在苦，不應該觀察眼處（眼睛的感知）是『我』還是『無我』，不應該觀察耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識的感知）是『我』還是『無我』；不應該觀察眼處是清凈還是不清凈，不應該觀察耳、鼻、舌、身、意處是清凈還是不清凈；不應該觀察眼處是空還是不空，不應該觀察耳、鼻、舌、身、意處是空還是不空；不應該觀察眼處是有相還是無相，不應該觀察耳、鼻、舌、身、意處是有相還是無相；不應該觀察眼處是有愿還是無愿，不應該觀察耳、鼻、舌、身、意處是有愿還是無愿；不應該觀察眼處是寂靜還是不寂靜，不應該觀察耳、鼻、舌、身、意處是寂靜還是不寂靜；不應該觀察眼處是遠離還是不遠離，不應該觀察耳、鼻、舌、身、意處是遠離還是不遠離；不應該觀察眼處是有為還是無為，不應該觀察耳、鼻、舌、身、意處是有為還是無為；不應該觀察眼處是有漏還是無漏，不應該觀察耳、鼻、舌、身、意處是有漏還是無漏；不應該觀察眼處是生還是滅，不應該觀察耳、鼻、舌、身、意處是生還是滅；不應該觀察眼處是善還是非善，不應該觀察耳、鼻、舌、身、意處是善還是非善；不應該觀察眼處是有罪還是無罪，不應該觀察耳、鼻、舌、身、意處是有罪還是無罪；不應該觀察眼處是有煩惱還是無煩惱，不應該觀察耳、鼻、舌、身、意處是有煩惱還是無煩惱；不應該觀察眼處是世間還是出世間，不應該觀察耳、鼻、舌、身、意處是世間還是出世間；不應該觀察眼處是雜染還是清凈，不應該觀察耳、鼻、舌、身、意處是雜染還是清凈；不應該觀察眼處是屬於生死還是屬於涅槃，不應該觀察耳、
【English Translation】 English version: If there is suffering, one should not view the eye-base (perception of the eye) as 'self' or 'not-self', one should not view the ear, nose, tongue, body, and mind-bases (perception of ear, nose, tongue, body, and mind) as 'self' or 'not-self'; one should not view the eye-base as pure or impure, one should not view the ear, nose, tongue, body, and mind-bases as pure or impure; one should not view the eye-base as empty or not empty, one should not view the ear, nose, tongue, body, and mind-bases as empty or not empty; one should not view the eye-base as having characteristics or not having characteristics, one should not view the ear, nose, tongue, body, and mind-bases as having characteristics or not having characteristics; one should not view the eye-base as having aspiration or not having aspiration, one should not view the ear, nose, tongue, body, and mind-bases as having aspiration or not having aspiration; one should not view the eye-base as tranquil or not tranquil, one should not view the ear, nose, tongue, body, and mind-bases as tranquil or not tranquil; one should not view the eye-base as distant or not distant, one should not view the ear, nose, tongue, body, and mind-bases as distant or not distant; one should not view the eye-base as conditioned or unconditioned, one should not view the ear, nose, tongue, body, and mind-bases as conditioned or unconditioned; one should not view the eye-base as having outflows or not having outflows, one should not view the ear, nose, tongue, body, and mind-bases as having outflows or not having outflows; one should not view the eye-base as arising or ceasing, one should not view the ear, nose, tongue, body, and mind-bases as arising or ceasing; one should not view the eye-base as wholesome or unwholesome, one should not view the ear, nose, tongue, body, and mind-bases as wholesome or unwholesome; one should not view the eye-base as with fault or without fault, one should not view the ear, nose, tongue, body, and mind-bases as with fault or without fault; one should not view the eye-base as with afflictions or without afflictions, one should not view the ear, nose, tongue, body, and mind-bases as with afflictions or without afflictions; one should not view the eye-base as worldly or beyond worldly, one should not view the ear, nose, tongue, body, and mind-bases as worldly or beyond worldly; one should not view the eye-base as defiled or pure, one should not view the ear, nose, tongue, body, and mind-bases as defiled or pure; one should not view the eye-base as belonging to samsara or belonging to nirvana, one should not view the ear,
鼻、舌、身、意處若屬生死若屬涅槃；不應觀眼處若在內若在外若在兩間，不應觀耳、鼻、舌、身、意處若在內若在外若在兩間；不應觀眼處若可得若不可得，不應觀耳、鼻、舌、身、意處若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀色處若常若無常，不應觀聲、香、味、觸、法處若常若無常；不應觀色處若樂若苦，不應觀聲、香、味、觸、法處若樂若苦；不應觀色處若我若無我，不應觀聲、香、味、觸、法處若我若無我；不應觀色處若凈若不凈，不應觀聲、香、味、觸、法處若凈若不凈；不應觀色處若空若不空，不應觀聲、香、味、觸、法處若空若不空；不應觀色處若有相若無相，不應觀聲、香、味、觸、法處若有相若無相；不應觀色處若有愿若無愿，不應觀聲、香、味、觸、法處若有愿若無愿；不應觀色處若寂靜若不寂靜，不應觀聲、香、味、觸、法處若寂靜若不寂靜；不應觀色處若遠離若不遠離，不應觀聲、香、味、觸、法處若遠離若不遠離；不應觀色處若有為若無為，不應觀聲、香、味、觸、法處若有為若無為；不應觀色處若有漏若無漏，不應觀聲、香、味、觸、法處若有漏若無漏；不應觀色處若生若滅，不應觀聲、香、味、觸、法處若生若滅；不應觀色處若善若非善
【現代漢語翻譯】 現代漢語譯本：不應觀察眼、耳、鼻、舌、身、意（六根）的所在之處，無論是屬於生死輪迴還是屬於涅槃寂靜；不應觀察眼處是在內部、外部還是兩者之間，不應觀察耳、鼻、舌、身、意處是在內部、外部還是兩者之間；不應觀察眼處是可得還是不可得，不應觀察耳、鼻、舌、身、意處是可得還是不可得。 「再者，善現（須菩提的別名）！諸位菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，不應觀察色處（視覺）是常還是無常，不應觀察聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、意識）是常還是無常；不應觀察色處是樂還是苦，不應觀察聲、香、味、觸、法處是樂還是苦；不應觀察色處是有我還是無我，不應觀察聲、香、味、觸、法處是有我還是無我；不應觀察色處是凈還是不凈，不應觀察聲、香、味、觸、法處是凈還是不凈；不應觀察色處是空還是不空，不應觀察聲、香、味、觸、法處是空還是不空；不應觀察色處是有相還是無相，不應觀察聲、香、味、觸、法處是有相還是無相；不應觀察色處是有愿還是無愿，不應觀察聲、香、味、觸、法處是有愿還是無愿；不應觀察色處是寂靜還是不寂靜，不應觀察聲、香、味、觸、法處是寂靜還是不寂靜；不應觀察色處是遠離還是不遠離，不應觀察聲、香、味、觸、法處是遠離還是不遠離；不應觀察色處是有為還是無為，不應觀察聲、香、味、觸、法處是有為還是無為；不應觀察色處是有漏還是無漏，不應觀察聲、香、味、觸、法處是有漏還是無漏；不應觀察色處是生還是滅，不應觀察聲、香、味、觸、法處是生還是滅；不應觀察色處是善還是非善。
【English Translation】 English version: One should not contemplate whether the eye, ear, nose, tongue, body, and mind (the six sense organs) belong to samsara (the cycle of birth and death) or nirvana (liberation); one should not contemplate whether the eye is located internally, externally, or in between, nor should one contemplate whether the ear, nose, tongue, body, and mind are located internally, externally, or in between; one should not contemplate whether the eye is attainable or unattainable, nor should one contemplate whether the ear, nose, tongue, body, and mind are attainable or unattainable. Furthermore, Subhuti (a different name for Sudhana)! When Bodhisattva Mahasattvas practice Prajnaparamita (the perfection of wisdom), they should not contemplate whether the form (visual) is permanent or impermanent, nor should they contemplate whether sound, smell, taste, touch, and dharma (hearing, smelling, tasting, touching, and consciousness) are permanent or impermanent; they should not contemplate whether form is pleasurable or painful, nor should they contemplate whether sound, smell, taste, touch, and dharma are pleasurable or painful; they should not contemplate whether form has a self or no-self, nor should they contemplate whether sound, smell, taste, touch, and dharma have a self or no-self; they should not contemplate whether form is pure or impure, nor should they contemplate whether sound, smell, taste, touch, and dharma are pure or impure; they should not contemplate whether form is empty or not empty, nor should they contemplate whether sound, smell, taste, touch, and dharma are empty or not empty; they should not contemplate whether form has characteristics or no characteristics, nor should they contemplate whether sound, smell, taste, touch, and dharma have characteristics or no characteristics; they should not contemplate whether form has aspirations or no aspirations, nor should they contemplate whether sound, smell, taste, touch, and dharma have aspirations or no aspirations; they should not contemplate whether form is tranquil or not tranquil, nor should they contemplate whether sound, smell, taste, touch, and dharma are tranquil or not tranquil; they should not contemplate whether form is distant or not distant, nor should they contemplate whether sound, smell, taste, touch, and dharma are distant or not distant; they should not contemplate whether form is conditioned or unconditioned, nor should they contemplate whether sound, smell, taste, touch, and dharma are conditioned or unconditioned; they should not contemplate whether form is defiled or undefiled, nor should they contemplate whether sound, smell, taste, touch, and dharma are defiled or undefiled; they should not contemplate whether form arises or ceases, nor should they contemplate whether sound, smell, taste, touch, and dharma arise or cease; they should not contemplate whether form is wholesome or unwholesome.
，不應觀聲、香、味、觸、法處若善若非善；不應觀色處若有罪若無罪，不應觀聲、香、味、觸、法處若有罪若無罪；不應觀色處若有煩惱若無煩惱，不應觀聲、香、味、觸、法處若有煩惱若無煩惱；不應觀色處若世間若出世間，不應觀聲、香、味、觸、法處若世間若出世間；不應觀色處若雜染若清凈，不應觀聲、香、味、觸、法處若雜染若清凈；不應觀色處若屬生死若屬涅槃，不應觀聲、香、味、觸、法處若屬生死若屬涅槃；不應觀色處若在內若在外若在兩間，不應觀聲、香、味、觸、法處若在內若在外若在兩間；不應觀色處若可得若不可得，不應觀聲、香、味、觸、法處若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀眼界若常若無常，不應觀耳、鼻、舌、身、意界若常若無常；不應觀眼界若樂若苦，不應觀耳、鼻、舌、身、意界若樂若苦；不應觀眼界若我若無我，不應觀耳、鼻、舌、身、意界若我若無我；不應觀眼界若凈若不凈，不應觀耳、鼻、舌、身、意界若凈若不凈；不應觀眼界若空若不空，不應觀耳、鼻、舌、身、意界若空若不空；不應觀眼界若有相若無相，不應觀耳、鼻、舌、身、意界若有相若無相；不應觀眼界若有愿若無愿，不應觀耳、鼻、舌、身、意界若有愿若
【現代漢語翻譯】 現代漢語譯本： 『此外，善現（Subhuti）！不應觀察色處（rupa-ayatana，即視覺的感知對像）是善還是非善；不應觀察聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，即聽覺、嗅覺、味覺、觸覺和意識的感知對像）是善還是非善；不應觀察色處是有罪還是無罪，不應觀察聲、香、味、觸、法處是有罪還是無罪；不應觀察色處是有煩惱還是無煩惱，不應觀察聲、香、味、觸、法處是有煩惱還是無煩惱；不應觀察色處是世間還是出世間，不應觀察聲、香、味、觸、法處是世間還是出世間；不應觀察色處是雜染還是清凈，不應觀察聲、香、味、觸、法處是雜染還是清凈；不應觀察色處是屬於生死還是屬於涅槃（nirvana），不應觀察聲、香、味、觸、法處是屬於生死還是屬於涅槃；不應觀察色處是在內、在外還是在兩者之間，不應觀察聲、香、味、觸、法處是在內、在外還是在兩者之間；不應觀察色處是可得還是不可得，不應觀察聲、香、味、觸、法處是可得還是不可得。 『此外，善現！諸菩薩摩訶薩（bodhisattva-mahasattva，即偉大的菩薩）在修行般若波羅蜜多（prajna-paramita，即智慧的完美）時，不應觀察眼界（caksu-dhatu，即視覺的感知領域）是常還是無常，不應觀察耳、鼻、舌、身、意界（shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu，即聽覺、嗅覺、味覺、觸覺和意識的感知領域）是常還是無常；不應觀察眼界是樂還是苦，不應觀察耳、鼻、舌、身、意界是樂還是苦；不應觀察眼界是我還是無我，不應觀察耳、鼻、舌、身、意界是我還是無我；不應觀察眼界是凈還是不凈，不應觀察耳、鼻、舌、身、意界是凈還是不凈；不應觀察眼界是空還是不空，不應觀察耳、鼻、舌、身、意界是空還是不空；不應觀察眼界是有相還是無相，不應觀察耳、鼻、舌、身、意界是有相還是無相；不應觀察眼界是有愿還是無愿，不應觀察耳、鼻、舌、身、意界是有愿還是無愿；
【English Translation】 English version: 'Furthermore, Subhuti! One should not observe the 'rupa-ayatana' (form-sense base, the object of visual perception) as good or not good; one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' (sound, smell, taste, touch, and mental object sense bases) as good or not good; one should not observe the 'rupa-ayatana' as with fault or without fault, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as with fault or without fault; one should not observe the 'rupa-ayatana' as with affliction or without affliction, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as with affliction or without affliction; one should not observe the 'rupa-ayatana' as worldly or beyond worldly, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as worldly or beyond worldly; one should not observe the 'rupa-ayatana' as defiled or pure, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as defiled or pure; one should not observe the 'rupa-ayatana' as belonging to samsara (cycle of birth and death) or belonging to nirvana, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as belonging to samsara or belonging to nirvana; one should not observe the 'rupa-ayatana' as being internal, external, or in between, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as being internal, external, or in between; one should not observe the 'rupa-ayatana' as attainable or unattainable, one should not observe the 'shabda-ayatana', 'gandha-ayatana', 'rasa-ayatana', 'sparsha-ayatana', 'dharma-ayatana' as attainable or unattainable. 'Furthermore, Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Prajna-Paramita (perfection of wisdom), they should not observe the 'caksu-dhatu' (eye-element, the visual sensory field) as permanent or impermanent, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' (ear, nose, tongue, body, and mind elements, the auditory, olfactory, gustatory, tactile, and mental sensory fields) as permanent or impermanent; they should not observe the 'caksu-dhatu' as pleasurable or painful, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as pleasurable or painful; they should not observe the 'caksu-dhatu' as self or non-self, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as self or non-self; they should not observe the 'caksu-dhatu' as pure or impure, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as pure or impure; they should not observe the 'caksu-dhatu' as empty or not empty, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as empty or not empty; they should not observe the 'caksu-dhatu' as having characteristics or without characteristics, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as having characteristics or without characteristics; they should not observe the 'caksu-dhatu' as having aspiration or without aspiration, they should not observe the 'shrotra-dhatu', 'ghrana-dhatu', 'jihva-dhatu', 'kaya-dhatu', 'mano-dhatu' as having aspiration or without aspiration;
無愿；不應觀眼界若寂靜若不寂靜，不應觀耳、鼻、舌、身、意界若寂靜若不寂靜；不應觀眼界若遠離若不遠離，不應觀耳、鼻、舌、身、意界若遠離若不遠離；不應觀眼界若有為若無為，不應觀耳、鼻、舌、身、意界若有為若無為；不應觀眼界若有漏若無漏，不應觀耳、鼻、舌、身、意界若有漏若無漏；不應觀眼界若生若滅，不應觀耳、鼻、舌、身、意界若生若滅；不應觀眼界若善若非善，不應觀耳、鼻、舌、身、意界若善若非善；不應觀眼界若有罪若無罪，不應觀耳、鼻、舌、身、意界若有罪若無罪；不應觀眼界若有煩惱若無煩惱，不應觀耳、鼻、舌、身、意界若有煩惱若無煩惱；不應觀眼界若世間若出世間，不應觀耳、鼻、舌、身、意界若世間若出世間；不應觀眼界若雜染若清凈，不應觀耳、鼻、舌、身、意界若雜染若清凈；不應觀眼界若屬生死若屬涅槃，不應觀耳、鼻、舌、身、意界若屬生死若屬涅槃；不應觀眼界若在內若在外若在兩間，不應觀耳、鼻、舌、身、意界若在內若在外若在兩間；不應觀眼界若可得若不可得，不應觀耳、鼻、舌、身、意界若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀色界若常若無常，不應觀聲、香、味、觸、法界若常若無常；不應觀色界若
樂若苦，不應觀聲、香、味、觸、法界若樂若苦；不應觀色界若我若無我，不應觀聲、香、味、觸、法界若我若無我；不應觀色界若凈若不凈，不應觀聲、香、味、觸、法界若凈若不凈；不應觀色界若空若不空，不應觀聲、香、味、觸、法界若空若不空；不應觀色界若有相若無相，不應觀聲、香、味、觸、法界若有相若無相；不應觀色界若有愿若無愿，不應觀聲、香、味、觸、法界若有愿若無愿；不應觀色界若寂靜若不寂靜，不應觀聲、香、味、觸、法界若寂靜若不寂靜；不應觀色界若遠離若不遠離，不應觀聲、香、味、觸、法界若遠離若不遠離；不應觀色界若有為若無為，不應觀聲、香、味、觸、法界若有為若無為；不應觀色界若有漏若無漏，不應觀聲、香、味、觸、法界若有漏若無漏；不應觀色界若生若滅，不應觀聲、香、味、觸、法界若生若滅；不應觀色界若善若非善，不應觀聲、香、味、觸、法界若善若非善；不應觀色界若有罪若無罪，不應觀聲、香、味、觸、法界若有罪若無罪；不應觀色界若有煩惱若無煩惱，不應觀聲、香、味、觸、法界若有煩惱若無煩惱；不應觀色界若世間若出世間，不應觀聲、香、味、觸、法界若世間若出世間；不應觀色界若雜染若清凈，不應觀聲、香、味、觸、法界若雜染若清凈；
【現代漢語翻譯】 現代漢語譯本 如果感受是快樂或痛苦，不應該觀察聲、香、味、觸、法（dharma）界是快樂還是痛苦；不應該觀察有我（atman）或無我（anatman），不應該觀察聲、香、味、觸、法界是有我還是無我；不應該觀察是清凈還是不清凈，不應該觀察聲、香、味、觸、法界是清凈還是不清凈；不應該觀察是空（sunyata）還是不空，不應該觀察聲、香、味、觸、法界是空還是不空；不應該觀察是有相（nimitta）還是無相（animitta），不應該觀察聲、香、味、觸、法界是有相還是無相；不應該觀察是有愿（pranidhana）還是無愿，不應該觀察聲、香、味、觸、法界是有愿還是無愿；不應該觀察是寂靜還是不寂靜，不應該觀察聲、香、味、觸、法界是寂靜還是不寂靜；不應該觀察是遠離還是不遠離，不應該觀察聲、香、味、觸、法界是遠離還是不遠離；不應該觀察是有為（samskrta）還是無為（asamskrta），不應該觀察聲、香、味、觸、法界是有為還是無為；不應該觀察是有漏（sasrava）還是無漏（anasrava），不應該觀察聲、香、味、觸、法界是有漏還是無漏；不應該觀察是生還是滅，不應該觀察聲、香、味、觸、法界是生還是滅；不應該觀察是善還是非善，不應該觀察聲、香、味、觸、法界是善還是非善；不應該觀察是有罪還是無罪，不應該觀察聲、香、味、觸、法界是有罪還是無罪；不應該觀察是有煩惱還是無煩惱，不應該觀察聲、香、味、觸、法界是有煩惱還是無煩惱；不應該觀察是世間還是出世間，不應該觀察聲、香、味、觸、法界是世間還是出世間；不應該觀察是雜染還是清凈，不應該觀察聲、香、味、觸、法界是雜染還是清凈。
【English Translation】 English version If feeling is pleasure or pain, one should not observe whether the realms of sound, smell, taste, touch, and dharma (dharma) are pleasure or pain; one should not observe whether there is a self (atman) or no self (anatman), one should not observe whether the realms of sound, smell, taste, touch, and dharma are with self or without self; one should not observe whether it is pure or impure, one should not observe whether the realms of sound, smell, taste, touch, and dharma are pure or impure; one should not observe whether it is empty (sunyata) or not empty, one should not observe whether the realms of sound, smell, taste, touch, and dharma are empty or not empty; one should not observe whether it has characteristics (nimitta) or no characteristics (animitta), one should not observe whether the realms of sound, smell, taste, touch, and dharma have characteristics or no characteristics; one should not observe whether there is aspiration (pranidhana) or no aspiration, one should not observe whether the realms of sound, smell, taste, touch, and dharma have aspiration or no aspiration; one should not observe whether it is tranquil or not tranquil, one should not observe whether the realms of sound, smell, taste, touch, and dharma are tranquil or not tranquil; one should not observe whether it is distant or not distant, one should not observe whether the realms of sound, smell, taste, touch, and dharma are distant or not distant; one should not observe whether it is conditioned (samskrta) or unconditioned (asamskrta), one should not observe whether the realms of sound, smell, taste, touch, and dharma are conditioned or unconditioned; one should not observe whether it is with outflows (sasrava) or without outflows (anasrava), one should not observe whether the realms of sound, smell, taste, touch, and dharma are with outflows or without outflows; one should not observe whether it is arising or ceasing, one should not observe whether the realms of sound, smell, taste, touch, and dharma are arising or ceasing; one should not observe whether it is good or not good, one should not observe whether the realms of sound, smell, taste, touch, and dharma are good or not good; one should not observe whether it is with fault or without fault, one should not observe whether the realms of sound, smell, taste, touch, and dharma are with fault or without fault; one should not observe whether it is with afflictions or without afflictions, one should not observe whether the realms of sound, smell, taste, touch, and dharma are with afflictions or without afflictions; one should not observe whether it is worldly or beyond worldly, one should not observe whether the realms of sound, smell, taste, touch, and dharma are worldly or beyond worldly; one should not observe whether it is defiled or pure, one should not observe whether the realms of sound, smell, taste, touch, and dharma are defiled or pure.
不應觀色界若屬生死若屬涅槃，不應觀聲、香、味、觸、法界若屬生死若屬涅槃；不應觀色界若在內若在外若在兩間，不應觀聲、香、味、觸、法界若在內若在外若在兩間；不應觀色界若可得若不可得，不應觀聲、香、味、觸、法界若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀眼識界若常若無常，不應觀耳、鼻、舌、身、意識界若常若無常；不應觀眼識界若樂若苦，不應觀耳、鼻、舌、身、意識界若樂若苦；不應觀眼識界若我若無我，不應觀耳、鼻、舌、身、意識界若我若無我；不應觀眼識界若凈若不凈，不應觀耳、鼻、舌、身、意識界若凈若不凈；不應觀眼識界若空若不空，不應觀耳、鼻、舌、身、意識界若空若不空；不應觀眼識界若有相若無相，不應觀耳、鼻、舌、身、意識界若有相若無相；不應觀眼識界若有愿若無愿，不應觀耳、鼻、舌、身、意識界若有愿若無愿；不應觀眼識界若寂靜若不寂靜，不應觀耳、鼻、舌、身、意識界若寂靜若不寂靜；不應觀眼識界若遠離若不遠離，不應觀耳、鼻、舌、身、意識界若遠離若不遠離；不應觀眼識界若有為若無為，不應觀耳、鼻、舌、身、意識界若有為若無為；不應觀眼識界若有漏若無漏，不應觀耳、鼻、舌、身、意識界若有漏若
【現代漢語翻譯】 現代漢語譯本： 不應觀察色蘊（若屬生死若屬涅槃），不應觀察聲、香、味、觸、法界（若屬生死若屬涅槃）；不應觀察色蘊（若在內若在外若在兩間），不應觀察聲、香、味、觸、法界（若在內若在外若在兩間）；不應觀察色蘊（若可得若不可得），不應觀察聲、香、味、觸、法界（若可得若不可得）。
『再者，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀察眼識界（若常若無常），不應觀察耳、鼻、舌、身、意識界（若常若無常）；不應觀察眼識界（若樂若苦），不應觀察耳、鼻、舌、身、意識界（若樂若苦）；不應觀察眼識界（若我若無我），不應觀察耳、鼻、舌、身、意識界（若我若無我）；不應觀察眼識界（若凈若不凈），不應觀察耳、鼻、舌、身、意識界（若凈若不凈）；不應觀察眼識界（若空若不空），不應觀察耳、鼻、舌、身、意識界（若空若不空）；不應觀察眼識界（若有相若無相），不應觀察耳、鼻、舌、身、意識界（若有相若無相）；不應觀察眼識界（若有愿若無愿），不應觀察耳、鼻、舌、身、意識界（若有愿若無愿）；不應觀察眼識界（若寂靜若不寂靜），不應觀察耳、鼻、舌、身、意識界（若寂靜若不寂靜）；不應觀察眼識界（若遠離若不遠離），不應觀察耳、鼻、舌、身、意識界（若遠離若不遠離）；不應觀察眼識界（若有為若無為），不應觀察耳、鼻、舌、身、意識界（若有為若無為）；不應觀察眼識界（若有漏若無漏），不應觀察耳、鼻、舌、身、意識界（若有漏若無漏）。』
【English Translation】 English version: One should not view form (rupa) as belonging to either samsara (birth and death) or nirvana; one should not view sound, smell, taste, touch, and the realm of dharmas as belonging to either samsara or nirvana. One should not view form as being either internal, external, or in between; one should not view sound, smell, taste, touch, and the realm of dharmas as being either internal, external, or in between. One should not view form as being either attainable or unattainable; one should not view sound, smell, taste, touch, and the realm of dharmas as being either attainable or unattainable.
'Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not view the realm of eye consciousness as being either permanent or impermanent; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either permanent or impermanent. They should not view the realm of eye consciousness as being either pleasurable or painful; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either pleasurable or painful. They should not view the realm of eye consciousness as being either self or non-self; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either self or non-self. They should not view the realm of eye consciousness as being either pure or impure; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either pure or impure. They should not view the realm of eye consciousness as being either empty or not empty; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either empty or not empty. They should not view the realm of eye consciousness as being either with characteristics or without characteristics; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either with characteristics or without characteristics. They should not view the realm of eye consciousness as being either with aspiration or without aspiration; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either with aspiration or without aspiration. They should not view the realm of eye consciousness as being either tranquil or not tranquil; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either tranquil or not tranquil. They should not view the realm of eye consciousness as being either distant or not distant; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either distant or not distant. They should not view the realm of eye consciousness as being either conditioned or unconditioned; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either conditioned or unconditioned. They should not view the realm of eye consciousness as being either with outflows or without outflows; they should not view the realms of ear, nose, tongue, body, and mind consciousness as being either with outflows or without outflows.'
無漏；不應觀眼識界若生若滅，不應觀耳、鼻、舌、身、意識界若生若滅；不應觀眼識界若善若非善，不應觀耳、鼻、舌、身、意識界若善若非善；不應觀眼識界若有罪若無罪，不應觀耳、鼻、舌、身、意識界若有罪若無罪；不應觀眼識界若有煩惱若無煩惱，不應觀耳、鼻、舌、身、意識界若有煩惱若無煩惱；不應觀眼識界若世間若出世間，不應觀耳、鼻、舌、身、意識界若世間若出世間；不應觀眼識界若雜染若清凈，不應觀耳、鼻、舌、身、意識界若雜染若清凈；不應觀眼識界若屬生死若屬涅槃，不應觀耳、鼻、舌、身、意識界若屬生死若屬涅槃；不應觀眼識界若在內若在外若在兩間，不應觀耳、鼻、舌、身、意識界若在內若在外若在兩間；不應觀眼識界若可得若不可得，不應觀耳、鼻、舌、身、意識界若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀眼觸若常若無常，不應觀耳、鼻、舌、身、意觸若常若無常；不應觀眼觸若樂若苦，不應觀耳、鼻、舌、身、意觸若樂若苦；不應觀眼觸若我若無我，不應觀耳、鼻、舌、身、意觸若我若無我；不應觀眼觸若凈若不凈，不應觀耳、鼻、舌、身、意觸若凈若不凈；不應觀眼觸若空若不空，不應觀耳、鼻、舌、身、意觸若空若不空；不應
【現代漢語翻譯】 現代漢語譯本： 無漏的智慧（無漏）：不應該觀察眼識界（眼根與色塵相觸產生的意識）的生起或滅去，不應該觀察耳、鼻、舌、身、意識界（耳根與聲塵，鼻根與香塵，舌根與味塵，身根與觸塵，意根與法塵相觸產生的意識）的生起或滅去；不應該觀察眼識界是善還是非善，不應該觀察耳、鼻、舌、身、意識界是善還是非善；不應該觀察眼識界是有罪還是無罪，不應該觀察耳、鼻、舌、身、意識界是有罪還是無罪；不應該觀察眼識界是有煩惱還是無煩惱，不應該觀察耳、鼻、舌、身、意識界是有煩惱還是無煩惱；不應該觀察眼識界是世間的還是出世間的，不應該觀察耳、鼻、舌、身、意識界是世間的還是出世間的；不應該觀察眼識界是雜染的還是清凈的，不應該觀察耳、鼻、舌、身、意識界是雜染的還是清凈的；不應該觀察眼識界是屬於生死輪迴還是屬於涅槃（解脫），不應該觀察耳、鼻、舌、身、意識界是屬於生死輪迴還是屬於涅槃；不應該觀察眼識界是在內、在外還是在兩者之間，不應該觀察耳、鼻、舌、身、意識界是在內、在外還是在兩者之間；不應該觀察眼識界是可得的還是不可得的，不應該觀察耳、鼻、舌、身、意識界是可得的還是不可得的。 「再者，善現（須菩提的別名）！諸位菩薩摩訶薩（大菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，不應該觀察眼觸（眼根與色塵相觸的感受）是常還是無常，不應該觀察耳、鼻、舌、身、意觸（耳根與聲塵，鼻根與香塵，舌根與味塵，身根與觸塵，意根與法塵相觸的感受）是常還是無常；不應該觀察眼觸是樂還是苦，不應該觀察耳、鼻、舌、身、意觸是樂還是苦；不應該觀察眼觸是我還是無我，不應該觀察耳、鼻、舌、身、意觸是我還是無我；不應該觀察眼觸是凈還是不凈，不應該觀察耳、鼻、舌、身、意觸是凈還是不凈；不應該觀察眼觸是空還是不空，不應該觀察耳、鼻、舌、身、意觸是空還是不空；
【English Translation】 English version: Without outflows (Anasrava); one should not observe the eye-consciousness realm (the consciousness arising from the contact of the eye faculty and visual objects) as arising or ceasing, one should not observe the ear, nose, tongue, body, and mind-consciousness realms (the consciousness arising from the contact of the ear faculty and sounds, nose faculty and smells, tongue faculty and tastes, body faculty and tactile objects, and mind faculty and mental objects) as arising or ceasing; one should not observe the eye-consciousness realm as wholesome or unwholesome, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as wholesome or unwholesome; one should not observe the eye-consciousness realm as with fault or without fault, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as with fault or without fault; one should not observe the eye-consciousness realm as with defilements or without defilements, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as with defilements or without defilements; one should not observe the eye-consciousness realm as worldly or transcendental, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as worldly or transcendental; one should not observe the eye-consciousness realm as defiled or pure, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as defiled or pure; one should not observe the eye-consciousness realm as belonging to samsara (cycle of birth and death) or belonging to nirvana (liberation), one should not observe the ear, nose, tongue, body, and mind-consciousness realms as belonging to samsara or belonging to nirvana; one should not observe the eye-consciousness realm as being internal, external, or in between, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as being internal, external, or in between; one should not observe the eye-consciousness realm as attainable or unattainable, one should not observe the ear, nose, tongue, body, and mind-consciousness realms as attainable or unattainable. Furthermore, Subhuti (a different name for Sudhana)! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom), they should not observe eye-contact (the feeling arising from the contact of the eye faculty and visual objects) as permanent or impermanent, they should not observe ear, nose, tongue, body, and mind-contact (the feeling arising from the contact of the ear faculty and sounds, nose faculty and smells, tongue faculty and tastes, body faculty and tactile objects, and mind faculty and mental objects) as permanent or impermanent; they should not observe eye-contact as pleasant or unpleasant, they should not observe ear, nose, tongue, body, and mind-contact as pleasant or unpleasant; they should not observe eye-contact as self or non-self, they should not observe ear, nose, tongue, body, and mind-contact as self or non-self; they should not observe eye-contact as pure or impure, they should not observe ear, nose, tongue, body, and mind-contact as pure or impure; they should not observe eye-contact as empty or not empty, they should not observe ear, nose, tongue, body, and mind-contact as empty or not empty;
觀眼觸若有相若無相，不應觀耳、鼻、舌、身、意觸若有相若無相；不應觀眼觸若有愿若無愿，不應觀耳、鼻、舌、身、意觸若有愿若無愿；不應觀眼觸若寂靜若不寂靜，不應觀耳、鼻、舌、身、意觸若寂靜若不寂靜；不應觀眼觸若遠離若不遠離，不應觀耳、鼻、舌、身、意觸若遠離若不遠離；不應觀眼觸若有為若無為，不應觀耳、鼻、舌、身、意觸若有為若無為；不應觀眼觸若有漏若無漏，不應觀耳、鼻、舌、身、意觸若有漏若無漏；不應觀眼觸若生若滅，不應觀耳、鼻、舌、身、意觸若生若滅；不應觀眼觸若善若非善，不應觀耳、鼻、舌、身、意觸若善若非善；不應觀眼觸若有罪若無罪，不應觀耳、鼻、舌、身、意觸若有罪若無罪；不應觀眼觸若有煩惱若無煩惱，不應觀耳、鼻、舌、身、意觸若有煩惱若無煩惱；不應觀眼觸若世間若出世間，不應觀耳、鼻、舌、身、意觸若世間若出世間；不應觀眼觸若雜染若清凈，不應觀耳、鼻、舌、身、意觸若雜染若清凈；不應觀眼觸若屬生死若屬涅槃，不應觀耳、鼻、舌、身、意觸若屬生死若屬涅槃；不應觀眼觸若在內若在外若在兩間，不應觀耳、鼻、舌、身、意觸若在內若在外若在兩間；不應觀眼觸若可得若不可得，不應觀耳、鼻、舌、身、意觸若可得若不可得。
【現代漢語翻譯】 現代漢語譯本 不應觀察眼觸（眼睛與外境接觸產生的感受）是有相還是無相，不應觀察耳、鼻、舌、身、意觸（耳朵、鼻子、舌頭、身體、意識與外境接觸產生的感受）是有相還是無相；不應觀察眼觸是有愿還是無愿，不應觀察耳、鼻、舌、身、意觸是有愿還是無愿；不應觀察眼觸是寂靜還是不寂靜，不應觀察耳、鼻、舌、身、意觸是寂靜還是不寂靜；不應觀察眼觸是遠離還是不遠離，不應觀察耳、鼻、舌、身、意觸是遠離還是不遠離；不應觀察眼觸是有為（有造作）還是無為（無造作），不應觀察耳、鼻、舌、身、意觸是有為還是無為；不應觀察眼觸是有漏（有煩惱）還是無漏（無煩惱），不應觀察耳、鼻、舌、身、意觸是有漏還是無漏；不應觀察眼觸是生還是滅，不應觀察耳、鼻、舌、身、意觸是生還是滅；不應觀察眼觸是善還是非善，不應觀察耳、鼻、舌、身、意觸是善還是非善；不應觀察眼觸是有罪還是無罪，不應觀察耳、鼻、舌、身、意觸是有罪還是無罪；不應觀察眼觸是有煩惱還是無煩惱，不應觀察耳、鼻、舌、身、意觸是有煩惱還是無煩惱；不應觀察眼觸是世間（輪迴）還是出世間（解脫），不應觀察耳、鼻、舌、身、意觸是世間還是出世間；不應觀察眼觸是雜染（不清凈）還是清凈，不應觀察耳、鼻、舌、身、意觸是雜染還是清凈；不應觀察眼觸是屬於生死（輪迴）還是屬於涅槃（解脫），不應觀察耳、鼻、舌、身、意觸是屬於生死還是屬於涅槃；不應觀察眼觸是在內、在外還是在兩者之間，不應觀察耳、鼻、舌、身、意觸是在內、在外還是在兩者之間；不應觀察眼觸是可得還是不可得，不應觀察耳、鼻、舌、身、意觸是可得還是不可得。
【English Translation】 English version One should not contemplate eye contact (the feeling arising from the contact between the eye and external objects) as having characteristics or not having characteristics; one should not contemplate ear, nose, tongue, body, and mind contact (the feelings arising from the contact between the ears, nose, tongue, body, and mind with external objects) as having characteristics or not having characteristics. One should not contemplate eye contact as having desire or not having desire; one should not contemplate ear, nose, tongue, body, and mind contact as having desire or not having desire. One should not contemplate eye contact as being peaceful or not being peaceful; one should not contemplate ear, nose, tongue, body, and mind contact as being peaceful or not being peaceful. One should not contemplate eye contact as being distant or not being distant; one should not contemplate ear, nose, tongue, body, and mind contact as being distant or not being distant. One should not contemplate eye contact as being conditioned (created) or unconditioned (not created); one should not contemplate ear, nose, tongue, body, and mind contact as being conditioned or unconditioned. One should not contemplate eye contact as being with outflows (with defilements) or without outflows (without defilements); one should not contemplate ear, nose, tongue, body, and mind contact as being with outflows or without outflows. One should not contemplate eye contact as arising or ceasing; one should not contemplate ear, nose, tongue, body, and mind contact as arising or ceasing. One should not contemplate eye contact as being wholesome or unwholesome; one should not contemplate ear, nose, tongue, body, and mind contact as being wholesome or unwholesome. One should not contemplate eye contact as being with fault or without fault; one should not contemplate ear, nose, tongue, body, and mind contact as being with fault or without fault. One should not contemplate eye contact as being with afflictions or without afflictions; one should not contemplate ear, nose, tongue, body, and mind contact as being with afflictions or without afflictions. One should not contemplate eye contact as being worldly (in samsara) or beyond worldly (liberated); one should not contemplate ear, nose, tongue, body, and mind contact as being worldly or beyond worldly. One should not contemplate eye contact as being defiled or pure; one should not contemplate ear, nose, tongue, body, and mind contact as being defiled or pure. One should not contemplate eye contact as belonging to birth and death (samsara) or belonging to nirvana (liberation); one should not contemplate ear, nose, tongue, body, and mind contact as belonging to birth and death or belonging to nirvana. One should not contemplate eye contact as being internal, external, or in between; one should not contemplate ear, nose, tongue, body, and mind contact as being internal, external, or in between. One should not contemplate eye contact as being attainable or unattainable; one should not contemplate ear, nose, tongue, body, and mind contact as being attainable or unattainable.
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀眼觸為緣所生樂受、苦受、不苦不樂受若常若無常，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若常若無常；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若樂若苦，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若樂若苦；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若我若無我，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若我若無我；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若凈若不凈，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若凈若不凈；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若空若不空，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若空若不空；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有相若無相，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有相若無相；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有愿若無愿，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有愿若無愿；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若寂靜若不寂靜，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂
【現代漢語翻譯】 現代漢語譯本 『再者，善現！諸位菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是常還是無常；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是常還是無常。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是樂還是苦；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是樂還是苦。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是我還是無我；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是我還是無我。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是凈還是不凈；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是凈還是不凈。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是空還是不空；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是空還是不空。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是有相還是無相；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是有相還是無相。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是有愿還是無愿；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是有愿還是無愿。 不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受是寂靜還是不寂靜；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受是寂靜還是不寂靜。'
【English Translation】 English version 'Furthermore, Subhuti, when Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Prajnaparamita (perfection of wisdom), they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as permanent or impermanent; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as permanent or impermanent. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as pleasurable or painful; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as pleasurable or painful. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as self or non-self; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as self or non-self. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as pure or impure; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as pure or impure. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as empty or not empty; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as empty or not empty. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as having characteristics or not having characteristics; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as having characteristics or not having characteristics. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as having aspiration or not having aspiration; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as having aspiration or not having aspiration. They should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact as peaceful or not peaceful; they should not regard the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact as peaceful or not peaceful.'
受若寂靜若不寂靜；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若遠離若不遠離，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若遠離若不遠離；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有為若無為，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有為若無為；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有漏若無漏，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有漏若無漏；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若生若滅，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若生若滅；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若善若非善，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若善若非善；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有罪若無罪，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有罪若無罪；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若有煩惱若無煩惱，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若有煩惱若無煩惱；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若世間若出世間，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若
【現代漢語翻譯】 現代漢語譯本 不應觀察由眼觸（cakṣu-sparśa）為緣所生的樂受、苦受、不苦不樂受，無論是寂靜還是不寂靜；不應觀察由耳觸（śrotra-sparśa）、鼻觸（ghrāṇa-sparśa）、舌觸（jihvā-sparśa）、身觸（kāya-sparśa）、意觸（mana-sparśa）為緣所生的樂受、苦受、不苦不樂受，無論是遠離還是不遠離。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是有為（saṃskṛta）還是無為（asaṃskṛta）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是有為還是無為。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是有漏（sāsrava）還是無漏（anāsrava）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是有漏還是無漏。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是生起還是滅去；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是生起還是滅去。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是善（kuśala）還是非善（akuśala）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是善還是非善。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是有罪（sāvadya）還是無罪（anavadya）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是有罪還是無罪。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是有煩惱（kleśa）還是無煩惱（akleśa）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是有煩惱還是無煩惱。 不應觀察由眼觸為緣所生的樂受、苦受、不苦不樂受，無論是世間（laukika）還是出世間（lokottara）；不應觀察由耳觸、鼻觸、舌觸、身觸、意觸為緣所生的樂受、苦受、不苦不樂受，無論是世間還是出世間。
【English Translation】 English version One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact (cakṣu-sparśa) as either tranquil or not tranquil; one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact (śrotra-sparśa), nose-contact (ghrāṇa-sparśa), tongue-contact (jihvā-sparśa), body-contact (kāya-sparśa), or mind-contact (mana-sparśa) as either remote or not remote. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either conditioned (saṃskṛta) or unconditioned (asaṃskṛta); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either conditioned or unconditioned. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either with outflows (sāsrava) or without outflows (anāsrava); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either with outflows or without outflows. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either arising or ceasing; one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either arising or ceasing. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either wholesome (kuśala) or unwholesome (akuśala); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either wholesome or unwholesome. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either blamable (sāvadya) or blameless (anavadya); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either blamable or blameless. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either with defilements (kleśa) or without defilements (akleśa); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either with defilements or without defilements. One should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from eye-contact as either mundane (laukika) or supramundane (lokottara); one should not regard the pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either mundane or supramundane.
世間若出世間；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若雜染若清凈，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若雜染若清凈；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若屬生死若屬涅槃，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若屬生死若屬涅槃；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若在內若在外若在兩間，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若在內若在外若在兩間；不應觀眼觸為緣所生樂受、苦受、不苦不樂受若可得若不可得，不應觀耳、鼻、舌、身、意觸為緣所生樂受、苦受、不苦不樂受若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀地界若常若無常，不應觀水、火、風、空、識界若常若無常；不應觀地界若樂若苦，不應觀水、火、風、空、識界若樂若苦；不應觀地界若我若無我，不應觀水、火、風、空、識界若我若無我；不應觀地界若凈若不凈，不應觀水、火、風、空、識界若凈若不凈；不應觀地界若空若不空，不應觀水、火、風、空、識界若空若不空；不應觀地界若有相若無相，不應觀水、火、風、空、識界若有相若無相；不應觀地界若有愿若無愿，不應觀水、火、風、空、識
【現代漢語翻譯】 現代漢語譯本： 「如果是在世間或出世間，不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受，無論是雜染還是清凈；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受，無論是雜染還是清凈；不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受，無論是屬於生死還是屬於涅槃（Nirvana）；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受，無論是屬於生死還是屬於涅槃；不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受，無論是在內、在外還是在兩者之間；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受，無論是在內、在外還是在兩者之間；不應該觀察由眼觸為緣所產生的樂受、苦受、不苦不樂受，無論是可得還是不可得；不應該觀察由耳、鼻、舌、身、意觸為緣所產生的樂受、苦受、不苦不樂受，無論是可得還是不可得。 「再者，善現（Subhuti）！諸菩薩摩訶薩（Bodhisattva-Mahasattva）在修行般若波羅蜜多（Prajnaparamita）時，不應該觀察地界（earth element）是常還是無常，不應該觀察水、火、風、空、識界（water, fire, wind, space, consciousness elements）是常還是無常；不應該觀察地界是樂還是苦，不應該觀察水、火、風、空、識界是樂還是苦；不應該觀察地界是我還是無我，不應該觀察水、火、風、空、識界是我還是無我；不應該觀察地界是凈還是不凈，不應該觀察水、火、風、空、識界是凈還是不凈；不應該觀察地界是空還是不空，不應該觀察水、火、風、空、識界是空還是不空；不應該觀察地界是有相還是無相，不應該觀察水、火、風、空、識界是有相還是無相；不應該觀察地界是有愿還是無愿，不應該觀察水、火、風、空、識界是有愿還是無愿；
【English Translation】 English version: 『Whether in the mundane or supramundane realm, one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact, whether defiled or pure; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact, whether defiled or pure; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact, whether belonging to samsara (cycle of birth and death) or nirvana (liberation); one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact, whether belonging to samsara or nirvana; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact, whether internal, external, or in between; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact, whether internal, external, or in between; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact, whether attainable or unattainable; one should not observe the pleasant, painful, or neither-pleasant-nor-painful feelings arising from ear, nose, tongue, body, or mind-contact, whether attainable or unattainable.』 『Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita (Perfection of Wisdom), they should not observe the earth element as permanent or impermanent, nor should they observe the water, fire, wind, space, and consciousness elements as permanent or impermanent; they should not observe the earth element as pleasurable or painful, nor should they observe the water, fire, wind, space, and consciousness elements as pleasurable or painful; they should not observe the earth element as self or non-self, nor should they observe the water, fire, wind, space, and consciousness elements as self or non-self; they should not observe the earth element as pure or impure, nor should they observe the water, fire, wind, space, and consciousness elements as pure or impure; they should not observe the earth element as empty or not empty, nor should they observe the water, fire, wind, space, and consciousness elements as empty or not empty; they should not observe the earth element as having characteristics or not having characteristics, nor should they observe the water, fire, wind, space, and consciousness elements as having characteristics or not having characteristics; they should not observe the earth element as having aspiration or not having aspiration, nor should they observe the water, fire, wind, space, and consciousness elements as having aspiration or not having aspiration;'
界若有愿若無愿；不應觀地界若寂靜若不寂靜，不應觀水、火、風、空、識界若寂靜若不寂靜；不應觀地界若遠離若不遠離，不應觀水、火、風、空、識界若遠離若不遠離；不應觀地界若有為若無為，不應觀水、火、風、空、識界若有為若無為；不應觀地界若有漏若無漏，不應觀水、火、風、空、識界若有漏若無漏；不應觀地界若生若滅，不應觀水、火、風、空、識界若生若滅；不應觀地界若善若非善，不應觀水、火、風、空、識界若善若非善；不應觀地界若有罪若無罪，不應觀水、火、風、空、識界若有罪若無罪；不應觀地界若有煩惱若無煩惱，不應觀水、火、風、空、識界若有煩惱若無煩惱；不應觀地界若世間若出世間，不應觀水、火、風、空、識界若世間若出世間；不應觀地界若雜染若清凈，不應觀水、火、風、空、識界若雜染若清凈；不應觀地界若屬生死若屬涅槃，不應觀水、火、風、空、識界若屬生死若屬涅槃；不應觀地界若在內若在外若在兩間，不應觀水、火、風、空、識界若在內若在外若在兩間；不應觀地界若可得若不可得，不應觀水、火、風、空、識界若可得若不可得。
大般若波羅蜜多經卷第十一 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
【現代漢語翻譯】 現代漢語譯本 不應觀察地界（dijie，構成物質世界的元素）是有愿還是無愿；不應觀察地界是寂靜還是不寂靜，不應觀察水界（shuijie，構成物質世界的元素）、火界（huojie，構成物質世界的元素）、風界（fengjie，構成物質世界的元素）、空界（kongjie，構成物質世界的元素）、識界（shijie，構成精神世界的元素）是寂靜還是不寂靜；不應觀察地界是遠離還是不遠離，不應觀察水界、火界、風界、空界、識界是遠離還是不遠離；不應觀察地界是有為（youwei，受因果法則支配）還是無為（wuwei，不受因果法則支配），不應觀察水界、火界、風界、空界、識界是有為還是無為；不應觀察地界是有漏（youlou，有煩惱和痛苦）還是無漏（wulou，沒有煩惱和痛苦），不應觀察水界、火界、風界、空界、識界是有漏還是無漏；不應觀察地界是生還是滅，不應觀察水界、火界、風界、空界、識界是生還是滅；不應觀察地界是善還是非善，不應觀察水界、火界、風界、空界、識界是善還是非善；不應觀察地界是有罪還是無罪，不應觀察水界、火界、風界、空界、識界是有罪還是無罪；不應觀察地界是有煩惱還是無煩惱，不應觀察水界、火界、風界、空界、識界是有煩惱還是無煩惱；不應觀察地界是世間（shijian，輪迴的世界）還是出世間（chushijian，超越輪迴的世界），不應觀察水界、火界、風界、空界、識界是世間還是出世間；不應觀察地界是雜染（zaran，不清凈）還是清凈（qingjing，清凈），不應觀察水界、火界、風界、空界、識界是雜染還是清凈；不應觀察地界是屬於生死（shengsi，輪迴）還是屬於涅槃（niepan，解脫），不應觀察水界、火界、風界、空界、識界是屬於生死還是屬於涅槃；不應觀察地界是在內還是在外還是在兩者之間，不應觀察水界、火界、風界、空界、識界是在內還是在外還是在兩者之間；不應觀察地界是可得還是不可得，不應觀察水界、火界、風界、空界、識界是可得還是不可得。
【English Translation】 English version One should not contemplate the earth element (dijie, element constituting the material world) as having desire or not having desire; one should not contemplate the earth element as being tranquil or not tranquil, one should not contemplate the water element (shuijie, element constituting the material world), fire element (huojie, element constituting the material world), wind element (fengjie, element constituting the material world), space element (kongjie, element constituting the material world), and consciousness element (shijie, element constituting the mental world) as being tranquil or not tranquil; one should not contemplate the earth element as being distant or not distant, one should not contemplate the water, fire, wind, space, and consciousness elements as being distant or not distant; one should not contemplate the earth element as being conditioned (youwei, subject to the law of cause and effect) or unconditioned (wuwei, not subject to the law of cause and effect), one should not contemplate the water, fire, wind, space, and consciousness elements as being conditioned or unconditioned; one should not contemplate the earth element as being with outflows (youlou, with afflictions and suffering) or without outflows (wulou, without afflictions and suffering), one should not contemplate the water, fire, wind, space, and consciousness elements as being with outflows or without outflows; one should not contemplate the earth element as arising or ceasing, one should not contemplate the water, fire, wind, space, and consciousness elements as arising or ceasing; one should not contemplate the earth element as being wholesome or unwholesome, one should not contemplate the water, fire, wind, space, and consciousness elements as being wholesome or unwholesome; one should not contemplate the earth element as being with fault or without fault, one should not contemplate the water, fire, wind, space, and consciousness elements as being with fault or without fault; one should not contemplate the earth element as being with afflictions or without afflictions, one should not contemplate the water, fire, wind, space, and consciousness elements as being with afflictions or without afflictions; one should not contemplate the earth element as being worldly (shijian, the world of samsara) or transcendental (chushijian, beyond the world of samsara), one should not contemplate the water, fire, wind, space, and consciousness elements as being worldly or transcendental; one should not contemplate the earth element as being defiled (zaran, impure) or pure (qingjing, pure), one should not contemplate the water, fire, wind, space, and consciousness elements as being defiled or pure; one should not contemplate the earth element as belonging to birth and death (shengsi, samsara) or belonging to nirvana (niepan, liberation), one should not contemplate the water, fire, wind, space, and consciousness elements as belonging to birth and death or belonging to nirvana; one should not contemplate the earth element as being internal, external, or in between, one should not contemplate the water, fire, wind, space, and consciousness elements as being internal, external, or in between; one should not contemplate the earth element as being attainable or unattainable, one should not contemplate the water, fire, wind, space, and consciousness elements as being attainable or unattainable.
大般若波羅蜜多經卷第十二
三藏法師玄奘奉 詔譯初分教誡教授品第七之二
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀因緣若常若無常，不應觀等無間緣、所緣緣、增上緣若常若無常；不應觀因緣若樂若苦，不應觀等無間緣、所緣緣、增上緣若樂若苦；不應觀因緣若我若無我，不應觀等無間緣、所緣緣、增上緣若我若無我；不應觀因緣若凈若不凈，不應觀等無間緣、所緣緣、增上緣若凈若不凈；不應觀因緣若空若不空，不應觀等無間緣、所緣緣、增上緣若空若不空；不應觀因緣若有相若無相，不應觀等無間緣、所緣緣、增上緣若有相若無相；不應觀因緣若有愿若無愿，不應觀等無間緣、所緣緣、增上緣若有愿若無愿；不應觀因緣若寂靜若不寂靜，不應觀等無間緣、所緣緣、增上緣若寂靜若不寂靜；不應觀因緣若遠離若不遠離，不應觀等無間緣、所緣緣、增上緣若遠離若不遠離；不應觀因緣若有為若無為，不應觀等無間緣、所緣緣、增上緣若有為若無為；不應觀因緣若有漏若無漏，不應觀等無間緣、所緣緣、增上緣若有漏若無漏；不應觀因緣若生若滅，不應觀等無間緣、所緣緣、增上緣若生若滅；不應觀因緣若善若非善，不應觀等無間緣、所緣緣、增上緣若善若非善；不應觀因緣若
【現代漢語翻譯】 現代漢語譯本 複次，善現（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不應該觀察因緣（hetupratyaya，直接原因）是常還是無常，不應該觀察等無間緣（samanantarapratyaya，緊隨前一刻的因）、所緣緣（alambanapratyaya，所依賴的條件）、增上緣（adhipatipratyaya，增強的條件）是常還是無常；不應該觀察因緣是樂還是苦，不應該觀察等無間緣、所緣緣、增上緣是樂還是苦；不應該觀察因緣是我還是無我，不應該觀察等無間緣、所緣緣、增上緣是我還是無我；不應該觀察因緣是凈還是不凈，不應該觀察等無間緣、所緣緣、增上緣是凈還是不凈；不應該觀察因緣是空還是不空，不應該觀察等無間緣、所緣緣、增上緣是空還是不空；不應該觀察因緣是有相還是無相，不應該觀察等無間緣、所緣緣、增上緣是有相還是無相；不應該觀察因緣是有愿還是無愿，不應該觀察等無間緣、所緣緣、增上緣是有愿還是無愿；不應該觀察因緣是寂靜還是不寂靜，不應該觀察等無間緣、所緣緣、增上緣是寂靜還是不寂靜；不應該觀察因緣是遠離還是不遠離，不應該觀察等無間緣、所緣緣、增上緣是遠離還是不遠離；不應該觀察因緣是有為還是無為，不應該觀察等無間緣、所緣緣、增上緣是有為還是無為；不應該觀察因緣是有漏還是無漏，不應該觀察等無間緣、所緣緣、增上緣是有漏還是無漏；不應該觀察因緣是生還是滅，不應該觀察等無間緣、所緣緣、增上緣是生還是滅；不應該觀察因緣是善還是非善，不應該觀察等無間緣、所緣緣、增上緣是善還是非善；不應該觀察因緣是
【English Translation】 English version Furthermore, Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Prajnaparamita (perfection of wisdom), they should not view the hetupratyaya (causal condition) as either permanent or impermanent, they should not view the samanantarapratyaya (immediately preceding condition), alambanapratyaya (object condition), or adhipatipratyaya (dominant condition) as either permanent or impermanent; they should not view the hetupratyaya as either pleasurable or painful, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either pleasurable or painful; they should not view the hetupratyaya as either self or non-self, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either self or non-self; they should not view the hetupratyaya as either pure or impure, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either pure or impure; they should not view the hetupratyaya as either empty or not empty, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either empty or not empty; they should not view the hetupratyaya as either having characteristics or not having characteristics, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either having characteristics or not having characteristics; they should not view the hetupratyaya as either having aspiration or not having aspiration, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either having aspiration or not having aspiration; they should not view the hetupratyaya as either tranquil or not tranquil, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either tranquil or not tranquil; they should not view the hetupratyaya as either remote or not remote, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either remote or not remote; they should not view the hetupratyaya as either conditioned or unconditioned, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either conditioned or unconditioned; they should not view the hetupratyaya as either defiled or undefiled, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either defiled or undefiled; they should not view the hetupratyaya as either arising or ceasing, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either arising or ceasing; they should not view the hetupratyaya as either wholesome or unwholesome, they should not view the samanantarapratyaya, alambanapratyaya, or adhipatipratyaya as either wholesome or unwholesome; they should not view the hetupratyaya as
有罪若無罪，不應觀等無間緣、所緣緣、增上緣若有罪若無罪；不應觀因緣若有煩惱若無煩惱，不應觀等無間緣、所緣緣、增上緣若有煩惱若無煩惱；不應觀因緣若世間若出世間，不應觀等無間緣、所緣緣、增上緣若世間若出世間；不應觀因緣若雜染若清凈，不應觀等無間緣、所緣緣、增上緣若雜染若清凈；不應觀因緣若屬生死若屬涅槃，不應觀等無間緣、所緣緣、增上緣若屬生死若屬涅槃；不應觀因緣若在內若在外若在兩間，不應觀等無間緣、所緣緣、增上緣若在內若在外若在兩間；不應觀因緣若可得若不可得，不應觀等無間緣、所緣緣、增上緣若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀從緣生法若常若無常，不應觀從緣生法若樂若苦，不應觀從緣生法若我若無我，不應觀從緣生法若凈若不凈，不應觀從緣生法若空若不空，不應觀從緣生法若有相若無相，不應觀從緣生法若有愿若無愿，不應觀從緣生法若寂靜若不寂靜，不應觀從緣生法若遠離若不遠離，不應觀從緣生法若有為若無為，不應觀從緣生法若有漏若無漏，不應觀從緣生法若生若滅，不應觀從緣生法若善若非善，不應觀從緣生法若有罪若無罪，不應觀從緣生法若有煩惱若無煩惱，不應觀從緣生法若世間若出世間，不
【現代漢語翻譯】 現代漢語譯本： 『有罪』或『無罪』，不應觀察其等無間緣（緊接著生起的心識）、所緣緣（心識所緣的對象）、增上緣（其他輔助條件）是有罪還是無罪；不應觀察因緣（產生結果的直接原因）是有煩惱還是無煩惱，不應觀察等無間緣、所緣緣、增上緣是有煩惱還是無煩惱；不應觀察因緣是世間（輪迴）還是出世間（解脫），不應觀察等無間緣、所緣緣、增上緣是世間還是出世間；不應觀察因緣是雜染（不清凈）還是清凈，不應觀察等無間緣、所緣緣、增上緣是雜染還是清凈；不應觀察因緣是屬於生死（輪迴）還是屬於涅槃（解脫），不應觀察等無間緣、所緣緣、增上緣是屬於生死還是屬於涅槃；不應觀察因緣是在內（自身）還是在外（他人）還是在兩者之間，不應觀察等無間緣、所緣緣、增上緣是在內還是在外還是在兩者之間；不應觀察因緣是可得（可以把握）還是不可得（無法把握），不應觀察等無間緣、所緣緣、增上緣是可得還是不可得。
『再者，善現！』諸菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，不應觀察從緣生法（依賴條件而產生的現象）是常還是無常，不應觀察從緣生法是樂還是苦，不應觀察從緣生法是我還是無我，不應觀察從緣生法是凈還是不凈，不應觀察從緣生法是空還是不空，不應觀察從緣生法是有相還是無相，不應觀察從緣生法是有愿還是無愿，不應觀察從緣生法是寂靜還是不寂靜，不應觀察從緣生法是遠離還是不遠離，不應觀察從緣生法是有為（造作）還是無為（不造作），不應觀察從緣生法是有漏（煩惱）還是無漏（無煩惱），不應觀察從緣生法是生還是滅，不應觀察從緣生法是善還是非善，不應觀察從緣生法是有罪還是無罪，不應觀察從緣生法是有煩惱還是無煩惱，不應觀察從緣生法是世間還是出世間，不
【English Translation】 English version: 'Whether there is fault or no fault, one should not observe whether the immediately preceding condition (samanantara-pratyaya), the object condition (alambana-pratyaya), or the dominant condition (adhipati-pratyaya) are with fault or without fault; one should not observe whether the causal condition (hetu-pratyaya) is with affliction or without affliction, one should not observe whether the immediately preceding condition, the object condition, or the dominant condition are with affliction or without affliction; one should not observe whether the causal condition is worldly or transcendental, one should not observe whether the immediately preceding condition, the object condition, or the dominant condition are worldly or transcendental; one should not observe whether the causal condition is defiled or pure, one should not observe whether the immediately preceding condition, the object condition, or the dominant condition are defiled or pure; one should not observe whether the causal condition belongs to samsara (cycle of birth and death) or belongs to nirvana (liberation), one should not observe whether the immediately preceding condition, the object condition, or the dominant condition belong to samsara or belong to nirvana; one should not observe whether the causal condition is internal, external, or in between, one should not observe whether the immediately preceding condition, the object condition, or the dominant condition are internal, external, or in between; one should not observe whether the causal condition is attainable or unattainable, one should not observe whether the immediately preceding condition, the object condition, or the dominant condition are attainable or unattainable.'
'Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they should not observe conditioned phenomena (pratitya-samutpada-dharma) as permanent or impermanent, they should not observe conditioned phenomena as pleasurable or painful, they should not observe conditioned phenomena as self or non-self, they should not observe conditioned phenomena as pure or impure, they should not observe conditioned phenomena as empty or not empty, they should not observe conditioned phenomena as having characteristics or without characteristics, they should not observe conditioned phenomena as having aspiration or without aspiration, they should not observe conditioned phenomena as peaceful or not peaceful, they should not observe conditioned phenomena as remote or not remote, they should not observe conditioned phenomena as conditioned (samskrta) or unconditioned (asamskrta), they should not observe conditioned phenomena as with outflows (sasrava) or without outflows (anasrava), they should not observe conditioned phenomena as arising or ceasing, they should not observe conditioned phenomena as wholesome or unwholesome, they should not observe conditioned phenomena as with fault or without fault, they should not observe conditioned phenomena as with affliction or without affliction, they should not observe conditioned phenomena as worldly or transcendental, they should not
應觀從緣生法若雜染若清凈，不應觀從緣生法若屬生死若屬涅槃，不應觀從緣生法若在內若在外若在兩間，不應觀從緣生法若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀無明若常若無常，不應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱若常若無常；不應觀無明若樂若苦，不應觀行乃至老死愁嘆苦憂惱若樂若苦；不應觀無明若我若無我，不應觀行乃至老死愁嘆苦憂惱若我若無我；不應觀無明若凈若不凈，不應觀行乃至老死愁嘆苦憂惱若凈若不凈；不應觀無明若空若不空，不應觀行乃至老死愁嘆苦憂惱若空若不空；不應觀無明若有相若無相，不應觀行乃至老死愁嘆苦憂惱若有相若無相；不應觀無明若有愿若無愿，不應觀行乃至老死愁嘆苦憂惱若有愿若無愿；不應觀無明若寂靜若不寂靜，不應觀行乃至老死愁嘆苦憂惱若寂靜若不寂靜；不應觀無明若遠離若不遠離，不應觀行乃至老死愁嘆苦憂惱若遠離若不遠離；不應觀無明若有為若無為，不應觀行乃至老死愁嘆苦憂惱若有為若無為；不應觀無明若有漏若無漏，不應觀行乃至老死愁嘆苦憂惱若有漏若無漏；不應觀無明若生若滅，不應觀行乃至老死愁嘆苦憂惱若生若滅；不應觀無明若善若非善，不應觀行乃至老死愁
【現代漢語翻譯】 現代漢語譯本： 應觀察從因緣而生的法，無論是雜染的還是清凈的，不應觀察從因緣而生的法是屬於生死還是屬於涅槃，不應觀察從因緣而生的法是在內、在外還是在兩者之間，不應觀察從因緣而生的法是可得還是不可得。 「再者，善現（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不應觀察無明（avidya，無知）是常還是無常，不應觀察行（samskara，意志）、識（vijnana，意識）、名色（namarupa，名與色）、六處（sadayatana，六根）、觸（sparsha，接觸）、受（vedana，感受）、愛（trsna，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死愁嘆苦憂惱（jaramarana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀號、痛苦、憂愁和絕望）是常還是無常；不應觀察無明是樂還是苦，不應觀察行乃至老死愁嘆苦憂惱是樂還是苦；不應觀察無明是我還是無我，不應觀察行乃至老死愁嘆苦憂惱是我還是無我；不應觀察無明是凈還是不凈，不應觀察行乃至老死愁嘆苦憂惱是凈還是不凈；不應觀察無明是空還是不空，不應觀察行乃至老死愁嘆苦憂惱是空還是不空；不應觀察無明是有相還是無相，不應觀察行乃至老死愁嘆苦憂惱是有相還是無相；不應觀察無明是有愿還是無愿，不應觀察行乃至老死愁嘆苦憂惱是有愿還是無愿；不應觀察無明是寂靜還是不寂靜，不應觀察行乃至老死愁嘆苦憂惱是寂靜還是不寂靜；不應觀察無明是遠離還是不遠離，不應觀察行乃至老死愁嘆苦憂惱是遠離還是不遠離；不應觀察無明是有為還是無為，不應觀察行乃至老死愁嘆苦憂惱是有為還是無為；不應觀察無明是有漏還是無漏，不應觀察行乃至老死愁嘆苦憂惱是有漏還是無漏；不應觀察無明是生還是滅，不應觀察行乃至老死愁嘆苦憂惱是生還是滅；不應觀察無明是善還是非善，不應觀察行乃至老死愁
【English Translation】 English version: One should observe conditioned dharmas (phenomena) as being either defiled or pure, but one should not observe conditioned dharmas as belonging to either samsara (cycle of birth and death) or nirvana (liberation). One should not observe conditioned dharmas as being either internal, external, or in between. One should not observe conditioned dharmas as being either attainable or unattainable. Furthermore, Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Prajnaparamita (perfection of wisdom), they should not observe ignorance (avidya) as being either permanent or impermanent. They should not observe formations (samskara), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jaramarana-shoka-parideva-duhkha-daurmanasya-upayasa) as being either permanent or impermanent. They should not observe ignorance as being either pleasurable or painful. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either pleasurable or painful. They should not observe ignorance as being either self or non-self. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either self or non-self. They should not observe ignorance as being either pure or impure. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either pure or impure. They should not observe ignorance as being either empty or not empty. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either empty or not empty. They should not observe ignorance as being either having characteristics or not having characteristics. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either having characteristics or not having characteristics. They should not observe ignorance as being either with aspiration or without aspiration. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either with aspiration or without aspiration. They should not observe ignorance as being either tranquil or not tranquil. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either tranquil or not tranquil. They should not observe ignorance as being either remote or not remote. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either remote or not remote. They should not observe ignorance as being either conditioned or unconditioned. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either conditioned or unconditioned. They should not observe ignorance as being either with outflows or without outflows. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either with outflows or without outflows. They should not observe ignorance as being either arising or ceasing. They should not observe formations and so on up to old age, death, sorrow, lamentation, pain, grief, and despair as being either arising or ceasing. They should not observe ignorance as being either wholesome or unwholesome. They should not observe formations and so on up to old age, death, sorrow
嘆苦憂惱若善若非善；不應觀無明若有罪若無罪，不應觀行乃至老死愁嘆苦憂惱若有罪若無罪；不應觀無明若有煩惱若無煩惱，不應觀行乃至老死愁嘆苦憂惱若有煩惱若無煩惱；不應觀無明若世間若出世間，不應觀行乃至老死愁嘆苦憂惱若世間若出世間；不應觀無明若雜染若清凈，不應觀行乃至老死愁嘆苦憂惱若雜染若清凈；不應觀無明若屬生死若屬涅槃，不應觀行乃至老死愁嘆苦憂惱若屬生死若屬涅槃；不應觀無明若在內若在外若在兩間，不應觀行乃至老死愁嘆苦憂惱若在內若在外若在兩間；不應觀無明若可得若不可得，不應觀行乃至老死愁嘆苦憂惱若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀佈施波羅蜜多若常若無常，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若常若無常；不應觀佈施波羅蜜多若樂若苦，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若樂若苦；不應觀佈施波羅蜜多若我若無我，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若我若無我；不應觀佈施波羅蜜多若凈若不凈，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若凈若不凈；不應觀佈施波羅蜜多若空若不空，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若空若不空；不應觀佈施波羅蜜多若有
【現代漢語翻譯】 現代漢語譯本： 『此外，善現（Subhuti）！不應觀察苦、憂、惱，無論它們是善的還是非善的；不應觀察無明（avidya，無知）是否有罪或無罪，不應觀察行（samskara，業力）乃至老死、愁、嘆、苦、憂、惱是否有罪或無罪；不應觀察無明是否有煩惱或無煩惱，不應觀察行乃至老死、愁、嘆、苦、憂、惱是否有煩惱或無煩惱；不應觀察無明是世間的還是出世間的，不應觀察行乃至老死、愁、嘆、苦、憂、惱是世間的還是出世間的；不應觀察無明是雜染的還是清凈的，不應觀察行乃至老死、愁、嘆、苦、憂、惱是雜染的還是清凈的；不應觀察無明是屬於生死還是屬於涅槃，不應觀察行乃至老死、愁、嘆、苦、憂、惱是屬於生死還是屬於涅槃；不應觀察無明是在內、在外還是在兩者之間，不應觀察行乃至老死、愁、嘆、苦、憂、惱是在內、在外還是在兩者之間；不應觀察無明是可得的還是不可得的，不應觀察行乃至老死、愁、嘆、苦、憂、惱是可得的還是不可得的。 『再者，善現！諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）在修行般若波羅蜜多（prajnaparamita，智慧的完美）時，不應觀察佈施波羅蜜多（danaparamita，佈施的完美）是常還是無常，不應觀察凈戒、安忍、精進、靜慮、般若波羅蜜多是常還是無常；不應觀察佈施波羅蜜多是樂還是苦，不應觀察凈戒、安忍、精進、靜慮、般若波羅蜜多是樂還是苦；不應觀察佈施波羅蜜多是我還是無我，不應觀察凈戒、安忍、精進、靜慮、般若波羅蜜多是我還是無我；不應觀察佈施波羅蜜多是凈還是不凈，不應觀察凈戒、安忍、精進、靜慮、般若波羅蜜多是凈還是不凈；不應觀察佈施波羅蜜多是空還是不空，不應觀察凈戒、安忍、精進、靜慮、般若波羅蜜多是空還是不空；不應觀察佈施波羅蜜多是有
【English Translation】 English version: 'Furthermore, Subhuti! One should not contemplate suffering, sorrow, and distress, whether they are wholesome or unwholesome; one should not contemplate ignorance (avidya), whether it is with fault or without fault, one should not contemplate formations (samskara) up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are with fault or without fault; one should not contemplate ignorance, whether it is with defilement or without defilement, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are with defilement or without defilement; one should not contemplate ignorance, whether it is worldly or transcendental, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are worldly or transcendental; one should not contemplate ignorance, whether it is defiled or pure, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are defiled or pure; one should not contemplate ignorance, whether it belongs to samsara or nirvana, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they belong to samsara or nirvana; one should not contemplate ignorance, whether it is internal, external, or in between, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are internal, external, or in between; one should not contemplate ignorance, whether it is attainable or unattainable, one should not contemplate formations up to old age and death, sorrow, lamentation, suffering, distress, and despair, whether they are attainable or unattainable.' 'Moreover, Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice the Perfection of Wisdom (prajnaparamita), they should not contemplate the Perfection of Giving (danaparamita), whether it is permanent or impermanent, they should not contemplate the Perfections of Morality, Patience, Effort, Concentration, and Wisdom, whether they are permanent or impermanent; they should not contemplate the Perfection of Giving, whether it is pleasurable or painful, they should not contemplate the Perfections of Morality, Patience, Effort, Concentration, and Wisdom, whether they are pleasurable or painful; they should not contemplate the Perfection of Giving, whether it is self or non-self, they should not contemplate the Perfections of Morality, Patience, Effort, Concentration, and Wisdom, whether they are self or non-self; they should not contemplate the Perfection of Giving, whether it is pure or impure, they should not contemplate the Perfections of Morality, Patience, Effort, Concentration, and Wisdom, whether they are pure or impure; they should not contemplate the Perfection of Giving, whether it is empty or not empty, they should not contemplate the Perfections of Morality, Patience, Effort, Concentration, and Wisdom, whether they are empty or not empty; they should not contemplate the Perfection of Giving, whether it is existent
相若無相，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有相若無相；不應觀佈施波羅蜜多若有愿若無愿，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有愿若無愿；不應觀佈施波羅蜜多若寂靜若不寂靜，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若寂靜若不寂靜；不應觀佈施波羅蜜多若遠離若不遠離，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若遠離若不遠離；不應觀佈施波羅蜜多若有為若無為，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有為若無為；不應觀佈施波羅蜜多若有漏若無漏，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有漏若無漏；不應觀佈施波羅蜜多若生若滅，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若生若滅；不應觀佈施波羅蜜多若善若非善，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若善若非善；不應觀佈施波羅蜜多若有罪若無罪，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有罪若無罪；不應觀佈施波羅蜜多若有煩惱若無煩惱，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若有煩惱若無煩惱；不應觀佈施波羅蜜多若世間若出世間，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若世間若出世間；不應觀佈施波羅蜜多若雜染若清凈，不應觀凈戒、安
【現代漢語翻譯】 現代漢語譯本 不應以有相或無相的觀點來看待佈施波羅蜜多（Dāna pāramitā，佈施的完美），也不應以有相或無相的觀點來看待持戒波羅蜜多（Śīla pāramitā，持戒的完美）、安忍波羅蜜多（Kṣānti pāramitā，忍辱的完美）、精進波羅蜜多（Vīrya pāramitā，精進的完美）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的完美）和般若波羅蜜多（Prajñā pāramitā，智慧的完美）。 不應以有愿或無愿的觀點來看待佈施波羅蜜多，也不應以有愿或無愿的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以寂靜或不寂靜的觀點來看待佈施波羅蜜多，也不應以寂靜或不寂靜的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以遠離或不遠離的觀點來看待佈施波羅蜜多，也不應以遠離或不遠離的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以有為或無為的觀點來看待佈施波羅蜜多，也不應以有為或無為的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以有漏或無漏的觀點來看待佈施波羅蜜多，也不應以有漏或無漏的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以生或滅的觀點來看待佈施波羅蜜多，也不應以生或滅的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以善或非善的觀點來看待佈施波羅蜜多，也不應以善或非善的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以有罪或無罪的觀點來看待佈施波羅蜜多，也不應以有罪或無罪的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以有煩惱或無煩惱的觀點來看待佈施波羅蜜多，也不應以有煩惱或無煩惱的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以世間或出世間的觀點來看待佈施波羅蜜多，也不應以世間或出世間的觀點來看待持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多和般若波羅蜜多。 不應以雜染或清凈的觀點來看待佈施波羅蜜多，也不應以雜染或清凈的觀點來看待持戒波羅蜜多、安
【English Translation】 English version One should not view Dāna pāramitā (perfection of giving) as having form or not having form; nor should one view Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of effort), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) as having form or not having form. One should not view Dāna pāramitā as having aspiration or not having aspiration; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as having aspiration or not having aspiration. One should not view Dāna pāramitā as being tranquil or not being tranquil; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being tranquil or not being tranquil. One should not view Dāna pāramitā as being separated or not being separated; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being separated or not being separated. One should not view Dāna pāramitā as being conditioned or unconditioned; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being conditioned or unconditioned. One should not view Dāna pāramitā as being with outflows or without outflows; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being with outflows or without outflows. One should not view Dāna pāramitā as arising or ceasing; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as arising or ceasing. One should not view Dāna pāramitā as being wholesome or unwholesome; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being wholesome or unwholesome. One should not view Dāna pāramitā as being with fault or without fault; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being with fault or without fault. One should not view Dāna pāramitā as being with defilements or without defilements; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being with defilements or without defilements. One should not view Dāna pāramitā as being worldly or beyond worldly; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being worldly or beyond worldly. One should not view Dāna pāramitā as being defiled or pure; nor should one view Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā as being defiled or pure.
忍、精進、靜慮、般若波羅蜜多若雜染若清凈；不應觀佈施波羅蜜多若屬生死若屬涅槃，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若屬生死若屬涅槃；不應觀佈施波羅蜜多若在內若在外若在兩間，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若在內若在外若在兩間；不應觀佈施波羅蜜多若可得若不可得，不應觀凈戒、安忍、精進、靜慮、般若波羅蜜多若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀內空若常若無常，不應觀外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空若常若無常；不應觀內空若樂若苦，不應觀外空乃至無性自性空若樂若苦；不應觀內空若我若無我，不應觀外空乃至無性自性空若我若無我；不應觀內空若凈若不凈，不應觀外空乃至無性自性空若凈若不凈；不應觀內空若空若不空，不應觀外空乃至無性自性空若空若不空；不應觀內空若有相若無相，不應觀外空乃至無性自性空若有相若無相；不應觀內空若有愿若無愿，不應觀外空乃至無性自性空若有愿若無愿；不應觀內空若寂靜若不寂靜，不應觀外空乃至無性自性空若寂靜若不寂靜；不
【現代漢語翻譯】 現代漢語譯本：不應觀察佈施波羅蜜多（Dāna pāramitā，佈施的完美）的雜染或清凈；不應觀察持戒（Śīla）、安忍（Kṣānti）、精進（Vīrya）、靜慮（Dhyāna）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）的雜染或清凈；不應觀察佈施波羅蜜多是屬於生死還是涅槃，不應觀察持戒、安忍、精進、靜慮、般若波羅蜜多是屬於生死還是涅槃；不應觀察佈施波羅蜜多是在內、在外還是在兩者之間，不應觀察持戒、安忍、精進、靜慮、般若波羅蜜多是在內、在外還是在兩者之間；不應觀察佈施波羅蜜多是可得還是不可得，不應觀察持戒、安忍、精進、靜慮、般若波羅蜜多是可得還是不可得。 「再者，善現（Subhūti）！諸菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多時，不應觀察內空（adhyātma-śūnyatā）是常還是無常，不應觀察外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、空空（śūnyatā-śūnyatā）、大空（mahā-śūnyatā）、勝義空（paramārtha-śūnyatā）、有為空（saṃskṛta-śūnyatā）、無為空（asaṃskṛta-śūnyatā）、畢竟空（atyanta-śūnyatā）、無際空（anavarāgra-śūnyatā）、散空（vikṣepa-śūnyatā）、無變異空（avikāra-śūnyatā）、本性空（prakṛti-śūnyatā）、自相空（svalakṣaṇa-śūnyatā）、共相空（sāmalakṣaṇa-śūnyatā）、一切法空（sarva-dharma-śūnyatā）、不可得空（anupalambha-śūnyatā）、無性空（abhāva-śūnyatā）、自性空（svabhāva-śūnyatā）、無性自性空（abhāva-svabhāva-śūnyatā）是常還是無常；不應觀察內空是樂還是苦，不應觀察外空乃至無性自性空是樂還是苦；不應觀察內空是我還是無我，不應觀察外空乃至無性自性空是我還是無我；不應觀察內空是凈還是不凈，不應觀察外空乃至無性自性空是凈還是不凈；不應觀察內空是空還是不空，不應觀察外空乃至無性自性空是空還是不空；不應觀察內空是有相還是無相，不應觀察外空乃至無性自性空是有相還是無相；不應觀察內空是有愿還是無愿，不應觀察外空乃至無性自性空是有愿還是無愿；不應觀察內空是寂靜還是不寂靜，不應觀察外空乃至無性自性空是寂靜還是不寂靜；不
【English Translation】 English version: One should not view the perfection of giving (Dāna pāramitā) as defiled or pure; one should not view the perfections of morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditation (Dhyāna), and wisdom (Prajñāpāramitā) as defiled or pure; one should not view the perfection of giving as belonging to samsara or nirvana, one should not view the perfections of morality, patience, vigor, meditation, and wisdom as belonging to samsara or nirvana; one should not view the perfection of giving as being internal, external, or in between, one should not view the perfections of morality, patience, vigor, meditation, and wisdom as being internal, external, or in between; one should not view the perfection of giving as attainable or unattainable, one should not view the perfections of morality, patience, vigor, meditation, and wisdom as attainable or unattainable. Furthermore, Subhūti! When Bodhisattva-mahāsattvas (great Bodhisattvas) practice the perfection of wisdom, they should not view inner emptiness (adhyātma-śūnyatā) as permanent or impermanent, they should not view outer emptiness (bahirdhā-śūnyatā), inner-outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (vikṣepa-śūnyatā), emptiness of non-alteration (avikāra-śūnyatā), emptiness of essential nature (prakṛti-śūnyatā), emptiness of self-characteristic (svalakṣaṇa-śūnyatā), emptiness of common characteristic (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of non-nature of self-nature (abhāva-svabhāva-śūnyatā) as permanent or impermanent; they should not view inner emptiness as pleasurable or painful, they should not view outer emptiness up to the emptiness of non-nature of self-nature as pleasurable or painful; they should not view inner emptiness as self or non-self, they should not view outer emptiness up to the emptiness of non-nature of self-nature as self or non-self; they should not view inner emptiness as pure or impure, they should not view outer emptiness up to the emptiness of non-nature of self-nature as pure or impure; they should not view inner emptiness as empty or not empty, they should not view outer emptiness up to the emptiness of non-nature of self-nature as empty or not empty; they should not view inner emptiness as having characteristics or not having characteristics, they should not view outer emptiness up to the emptiness of non-nature of self-nature as having characteristics or not having characteristics; they should not view inner emptiness as having aspiration or not having aspiration, they should not view outer emptiness up to the emptiness of non-nature of self-nature as having aspiration or not having aspiration; they should not view inner emptiness as tranquil or not tranquil, they should not view outer emptiness up to the emptiness of non-nature of self-nature as tranquil or not tranquil; they should not
應觀內空若遠離若不遠離，不應觀外空乃至無性自性空若遠離若不遠離；不應觀內空若有為若無為，不應觀外空乃至無性自性空若有為若無為；不應觀內空若有漏若無漏，不應觀外空乃至無性自性空若有漏若無漏；不應觀內空若隱若顯，不應觀外空乃至無性自性空若隱若顯；不應觀內空若善若非善，不應觀外空乃至無性自性空若善若非善；不應觀內空若有罪若無罪，不應觀外空乃至無性自性空若有罪若無罪；不應觀內空若有煩惱若無煩惱，不應觀外空乃至無性自性空若有煩惱若無煩惱；不應觀內空若世間若出世間，不應觀外空乃至無性自性空若世間若出世間；不應觀內空若雜染若清凈，不應觀外空乃至無性自性空若雜染若清凈；不應觀內空若屬生死若屬涅槃，不應觀外空乃至無性自性空若屬生死若屬涅槃；不應觀內空若在內若在外若在兩間，不應觀外空乃至無性自性空若在內若在外若在兩間；不應觀內空若可得若不可得，不應觀外空乃至無性自性空若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀真如若常若無常，不應觀法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界若常若無常；不應觀真如若樂若苦，不應觀法界乃至不思議界若樂若苦
【現代漢語翻譯】 現代漢語譯本：『複次，善現（Subhuti）！不應觀察內空（adhyatma-shunyata）是遠離的還是不遠離的，不應觀察外空（bahirdha-shunyata）乃至無性自性空（abhava-svabhava-shunyata）是遠離的還是不遠離的；不應觀察內空是有為（samskrita）的還是無為（asamskrita）的，不應觀察外空乃至無性自性空是有為的還是無為的；不應觀察內空是有漏（sasrava）的還是無漏（anasrava）的，不應觀察外空乃至無性自性空是有漏的還是無漏的；不應觀察內空是隱沒的還是顯現的，不應觀察外空乃至無性自性空是隱沒的還是顯現的；不應觀察內空是善的還是非善的，不應觀察外空乃至無性自性空是善的還是非善的；不應觀察內空是有罪的還是無罪的，不應觀察外空乃至無性自性空是有罪的還是無罪的；不應觀察內空是有煩惱的還是無煩惱的，不應觀察外空乃至無性自性空是有煩惱的還是無煩惱的；不應觀察內空是世間的還是出世間的，不應觀察外空乃至無性自性空是世間的還是出世間的；不應觀察內空是雜染的還是清凈的，不應觀察外空乃至無性自性空是雜染的還是清凈的；不應觀察內空是屬於生死（samsara）的還是屬於涅槃（nirvana）的，不應觀察外空乃至無性自性空是屬於生死的還是屬於涅槃的；不應觀察內空是在內的還是在外的還是在兩者之間的，不應觀察外空乃至無性自性空是在內的還是在外的還是在兩者之間的；不應觀察內空是可得的還是不可得的，不應觀察外空乃至無性自性空是可得的還是不可得的。 『複次，善現！諸菩薩摩訶薩（bodhisattva-mahasattva）修行般若波羅蜜多（prajnaparamita）時，不應觀察真如（tathata）是常（nitya）的還是無常（anitya）的，不應觀察法界（dharmadhatu）、法性（dharmata）、不虛妄性（avitathata）、不變異性（avikaratva）、平等性（samata）、離生性（viviktata）、法定（dharmasthiti）、法住（dharmaniyamata）、實際（bhutakoti）、虛空界（akasha-dhatu）、不思議界（acintya-dhatu）是常的還是無常的；不應觀察真如是樂（sukha）的還是苦（duhkha）的，不應觀察法界乃至不思議界是樂的還是苦的。
【English Translation】 English version: 『Furthermore, Subhuti, a Bodhisattva-Mahasattva, while practicing the Perfection of Wisdom, should not observe inner emptiness (adhyatma-shunyata) as either being separate or not separate, nor should they observe outer emptiness (bahirdha-shunyata), up to and including emptiness of non-inherent existence (abhava-svabhava-shunyata), as being separate or not separate; they should not observe inner emptiness as being conditioned (samskrita) or unconditioned (asamskrita), nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being conditioned or unconditioned; they should not observe inner emptiness as being defiled (sasrava) or undefiled (anasrava), nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being defiled or undefiled; they should not observe inner emptiness as being hidden or manifest, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being hidden or manifest; they should not observe inner emptiness as being wholesome or unwholesome, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being wholesome or unwholesome; they should not observe inner emptiness as being with fault or without fault, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being with fault or without fault; they should not observe inner emptiness as being with afflictions or without afflictions, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being with afflictions or without afflictions; they should not observe inner emptiness as being worldly or transcendental, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being worldly or transcendental; they should not observe inner emptiness as being impure or pure, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being impure or pure; they should not observe inner emptiness as belonging to samsara (cycle of rebirth) or belonging to nirvana (liberation), nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as belonging to samsara or belonging to nirvana; they should not observe inner emptiness as being internal, external, or in between, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being internal, external, or in between; they should not observe inner emptiness as being attainable or unattainable, nor should they observe outer emptiness, up to and including emptiness of non-inherent existence, as being attainable or unattainable.』 『Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not observe Suchness (tathata) as being permanent (nitya) or impermanent (anitya), nor should they observe the Dharma-realm (dharmadhatu), the nature of Dharma (dharmata), non-falsity (avitathata), non-alteration (avikaratva), equality (samata), separateness (viviktata), the fixed nature of Dharma (dharmasthiti), the abiding of Dharma (dharmaniyamata), the limit of reality (bhutakoti), the space-element (akasha-dhatu), and the inconceivable element (acintya-dhatu) as being permanent or impermanent; they should not observe Suchness as being pleasurable (sukha) or painful (duhkha), nor should they observe the Dharma-realm up to and including the inconceivable element as being pleasurable or painful.』
；不應觀真如若我若無我，不應觀法界乃至不思議界若我若無我；不應觀真如若凈若不凈，不應觀法界乃至不思議界若凈若不凈；不應觀真如若空若不空，不應觀法界乃至不思議界若空若不空；不應觀真如若有相若無相，不應觀法界乃至不思議界若有相若無相；不應觀真如若有愿若無愿，不應觀法界乃至不思議界若有愿若無愿；不應觀真如若寂靜若不寂靜，不應觀法界乃至不思議界若寂靜若不寂靜；不應觀真如若遠離若不遠離，不應觀法界乃至不思議界若遠離若不遠離；不應觀真如若有為若無為，不應觀法界乃至不思議界若有為若無為；不應觀真如若有漏若無漏，不應觀法界乃至不思議界若有漏若無漏；不應觀真如若隱若顯，不應觀法界乃至不思議界若隱若顯；不應觀真如若善若非善，不應觀法界乃至不思議界若善若非善；不應觀真如若有罪若無罪，不應觀法界乃至不思議界若有罪若無罪；不應觀真如若有煩惱若無煩惱，不應觀法界乃至不思議界若有煩惱若無煩惱；不應觀真如若世間若出世間，不應觀法界乃至不思議界若世間若出世間；不應觀真如若雜染若清凈，不應觀法界乃至不思議界若雜染若清凈；不應觀真如若屬生死若屬涅槃，不應觀法界乃至不思議界若屬生死若屬涅槃；不應觀真如若在內若在外若在兩間，不
【現代漢語翻譯】 現代漢語譯本：不應該以『我』或『無我』的觀念來看待真如（Tathata，事物的真實本性），不應該以『我』或『無我』的觀念來看待法界（Dharmadhatu，一切法的界限）乃至不思議界（Acintyadhatu，不可思議的境界）；不應該以『清凈』或『不清凈』的觀念來看待真如，不應該以『清凈』或『不清凈』的觀念來看待法界乃至不思議界；不應該以『空』或『不空』的觀念來看待真如，不應該以『空』或『不空』的觀念來看待法界乃至不思議界；不應該以『有相』或『無相』的觀念來看待真如，不應該以『有相』或『無相』的觀念來看待法界乃至不思議界；不應該以『有愿』或『無愿』的觀念來看待真如，不應該以『有愿』或『無愿』的觀念來看待法界乃至不思議界；不應該以『寂靜』或『不寂靜』的觀念來看待真如，不應該以『寂靜』或『不寂靜』的觀念來看待法界乃至不思議界；不應該以『遠離』或『不遠離』的觀念來看待真如，不應該以『遠離』或『不遠離』的觀念來看待法界乃至不思議界；不應該以『有為』或『無為』的觀念來看待真如，不應該以『有為』或『無為』的觀念來看待法界乃至不思議界；不應該以『有漏』或『無漏』的觀念來看待真如，不應該以『有漏』或『無漏』的觀念來看待法界乃至不思議界；不應該以『隱』或『顯』的觀念來看待真如，不應該以『隱』或『顯』的觀念來看待法界乃至不思議界；不應該以『善』或『非善』的觀念來看待真如，不應該以『善』或『非善』的觀念來看待法界乃至不思議界；不應該以『有罪』或『無罪』的觀念來看待真如，不應該以『有罪』或『無罪』的觀念來看待法界乃至不思議界；不應該以『有煩惱』或『無煩惱』的觀念來看待真如，不應該以『有煩惱』或『無煩惱』的觀念來看待法界乃至不思議界；不應該以『世間』或『出世間』的觀念來看待真如，不應該以『世間』或『出世間』的觀念來看待法界乃至不思議界；不應該以『雜染』或『清凈』的觀念來看待真如，不應該以『雜染』或『清凈』的觀念來看待法界乃至不思議界；不應該以『屬於生死』或『屬於涅槃』的觀念來看待真如，不應該以『屬於生死』或『屬於涅槃』的觀念來看待法界乃至不思議界；不應該以『在內』、『在外』或『在兩者之間』的觀念來看待真如，不
【English Translation】 English version: One should not view Tathata (the true nature of things) as 'self' or 'non-self', one should not view Dharmadhatu (the realm of all dharmas) or even Acintyadhatu (the inconceivable realm) as 'self' or 'non-self'; one should not view Tathata as 'pure' or 'impure', one should not view Dharmadhatu or even Acintyadhatu as 'pure' or 'impure'; one should not view Tathata as 'empty' or 'not empty', one should not view Dharmadhatu or even Acintyadhatu as 'empty' or 'not empty'; one should not view Tathata as 'having form' or 'formless', one should not view Dharmadhatu or even Acintyadhatu as 'having form' or 'formless'; one should not view Tathata as 'having aspiration' or 'without aspiration', one should not view Dharmadhatu or even Acintyadhatu as 'having aspiration' or 'without aspiration'; one should not view Tathata as 'tranquil' or 'not tranquil', one should not view Dharmadhatu or even Acintyadhatu as 'tranquil' or 'not tranquil'; one should not view Tathata as 'separate' or 'not separate', one should not view Dharmadhatu or even Acintyadhatu as 'separate' or 'not separate'; one should not view Tathata as 'conditioned' or 'unconditioned', one should not view Dharmadhatu or even Acintyadhatu as 'conditioned' or 'unconditioned'; one should not view Tathata as 'with outflows' or 'without outflows', one should not view Dharmadhatu or even Acintyadhatu as 'with outflows' or 'without outflows'; one should not view Tathata as 'hidden' or 'manifest', one should not view Dharmadhatu or even Acintyadhatu as 'hidden' or 'manifest'; one should not view Tathata as 'good' or 'not good', one should not view Dharmadhatu or even Acintyadhatu as 'good' or 'not good'; one should not view Tathata as 'with fault' or 'without fault', one should not view Dharmadhatu or even Acintyadhatu as 'with fault' or 'without fault'; one should not view Tathata as 'with afflictions' or 'without afflictions', one should not view Dharmadhatu or even Acintyadhatu as 'with afflictions' or 'without afflictions'; one should not view Tathata as 'worldly' or 'transcendent', one should not view Dharmadhatu or even Acintyadhatu as 'worldly' or 'transcendent'; one should not view Tathata as 'defiled' or 'pure', one should not view Dharmadhatu or even Acintyadhatu as 'defiled' or 'pure'; one should not view Tathata as 'belonging to samsara' or 'belonging to nirvana', one should not view Dharmadhatu or even Acintyadhatu as 'belonging to samsara' or 'belonging to nirvana'; one should not view Tathata as 'within', 'without', or 'in between', one
應觀法界乃至不思議界若在內若在外若在兩間；不應觀真如若可得若不可得，不應觀法界乃至不思議界若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀四念住若常若無常，不應觀四正斷、四神足、五根、五力、七等覺支、八聖道支若常若無常；不應觀四念住若樂若苦，不應觀四正斷乃至八聖道支若樂若苦；不應觀四念住若我若無我，不應觀四正斷乃至八聖道支若我若無我；不應觀四念住若凈若不凈，不應觀四正斷乃至八聖道支若凈若不凈；不應觀四念住若空若不空，不應觀四正斷乃至八聖道支若空若不空；不應觀四念住若有相若無相，不應觀四正斷乃至八聖道支若有相若無相；不應觀四念住若有愿若無愿，不應觀四正斷乃至八聖道支若有愿若無愿；不應觀四念住若寂靜若不寂靜，不應觀四正斷乃至八聖道支若寂靜若不寂靜；不應觀四念住若遠離若不遠離，不應觀四正斷乃至八聖道支若遠離若不遠離；不應觀四念住若有為若無為，不應觀四正斷乃至八聖道支若有為若無為；不應觀四念住若有漏若無漏，不應觀四正斷乃至八聖道支若有漏若無漏；不應觀四念住若生若滅，不應觀四正斷乃至八聖道支若生若滅；不應觀四念住若善若非善，不應觀四正斷乃至八聖道支若善若非善；不應觀四
【現代漢語翻譯】 現代漢語譯本：
應觀察法界（dharma-dhātu，一切諸法的總稱）乃至不可思議界（acintya-dhātu，超出思維理解的境界），無論它們是在內、在外，還是在兩者之間；不應觀察真如（tathatā，諸法的真實本性）是否可得或不可得，不應觀察法界乃至不可思議界是否可得或不可得。
『再者，善現（Subhuti，佛陀的弟子）！諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不應觀察四念住（catvāri smṛtyupasthānāni，四種禪修方法）是常還是無常，不應觀察四正斷（catvāri prahāṇāni，四種精進的努力）、四神足（catvāra ṛddhipādāḥ，四種成就神通的基礎）、五根（pañcendriyāṇi，五種控制能力）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（āryāṣṭāṅgamārga，八種高貴的道路）是常還是無常；不應觀察四念住是樂還是苦，不應觀察四正斷乃至八聖道支是樂還是苦；不應觀察四念住是我還是無我，不應觀察四正斷乃至八聖道支是我還是無我；不應觀察四念住是凈還是不凈，不應觀察四正斷乃至八聖道支是凈還是不凈；不應觀察四念住是空還是不空，不應觀察四正斷乃至八聖道支是空還是不空；不應觀察四念住是有相還是無相，不應觀察四正斷乃至八聖道支是有相還是無相；不應觀察四念住是有愿還是無愿，不應觀察四正斷乃至八聖道支是有愿還是無愿；不應觀察四念住是寂靜還是不寂靜，不應觀察四正斷乃至八聖道支是寂靜還是不寂靜；不應觀察四念住是遠離還是不遠離，不應觀察四正斷乃至八聖道支是遠離還是不遠離；不應觀察四念住是有為還是無為，不應觀察四正斷乃至八聖道支是有為還是無為；不應觀察四念住是有漏還是無漏，不應觀察四正斷乃至八聖道支是有漏還是無漏；不應觀察四念住是生還是滅，不應觀察四正斷乃至八聖道支是生還是滅；不應觀察四念住是善還是非善，不應觀察四正斷乃至八聖道支是善還是非善；不應觀察四
【English Translation】 English version:
One should contemplate the dharma-dhātu (the realm of all dharmas) and even the acintya-dhātu (the inconceivable realm), whether they are internal, external, or in between; one should not contemplate the tathatā (suchness, the true nature of dharmas) as obtainable or unobtainable, and one should not contemplate the dharma-dhātu and even the acintya-dhātu as obtainable or unobtainable.
'Furthermore, Subhuti! When bodhisattva-mahāsattvas (great bodhisattvas) practice prajñāpāramitā (the perfection of wisdom), they should not contemplate the four smṛtyupasthānāni (four foundations of mindfulness) as permanent or impermanent, they should not contemplate the four prahāṇāni (four right exertions), the four ṛddhipādāḥ (four bases of spiritual power), the five indriyāṇi (five controlling faculties), the five balāni (five powers), the seven bodhyaṅgāni (seven factors of enlightenment), and the āryāṣṭāṅgamārga (noble eightfold path) as permanent or impermanent; they should not contemplate the four smṛtyupasthānāni as pleasurable or painful, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as pleasurable or painful; they should not contemplate the four smṛtyupasthānāni as self or non-self, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as self or non-self; they should not contemplate the four smṛtyupasthānāni as pure or impure, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as pure or impure; they should not contemplate the four smṛtyupasthānāni as empty or not empty, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as empty or not empty; they should not contemplate the four smṛtyupasthānāni as having characteristics or not having characteristics, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as having characteristics or not having characteristics; they should not contemplate the four smṛtyupasthānāni as having aspiration or not having aspiration, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as having aspiration or not having aspiration; they should not contemplate the four smṛtyupasthānāni as tranquil or not tranquil, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as tranquil or not tranquil; they should not contemplate the four smṛtyupasthānāni as remote or not remote, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as remote or not remote; they should not contemplate the four smṛtyupasthānāni as conditioned or unconditioned, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as conditioned or unconditioned; they should not contemplate the four smṛtyupasthānāni as defiled or undefiled, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as defiled or undefiled; they should not contemplate the four smṛtyupasthānāni as arising or ceasing, they should not contemplate the four prahāṇāni up to the āryāṣṭāṅgamārga as arising or ceasing; they should not contemplate the four smṛtyupasthānāni as wholesome or unwholesome, they should not contemplate the four
念住若有罪若無罪，不應觀四正斷乃至八聖道支若有罪若無罪；不應觀四念住若有煩惱若無煩惱，不應觀四正斷乃至八聖道支若有煩惱若無煩惱；不應觀四念住若世間若出世間，不應觀四正斷乃至八聖道支若世間若出世間；不應觀四念住若雜染若清凈，不應觀四正斷乃至八聖道支若雜染若清凈；不應觀四念住若屬生死若屬涅槃，不應觀四正斷乃至八聖道支若屬生死若屬涅槃；不應觀四念住若在內若在外若在兩間，不應觀四正斷乃至八聖道支若在內若在外若在兩間；不應觀四念住若可得若不可得，不應觀四正斷乃至八聖道支若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀苦聖諦若常若無常，不應觀集、滅、道聖諦若常若無常；不應觀苦聖諦若樂若苦，不應觀集、滅、道聖諦若樂若苦；不應觀苦聖諦若我若無我，不應觀集、滅、道聖諦若我若無我；不應觀苦聖諦若凈若不凈，不應觀集、滅、道聖諦若凈若不凈；不應觀苦聖諦若空若不空，不應觀集、滅、道聖諦若空若不空；不應觀苦聖諦若有相若無相，不應觀集、滅、道聖諦若有相若無相；不應觀苦聖諦若有愿若無愿，不應觀集、滅、道聖諦若有愿若無愿；不應觀苦聖諦若寂靜若不寂靜，不應觀集、滅、道聖諦若寂靜若不寂靜；不應觀
【現代漢語翻譯】 現代漢語譯本： 『善現，不應觀察四念住（satipaṭṭhāna，四種專注的修行方法）是有罪還是無罪，不應觀察四正斷（sammappadhāna，四種正勤）乃至八聖道支（aṭṭhaṅgikamagga，八正道）是有罪還是無罪；不應觀察四念住是有煩惱還是無煩惱，不應觀察四正斷乃至八聖道支是有煩惱還是無煩惱；不應觀察四念住是世間的還是出世間的，不應觀察四正斷乃至八聖道支是世間的還是出世間的；不應觀察四念住是雜染的還是清凈的，不應觀察四正斷乃至八聖道支是雜染的還是清凈的；不應觀察四念住是屬於生死還是屬於涅槃（Nibbāna，佛教的最高目標，解脫的狀態），不應觀察四正斷乃至八聖道支是屬於生死還是屬於涅槃；不應觀察四念住是在內、在外還是在兩者之間，不應觀察四正斷乃至八聖道支是在內、在外還是在兩者之間；不應觀察四念住是可得的還是不可得的，不應觀察四正斷乃至八聖道支是可得的還是不可得。』
『複次，善現！諸菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不應觀察苦聖諦（dukkha sacca，苦諦）是常還是無常，不應觀察集聖諦（samudaya sacca，集諦）、滅聖諦（nirodha sacca，滅諦）、道聖諦（magga sacca，道諦）是常還是無常；不應觀察苦聖諦是樂還是苦，不應觀察集、滅、道聖諦是樂還是苦；不應觀察苦聖諦是我還是無我，不應觀察集、滅、道聖諦是我還是無我；不應觀察苦聖諦是凈還是不凈，不應觀察集、滅、道聖諦是凈還是不凈；不應觀察苦聖諦是空還是不空，不應觀察集、滅、道聖諦是空還是不空；不應觀察苦聖諦是有相還是無相，不應觀察集、滅、道聖諦是有相還是無相；不應觀察苦聖諦是有愿還是無愿，不應觀察集、滅、道聖諦是有愿還是無愿；不應觀察苦聖諦是寂靜還是不寂靜，不應觀察集、滅、道聖諦是寂靜還是不寂靜；不應觀察……』
【English Translation】 English version: 'Subhuti, one should not view the four foundations of mindfulness (satipaṭṭhāna) as being either with fault or without fault, nor should one view the four right exertions (sammappadhāna) up to the eightfold noble path (aṭṭhaṅgikamagga) as being either with fault or without fault; one should not view the four foundations of mindfulness as being either with defilements or without defilements, nor should one view the four right exertions up to the eightfold noble path as being either with defilements or without defilements; one should not view the four foundations of mindfulness as being either worldly or supramundane, nor should one view the four right exertions up to the eightfold noble path as being either worldly or supramundane; one should not view the four foundations of mindfulness as being either defiled or pure, nor should one view the four right exertions up to the eightfold noble path as being either defiled or pure; one should not view the four foundations of mindfulness as belonging to either samsara (cycle of birth and death) or nirvana (Nibbāna, the ultimate goal of Buddhism, the state of liberation), nor should one view the four right exertions up to the eightfold noble path as belonging to either samsara or nirvana; one should not view the four foundations of mindfulness as being either internal, external, or in between, nor should one view the four right exertions up to the eightfold noble path as being either internal, external, or in between; one should not view the four foundations of mindfulness as being either attainable or unattainable, nor should one view the four right exertions up to the eightfold noble path as being either attainable or unattainable.'
'Furthermore, Subhuti, when Bodhisattva Mahasattvas (bodhisattva mahāsattva, great bodhisattvas) practice the Perfection of Wisdom (prajñāpāramitā), they should not view the noble truth of suffering (dukkha sacca) as being either permanent or impermanent, nor should they view the noble truths of origin (samudaya sacca), cessation (nirodha sacca), and path (magga sacca) as being either permanent or impermanent; they should not view the noble truth of suffering as being either pleasurable or painful, nor should they view the noble truths of origin, cessation, and path as being either pleasurable or painful; they should not view the noble truth of suffering as being either self or non-self, nor should they view the noble truths of origin, cessation, and path as being either self or non-self; they should not view the noble truth of suffering as being either pure or impure, nor should they view the noble truths of origin, cessation, and path as being either pure or impure; they should not view the noble truth of suffering as being either empty or not empty, nor should they view the noble truths of origin, cessation, and path as being either empty or not empty; they should not view the noble truth of suffering as being either with characteristics or without characteristics, nor should they view the noble truths of origin, cessation, and path as being either with characteristics or without characteristics; they should not view the noble truth of suffering as being either with aspiration or without aspiration, nor should they view the noble truths of origin, cessation, and path as being either with aspiration or without aspiration; they should not view the noble truth of suffering as being either peaceful or not peaceful, nor should they view the noble truths of origin, cessation, and path as being either peaceful or not peaceful; they should not view...'
苦聖諦若遠離若不遠離，不應觀集、滅、道聖諦若遠離若不遠離；不應觀苦聖諦若有為若無為，不應觀集、滅、道聖諦若有為若無為；不應觀苦聖諦若有漏若無漏，不應觀集、滅、道聖諦若有漏若無漏；不應觀苦聖諦若生若滅，不應觀集、滅、道聖諦若生若滅；不應觀苦聖諦若善若非善，不應觀集、滅、道聖諦若善若非善；不應觀苦聖諦若有罪若無罪，不應觀集、滅、道聖諦若有罪若無罪；不應觀苦聖諦若有煩惱若無煩惱，不應觀集、滅、道聖諦若有煩惱若無煩惱；不應觀苦聖諦若世間若出世間，不應觀集、滅、道聖諦若世間若出世間；不應觀苦聖諦若雜染若清凈，不應觀集、滅、道聖諦若雜染若清凈；不應觀苦聖諦若屬生死若屬涅槃，不應觀集、滅、道聖諦若屬生死若屬涅槃；不應觀苦聖諦若在內若在外若在兩間，不應觀集、滅、道聖諦若在內若在外若在兩間；不應觀苦聖諦若可得若不可得，不應觀集、滅、道聖諦若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀四靜慮若常若無常，不應觀四無量、四無色定若常若無常；不應觀四靜慮若樂若苦，不應觀四無量、四無色定若樂若苦；不應觀四靜慮若我若無我，不應觀四無量、四無色定若我若無我；不應觀四靜慮若凈若不凈，不應觀
【現代漢語翻譯】 現代漢語譯本： 如果苦聖諦（dukkha satya，指人生是苦的真理）被認為是遠離或不遠離，那麼就不應該認為集聖諦（samudaya satya，指苦的根源的真理）、滅聖諦（nirodha satya，指滅苦的真理）和道聖諦（marga satya，指通往滅苦的道路的真理）是遠離或不遠離的；不應該認為苦聖諦是有為法（samskrta dharma，指因緣和合而生的法）或無為法（asamskrta dharma，指非因緣和合而生的法），不應該認為集、滅、道聖諦是有為法或無為法；不應該認為苦聖諦是有漏法（sasrava dharma，指有煩惱的法）或無漏法（anasrava dharma，指無煩惱的法），不應該認為集、滅、道聖諦是有漏法或無漏法；不應該認為苦聖諦是生起或滅去的，不應該認為集、滅、道聖諦是生起或滅去的；不應該認為苦聖諦是善或非善，不應該認為集、滅、道聖諦是善或非善；不應該認為苦聖諦是有罪或無罪，不應該認為集、滅、道聖諦是有罪或無罪；不應該認為苦聖諦是有煩惱或無煩惱，不應該認為集、滅、道聖諦是有煩惱或無煩惱；不應該認為苦聖諦是世間法（laukika dharma，指屬於世俗的法）或出世間法（lokottara dharma，指超越世俗的法），不應該認為集、滅、道聖諦是世間法或出世間法；不應該認為苦聖諦是雜染（samklesa，指煩惱和業）或清凈（visuddhi，指解脫），不應該認為集、滅、道聖諦是雜染或清凈；不應該認為苦聖諦屬於生死（samsara，指輪迴）或屬於涅槃（nirvana，指解脫），不應該認為集、滅、道聖諦屬於生死或屬於涅槃；不應該認為苦聖諦是在內、在外或在兩者之間，不應該認為集、滅、道聖諦是在內、在外或在兩者之間；不應該認為苦聖諦是可得或不可得，不應該認為集、滅、道聖諦是可得或不可得。 「此外，善現（Subhuti，佛陀的弟子）！當菩薩摩訶薩（bodhisattva mahasattva，指偉大的菩薩）修行般若波羅蜜多（prajnaparamita，指智慧的完美）時，不應該認為四靜慮（catvari dhyanani，指四種禪定）是常或無常，不應該認為四無量（catvari apramanani，指四種無限的慈悲喜捨）和四無色定（catasra arupya samapattayah，指四種無色界的禪定）是常或無常；不應該認為四靜慮是樂或苦，不應該認為四無量和四無色定是樂或苦；不應該認為四靜慮是我或無我，不應該認為四無量和四無色定是我或無我；不應該認為四靜慮是凈或不凈，不應該認為四無量和四無色定是凈或不凈；
【English Translation】 English version: If the noble truth of suffering (dukkha satya) is viewed as either separate or not separate, then the noble truths of the origin of suffering (samudaya satya), the cessation of suffering (nirodha satya), and the path to the cessation of suffering (marga satya) should not be viewed as separate or not separate; the noble truth of suffering should not be viewed as conditioned (samskrta dharma) or unconditioned (asamskrta dharma), and the noble truths of origin, cessation, and path should not be viewed as conditioned or unconditioned; the noble truth of suffering should not be viewed as defiled (sasrava dharma) or undefiled (anasrava dharma), and the noble truths of origin, cessation, and path should not be viewed as defiled or undefiled; the noble truth of suffering should not be viewed as arising or ceasing, and the noble truths of origin, cessation, and path should not be viewed as arising or ceasing; the noble truth of suffering should not be viewed as wholesome or unwholesome, and the noble truths of origin, cessation, and path should not be viewed as wholesome or unwholesome; the noble truth of suffering should not be viewed as with fault or without fault, and the noble truths of origin, cessation, and path should not be viewed as with fault or without fault; the noble truth of suffering should not be viewed as with afflictions or without afflictions, and the noble truths of origin, cessation, and path should not be viewed as with afflictions or without afflictions; the noble truth of suffering should not be viewed as worldly (laukika dharma) or transcendental (lokottara dharma), and the noble truths of origin, cessation, and path should not be viewed as worldly or transcendental; the noble truth of suffering should not be viewed as impure (samklesa) or pure (visuddhi), and the noble truths of origin, cessation, and path should not be viewed as impure or pure; the noble truth of suffering should not be viewed as belonging to samsara (the cycle of birth and death) or belonging to nirvana (liberation), and the noble truths of origin, cessation, and path should not be viewed as belonging to samsara or belonging to nirvana; the noble truth of suffering should not be viewed as being internal, external, or in between, and the noble truths of origin, cessation, and path should not be viewed as being internal, external, or in between; the noble truth of suffering should not be viewed as attainable or unattainable, and the noble truths of origin, cessation, and path should not be viewed as attainable or unattainable. Furthermore, Subhuti, when a Bodhisattva Mahasattva (a great Bodhisattva) practices the Perfection of Wisdom (prajnaparamita), they should not view the four dhyanas (catvari dhyanani, the four meditative absorptions) as permanent or impermanent, nor should they view the four immeasurables (catvari apramanani, the four boundless states of loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (catasra arupya samapattayah, the four formless meditative states) as permanent or impermanent; they should not view the four dhyanas as pleasurable or painful, nor should they view the four immeasurables and the four formless absorptions as pleasurable or painful; they should not view the four dhyanas as self or non-self, nor should they view the four immeasurables and the four formless absorptions as self or non-self; they should not view the four dhyanas as pure or impure, nor should they view the four immeasurables and the four formless absorptions as pure or impure;
四無量、四無色定若凈若不凈；不應觀四靜慮若空若不空，不應觀四無量、四無色定若空若不空；不應觀四靜慮若有相若無相，不應觀四無量、四無色定若有相若無相；不應觀四靜慮若有愿若無愿，不應觀四無量、四無色定若有愿若無愿；不應觀四靜慮若寂靜若不寂靜，不應觀四無量、四無色定若寂靜若不寂靜；不應觀四靜慮若遠離若不遠離，不應觀四無量、四無色定若遠離若不遠離；不應觀四靜慮若有為若無為，不應觀四無量、四無色定若有為若無為；不應觀四靜慮若有漏若無漏，不應觀四無量、四無色定若有漏若無漏；不應觀四靜慮若生若滅，不應觀四無量、四無色定若生若滅；不應觀四靜慮若善若非善，不應觀四無量、四無色定若善若非善；不應觀四靜慮若有罪若無罪，不應觀四無量、四無色定若有罪若無罪；不應觀四靜慮若有煩惱若無煩惱，不應觀四無量、四無色定若有煩惱若無煩惱；不應觀四靜慮若世間若出世間，不應觀四無量、四無色定若世間若出世間；不應觀四靜慮若雜染若清凈，不應觀四無量、四無色定若雜染若清凈；不應觀四靜慮若屬生死若屬涅槃，不應觀四無量、四無色定若屬生死若屬涅槃；不應觀四靜慮若在內若在外若在兩間，不應觀四無量、四無色定若在內若在外若在兩間；不應觀四靜慮若
【現代漢語翻譯】 現代漢語譯本 不應觀察四無量心（慈、悲、喜、舍）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）是清凈還是不清凈；不應觀察四禪定（初禪、二禪、三禪、四禪）是空還是不空，不應觀察四無量心和四無色定是空還是不空；不應觀察四禪定是有相還是無相，不應觀察四無量心和四無色定是有相還是無相；不應觀察四禪定是有愿還是無愿，不應觀察四無量心和四無色定是有愿還是無愿；不應觀察四禪定是寂靜還是不寂靜，不應觀察四無量心和四無色定是寂靜還是不寂靜；不應觀察四禪定是遠離還是不遠離，不應觀察四無量心和四無色定是遠離還是不遠離；不應觀察四禪定是有為還是無為，不應觀察四無量心和四無色定是有為還是無為；不應觀察四禪定是有漏還是無漏，不應觀察四無量心和四無色定是有漏還是無漏；不應觀察四禪定是生還是滅，不應觀察四無量心和四無色定是生還是滅；不應觀察四禪定是善還是非善，不應觀察四無量心和四無色定是善還是非善；不應觀察四禪定是有罪還是無罪，不應觀察四無量心和四無色定是有罪還是無罪；不應觀察四禪定是有煩惱還是無煩惱，不應觀察四無量心和四無色定是有煩惱還是無煩惱；不應觀察四禪定是世間還是出世間，不應觀察四無量心和四無色定是世間還是出世間；不應觀察四禪定是雜染還是清凈，不應觀察四無量心和四無色定是雜染還是清凈；不應觀察四禪定是屬於生死還是屬於涅槃，不應觀察四無量心和四無色定是屬於生死還是屬於涅槃；不應觀察四禪定是在內、在外還是在兩者之間，不應觀察四無量心和四無色定是在內、在外還是在兩者之間；不應觀察四禪定是
【English Translation】 English version One should not view the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) as pure or impure; one should not view the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana) as empty or not empty, one should not view the four immeasurables and the four formless attainments as empty or not empty; one should not view the four dhyanas as having characteristics or not having characteristics, one should not view the four immeasurables and the four formless attainments as having characteristics or not having characteristics; one should not view the four dhyanas as having aspiration or not having aspiration, one should not view the four immeasurables and the four formless attainments as having aspiration or not having aspiration; one should not view the four dhyanas as tranquil or not tranquil, one should not view the four immeasurables and the four formless attainments as tranquil or not tranquil; one should not view the four dhyanas as remote or not remote, one should not view the four immeasurables and the four formless attainments as remote or not remote; one should not view the four dhyanas as conditioned or unconditioned, one should not view the four immeasurables and the four formless attainments as conditioned or unconditioned; one should not view the four dhyanas as having outflows or not having outflows, one should not view the four immeasurables and the four formless attainments as having outflows or not having outflows; one should not view the four dhyanas as arising or ceasing, one should not view the four immeasurables and the four formless attainments as arising or ceasing; one should not view the four dhyanas as wholesome or unwholesome, one should not view the four immeasurables and the four formless attainments as wholesome or unwholesome; one should not view the four dhyanas as with fault or without fault, one should not view the four immeasurables and the four formless attainments as with fault or without fault; one should not view the four dhyanas as with defilements or without defilements, one should not view the four immeasurables and the four formless attainments as with defilements or without defilements; one should not view the four dhyanas as mundane or supramundane, one should not view the four immeasurables and the four formless attainments as mundane or supramundane; one should not view the four dhyanas as defiled or pure, one should not view the four immeasurables and the four formless attainments as defiled or pure; one should not view the four dhyanas as belonging to samsara or belonging to nirvana, one should not view the four immeasurables and the four formless attainments as belonging to samsara or belonging to nirvana; one should not view the four dhyanas as being internal, external, or in between, one should not view the four immeasurables and the four formless attainments as being internal, external, or in between; one should not view the four dhyanas as
可得若不可得，不應觀四無量、四無色定若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀八解脫若常若無常，不應觀八勝處、九次第定、十遍處若常若無常；不應觀八解脫若樂若苦，不應觀八勝處、九次第定、十遍處若樂若苦；不應觀八解脫若我若無我，不應觀八勝處、九次第定、十遍處若我若無我；不應觀八解脫若凈若不凈，不應觀八勝處、九次第定、十遍處若凈若不凈；不應觀八解脫若空若不空，不應觀八勝處、九次第定、十遍處若空若不空；不應觀八解脫若有相若無相，不應觀八勝處、九次第定、十遍處若有相若無相；不應觀八解脫若有愿若無愿，不應觀八勝處、九次第定、十遍處若有愿若無愿；不應觀八解脫若寂靜若不寂靜，不應觀八勝處、九次第定、十遍處若寂靜若不寂靜；不應觀八解脫若遠離若不遠離，不應觀八勝處、九次第定、十遍處若遠離若不遠離；不應觀八解脫若有為若無為，不應觀八勝處、九次第定、十遍處若有為若無為；不應觀八解脫若有漏若無漏，不應觀八勝處、九次第定、十遍處若有漏若無漏；不應觀八解脫若生若滅，不應觀八勝處、九次第定、十遍處若生若滅；不應觀八解脫若善若非善，不應觀八勝處、九次第定、十遍處若善若非善；不應觀八解脫
【現代漢語翻譯】 現代漢語譯本：如果四無量心（慈、悲、喜、舍）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）可以獲得或不可以獲得，都不應該執著於此。 「再者，善現！當菩薩摩訶薩修行般若波羅蜜多時，不應該觀察八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）是常還是無常，不應該觀察八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青勝處、黃勝處、赤勝處、白勝處）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定）、十遍處（地遍處、水遍處、火遍處、風遍處、青遍處、黃遍處、赤遍處、白遍處、空遍處、識遍處）是常還是無常；不應該觀察八解脫是樂還是苦，不應該觀察八勝處、九次第定、十遍處是樂還是苦；不應該觀察八解脫是我還是無我，不應該觀察八勝處、九次第定、十遍處是我還是無我；不應該觀察八解脫是凈還是不凈，不應該觀察八勝處、九次第定、十遍處是凈還是不凈；不應該觀察八解脫是空還是不空，不應該觀察八勝處、九次第定、十遍處是空還是不空；不應該觀察八解脫是有相還是無相，不應該觀察八勝處、九次第定、十遍處是有相還是無相；不應該觀察八解脫是有愿還是無愿，不應該觀察八勝處、九次第定、十遍處是有愿還是無愿；不應該觀察八解脫是寂靜還是不寂靜，不應該觀察八勝處、九次第定、十遍處是寂靜還是不寂靜；不應該觀察八解脫是遠離還是不遠離，不應該觀察八勝處、九次第定、十遍處是遠離還是不遠離；不應該觀察八解脫是有為還是無為，不應該觀察八勝處、九次第定、十遍處是有為還是無為；不應該觀察八解脫是有漏還是無漏，不應該觀察八勝處、九次第定、十遍處是有漏還是無漏；不應該觀察八解脫是生還是滅，不應該觀察八勝處、九次第定、十遍處是生還是滅；不應該觀察八解脫是善還是非善，不應該觀察八勝處、九次第定、十遍處是善還是非善；不應該觀察八解脫……
【English Translation】 English version: One should not contemplate whether the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Four Formless Absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception) are attainable or unattainable. Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not contemplate whether the Eight Liberations (liberation through contemplating external forms while having internal form-perception, liberation through contemplating external forms while having no internal form-perception, liberation through realizing the purity of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, liberation through the cessation of perception and feeling) are permanent or impermanent, they should not contemplate whether the Eight Mastery Overcomings (mastery over external forms while having internal form-perception, mastery over external forms while having no internal form-perception, mastery over blue, mastery over yellow, mastery over red, mastery over white, mastery over the small, mastery over the large), the Nine Successive Abidings (abiding in the desire realm, abiding in the access concentration, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness), and the Ten All-Encompassing Spheres (earth kasina, water kasina, fire kasina, wind kasina, blue kasina, yellow kasina, red kasina, white kasina, space kasina, consciousness kasina) are permanent or impermanent; they should not contemplate whether the Eight Liberations are pleasurable or painful, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pleasurable or painful; they should not contemplate whether the Eight Liberations are self or non-self, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are self or non-self; they should not contemplate whether the Eight Liberations are pure or impure, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pure or impure; they should not contemplate whether the Eight Liberations are empty or not empty, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are empty or not empty; they should not contemplate whether the Eight Liberations are with characteristics or without characteristics, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are with characteristics or without characteristics; they should not contemplate whether the Eight Liberations are with aspiration or without aspiration, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are with aspiration or without aspiration; they should not contemplate whether the Eight Liberations are peaceful or not peaceful, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are peaceful or not peaceful; they should not contemplate whether the Eight Liberations are remote or not remote, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are remote or not remote; they should not contemplate whether the Eight Liberations are conditioned or unconditioned, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are conditioned or unconditioned; they should not contemplate whether the Eight Liberations are with outflows or without outflows, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are with outflows or without outflows; they should not contemplate whether the Eight Liberations are arising or ceasing, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are arising or ceasing; they should not contemplate whether the Eight Liberations are wholesome or unwholesome, they should not contemplate whether the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are wholesome or unwholesome; they should not contemplate the Eight Liberations...
若有罪若無罪，不應觀八勝處、九次第定、十遍處若有罪若無罪；不應觀八解脫若有煩惱若無煩惱，不應觀八勝處、九次第定、十遍處若有煩惱若無煩惱；不應觀八解脫若世間若出世間，不應觀八勝處、九次第定、十遍處若世間若出世間；不應觀八解脫若雜染若清凈，不應觀八勝處、九次第定、十遍處若雜染若清凈；不應觀八解脫若屬生死若屬涅槃，不應觀八勝處、九次第定、十遍處若屬生死若屬涅槃；不應觀八解脫若在內若在外若在兩間，不應觀八勝處、九次第定、十遍處若在內若在外若在兩間；不應觀八解脫若可得若不可得，不應觀八勝處、九次第定、十遍處若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀空解脫門若常若無常，不應觀無相、無愿解脫門若常若無常；不應觀空解脫門若樂若苦，不應觀無相、無愿解脫門若樂若苦；不應觀空解脫門若我若無我，不應觀無相、無愿解脫門若我若無我；不應觀空解脫門若凈若不凈，不應觀無相、無愿解脫門若凈若不凈；不應觀空解脫門若空若不空，不應觀無相、無愿解脫門若空若不空；不應觀空解脫門若有相若無相，不應觀無相、無愿解脫門若有相若無相；不應觀空解脫門若有愿若無愿，不應觀無相、無愿解脫門若有愿若無愿；不應
【現代漢語翻譯】 現代漢語譯本： 『善現，如果菩薩摩訶薩在修行般若波羅蜜多時，不應該觀察八解脫（八種禪定解脫境界）是有罪還是無罪，也不應該觀察八勝處（八種觀想勝境）、九次第定（九種次第禪定）、十遍處（十種遍一切處的禪定）是有罪還是無罪；不應該觀察八解脫是有煩惱還是沒有煩惱，也不應該觀察八勝處、九次第定、十遍處是有煩惱還是沒有煩惱；不應該觀察八解脫是世間的還是出世間的，也不應該觀察八勝處、九次第定、十遍處是世間的還是出世間的；不應該觀察八解脫是雜染的還是清凈的，也不應該觀察八勝處、九次第定、十遍處是雜染的還是清凈的；不應該觀察八解脫是屬於生死輪迴還是屬於涅槃寂靜，也不應該觀察八勝處、九次第定、十遍處是屬於生死輪迴還是屬於涅槃寂靜；不應該觀察八解脫是在內、在外還是在兩者之間，也不應該觀察八勝處、九次第定、十遍處是在內、在外還是在兩者之間；不應該觀察八解脫是可得的還是不可得的，也不應該觀察八勝處、九次第定、十遍處是可得的還是不可得的。』 『再者，善現！諸菩薩摩訶薩在修行般若波羅蜜多時，不應該觀察空解脫門（以空性為觀的解脫法門）是常還是無常，也不應該觀察無相解脫門（以無相為觀的解脫法門）、無愿解脫門（以無愿為觀的解脫法門）是常還是無常；不應該觀察空解脫門是樂還是苦，也不應該觀察無相、無愿解脫門是樂還是苦；不應該觀察空解脫門是有我還是無我，也不應該觀察無相、無愿解脫門是有我還是無我；不應該觀察空解脫門是清凈還是不清凈，也不應該觀察無相、無愿解脫門是清凈還是不清凈；不應該觀察空解脫門是空還是不空，也不應該觀察無相、無愿解脫門是空還是不空；不應該觀察空解脫門是有相還是無相，也不應該觀察無相、無愿解脫門是有相還是無相；不應該觀察空解脫門是有愿還是無愿，也不應該觀察無相、無愿解脫門是有愿還是無愿；不應該
【English Translation】 English version: 'Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not contemplate the eight liberations (eight stages of meditative liberation) as being either with fault or without fault, nor should they contemplate the eight abodes of mastery (eight stages of meditative mastery), the nine successive abidings (nine stages of successive meditative absorption), or the ten all-pervading spheres (ten spheres of meditative concentration) as being either with fault or without fault; they should not contemplate the eight liberations as being either with defilements or without defilements, nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as being either with defilements or without defilements; they should not contemplate the eight liberations as being either worldly or supramundane, nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as being either worldly or supramundane; they should not contemplate the eight liberations as being either defiled or pure, nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as being either defiled or pure; they should not contemplate the eight liberations as belonging either to samsara (the cycle of birth and death) or to nirvana (liberation), nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as belonging either to samsara or to nirvana; they should not contemplate the eight liberations as being either internal, external, or in between, nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as being either internal, external, or in between; they should not contemplate the eight liberations as being either attainable or unattainable, nor should they contemplate the eight abodes of mastery, the nine successive abidings, or the ten all-pervading spheres as being either attainable or unattainable.' 'Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not contemplate the emptiness liberation door (the liberation through the contemplation of emptiness) as being either permanent or impermanent, nor should they contemplate the signless liberation door (the liberation through the contemplation of signlessness) or the wishless liberation door (the liberation through the contemplation of wishlessness) as being either permanent or impermanent; they should not contemplate the emptiness liberation door as being either pleasurable or painful, nor should they contemplate the signless or wishless liberation doors as being either pleasurable or painful; they should not contemplate the emptiness liberation door as being either self or non-self, nor should they contemplate the signless or wishless liberation doors as being either self or non-self; they should not contemplate the emptiness liberation door as being either pure or impure, nor should they contemplate the signless or wishless liberation doors as being either pure or impure; they should not contemplate the emptiness liberation door as being either empty or non-empty, nor should they contemplate the signless or wishless liberation doors as being either empty or non-empty; they should not contemplate the emptiness liberation door as being either with sign or without sign, nor should they contemplate the signless or wishless liberation doors as being either with sign or without sign; they should not contemplate the emptiness liberation door as being either with wish or without wish, nor should they contemplate the signless or wishless liberation doors as being either with wish or without wish; they should not
觀空解脫門若寂靜若不寂靜，不應觀無相、無愿解脫門若寂靜若不寂靜；不應觀空解脫門若遠離若不遠離，不應觀無相、無愿解脫門若遠離若不遠離；不應觀空解脫門若有為若無為，不應觀無相、無愿解脫門若有為若無為；不應觀空解脫門若有漏若無漏，不應觀無相、無愿解脫門若有漏若無漏；不應觀空解脫門若生若滅，不應觀無相、無愿解脫門若生若滅；不應觀空解脫門若善若非善，不應觀無相、無愿解脫門若善若非善；不應觀空解脫門若有罪若無罪，不應觀無相、無愿解脫門若有罪若無罪；不應觀空解脫門若有煩惱若無煩惱，不應觀無相、無愿解脫門若有煩惱若無煩惱；不應觀空解脫門若世間若出世間，不應觀無相、無愿解脫門若世間若出世間；不應觀空解脫門若雜染若清凈，不應觀無相、無愿解脫門若雜染若清凈；不應觀空解脫門若屬生死若屬涅槃，不應觀無相、無愿解脫門若屬生死若屬涅槃；不應觀空解脫門若在內若在外若在兩間，不應觀無相、無愿解脫門若在內若在外若在兩間；不應觀空解脫門若可得若不可得，不應觀無相、無愿解脫門若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀陀羅尼門若常若無常，不應觀三摩地門若常若無常；不應觀陀羅尼門若樂若苦，不應觀
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti），如果觀察空解脫門（sunyata-vimoksha-mukha）是寂靜還是不寂靜，就不應該觀察無相解脫門（animitta-vimoksha-mukha）和無愿解脫門（apranihita-vimoksha-mukha）是寂靜還是不寂靜；如果觀察空解脫門是遠離還是不遠離，就不應該觀察無相解脫門和無愿解脫門是遠離還是不遠離；如果觀察空解脫門是有為（samskrita）還是無為（asamskrita），就不應該觀察無相解脫門和無愿解脫門是有為還是無為；如果觀察空解脫門是有漏（sasrava）還是無漏（anasrava），就不應該觀察無相解脫門和無愿解脫門是有漏還是無漏；如果觀察空解脫門是生還是滅，就不應該觀察無相解脫門和無愿解脫門是生還是滅；如果觀察空解脫門是善還是非善，就不應該觀察無相解脫門和無愿解脫門是善還是非善；如果觀察空解脫門是有罪還是無罪，就不應該觀察無相解脫門和無愿解脫門是有罪還是無罪；如果觀察空解脫門是有煩惱還是無煩惱，就不應該觀察無相解脫門和無愿解脫門是有煩惱還是無煩惱；如果觀察空解脫門是世間（laukika）還是出世間（lokottara），就不應該觀察無相解脫門和無愿解脫門是世間還是出世間；如果觀察空解脫門是雜染（samklesha）還是清凈（vyavadana），就不應該觀察無相解脫門和無愿解脫門是雜染還是清凈；如果觀察空解脫門是屬於生死（samsara）還是屬於涅槃（nirvana），就不應該觀察無相解脫門和無愿解脫門是屬於生死還是屬於涅槃；如果觀察空解脫門是在內、在外還是在兩者之間，就不應該觀察無相解脫門和無愿解脫門是在內、在外還是在兩者之間；如果觀察空解脫門是可得還是不可得，就不應該觀察無相解脫門和無愿解脫門是可得還是不可得。』 『此外，善現！當菩薩摩訶薩（bodhisattva-mahasattva）修行般若波羅蜜多（prajnaparamita）時，不應該觀察陀羅尼門（dharani-mukha）是常還是無常，不應該觀察三摩地門（samadhi-mukha）是常還是無常；不應該觀察陀羅尼門是樂還是苦，不應該觀察三摩地門是樂還是苦；』
【English Translation】 English version 'Subhuti, if one observes the emptiness liberation gate (sunyata-vimoksha-mukha) as either tranquil or not tranquil, one should not observe the signless liberation gate (animitta-vimoksha-mukha) and the wishless liberation gate (apranihita-vimoksha-mukha) as either tranquil or not tranquil; if one observes the emptiness liberation gate as either remote or not remote, one should not observe the signless liberation gate and the wishless liberation gate as either remote or not remote; if one observes the emptiness liberation gate as either conditioned (samskrita) or unconditioned (asamskrita), one should not observe the signless liberation gate and the wishless liberation gate as either conditioned or unconditioned; if one observes the emptiness liberation gate as either with outflows (sasrava) or without outflows (anasrava), one should not observe the signless liberation gate and the wishless liberation gate as either with outflows or without outflows; if one observes the emptiness liberation gate as either arising or ceasing, one should not observe the signless liberation gate and the wishless liberation gate as either arising or ceasing; if one observes the emptiness liberation gate as either wholesome or unwholesome, one should not observe the signless liberation gate and the wishless liberation gate as either wholesome or unwholesome; if one observes the emptiness liberation gate as either with fault or without fault, one should not observe the signless liberation gate and the wishless liberation gate as either with fault or without fault; if one observes the emptiness liberation gate as either with defilements or without defilements, one should not observe the signless liberation gate and the wishless liberation gate as either with defilements or without defilements; if one observes the emptiness liberation gate as either worldly (laukika) or supramundane (lokottara), one should not observe the signless liberation gate and the wishless liberation gate as either worldly or supramundane; if one observes the emptiness liberation gate as either defiled (samklesha) or purified (vyavadana), one should not observe the signless liberation gate and the wishless liberation gate as either defiled or purified; if one observes the emptiness liberation gate as either belonging to samsara (samsara) or belonging to nirvana (nirvana), one should not observe the signless liberation gate and the wishless liberation gate as either belonging to samsara or belonging to nirvana; if one observes the emptiness liberation gate as either within, without, or in between, one should not observe the signless liberation gate and the wishless liberation gate as either within, without, or in between; if one observes the emptiness liberation gate as either attainable or unattainable, one should not observe the signless liberation gate and the wishless liberation gate as either attainable or unattainable.' 'Furthermore, Subhuti! When a Bodhisattva-Mahasattva (bodhisattva-mahasattva) practices the Perfection of Wisdom (prajnaparamita), one should not observe the dharani gate (dharani-mukha) as either permanent or impermanent, one should not observe the samadhi gate (samadhi-mukha) as either permanent or impermanent; one should not observe the dharani gate as either pleasurable or painful, one should not observe the samadhi gate as either pleasurable or painful;'
三摩地門若樂若苦；不應觀陀羅尼門若我若無我，不應觀三摩地門若我若無我；不應觀陀羅尼門若凈若不凈，不應觀三摩地門若凈若不凈；不應觀陀羅尼門若空若不空，不應觀三摩地門若空若不空；不應觀陀羅尼門若有相若無相，不應觀三摩地門若有相若無相；不應觀陀羅尼門若有愿若無愿，不應觀三摩地門若有愿若無愿；不應觀陀羅尼門若寂靜若不寂靜，不應觀三摩地門若寂靜若不寂靜；不應觀陀羅尼門若遠離若不遠離，不應觀三摩地門若遠離若不遠離；不應觀陀羅尼門若有為若無為，不應觀三摩地門若有為若無為；不應觀陀羅尼門若有漏若無漏，不應觀三摩地門若有漏若無漏；不應觀陀羅尼門若生若滅，不應觀三摩地門若生若滅；不應觀陀羅尼門若善若非善，不應觀三摩地門若善若非善；不應觀陀羅尼門若有罪若無罪，不應觀三摩地門若有罪若無罪；不應觀陀羅尼門若有煩惱若無煩惱，不應觀三摩地門若有煩惱若無煩惱；不應觀陀羅尼門若世間若出世間，不應觀三摩地門若世間若出世間；不應觀陀羅尼門若雜染若清凈，不應觀三摩地門若雜染若清凈；不應觀陀羅尼門若屬生死若屬涅槃，不應觀三摩地門若屬生死若屬涅槃；不應觀陀羅尼門若在內若在外若在兩間，不應觀三摩地門若在內若在外若在兩間；不應觀陀羅
【現代漢語翻譯】 現代漢語譯本 不應以樂或苦來觀察三摩地門（Samadhi-gate，禪定之門）；不應以『我』或『無我』來觀察陀羅尼門（Dharani-gate，總持之門），不應以『我』或『無我』來觀察三摩地門；不應以『凈』或『不凈』來觀察陀羅尼門，不應以『凈』或『不凈』來觀察三摩地門；不應以『空』或『不空』來觀察陀羅尼門，不應以『空』或『不空』來觀察三摩地門；不應以『有相』或『無相』來觀察陀羅尼門，不應以『有相』或『無相』來觀察三摩地門；不應以『有愿』或『無愿』來觀察陀羅尼門，不應以『有愿』或『無愿』來觀察三摩地門；不應以『寂靜』或『不寂靜』來觀察陀羅尼門，不應以『寂靜』或『不寂靜』來觀察三摩地門；不應以『遠離』或『不遠離』來觀察陀羅尼門，不應以『遠離』或『不遠離』來觀察三摩地門；不應以『有為』或『無為』來觀察陀羅尼門，不應以『有為』或『無為』來觀察三摩地門；不應以『有漏』或『無漏』來觀察陀羅尼門，不應以『有漏』或『無漏』來觀察三摩地門；不應以『生』或『滅』來觀察陀羅尼門，不應以『生』或『滅』來觀察三摩地門；不應以『善』或『非善』來觀察陀羅尼門，不應以『善』或『非善』來觀察三摩地門；不應以『有罪』或『無罪』來觀察陀羅尼門，不應以『有罪』或『無罪』來觀察三摩地門；不應以『有煩惱』或『無煩惱』來觀察陀羅尼門，不應以『有煩惱』或『無煩惱』來觀察三摩地門；不應以『世間』或『出世間』來觀察陀羅尼門，不應以『世間』或『出世間』來觀察三摩地門；不應以『雜染』或『清凈』來觀察陀羅尼門，不應以『雜染』或『清凈』來觀察三摩地門；不應以『屬於生死』或『屬於涅槃』來觀察陀羅尼門，不應以『屬於生死』或『屬於涅槃』來觀察三摩地門；不應以『在內』、『在外』或『在兩者之間』來觀察陀羅尼門，不應以『在內』、『在外』或『在兩者之間』來觀察三摩地門；不應以陀羅
【English Translation】 English version One should not observe the Samadhi-gate (meditation gate) with pleasure or pain; one should not observe the Dharani-gate (mantra gate) with 'self' or 'no-self', nor should one observe the Samadhi-gate with 'self' or 'no-self'; one should not observe the Dharani-gate with 'pure' or 'impure', nor should one observe the Samadhi-gate with 'pure' or 'impure'; one should not observe the Dharani-gate with 'empty' or 'not empty', nor should one observe the Samadhi-gate with 'empty' or 'not empty'; one should not observe the Dharani-gate with 'form' or 'formless', nor should one observe the Samadhi-gate with 'form' or 'formless'; one should not observe the Dharani-gate with 'wish' or 'no-wish', nor should one observe the Samadhi-gate with 'wish' or 'no-wish'; one should not observe the Dharani-gate with 'tranquil' or 'not tranquil', nor should one observe the Samadhi-gate with 'tranquil' or 'not tranquil'; one should not observe the Dharani-gate with 'distant' or 'not distant', nor should one observe the Samadhi-gate with 'distant' or 'not distant'; one should not observe the Dharani-gate with 'conditioned' or 'unconditioned', nor should one observe the Samadhi-gate with 'conditioned' or 'unconditioned'; one should not observe the Dharani-gate with 'defiled' or 'undefiled', nor should one observe the Samadhi-gate with 'defiled' or 'undefiled'; one should not observe the Dharani-gate with 'birth' or 'death', nor should one observe the Samadhi-gate with 'birth' or 'death'; one should not observe the Dharani-gate with 'good' or 'not good', nor should one observe the Samadhi-gate with 'good' or 'not good'; one should not observe the Dharani-gate with 'fault' or 'no fault', nor should one observe the Samadhi-gate with 'fault' or 'no fault'; one should not observe the Dharani-gate with 'affliction' or 'no affliction', nor should one observe the Samadhi-gate with 'affliction' or 'no affliction'; one should not observe the Dharani-gate with 'worldly' or 'transcendent', nor should one observe the Samadhi-gate with 'worldly' or 'transcendent'; one should not observe the Dharani-gate with 'defiled' or 'pure', nor should one observe the Samadhi-gate with 'defiled' or 'pure'; one should not observe the Dharani-gate with 'belonging to samsara' or 'belonging to nirvana', nor should one observe the Samadhi-gate with 'belonging to samsara' or 'belonging to nirvana'; one should not observe the Dharani-gate with 'internal', 'external', or 'in between', nor should one observe the Samadhi-gate with 'internal', 'external', or 'in between'; one should not observe the Dharani-
尼門若可得若不可得，不應觀三摩地門若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀極喜地若常若無常，不應觀離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地若常若無常；不應觀極喜地若樂若苦，不應觀離垢地乃至法雲地若樂若苦；不應觀極喜地若我若無我，不應觀離垢地乃至法雲地若我若無我；不應觀極喜地若凈若不凈，不應觀離垢地乃至法雲地若凈若不凈；不應觀極喜地若空若不空，不應觀離垢地乃至法雲地若空若不空；不應觀極喜地若有相若無相，不應觀離垢地乃至法雲地若有相若無相；不應觀極喜地若有愿若無愿，不應觀離垢地乃至法雲地若有愿若無愿；不應觀極喜地若寂靜若不寂靜，不應觀離垢地乃至法雲地若寂靜若不寂靜；不應觀極喜地若遠離若不遠離，不應觀離垢地乃至法雲地若遠離若不遠離；不應觀極喜地若有為若無為，不應觀離垢地乃至法雲地若有為若無為；不應觀極喜地若有漏若無漏，不應觀離垢地乃至法雲地若有漏若無漏；不應觀極喜地若生若滅，不應觀離垢地乃至法雲地若生若滅；不應觀極喜地若善若非善，不應觀離垢地乃至法雲地若善若非善；不應觀極喜地若有罪若無罪，不應觀離垢地乃至法雲地若有罪若無罪；
【現代漢語翻譯】 現代漢語譯本：如果涅槃（Nirvana）可以獲得或不可以獲得，不應該觀察三摩地（Samadhi）之門是否可以獲得或不可以獲得。 「再者，善現（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）在修行般若波羅蜜多（Prajnaparamita）時，不應該觀察極喜地（Pramudita-bhumi）是常還是無常，不應該觀察離垢地（Vimala-bhumi）、發光地（Prabhakari-bhumi）、焰慧地（Arcismati-bhumi）、極難勝地（Sudurjaya-bhumi）、現前地（Abhimukhi-bhumi）、遠行地（Duramgama-bhumi）、不動地（Acala-bhumi）、善慧地（Sadhumati-bhumi）、法雲地（Dharmamegha-bhumi）是常還是無常；不應該觀察極喜地是樂還是苦，不應該觀察離垢地乃至法雲地是樂還是苦；不應該觀察極喜地是我還是無我，不應該觀察離垢地乃至法雲地是我還是無我；不應該觀察極喜地是凈還是不凈，不應該觀察離垢地乃至法雲地是凈還是不凈；不應該觀察極喜地是空還是不空，不應該觀察離垢地乃至法雲地是空還是不空；不應該觀察極喜地是有相還是無相，不應該觀察離垢地乃至法雲地是有相還是無相；不應該觀察極喜地是有愿還是無愿，不應該觀察離垢地乃至法雲地是有愿還是無愿；不應該觀察極喜地是寂靜還是不寂靜，不應該觀察離垢地乃至法雲地是寂靜還是不寂靜；不應該觀察極喜地是遠離還是不遠離，不應該觀察離垢地乃至法雲地是遠離還是不遠離；不應該觀察極喜地是有為還是無為，不應該觀察離垢地乃至法雲地是有為還是無為；不應該觀察極喜地是有漏還是無漏，不應該觀察離垢地乃至法雲地是有漏還是無漏；不應該觀察極喜地是生還是滅，不應該觀察離垢地乃至法雲地是生還是滅；不應該觀察極喜地是善還是非善，不應該觀察離垢地乃至法雲地是善還是非善；不應該觀察極喜地是有罪還是無罪，不應該觀察離垢地乃至法雲地是有罪還是無罪；
【English Translation】 English version: If Nirvana (Nirvana) can be attained or cannot be attained, one should not observe whether the gate of Samadhi (Samadhi) can be attained or cannot be attained. Furthermore, Subhuti! When Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) practice Prajnaparamita (Prajnaparamita), they should not observe whether the Pramudita-bhumi (Pramudita-bhumi) is permanent or impermanent, they should not observe whether the Vimala-bhumi (Vimala-bhumi), Prabhakari-bhumi (Prabhakari-bhumi), Arcismati-bhumi (Arcismati-bhumi), Sudurjaya-bhumi (Sudurjaya-bhumi), Abhimukhi-bhumi (Abhimukhi-bhumi), Duramgama-bhumi (Duramgama-bhumi), Acala-bhumi (Acala-bhumi), Sadhumati-bhumi (Sadhumati-bhumi), and Dharmamegha-bhumi (Dharmamegha-bhumi) are permanent or impermanent; they should not observe whether the Pramudita-bhumi is pleasure or pain, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are pleasure or pain; they should not observe whether the Pramudita-bhumi is self or non-self, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are self or non-self; they should not observe whether the Pramudita-bhumi is pure or impure, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are pure or impure; they should not observe whether the Pramudita-bhumi is empty or not empty, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are empty or not empty; they should not observe whether the Pramudita-bhumi has characteristics or no characteristics, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi have characteristics or no characteristics; they should not observe whether the Pramudita-bhumi has aspiration or no aspiration, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi have aspiration or no aspiration; they should not observe whether the Pramudita-bhumi is tranquil or not tranquil, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are tranquil or not tranquil; they should not observe whether the Pramudita-bhumi is remote or not remote, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are remote or not remote; they should not observe whether the Pramudita-bhumi is conditioned or unconditioned, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are conditioned or unconditioned; they should not observe whether the Pramudita-bhumi is with outflows or without outflows, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are with outflows or without outflows; they should not observe whether the Pramudita-bhumi is arising or ceasing, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are arising or ceasing; they should not observe whether the Pramudita-bhumi is good or not good, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are good or not good; they should not observe whether the Pramudita-bhumi is with fault or without fault, they should not observe whether the Vimala-bhumi up to the Dharmamegha-bhumi are with fault or without fault;
不應觀極喜地若有煩惱若無煩惱，不應觀離垢地乃至法雲地若有煩惱若無煩惱；不應觀極喜地若世間若出世間，不應觀離垢地乃至法雲地若世間若出世間；不應觀極喜地若雜染若清凈，不應觀離垢地乃至法雲地若雜染若清凈；不應觀極喜地若屬生死若屬涅槃，不應觀離垢地乃至法雲地若屬生死若屬涅槃；不應觀極喜地若在內若在外若在兩間，不應觀離垢地乃至法雲地若在內若在外若在兩間；不應觀極喜地若可得若不可得，不應觀離垢地乃至法雲地若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀五眼若常若無常，不應觀六神通若常若無常；不應觀五眼若樂若苦，不應觀六神通若樂若苦；不應觀五眼若我若無我，不應觀六神通若我若無我；不應觀五眼若凈若不凈，不應觀六神通若凈若不凈；不應觀五眼若空若不空，不應觀六神通若空若不空；不應觀五眼若有相若無相，不應觀六神通若有相若無相；不應觀五眼若有愿若無愿，不應觀六神通若有愿若無愿；不應觀五眼若寂靜若不寂靜，不應觀六神通若寂靜若不寂靜；不應觀五眼若遠離若不遠離，不應觀六神通若遠離若不遠離；不應觀五眼若有為若無為，不應觀六神通若有為若無為；不應觀五眼若有漏若無漏，不應觀六神通若有漏若無漏；
【現代漢語翻譯】 現代漢語譯本：不應該觀察極喜地（菩薩十地之初地，象徵歡喜）是否有煩惱，也不應該觀察離垢地（菩薩十地之第二地，象徵遠離垢染）乃至法雲地（菩薩十地之第十地，象徵法雨普潤）是否有煩惱；不應該觀察極喜地是屬於世間還是出世間，也不應該觀察離垢地乃至法雲地是屬於世間還是出世間；不應該觀察極喜地是雜染還是清凈，也不應該觀察離垢地乃至法雲地是雜染還是清凈；不應該觀察極喜地是屬於生死還是屬於涅槃，也不應該觀察離垢地乃至法雲地是屬於生死還是屬於涅槃；不應該觀察極喜地是在內、在外還是在兩者之間，也不應該觀察離垢地乃至法雲地是在內、在外還是在兩者之間；不應該觀察極喜地是可得還是不可得，也不應該觀察離垢地乃至法雲地是可得還是不可得。 「再者，善現（須菩提的別名）！諸位菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，不應該觀察五眼（肉眼、天眼、慧眼、法眼、佛眼）是常還是無常，也不應該觀察六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）是常還是無常；不應該觀察五眼是樂還是苦，也不應該觀察六神通是樂還是苦；不應該觀察五眼是我還是無我，也不應該觀察六神通是我還是無我；不應該觀察五眼是清凈還是不清凈，也不應該觀察六神通是清凈還是不清凈；不應該觀察五眼是空還是不空，也不應該觀察六神通是空還是不空；不應該觀察五眼是有相還是無相，也不應該觀察六神通是有相還是無相；不應該觀察五眼是有愿還是無愿，也不應該觀察六神通是有愿還是無愿；不應該觀察五眼是寂靜還是不寂靜，也不應該觀察六神通是寂靜還是不寂靜；不應該觀察五眼是遠離還是不遠離，也不應該觀察六神通是遠離還是不遠離；不應該觀察五眼是有為還是無為，也不應該觀察六神通是有為還是無為；不應該觀察五眼是有漏還是無漏，也不應該觀察六神通是有漏還是無漏；
【English Translation】 English version: One should not observe the Joyful Ground (the first of the ten Bodhisattva grounds, symbolizing joy) as having afflictions or not having afflictions, nor should one observe the Immaculate Ground (the second of the ten Bodhisattva grounds, symbolizing freedom from defilement) up to the Cloud of Dharma Ground (the tenth of the ten Bodhisattva grounds, symbolizing the pervasive rain of Dharma) as having afflictions or not having afflictions; one should not observe the Joyful Ground as being worldly or transcendental, nor should one observe the Immaculate Ground up to the Cloud of Dharma Ground as being worldly or transcendental; one should not observe the Joyful Ground as being defiled or pure, nor should one observe the Immaculate Ground up to the Cloud of Dharma Ground as being defiled or pure; one should not observe the Joyful Ground as belonging to birth and death or to Nirvana, nor should one observe the Immaculate Ground up to the Cloud of Dharma Ground as belonging to birth and death or to Nirvana; one should not observe the Joyful Ground as being internal, external, or in between, nor should one observe the Immaculate Ground up to the Cloud of Dharma Ground as being internal, external, or in between; one should not observe the Joyful Ground as being attainable or unattainable, nor should one observe the Immaculate Ground up to the Cloud of Dharma Ground as being attainable or unattainable. Furthermore, Subhuti (another name for the venerable one)! When Bodhisattva Mahasattvas practice the Perfection of Wisdom (Prajnaparamita, the wisdom that leads to the other shore), they should not observe the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye) as being permanent or impermanent, nor should they observe the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows) as being permanent or impermanent; they should not observe the five eyes as being pleasurable or painful, nor should they observe the six superknowledges as being pleasurable or painful; they should not observe the five eyes as being self or non-self, nor should they observe the six superknowledges as being self or non-self; they should not observe the five eyes as being pure or impure, nor should they observe the six superknowledges as being pure or impure; they should not observe the five eyes as being empty or not empty, nor should they observe the six superknowledges as being empty or not empty; they should not observe the five eyes as having characteristics or not having characteristics, nor should they observe the six superknowledges as having characteristics or not having characteristics; they should not observe the five eyes as having aspiration or not having aspiration, nor should they observe the six superknowledges as having aspiration or not having aspiration; they should not observe the five eyes as being tranquil or not tranquil, nor should they observe the six superknowledges as being tranquil or not tranquil; they should not observe the five eyes as being distant or not distant, nor should they observe the six superknowledges as being distant or not distant; they should not observe the five eyes as being conditioned or unconditioned, nor should they observe the six superknowledges as being conditioned or unconditioned; they should not observe the five eyes as having outflows or not having outflows, nor should they observe the six superknowledges as having outflows or not having outflows;
不應觀五眼若生若滅，不應觀六神通若生若滅；不應觀五眼若善若非善，不應觀六神通若善若非善；不應觀五眼若有罪若無罪，不應觀六神通若有罪若無罪；不應觀五眼若有煩惱若無煩惱，不應觀六神通若有煩惱若無煩惱；不應觀五眼若世間若出世間，不應觀六神通若世間若出世間；不應觀五眼若雜染若清凈，不應觀六神通若雜染若清凈；不應觀五眼若屬生死若屬涅槃，不應觀六神通若屬生死若屬涅槃；不應觀五眼若在內若在外若在兩間，不應觀六神通若在內若在外若在兩間；不應觀五眼若可得若不可得，不應觀六神通若可得若不可得。
大般若波羅蜜多經卷第十二 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十三
三藏法師玄奘奉 詔譯初分教誡教授品第七之三
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀佛十力若常若無常，不應觀四無所畏、四無礙解、十八佛不共法若常若無常；不應觀佛十力若樂若苦，不應觀四無所畏、四無礙解、十八佛不共法若樂若苦；不應觀佛十力若我若無我，不應觀四無所畏、四無礙解、十八佛不共法若我若無我；不應觀佛十力若凈若不凈，不應觀四無所畏、四無礙解、十八佛
【現代漢語翻譯】 現代漢語譯本： 不應該觀察五眼（肉眼、天眼、慧眼、法眼、佛眼）的生起或滅去，不應該觀察六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的生起或滅去；不應該觀察五眼是善還是非善，不應該觀察六神通是善還是非善；不應該觀察五眼是有罪還是無罪，不應該觀察六神通是有罪還是無罪；不應該觀察五眼是有煩惱還是無煩惱，不應該觀察六神通是有煩惱還是無煩惱；不應該觀察五眼是世間的還是出世間的，不應該觀察六神通是世間的還是出世間的；不應該觀察五眼是雜染的還是清凈的，不應該觀察六神通是雜染的還是清凈的；不應該觀察五眼是屬於生死還是屬於涅槃，不應該觀察六神通是屬於生死還是屬於涅槃；不應該觀察五眼是在內、在外還是在兩者之間，不應該觀察六神通是在內、在外還是在兩者之間；不應該觀察五眼是可得的還是不可得的，不應該觀察六神通是可得的還是不可得的。
「再者，善現（須菩提的別名）！諸位菩薩摩訶薩在修行般若波羅蜜多時，不應該觀察佛的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、死生智力、漏盡智力）是常還是無常，不應該觀察四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、十八佛不共法（諸佛獨有的十八種功德）是常還是無常；不應該觀察佛的十力是樂還是苦，不應該觀察四無所畏、四無礙解、十八佛不共法是樂還是苦；不應該觀察佛的十力是我還是無我，不應該觀察四無所畏、四無礙解、十八佛不共法是我還是無我；不應該觀察佛的十力是凈還是不凈，不應該觀察四無所畏、四無礙解、十八佛
【English Translation】 English version: One should not observe the arising or ceasing of the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), nor should one observe the arising or ceasing of the six supernormal powers (heavenly eye power, heavenly ear power, mind-reading power, past-life recall power, magical power, power of the extinction of outflows); one should not observe whether the five eyes are good or not good, nor should one observe whether the six supernormal powers are good or not good; one should not observe whether the five eyes are with fault or without fault, nor should one observe whether the six supernormal powers are with fault or without fault; one should not observe whether the five eyes are with afflictions or without afflictions, nor should one observe whether the six supernormal powers are with afflictions or without afflictions; one should not observe whether the five eyes are worldly or beyond worldly, nor should one observe whether the six supernormal powers are worldly or beyond worldly; one should not observe whether the five eyes are defiled or pure, nor should one observe whether the six supernormal powers are defiled or pure; one should not observe whether the five eyes belong to birth and death or to nirvana, nor should one observe whether the six supernormal powers belong to birth and death or to nirvana; one should not observe whether the five eyes are internal, external, or in between, nor should one observe whether the six supernormal powers are internal, external, or in between; one should not observe whether the five eyes are attainable or unattainable, nor should one observe whether the six supernormal powers are attainable or unattainable.
Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita, they should not observe whether the ten powers of the Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditative states, power of knowing the different faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms, power of knowing the paths leading everywhere, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows) are permanent or impermanent, nor should they observe whether the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstructive dharmas, fearlessness of explaining the path to the end of suffering), the four analytical knowledges (analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of the language, analytical knowledge of eloquence), and the eighteen unique qualities of the Buddha are permanent or impermanent; they should not observe whether the ten powers of the Buddha are pleasurable or painful, nor should they observe whether the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha are pleasurable or painful; they should not observe whether the ten powers of the Buddha are self or non-self, nor should they observe whether the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha are self or non-self; they should not observe whether the ten powers of the Buddha are pure or impure, nor should they observe whether the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha
不共法若凈若不凈；不應觀佛十力若空若不空，不應觀四無所畏、四無礙解、十八佛不共法若空若不空；不應觀佛十力若有相若無相，不應觀四無所畏、四無礙解、十八佛不共法若有相若無相；不應觀佛十力若有愿若無愿，不應觀四無所畏、四無礙解、十八佛不共法若有愿若無愿；不應觀佛十力若寂靜若不寂靜，不應觀四無所畏、四無礙解、十八佛不共法若寂靜若不寂靜；不應觀佛十力若遠離若不遠離，不應觀四無所畏、四無礙解、十八佛不共法若遠離若不遠離；不應觀佛十力若有為若無為，不應觀四無所畏、四無礙解、十八佛不共法若有為若無為；不應觀佛十力若有漏若無漏，不應觀四無所畏、四無礙解、十八佛不共法若有漏若無漏；不應觀佛十力若生若滅，不應觀四無所畏、四無礙解、十八佛不共法若生若滅；不應觀佛十力若善若非善，不應觀四無所畏、四無礙解、十八佛不共法若善若非善；不應觀佛十力若有罪若無罪，不應觀四無所畏、四無礙解、十八佛不共法若有罪若無罪；不應觀佛十力若有煩惱若無煩惱，不應觀四無所畏、四無礙解、十八佛不共法若有煩惱若無煩惱；不應觀佛十力若世間若出世間，不應觀四無所畏、四無礙解、十八佛不共法若世間若出世間；不應觀佛十力若雜染若清凈，不應觀四無所畏、
【現代漢語翻譯】 現代漢語譯本 不應以清凈或不清凈的觀點來看待佛的十力（Tathāgata-balāni，如來的十種力量）；不應以空或不空的觀點來看待佛的十力，不應以空或不空的觀點來看待四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、四無礙解（catasra pratisaṃvidaḥ，四種無礙的智慧）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛獨有的十八種功德）；不應以有相或無相的觀點來看待佛的十力，不應以有相或無相的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以有愿或無愿的觀點來看待佛的十力，不應以有愿或無愿的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以寂靜或不寂靜的觀點來看待佛的十力，不應以寂靜或不寂靜的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以遠離或不遠離的觀點來看待佛的十力，不應以遠離或不遠離的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以有為或無為的觀點來看待佛的十力，不應以有為或無為的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以有漏或無漏的觀點來看待佛的十力，不應以有漏或無漏的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以生或滅的觀點來看待佛的十力，不應以生或滅的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以善或非善的觀點來看待佛的十力，不應以善或非善的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以有罪或無罪的觀點來看待佛的十力，不應以有罪或無罪的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以有煩惱或無煩惱的觀點來看待佛的十力，不應以有煩惱或無煩惱的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以世間或出世間的觀點來看待佛的十力，不應以世間或出世間的觀點來看待四無所畏、四無礙解、十八佛不共法；不應以雜染或清凈的觀點來看待佛的十力，不應以雜染或清凈的觀點來看待四無所畏
【English Translation】 English version One should not view the ten powers of the Buddha (Tathāgata-balāni) as either pure or impure; one should not view the ten powers of the Buddha as either empty or not empty, nor should one view the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ) as either empty or not empty; one should not view the ten powers of the Buddha as either having form or being formless, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either having form or being formless; one should not view the ten powers of the Buddha as either having aspiration or being without aspiration, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either having aspiration or being without aspiration; one should not view the ten powers of the Buddha as either tranquil or not tranquil, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either tranquil or not tranquil; one should not view the ten powers of the Buddha as either being apart or not being apart, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either being apart or not being apart; one should not view the ten powers of the Buddha as either conditioned or unconditioned, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either conditioned or unconditioned; one should not view the ten powers of the Buddha as either defiled or undefiled, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either defiled or undefiled; one should not view the ten powers of the Buddha as either arising or ceasing, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either arising or ceasing; one should not view the ten powers of the Buddha as either good or not good, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either good or not good; one should not view the ten powers of the Buddha as either with fault or without fault, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either with fault or without fault; one should not view the ten powers of the Buddha as either with afflictions or without afflictions, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either with afflictions or without afflictions; one should not view the ten powers of the Buddha as either worldly or beyond worldly, nor should one view the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as either worldly or beyond worldly; one should not view the ten powers of the Buddha as either impure or pure, nor should one view the four fearlessnesses
四無礙解、十八佛不共法若雜染若清凈；不應觀佛十力若屬生死若屬涅槃，不應觀四無所畏、四無礙解、十八佛不共法若屬生死若屬涅槃；不應觀佛十力若在內若在外若在兩間，不應觀四無所畏、四無礙解、十八佛不共法若在內若在外若在兩間；不應觀佛十力若可得若不可得，不應觀四無所畏、四無礙解、十八佛不共法若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀大慈若常若無常，不應觀大悲、大喜、大舍若常若無常；不應觀大慈若樂若苦，不應觀大悲、大喜、大舍若樂若苦；不應觀大慈若我若無我，不應觀大悲、大喜、大舍若我若無我；不應觀大慈若凈若不凈，不應觀大悲、大喜、大舍若凈若不凈；不應觀大慈若空若不空，不應觀大悲、大喜、大舍若空若不空；不應觀大慈若有相若無相，不應觀大悲、大喜、大舍若有相若無相；不應觀大慈若有愿若無愿，不應觀大悲、大喜、大舍若有愿若無愿；不應觀大慈若寂靜若不寂靜，不應觀大悲、大喜、大舍若寂靜若不寂靜；不應觀大慈若遠離若不遠離，不應觀大悲、大喜、大舍若遠離若不遠離；不應觀大慈若有為若無為，不應觀大悲、大喜、大舍若有為若無為；不應觀大慈若有漏若無漏，不應觀大悲、大喜、大舍若有漏若無漏；不應
【現代漢語翻譯】 現代漢語譯本： 不應觀察佛的十力（佛的十種力量）是雜染還是清凈；不應觀察四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）是雜染還是清凈；不應觀察佛的十力是屬於生死還是涅槃，不應觀察四無所畏、四無礙解、十八佛不共法是屬於生死還是涅槃；不應觀察佛的十力是在內、在外還是在兩者之間，不應觀察四無所畏、四無礙解、十八佛不共法是在內、在外還是在兩者之間；不應觀察佛的十力是可得還是不可得，不應觀察四無所畏、四無礙解、十八佛不共法是可得還是不可得。
『再者，善現！諸位菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，不應觀察大慈（偉大的慈愛）是常還是無常，不應觀察大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）是常還是無常；不應觀察大慈是樂還是苦，不應觀察大悲、大喜、大舍是樂還是苦；不應觀察大慈是我還是無我，不應觀察大悲、大喜、大舍是我還是無我；不應觀察大慈是凈還是不凈，不應觀察大悲、大喜、大舍是凈還是不凈；不應觀察大慈是空還是不空，不應觀察大悲、大喜、大舍是空還是不空；不應觀察大慈是有相還是無相，不應觀察大悲、大喜、大舍是有相還是無相；不應觀察大慈是有愿還是無愿，不應觀察大悲、大喜、大舍是有愿還是無愿；不應觀察大慈是寂靜還是不寂靜，不應觀察大悲、大喜、大舍是寂靜還是不寂靜；不應觀察大慈是遠離還是不遠離，不應觀察大悲、大喜、大舍是遠離還是不遠離；不應觀察大慈是有為還是無為，不應觀察大悲、大喜、大舍是有為還是無為；不應觀察大慈是有漏還是無漏，不應觀察大悲、大喜、大舍是有漏還是無漏；不應』
【English Translation】 English version: One should not contemplate the ten powers of the Buddha (ten strengths of a Buddha) as being either defiled or pure; one should not contemplate the four fearlessnesses (four qualities of fearlessness of a Buddha), the four unobstructed knowledges (four kinds of unobstructed wisdom of a Buddha), and the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha) as being either defiled or pure; one should not contemplate the ten powers of the Buddha as belonging to either samsara (cycle of birth and death) or nirvana (liberation), one should not contemplate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as belonging to either samsara or nirvana; one should not contemplate the ten powers of the Buddha as being either internal, external, or in between, one should not contemplate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as being either internal, external, or in between; one should not contemplate the ten powers of the Buddha as being either attainable or unattainable, one should not contemplate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as being either attainable or unattainable.
'Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they should not contemplate great loving-kindness (Maha-maitri) as being either permanent or impermanent, they should not contemplate great compassion (Maha-karuna), great joy (Maha-mudita), and great equanimity (Maha-upeksha) as being either permanent or impermanent; they should not contemplate great loving-kindness as being either pleasurable or painful, they should not contemplate great compassion, great joy, and great equanimity as being either pleasurable or painful; they should not contemplate great loving-kindness as being either self or non-self, they should not contemplate great compassion, great joy, and great equanimity as being either self or non-self; they should not contemplate great loving-kindness as being either pure or impure, they should not contemplate great compassion, great joy, and great equanimity as being either pure or impure; they should not contemplate great loving-kindness as being either empty or not empty, they should not contemplate great compassion, great joy, and great equanimity as being either empty or not empty; they should not contemplate great loving-kindness as being either with characteristics or without characteristics, they should not contemplate great compassion, great joy, and great equanimity as being either with characteristics or without characteristics; they should not contemplate great loving-kindness as being either with aspiration or without aspiration, they should not contemplate great compassion, great joy, and great equanimity as being either with aspiration or without aspiration; they should not contemplate great loving-kindness as being either tranquil or not tranquil, they should not contemplate great compassion, great joy, and great equanimity as being either tranquil or not tranquil; they should not contemplate great loving-kindness as being either separated or not separated, they should not contemplate great compassion, great joy, and great equanimity as being either separated or not separated; they should not contemplate great loving-kindness as being either conditioned or unconditioned, they should not contemplate great compassion, great joy, and great equanimity as being either conditioned or unconditioned; they should not contemplate great loving-kindness as being either with outflows or without outflows, they should not contemplate great compassion, great joy, and great equanimity as being either with outflows or without outflows; they should not'
觀大慈若生若滅，不應觀大悲、大喜、大舍若生若滅；不應觀大慈若善若非善，不應觀大悲、大喜、大舍若善若非善；不應觀大慈若有罪若無罪，不應觀大悲、大喜、大舍若有罪若無罪；不應觀大慈若有煩惱若無煩惱，不應觀大悲、大喜、大舍若有煩惱若無煩惱；不應觀大慈若世間若出世間，不應觀大悲、大喜、大舍若世間若出世間；不應觀大慈若雜染若清凈，不應觀大悲、大喜、大舍若雜染若清凈；不應觀大慈若屬生死若屬涅槃，不應觀大悲、大喜、大舍若屬生死若屬涅槃；不應觀大慈若在內若在外若在兩間，不應觀大悲、大喜、大舍若在內若在外若在兩間；不應觀大慈若可得若不可得，不應觀大悲、大喜、大舍若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀三十二大士相若常若無常，不應觀八十隨好若常若無常；不應觀三十二大士相若樂若苦，不應觀八十隨好若樂若苦；不應觀三十二大士相若我若無我，不應觀八十隨好若我若無我；不應觀三十二大士相若凈若不凈，不應觀八十隨好若凈若不凈；不應觀三十二大士相若空若不空，不應觀八十隨好若空若不空；不應觀三十二大士相若有相若無相，不應觀八十隨好若有相若無相；不應觀三十二大士相若有愿若無愿，不應觀八十隨好
【現代漢語翻譯】 現代漢語譯本： 『不應觀察大慈（Maitri，慈愛）的生起或滅去，同樣不應觀察大悲（Karuna，悲憫）、大喜（Mudita，喜悅）、大舍（Upeksha，平靜）的生起或滅去；不應觀察大慈是善還是非善，同樣不應觀察大悲、大喜、大舍是善還是非善；不應觀察大慈是有罪還是無罪，同樣不應觀察大悲、大喜、大舍是有罪還是無罪；不應觀察大慈是有煩惱還是無煩惱，同樣不應觀察大悲、大喜、大舍是有煩惱還是無煩惱；不應觀察大慈是世間的還是出世間的，同樣不應觀察大悲、大喜、大舍是世間的還是出世間的；不應觀察大慈是雜染的還是清凈的，同樣不應觀察大悲、大喜、大舍是雜染的還是清凈的；不應觀察大慈是屬於生死還是屬於涅槃，同樣不應觀察大悲、大喜、大舍是屬於生死還是屬於涅槃；不應觀察大慈是在內、在外還是在兩者之間，同樣不應觀察大悲、大喜、大舍是在內、在外還是在兩者之間；不應觀察大慈是可得還是不可得，同樣不應觀察大悲、大喜、大舍是可得還是不可得。』 『此外，善現（Subhuti，須菩提）！諸菩薩摩訶薩在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不應觀察三十二大丈夫相（Lakshanas，佛陀的三十二種殊勝相）是常還是無常，同樣不應觀察八十隨好（Anuvyanjana，佛陀的八十種細微特徵）是常還是無常；不應觀察三十二大丈夫相是樂還是苦，同樣不應觀察八十隨好是樂還是苦；不應觀察三十二大丈夫相是我還是無我，同樣不應觀察八十隨好是我還是無我；不應觀察三十二大丈夫相是凈還是不凈，同樣不應觀察八十隨好是凈還是不凈；不應觀察三十二大丈夫相是空還是不空，同樣不應觀察八十隨好是空還是不空；不應觀察三十二大丈夫相是有相還是無相，同樣不應觀察八十隨好是有相還是無相；不應觀察三十二大丈夫相是有愿還是無愿，同樣不應觀察八十隨好是有愿還是無愿；』
【English Translation】 English version: 'One should not observe great loving-kindness (Maitri) as arising or ceasing, nor should one observe great compassion (Karuna), great joy (Mudita), or great equanimity (Upeksha) as arising or ceasing; one should not observe great loving-kindness as good or not good, nor should one observe great compassion, great joy, or great equanimity as good or not good; one should not observe great loving-kindness as with fault or without fault, nor should one observe great compassion, great joy, or great equanimity as with fault or without fault; one should not observe great loving-kindness as with defilements or without defilements, nor should one observe great compassion, great joy, or great equanimity as with defilements or without defilements; one should not observe great loving-kindness as worldly or beyond worldly, nor should one observe great compassion, great joy, or great equanimity as worldly or beyond worldly; one should not observe great loving-kindness as defiled or pure, nor should one observe great compassion, great joy, or great equanimity as defiled or pure; one should not observe great loving-kindness as belonging to samsara or belonging to nirvana, nor should one observe great compassion, great joy, or great equanimity as belonging to samsara or belonging to nirvana; one should not observe great loving-kindness as being within, without, or in between, nor should one observe great compassion, great joy, or great equanimity as being within, without, or in between; one should not observe great loving-kindness as attainable or unattainable, nor should one observe great compassion, great joy, or great equanimity as attainable or unattainable.' 'Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they should not observe the thirty-two marks of a great man (Lakshanas) as permanent or impermanent, nor should they observe the eighty minor marks (Anuvyanjana) as permanent or impermanent; they should not observe the thirty-two marks of a great man as pleasurable or painful, nor should they observe the eighty minor marks as pleasurable or painful; they should not observe the thirty-two marks of a great man as self or not-self, nor should they observe the eighty minor marks as self or not-self; they should not observe the thirty-two marks of a great man as pure or impure, nor should they observe the eighty minor marks as pure or impure; they should not observe the thirty-two marks of a great man as empty or not empty, nor should they observe the eighty minor marks as empty or not empty; they should not observe the thirty-two marks of a great man as having characteristics or without characteristics, nor should they observe the eighty minor marks as having characteristics or without characteristics; they should not observe the thirty-two marks of a great man as having aspiration or without aspiration, nor should they observe the eighty minor marks as having aspiration or without aspiration;'
若有愿若無愿；不應觀三十二大士相若寂靜若不寂靜，不應觀八十隨好若寂靜若不寂靜；不應觀三十二大士相若遠離若不遠離，不應觀八十隨好若遠離若不遠離；不應觀三十二大士相若有為若無為，不應觀八十隨好若有為若無為；不應觀三十二大士相若有漏若無漏，不應觀八十隨好若有漏若無漏；不應觀三十二大士相若生若滅，不應觀八十隨好若生若滅；不應觀三十二大士相若善若非善，不應觀八十隨好若善若非善；不應觀三十二大士相若有罪若無罪，不應觀八十隨好若有罪若無罪；不應觀三十二大士相若有煩惱若無煩惱，不應觀八十隨好若有煩惱若無煩惱；不應觀三十二大士相若世間若出世間，不應觀八十隨好若世間若出世間；不應觀三十二大士相若雜染若清凈，不應觀八十隨好若雜染若清凈；不應觀三十二大士相若屬生死若屬涅槃，不應觀八十隨好若屬生死若屬涅槃；不應觀三十二大士相若在內若在外若在兩間，不應觀八十隨好若在內若在外若在兩間；不應觀三十二大士相若可得若不可得，不應觀八十隨好若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀無忘失法若常若無常，不應觀恒住舍性若常若無常；不應觀無忘失法若樂若苦，不應觀恒住舍性若樂若苦；不應觀無忘失法若
【現代漢語翻譯】 現代漢語譯本： 無論有願望還是沒有願望，都不應執著于觀察三十二大丈夫相（佛陀或轉輪聖王所具有的三十二種特殊外貌特徵），無論是寂靜還是不寂靜；不應執著于觀察八十隨好（佛陀三十二相之外的八十種細微美好特徵），無論是寂靜還是不寂靜；不應執著于觀察三十二大丈夫相，無論是遠離還是不遠離；不應執著于觀察八十隨好，無論是遠離還是不遠離；不應執著于觀察三十二大丈夫相，無論是有為（由因緣和合而生）還是無為（不依賴因緣而存在）；不應執著于觀察八十隨好，無論是有為還是無為；不應執著于觀察三十二大丈夫相，無論是有漏（有煩惱和業力）還是無漏（沒有煩惱和業力）；不應執著于觀察八十隨好，無論是有漏還是無漏；不應執著于觀察三十二大丈夫相，無論是生起還是滅去；不應執著于觀察八十隨好，無論是生起還是滅去；不應執著于觀察三十二大丈夫相，無論是善還是非善；不應執著于觀察八十隨好，無論是善還是非善；不應執著于觀察三十二大丈夫相，無論是有罪還是無罪；不應執著于觀察八十隨好，無論是有罪還是無罪；不應執著于觀察三十二大丈夫相，無論是有煩惱還是沒有煩惱；不應執著于觀察八十隨好，無論是有煩惱還是沒有煩惱；不應執著于觀察三十二大丈夫相，無論是世間（輪迴）還是出世間（解脫）；不應執著于觀察八十隨好，無論是世間還是出世間；不應執著于觀察三十二大丈夫相，無論是雜染（不清凈）還是清凈；不應執著于觀察八十隨好，無論是雜染還是清凈；不應執著于觀察三十二大丈夫相，無論是屬於生死（輪迴）還是屬於涅槃（解脫）；不應執著于觀察八十隨好，無論是屬於生死還是屬於涅槃；不應執著于觀察三十二大丈夫相，無論是在內、在外還是在兩者之間；不應執著于觀察八十隨好，無論是在內、在外還是在兩者之間；不應執著于觀察三十二大丈夫相，無論是可得還是不可得；不應執著于觀察八十隨好，無論是可得還是不可得。
「此外，善現（須菩提的別名）！諸位菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，不應執著于觀察無忘失法（菩薩保持正念的能力），無論是常還是無常；不應執著于觀察恒住舍性（菩薩保持平等心的能力），無論是常還是無常；不應執著于觀察無忘失法，無論是樂還是苦；不應執著于觀察恒住舍性，無論是樂還是苦；不應執著于觀察無忘失法，無論是
【English Translation】 English version: Whether there is a wish or no wish, one should not observe the thirty-two marks of a great man (the thirty-two special physical characteristics of a Buddha or a Chakravartin king) as either tranquil or not tranquil; one should not observe the eighty minor marks (the eighty subtle and beautiful characteristics beyond the thirty-two major marks of a Buddha) as either tranquil or not tranquil; one should not observe the thirty-two marks of a great man as either distant or not distant; one should not observe the eighty minor marks as either distant or not distant; one should not observe the thirty-two marks of a great man as either conditioned (arising from causes and conditions) or unconditioned (not dependent on causes and conditions); one should not observe the eighty minor marks as either conditioned or unconditioned; one should not observe the thirty-two marks of a great man as either with outflows (with afflictions and karma) or without outflows (without afflictions and karma); one should not observe the eighty minor marks as either with outflows or without outflows; one should not observe the thirty-two marks of a great man as either arising or ceasing; one should not observe the eighty minor marks as either arising or ceasing; one should not observe the thirty-two marks of a great man as either good or not good; one should not observe the eighty minor marks as either good or not good; one should not observe the thirty-two marks of a great man as either with fault or without fault; one should not observe the eighty minor marks as either with fault or without fault; one should not observe the thirty-two marks of a great man as either with afflictions or without afflictions; one should not observe the eighty minor marks as either with afflictions or without afflictions; one should not observe the thirty-two marks of a great man as either worldly (samsara) or beyond worldly (liberation); one should not observe the eighty minor marks as either worldly or beyond worldly; one should not observe the thirty-two marks of a great man as either defiled or pure; one should not observe the eighty minor marks as either defiled or pure; one should not observe the thirty-two marks of a great man as either belonging to birth and death (samsara) or belonging to nirvana (liberation); one should not observe the eighty minor marks as either belonging to birth and death or belonging to nirvana; one should not observe the thirty-two marks of a great man as either within, without, or in between; one should not observe the eighty minor marks as either within, without, or in between; one should not observe the thirty-two marks of a great man as either attainable or unattainable; one should not observe the eighty minor marks as either attainable or unattainable.
Furthermore, Subhuti (a different name for Sudhāna)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (the perfection of wisdom), they should not observe the non-forgetting dharma (the ability of a Bodhisattva to maintain mindfulness) as either permanent or impermanent; they should not observe the constant abiding equanimity (the ability of a Bodhisattva to maintain equanimity) as either permanent or impermanent; they should not observe the non-forgetting dharma as either pleasure or pain; they should not observe the constant abiding equanimity as either pleasure or pain; they should not observe the non-forgetting dharma as either
我若無我，不應觀恒住舍性若我若無我；不應觀無忘失法若凈若不凈，不應觀恒住舍性若凈若不凈；不應觀無忘失法若空若不空，不應觀恒住舍性若空若不空；不應觀無忘失法若有相若無相，不應觀恒住舍性若有相若無相；不應觀無忘失法若有愿若無愿，不應觀恒住舍性若有愿若無愿；不應觀無忘失法若寂靜若不寂靜，不應觀恒住舍性若寂靜若不寂靜；不應觀無忘失法若遠離若不遠離，不應觀恒住舍性若遠離若不遠離；不應觀無忘失法若有為若無為，不應觀恒住舍性若有為若無為；不應觀無忘失法若有漏若無漏，不應觀恒住舍性若有漏若無漏；不應觀無忘失法若生若滅，不應觀恒住舍性若生若滅；不應觀無忘失法若善若非善，不應觀恒住舍性若善若非善；不應觀無忘失法若有罪若無罪，不應觀恒住舍性若有罪若無罪；不應觀無忘失法若有煩惱若無煩惱，不應觀恒住舍性若有煩惱若無煩惱；不應觀無忘失法若世間若出世間，不應觀恒住舍性若世間若出世間；不應觀無忘失法若雜染若清凈，不應觀恒住舍性若雜染若清凈；不應觀無忘失法若屬生死若屬涅槃，不應觀恒住舍性若屬生死若屬涅槃；不應觀無忘失法若在內若在外若在兩間，不應觀恒住舍性若在內若在外若在兩間；不應觀無忘失法若可得若不可得，不應觀恒住舍性
【現代漢語翻譯】 現代漢語譯本 如果我沒有『我』（ātman），就不應該觀察恒常的舍性（upekṣā）是『我』還是無『我』；不應該觀察無忘失法（asaṃpramoṣa-dharma）是清凈還是不清凈，不應該觀察恒常的舍性是清凈還是不清凈；不應該觀察無忘失法是空還是不空，不應該觀察恒常的舍性是空還是不空；不應該觀察無忘失法是有相還是無相，不應該觀察恒常的舍性是有相還是無相；不應該觀察無忘失法是有愿還是無愿，不應該觀察恒常的舍性是有愿還是無愿；不應該觀察無忘失法是寂靜還是不寂靜，不應該觀察恒常的舍性是寂靜還是不寂靜；不應該觀察無忘失法是遠離還是不遠離，不應該觀察恒常的舍性是遠離還是不遠離；不應該觀察無忘失法是有為還是無為，不應該觀察恒常的舍性是有為還是無為；不應該觀察無忘失法是有漏還是無漏，不應該觀察恒常的舍性是有漏還是無漏；不應該觀察無忘失法是生還是滅，不應該觀察恒常的舍性是生還是滅；不應該觀察無忘失法是善還是非善，不應該觀察恒常的舍性是善還是非善；不應該觀察無忘失法是有罪還是無罪，不應該觀察恒常的舍性是有罪還是無罪；不應該觀察無忘失法是有煩惱還是無煩惱，不應該觀察恒常的舍性是有煩惱還是無煩惱；不應該觀察無忘失法是世間還是出世間，不應該觀察恒常的舍性是世間還是出世間；不應該觀察無忘失法是雜染還是清凈，不應該觀察恒常的舍性是雜染還是清凈；不應該觀察無忘失法是屬於生死還是屬於涅槃，不應該觀察恒常的舍性是屬於生死還是屬於涅槃；不應該觀察無忘失法是在內還是在外還是在兩者之間，不應該觀察恒常的舍性是在內還是在外還是在兩者之間；不應該觀察無忘失法是可得還是不可得，不應該觀察恒常的舍性是可得還是不可得。
【English Translation】 English version If I have no 『self』 (ātman), I should not observe the constant equanimity (upekṣā) as either 『self』 or no 『self』; I should not observe the non-forgetting dharma (asaṃpramoṣa-dharma) as either pure or impure, I should not observe the constant equanimity as either pure or impure; I should not observe the non-forgetting dharma as either empty or not empty, I should not observe the constant equanimity as either empty or not empty; I should not observe the non-forgetting dharma as either having characteristics or not having characteristics, I should not observe the constant equanimity as either having characteristics or not having characteristics; I should not observe the non-forgetting dharma as either having aspiration or not having aspiration, I should not observe the constant equanimity as either having aspiration or not having aspiration; I should not observe the non-forgetting dharma as either tranquil or not tranquil, I should not observe the constant equanimity as either tranquil or not tranquil; I should not observe the non-forgetting dharma as either distant or not distant, I should not observe the constant equanimity as either distant or not distant; I should not observe the non-forgetting dharma as either conditioned or unconditioned, I should not observe the constant equanimity as either conditioned or unconditioned; I should not observe the non-forgetting dharma as either with outflows or without outflows, I should not observe the constant equanimity as either with outflows or without outflows; I should not observe the non-forgetting dharma as either arising or ceasing, I should not observe the constant equanimity as either arising or ceasing; I should not observe the non-forgetting dharma as either wholesome or unwholesome, I should not observe the constant equanimity as either wholesome or unwholesome; I should not observe the non-forgetting dharma as either with fault or without fault, I should not observe the constant equanimity as either with fault or without fault; I should not observe the non-forgetting dharma as either with afflictions or without afflictions, I should not observe the constant equanimity as either with afflictions or without afflictions; I should not observe the non-forgetting dharma as either worldly or beyond worldly, I should not observe the constant equanimity as either worldly or beyond worldly; I should not observe the non-forgetting dharma as either defiled or pure, I should not observe the constant equanimity as either defiled or pure; I should not observe the non-forgetting dharma as either belonging to samsara or belonging to nirvana, I should not observe the constant equanimity as either belonging to samsara or belonging to nirvana; I should not observe the non-forgetting dharma as either internal or external or in between, I should not observe the constant equanimity as either internal or external or in between; I should not observe the non-forgetting dharma as either attainable or unattainable, I should not observe the constant equanimity as either attainable or unattainable.
若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀一切智若常若無常，不應觀道相智、一切相智若常若無常；不應觀一切智若樂若苦，不應觀道相智、一切相智若樂若苦；不應觀一切智若我若無我，不應觀道相智、一切相智若我若無我；不應觀一切智若凈若不凈，不應觀道相智、一切相智若凈若不凈；不應觀一切智若空若不空，不應觀道相智、一切相智若空若不空；不應觀一切智若有相若無相，不應觀道相智、一切相智若有相若無相；不應觀一切智若有愿若無愿，不應觀道相智、一切相智若有愿若無愿；不應觀一切智若寂靜若不寂靜，不應觀道相智、一切相智若寂靜若不寂靜；不應觀一切智若遠離若不遠離，不應觀道相智、一切相智若遠離若不遠離；不應觀一切智若有為若無為，不應觀道相智、一切相智若有為若無為；不應觀一切智若有漏若無漏，不應觀道相智、一切相智若有漏若無漏；不應觀一切智若生若滅，不應觀道相智、一切相智若生若滅；不應觀一切智若善若非善，不應觀道相智、一切相智若善若非善；不應觀一切智若有罪若無罪，不應觀道相智、一切相智若有罪若無罪；不應觀一切智若有煩惱若無煩惱，不應觀道相智、一切相智若有煩惱若無煩惱；不應觀一切智若世間若
【現代漢語翻譯】 現代漢語譯本： 『再者，善現！諸位菩薩摩訶薩在修行般若波羅蜜多（paramita，意為「到彼岸」）時，不應該觀察一切智（sarvajna，意為「一切智慧」）是常還是無常，不應該觀察道相智（marga-jnana，意為「對道的智慧」）和一切相智（sarvakarajnata，意為「對一切相的智慧」）是常還是無常；不應該觀察一切智是樂還是苦，不應該觀察道相智和一切相智是樂還是苦；不應該觀察一切智是我還是無我，不應該觀察道相智和一切相智是我還是無我；不應該觀察一切智是凈還是不凈，不應該觀察道相智和一切相智是凈還是不凈；不應該觀察一切智是空還是不空，不應該觀察道相智和一切相智是空還是不空；不應該觀察一切智是有相還是無相，不應該觀察道相智和一切相智是有相還是無相；不應該觀察一切智是有愿還是無愿，不應該觀察道相智和一切相智是有愿還是無愿；不應該觀察一切智是寂靜還是不寂靜，不應該觀察道相智和一切相智是寂靜還是不寂靜；不應該觀察一切智是遠離還是不遠離，不應該觀察道相智和一切相智是遠離還是不遠離；不應該觀察一切智是有為還是無為，不應該觀察道相智和一切相智是有為還是無為；不應該觀察一切智是有漏還是無漏，不應該觀察道相智和一切相智是有漏還是無漏；不應該觀察一切智是生還是滅，不應該觀察道相智和一切相智是生還是滅；不應該觀察一切智是善還是非善，不應該觀察道相智和一切相智是善還是非善；不應該觀察一切智是有罪還是無罪，不應該觀察道相智和一切相智是有罪還是無罪；不應該觀察一切智是有煩惱還是無煩惱，不應該觀察道相智和一切相智是有煩惱還是無煩惱；不應該觀察一切智是世間還是』
【English Translation】 English version: 'Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they should not view Omniscience (Sarvajna) as permanent or impermanent, they should not view the Knowledge of the Path (Marga-jnana) and the Knowledge of All Aspects (Sarvakarajnata) as permanent or impermanent; they should not view Omniscience as pleasurable or painful, they should not view the Knowledge of the Path and the Knowledge of All Aspects as pleasurable or painful; they should not view Omniscience as self or non-self, they should not view the Knowledge of the Path and the Knowledge of All Aspects as self or non-self; they should not view Omniscience as pure or impure, they should not view the Knowledge of the Path and the Knowledge of All Aspects as pure or impure; they should not view Omniscience as empty or not empty, they should not view the Knowledge of the Path and the Knowledge of All Aspects as empty or not empty; they should not view Omniscience as having characteristics or not having characteristics, they should not view the Knowledge of the Path and the Knowledge of All Aspects as having characteristics or not having characteristics; they should not view Omniscience as having aspiration or not having aspiration, they should not view the Knowledge of the Path and the Knowledge of All Aspects as having aspiration or not having aspiration; they should not view Omniscience as tranquil or not tranquil, they should not view the Knowledge of the Path and the Knowledge of All Aspects as tranquil or not tranquil; they should not view Omniscience as remote or not remote, they should not view the Knowledge of the Path and the Knowledge of All Aspects as remote or not remote; they should not view Omniscience as conditioned or unconditioned, they should not view the Knowledge of the Path and the Knowledge of All Aspects as conditioned or unconditioned; they should not view Omniscience as defiled or undefiled, they should not view the Knowledge of the Path and the Knowledge of All Aspects as defiled or undefiled; they should not view Omniscience as arising or ceasing, they should not view the Knowledge of the Path and the Knowledge of All Aspects as arising or ceasing; they should not view Omniscience as wholesome or unwholesome, they should not view the Knowledge of the Path and the Knowledge of All Aspects as wholesome or unwholesome; they should not view Omniscience as culpable or not culpable, they should not view the Knowledge of the Path and the Knowledge of All Aspects as culpable or not culpable; they should not view Omniscience as having afflictions or not having afflictions, they should not view the Knowledge of the Path and the Knowledge of All Aspects as having afflictions or not having afflictions; they should not view Omniscience as worldly or'
出世間，不應觀道相智、一切相智若世間若出世間；不應觀一切智若雜染若清凈，不應觀道相智、一切相智若雜染若清凈；不應觀一切智若屬生死若屬涅槃，不應觀道相智、一切相智若屬生死若屬涅槃；不應觀一切智若在內若在外若在兩間，不應觀道相智、一切相智若在內若在外若在兩間；不應觀一切智若可得若不可得，不應觀道相智、一切相智若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀預流果若常若無常，不應觀一來、不還、阿羅漢果、獨覺菩提若常若無常；不應觀預流果若樂若苦，不應觀一來、不還、阿羅漢果、獨覺菩提若樂若苦；不應觀預流果若我若無我，不應觀一來、不還、阿羅漢果、獨覺菩提若我若無我；不應觀預流果若凈若不凈，不應觀一來、不還、阿羅漢果、獨覺菩提若凈若不凈；不應觀預流果若空若不空，不應觀一來、不還、阿羅漢果、獨覺菩提若空若不空；不應觀預流果若有相若無相，不應觀一來、不還、阿羅漢果、獨覺菩提若有相若無相；不應觀預流果若有愿若無愿，不應觀一來、不還、阿羅漢果、獨覺菩提若有愿若無愿；不應觀預流果若寂靜若不寂靜，不應觀一來、不還、阿羅漢果、獨覺菩提若寂靜若不寂靜；不應觀預流果若遠離若不遠離，不應觀一
【現代漢語翻譯】 現代漢語譯本： 關於出世間法，不應執著于道相智（瞭解修行道路的智慧）和一切相智（瞭解一切事物真相的智慧），無論它們是世間的還是出世間的；不應執著於一切智（對一切事物完全瞭解的智慧），無論它是雜染的還是清凈的；不應執著于道相智和一切相智，無論它們是雜染的還是清凈的；不應執著於一切智，無論它屬於生死輪迴還是涅槃寂靜；不應執著于道相智和一切相智，無論它們屬於生死輪迴還是涅槃寂靜；不應執著於一切智，無論它在內、在外還是兩者之間；不應執著于道相智和一切相智，無論它們在內、在外還是兩者之間；不應執著於一切智，無論它是可得的還是不可得的；不應執著于道相智和一切相智，無論它們是可得的還是不可得的。
「此外，善現（須菩提的別名）！當菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（以智慧到達彼岸的修行）時，不應執著于預流果（初果，進入聖者之流的果位），無論它是常還是無常；不應執著於一來果（二果，只來欲界一次的果位）、不還果（三果，不再返回欲界的果位）、阿羅漢果（四果，斷盡煩惱的果位）、獨覺菩提（不需導師而獨自覺悟的智慧），無論它們是常還是無常；不應執著于預流果，無論它是樂還是苦；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它們是樂還是苦；不應執著于預流果，無論它是我還是無我；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是我還是無我；不應執著于預流果，無論它是凈還是不凈；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是凈還是不凈；不應執著于預流果，無論它是空還是不空；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是空還是不空；不應執著于預流果，無論它是有相還是無相；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是有相還是無相；不應執著于預流果，無論它是有愿還是無愿；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是有愿還是無愿；不應執著于預流果，無論它是寂靜還是不寂靜；不應執著於一來果、不還果、阿羅漢果、獨覺菩提，無論它是寂靜還是不寂靜；不應執著于預流果，無論它是遠離還是不遠離；不應執著於一
【English Translation】 English version: Regarding the supramundane, one should not view the characteristics of the path-knowing wisdom (understanding the wisdom of the path of practice) and the all-knowing wisdom (understanding the truth of all things), whether they are mundane or supramundane; one should not view the all-knowing wisdom (wisdom that fully understands all things), whether it is defiled or pure; one should not view the characteristics of the path-knowing wisdom and the all-knowing wisdom, whether they are defiled or pure; one should not view the all-knowing wisdom, whether it belongs to the cycle of birth and death or to Nirvana; one should not view the characteristics of the path-knowing wisdom and the all-knowing wisdom, whether they belong to the cycle of birth and death or to Nirvana; one should not view the all-knowing wisdom, whether it is internal, external, or in between; one should not view the characteristics of the path-knowing wisdom and the all-knowing wisdom, whether they are internal, external, or in between; one should not view the all-knowing wisdom, whether it is attainable or unattainable; one should not view the characteristics of the path-knowing wisdom and the all-knowing wisdom, whether they are attainable or unattainable.
Furthermore, Subhuti (another name for Sudhāna)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (the practice of reaching the other shore through wisdom), they should not view the Srotapanna fruit (the fruit of the stream-enterer, the first stage of enlightenment), whether it is permanent or impermanent; they should not view the Sakadagamin fruit (the fruit of the once-returner, the second stage of enlightenment), the Anagamin fruit (the fruit of the non-returner, the third stage of enlightenment), the Arhat fruit (the fruit of the Arhat, the fourth stage of enlightenment), or the Pratyekabuddha Bodhi (the wisdom of a solitary enlightened one), whether they are permanent or impermanent; they should not view the Srotapanna fruit, whether it is pleasurable or painful; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether they are pleasurable or painful; they should not view the Srotapanna fruit, whether it is self or non-self; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it is self or non-self; they should not view the Srotapanna fruit, whether it is pure or impure; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it is pure or impure; they should not view the Srotapanna fruit, whether it is empty or not empty; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it is empty or not empty; they should not view the Srotapanna fruit, whether it has characteristics or is without characteristics; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it has characteristics or is without characteristics; they should not view the Srotapanna fruit, whether it has aspiration or is without aspiration; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it has aspiration or is without aspiration; they should not view the Srotapanna fruit, whether it is tranquil or not tranquil; they should not view the Sakadagamin fruit, the Anagamin fruit, the Arhat fruit, or the Pratyekabuddha Bodhi, whether it is tranquil or not tranquil; they should not view the Srotapanna fruit, whether it is detached or not detached; they should not view the
來、不還、阿羅漢果、獨覺菩提若遠離若不遠離；不應觀預流果若有為若無為，不應觀一來、不還、阿羅漢果、獨覺菩提若有為若無為；不應觀預流果若有漏若無漏，不應觀一來、不還、阿羅漢果、獨覺菩提若有漏若無漏；不應觀預流果若生若滅，不應觀一來、不還、阿羅漢果、獨覺菩提若生若滅；不應觀預流果若善若非善，不應觀一來、不還、阿羅漢果、獨覺菩提若善若非善；不應觀預流果若有罪若無罪，不應觀一來、不還、阿羅漢果、獨覺菩提若有罪若無罪；不應觀預流果若有煩惱若無煩惱，不應觀一來、不還、阿羅漢果、獨覺菩提若有煩惱若無煩惱；不應觀預流果若世間若出世間，不應觀一來、不還、阿羅漢果、獨覺菩提若世間若出世間；不應觀預流果若雜染若清凈，不應觀一來、不還、阿羅漢果、獨覺菩提若雜染若清凈；不應觀預流果若屬生死若屬涅槃，不應觀一來、不還、阿羅漢果、獨覺菩提若屬生死若屬涅槃；不應觀預流果若在內若在外若在兩間，不應觀一來、不還、阿羅漢果、獨覺菩提若在內若在外若在兩間；不應觀預流果若可得若不可得，不應觀一來、不還、阿羅漢果、獨覺菩提若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，不應觀一切菩薩摩訶薩行若常若無常，不應
【現代漢語翻譯】 現代漢語譯本：不應觀察預流果（Srota-apanna-phala，指證入聖道之初果）是遠離還是不遠離；不應觀察一來果（Sakrdagamin-phala，指證入聖道之二果）、不還果（Anagamin-phala，指證入聖道之三果）、阿羅漢果（Arhat-phala，指證入聖道之四果）、獨覺菩提（Pratyekabuddha-bodhi，指不依師教而獨自開悟的智慧）是有為還是無為；不應觀察預流果是有漏還是無漏，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是有漏還是無漏；不應觀察預流果是生還是滅，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是生還是滅；不應觀察預流果是善還是非善，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是善還是非善；不應觀察預流果是有罪還是無罪，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是有罪還是無罪；不應觀察預流果是有煩惱還是無煩惱，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是有煩惱還是無煩惱；不應觀察預流果是世間還是出世間，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是世間還是出世間；不應觀察預流果是雜染還是清凈，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是雜染還是清凈；不應觀察預流果是屬於生死還是屬於涅槃，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是屬於生死還是屬於涅槃；不應觀察預流果是在內、在外還是在兩者之間，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是在內、在外還是在兩者之間；不應觀察預流果是可得還是不可得，不應觀察一來果、不還果、阿羅漢果、獨覺菩提是可得還是不可得。 再者，善現！諸菩薩摩訶薩在修行般若波羅蜜多（Prajnaparamita，指以智慧到達彼岸的修行）時，不應觀察一切菩薩摩訶薩的修行是常還是無常，不應...
【English Translation】 English version: One should not contemplate the Srota-apanna-phala (the fruit of stream-entry, the first stage of enlightenment) as being either apart or not apart; one should not contemplate the Sakrdagamin-phala (the fruit of once-returner, the second stage of enlightenment), the Anagamin-phala (the fruit of non-returner, the third stage of enlightenment), the Arhat-phala (the fruit of Arhatship, the fourth and final stage of enlightenment), or the Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha) as being either conditioned or unconditioned; one should not contemplate the Srota-apanna-phala as being either with outflows or without outflows, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either with outflows or without outflows; one should not contemplate the Srota-apanna-phala as being either arising or ceasing, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either arising or ceasing; one should not contemplate the Srota-apanna-phala as being either wholesome or unwholesome, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either wholesome or unwholesome; one should not contemplate the Srota-apanna-phala as being either with fault or without fault, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either with fault or without fault; one should not contemplate the Srota-apanna-phala as being either with defilements or without defilements, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either with defilements or without defilements; one should not contemplate the Srota-apanna-phala as being either worldly or supramundane, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either worldly or supramundane; one should not contemplate the Srota-apanna-phala as being either defiled or pure, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either defiled or pure; one should not contemplate the Srota-apanna-phala as belonging to either samsara (the cycle of birth and death) or nirvana (liberation), one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as belonging to either samsara or nirvana; one should not contemplate the Srota-apanna-phala as being either internal, external, or in between, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either internal, external, or in between; one should not contemplate the Srota-apanna-phala as being either attainable or unattainable, one should not contemplate the Sakrdagamin-phala, the Anagamin-phala, the Arhat-phala, or the Pratyekabuddha-bodhi as being either attainable or unattainable. Furthermore, Subhuti, when Bodhisattva-Mahasattvas practice the Prajnaparamita (the perfection of wisdom), they should not contemplate the practice of all Bodhisattva-Mahasattvas as being either permanent or impermanent, they should not...
觀諸佛無上正等菩提若常若無常；不應觀一切菩薩摩訶薩行若樂若苦，不應觀諸佛無上正等菩提若樂若苦；不應觀一切菩薩摩訶薩行若我若無我，不應觀諸佛無上正等菩提若我若無我；不應觀一切菩薩摩訶薩行若凈若不凈，不應觀諸佛無上正等菩提若凈若不凈；不應觀一切菩薩摩訶薩行若空若不空，不應觀諸佛無上正等菩提若空若不空；不應觀一切菩薩摩訶薩行若有相若無相，不應觀諸佛無上正等菩提若有相若無相；不應觀一切菩薩摩訶薩行若有愿若無愿，不應觀諸佛無上正等菩提若有愿若無愿；不應觀一切菩薩摩訶薩行若寂靜若不寂靜，不應觀諸佛無上正等菩提若寂靜若不寂靜；不應觀一切菩薩摩訶薩行若遠離若不遠離，不應觀諸佛無上正等菩提若遠離若不遠離；不應觀一切菩薩摩訶薩行若有為若無為，不應觀諸佛無上正等菩提若有為若無為；不應觀一切菩薩摩訶薩行若有漏若無漏，不應觀諸佛無上正等菩提若有漏若無漏；不應觀一切菩薩摩訶薩行若生若滅，不應觀諸佛無上正等菩提若生若滅；不應觀一切菩薩摩訶薩行若善若非善，不應觀諸佛無上正等菩提若善若非善；不應觀一切菩薩摩訶薩行若有罪若無罪，不應觀諸佛無上正等菩提若有罪若無罪；不應觀一切菩薩摩訶薩行若有煩惱若無煩惱，不應觀諸佛無上正等
【現代漢語翻譯】 現代漢語譯本 不應以常或無常的觀點來看待諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）；不應以樂或苦的觀點來看待一切菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的修行，不應以樂或苦的觀點來看待諸佛的無上正等菩提；不應以我或無我的觀點來看待一切菩薩摩訶薩的修行，不應以我或無我的觀點來看待諸佛的無上正等菩提；不應以凈或不凈的觀點來看待一切菩薩摩訶薩的修行，不應以凈或不凈的觀點來看待諸佛的無上正等菩提；不應以空或不空的觀點來看待一切菩薩摩訶薩的修行，不應以空或不空的觀點來看待諸佛的無上正等菩提；不應以有相或無相的觀點來看待一切菩薩摩訶薩的修行，不應以有相或無相的觀點來看待諸佛的無上正等菩提；不應以有愿或無愿的觀點來看待一切菩薩摩訶薩的修行，不應以有愿或無愿的觀點來看待諸佛的無上正等菩提；不應以寂靜或不寂靜的觀點來看待一切菩薩摩訶薩的修行，不應以寂靜或不寂靜的觀點來看待諸佛的無上正等菩提；不應以遠離或不遠離的觀點來看待一切菩薩摩訶薩的修行，不應以遠離或不遠離的觀點來看待諸佛的無上正等菩提；不應以有為或無為的觀點來看待一切菩薩摩訶薩的修行，不應以有為或無為的觀點來看待諸佛的無上正等菩提；不應以有漏或無漏的觀點來看待一切菩薩摩訶薩的修行，不應以有漏或無漏的觀點來看待諸佛的無上正等菩提；不應以生或滅的觀點來看待一切菩薩摩訶薩的修行，不應以生或滅的觀點來看待諸佛的無上正等菩提；不應以善或非善的觀點來看待一切菩薩摩訶薩的修行，不應以善或非善的觀點來看待諸佛的無上正等菩提；不應以有罪或無罪的觀點來看待一切菩薩摩訶薩的修行，不應以有罪或無罪的觀點來看待諸佛的無上正等菩提；不應以有煩惱或無煩惱的觀點來看待一切菩薩摩訶薩的修行，不應以有煩惱或無煩惱的觀點來看待諸佛的無上正等
【English Translation】 English version One should not view the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas as permanent or impermanent; one should not view the practices of all Bodhisattva-Mahasattvas (great Bodhisattvas) as pleasurable or painful, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as pleasurable or painful; one should not view the practices of all Bodhisattva-Mahasattvas as having a self or being without a self, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having a self or being without a self; one should not view the practices of all Bodhisattva-Mahasattvas as pure or impure, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as pure or impure; one should not view the practices of all Bodhisattva-Mahasattvas as empty or not empty, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as empty or not empty; one should not view the practices of all Bodhisattva-Mahasattvas as having form or being without form, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having form or being without form; one should not view the practices of all Bodhisattva-Mahasattvas as having aspiration or being without aspiration, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having aspiration or being without aspiration; one should not view the practices of all Bodhisattva-Mahasattvas as tranquil or not tranquil, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as tranquil or not tranquil; one should not view the practices of all Bodhisattva-Mahasattvas as being separated or not separated, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as being separated or not separated; one should not view the practices of all Bodhisattva-Mahasattvas as conditioned or unconditioned, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as conditioned or unconditioned; one should not view the practices of all Bodhisattva-Mahasattvas as having outflows or being without outflows, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having outflows or being without outflows; one should not view the practices of all Bodhisattva-Mahasattvas as arising or ceasing, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as arising or ceasing; one should not view the practices of all Bodhisattva-Mahasattvas as good or not good, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as good or not good; one should not view the practices of all Bodhisattva-Mahasattvas as having fault or being without fault, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having fault or being without fault; one should not view the practices of all Bodhisattva-Mahasattvas as having afflictions or being without afflictions, nor should one view the Anuttara-samyak-sambodhi of all Buddhas as having afflictions or being without afflictions
菩提若有煩惱若無煩惱；不應觀一切菩薩摩訶薩行若世間若出世間，不應觀諸佛無上正等菩提若世間若出世間；不應觀一切菩薩摩訶薩行若雜染若清凈，不應觀諸佛無上正等菩提若雜染若清凈；不應觀一切菩薩摩訶薩行若屬生死若屬涅槃，不應觀諸佛無上正等菩提若屬生死若屬涅槃；不應觀一切菩薩摩訶薩行若在內若在外若在兩間，不應觀諸佛無上正等菩提若在內若在外若在兩間；不應觀一切菩薩摩訶薩行若可得若不可得，不應觀諸佛無上正等菩提若可得若不可得。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，若菩薩摩訶薩、若般若波羅蜜多，若此二名，俱不見在有為界中，亦不見在無為界中。何以故？善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法不起分別無異分別。善現！是菩薩摩訶薩修行般若波羅蜜多時，於一切法住無分別，能修佈施波羅蜜多，亦能修凈戒、安忍、精進、靜慮、般若波羅蜜多；能住內空，亦能住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；能住真如，亦能住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議
【現代漢語翻譯】 現代漢語譯本：菩提（覺悟）無論有煩惱還是沒有煩惱；都不應該觀察一切菩薩摩訶薩（大菩薩）的修行，無論是世間的還是出世間的，不應該觀察諸佛的無上正等菩提（無上正等覺悟），無論是世間的還是出世間的；不應該觀察一切菩薩摩訶薩的修行，無論是雜染的還是清凈的，不應該觀察諸佛的無上正等菩提，無論是雜染的還是清凈的；不應該觀察一切菩薩摩訶薩的修行，無論是屬於生死還是屬於涅槃（寂滅），不應該觀察諸佛的無上正等菩提，無論是屬於生死還是屬於涅槃；不應該觀察一切菩薩摩訶薩的修行，無論是在內、在外還是在兩者之間，不應該觀察諸佛的無上正等菩提，無論是在內、在外還是在兩者之間；不應該觀察一切菩薩摩訶薩的修行，無論是可得的還是不可得的，不應該觀察諸佛的無上正等菩提，無論是可得的還是不可得的。 『再者，善現（須菩提）！諸菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，無論是菩薩摩訶薩、還是般若波羅蜜多，還是這兩個名稱，都看不到它們存在於有為界（因緣和合的現象界）中，也看不到它們存在於無為界（超越因緣的真如界）中。為什麼呢？善現！諸菩薩摩訶薩在修行般若波羅蜜多時，對於一切法不起分別，沒有差異的分別。善現！這位菩薩摩訶薩在修行般若波羅蜜多時，對於一切法安住于無分別，能夠修習佈施波羅蜜多，也能夠修習持戒、安忍、精進、禪定、般若波羅蜜多；能夠安住于內空，也能夠安住于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；能夠安住于真如，也能夠安住於法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不可思議界。』
【English Translation】 English version: Whether Bodhi (enlightenment) has afflictions or has no afflictions; one should not observe the practices of all Bodhisattva-Mahasattvas (great Bodhisattvas), whether worldly or otherworldly, one should not observe the unsurpassed, right and equal Bodhi of all Buddhas, whether worldly or otherworldly; one should not observe the practices of all Bodhisattva-Mahasattvas, whether defiled or pure, one should not observe the unsurpassed, right and equal Bodhi of all Buddhas, whether defiled or pure; one should not observe the practices of all Bodhisattva-Mahasattvas, whether belonging to Samsara (birth and death) or belonging to Nirvana (liberation), one should not observe the unsurpassed, right and equal Bodhi of all Buddhas, whether belonging to Samsara or belonging to Nirvana; one should not observe the practices of all Bodhisattva-Mahasattvas, whether within, without, or in between, one should not observe the unsurpassed, right and equal Bodhi of all Buddhas, whether within, without, or in between; one should not observe the practices of all Bodhisattva-Mahasattvas, whether attainable or unattainable, one should not observe the unsurpassed, right and equal Bodhi of all Buddhas, whether attainable or unattainable. 『Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita (perfection of wisdom), whether it is Bodhisattva-Mahasattva, or Prajnaparamita, or these two names, they do not see them existing in the realm of conditioned phenomena, nor do they see them existing in the realm of unconditioned phenomena. Why is that? Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita, they do not give rise to discriminations regarding all dharmas, without any different discriminations. Subhuti! When this Bodhisattva-Mahasattva practices Prajnaparamita, abiding in non-discrimination regarding all dharmas, they are able to practice the Paramita of giving, and also able to practice morality, patience, diligence, meditation, and Prajnaparamita; they are able to abide in inner emptiness, and also able to abide in outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of self-nature, emptiness of common nature, emptiness of all dharmas, emptiness of unattainability, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature; they are able to abide in Suchness, and also able to abide in Dharmadhatu, Dharmata, non-falsity, non-alteration, equality, non-origination, Dharma-established, Dharma-abiding, Reality, space realm, inconceivable realm.』
界；能修四念住，亦能修四正斷、四神足、五根、五力、七等覺支、八聖道支；能住苦聖諦，亦能住集、滅、道聖諦；能修四靜慮，亦能修四無量、四無色定；能修八解脫，亦能修八勝處、九次第定、十遍處；能修空解脫門，亦能修無相、無愿解脫門；能修一切陀羅尼門，亦能修一切三摩地門；能修極喜地，亦能修離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；能修五眼，亦能修六神通；能修佛十力，亦能修四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；能修無忘失法，亦能修恒住舍性；能修一切智，亦能修道相智、一切相智。
「善現！是菩薩摩訶薩于如是時，不見菩薩摩訶薩，不見菩薩摩訶薩名，不見般若波羅蜜多，不見般若波羅蜜多名，唯正勤求一切智智。何以故？善現！是菩薩摩訶薩修行般若波羅蜜多，於一切法善達實相，了知其中無染凈故。
「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，應如實覺名假施設、法假施設。善現！是菩薩摩訶薩于名、法假如實覺已，不著色，不著受、想、行、識；不著眼處，不著耳、鼻、舌、身、意處；不著色處，不著聲、香、味、觸、法處；不著眼界，不著耳、鼻、舌、身、意界；不著色界，不著聲、
香、味、觸、法界；不著眼識界，不著耳、鼻、舌、身、意識界；不著眼觸，不著耳、鼻、舌、身、意觸；不著眼觸為緣所生諸受若樂、若苦、若不苦不樂，不著耳、鼻、舌、身、意觸為緣所生諸受若樂、若苦、若不苦不樂；不著地界，不著水、火、風、空、識界；不著因緣，不著等無間緣、所緣緣、增上緣及從緣所生法；不著無明，不著行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱；不著有為界，不著無為界；不著有漏界，不著無漏界；不著佈施波羅蜜多，不著凈戒、安忍、精進、靜慮、般若、方便善巧、妙愿、力、智波羅蜜多；不著內空，不著外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；不著真如，不著法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；不著四念住，不著四正斷、四神足、五根、五力、七等覺支、八聖道支；不著苦聖諦，不著集、滅、道聖諦；不著四靜慮，不著四無量、四無色定；不著八解脫，不著八勝處、九次第定、十遍處；不著空解脫門，不著無相、無愿解脫門；不著陀羅尼門，不著三摩地門；不著極
【現代漢語翻譯】 現代漢語譯本：不執著於色、聲、香、味、觸、法（六塵）的界限；不執著于眼識界，不執著于耳、鼻、舌、身、意識界；不執著于眼觸，不執著于耳、鼻、舌、身、意觸；不執著于眼觸為緣所生的各種感受，無論是快樂、痛苦還是不苦不樂，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受，無論是快樂、痛苦還是不苦不樂；不執著于地界，不執著於水、火、風、空、識界；不執著于因緣，不執著于等無間緣、所緣緣、增上緣以及從緣所生的法；不執著于無明，不執著於行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱；不執著于有為界，不執著于無為界；不執著于有漏界，不執著于無漏界；不執著于佈施波羅蜜多（佈施的完美），不執著于凈戒、安忍、精進、靜慮、般若（智慧）、方便善巧、妙愿、力、智波羅蜜多；不執著于內空，不執著于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；不執著于真如，不執著於法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；不執著於四念住，不執著於四正斷、四神足、五根、五力、七等覺支、八聖道支；不執著于苦聖諦，不執著于集、滅、道聖諦；不執著於四靜慮，不執著於四無量、四無色定；不執著於八解脫，不執著於八勝處、九次第定、十遍處；不執著于空解脫門，不執著于無相、無愿解脫門；不執著于陀羅尼門，不執著於三摩地門；不執著于極 現代漢語譯本：不執著於色、聲、香、味、觸、法（六塵）的界限；不執著于眼識界，不執著于耳、鼻、舌、身、意識界；不執著于眼觸，不執著于耳、鼻、舌、身、意觸；不執著于眼觸為緣所生的各種感受，無論是快樂、痛苦還是不苦不樂，不執著于耳、鼻、舌、身、意觸為緣所生的各種感受，無論是快樂、痛苦還是不苦不樂；不執著于地界，不執著於水、火、風、空、識界；不執著于因緣，不執著于等無間緣、所緣緣、增上緣以及從緣所生的法；不執著于無明，不執著於行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱；不執著于有為界，不執著于無為界；不執著于有漏界，不執著于無漏界；不執著于佈施波羅蜜多（佈施的完美），不執著于凈戒、安忍、精進、靜慮、般若（智慧）、方便善巧、妙愿、力、智波羅蜜多；不執著于內空，不執著于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；不執著于真如，不執著於法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；不執著於四念住，不執著於四正斷、四神足、五根、五力、七等覺支、八聖道支；不執著于苦聖諦，不執著于集、滅、道聖諦；不執著於四靜慮，不執著於四無量、四無色定；不執著於八解脫，不執著於八勝處、九次第定、十遍處；不執著于空解脫門，不執著于無相、無愿解脫門；不執著于陀羅尼門，不執著於三摩地門；不執著于極
【English Translation】 English version: Not clinging to the realm of form, sound, smell, taste, touch, and dharma (the six sense objects); not clinging to the realm of eye consciousness, not clinging to the realms of ear, nose, tongue, body, and mind consciousness; not clinging to eye contact, not clinging to ear, nose, tongue, body, and mind contact; not clinging to the various feelings arising from eye contact, whether pleasant, painful, or neither pleasant nor painful, not clinging to the various feelings arising from ear, nose, tongue, body, and mind contact, whether pleasant, painful, or neither pleasant nor painful; not clinging to the earth element, not clinging to the water, fire, wind, space, and consciousness elements; not clinging to causes and conditions, not clinging to immediate conditions, object conditions, dominant conditions, and the dharmas arising from conditions; not clinging to ignorance, not clinging to formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair; not clinging to the conditioned realm, not clinging to the unconditioned realm; not clinging to the defiled realm, not clinging to the undefiled realm; not clinging to the perfection of giving (dāna pāramitā), not clinging to the perfections of morality, patience, effort, meditation, wisdom (prajñā), skillful means, vows, power, and knowledge; not clinging to inner emptiness, not clinging to outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-nature, emptiness of other-nature, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature; not clinging to suchness (tathātā), not clinging to the dharma realm, dharma nature, non-deceptive nature, non-altering nature, equality nature, separation nature, dharma established, dharma abiding, reality, space realm, inconceivable realm; not clinging to the four foundations of mindfulness, not clinging to the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; not clinging to the noble truth of suffering, not clinging to the noble truths of origin, cessation, and path; not clinging to the four dhyānas, not clinging to the four immeasurables, the four formless absorptions; not clinging to the eight liberations, not clinging to the eight mastery states, the nine successive abidings, the ten all-encompassing bases; not clinging to the liberation door of emptiness, not clinging to the liberation doors of signlessness and wishlessness; not clinging to the dhāraṇī doors, not clinging to the samādhi doors; not clinging to the extreme English version: Not clinging to the realm of form, sound, smell, taste, touch, and dharma (the six sense objects); not clinging to the realm of eye consciousness, not clinging to the realms of ear, nose, tongue, body, and mind consciousness; not clinging to eye contact, not clinging to ear, nose, tongue, body, and mind contact; not clinging to the various feelings arising from eye contact, whether pleasant, painful, or neither pleasant nor painful, not clinging to the various feelings arising from ear, nose, tongue, body, and mind contact, whether pleasant, painful, or neither pleasant nor painful; not clinging to the earth element, not clinging to the water, fire, wind, space, and consciousness elements; not clinging to causes and conditions, not clinging to immediate conditions, object conditions, dominant conditions, and the dharmas arising from conditions; not clinging to ignorance, not clinging to formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair; not clinging to the conditioned realm, not clinging to the unconditioned realm; not clinging to the defiled realm, not clinging to the undefiled realm; not clinging to the perfection of giving (dāna pāramitā), not clinging to the perfections of morality, patience, effort, meditation, wisdom (prajñā), skillful means, vows, power, and knowledge; not clinging to inner emptiness, not clinging to outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-nature, emptiness of other-nature, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, emptiness of no-self-nature; not clinging to suchness (tathātā), not clinging to the dharma realm, dharma nature, non-deceptive nature, non-altering nature, equality nature, separation nature, dharma established, dharma abiding, reality, space realm, inconceivable realm; not clinging to the four foundations of mindfulness, not clinging to the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; not clinging to the noble truth of suffering, not clinging to the noble truths of origin, cessation, and path; not clinging to the four dhyānas, not clinging to the four immeasurables, the four formless absorptions; not clinging to the eight liberations, not clinging to the eight mastery states, the nine successive abidings, the ten all-encompassing bases; not clinging to the liberation door of emptiness, not clinging to the liberation doors of signlessness and wishlessness; not clinging to the dhāraṇī doors, not clinging to the samādhi doors; not clinging to the extreme
喜地，不著離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；不著五眼，不著六神通；不著佛十力，不著四無所畏、四無礙解、十八佛不共法；不著大慈，不著大悲、大喜、大舍；不著三十二大士相，不著八十隨好；不著無忘失法，不著恒住舍性；不著一切智，不著道相智、一切相智；不著預流果，不著一來、不還、阿羅漢果、獨覺菩提；不著一切菩薩摩訶薩行，不著諸佛無上正等菩提；不著我，不著有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者；不著異生，不著聖者，不著菩薩，不著如來；不著名，不著相；不著嚴凈佛土，不著成熟有情，不著方便善巧。所以者何？以一切法皆無所有，能著、所著、著處、著時不可得故。
「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，於一切法無所著故，便能增益佈施、凈戒、安忍、精進、靜慮、般若、方便善巧、妙愿、力、智波羅蜜多，亦能安住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，亦能安住真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定
【現代漢語翻譯】 現代漢語譯本：不執著于歡喜地（菩薩修行十地之初地），不執著于離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；不執著於五眼（肉眼、天眼、慧眼、法眼、佛眼），不執著於六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；不執著于佛的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、死生智力、宿住隨念智力、漏盡智力），不執著於四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、十八佛不共法（佛獨有的十八種功德）；不執著于大慈，不執著于大悲、大喜、大舍；不執著於三十二大丈夫相，不執著於八十隨形好；不執著于無忘失法，不執著于恒住舍性；不執著於一切智，不執著于道相智、一切相智；不執著于預流果（聲聞乘初果），不執著於一來果、不還果、阿羅漢果、獨覺菩提；不執著於一切菩薩摩訶薩的修行，不執著于諸佛無上正等菩提；不執著於我，不執著于有情、命者、生者、養者、士夫、補特伽羅（人）、意生、儒童、作者、受者、知者、見者；不執著于異生（凡夫），不執著于聖者，不執著于菩薩，不執著于如來；不執著于名，不執著于相；不執著于莊嚴清凈的佛土，不執著于成熟有情，不執著于方便善巧。這是為什麼呢？因為一切法皆是空無所有，能執著、所執著、執著之處、執著之時都不可得的緣故。 如此，善現！諸菩薩摩訶薩修行般若波羅蜜多，因為對一切法都沒有執著，便能增益佈施、持戒、安忍、精進、禪定、般若、方便善巧、妙愿、力、智波羅蜜多，也能安住于內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，也能安住于真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定。
【English Translation】 English version: They do not cling to the Joyful Ground (the first of the ten Bodhisattva grounds), nor to the Immaculate Ground, the Luminous Ground, the Blazing Ground, the Very Difficult to Conquer Ground, the Manifest Ground, the Going Far Ground, the Immovable Ground, the Good Intelligence Ground, the Cloud of Dharma Ground; they do not cling to the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye), nor to the six supernormal powers (divine eye, divine ear, mind-reading, past lives, magical powers, extinction of outflows); they do not cling to the ten powers of a Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditations, liberations, concentrations, and attainments, power of knowing the superior and inferior faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms, power of knowing the paths leading everywhere, power of knowing the death and rebirth of beings, power of knowing past lives, power of knowing the extinction of outflows), nor to the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstacles to enlightenment, fearlessness of explaining the path to the cessation of suffering), the four analytical knowledges (analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of the language, analytical knowledge of eloquence), the eighteen unique qualities of a Buddha; they do not cling to great loving-kindness, nor to great compassion, great joy, great equanimity; they do not cling to the thirty-two marks of a great being, nor to the eighty minor marks; they do not cling to the non-forgetting dharma, nor to the constant abiding in equanimity; they do not cling to omniscience, nor to the knowledge of the characteristics of the path, nor to the knowledge of all aspects; they do not cling to the fruit of a stream-enterer (the first fruit of the Hearer Vehicle), nor to the fruit of a once-returner, a non-returner, an Arhat, or a Pratyekabuddha's enlightenment; they do not cling to the practices of all Bodhisattva Mahasattvas, nor to the unsurpassed perfect enlightenment of all Buddhas; they do not cling to self, nor to sentient beings, life, nurturer, person, individual, mind-born, youth, doer, receiver, knower, seer; they do not cling to ordinary beings, nor to noble ones, nor to Bodhisattvas, nor to Tathagatas; they do not cling to name, nor to form; they do not cling to the pure Buddha-fields, nor to the maturation of sentient beings, nor to skillful means. Why is this so? Because all dharmas are without any inherent existence, and the clinger, the clung-to, the place of clinging, and the time of clinging are all unobtainable. Thus, Subhuti, because Bodhisattva Mahasattvas, practicing the Perfection of Wisdom, do not cling to any dharma, they are able to increase the perfections of giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge, and they are also able to abide in emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, limitless emptiness, dispersed emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-nature, emptiness of common nature, emptiness of all dharmas, emptiness of unobtainability, emptiness of no-nature, emptiness of self-nature, and emptiness of no-self-nature, and they are also able to abide in suchness, the dharma realm, the dharma nature, non-deceptiveness, non-alteration, equality, non-origination, and the fixed nature of dharma.
、法住、實際、虛空界、不思議界，亦能增益四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，亦能安住苦、集、滅、道聖諦，亦能增益四靜慮、四無量、四無色定，亦能增益八解脫、八勝處、九次第定、十遍處，亦能增益空、無相、無愿解脫門，亦能趣入菩薩正性離生，亦能安住菩薩不退轉地，亦能圓滿一切陀羅尼門、三摩地門，亦能圓滿極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，亦能圓滿五眼、六神通，亦能圓滿佛十力、四無所畏、四無礙解、十八佛不共法，亦能圓滿大慈、大悲、大喜、大舍，亦能圓滿三十二大士相、八十隨好，亦能圓滿無忘失法、恒住舍性，亦能圓滿一切智、道相智、一切相智，亦得菩薩最勝神通。具神通已，從一佛國至一佛國，為欲成熟諸有情故，為欲嚴凈自佛土故，為見如來、應、正等覺，及為見已，供養恭敬、尊重讚歎，令諸善根皆得生長；善生長已，隨所樂聞，諸佛正法皆得聽受；既聽受已，乃至安坐妙菩提座，證得無上正等菩提能不忘失，普於一切陀羅尼門、三摩地門皆得自在。
「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，應如實覺名假、法假。
「複次，善現！所言菩薩摩訶薩者，于意云何？即色
【現代漢語翻譯】 現代漢語譯本：'法住'（dharma-sthiti，法的住處）、'實際'（bhūta-koṭi，真實的邊際）、'虛空界'（ākāśa-dhātu，虛空的界限）、'不思議界'（acintya-dhātu，不可思議的界限），也能增益四念住（catvāri smṛtyupasthānāni，四種正念的安住）、四正斷（catvāri prahāṇāni，四種正確的斷除）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（āryāṣṭāṅgamārga，八種神聖的道路因素），也能安住于苦（duḥkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（mārga，通往痛苦止息的道路）四聖諦，也能增益四靜慮（catvāri dhyānāni，四種禪定）、四無量（catvāri apramāṇāni，四種無量的慈悲喜捨）、四無色定（catvāra ārūpyasamāpattayaḥ，四種無色界的禪定），也能增益八解脫（aṣṭa vimokṣāḥ，八種解脫）、八勝處（aṣṭāv abhibvāyatanāni，八種勝處）、九次第定（navānupūrvasamāpattayaḥ，九種次第的禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定），也能增益空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）解脫門，也能趣入菩薩正性離生（bodhisattva-niyāma-avakrānti，菩薩進入正道的階段），也能安住菩薩不退轉地（bodhisattva-avaivartika-bhūmi，菩薩不退轉的境界），也能圓滿一切陀羅尼門（dhāraṇī-mukha，總持的法門）、三摩地門（samādhi-mukha，禪定的法門），也能圓滿極喜地（pramuditā-bhūmi，歡喜地）、離垢地（vimalā-bhūmi，離垢地）、發光地（prabhākarī-bhūmi，發光地）、焰慧地（arciṣmatī-bhūmi，焰慧地）、極難勝地（sudurjayā-bhūmi，極難勝地）、現前地（abhimukhī-bhūmi，現前地）、遠行地（dūraṅgamā-bhūmi，遠行地）、不動地（acalā-bhūmi，不動地）、善慧地（sādhumatī-bhūmi，善慧地）、法雲地（dharmameghā-bhūmi，法雲地），也能圓滿五眼（pañca cakṣūṃṣi，五種眼）、六神通（ṣaḍ abhijñāḥ，六種神通），也能圓滿佛十力（daśa tathāgata-balāni，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，四種無所畏懼）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛的十八種不共之法），也能圓滿大慈（mahāmaitrī，偉大的慈愛）、大悲（mahākaruṇā，偉大的悲憫）、大喜（mahāmuditā，偉大的喜悅）、大舍（mahāupekṣā，偉大的捨棄），也能圓滿三十二大士相（dvātriṃśanmahāpuruṣalakṣaṇāni，三十二種大丈夫的相）、八十隨好（aśītyanuvyañjanāni，八十種隨形好），也能圓滿無忘失法（asammosadharma，不忘失的法）、恒住舍性（upekṣā-vihāra，恒常安住于舍的狀態），也能圓滿一切智（sarvajñatā，一切智）、道相智（mārgajñatā，道相智）、一切相智（sarvākārajñatā，一切相智），亦得菩薩最勝神通。具神通已，從一佛國至一佛國，為欲成熟諸有情故，為欲嚴凈自佛土故，為見如來、應、正等覺（tathāgata arhat samyaksaṃbuddha，如來、應供、正等覺），及為見已，供養恭敬、尊重讚歎，令諸善根皆得生長；善生長已，隨所樂聞，諸佛正法皆得聽受；既聽受已，乃至安坐妙菩提座，證得無上正等菩提能不忘失，普於一切陀羅尼門、三摩地門皆得自在。 如是，善現（Subhūti，須菩提）！諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，般若波羅蜜多），應如實覺名假（nāma-prajñapti，名字的假立）、法假（dharma-prajñapti，法的假立）。 複次，善現！所言菩薩摩訶薩者，于意云何？即色（rūpa，色蘊）
【English Translation】 English version: 'Dharma-abiding' (dharma-sthiti), 'the limit of reality' (bhūta-koṭi), 'the space realm' (ākāśa-dhātu), 'the inconceivable realm' (acintya-dhātu), also can increase the four mindfulnesses (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the eightfold noble path (āryāṣṭāṅgamārga), also can abide in the four noble truths of suffering (duḥkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (mārga), also can increase the four meditations (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catvāra ārūpyasamāpattayaḥ), also can increase the eight liberations (aṣṭa vimokṣāḥ), the eight mastery bases (aṣṭāv abhibvāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), the ten all-pervading bases (daśa kṛtsnāyatanāni), also can increase the doors to liberation of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), also can enter the stage of a bodhisattva's certainty of enlightenment (bodhisattva-niyāma-avakrānti), also can abide in the non-retrogressing stage of a bodhisattva (bodhisattva-avaivartika-bhūmi), also can perfect all dhāraṇī gates (dhāraṇī-mukha), samādhi gates (samādhi-mukha), also can perfect the Joyful Ground (pramuditā-bhūmi), the Stainless Ground (vimalā-bhūmi), the Luminous Ground (prabhākarī-bhūmi), the Blazing Ground (arciṣmatī-bhūmi), the Very Difficult to Conquer Ground (sudurjayā-bhūmi), the Manifest Ground (abhimukhī-bhūmi), the Far-Reaching Ground (dūraṅgamā-bhūmi), the Immovable Ground (acalā-bhūmi), the Good Wisdom Ground (sādhumatī-bhūmi), the Cloud of Dharma Ground (dharmameghā-bhūmi), also can perfect the five eyes (pañca cakṣūṃṣi), the six superknowledges (ṣaḍ abhijñāḥ), also can perfect the ten powers of a Buddha (daśa tathāgata-balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ), also can perfect great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), also can perfect the thirty-two marks of a great being (dvātriṃśanmahāpuruṣalakṣaṇāni), the eighty minor marks (aśītyanuvyañjanāni), also can perfect the non-forgetting dharma (asammosadharma), the constant abiding in equanimity (upekṣā-vihāra), also can perfect all-knowingness (sarvajñatā), knowledge of the path (mārgajñatā), knowledge of all aspects (sarvākārajñatā), and also obtain the supreme superknowledges of a bodhisattva. Having obtained superknowledges, from one Buddha-land to another Buddha-land, for the sake of maturing all sentient beings, for the sake of purifying one's own Buddha-land, for the sake of seeing the Tathāgata, Arhat, Samyaksaṃbuddha (tathāgata arhat samyaksaṃbuddha), and having seen them, to make offerings, respect, honor, and praise, causing all good roots to grow; having grown well, according to what they desire to hear, all the Buddhas' true Dharma can be heard; having heard it, until sitting on the wondrous Bodhi seat, attaining unsurpassed, perfect enlightenment, without forgetting, and being free in all dhāraṇī gates and samādhi gates. Thus, Subhūti! Bodhisattva-mahāsattvas (bodhisattva-mahāsattva) practicing the Perfection of Wisdom (prajñāpāramitā) should truly understand that names are conceptual designations (nāma-prajñapti) and dharmas are conceptual designations (dharma-prajñapti). Furthermore, Subhūti! What do you think of what is called a Bodhisattva-mahāsattva? Is it form (rūpa)?
是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識是菩薩摩訶薩不？」
「不也！世尊！」
「異色是菩薩摩訶薩不？」
「不也！世尊！」
「異受、想、行、識是菩薩摩訶薩不？」
「不也！世尊！」
「色中有菩薩摩訶薩不？」
「不也！世尊！」
「受、想、行、識中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色不？」
「不也！世尊！」
「菩薩摩訶薩中有受、想、行、識不？」
「不也！世尊！」
「離色有菩薩摩訶薩不？」
「不也！世尊！」
「離受、想、行、識有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼處是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處是菩薩摩訶薩不？」
「不也！世尊！」
「異眼處是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意處是菩薩摩訶薩不？」
「不也！世尊！」
「眼處中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意處中
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，受（感受）、想（概念）、行（意志）、識（意識）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與色（物質現象）不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與受、想、行、識不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在色之中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在受、想、行、識之中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有色嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有受、想、行、識嗎？』 『不是的，世尊！』 『離開色有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開受、想、行、識有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼處（視覺器官）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與眼處不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與耳、鼻、舌、身、意處不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在眼處中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在耳、鼻、舌、身、意處中
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) this?' 'No, Venerable One!' 'Then, are sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is something different from form (rupa) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is something different from sensation, perception, mental formations, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva within form?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva within sensation, perception, mental formations, and consciousness?' 'No, Venerable One!' 'Is there form within a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are there sensation, perception, mental formations, and consciousness within a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from form?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from sensation, perception, mental formations, and consciousness?' 'No, Venerable One!' 'Furthermore, Subhuti (a different name for Sudhana)! What do you think? Is the eye-base (visual organ) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the ear, nose, tongue, body, and mind-bases (organs of hearing, smell, taste, touch, and thought) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is something different from the eye-base a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is something different from the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva within the eye-base?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva within the ear, nose, tongue, body, and mind-bases?'
有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼處不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意處不？」
「不也！世尊！」
「離眼處有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意處有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色處是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處是菩薩摩訶薩不？」
「不也！世尊！」
「異色處是菩薩摩訶薩不？」
「不也！世尊！」
「異聲、香、味、觸、法處是菩薩摩訶薩不？」
「不也！世尊！」
「色處中有菩薩摩訶薩不？」
「不也！世尊！」
「聲、香、味、觸、法處中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色處不？」
「不也！世尊！」
「菩薩摩訶薩中有聲、香、味、觸、法處不？」
「不也！世尊！」
「離色處有菩薩摩訶薩不？」
「不也！世尊！」
「離聲、香、味、觸、法處有菩薩摩訶薩不？」
「不也！世
【現代漢語翻譯】 現代漢語譯本 『有菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有眼處（視覺的感知）嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、意識的感知）嗎？』 『沒有，世尊！』 『離開眼處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開耳、鼻、舌、身、意處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？色處（視覺的對象）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、意識的對象）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於色處的是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於聲、香、味、觸、法處的是菩薩摩訶薩嗎？』 『不是，世尊！』 『在色處中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在聲、香、味、觸、法處中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有色處嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有聲、香、味、觸、法處嗎？』 『沒有，世尊！』 『離開色處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開聲、香、味、觸、法處有菩薩摩訶薩嗎？』 『沒有，世尊！』
【English Translation】 English version 'Are there Bodhisattva Mahasattvas (great Bodhisattvas)?' 'No, Bhagavan (World Honored One)!' 'Among the Bodhisattva Mahasattvas, is there an eye-sphere (sense of sight)?' 'No, Bhagavan!' 'Among the Bodhisattva Mahasattvas, are there ear, nose, tongue, body, and mind-spheres (senses of hearing, smell, taste, touch, and consciousness)?' 'No, Bhagavan!' 'Apart from the eye-sphere, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!' 'Apart from the ear, nose, tongue, body, and mind-spheres, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!' 'Furthermore, Subhuti (a disciple of Buddha)! What do you think? Is the form-sphere (object of sight) the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Are the sound, smell, taste, touch, and dharma-spheres (objects of hearing, smell, taste, touch, and consciousness) the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Is that which is different from the form-sphere the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Is that which is different from the sound, smell, taste, touch, and dharma-spheres the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Within the form-sphere, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!' 'Within the sound, smell, taste, touch, and dharma-spheres, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!' 'Within the Bodhisattva Mahasattvas, is there a form-sphere?' 'No, Bhagavan!' 'Within the Bodhisattva Mahasattvas, are there sound, smell, taste, touch, and dharma-spheres?' 'No, Bhagavan!' 'Apart from the form-sphere, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!' 'Apart from the sound, smell, taste, touch, and dharma-spheres, are there Bodhisattva Mahasattvas?' 'No, Bhagavan!'
尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼界是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界是菩薩摩訶薩不？」
「不也！世尊！」
「異眼界是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意界是菩薩摩訶薩不？」
「不也！世尊！」
「眼界中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意界中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼界不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意界不？」
「不也！世尊！」
「離眼界有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意界有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色界是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界是菩薩摩訶薩不？」
「不也！世尊！」
「異色界是菩薩摩訶薩不？」
「不也！世尊！」
「異聲、香、味、觸、法界是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 「世尊！」 「再者，善現（Subhuti）！所說的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）是什麼意思？你認為，眼界（cakṣur-dhātu，視覺的領域）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳界（śrotra-dhātu，聽覺的領域）、鼻界（ghrāṇa-dhātu，嗅覺的領域）、舌界（jihvā-dhātu，味覺的領域）、身界（kāya-dhātu，觸覺的領域）、意界（mano-dhātu，意識的領域）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與眼界不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與耳界、鼻界、舌界、身界、意界不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「在眼界中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在耳界、鼻界、舌界、身界、意界中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有眼界嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有耳界、鼻界、舌界、身界、意界嗎？」 「不是的，世尊！」 「離開眼界有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開耳界、鼻界、舌界、身界、意界有菩薩摩訶薩嗎？」 「不是的，世尊！」 「再者，善現！所說的菩薩摩訶薩是什麼意思？你認為，色界（rūpa-dhātu，可見的物質的領域）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，聲界（śabda-dhātu，聲音的領域）、香界（gandha-dhātu，氣味的領域）、味界（rasa-dhātu，味道的領域）、觸界（spraṣṭavya-dhātu，觸覺的領域）、法界（dharma-dhātu，心法的領域）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與色界不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與聲界、香界、味界、觸界、法界不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 「Venerable One!」 「Furthermore, Subhuti! What is meant by the term Bodhisattva-Mahasattva? What do you think, is the eye-element (cakṣur-dhātu) a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is the ear-element (śrotra-dhātu), nose-element (ghrāṇa-dhātu), tongue-element (jihvā-dhātu), body-element (kāya-dhātu), or mind-element (mano-dhātu) a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is something different from the eye-element a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is something different from the ear-element, nose-element, tongue-element, body-element, or mind-element a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is there a Bodhisattva-Mahasattva within the eye-element?」 「No, Venerable One!」 「Is there a Bodhisattva-Mahasattva within the ear-element, nose-element, tongue-element, body-element, or mind-element?」 「No, Venerable One!」 「Is there an eye-element within a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is there an ear-element, nose-element, tongue-element, body-element, or mind-element within a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is there a Bodhisattva-Mahasattva apart from the eye-element?」 「No, Venerable One!」 「Is there a Bodhisattva-Mahasattva apart from the ear-element, nose-element, tongue-element, body-element, or mind-element?」 「No, Venerable One!」 「Furthermore, Subhuti! What is meant by the term Bodhisattva-Mahasattva? What do you think, is the form-element (rūpa-dhātu) a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is the sound-element (śabda-dhātu), smell-element (gandha-dhātu), taste-element (rasa-dhātu), touch-element (spraṣṭavya-dhātu), or dharma-element (dharma-dhātu) a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is something different from the form-element a Bodhisattva-Mahasattva?」 「No, Venerable One!」 「Is something different from the sound-element, smell-element, taste-element, touch-element, or dharma-element a Bodhisattva-Mahasattva?」 「No, Venerable One!」
！世尊！」
「色界中有菩薩摩訶薩不？」
「不也！世尊！」
「聲、香、味、觸、法界中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色界不？」
「不也！世尊！」
「菩薩摩訶薩中有聲、香、味、觸、法界不？」
「不也！世尊！」
「離色界有菩薩摩訶薩不？」
「不也！世尊！」
「離聲、香、味、觸、法界有菩薩摩訶薩不？」
「不也！世尊！」「複次，善現！所言菩薩摩訶薩者，于意云何？即眼識界是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界是菩薩摩訶薩不？」
「不也！世尊！」
「異眼識界是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意識界是菩薩摩訶薩不？」
「不也！世尊！」
「眼識界中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意識界中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼識界不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意識界不？」
「不也！世尊！」
「離眼識界
【現代漢語翻譯】 現代漢語譯本：'世尊！' '中有（指存在於生死之間的狀態）菩薩摩訶薩（偉大的菩薩）嗎？' '不是的，世尊！' '在聲、香、味、觸、法界（指六根所對的六種境界）中有菩薩摩訶薩嗎？' '不是的，世尊！' '在菩薩摩訶薩中有色（指物質現象）嗎？' '不是的，世尊！' '在菩薩摩訶薩中有聲、香、味、觸、法界嗎？' '不是的，世尊！' '離開色有菩薩摩訶薩嗎？' '不是的，世尊！' '離開聲、香、味、觸、法界有菩薩摩訶薩嗎？' '不是的，世尊！' '再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼識界（指眼睛的識別能力）是菩薩摩訶薩嗎？' '不是的，世尊！' '耳、鼻、舌、身、意識界（指六根的識別能力）是菩薩摩訶薩嗎？' '不是的，世尊！' '不同於眼識界的是菩薩摩訶薩嗎？' '不是的，世尊！' '不同於耳、鼻、舌、身、意識界的是菩薩摩訶薩嗎？' '不是的，世尊！' '在眼識界中有菩薩摩訶薩嗎？' '不是的，世尊！' '在耳、鼻、舌、身、意識界中有菩薩摩訶薩嗎？' '不是的，世尊！' '在菩薩摩訶薩中有眼識界嗎？' '不是的，世尊！' '在菩薩摩訶薩中有耳、鼻、舌、身、意識界嗎？' '不是的，世尊！' '離開眼識界有菩薩摩訶薩嗎？'
【English Translation】 English version: 'O Lord!' 'Is there a Bodhisattva-Mahasattva (a great Bodhisattva) in the intermediate state (the state between death and rebirth)?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva in the realms of sound, smell, taste, touch, and dharma (the six sense objects)?' 'No, O Lord!' 'Is there form (material phenomena) in a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are there sound, smell, taste, touch, and dharma realms in a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from form?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think? Is the realm of eye-consciousness (the ability to see) a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the realms of ear, nose, tongue, body, and mind-consciousness (the six sense consciousnesses) a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is that which is different from the realm of eye-consciousness a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is that which is different from the realms of ear, nose, tongue, body, and mind-consciousness a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva in the realm of eye-consciousness?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva in the realms of ear, nose, tongue, body, and mind-consciousness?' 'No, O Lord!' 'Is there a realm of eye-consciousness in a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are there realms of ear, nose, tongue, body, and mind-consciousness in a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from the realm of eye-consciousness?'
有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意識界有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸是菩薩摩訶薩不？」
「不也！世尊！」
「異眼觸是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意觸是菩薩摩訶薩不？」
「不也！世尊！」
「眼觸中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意觸中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼觸不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意觸不？」
「不也！世尊！」
「離眼觸有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意觸有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸為緣所生諸受是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受是菩薩摩訶薩不？」
「
【現代漢語翻譯】 現代漢語譯本 『有菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『沒有，世尊！』 『離開眼、耳、鼻、舌、身、意識界，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼觸（眼睛與外境接觸產生的感受）就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意觸（耳朵、鼻子、舌頭、身體、意識與外境接觸產生的感受）就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於眼觸的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於耳、鼻、舌、身、意觸的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在眼觸中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在耳、鼻、舌、身、意觸中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有眼觸嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有耳、鼻、舌、身、意觸嗎？』 『沒有，世尊！』 『離開眼觸有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開耳、鼻、舌、身、意觸有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？以眼觸為緣所產生的各種感受就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣所產生的各種感受就是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is there a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Bhagavan (World Honored One)!' 'Apart from the realms of eye, ear, nose, tongue, body, and mind consciousness, is there a Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think? Is eye-contact (the feeling arising from the contact of the eye with an external object) the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Are ear, nose, tongue, body, and mind contacts (the feelings arising from the contact of the ear, nose, tongue, body, and mind with external objects) the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Is that which is different from eye-contact the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Is that which is different from ear, nose, tongue, body, and mind contacts the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva Mahasattva within eye-contact?' 'No, Bhagavan!' 'Is there a Bodhisattva Mahasattva within ear, nose, tongue, body, and mind contacts?' 'No, Bhagavan!' 'Is there eye-contact within the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Are there ear, nose, tongue, body, and mind contacts within the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Apart from eye-contact, is there a Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Apart from ear, nose, tongue, body, and mind contacts, is there a Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Furthermore, Subhuti! What do you think? Are the various feelings arising from eye-contact the Bodhisattva Mahasattva?' 'No, Bhagavan!' 'Are the various feelings arising from ear, nose, tongue, body, and mind contacts the Bodhisattva Mahasattva?'
不也！世尊！」
「異眼觸為緣所生諸受是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意觸為緣所生諸受是菩薩摩訶薩不？」
「不也！世尊！」
「眼觸為緣所生諸受中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意觸為緣所生諸受中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼觸為緣所生諸受不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受不？」
「不也！世尊！」
「離眼觸為緣所生諸受有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意觸為緣所生諸受有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即地界是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界是菩薩摩訶薩不？」
「不也！世尊！」
「異地界是菩薩摩訶薩不？」
「不也！世尊！」
「異水、火、風、空、識界是菩薩摩訶薩不？」
「不也！世尊！」
「地界中有菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「由不同的眼觸為緣所產生的各種感受，是菩薩摩訶薩（菩薩中的大修行者）嗎？」 「不是的，世尊！」 「由不同的耳、鼻、舌、身、意觸為緣所產生的各種感受，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「在由眼觸為緣所產生的各種感受中，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在由耳、鼻、舌、身、意觸為緣所產生的各種感受中，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中，有由眼觸為緣所產生的各種感受嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中，有由耳、鼻、舌、身、意觸為緣所產生的各種感受嗎？」 「不是的，世尊！」 「離開由眼觸為緣所產生的各種感受，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開由耳、鼻、舌、身、意觸為緣所產生的各種感受，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？地界（構成物質世界的元素之一）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「水、火、風、空、識界（構成物質世界的其他元素和意識）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與地界不同的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與水、火、風、空、識界不同的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「在地界中，有菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 「No, Blessed One!」 「Are the various feelings that arise from contact with a different eye, a Bodhisattva-Mahasattva (a great being on the path to enlightenment)?」 「No, Blessed One!」 「Are the various feelings that arise from contact with a different ear, nose, tongue, body, or mind, a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Among the various feelings that arise from eye contact, is there a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Among the various feelings that arise from ear, nose, tongue, body, or mind contact, is there a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Among Bodhisattva-Mahasattvas, are there various feelings that arise from eye contact?」 「No, Blessed One!」 「Among Bodhisattva-Mahasattvas, are there various feelings that arise from ear, nose, tongue, body, or mind contact?」 「No, Blessed One!」 「Apart from the various feelings that arise from eye contact, is there a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Apart from the various feelings that arise from ear, nose, tongue, body, or mind contact, is there a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Furthermore, Subhuti (another name for the disciple, also called 'Good Being')! What do you think of this? Is the earth element (one of the elements constituting the material world) a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Are the water, fire, wind, space, and consciousness elements (other elements and consciousness constituting the material world) a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Is something different from the earth element a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Is something different from the water, fire, wind, space, and consciousness elements a Bodhisattva-Mahasattva?」 「No, Blessed One!」 「Within the earth element, is there a Bodhisattva-Mahasattva?」 「No, Blessed One!」
「水、火、風、空、識界中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有地界不？」
「不也！世尊！」
「菩薩摩訶薩中有水、火、風、空、識界不？」
「不也！世尊！」
「離地界有菩薩摩訶薩不？」
「不也！世尊！」
「離水、火、風、空、識界有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即因緣是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣是菩薩摩訶薩不？
「不也！世尊！」
「異因緣是菩薩摩訶薩不？」
「不也！世尊！」
「異等無間緣、所緣緣、增上緣是菩薩摩訶薩不？
「不也！世尊！」
「因緣中有菩薩摩訶薩不？」
「不也！世尊！」
「等無間緣、所緣緣、增上緣中有菩薩摩訶薩不？
「不也！世尊！」
「菩薩摩訶薩中有因緣不？」
「不也！世尊！」
「菩薩摩訶薩中有等無間緣、所緣緣、增上緣不？
「不也！世尊！」
「離因緣有菩薩摩訶薩不？」
「不也！世尊！」
「離等無間緣、所緣緣
【現代漢語翻譯】 現代漢語譯本 『水、火、風、空、識界（五種構成物質和精神世界的要素）中有菩薩摩訶薩（偉大的菩薩）嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有地界（構成物質世界的要素）嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有水、火、風、空、識界嗎？』 『沒有，世尊！』 『離開地界有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開水、火、風、空、識界有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？是因緣（事物產生的條件）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『是等無間緣（緊接著前一念的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起增強作用的因緣）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『與因緣不同的東西是菩薩摩訶薩嗎？』 『不是，世尊！』 『與等無間緣、所緣緣、增上緣不同的東西是菩薩摩訶薩嗎？』 『不是，世尊！』 『因緣中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『等無間緣、所緣緣、增上緣中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有因緣嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有等無間緣、所緣緣、增上緣嗎？』 『沒有，世尊！』 『離開因緣有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開等無間緣、所緣緣、增上緣有菩薩摩訶薩嗎？』
【English Translation】 English version 'Are there Bodhisattva-Mahasattvas (great Bodhisattvas) in the water, fire, wind, space, and consciousness realms (the five elements that constitute the material and spiritual world)?' 'No, World Honored One!' 'Are there earth realms (elements that constitute the material world) in Bodhisattva-Mahasattvas?' 'No, World Honored One!' 'Are there water, fire, wind, space, and consciousness realms in Bodhisattva-Mahasattvas?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas apart from the earth realm?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas apart from the water, fire, wind, space, and consciousness realms?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think of what is called Bodhisattva-Mahasattva? Is the condition (cause and condition for the arising of things) itself a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the immediate condition (the condition immediately preceding the next thought), the object condition (the condition that serves as the object of cognition), and the dominant condition (the condition that enhances the effect) themselves Bodhisattva-Mahasattvas?' 'No, World Honored One!' 'Is something different from the condition a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is something different from the immediate condition, the object condition, and the dominant condition a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the condition?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the immediate condition, the object condition, and the dominant condition?' 'No, World Honored One!' 'Are there conditions in Bodhisattva-Mahasattvas?' 'No, World Honored One!' 'Are there immediate conditions, object conditions, and dominant conditions in Bodhisattva-Mahasattvas?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas apart from the condition?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas apart from the immediate condition, the object condition, and the dominant condition?'
、增上緣有菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即緣所生法是菩薩摩訶薩不？」
「不也！世尊！」
「異緣所生法是菩薩摩訶薩不？」
「不也！世尊！」
「緣所生法中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有緣所生法不？」
「不也！世尊！」
「離緣所生法有菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第十三 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十四
三藏法師玄奘奉 詔譯初分教誡教授品第七之四
「複次，善現！所言菩薩摩訶薩者，于意云何？即無明是菩薩摩訶薩不？」
「不也！世尊！」
「即行、識、名色、六處、觸、受、愛、取、有、生、老死是菩薩摩訶薩不？」
「不也！世尊！」
「異無明是菩薩摩訶薩不？」
「不也！世尊！」
「異行乃至老死是菩薩摩訶薩不？」
「不也！世尊！」
「無明中有菩薩摩訶薩不？」
「不也！世尊！」
「行乃至老死中有菩薩
【現代漢語翻譯】 現代漢語譯本 『增上緣』（adhipati-pratyaya，指強大的影響因素）中有菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）嗎？ 『不，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所說的菩薩摩訶薩，你認為如何？由因緣所生的法（dharma，指現象或事物）是菩薩摩訶薩嗎？』 『不，世尊！』 『與因緣所生法不同的法是菩薩摩訶薩嗎？』 『不，世尊！』 『在因緣所生法中有菩薩摩訶薩嗎？』 『不，世尊！』 『在菩薩摩訶薩中有因緣所生法嗎？』 『不，世尊！』 『離開因緣所生法有菩薩摩訶薩嗎？』 『不，世尊！』 《大般若波羅蜜多經》卷第十三 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷） 《大般若波羅蜜多經》卷第十四 三藏法師玄奘奉詔譯 初分教誡教授品第七之四 『再者，善現！所說的菩薩摩訶薩，你認為如何？無明（avidyā，指無知或迷惑）是菩薩摩訶薩嗎？』 『不，世尊！』 『行（samskara，指意志行為）、識（vijñāna，指意識）、名色（nāmarūpa，指精神和物質）、六處（ṣaḍāyatana，指六根）、觸（sparśa，指感官接觸）、受（vedanā，指感受）、愛（trsna，指渴愛）、取（upādāna，指執取）、有（bhava，指存在）、生（jāti，指出生）、老死（jarāmarana，指衰老和死亡）是菩薩摩訶薩嗎？』 『不，世尊！』 『與無明不同的法是菩薩摩訶薩嗎？』 『不，世尊！』 『與行乃至老死不同的法是菩薩摩訶薩嗎？』 『不，世尊！』 『在無明中有菩薩摩訶薩嗎？』 『不，世尊！』 『在行乃至老死中有菩薩摩訶薩嗎？』
【English Translation】 English version Is there a Bodhisattva-Mahasattva (a great Bodhisattva) in the 『adhipati-pratyaya』 (the condition of dominance, a powerful influencing factor)? 『No, World Honored One!』 『Furthermore, Subhuti! What do you think of what is called a Bodhisattva-Mahasattva? Is a dharma (phenomenon or thing) that arises from conditions a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is a dharma different from a dharma that arises from conditions a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in a dharma that arises from conditions?』 『No, World Honored One!』 『Is there a dharma that arises from conditions in a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva apart from a dharma that arises from conditions?』 『No, World Honored One!』 The Thirteenth Scroll of the Mahāprajñāpāramitā Sūtra Taisho Tripitaka Volume 05 No. 0220 Mahāprajñāpāramitā Sūtra (Vol. 1-Vol. 200) The Fourteenth Scroll of the Mahāprajñāpāramitā Sūtra Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Chapter Seven, Section Four of the First Part on Instructions and Teachings 『Furthermore, Subhuti! What do you think of what is called a Bodhisattva-Mahasattva? Is ignorance (avidyā) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Are volitional activities (samskara), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (trsna), grasping (upādāna), becoming (bhava), birth (jāti), and old age and death (jarāmarana) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is a dharma different from ignorance a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is a dharma different from volitional activities up to old age and death a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in ignorance?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in volitional activities up to old age and death?』
摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有無明不？」
「不也！世尊！」
「菩薩摩訶薩中有行乃至老死不？」
「不也！世尊！」
「離無明有菩薩摩訶薩不？」
「不也！世尊！」
「離行乃至老死有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即佈施波羅蜜多是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩不？」
「不也！世尊！」
「異佈施波羅蜜多是菩薩摩訶薩不？」
「不也！世尊！」
「異凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩不？」
「不也！世尊！」
「佈施波羅蜜多中有菩薩摩訶薩不？」
「不也！世尊！」
「凈戒、安忍、精進、靜慮、般若波羅蜜多中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有佈施波羅蜜多不？」
「不也！世尊！」
「菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多不？」
「不也！世尊！」
「離佈施波羅蜜多有菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『是摩訶薩（maha-sattva，大菩薩）嗎？』 『不是的，世尊！』 『菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）中有無明（avidya，無知）嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有行（samskara，行為）乃至老死（jara-marana，衰老和死亡）嗎？』 『不是的，世尊！』 『離開無明有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開行乃至老死有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你認為如何？佈施波羅蜜多（dana-paramita，佈施的完美）就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『凈戒（sila，戒律）、安忍（ksanti，忍耐）、精進（virya，精進）、靜慮（dhyana，禪定）、般若波羅蜜多（prajna-paramita，智慧的完美）就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於佈施波羅蜜多的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於凈戒、安忍、精進、靜慮、般若波羅蜜多的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在佈施波羅蜜多中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在凈戒、安忍、精進、靜慮、般若波羅蜜多中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有佈施波羅蜜多嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多嗎？』 『不是的，世尊！』 『離開佈施波羅蜜多有菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it a Mahasattva (great being)?' 'No, Blessed One!' 'Is there ignorance (avidya) in a Bodhisattva-Mahasattva (great Bodhisattva)?' 'No, Blessed One!' 'Is there action (samskara) up to old age and death (jara-marana) in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from ignorance?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from action up to old age and death?' 'No, Blessed One!' 'Furthermore, Subhuti! What do you think of this? Is the perfection of giving (dana-paramita) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the perfections of morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), and wisdom (prajna-paramita) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the perfection of giving?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the perfection of giving?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Blessed One!' 'Is there the perfection of giving in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are there the perfections of morality, patience, vigor, meditation, and wisdom in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the perfection of giving?' 'No, Blessed One!'
！世尊！」
「離凈戒、安忍、精進、靜慮、般若波羅蜜多有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即內空是菩薩摩訶薩不？」
「不也！世尊！」
「即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空是菩薩摩訶薩不？」
「不也！世尊！」
「異內空是菩薩摩訶薩不？」
「不也！世尊！」
「異外空乃至無性自性空是菩薩摩訶薩不？」
「不也！世尊！」
「內空中有菩薩摩訶薩不？」
「不也！世尊！」
「外空乃至無性自性空中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有內空不？」
「不也！世尊！」
「菩薩摩訶薩中有外空乃至無性自性空不？」
「不也！世尊！」
「離內空有菩薩摩訶薩不？」
「不也！世尊！」
「離外空乃至無性自性空有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即真如是菩薩摩訶薩不？」
「不也！世尊！」
「即法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界是菩薩摩訶薩不？」
「不也！世尊！」
「異真如是菩薩摩訶薩不？」
「不也！世尊！」
「異法界乃至不思議界是菩薩摩訶薩不？」
「不也！世尊！」
「真如中有菩薩摩訶薩不？」
「不也！世尊！」
「法界乃至不思議界中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有真如不？」
「不也！世尊！」
「菩薩摩訶薩中有法界乃至不思議界不？」
「不也！世尊！」
「離真如有菩薩摩訶薩不？」
「不也！世尊！」
「離法界乃至不思議界有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四念住是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷、四神足、五根、五力、七等覺支、八聖道支是菩薩摩訶薩不？」
「不也！世尊！」
「異四念住是菩薩摩訶薩不？」
「不也！世尊！」
「異四正斷乃至八聖道支是菩薩摩訶薩不？」
「不也！世尊！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，法界（dharma-dhātu，宇宙萬法的本體）、法性（dharma-tā，諸法的本性）、不虛妄性（avitathatā，真實不虛的性質）、不變異性（avikāritva，不改變的性質）、平等性（samatā，平等無差別的性質）、離生性（viviktatā，遠離生滅的性質）、法定（dharmasthititā，諸法安住的規律）、法住（dharmasthiti，諸法存在的狀態）、實際（bhūta-koṭi，真如的究竟境界）、虛空界（ākāśa-dhātu，虛空的界限）、不思議界（acintya-dhātu，不可思議的境界）是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『與真如（tathatā，事物的真實如是）不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與法界乃至不思議界不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在法界乃至不思議界中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有法界乃至不思議界嗎？』 『不是的，世尊！』 『離開真如才有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開法界乃至不思議界才有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhūti，須菩提）！所說的菩薩摩訶薩，你認為如何？四念住（catvāri smṛtyupasthānāni，四種觀想的修行方法）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四正斷（catvāri prahāṇāni，四種斷除惡行的修行方法）、四神足（catvāra ṛddhipādāḥ，四種達到神通的修行方法）、五根（pañcendriyāṇi，五種產生力量的修行方法）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga āryamārga，八種通往解脫的修行方法）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與四念住不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與四正斷乃至八聖道支不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Lord!' 'Is the bodhisattva-mahāsattva (great bodhisattva) identical with the dharma-dhātu (the realm of all phenomena), dharma-tā (the suchness of phenomena), avitathatā (non-falsity), avikāritva (non-alterability), samatā (equality), viviktatā (separateness), dharmasthititā (the stability of dharma), dharmasthiti (the abiding of dharma), bhūta-koṭi (the limit of reality), ākāśa-dhātu (the space element), and acintya-dhātu (the inconceivable element)?' 'No, Lord!' 'Is the bodhisattva-mahāsattva different from tathatā (suchness)?' 'No, Lord!' 'Is the bodhisattva-mahāsattva different from the dharma-dhātu up to the acintya-dhātu?' 'No, Lord!' 'Is the bodhisattva-mahāsattva in tathatā?' 'No, Lord!' 'Is the bodhisattva-mahāsattva in the dharma-dhātu up to the acintya-dhātu?' 'No, Lord!' 'Is tathatā in the bodhisattva-mahāsattva?' 'No, Lord!' 'Are the dharma-dhātu up to the acintya-dhātu in the bodhisattva-mahāsattva?' 'No, Lord!' 'Is the bodhisattva-mahāsattva apart from tathatā?' 'No, Lord!' 'Is the bodhisattva-mahāsattva apart from the dharma-dhātu up to the acintya-dhātu?' 'No, Lord!' 'Furthermore, Subhūti! What do you think? Is the bodhisattva-mahāsattva identical with the four smṛtyupasthānāni (four foundations of mindfulness)?' 'No, Lord!' 'Is the bodhisattva-mahāsattva identical with the four prahāṇāni (four right exertions), four ṛddhipādāḥ (four bases of power), five indriyāṇi (five faculties), five balāni (five powers), seven bodhyaṅgāni (seven factors of enlightenment), and eight āryamārga (eightfold noble path)?' 'No, Lord!' 'Is the bodhisattva-mahāsattva different from the four smṛtyupasthānāni?' 'No, Lord!' 'Is the bodhisattva-mahāsattva different from the four prahāṇāni up to the eight āryamārga?' 'No, Lord!'
」
「四念住中有菩薩摩訶薩不？」
「不也！世尊！」
「四正斷乃至八聖道支中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有四念住不？」
「不也！世尊！」
「菩薩摩訶薩中有四正斷乃至八聖道支不？」
「不也！世尊！」
「離四念住有菩薩摩訶薩不？」
「不也！世尊！」
「離四正斷乃至八聖道支有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即苦聖諦是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦是菩薩摩訶薩不？」
「不也！世尊！」
「異苦聖諦是菩薩摩訶薩不？」
「不也！世尊！」
「異集、滅、道聖諦是菩薩摩訶薩不？」
「不也！世尊！」
「苦聖諦中有菩薩摩訶薩不？」
「不也！世尊！」
「集、滅、道聖諦中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有苦聖諦不？」
「不也！世尊！」
「菩薩摩訶薩中有集、滅、道聖諦不？」
「不也！世尊！」
「離苦聖諦有菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『四念住（satipaṭṭhāna，四種禪修方法）中有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『沒有，世尊！』 『四正斷（samyakprahāṇa，四種正確的努力）乃至八聖道支（aṣṭāṅgamārga，八正道）中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有四念住嗎？』 『沒有，世尊！』 『菩薩摩訶薩中有四正斷乃至八聖道支嗎？』 『沒有，世尊！』 『離開四念住有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開四正斷乃至八聖道支有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所說的菩薩摩訶薩，你認為如何？苦聖諦（duḥkha satya，關於苦的真理）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『集聖諦（samudaya satya，關於苦的起因的真理）、滅聖諦（nirodha satya，關於苦的止息的真理）、道聖諦（mārga satya，關於通往苦的止息的道路的真理）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於苦聖諦的是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於集、滅、道聖諦的是菩薩摩訶薩嗎？』 『不是，世尊！』 『苦聖諦中有菩薩摩訶薩嗎？』 『不是，世尊！』 『集、滅、道聖諦中有菩薩摩訶薩嗎？』 『不是，世尊！』 『菩薩摩訶薩中有苦聖諦嗎？』 『不是，世尊！』 『菩薩摩訶薩中有集、滅、道聖諦嗎？』 『不是，世尊！』 『離開苦聖諦有菩薩摩訶薩嗎？』 『不是，世尊！』
【English Translation】 English version 'Are there bodhisattva-mahāsattvas (great bodhisattvas) in the four foundations of mindfulness (satipaṭṭhāna)?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas in the four right exertions (samyakprahāṇa) up to the eightfold noble path (aṣṭāṅgamārga)?' 'No, World-Honored One!' 'Are there four foundations of mindfulness in bodhisattva-mahāsattvas?' 'No, World-Honored One!' 'Are there four right exertions up to the eightfold noble path in bodhisattva-mahāsattvas?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas apart from the four foundations of mindfulness?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas apart from the four right exertions up to the eightfold noble path?' 'No, World-Honored One!' 'Furthermore, Subhuti! What do you think of this? Is the noble truth of suffering (duḥkha satya) the bodhisattva-mahāsattva?' 'No, World-Honored One!' 'Are the noble truths of the origin of suffering (samudaya satya), the cessation of suffering (nirodha satya), and the path to the cessation of suffering (mārga satya) the bodhisattva-mahāsattva?' 'No, World-Honored One!' 'Is something different from the noble truth of suffering the bodhisattva-mahāsattva?' 'No, World-Honored One!' 'Is something different from the noble truths of the origin, cessation, and path of suffering the bodhisattva-mahāsattva?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas in the noble truth of suffering?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas in the noble truths of the origin, cessation, and path of suffering?' 'No, World-Honored One!' 'Is there the noble truth of suffering in bodhisattva-mahāsattvas?' 'No, World-Honored One!' 'Are there the noble truths of the origin, cessation, and path of suffering in bodhisattva-mahāsattvas?' 'No, World-Honored One!' 'Are there bodhisattva-mahāsattvas apart from the noble truth of suffering?' 'No, World-Honored One!'
！世尊！」
「離集、滅、道聖諦有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四靜慮是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定是菩薩摩訶薩不？」
「不也！世尊！」
「異四靜慮是菩薩摩訶薩不？」
「不也！世尊！」
「異四無量、四無色定是菩薩摩訶薩不？」
「不也！世尊！」
「四靜慮中有菩薩摩訶薩不？」
「不也！世尊！」
「四無量、四無色定中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有四靜慮不？」
「不也！世尊！」
「菩薩摩訶薩中有四無量、四無色定不？」
「不也！世尊！」
「離四靜慮有菩薩摩訶薩不？」
「不也！世尊！」
「離四無量、四無色定有菩薩摩訶薩不？」
「不也！世尊！」「複次，善現！所言菩薩摩訶薩者，于意云何？即八解脫是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處是菩薩摩訶薩不？
「不也！世尊！」
「異八解脫是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）是否證悟了苦集滅道四聖諦？』 『沒有，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所謂菩薩摩訶薩，你認為如何？四靜慮（catvāri dhyānāni，四種禪定狀態）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『四無量（catasra apramāṇāni，四種無限的慈悲心）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於四靜慮的是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於四無量、四無色定的是菩薩摩訶薩嗎？』 『不是，世尊！』 『在四靜慮中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在四無量、四無色定中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有四靜慮嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有四無量、四無色定嗎？』 『沒有，世尊！』 『離開四靜慮有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開四無量、四無色定有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現！所謂菩薩摩訶薩，你認為如何？八解脫（aṣṭa vimokṣāḥ，八種解脫）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『八勝處（aṣṭāv abhibhāyatanāni，八種克服感官的禪定）、九次第定（navānupūrvasamāpattayaḥ，九種次第禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於八解脫的是菩薩摩訶薩嗎？』 『不是，世尊！』
【English Translation】 English version 『Venerable One!』 『Are the Bodhisattva-Mahasattvas (great Bodhisattvas) found in the Four Noble Truths of suffering, its origin, its cessation, and the path?』 『No, Venerable One!』 『Furthermore, Subhuti! What do you think of this? Are the Four Dhyanas (catvāri dhyānāni, four meditative states) the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are the Four Immeasurables (catasra apramāṇāni, four boundless states of mind) and the Four Formless Attainments (catasra ārūpyasamāpattayaḥ, four formless meditative states) the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are those different from the Four Dhyanas the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are those different from the Four Immeasurables and the Four Formless Attainments the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are the Bodhisattva-Mahasattvas found within the Four Dhyanas?』 『No, Venerable One!』 『Are the Bodhisattva-Mahasattvas found within the Four Immeasurables and the Four Formless Attainments?』 『No, Venerable One!』 『Are the Four Dhyanas found within the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are the Four Immeasurables and the Four Formless Attainments found within the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are the Bodhisattva-Mahasattvas found apart from the Four Dhyanas?』 『No, Venerable One!』 『Are the Bodhisattva-Mahasattvas found apart from the Four Immeasurables and the Four Formless Attainments?』 『No, Venerable One!』 『Furthermore, Subhuti! What do you think of this? Are the Eight Liberations (aṣṭa vimokṣāḥ, eight forms of liberation) the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are the Eight Overcomings (aṣṭāv abhibhāyatanāni, eight stages of overcoming sensory perception), the Nine Successive Attainments (navānupūrvasamāpattayaḥ, nine successive meditative states), and the Ten All-Encompassing Meditations (daśa kṛtsnāyatanāni, ten meditations encompassing all realms) the Bodhisattva-Mahasattvas?』 『No, Venerable One!』 『Are those different from the Eight Liberations the Bodhisattva-Mahasattvas?』 『No, Venerable One!』
「異八勝處、九次第定、十遍處是菩薩摩訶薩不？
「不也！世尊！」
「八解脫中有菩薩摩訶薩不？」
「不也！世尊！」
「八勝處、九次第定、十遍處中有菩薩摩訶薩不？
「不也！世尊！」
「菩薩摩訶薩中有八解脫不？」
「不也！世尊！」
「菩薩摩訶薩中有八勝處、九次第定、十遍處不？
「不也！世尊！」
「離八解脫有菩薩摩訶薩不？」
「不也！世尊！」
「離八勝處、九次第定、十遍處有菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即空解脫門是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門是菩薩摩訶薩不？」
「不也！世尊！」
「異空解脫門是菩薩摩訶薩不？」
「不也！世尊！」
「異無相、無愿解脫門是菩薩摩訶薩不？」
「不也！世尊！」
「空解脫門中有菩薩摩訶薩不？」
「不也！世尊！」
「無相、無愿解脫門中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有空解脫門不？」
「不也！世尊！」
「菩薩摩訶薩中
【現代漢語翻譯】 現代漢語譯本 『異八勝處（超越八種感官領域的禪定）、九次第定（九種漸次進入禪定的方法）、十遍處（十種觀想處）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『八解脫（八種從束縛中解脫的方法）中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『八勝處、九次第定、十遍處中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有八解脫嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有八勝處、九次第定、十遍處嗎？』 『不是的，世尊！』 『離開八解脫有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開八勝處、九次第定、十遍處有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？即空解脫門（通往空性的解脫之門）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即無相（沒有具體形象）、無愿（沒有慾望）解脫門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『異於空解脫門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『異於無相、無愿解脫門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有空解脫門嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有無相、無愿解脫門嗎？』
【English Translation】 English version 'Are the eight mastery overcomings (eight meditative attainments that overcome the sensory realm), the nine successive abidings (nine stages of meditative absorption), and the ten all-pervading spheres (ten objects of meditation) the Bodhisattva-Mahasattva (great Bodhisattva)?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the eight liberations (eight methods of liberation from bondage)?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres?' 'No, World Honored One!' 'Are there eight liberations in the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are there eight mastery overcomings, nine successive abidings, and ten all-pervading spheres in the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the eight liberations?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think of this? Is the emptiness liberation door (the gate to liberation through emptiness) the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the signlessness (without specific form) and wishlessness (without desire) liberation doors the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is something different from the emptiness liberation door the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is something different from the signlessness and wishlessness liberation doors the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the emptiness liberation door?' 'No, World Honored One!' 'Are there Bodhisattva-Mahasattvas in the signlessness and wishlessness liberation doors?' 'No, World Honored One!' 'Are there emptiness liberation doors in the Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are there signlessness and wishlessness liberation doors in the Bodhisattva-Mahasattva?'
有無相、無愿解脫門不？」
「不也！世尊！」
「離空解脫門有菩薩摩訶薩不？」
「不也！世尊！」
「離無相、無愿解脫門有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即陀羅尼門是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門是菩薩摩訶薩不？」
「不也！世尊！」
「異陀羅尼門是菩薩摩訶薩不？」
「不也！世尊！」
「異三摩地門是菩薩摩訶薩不？」
「不也！世尊！」
「陀羅尼門中有菩薩摩訶薩不？」
「不也！世尊！」
「三摩地門中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有陀羅尼門不？」
「不也！世尊！」
「菩薩摩訶薩中有三摩地門不？」
「不也！世尊！」
「離陀羅尼門有菩薩摩訶薩不？」
「不也！世尊！」
「離三摩地門有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即極喜地是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地、發光地、焰慧地、極難勝地、現前地、遠行地
【現代漢語翻譯】 現代漢語譯本 『有沒有無相（沒有表象）、無愿（沒有慾望）的解脫之門？』 『沒有，世尊！』 『離開空（空性）的解脫之門，有菩薩摩訶薩（偉大的菩薩）嗎？』 『沒有，世尊！』 『離開無相、無愿的解脫之門，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？陀羅尼門（總持法門的修行）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『三摩地門（禪定法門的修行）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於陀羅尼門的是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於三摩地門的是菩薩摩訶薩嗎？』 『不是，世尊！』 『在陀羅尼門中有菩薩摩訶薩嗎？』 『不是，世尊！』 『在三摩地門中有菩薩摩訶薩嗎？』 『不是，世尊！』 『在菩薩摩訶薩中有陀羅尼門嗎？』 『不是，世尊！』 『在菩薩摩訶薩中有三摩地門嗎？』 『不是，世尊！』 『離開陀羅尼門有菩薩摩訶薩嗎？』 『不是，世尊！』 『離開三摩地門有菩薩摩訶薩嗎？』 『不是，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？極喜地（菩薩十地中的第一地）就是菩薩摩訶薩嗎？』 『不是，世尊！』 『離垢地（菩薩十地中的第二地）、發光地（菩薩十地中的第三地）、焰慧地（菩薩十地中的第四地）、極難勝地（菩薩十地中的第五地）、現前地（菩薩十地中的第六地）、遠行地（菩薩十地中的第七地）
【English Translation】 English version 'Are there doors to liberation that are without sign (no appearance) and without wish (no desire)?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva (a great Bodhisattva) apart from the door to liberation of emptiness (śūnyatā)?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from the doors to liberation of no sign and no wish?' 'No, O Lord!' 'Furthermore, Subhuti (a name of Śāriputra)! What do you think of this? Is the Dharani door (the practice of mantras) the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the Samadhi door (the practice of meditation) the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is that which is different from the Dharani door the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is that which is different from the Samadhi door the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva within the Dharani door?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva within the Samadhi door?' 'No, O Lord!' 'Is there a Dharani door within the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Samadhi door within the Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from the Dharani door?' 'No, O Lord!' 'Is there a Bodhisattva-Mahasattva apart from the Samadhi door?' 'No, O Lord!' 'Furthermore, Subhuti! What do you think of this? Is the Joyful Ground (the first of the ten Bodhisattva grounds) the Bodhisattva-Mahasattva?' 'No, O Lord!' 'The Immaculate Ground (the second of the ten Bodhisattva grounds), the Luminous Ground (the third of the ten Bodhisattva grounds), the Flaming Ground (the fourth of the ten Bodhisattva grounds), the Difficult-to-Conquer Ground (the fifth of the ten Bodhisattva grounds), the Manifest Ground (the sixth of the ten Bodhisattva grounds), the Far-Reaching Ground (the seventh of the ten Bodhisattva grounds),
、不動地、善慧地、法雲地是菩薩摩訶薩不？
「不也！世尊！」
「異極喜地是菩薩摩訶薩不？」
「不也！世尊！」
「異離垢地乃至法雲地是菩薩摩訶薩不？」
「不也！世尊！」
「極喜地中有菩薩摩訶薩不？」
「不也！世尊！」
「離垢地乃至法雲地中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有極喜地不？」
「不也！世尊！」
「菩薩摩訶薩中有離垢地乃至法雲地不？」
「不也！世尊！」
「離極喜地有菩薩摩訶薩不？」
「不也！世尊！」
「離離垢地乃至法雲地有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即五眼是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通是菩薩摩訶薩不？」
「不也！世尊！」
「異五眼是菩薩摩訶薩不？」
「不也！世尊！」
「異六神通是菩薩摩訶薩不？」
「不也！世尊！」
「五眼中有菩薩摩訶薩不？」
「不也！世尊！」
「六神通中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中
【現代漢語翻譯】 現代漢語譯本 『不動地』（Achala-bhumi）、『善慧地』（Sadhumati-bhumi）、『法雲地』（Dharmamegha-bhumi）是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）嗎？ 『不是的，世尊！』 『異於極喜地』（Pramudita-bhumi，歡喜地）是菩薩摩訶薩嗎？ 『不是的，世尊！』 『異於離垢地』（Vimala-bhumi，離垢地）乃至『法雲地』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『極喜地』中有菩薩摩訶薩嗎？ 『不是的，世尊！』 『離垢地』乃至『法雲地』中有菩薩摩訶薩嗎？ 『不是的，世尊！』 『菩薩摩訶薩』中有『極喜地』嗎？ 『不是的，世尊！』 『菩薩摩訶薩』中有『離垢地』乃至『法雲地』嗎？ 『不是的，世尊！』 『離開極喜地』有菩薩摩訶薩嗎？ 『不是的，世尊！』 『離開離垢地』乃至『法雲地』有菩薩摩訶薩嗎？ 『不是的，世尊！』 『複次，善現（Subhuti，須菩提）！所言菩薩摩訶薩者，你認為如何？即五眼（Panca-caksus，五種眼力）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即六神通（Sad-abhijna，六種神通）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『異於五眼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『異於六神通是菩薩摩訶薩嗎？』 『不是的，世尊！』 『五眼中』有菩薩摩訶薩嗎？ 『不是的，世尊！』 『六神通中』有菩薩摩訶薩嗎？ 『不是的，世尊！』 『菩薩摩訶薩中』有五眼嗎？
【English Translation】 English version Are the 『Immovable Ground』 (Achala-bhumi), 『Ground of Good Wisdom』 (Sadhumati-bhumi), and 『Cloud of Dharma Ground』 (Dharmamegha-bhumi) Bodhisattva-mahasattvas (great Bodhisattvas)? 『No, World-Honored One!』 Is 『other than the Joyful Ground』 (Pramudita-bhumi, the first of the ten grounds) a Bodhisattva-mahasattva? 『No, World-Honored One!』 Is 『other than the Stainless Ground』 (Vimala-bhumi, the second ground) up to the 『Cloud of Dharma Ground』 a Bodhisattva-mahasattva? 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva in the 『Joyful Ground』? 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva in the 『Stainless Ground』 up to the 『Cloud of Dharma Ground』? 『No, World-Honored One!』 Is there the 『Joyful Ground』 in a 『Bodhisattva-mahasattva』? 『No, World-Honored One!』 Is there the 『Stainless Ground』 up to the 『Cloud of Dharma Ground』 in a 『Bodhisattva-mahasattva』? 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva 『apart from the Joyful Ground』? 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva 『apart from the Stainless Ground』 up to the 『Cloud of Dharma Ground』? 『No, World-Honored One!』 『Furthermore, Subhuti! What do you think of this? Is what is called a Bodhisattva-mahasattva, are the five eyes (Panca-caksus, five kinds of vision) a Bodhisattva-mahasattva?』 『No, World-Honored One!』 『Are the six superknowledges (Sad-abhijna, six kinds of psychic powers) a Bodhisattva-mahasattva?』 『No, World-Honored One!』 『Is other than the five eyes a Bodhisattva-mahasattva?』 『No, World-Honored One!』 『Is other than the six superknowledges a Bodhisattva-mahasattva?』 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva 『in the five eyes』? 『No, World-Honored One!』 Is there a Bodhisattva-mahasattva 『in the six superknowledges』? 『No, World-Honored One!』 Are the five eyes 『in a Bodhisattva-mahasattva』?
有五眼不？」
「不也！世尊！」
「菩薩摩訶薩中有六神通不？」
「不也！世尊！」
「離五眼有菩薩摩訶薩不？」
「不也！世尊！」
「離六神通有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即佛十力是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法是菩薩摩訶薩不？」
「不也！世尊！」
「異佛十力是菩薩摩訶薩不？」
「不也！世尊！」
「異四無所畏、四無礙解、十八佛不共法是菩薩摩訶薩不？」
「不也！世尊！」
「佛十力中有菩薩摩訶薩不？」
「不也！世尊！」
「四無所畏、四無礙解、十八佛不共法中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有佛十力不？」
「不也！世尊！」
「菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法不？」
「不也！世尊！」
「離佛十力有菩薩摩訶薩不？」
「不也！世尊！」
「離四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩不？」
「不也！世尊！」
「複次，
【現代漢語翻譯】 現代漢語譯本 『有五眼（肉眼、天眼、慧眼、法眼、佛眼）嗎？』 『沒有！世尊！』 『菩薩摩訶薩（偉大的菩薩）中有六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）嗎？』 『沒有！世尊！』 『離開五眼有菩薩摩訶薩嗎？』 『沒有！世尊！』 『離開六神通有菩薩摩訶薩嗎？』 『沒有！世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？佛的十力（知是處非處智力、知三世業報智力、知諸禪解脫三昧智力、知諸根勝劣智力、知種種解智力、知種種界智力、知一切至所道智力、知天眼無礙智力、知宿命無礙智力、知永斷習氣智力）是菩薩摩訶薩嗎？』 『不是！世尊！』 『佛的四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、十八佛不共法（佛的十八種不與其他聲聞、緣覺等共通的功德）是菩薩摩訶薩嗎？』 『不是！世尊！』 『不同於佛的十力是菩薩摩訶薩嗎？』 『不是！世尊！』 『不同於四無所畏、四無礙解、十八佛不共法是菩薩摩訶薩嗎？』 『不是！世尊！』 『佛的十力中有菩薩摩訶薩嗎？』 『不是！世尊！』 『四無所畏、四無礙解、十八佛不共法中有菩薩摩訶薩嗎？』 『不是！世尊！』 『菩薩摩訶薩中有佛的十力嗎？』 『不是！世尊！』 『菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法嗎？』 『不是！世尊！』 『離開佛的十力有菩薩摩訶薩嗎？』 『不是！世尊！』 『離開四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩嗎？』 『不是！世尊！』 『再者，善現！』
【English Translation】 English version 'Are there five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye)?' 'No, Blessed One!' 'Among Bodhisattva-Mahasattvas (great Bodhisattvas), are there six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows)?' 'No, Blessed One!' 'Apart from the five eyes, is there a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Apart from the six supernormal powers, is there a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Furthermore, Subhuti! What do you think of this? Are the ten powers of the Buddha (power of knowing what is right and wrong, power of knowing the karmic consequences of the three times, power of knowing all meditations, liberations, and samadhis, power of knowing the superior and inferior faculties of beings, power of knowing various understandings, power of knowing various realms, power of knowing the path leading everywhere, power of unobstructed heavenly eye, power of unobstructed knowledge of past lives, power of knowing the complete eradication of habits) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the four fearlessnesses of the Buddha (fearlessness regarding the knowledge of all things, fearlessness regarding the extinction of outflows, fearlessness regarding the teaching of obstructive dharmas, fearlessness regarding the teaching of the path to the end of suffering), the four analytical knowledges (analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of the language, analytical knowledge of eloquence), and the eighteen unique qualities of the Buddha (eighteen unique qualities of the Buddha not shared with Sravakas and Pratyekabuddhas) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are those different from the ten powers of the Buddha a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are those different from the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the ten powers of the Buddha within a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha within a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the ten powers of the Buddha within a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha within a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Apart from the ten powers of the Buddha, is there a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Apart from the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddha, is there a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Furthermore, Subhuti!'
善現！所言菩薩摩訶薩者，于意云何？即大慈是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍是菩薩摩訶薩不？」
「不也！世尊！」
「異大慈是菩薩摩訶薩不？」
「不也！世尊！」
「異大悲、大喜、大舍是菩薩摩訶薩不？」
「不也！世尊！」
「大慈中有菩薩摩訶薩不？」
「不也！世尊！」
「大悲、大喜、大舍中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有大慈不？」
「不也！世尊！」
「菩薩摩訶薩中有大悲、大喜、大舍不？」
「不也！世尊！」
「離大慈有菩薩摩訶薩不？」
「不也！世尊！」
「離大悲、大喜、大舍有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即三十二大士相是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好是菩薩摩訶薩不？」
「不也！世尊！」
「異三十二大士相是菩薩摩訶薩不？」
「不也！世尊！」
「異八十隨好是菩薩摩訶薩不？」
「不也！世尊！」
「三十二大士相中有菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！所說的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）是什麼意思？你認為，大慈（Maitri，慈愛）就是菩薩摩訶薩嗎？』 『不是的，世尊（Bhagavan，佛陀）！』 『那麼，大悲（Karuna，悲憫）、大喜（Mudita，喜悅）、大舍（Upeksha，平靜）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與大慈不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與大悲、大喜、大舍不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在大慈之中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在大悲、大喜、大舍之中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有大慈嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有大悲、大喜、大舍嗎？』 『不是的，世尊！』 『離開大慈有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開大悲、大喜、大舍有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現！所說的菩薩摩訶薩是什麼意思？你認為，三十二大丈夫相（Lakshanas，佛陀的三十二種殊勝的身體特徵）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好（Anuvyanjana，佛陀的八十種較小的身體特徵）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與三十二大丈夫相不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與八十隨好不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在三十二大丈夫相中有菩薩摩訶薩嗎？』
【English Translation】 English version: 'Subhuti! What is meant by the term Bodhisattva-Mahasattva (a great Bodhisattva)? Do you think that great loving-kindness (Maitri) is a Bodhisattva-Mahasattva?' 'No, Bhagavan (the Blessed One, Buddha)!' 'Then, is great compassion (Karuna), great joy (Mudita), or great equanimity (Upeksha) a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is something different from great loving-kindness a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is something different from great compassion, great joy, or great equanimity a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva within great loving-kindness?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva within great compassion, great joy, or great equanimity?' 'No, Bhagavan!' 'Is there great loving-kindness within a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there great compassion, great joy, or great equanimity within a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva apart from great loving-kindness?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva apart from great compassion, great joy, or great equanimity?' 'No, Bhagavan!' 'Furthermore, Subhuti! What is meant by the term Bodhisattva-Mahasattva? Do you think that the thirty-two major marks of a great being (Lakshanas, the thirty-two auspicious physical characteristics of a Buddha) are a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Then, are the eighty minor marks (Anuvyanjana, the eighty secondary physical characteristics of a Buddha) a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is something different from the thirty-two major marks of a great being a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is something different from the eighty minor marks a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva within the thirty-two major marks of a great being?'
」
「不也！世尊！」
「八十隨好中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有三十二大士相不？」
「不也！世尊！」
「菩薩摩訶薩中有八十隨好不？」
「不也！世尊！」
「離三十二大士相有菩薩摩訶薩不？」
「不也！世尊！」
「離八十隨好有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即無忘失法是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性是菩薩摩訶薩不？」
「不也！世尊！」
「異無忘失法是菩薩摩訶薩不？」
「不也！世尊！」
「異恒住舍性是菩薩摩訶薩不？」
「不也！世尊！」
「無忘失法中有菩薩摩訶薩不？」
「不也！世尊！」
「恒住舍性中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有無忘失法不？」
「不也！世尊！」
「菩薩摩訶薩中有恒住舍性不？」
「不也！世尊！」
「離無忘失法有菩薩摩訶薩不？」
「不也！世尊！」
「離恒住舍性有菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『在八十隨好（bāshí suíhǎo，佛的三十二相之外的八十種細微特徵）中有菩薩摩訶薩（púsà móhēsà，偉大的菩薩）嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有三十二大士相（sānshí'èr dàshì xiàng，佛的三十二種主要特徵）嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有八十隨好嗎？』 『不是的，世尊！』 『離開三十二大士相有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開八十隨好有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Shànxiàn，須菩提的別名）！所說的菩薩摩訶薩，你認為如何？即無忘失法（wú wàngshī fǎ，不忘失正念的能力）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即恒住舍性（héng zhù shě xìng，始終保持平靜舍棄的心態）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於無忘失法的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於恒住舍性的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在無忘失法中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在恒住舍性中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有無忘失法嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有恒住舍性嗎？』 『不是的，世尊！』 『離開無忘失法有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開恒住舍性有菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Blessed One!' 'Are there Bodhisattva-Mahasattvas (great Bodhisattvas) among the eighty minor marks (eighty minor characteristics of a Buddha beyond the thirty-two major marks)?' 'No, Blessed One!' 'Are there the thirty-two major marks (thirty-two major characteristics of a Buddha) in Bodhisattva-Mahasattvas?' 'No, Blessed One!' 'Are there eighty minor marks in Bodhisattva-Mahasattvas?' 'No, Blessed One!' 'Are there Bodhisattva-Mahasattvas apart from the thirty-two major marks?' 'No, Blessed One!' 'Are there Bodhisattva-Mahasattvas apart from the eighty minor marks?' 'No, Blessed One!' 'Furthermore, Subhuti (Shànxiàn, another name for Subhuti)! What do you think of this? Is the non-forgetting dharma (wú wàngshī fǎ, the ability to not forget the right mindfulness) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the constant dwelling in equanimity (héng zhù shě xìng, the state of always maintaining a calm and detached mind) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is that which is different from the non-forgetting dharma the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is that which is different from the constant dwelling in equanimity the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the non-forgetting dharma?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the constant dwelling in equanimity?' 'No, Blessed One!' 'Is there a non-forgetting dharma in the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a constant dwelling in equanimity in the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the non-forgetting dharma?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the constant dwelling in equanimity?' 'No, Blessed One!'
！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即一切智是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智是菩薩摩訶薩不？」
「不也！世尊！」
「異一切智是菩薩摩訶薩不？」
「不也！世尊！」
「異道相智、一切相智是菩薩摩訶薩不？」
「不也！世尊！」
「一切智中有菩薩摩訶薩不？」
「不也！世尊！」
「道相智、一切相智中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有一切智不？」
「不也！世尊！」
「菩薩摩訶薩中有道相智、一切相智不？」
「不也！世尊！」
「離一切智有菩薩摩訶薩不？」
「不也！世尊！」
「離道相智、一切相智有菩薩摩訶薩不？」
「不也！世尊！」
爾時，佛告具壽善現：「汝觀何義言：即色非菩薩摩訶薩，即受、想、行、識非菩薩摩訶薩；異色非菩薩摩訶薩，異受、想、行、識非菩薩摩訶薩；非色中有菩薩摩訶薩，非受、想、行、識中有菩薩摩訶薩；非菩薩摩訶薩中有色，非菩薩摩訶薩中有受、想、行、識；非離色有菩薩摩訶薩，非離受、想、行、識有菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本 「再者，善現！所說的菩薩摩訶薩（菩薩中的大菩薩），你認為如何？一切智（佛陀所證悟的智慧）就是菩薩摩訶薩嗎？」 「不是的，世尊！」 「道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物所有方面的智慧）就是菩薩摩訶薩嗎？」 「不是的，世尊！」 「不同於一切智的是菩薩摩訶薩嗎？」 「不是的，世尊！」 「不同於道相智、一切相智的是菩薩摩訶薩嗎？」 「不是的，世尊！」 「在一切智中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在道相智、一切相智中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有一切智嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有道相智、一切相智嗎？」 「不是的，世尊！」 「離開一切智有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開道相智、一切相智有菩薩摩訶薩嗎？」 「不是的，世尊！」 這時，佛告訴具壽善現（佛陀的弟子，以智慧著稱）：「你觀察什麼道理說：色（物質現象）不是菩薩摩訶薩，受（感受）、想（概念）、行（意志）、識（意識）不是菩薩摩訶薩；不同於色的是菩薩摩訶薩，不同於受、想、行、識的是菩薩摩訶薩；在色中沒有菩薩摩訶薩，在受、想、行、識中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有色，在菩薩摩訶薩中沒有受、想、行、識；離開色沒有菩薩摩訶薩，離開受、想、行、識沒有菩薩摩訶薩呢？」
【English Translation】 English version Furthermore, Subhuti, what do you think? Is a Bodhisattva-Mahasattva (a great Bodhisattva) identical with Sarvajnata (all-knowing wisdom)?」 「No, Blessed One.」 「Is a Bodhisattva-Mahasattva identical with the knowledge of the aspects of the Path (the wisdom of understanding the path of practice) and the knowledge of all aspects (the wisdom of understanding all aspects of all things)?」 「No, Blessed One.」 「Is a Bodhisattva-Mahasattva different from Sarvajnata?」 「No, Blessed One.」 「Is a Bodhisattva-Mahasattva different from the knowledge of the aspects of the Path and the knowledge of all aspects?」 「No, Blessed One.」 「Is a Bodhisattva-Mahasattva in Sarvajnata?」 「No, Blessed One.」 「Is a Bodhisattva-Mahasattva in the knowledge of the aspects of the Path and the knowledge of all aspects?」 「No, Blessed One.」 「Is Sarvajnata in a Bodhisattva-Mahasattva?」 「No, Blessed One.」 「Is the knowledge of the aspects of the Path and the knowledge of all aspects in a Bodhisattva-Mahasattva?」 「No, Blessed One.」 「Is there a Bodhisattva-Mahasattva apart from Sarvajnata?」 「No, Blessed One.」 「Is there a Bodhisattva-Mahasattva apart from the knowledge of the aspects of the Path and the knowledge of all aspects?」 「No, Blessed One.」 Then the Buddha said to the venerable Subhuti, 「What is the meaning of your saying that form (material phenomena) is not a Bodhisattva-Mahasattva, nor are feeling (sensation), perception (conception), volition (mental formations), and consciousness (awareness) a Bodhisattva-Mahasattva; that a Bodhisattva-Mahasattva is different from form, different from feeling, perception, volition, and consciousness; that there is no Bodhisattva-Mahasattva in form, no Bodhisattva-Mahasattva in feeling, perception, volition, and consciousness; that there is no form in a Bodhisattva-Mahasattva, no feeling, perception, volition, and consciousness in a Bodhisattva-Mahasattva; that there is no Bodhisattva-Mahasattva apart from form, no Bodhisattva-Mahasattva apart from feeling, perception, volition, and consciousness?」
具壽善現白言：「世尊！若菩提，若薩埵，若色，若受、想、行、識，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即色是菩薩摩訶薩，即受、想、行、識是菩薩摩訶薩；異色是菩薩摩訶薩，異受、想、行、識是菩薩摩訶薩；色中有菩薩摩訶薩，受、想、行、識中有菩薩摩訶薩；菩薩摩訶薩中有色，菩薩摩訶薩中有受、想、行、識；離色有菩薩摩訶薩，離受、想、行、識有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼處非菩薩摩訶薩，即耳、鼻、舌、身、意處非菩薩摩訶薩；異眼處非菩薩摩訶薩，異耳、鼻、舌、身、意處非菩薩摩訶薩；非眼處中有菩薩摩訶薩，非耳、鼻、舌、身、意處中有菩薩摩訶薩；非菩薩摩訶薩中有眼處，非菩薩摩訶薩中有耳、鼻、舌、身、意處；非離眼處有菩薩摩訶薩，非離耳、鼻、舌、身、意處有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若眼處，若耳、鼻、舌、身、意處，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即眼處是菩薩摩訶薩，即耳、鼻、舌、身、意處是菩薩摩訶薩；異眼處是菩薩摩訶薩，異耳、鼻、舌、身、意處是菩薩摩訶薩；眼處中有菩薩摩訶薩，耳、鼻、舌、身、意處中有菩薩摩訶薩；菩薩摩訶薩中有
【現代漢語翻譯】 現代漢語譯本： 具壽善現（Subhuti）稟告佛陀說：『世尊，如果菩提（bodhi，覺悟），或者薩埵（sattva，有情），或者色（rupa，物質），或者受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識），這些都畢竟不可得，因為它們的本性是空無的，更何況會有菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）呢！既然菩薩摩訶薩不存在，又怎麼能說：色即是菩薩摩訶薩，受、想、行、識即是菩薩摩訶薩；或者說，不同於色的才是菩薩摩訶薩，不同於受、想、行、識的才是菩薩摩訶薩；或者說，色之中有菩薩摩訶薩，受、想、行、識之中有菩薩摩訶薩；或者說，菩薩摩訶薩中有色，菩薩摩訶薩中有受、想、行、識；或者說，離開色才有菩薩摩訶薩，離開受、想、行、識才有菩薩摩訶薩呢？』 『再者，善現，你認為是什麼道理，讓你說：眼處（caksu-ayatana，眼根）不是菩薩摩訶薩，耳（srotra-ayatana，耳根）、鼻（ghrana-ayatana，鼻根）、舌（jihva-ayatana，舌根）、身（kaya-ayatana，身根）、意處（manas-ayatana，意根）也不是菩薩摩訶薩；不同於眼處的不是菩薩摩訶薩，不同於耳、鼻、舌、身、意處的不是菩薩摩訶薩；眼處中沒有菩薩摩訶薩，耳、鼻、舌、身、意處中沒有菩薩摩訶薩；菩薩摩訶薩中沒有眼處，菩薩摩訶薩中沒有耳、鼻、舌、身、意處；離開眼處沒有菩薩摩訶薩，離開耳、鼻、舌、身、意處沒有菩薩摩訶薩呢？』 『世尊，如果菩提，或者薩埵，或者眼處，或者耳、鼻、舌、身、意處，這些都畢竟不可得，因為它們的本性是空無的，更何況會有菩薩摩訶薩呢！既然菩薩摩訶薩不存在，又怎麼能說：眼處即是菩薩摩訶薩，耳、鼻、舌、身、意處即是菩薩摩訶薩；或者說，不同於眼處的才是菩薩摩訶薩，不同於耳、鼻、舌、身、意處的才是菩薩摩訶薩；或者說，眼處中有菩薩摩訶薩，耳、鼻、舌、身、意處中有菩薩摩訶薩；或者說，菩薩摩訶薩中有
【English Translation】 English version: The venerable Subhuti said to the Blessed One, 'World Honored One, if bodhi (enlightenment), or a sattva (sentient being), or rupa (form), or vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), are ultimately unattainable, because their nature is non-existent, how much less is there a Bodhisattva-Mahasattva (great Bodhisattva)! Since this does not exist, how can it be said: form is the Bodhisattva-Mahasattva, feeling, perception, mental formations, and consciousness are the Bodhisattva-Mahasattva; or that what is different from form is the Bodhisattva-Mahasattva, what is different from feeling, perception, mental formations, and consciousness is the Bodhisattva-Mahasattva; or that within form there is a Bodhisattva-Mahasattva, within feeling, perception, mental formations, and consciousness there is a Bodhisattva-Mahasattva; or that within the Bodhisattva-Mahasattva there is form, within the Bodhisattva-Mahasattva there is feeling, perception, mental formations, and consciousness; or that apart from form there is a Bodhisattva-Mahasattva, apart from feeling, perception, mental formations, and consciousness there is a Bodhisattva-Mahasattva?' 'Furthermore, Subhuti, what meaning do you see in saying: the eye-ayatana (eye base) is not a Bodhisattva-Mahasattva, the ear (ear base), nose (nose base), tongue (tongue base), body (body base), and mind-ayatana (mind base) are not Bodhisattva-Mahasattvas; what is different from the eye-ayatana is not a Bodhisattva-Mahasattva, what is different from the ear, nose, tongue, body, and mind-ayatana is not a Bodhisattva-Mahasattva; within the eye-ayatana there is no Bodhisattva-Mahasattva, within the ear, nose, tongue, body, and mind-ayatana there is no Bodhisattva-Mahasattva; within the Bodhisattva-Mahasattva there is no eye-ayatana, within the Bodhisattva-Mahasattva there is no ear, nose, tongue, body, and mind-ayatana; apart from the eye-ayatana there is no Bodhisattva-Mahasattva, apart from the ear, nose, tongue, body, and mind-ayatana there is no Bodhisattva-Mahasattva?' 'World Honored One, if bodhi, or a sattva, or the eye-ayatana, or the ear, nose, tongue, body, and mind-ayatana, are ultimately unattainable, because their nature is non-existent, how much less is there a Bodhisattva-Mahasattva! Since this does not exist, how can it be said: the eye-ayatana is the Bodhisattva-Mahasattva, the ear, nose, tongue, body, and mind-ayatana are the Bodhisattva-Mahasattva; or that what is different from the eye-ayatana is the Bodhisattva-Mahasattva, what is different from the ear, nose, tongue, body, and mind-ayatana is the Bodhisattva-Mahasattva; or that within the eye-ayatana there is a Bodhisattva-Mahasattva, within the ear, nose, tongue, body, and mind-ayatana there is a Bodhisattva-Mahasattva; or that within the Bodhisattva-Mahasattva there is
眼處，菩薩摩訶薩中有耳、鼻、舌、身、意處；離眼處有菩薩摩訶薩，離耳、鼻、舌、身、意處有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色處非菩薩摩訶薩，即聲、香、味、觸、法處非菩薩摩訶薩；異色處非菩薩摩訶薩，異聲、香、味、觸、法處非菩薩摩訶薩；非色處中有菩薩摩訶薩，非聲、香、味、觸、法處中有菩薩摩訶薩；非菩薩摩訶薩中有色處，非菩薩摩訶薩中有聲、香、味、觸、法處；非離色處有菩薩摩訶薩，非離聲、香、味、觸、法處有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若色處，若聲、香、味、觸、法處，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即色處是菩薩摩訶薩，即聲、香、味、觸、法處是菩薩摩訶薩；異色處是菩薩摩訶薩，異聲、香、味、觸、法處是菩薩摩訶薩；色處中有菩薩摩訶薩，聲、香、味、觸、法處中有菩薩摩訶薩；菩薩摩訶薩中有色處，菩薩摩訶薩中有聲、香、味、觸、法處；離色處有菩薩摩訶薩，離聲、香、味、觸、法處有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼界非菩薩摩訶薩，即耳、鼻、舌、身、意界非菩薩摩訶薩；異眼界非菩薩摩訶薩，異耳、鼻、舌、身、意界非菩薩摩訶薩；非眼界中有菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『在眼處（眼睛所對的境界）中，有菩薩摩訶薩（偉大的菩薩），在耳、鼻、舌、身、意處（耳、鼻、舌、身體、意識所對的境界）中也有菩薩摩訶薩；離開眼處有菩薩摩訶薩，離開耳、鼻、舌、身、意處也有菩薩摩訶薩嗎？』 『再者，善現（須菩提的名字）！你認為是什麼意思，說：色處（視覺對像）不是菩薩摩訶薩，聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、意識對像）不是菩薩摩訶薩；不同於色處不是菩薩摩訶薩，不同於聲、香、味、觸、法處不是菩薩摩訶薩；在色處中沒有菩薩摩訶薩，在聲、香、味、觸、法處中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有色處，在菩薩摩訶薩中沒有聲、香、味、觸、法處；離開色處有菩薩摩訶薩，離開聲、香、味、觸、法處有菩薩摩訶薩呢？』 『世尊！如果菩提（覺悟），如果薩埵（有情），如果色處，如果聲、香、味、觸、法處，尚且畢竟不可得，因為它們的自性本非實有，何況會有菩薩摩訶薩呢！既然這些都不是實有，怎麼可以說：色處就是菩薩摩訶薩，聲、香、味、觸、法處就是菩薩摩訶薩；不同於色處是菩薩摩訶薩，不同於聲、香、味、觸、法處是菩薩摩訶薩；在色處中有菩薩摩訶薩，在聲、香、味、觸、法處中有菩薩摩訶薩；在菩薩摩訶薩中有色處，在菩薩摩訶薩中有聲、香、味、觸、法處；離開色處有菩薩摩訶薩，離開聲、香、味、觸、法處有菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思，說：眼界（眼睛的界限）不是菩薩摩訶薩，耳、鼻、舌、身、意界（耳、鼻、舌、身體、意識的界限）不是菩薩摩訶薩；不同於眼界不是菩薩摩訶薩，不同於耳、鼻、舌、身、意界不是菩薩摩訶薩；在眼界中沒有菩薩摩訶
【English Translation】 English version 'Is there a Bodhisattva-Mahasattva (a great Bodhisattva) in the eye-sphere (the realm of the eye), and are there Bodhisattva-Mahasattvas in the ear, nose, tongue, body, and mind-spheres (the realms of ear, nose, tongue, body, and consciousness)? Is there a Bodhisattva-Mahasattva apart from the eye-sphere, and are there Bodhisattva-Mahasattvas apart from the ear, nose, tongue, body, and mind-spheres?' 'Furthermore, Subhuti (the name of the disciple)! What do you think is the meaning of saying: the form-sphere (visual object) is not a Bodhisattva-Mahasattva, the sound, smell, taste, touch, and dharma-spheres (auditory, olfactory, gustatory, tactile, and mental objects) are not Bodhisattva-Mahasattvas; that which is different from the form-sphere is not a Bodhisattva-Mahasattva, that which is different from the sound, smell, taste, touch, and dharma-spheres is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the form-sphere, there is no Bodhisattva-Mahasattva in the sound, smell, taste, touch, and dharma-spheres; there is no form-sphere in a Bodhisattva-Mahasattva, there are no sound, smell, taste, touch, and dharma-spheres in a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the form-sphere, is there a Bodhisattva-Mahasattva apart from the sound, smell, taste, touch, and dharma-spheres?' 'World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if the form-sphere, if the sound, smell, taste, touch, and dharma-spheres, are ultimately unattainable, because their nature is not real, how much less so a Bodhisattva-Mahasattva! Since these are not real, how can it be said: the form-sphere is a Bodhisattva-Mahasattva, the sound, smell, taste, touch, and dharma-spheres are Bodhisattva-Mahasattvas; that which is different from the form-sphere is a Bodhisattva-Mahasattva, that which is different from the sound, smell, taste, touch, and dharma-spheres is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the form-sphere, there is a Bodhisattva-Mahasattva in the sound, smell, taste, touch, and dharma-spheres; there is a form-sphere in a Bodhisattva-Mahasattva, there are sound, smell, taste, touch, and dharma-spheres in a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the form-sphere, is there a Bodhisattva-Mahasattva apart from the sound, smell, taste, touch, and dharma-spheres?' 'Furthermore, Subhuti! What do you think is the meaning of saying: the eye-element (the boundary of the eye) is not a Bodhisattva-Mahasattva, the ear, nose, tongue, body, and mind-elements (the boundaries of ear, nose, tongue, body, and consciousness) are not Bodhisattva-Mahasattvas; that which is different from the eye-element is not a Bodhisattva-Mahasattva, that which is different from the ear, nose, tongue, body, and mind-elements is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the eye-element
薩，非耳、鼻、舌、身、意界中有菩薩摩訶薩；非菩薩摩訶薩中有眼界，非菩薩摩訶薩中有耳、鼻、舌、身、意界；非離眼界有菩薩摩訶薩，非離耳、鼻、舌、身、意界有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若眼界，若耳、鼻、舌、身、意界，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即眼界是菩薩摩訶薩，即耳、鼻、舌、身、意界是菩薩摩訶薩；異眼界是菩薩摩訶薩，異耳、鼻、舌、身、意界是菩薩摩訶薩；眼界中有菩薩摩訶薩，耳、鼻、舌、身、意界中有菩薩摩訶薩；菩薩摩訶薩中有眼界，菩薩摩訶薩中有耳、鼻、舌、身、意界；離眼界有菩薩摩訶薩，離耳、鼻、舌、身、意界有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色界非菩薩摩訶薩，即聲、香、味、觸、法界非菩薩摩訶薩；異色界非菩薩摩訶薩，異聲、香、味、觸、法界非菩薩摩訶薩；非色界中有菩薩摩訶薩，非聲、香、味、觸、法界中有菩薩摩訶薩；非菩薩摩訶薩中有色界，非菩薩摩訶薩中有聲、香、味、觸、法界；非離色界有菩薩摩訶薩，非離聲、香、味、觸、法界有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若色界，若聲、香、味、觸、法界，尚畢竟不可得，性非有故，況有菩薩摩
【現代漢語翻譯】 現代漢語譯本 『舍利子，在眼、耳、鼻、舌、身、意這六個界中，有菩薩摩訶薩（偉大的菩薩）嗎？在菩薩摩訶薩中有眼界嗎？在菩薩摩訶薩中有耳、鼻、舌、身、意界嗎？離開眼界有菩薩摩訶薩嗎？離開耳、鼻、舌、身、意界有菩薩摩訶薩嗎？』 『世尊！如果菩提（覺悟），如果薩埵（眾生），如果眼界，如果耳、鼻、舌、身、意界，這些都畢竟不可得，因為它們的本性是空無的，更何況會有菩薩摩訶薩呢！既然這些都不存在，又怎麼能說：眼界就是菩薩摩訶薩，耳、鼻、舌、身、意界就是菩薩摩訶薩；不同於眼界的是菩薩摩訶薩，不同於耳、鼻、舌、身、意界的是菩薩摩訶薩；在眼界中有菩薩摩訶薩，在耳、鼻、舌、身、意界中有菩薩摩訶薩；在菩薩摩訶薩中有眼界，在菩薩摩訶薩中有耳、鼻、舌、身、意界；離開眼界有菩薩摩訶薩，離開耳、鼻、舌、身、意界有菩薩摩訶薩呢？』 『再者，善現（須菩提的名字）！你觀察什麼意義而說：不是菩薩摩訶薩，不是色、聲、香、味、觸、法這六個界是菩薩摩訶薩；不同於不是菩薩摩訶薩，不同於色、聲、香、味、觸、法界的是菩薩摩訶薩；在不是菩薩摩訶薩中有菩薩摩訶薩，在色、聲、香、味、觸、法界中有菩薩摩訶薩；在菩薩摩訶薩中不是菩薩摩訶薩，在菩薩摩訶薩中有色、聲、香、味、觸、法界；離開不是菩薩摩訶薩有菩薩摩訶薩，離開色、聲、香、味、觸、法界有菩薩摩訶薩呢？』 『世尊！如果菩提，如果薩埵，如果不是菩薩摩訶薩，如果色、聲、香、味、觸、法界，這些都畢竟不可得，因為它們的本性是空無的，更何況會有菩薩摩訶薩呢！』
【English Translation】 English version 'Sariputra, is there a Bodhisattva Mahasattva (great Bodhisattva) within the realms of eye, ear, nose, tongue, body, and mind? Is there an eye realm within a Bodhisattva Mahasattva? Are there ear, nose, tongue, body, and mind realms within a Bodhisattva Mahasattva? Is there a Bodhisattva Mahasattva apart from the eye realm? Is there a Bodhisattva Mahasattva apart from the ear, nose, tongue, body, and mind realms?' 'World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if the eye realm, if the ear, nose, tongue, body, and mind realms, are ultimately unattainable because their nature is non-existent, how much more so a Bodhisattva Mahasattva! Since these do not exist, how can it be said: the eye realm is the Bodhisattva Mahasattva, the ear, nose, tongue, body, and mind realms are the Bodhisattva Mahasattva; that which is different from the eye realm is the Bodhisattva Mahasattva, that which is different from the ear, nose, tongue, body, and mind realms is the Bodhisattva Mahasattva; there is a Bodhisattva Mahasattva within the eye realm, there is a Bodhisattva Mahasattva within the ear, nose, tongue, body, and mind realms; there is an eye realm within a Bodhisattva Mahasattva, there are ear, nose, tongue, body, and mind realms within a Bodhisattva Mahasattva; there is a Bodhisattva Mahasattva apart from the eye realm, there is a Bodhisattva Mahasattva apart from the ear, nose, tongue, body, and mind realms?' 'Furthermore, Subhuti (name of a disciple)! What meaning do you observe when you say: that which is not a Bodhisattva Mahasattva, that which is not the realms of form, sound, smell, taste, touch, and dharma is a Bodhisattva Mahasattva; that which is different from not being a Bodhisattva Mahasattva, that which is different from the realms of form, sound, smell, taste, touch, and dharma is a Bodhisattva Mahasattva; there is a Bodhisattva Mahasattva within that which is not a Bodhisattva Mahasattva, there is a Bodhisattva Mahasattva within the realms of form, sound, smell, taste, touch, and dharma; within a Bodhisattva Mahasattva is that which is not a Bodhisattva Mahasattva, within a Bodhisattva Mahasattva are the realms of form, sound, smell, taste, touch, and dharma; there is a Bodhisattva Mahasattva apart from that which is not a Bodhisattva Mahasattva, there is a Bodhisattva Mahasattva apart from the realms of form, sound, smell, taste, touch, and dharma?' 'World Honored One! If Bodhi, if Sattva, if that which is not a Bodhisattva Mahasattva, if the realms of form, sound, smell, taste, touch, and dharma, are ultimately unattainable because their nature is non-existent, how much more so a Bodhisattva Mahasattva!'
訶薩！此既非有，如何可言：即色界是菩薩摩訶薩，即聲、香、味、觸、法界是菩薩摩訶薩；異色界是菩薩摩訶薩，異聲、香、味、觸、法界是菩薩摩訶薩；色界中有菩薩摩訶薩，聲、香、味、觸、法界中有菩薩摩訶薩；菩薩摩訶薩中有色界，菩薩摩訶薩中有聲、香、味、觸、法界；離色界有菩薩摩訶薩，離聲、香、味、觸、法界有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼識界非菩薩摩訶薩，即耳、鼻、舌、身、意識界非菩薩摩訶薩；異眼識界非菩薩摩訶薩，異耳、鼻、舌、身、意識界非菩薩摩訶薩；非眼識界中有菩薩摩訶薩，非耳、鼻、舌、身、意識界中有菩薩摩訶薩；非菩薩摩訶薩中有眼識界，非菩薩摩訶薩中有耳、鼻、舌、身、意識界；非離眼識界有菩薩摩訶薩，非離耳、鼻、舌、身、意識界有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若眼識界，若耳、鼻、舌、身、意識界，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即眼識界是菩薩摩訶薩，即耳、鼻、舌、身、意識界是菩薩摩訶薩；異眼識界是菩薩摩訶薩，異耳、鼻、舌、身、意識界是菩薩摩訶薩；眼識界中有菩薩摩訶薩，耳、鼻、舌、身、意識界中有菩薩摩訶薩；菩薩摩訶薩中有眼識界，菩薩摩訶薩中
【現代漢語翻譯】 現代漢語譯本： 『訶薩！既然這些都不是真實存在的，怎麼能說：『菩薩摩訶薩（偉大的菩薩）就是色、聲、香、味、觸、法界（六種感官體驗的領域）』，或者說『菩薩摩訶薩不同於色、聲、香、味、觸、法界』，或者說『菩薩摩訶薩存在於色、聲、香、味、觸、法界之中』，或者說『色、聲、香、味、觸、法界存在於菩薩摩訶薩之中』，或者說『菩薩摩訶薩獨立於色、聲、香、味、觸、法界而存在』？』
『再者，善現！你認為是什麼意思，說『眼識界（視覺意識的領域）不是菩薩摩訶薩』，『耳、鼻、舌、身、意識界（聽覺、嗅覺、味覺、觸覺和思維意識的領域）不是菩薩摩訶薩』，或者說『菩薩摩訶薩不同於眼識界』，『菩薩摩訶薩不同於耳、鼻、舌、身、意識界』，或者說『菩薩摩訶薩存在於眼識界之中』，『菩薩摩訶薩存在於耳、鼻、舌、身、意識界之中』，或者說『眼識界存在於菩薩摩訶薩之中』，『耳、鼻、舌、身、意識界存在於菩薩摩訶薩之中』，或者說『菩薩摩訶薩獨立於眼識界而存在』，『菩薩摩訶薩獨立於耳、鼻、舌、身、意識界而存在』？』
『世尊！如果菩提（覺悟），薩埵（有情眾生），眼識界，耳、鼻、舌、身、意識界，這些都畢竟不可得，因為它們的本性是空無的，更何況菩薩摩訶薩呢！既然這些都不是真實存在的，怎麼能說：『菩薩摩訶薩就是眼識界』，『菩薩摩訶薩就是耳、鼻、舌、身、意識界』，或者說『菩薩摩訶薩不同於眼識界』，『菩薩摩訶薩不同於耳、鼻、舌、身、意識界』，或者說『菩薩摩訶薩存在於眼識界之中』，『菩薩摩訶薩存在於耳、鼻、舌、身、意識界之中』，或者說『眼識界存在於菩薩摩訶薩之中』，『耳、鼻、舌、身、意識界存在於菩薩摩訶薩之中』？』
【English Translation】 English version: 『O Kausika! Since these are not real, how can it be said: 『A Bodhisattva-Mahasattva (a great Bodhisattva) is the same as the realm of form, sound, smell, taste, touch, and dharma (the six realms of sensory experience)』, or 『A Bodhisattva-Mahasattva is different from the realm of form, sound, smell, taste, touch, and dharma』, or 『A Bodhisattva-Mahasattva exists within the realm of form, sound, smell, taste, touch, and dharma』, or 『The realm of form, sound, smell, taste, touch, and dharma exists within a Bodhisattva-Mahasattva』, or 『A Bodhisattva-Mahasattva exists apart from the realm of form, sound, smell, taste, touch, and dharma』?』
『Furthermore, Subhuti! What do you mean by saying: 『The realm of eye-consciousness (the realm of visual awareness) is not a Bodhisattva-Mahasattva』, 『The realms of ear, nose, tongue, body, and mind-consciousness (the realms of auditory, olfactory, gustatory, tactile, and mental awareness) are not Bodhisattva-Mahasattvas』, or 『A Bodhisattva-Mahasattva is different from the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva is different from the realms of ear, nose, tongue, body, and mind-consciousness』, or 『A Bodhisattva-Mahasattva exists within the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva exists within the realms of ear, nose, tongue, body, and mind-consciousness』, or 『The realm of eye-consciousness exists within a Bodhisattva-Mahasattva』, 『The realms of ear, nose, tongue, body, and mind-consciousness exist within a Bodhisattva-Mahasattva』, or 『A Bodhisattva-Mahasattva exists apart from the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva exists apart from the realms of ear, nose, tongue, body, and mind-consciousness』?』
『O Lord! If Bodhi (enlightenment), Sattva (sentient beings), the realm of eye-consciousness, the realms of ear, nose, tongue, body, and mind-consciousness, are ultimately unattainable, because their nature is empty, how much more so a Bodhisattva-Mahasattva! Since these are not real, how can it be said: 『A Bodhisattva-Mahasattva is the same as the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva is the same as the realms of ear, nose, tongue, body, and mind-consciousness』, or 『A Bodhisattva-Mahasattva is different from the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva is different from the realms of ear, nose, tongue, body, and mind-consciousness』, or 『A Bodhisattva-Mahasattva exists within the realm of eye-consciousness』, 『A Bodhisattva-Mahasattva exists within the realms of ear, nose, tongue, body, and mind-consciousness』, or 『The realm of eye-consciousness exists within a Bodhisattva-Mahasattva』, 『The realms of ear, nose, tongue, body, and mind-consciousness exist within a Bodhisattva-Mahasattva』?』
有耳、鼻、舌、身、意識界；離眼識界有菩薩摩訶薩，離耳、鼻、舌、身、意識界有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼觸非菩薩摩訶薩，即耳、鼻、舌、身、意觸非菩薩摩訶薩；異眼觸非菩薩摩訶薩，異耳、鼻、舌、身、意觸非菩薩摩訶薩；非眼觸中有菩薩摩訶薩，非耳、鼻、舌、身、意觸中有菩薩摩訶薩；非菩薩摩訶薩中有眼觸，非菩薩摩訶薩中有耳、鼻、舌、身、意觸；非離眼觸有菩薩摩訶薩，非離耳、鼻、舌、身、意觸有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若眼觸，若耳、鼻、舌、身、意觸，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即眼觸是菩薩摩訶薩，即耳、鼻、舌、身、意觸是菩薩摩訶薩；異眼觸是菩薩摩訶薩，異耳、鼻、舌、身、意觸是菩薩摩訶薩；眼觸中有菩薩摩訶薩，耳、鼻、舌、身、意觸中有菩薩摩訶薩；菩薩摩訶薩中有眼觸，菩薩摩訶薩中有耳、鼻、舌、身、意觸；離眼觸有菩薩摩訶薩，離耳、鼻、舌、身、意觸有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼觸為緣所生諸受非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受非菩薩摩訶薩；異眼觸為緣所生諸受非菩薩摩訶薩，異耳、鼻、舌、身、意觸為緣所生
【現代漢語翻譯】 現代漢語譯本：『有眼、耳、鼻、舌、身、意識界；離開眼識界有菩薩摩訶薩（菩薩中的大修行者），離開耳、鼻、舌、身、意識界有菩薩摩訶薩嗎？』 『再者，善現（須菩提的別名）！你認為是什麼道理說：眼觸不是菩薩摩訶薩，耳、鼻、舌、身、意觸不是菩薩摩訶薩；不同於眼觸的不是菩薩摩訶薩，不同於耳、鼻、舌、身、意觸的不是菩薩摩訶薩；菩薩摩訶薩不在眼觸中，菩薩摩訶薩不在耳、鼻、舌、身、意觸中；菩薩摩訶薩中沒有眼觸，菩薩摩訶薩中沒有耳、鼻、舌、身、意觸；離開眼觸有菩薩摩訶薩，離開耳、鼻、舌、身、意觸有菩薩摩訶薩呢？』 『世尊！如果菩提（覺悟），如果薩埵（有情），如果眼觸，如果耳、鼻、舌、身、意觸，本來就畢竟不可得，因為它們的自性本空，又怎麼會有菩薩摩訶薩呢！既然這些都不存在，又怎麼能說：眼觸就是菩薩摩訶薩，耳、鼻、舌、身、意觸就是菩薩摩訶薩；不同於眼觸的是菩薩摩訶薩，不同於耳、鼻、舌、身、意觸的是菩薩摩訶薩；菩薩摩訶薩在眼觸中，菩薩摩訶薩在耳、鼻、舌、身、意觸中；菩薩摩訶薩中有眼觸，菩薩摩訶薩中有耳、鼻、舌、身、意觸；離開眼觸有菩薩摩訶薩，離開耳、鼻、舌、身、意觸有菩薩摩訶薩呢？』 『再者，善現！你認為是什麼道理說：以眼觸為緣所生的諸受不是菩薩摩訶薩，以耳、鼻、舌、身、意觸為緣所生的諸受不是菩薩摩訶薩；不同於以眼觸為緣所生的諸受不是菩薩摩訶薩，不同於以耳、鼻、舌、身、意觸為緣所生的諸受不是菩薩摩訶薩；以眼觸為緣所生的諸受中沒有菩薩摩訶薩，以耳、鼻、舌、身、意觸為緣所生的諸受中沒有菩薩摩訶薩；菩薩摩訶薩中沒有以眼觸為緣所生的諸受，菩薩摩訶薩中沒有以耳、鼻、舌、身、意觸為緣所生的諸受；離開以眼觸為緣所生的諸受有菩薩摩訶薩，離開以耳、鼻、舌、身、意觸為緣所生的諸受有菩薩摩訶薩呢？』
【English Translation】 English version: 『There are the realms of eye, ear, nose, tongue, body, and mind consciousness; is there a Bodhisattva Mahasattva (a great being on the path to enlightenment) apart from the realm of eye consciousness, and is there a Bodhisattva Mahasattva apart from the realms of ear, nose, tongue, body, and mind consciousness?』 『Furthermore, Subhuti (another name for Sudhana)! What is your understanding of why it is said: that eye contact is not a Bodhisattva Mahasattva, that ear, nose, tongue, body, and mind contact are not Bodhisattva Mahasattvas; that which is different from eye contact is not a Bodhisattva Mahasattva, that which is different from ear, nose, tongue, body, and mind contact is not a Bodhisattva Mahasattva; that a Bodhisattva Mahasattva is not within eye contact, that a Bodhisattva Mahasattva is not within ear, nose, tongue, body, and mind contact; that there is no eye contact within a Bodhisattva Mahasattva, that there is no ear, nose, tongue, body, and mind contact within a Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva apart from eye contact, that there is a Bodhisattva Mahasattva apart from ear, nose, tongue, body, and mind contact?』 『World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if eye contact, if ear, nose, tongue, body, and mind contact are ultimately unattainable, because their nature is empty, how could there be a Bodhisattva Mahasattva! Since these do not exist, how can it be said: that eye contact is a Bodhisattva Mahasattva, that ear, nose, tongue, body, and mind contact are Bodhisattva Mahasattvas; that which is different from eye contact is a Bodhisattva Mahasattva, that which is different from ear, nose, tongue, body, and mind contact is a Bodhisattva Mahasattva; that a Bodhisattva Mahasattva is within eye contact, that a Bodhisattva Mahasattva is within ear, nose, tongue, body, and mind contact; that there is eye contact within a Bodhisattva Mahasattva, that there is ear, nose, tongue, body, and mind contact within a Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva apart from eye contact, that there is a Bodhisattva Mahasattva apart from ear, nose, tongue, body, and mind contact?』 『Furthermore, Subhuti! What is your understanding of why it is said: that the feelings arising from eye contact are not a Bodhisattva Mahasattva, that the feelings arising from ear, nose, tongue, body, and mind contact are not Bodhisattva Mahasattvas; that which is different from the feelings arising from eye contact is not a Bodhisattva Mahasattva, that which is different from the feelings arising from ear, nose, tongue, body, and mind contact is not a Bodhisattva Mahasattva; that a Bodhisattva Mahasattva is not within the feelings arising from eye contact, that a Bodhisattva Mahasattva is not within the feelings arising from ear, nose, tongue, body, and mind contact; that there are no feelings arising from eye contact within a Bodhisattva Mahasattva, that there are no feelings arising from ear, nose, tongue, body, and mind contact within a Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva apart from the feelings arising from eye contact, that there is a Bodhisattva Mahasattva apart from the feelings arising from ear, nose, tongue, body, and mind contact?』
諸受非菩薩摩訶薩；非眼觸為緣所生諸受中有菩薩摩訶薩，非耳、鼻、舌、身、意觸為緣所生諸受中有菩薩摩訶薩；非菩薩摩訶薩中有眼觸為緣所生諸受，非菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受；非離眼觸為緣所生諸受有菩薩摩訶薩，非離耳、鼻、舌、身、意觸為緣所生諸受有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即眼觸為緣所生諸受是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受是菩薩摩訶薩；異眼觸為緣所生諸受是菩薩摩訶薩，異耳、鼻、舌、身、意觸為緣所生諸受是菩薩摩訶薩；眼觸為緣所生諸受中有菩薩摩訶薩，耳、鼻、舌、身、意觸為緣所生諸受中有菩薩摩訶薩；菩薩摩訶薩中有眼觸為緣所生諸受，菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受；離眼觸為緣所生諸受有菩薩摩訶薩，離耳、鼻、舌、身、意觸為緣所生諸受有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即地界非菩薩摩訶薩，即水、火、風、空、識界非菩薩摩訶薩；異地界非菩薩摩訶薩，異水、火、風、空、識界非菩薩摩訶薩；非地界中有菩薩摩訶薩，非水、火
【現代漢語翻譯】 現代漢語譯本： 『所有感受都不是菩薩摩訶薩（菩薩中的大菩薩）；由眼觸為緣所生的感受中沒有菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的感受中也沒有菩薩摩訶薩；菩薩摩訶薩中沒有由眼觸為緣所生的感受，菩薩摩訶薩中也沒有由耳、鼻、舌、身、意觸為緣所生的感受；離開由眼觸為緣所生的感受沒有菩薩摩訶薩，離開由耳、鼻、舌、身、意觸為緣所生的感受也沒有菩薩摩訶薩，是這樣嗎？』 『世尊！如果菩提（覺悟），如果薩埵（眾生），如果由眼觸為緣所生的感受，如果由耳、鼻、舌、身、意觸為緣所生的感受，這些都畢竟不可得，其自性本空，又怎麼會有菩薩摩訶薩呢！既然這些都不存在，又怎麼能說：由眼觸為緣所生的感受就是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的感受就是菩薩摩訶薩；不同於由眼觸為緣所生的感受是菩薩摩訶薩，不同於由耳、鼻、舌、身、意觸為緣所生的感受是菩薩摩訶薩；由眼觸為緣所生的感受中有菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的感受中有菩薩摩訶薩；菩薩摩訶薩中有由眼觸為緣所生的感受，菩薩摩訶薩中有由耳、鼻、舌、身、意觸為緣所生的感受；離開由眼觸為緣所生的感受有菩薩摩訶薩，離開由耳、鼻、舌、身、意觸為緣所生的感受有菩薩摩訶薩呢？』 『再者，善現（須菩提的別名）！你觀察什麼道理說：地界不是菩薩摩訶薩，水、火、風、空、識界也不是菩薩摩訶薩；不同於地界不是菩薩摩訶薩，不同於水、火、風、空、識界也不是菩薩摩訶薩；地界中沒有菩薩摩訶薩，水、火、』
【English Translation】 English version: 'Are all feelings not Bodhisattva-Mahasattvas (great Bodhisattvas among Bodhisattvas)? Among the feelings arising from eye-contact, there are no Bodhisattva-Mahasattvas; among the feelings arising from ear, nose, tongue, body, and mind-contact, there are no Bodhisattva-Mahasattvas. Within Bodhisattva-Mahasattvas, there are no feelings arising from eye-contact; within Bodhisattva-Mahasattvas, there are no feelings arising from ear, nose, tongue, body, and mind-contact. Apart from the feelings arising from eye-contact, there are no Bodhisattva-Mahasattvas; apart from the feelings arising from ear, nose, tongue, body, and mind-contact, there are no Bodhisattva-Mahasattvas, is that so?' 'World Honored One! If Bodhi (enlightenment), if Sattva (sentient beings), if the feelings arising from eye-contact, if the feelings arising from ear, nose, tongue, body, and mind-contact, all these are ultimately unattainable, their nature is empty, how could there be Bodhisattva-Mahasattvas! Since these do not exist, how can it be said: the feelings arising from eye-contact are Bodhisattva-Mahasattvas, the feelings arising from ear, nose, tongue, body, and mind-contact are Bodhisattva-Mahasattvas; different from the feelings arising from eye-contact are Bodhisattva-Mahasattvas, different from the feelings arising from ear, nose, tongue, body, and mind-contact are Bodhisattva-Mahasattvas; within the feelings arising from eye-contact, there are Bodhisattva-Mahasattvas, within the feelings arising from ear, nose, tongue, body, and mind-contact, there are Bodhisattva-Mahasattvas; within Bodhisattva-Mahasattvas, there are feelings arising from eye-contact, within Bodhisattva-Mahasattvas, there are feelings arising from ear, nose, tongue, body, and mind-contact; apart from the feelings arising from eye-contact, there are Bodhisattva-Mahasattvas, apart from the feelings arising from ear, nose, tongue, body, and mind-contact, there are Bodhisattva-Mahasattvas?' 'Furthermore, Subhuti (another name for Sudhuti)! What meaning do you observe when you say: the earth element is not a Bodhisattva-Mahasattva, the water, fire, wind, space, and consciousness elements are not Bodhisattva-Mahasattvas; different from the earth element is not a Bodhisattva-Mahasattva, different from the water, fire, wind, space, and consciousness elements are not Bodhisattva-Mahasattvas; within the earth element, there are no Bodhisattva-Mahasattvas, within the water, fire,'
、風、空、識界中有菩薩摩訶薩；非菩薩摩訶薩中有地界，非菩薩摩訶薩中有水、火、風、空、識界；非離地界有菩薩摩訶薩，非離水、火、風、空、識界有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若地界，若水、火、風、空、識界，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即地界是菩薩摩訶薩，即水、火、風、空、識界是菩薩摩訶薩；異地界是菩薩摩訶薩，異水、火、風、空、識界是菩薩摩訶薩；地界中有菩薩摩訶薩，水、火、風、空、識界中有菩薩摩訶薩；菩薩摩訶薩中有地界，菩薩摩訶薩中有水、火、風、空、識界；離地界有菩薩摩訶薩，離水、火、風、空、識界有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即因緣非菩薩摩訶薩，即等無間緣、所緣緣、增上緣非菩薩摩訶薩；異因緣非菩薩摩訶薩，異等無間緣、所緣緣、增上緣非菩薩摩訶薩；非因緣中有菩薩摩訶薩，非等無間緣、所緣緣、增上緣中有菩薩摩訶薩；非菩薩摩訶薩中有因緣，非菩薩摩訶薩中有等無間緣、所緣緣、增上緣；非離因緣有菩薩摩訶薩，非離等無間緣、所緣緣、增上緣有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若因緣，若等無間緣、所緣緣、增上緣，尚畢竟不可得，性非有故
【現代漢語翻譯】 現代漢語譯本： 「世尊，在『地』、『水』、『火』、『風』、『空』、『識』這些界中，有菩薩摩訶薩（偉大的菩薩）嗎？或者說，在菩薩摩訶薩中，有『地』界嗎？在菩薩摩訶薩中，有『水』、『火』、『風』、『空』、『識』界嗎？或者說，離開『地』界有菩薩摩訶薩嗎？離開『水』、『火』、『風』、『空』、『識』界有菩薩摩訶薩嗎？」 「世尊！如果菩提（覺悟），如果薩埵（有情），如果『地』界，如果『水』、『火』、『風』、『空』、『識』界，這些都畢竟是不可得的，因為它們的自性本空，那麼又怎麼會有菩薩摩訶薩呢！既然這些都不存在，又怎麼能說：『地』界就是菩薩摩訶薩，『水』、『火』、『風』、『空』、『識』界就是菩薩摩訶薩；或者說，不同於『地』界的是菩薩摩訶薩，不同於『水』、『火』、『風』、『空』、『識』界的是菩薩摩訶薩；或者說，在『地』界中有菩薩摩訶薩，在『水』、『火』、『風』、『空』、『識』界中有菩薩摩訶薩；或者說，在菩薩摩訶薩中有『地』界，在菩薩摩訶薩中有『水』、『火』、『風』、『空』、『識』界；或者說，離開『地』界有菩薩摩訶薩，離開『水』、『火』、『風』、『空』、『識』界有菩薩摩訶薩呢？」 「再者，善現（須菩提的名字）！你認為是什麼意思呢？是說『因緣』不是菩薩摩訶薩，『等無間緣』（緊接著的因緣）、『所緣緣』（所依賴的因緣）、『增上緣』（增強的因緣）不是菩薩摩訶薩嗎？或者說，不同於『因緣』的是菩薩摩訶薩，不同於『等無間緣』、『所緣緣』、『增上緣』的是菩薩摩訶薩嗎？或者說，在『因緣』中沒有菩薩摩訶薩，在『等無間緣』、『所緣緣』、『增上緣』中沒有菩薩摩訶薩嗎？或者說，在菩薩摩訶薩中沒有『因緣』，在菩薩摩訶薩中沒有『等無間緣』、『所緣緣』、『增上緣』嗎？或者說，離開『因緣』有菩薩摩訶薩，離開『等無間緣』、『所緣緣』、『增上緣』有菩薩摩訶薩嗎？」 「世尊！如果菩提（覺悟），如果薩埵（有情），如果『因緣』，如果『等無間緣』、『所緣緣』、『增上緣』，這些都畢竟是不可得的，因為它們的自性本空，
【English Translation】 English version: 『World Honored One, are there Bodhisattva Mahasattvas (great Bodhisattvas) within the realms of earth, water, fire, wind, space, and consciousness? Or, are there earth realms within Bodhisattva Mahasattvas? Are there water, fire, wind, space, and consciousness realms within Bodhisattva Mahasattvas? Or, are there Bodhisattva Mahasattvas apart from the earth realm? Are there Bodhisattva Mahasattvas apart from the water, fire, wind, space, and consciousness realms?』 『World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if the earth realm, if the water, fire, wind, space, and consciousness realms, are ultimately unattainable because their nature is empty, then how can there be Bodhisattva Mahasattvas! Since these do not exist, how can it be said: the earth realm is the Bodhisattva Mahasattva, the water, fire, wind, space, and consciousness realms are the Bodhisattva Mahasattva; or that what is different from the earth realm is the Bodhisattva Mahasattva, what is different from the water, fire, wind, space, and consciousness realms is the Bodhisattva Mahasattva; or that there are Bodhisattva Mahasattvas within the earth realm, there are Bodhisattva Mahasattvas within the water, fire, wind, space, and consciousness realms; or that there are earth realms within Bodhisattva Mahasattvas, there are water, fire, wind, space, and consciousness realms within Bodhisattva Mahasattvas; or that there are Bodhisattva Mahasattvas apart from the earth realm, there are Bodhisattva Mahasattvas apart from the water, fire, wind, space, and consciousness realms?』 『Furthermore, Subhuti (name of a disciple)! What do you think is the meaning of saying: that the 『causal condition』 is not a Bodhisattva Mahasattva, that the 『immediately preceding condition』, 『object condition』, and 『dominant condition』 are not Bodhisattva Mahasattvas? Or, that what is different from the 『causal condition』 is a Bodhisattva Mahasattva, what is different from the 『immediately preceding condition』, 『object condition』, and 『dominant condition』 is a Bodhisattva Mahasattva? Or, that there are no Bodhisattva Mahasattvas within the 『causal condition』, there are no Bodhisattva Mahasattvas within the 『immediately preceding condition』, 『object condition』, and 『dominant condition』? Or, that there are no 『causal conditions』 within Bodhisattva Mahasattvas, there are no 『immediately preceding conditions』, 『object conditions』, and 『dominant conditions』 within Bodhisattva Mahasattvas? Or, that there are Bodhisattva Mahasattvas apart from the 『causal condition』, there are Bodhisattva Mahasattvas apart from the 『immediately preceding condition』, 『object condition』, and 『dominant condition?』 『World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if the 『causal condition』, if the 『immediately preceding condition』, 『object condition』, and 『dominant condition』, are ultimately unattainable because their nature is empty,
，況有菩薩摩訶薩！此既非有，如何可言：即因緣是菩薩摩訶薩，即等無間緣、所緣緣、增上緣是菩薩摩訶薩；異因緣是菩薩摩訶薩，異等無間緣、所緣緣、增上緣是菩薩摩訶薩；因緣中有菩薩摩訶薩，等無間緣、所緣緣、增上緣中有菩薩摩訶薩；菩薩摩訶薩中有因緣，菩薩摩訶薩中有等無間緣、所緣緣、增上緣；離因緣有菩薩摩訶薩，離等無間緣、所緣緣、增上緣有菩薩摩訶薩？」「複次，善現！汝觀何義言：即緣所生法非菩薩摩訶薩，異緣所生法非菩薩摩訶薩，非緣所生法中有菩薩摩訶薩，非菩薩摩訶薩中有緣所生法，非離緣所生法有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若緣所生法，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即緣所生法是菩薩摩訶薩，異緣所生法是菩薩摩訶薩，緣所生法中有菩薩摩訶薩，菩薩摩訶薩中有緣所生法，離緣所生法有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即無明非菩薩摩訶薩，即行、識、名色、六處、觸、受、愛、取、有、生、老死非菩薩摩訶薩；異無明非菩薩摩訶薩，異行乃至老死非菩薩摩訶薩；非無明中有菩薩摩訶薩，非行乃至老死中有菩薩摩訶薩；非菩薩摩訶薩中有無明，非菩薩摩訶薩中有行乃至老死；非離無明有菩薩
【現代漢語翻譯】 現代漢語譯本：更何況有菩薩摩訶薩（偉大的菩薩）呢！既然菩薩摩訶薩的自性本空，不存在，怎麼能說：『因緣（事物產生的條件）就是菩薩摩訶薩，等無間緣（緊接著前一念的因緣）、所緣緣（心識所緣的對象）、增上緣（起增強作用的因緣）就是菩薩摩訶薩；不同於因緣的是菩薩摩訶薩，不同於等無間緣、所緣緣、增上緣的是菩薩摩訶薩；因緣中有菩薩摩訶薩，等無間緣、所緣緣、增上緣中有菩薩摩訶薩；菩薩摩訶薩中有因緣，菩薩摩訶薩中有等無間緣、所緣緣、增上緣；離開因緣有菩薩摩訶薩，離開等無間緣、所緣緣、增上緣有菩薩摩訶薩』呢？」「再者，善現（須菩提的名字）！你觀察什麼道理而說：『由因緣所生的法不是菩薩摩訶薩，不同於因緣所生的法不是菩薩摩訶薩，在由因緣所生的法中沒有菩薩摩訶薩，在菩薩摩訶薩中沒有由因緣所生的法，離開由因緣所生的法有菩薩摩訶薩』呢？」 「世尊！如果菩提（覺悟）、薩埵（有情眾生）、由因緣所生的法，尚且畢竟不可得，因為它們的自性本空，不存在，更何況有菩薩摩訶薩呢！既然菩薩摩訶薩的自性本空，不存在，怎麼能說：『由因緣所生的法就是菩薩摩訶薩，不同於由因緣所生的法是菩薩摩訶薩，在由因緣所生的法中有菩薩摩訶薩，在菩薩摩訶薩中有由因緣所生的法，離開由因緣所生的法有菩薩摩訶薩』呢？」 「再者，善現！你觀察什麼道理而說：『無明（對真理的無知）不是菩薩摩訶薩，行（由無明產生的行為）、識（意識）、名色（精神和物質）、六處（眼耳鼻舌身意六種感覺器官）、觸（感覺器官與外境的接觸）、受（感受）、愛（渴愛）、取（執取）、有（存在）、生（出生）、老死（衰老和死亡）不是菩薩摩訶薩；不同於無明的是菩薩摩訶薩，不同於行乃至老死的是菩薩摩訶薩；在無明中沒有菩薩摩訶薩，在行乃至老死中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有無明，在菩薩摩訶薩中沒有行乃至老死；離開無明有菩薩
【English Translation】 English version: How much more so with a Bodhisattva-Mahasattva (a great Bodhisattva)! Since this is not existent, how can it be said: 'The causal condition (hetupratyaya) is the Bodhisattva-Mahasattva, the immediately preceding condition (samanantarapratyaya), the object condition (alambanapratyaya), and the dominant condition (adhipatipratyaya) are the Bodhisattva-Mahasattva; different from the causal condition is the Bodhisattva-Mahasattva, different from the immediately preceding condition, the object condition, and the dominant condition is the Bodhisattva-Mahasattva; in the causal condition there is a Bodhisattva-Mahasattva, in the immediately preceding condition, the object condition, and the dominant condition there is a Bodhisattva-Mahasattva; in the Bodhisattva-Mahasattva there is a causal condition, in the Bodhisattva-Mahasattva there is an immediately preceding condition, an object condition, and a dominant condition; apart from the causal condition there is a Bodhisattva-Mahasattva, apart from the immediately preceding condition, the object condition, and the dominant condition there is a Bodhisattva-Mahasattva?' Furthermore, Subhuti (the name of the disciple)! What meaning do you observe when you say: 'That which is produced by conditions is not a Bodhisattva-Mahasattva, different from that which is produced by conditions is not a Bodhisattva-Mahasattva, in that which is produced by conditions there is no Bodhisattva-Mahasattva, in the Bodhisattva-Mahasattva there is nothing produced by conditions, apart from that which is produced by conditions there is a Bodhisattva-Mahasattva?' World Honored One! If Bodhi (enlightenment), Sattva (sentient being), and that which is produced by conditions are ultimately unattainable, because their nature is non-existent, how much more so with a Bodhisattva-Mahasattva! Since this is not existent, how can it be said: 'That which is produced by conditions is the Bodhisattva-Mahasattva, different from that which is produced by conditions is the Bodhisattva-Mahasattva, in that which is produced by conditions there is a Bodhisattva-Mahasattva, in the Bodhisattva-Mahasattva there is that which is produced by conditions, apart from that which is produced by conditions there is a Bodhisattva-Mahasattva?' Furthermore, Subhuti! What meaning do you observe when you say: 'Ignorance (avidya) is not a Bodhisattva-Mahasattva, volitional formations (samskara), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), old age and death (jaramarana) are not a Bodhisattva-Mahasattva; different from ignorance is not a Bodhisattva-Mahasattva, different from volitional formations up to old age and death is not a Bodhisattva-Mahasattva; in ignorance there is no Bodhisattva-Mahasattva, in volitional formations up to old age and death there is no Bodhisattva-Mahasattva; in the Bodhisattva-Mahasattva there is no ignorance, in the Bodhisattva-Mahasattva there are no volitional formations up to old age and death; apart from ignorance there is a Bodhisattva
摩訶薩，非離行乃至老死有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若無明，若行乃至老死，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即無明是菩薩摩訶薩，即行乃至老死是菩薩摩訶薩；異無明是菩薩摩訶薩，異行乃至老死是菩薩摩訶薩；無明中有菩薩摩訶薩，行乃至老死中有菩薩摩訶薩；菩薩摩訶薩中有無明，菩薩摩訶薩中有行乃至老死；離無明有菩薩摩訶薩，離行乃至老死有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即佈施波羅蜜多非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多非菩薩摩訶薩；異佈施波羅蜜多非菩薩摩訶薩，異凈戒、安忍、精進、靜慮、般若波羅蜜多非菩薩摩訶薩；非佈施波羅蜜多中有菩薩摩訶薩，非凈戒、安忍、精進、靜慮、般若波羅蜜多中有菩薩摩訶薩；非菩薩摩訶薩中有佈施波羅蜜多，非菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多；非離佈施波羅蜜多有菩薩摩訶薩，非離凈戒、安忍、精進、靜慮、般若波羅蜜多有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若佈施波羅蜜多，若凈戒、安忍、精進、靜慮、般若波羅蜜多，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即佈施波羅蜜多是
【現代漢語翻譯】 現代漢語譯本： 『摩訶薩（偉大的菩薩），難道離開行（karma）乃至老死（衰老和死亡）才有菩薩摩訶薩嗎？』 『世尊！如果菩提（覺悟），薩埵（有情眾生），無明（無知），行乃至老死，這些都畢竟不可得，因為它們的本性並非實有，更何況會有菩薩摩訶薩呢！既然菩薩摩訶薩並非實有，又怎麼能說：無明就是菩薩摩訶薩，行乃至老死就是菩薩摩訶薩；與無明不同的才是菩薩摩訶薩，與行乃至老死不同的才是菩薩摩訶薩；在無明中有菩薩摩訶薩，在行乃至老死中有菩薩摩訶薩；在菩薩摩訶薩中有無明，在菩薩摩訶薩中有行乃至老死；離開無明才有菩薩摩訶薩，離開行乃至老死才有菩薩摩訶薩呢？』 『再者，善現（須菩提的別名）！你認為是什麼意思說：佈施波羅蜜多（佈施的完美）不是菩薩摩訶薩，持戒、安忍、精進、靜慮、般若波羅蜜多（智慧的完美）不是菩薩摩訶薩；與佈施波羅蜜多不同的不是菩薩摩訶薩，與持戒、安忍、精進、靜慮、般若波羅蜜多不同的不是菩薩摩訶薩；在佈施波羅蜜多中沒有菩薩摩訶薩，在持戒、安忍、精進、靜慮、般若波羅蜜多中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有佈施波羅蜜多，在菩薩摩訶薩中沒有持戒、安忍、精進、靜慮、般若波羅蜜多；離開佈施波羅蜜多才有菩薩摩訶薩，離開持戒、安忍、精進、靜慮、般若波羅蜜多才有菩薩摩訶薩呢？』 『世尊！如果菩提，薩埵，佈施波羅蜜多，持戒、安忍、精進、靜慮、般若波羅蜜多，這些都畢竟不可得，因為它們的本性並非實有，更何況會有菩薩摩訶薩呢！既然菩薩摩訶薩並非實有，又怎麼能說：佈施波羅蜜多就是
【English Translation】 English version: 'Mahasattva (great Bodhisattva), is there a Bodhisattva Mahasattva apart from karma (action) and even old age and death?' 'World Honored One! If Bodhi (enlightenment), Sattva (sentient being), ignorance, karma, and even old age and death are ultimately unattainable because their nature is not real, how much less so a Bodhisattva Mahasattva! Since this is not real, how can it be said: that ignorance is the Bodhisattva Mahasattva, that karma and even old age and death are the Bodhisattva Mahasattva; that which is different from ignorance is the Bodhisattva Mahasattva, that which is different from karma and even old age and death is the Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva in ignorance, that there is a Bodhisattva Mahasattva in karma and even old age and death; that there is ignorance in the Bodhisattva Mahasattva, that there is karma and even old age and death in the Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva apart from ignorance, that there is a Bodhisattva Mahasattva apart from karma and even old age and death?' 'Furthermore, Subhuti (a different name for Sudhuti)! What do you mean by saying: that the Dana Paramita (perfection of giving) is not a Bodhisattva Mahasattva, that the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas (perfections of morality, patience, effort, meditation, and wisdom) are not Bodhisattva Mahasattvas; that which is different from the Dana Paramita is not a Bodhisattva Mahasattva, that which is different from the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas is not a Bodhisattva Mahasattva; that there is no Bodhisattva Mahasattva in the Dana Paramita, that there is no Bodhisattva Mahasattva in the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas; that there is no Dana Paramita in the Bodhisattva Mahasattva, that there are no Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas in the Bodhisattva Mahasattva; that there is a Bodhisattva Mahasattva apart from the Dana Paramita, that there is a Bodhisattva Mahasattva apart from the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas?' 'World Honored One! If Bodhi, Sattva, Dana Paramita, Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas are ultimately unattainable because their nature is not real, how much less so a Bodhisattva Mahasattva! Since this is not real, how can it be said: that the Dana Paramita is'
菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩；異佈施波羅蜜多是菩薩摩訶薩，異凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩；佈施波羅蜜多中有菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多中有菩薩摩訶薩；菩薩摩訶薩中有佈施波羅蜜多，菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多；離佈施波羅蜜多有菩薩摩訶薩，離凈戒、安忍、精進、靜慮、般若波羅蜜多有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即內空非菩薩摩訶薩，即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空非菩薩摩訶薩；異內空非菩薩摩訶薩，異外空乃至無性自性空非菩薩摩訶薩；非內空中有菩薩摩訶薩，非外空乃至無性自性空中有菩薩摩訶薩；非菩薩摩訶薩中有內空，非菩薩摩訶薩中有外空乃至無性自性空；非離內空有菩薩摩訶薩，非離外空乃至無性自性空有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若內空，若外空乃至無性自性空，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即內空是菩薩摩訶薩，即外空乃至無性自性
【現代漢語翻譯】 現代漢語譯本：『菩薩摩訶薩（偉大的菩薩），即是持戒、安忍、精進、禪定、般若波羅蜜多（智慧的完美）的菩薩摩訶薩；不同於佈施波羅蜜多（佈施的完美）的菩薩摩訶薩，不同於持戒、安忍、精進、禪定、般若波羅蜜多的菩薩摩訶薩；佈施波羅蜜多中有菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多中有菩薩摩訶薩；菩薩摩訶薩中有佈施波羅蜜多，菩薩摩訶薩中有持戒、安忍、精進、禪定、般若波羅蜜多；離開佈施波羅蜜多有菩薩摩訶薩，離開持戒、安忍、精進、禪定、般若波羅蜜多有菩薩摩訶薩嗎？』 『再者，善現（須菩提的名字）！你觀察什麼意義說：即內空（內在的空性）不是菩薩摩訶薩，即外空（外在的空性）、內外空（內外皆空）、空空（空性的空性）、大空（廣大的空性）、勝義空（究竟的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無際空（無邊際的空性）、散空（消散的空性）、無變異空（不變異的空性）、本性空（本性的空性）、自相空（自性的空性）、共相空（共性的空性）、一切法空（一切法的空性）、不可得空（不可得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性）不是菩薩摩訶薩；不同於內空不是菩薩摩訶薩，不同於外空乃至無性自性空不是菩薩摩訶薩；不是內空中有菩薩摩訶薩，不是外空乃至無性自性空中有菩薩摩訶薩；不是菩薩摩訶薩中有內空，不是菩薩摩訶薩中有外空乃至無性自性空；不是離開內空有菩薩摩訶薩，不是離開外空乃至無性自性空有菩薩摩訶薩呢？』 『世尊！如果菩提（覺悟），如果薩埵（有情），如果內空，如果外空乃至無性自性空，尚且畢竟不可得，因為其本性非有，何況有菩薩摩訶薩！既然這些都不是實有，如何能說：即內空是菩薩摩訶薩，即外空乃至無性自性空是菩薩摩訶薩呢？』
【English Translation】 English version: 『A Bodhisattva-Mahasattva (a great Bodhisattva) is one who embodies the perfections of morality, patience, vigor, meditation, and prajna-paramita (the perfection of wisdom); a Bodhisattva-Mahasattva is different from dana-paramita (the perfection of giving); a Bodhisattva-Mahasattva is different from the perfections of morality, patience, vigor, meditation, and prajna-paramita; within dana-paramita there is a Bodhisattva-Mahasattva, within the perfections of morality, patience, vigor, meditation, and prajna-paramita there is a Bodhisattva-Mahasattva; within a Bodhisattva-Mahasattva there is dana-paramita, within a Bodhisattva-Mahasattva there are the perfections of morality, patience, vigor, meditation, and prajna-paramita; is there a Bodhisattva-Mahasattva apart from dana-paramita, is there a Bodhisattva-Mahasattva apart from the perfections of morality, patience, vigor, meditation, and prajna-paramita?』 『Furthermore, Subhuti (the name of the disciple)! What meaning do you observe when you say: that inner emptiness (emptiness of the internal) is not a Bodhisattva-Mahasattva, that outer emptiness (emptiness of the external), emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned things, emptiness of unconditioned things, ultimate emptiness, boundless emptiness, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of self-nature, emptiness of common nature, emptiness of all dharmas, emptiness of the unobtainable, emptiness of no-nature, emptiness of self-nature, emptiness of no-nature of self-nature is not a Bodhisattva-Mahasattva; that which is different from inner emptiness is not a Bodhisattva-Mahasattva, that which is different from outer emptiness up to emptiness of no-nature of self-nature is not a Bodhisattva-Mahasattva; that within inner emptiness there is not a Bodhisattva-Mahasattva, that within outer emptiness up to emptiness of no-nature of self-nature there is not a Bodhisattva-Mahasattva; that within a Bodhisattva-Mahasattva there is not inner emptiness, that within a Bodhisattva-Mahasattva there is not outer emptiness up to emptiness of no-nature of self-nature; that apart from inner emptiness there is not a Bodhisattva-Mahasattva, that apart from outer emptiness up to emptiness of no-nature of self-nature there is not a Bodhisattva-Mahasattva?』 『World Honored One! If Bodhi (enlightenment), if Sattva (sentient being), if inner emptiness, if outer emptiness up to emptiness of no-nature of self-nature, are ultimately unobtainable, because their nature is non-existent, how much more so a Bodhisattva-Mahasattva! Since these are not real, how can it be said: that inner emptiness is a Bodhisattva-Mahasattva, that outer emptiness up to emptiness of no-nature of self-nature is a Bodhisattva-Mahasattva?』
空是菩薩摩訶薩；異內空是菩薩摩訶薩，異外空乃至無性自性空是菩薩摩訶薩；內空中有菩薩摩訶薩，外空乃至無性自性空中有菩薩摩訶薩；菩薩摩訶薩中有內空，菩薩摩訶薩中有外空乃至無性自性空；離內空有菩薩摩訶薩，離外空乃至無性自性空有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即真如非菩薩摩訶薩，即法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界非菩薩摩訶薩；異真如非菩薩摩訶薩，異法界乃至不思議界非菩薩摩訶薩；非真如中有菩薩摩訶薩，非法界乃至不思議界中有菩薩摩訶薩；非菩薩摩訶薩中有真如，非菩薩摩訶薩中有法界乃至不思議界；非離真如有菩薩摩訶薩，非離法界乃至不思議界有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若真如，若法界乃至不思議界，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即真如是菩薩摩訶薩，即法界乃至不思議界是菩薩摩訶薩；異真如是菩薩摩訶薩，異法界乃至不思議界是菩薩摩訶薩；真如中有菩薩摩訶薩，法界乃至不思議界中有菩薩摩訶薩；菩薩摩訶薩中有真如，菩薩摩訶薩中有法界乃至不思議界；離真如有菩薩摩訶薩，離法界乃至不思議界有菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本： 『空』（śūnyatā）是菩薩摩訶薩（bodhisattva-mahāsattva），『內空』（adhyātma-śūnyatā）是菩薩摩訶薩，『外空』（bahirdhā-śūnyatā）乃至『無性自性空』（asvabhāva-svabhāva-śūnyatā）是菩薩摩訶薩；『內空』中有菩薩摩訶薩，『外空』乃至『無性自性空』中有菩薩摩訶薩；菩薩摩訶薩中有『內空』，菩薩摩訶薩中有『外空』乃至『無性自性空』；離開『內空』有菩薩摩訶薩，離開『外空』乃至『無性自性空』有菩薩摩訶薩嗎？』 『再者，善現（Subhūti）！你觀察什麼意義說：『真如』（tathatā）不是菩薩摩訶薩，『法界』（dharmadhātu）、『法性』（dharmatā）、『不虛妄性』（avitathatā）、『不變異性』（ananyathātva）、『平等性』（samatā）、『離生性』（viviktatā）、『法定』（dharmasthiti）、『法住』（dharmatā）、『實際』（bhūtakoti）、『虛空界』（ākāśadhātu）、『不思議界』（acintyadhātu）不是菩薩摩訶薩；不同於『真如』不是菩薩摩訶薩，不同於『法界』乃至『不思議界』不是菩薩摩訶薩；『真如』中沒有菩薩摩訶薩，『法界』乃至『不思議界』中沒有菩薩摩訶薩；菩薩摩訶薩中沒有『真如』，菩薩摩訶薩中沒有『法界』乃至『不思議界』；離開『真如』有菩薩摩訶薩，離開『法界』乃至『不思議界』有菩薩摩訶薩嗎？』 『世尊！如果菩提（bodhi），如果薩埵（sattva），如果『真如』，如果『法界』乃至『不思議界』，尚且畢竟不可得，因為其自性非有，何況有菩薩摩訶薩！既然這些都不是實有，如何能說：『真如』是菩薩摩訶薩，『法界』乃至『不思議界』是菩薩摩訶薩；不同於『真如』是菩薩摩訶薩，不同於『法界』乃至『不思議界』是菩薩摩訶薩；『真如』中有菩薩摩訶薩，『法界』乃至『不思議界』中有菩薩摩訶薩；菩薩摩訶薩中有『真如』，菩薩摩訶薩中有『法界』乃至『不思議界』；離開『真如』有菩薩摩訶薩，離開『法界』乃至『不思議界』有菩薩摩訶薩？』
【English Translation】 English version: 'Emptiness (śūnyatā) is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva); inner emptiness (adhyātma-śūnyatā) is a Bodhisattva-Mahasattva, outer emptiness (bahirdhā-śūnyatā), up to non-essential nature emptiness (asvabhāva-svabhāva-śūnyatā), is a Bodhisattva-Mahasattva; in inner emptiness there is a Bodhisattva-Mahasattva, in outer emptiness up to non-essential nature emptiness there is a Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is inner emptiness, in a Bodhisattva-Mahasattva there is outer emptiness up to non-essential nature emptiness; apart from inner emptiness there is a Bodhisattva-Mahasattva, apart from outer emptiness up to non-essential nature emptiness there is a Bodhisattva-Mahasattva?' 'Furthermore, Subhūti! What meaning do you observe when you say: 'Suchness' (tathatā) is not a Bodhisattva-Mahasattva, 'Dharmadhatu' (dharmadhātu), 'Dharmata' (dharmatā), 'Non-falsity' (avitathatā), 'Non-alteration' (ananyathātva), 'Equality' (samatā), 'Separation from birth' (viviktatā), 'Dharma-established' (dharmasthiti), 'Dharma-abiding' (dharmatā), 'Reality-limit' (bhūtakoti), 'Space-realm' (ākāśadhātu), 'Inconceivable-realm' (acintyadhātu) are not Bodhisattva-Mahasattvas; different from 'Suchness' is not a Bodhisattva-Mahasattva, different from 'Dharmadhatu' up to 'Inconceivable-realm' is not a Bodhisattva-Mahasattva; in 'Suchness' there is no Bodhisattva-Mahasattva, in 'Dharmadhatu' up to 'Inconceivable-realm' there is no Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is no 'Suchness', in a Bodhisattva-Mahasattva there is no 'Dharmadhatu' up to 'Inconceivable-realm'; apart from 'Suchness' there is a Bodhisattva-Mahasattva, apart from 'Dharmadhatu' up to 'Inconceivable-realm' there is a Bodhisattva-Mahasattva?' 'World Honored One! If Bodhi (bodhi), if Sattva (sattva), if 'Suchness', if 'Dharmadhatu' up to 'Inconceivable-realm', are ultimately unattainable, because their nature is non-existent, how much more so a Bodhisattva-Mahasattva! Since these are not real, how can it be said: 'Suchness' is a Bodhisattva-Mahasattva, 'Dharmadhatu' up to 'Inconceivable-realm' is a Bodhisattva-Mahasattva; different from 'Suchness' is a Bodhisattva-Mahasattva, different from 'Dharmadhatu' up to 'Inconceivable-realm' is a Bodhisattva-Mahasattva; in 'Suchness' there is a Bodhisattva-Mahasattva, in 'Dharmadhatu' up to 'Inconceivable-realm' there is a Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is 'Suchness', in a Bodhisattva-Mahasattva there is 'Dharmadhatu' up to 'Inconceivable-realm'; apart from 'Suchness' there is a Bodhisattva-Mahasattva, apart from 'Dharmadhatu' up to 'Inconceivable-realm' there is a Bodhisattva-Mahasattva?'
「複次，善現！汝觀何義言：即四念住非菩薩摩訶薩，即四正斷、四神足、五根、五力、七等覺支、八聖道支非菩薩摩訶薩；異四念住非菩薩摩訶薩，異四正斷乃至八聖道支非菩薩摩訶薩；非四念住中有菩薩摩訶薩，非四正斷乃至八聖道支中有菩薩摩訶薩；非菩薩摩訶薩中有四念住，非菩薩摩訶薩中有四正斷乃至八聖道支；非離四念住有菩薩摩訶薩，非離四正斷乃至八聖道支有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若四念住，若四正斷乃至八聖道支，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即四念住是菩薩摩訶薩，即四正斷乃至八聖道支是菩薩摩訶薩；異四念住是菩薩摩訶薩，異四正斷乃至八聖道支是菩薩摩訶薩；四念住中有菩薩摩訶薩，四正斷乃至八聖道支中有菩薩摩訶薩；菩薩摩訶薩中有四念住，菩薩摩訶薩中有四正斷乃至八聖道支；離四念住有菩薩摩訶薩，離四正斷乃至八聖道支有菩薩摩訶薩？」
大般若波羅蜜多經卷第十四 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十五
三藏法師玄奘奉 詔譯初分教誡教授品第七之五
「複次，善現！汝觀何義言：即苦聖諦非菩薩摩
【現代漢語翻譯】 現代漢語譯本： 「再者，善現！你認為是什麼道理說：四念住（觀察身、受、心、法四種對像）不是菩薩摩訶薩（偉大的菩薩），四正斷（斷除已生惡、未生惡、已生善、未生善） 、四神足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）不是菩薩摩訶薩；不同於四念住的不是菩薩摩訶薩，不同於四正斷乃至八聖道支的不是菩薩摩訶薩；在四念住中沒有菩薩摩訶薩，在四正斷乃至八聖道支中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有四念住，在菩薩摩訶薩中沒有四正斷乃至八聖道支；離開四念住有菩薩摩訶薩，離開四正斷乃至八聖道支有菩薩摩訶薩呢？」 「世尊！如果菩提（覺悟），如果薩埵（有情），如果四念住，如果四正斷乃至八聖道支，尚且畢竟不可得，其自性本非實有，何況有菩薩摩訶薩！既然這些都不存在，怎麼能說：四念住就是菩薩摩訶薩，四正斷乃至八聖道支就是菩薩摩訶薩；不同於四念住的是菩薩摩訶薩，不同於四正斷乃至八聖道支的是菩薩摩訶薩；在四念住中有菩薩摩訶薩，在四正斷乃至八聖道支中有菩薩摩訶薩；在菩薩摩訶薩中有四念住，在菩薩摩訶薩中有四正斷乃至八聖道支；離開四念住有菩薩摩訶薩，離開四正斷乃至八聖道支有菩薩摩訶薩呢？」
「再者，善現！你認為是什麼道理說：苦聖諦（人生是苦的真理）不是菩薩摩訶薩
【English Translation】 English version: Furthermore, Subhuti, what is your view on why it is said that the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas) are not a Bodhisattva-Mahasattva (a great Bodhisattva), the four right exertions (to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen), the four bases of spiritual power (zeal, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, vigor, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are not a Bodhisattva-Mahasattva; that something different from the four foundations of mindfulness is not a Bodhisattva-Mahasattva, that something different from the four right exertions up to the eightfold noble path is not a Bodhisattva-Mahasattva; that within the four foundations of mindfulness there is no Bodhisattva-Mahasattva, that within the four right exertions up to the eightfold noble path there is no Bodhisattva-Mahasattva; that within a Bodhisattva-Mahasattva there are no four foundations of mindfulness, that within a Bodhisattva-Mahasattva there are no four right exertions up to the eightfold noble path; that apart from the four foundations of mindfulness there is a Bodhisattva-Mahasattva, that apart from the four right exertions up to the eightfold noble path there is a Bodhisattva-Mahasattva? 「World Honored One, if Bodhi (enlightenment), if Sattva (sentient being), if the four foundations of mindfulness, if the four right exertions up to the eightfold noble path, are ultimately unattainable, their nature being non-existent, how much more so a Bodhisattva-Mahasattva! Since these do not exist, how can it be said that the four foundations of mindfulness are a Bodhisattva-Mahasattva, that the four right exertions up to the eightfold noble path are a Bodhisattva-Mahasattva; that something different from the four foundations of mindfulness is a Bodhisattva-Mahasattva, that something different from the four right exertions up to the eightfold noble path is a Bodhisattva-Mahasattva; that within the four foundations of mindfulness there is a Bodhisattva-Mahasattva, that within the four right exertions up to the eightfold noble path there is a Bodhisattva-Mahasattva; that within a Bodhisattva-Mahasattva there are four foundations of mindfulness, that within a Bodhisattva-Mahasattva there are four right exertions up to the eightfold noble path; that apart from the four foundations of mindfulness there is a Bodhisattva-Mahasattva, that apart from the four right exertions up to the eightfold noble path there is a Bodhisattva-Mahasattva?」
Furthermore, Subhuti, what is your view on why it is said that the noble truth of suffering is not a Bodhisattva-Mahasattva
訶薩，即集、滅、道聖諦非菩薩摩訶薩；異苦聖諦非菩薩摩訶薩，異集、滅、道聖諦非菩薩摩訶薩；非苦聖諦中有菩薩摩訶薩，非集、滅、道聖諦中有菩薩摩訶薩；非菩薩摩訶薩中有苦聖諦，非菩薩摩訶薩中有集、滅、道聖諦；非離苦聖諦有菩薩摩訶薩，非離集、滅、道聖諦有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若苦聖諦，若集、滅、道聖諦，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即苦聖諦是菩薩摩訶薩，即集、滅、道聖諦是菩薩摩訶薩；異苦聖諦是菩薩摩訶薩，異集、滅、道聖諦是菩薩摩訶薩；苦聖諦中有菩薩摩訶薩，集、滅、道聖諦中有菩薩摩訶薩；菩薩摩訶薩中有苦聖諦，菩薩摩訶薩中有集、滅、道聖諦；離苦聖諦有菩薩摩訶薩，離集、滅、道聖諦有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即四靜慮非菩薩摩訶薩，即四無量、四無色定非菩薩摩訶薩；異四靜慮非菩薩摩訶薩，異四無量、四無色定非菩薩摩訶薩；非四靜慮中有菩薩摩訶薩，非四無量、四無色定中有菩薩摩訶薩；非菩薩摩訶薩中有四靜慮，非菩薩摩訶薩中有四無量、四無色定；非離四靜慮有菩薩摩訶薩，非離四無量、四無色定有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若四靜
【現代漢語翻譯】 現代漢語譯本 『訶薩』（即菩薩）啊，難道說，集諦（苦的根源）、滅諦（苦的止息）、道諦（通向滅苦的道路）這些聖諦不是菩薩摩訶薩（偉大的菩薩）嗎？難道說，與苦諦不同的東西不是菩薩摩訶薩，與集諦、滅諦、道諦不同的東西不是菩薩摩訶薩嗎？難道說，在非苦諦中存在菩薩摩訶薩，在非集諦、滅諦、道諦中存在菩薩摩訶薩嗎？難道說，在非菩薩摩訶薩中存在苦諦，在非菩薩摩訶薩中存在集諦、滅諦、道諦嗎？難道說，離開苦諦存在菩薩摩訶薩，離開集諦、滅諦、道諦存在菩薩摩訶薩嗎？」 『世尊』（佛陀）啊！如果菩提（覺悟），如果薩埵（有情），如果苦聖諦，如果集諦、滅諦、道諦，這些都畢竟不可得，其自性本非實有，又怎麼會有菩薩摩訶薩呢！既然這些都不是實有，又怎麼能說：『即苦聖諦是菩薩摩訶薩，即集諦、滅諦、道諦是菩薩摩訶薩；與苦聖諦不同的東西是菩薩摩訶薩，與集諦、滅諦、道諦不同的東西是菩薩摩訶薩；在苦聖諦中存在菩薩摩訶薩，在集諦、滅諦、道諦中存在菩薩摩訶薩；在菩薩摩訶薩中存在苦聖諦，在菩薩摩訶薩中存在集諦、滅諦、道諦；離開苦聖諦存在菩薩摩訶薩，離開集諦、滅諦、道諦存在菩薩摩訶薩』呢？」 『再者，善現』（須菩提）！你觀察什麼意義而說：『即四靜慮（四種禪定）不是菩薩摩訶薩，即四無量（四種無量心）、四無色定（四種無色界禪定）不是菩薩摩訶薩；與四靜慮不同的東西不是菩薩摩訶薩，與四無量、四無色定不同的東西不是菩薩摩訶薩；在非四靜慮中存在菩薩摩訶薩，在非四無量、四無色定中存在菩薩摩訶薩；在非菩薩摩訶薩中存在四靜慮，在非菩薩摩訶薩中存在四無量、四無色定；離開四靜慮存在菩薩摩訶薩，離開四無量、四無色定存在菩薩摩訶薩』呢？」 『世尊』！如果菩提，如果薩埵，如果四靜
【English Translation】 English version 『Khasa』 (referring to Bodhisattva), is it that the noble truths of Samudaya (the origin of suffering), Nirodha (the cessation of suffering), and Marga (the path to the cessation of suffering) are not Bodhisattva-Mahasattvas (great Bodhisattvas)? Is it that what is different from the noble truth of suffering is not a Bodhisattva-Mahasattva, and what is different from the noble truths of Samudaya, Nirodha, and Marga is not a Bodhisattva-Mahasattva? Is it that there is a Bodhisattva-Mahasattva in what is not the noble truth of suffering, and that there is a Bodhisattva-Mahasattva in what is not the noble truths of Samudaya, Nirodha, and Marga? Is it that there is the noble truth of suffering in what is not a Bodhisattva-Mahasattva, and that there are the noble truths of Samudaya, Nirodha, and Marga in what is not a Bodhisattva-Mahasattva? Is it that there is a Bodhisattva-Mahasattva apart from the noble truth of suffering, and that there is a Bodhisattva-Mahasattva apart from the noble truths of Samudaya, Nirodha, and Marga?』 『World Honored One』 (Buddha)! If Bodhi (enlightenment), if Sattva (sentient being), if the noble truth of suffering, if the noble truths of Samudaya, Nirodha, and Marga, are all ultimately unattainable, their nature being non-existent, how could there be a Bodhisattva-Mahasattva! Since these are not real, how can it be said: 『The noble truth of suffering is a Bodhisattva-Mahasattva, the noble truths of Samudaya, Nirodha, and Marga are Bodhisattva-Mahasattvas; what is different from the noble truth of suffering is a Bodhisattva-Mahasattva, what is different from the noble truths of Samudaya, Nirodha, and Marga is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the noble truth of suffering, there is a Bodhisattva-Mahasattva in the noble truths of Samudaya, Nirodha, and Marga; there is the noble truth of suffering in a Bodhisattva-Mahasattva, there are the noble truths of Samudaya, Nirodha, and Marga in a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the noble truth of suffering, there is a Bodhisattva-Mahasattva apart from the noble truths of Samudaya, Nirodha, and Marga?』 『Furthermore, Subhuti』! (Sudhana) What meaning do you observe when you say: 『The four Dhyanas (four meditative absorptions) are not Bodhisattva-Mahasattvas, the four Immeasurables (four immeasurable minds) and the four Arupadhatus (four formless absorptions) are not Bodhisattva-Mahasattvas; what is different from the four Dhyanas is not a Bodhisattva-Mahasattva, what is different from the four Immeasurables and the four Arupadhatus is not a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in what is not the four Dhyanas, there is a Bodhisattva-Mahasattva in what is not the four Immeasurables and the four Arupadhatus; there are the four Dhyanas in what is not a Bodhisattva-Mahasattva, there are the four Immeasurables and the four Arupadhatus in what is not a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the four Dhyanas, there is a Bodhisattva-Mahasattva apart from the four Immeasurables and the four Arupadhatus?』 『World Honored One』! If Bodhi, if Sattva, if the four Dhyanas,
慮，若四無量、四無色定，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即四靜慮是菩薩摩訶薩，即四無量、四無色定是菩薩摩訶薩；異四靜慮是菩薩摩訶薩，異四無量、四無色定是菩薩摩訶薩；四靜慮中有菩薩摩訶薩，四無量、四無色定中有菩薩摩訶薩；菩薩摩訶薩中有四靜慮，菩薩摩訶薩中有四無量、四無色定；離四靜慮有菩薩摩訶薩，離四無量、四無色定有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即八解脫非菩薩摩訶薩，即八勝處、九次第定、十遍處非菩薩摩訶薩；異八解脫非菩薩摩訶薩，異八勝處、九次第定、十遍處非菩薩摩訶薩；非八解脫中有菩薩摩訶薩，非八勝處、九次第定、十遍處中有菩薩摩訶薩；非菩薩摩訶薩中有八解脫，非菩薩摩訶薩中有八勝處、九次第定、十遍處；非離八解脫有菩薩摩訶薩，非離八勝處、九次第定、十遍處有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若八解脫，若八勝處、九次第定、十遍處，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即八解脫是菩薩摩訶薩，即八勝處、九次第定、十遍處是菩薩摩訶薩；異八解脫是菩薩摩訶薩，異八勝處、九次第定、十遍處是菩薩摩訶薩；八解脫中有菩薩摩訶薩，八勝處、
【現代漢語翻譯】 現代漢語譯本： 「須菩提，如果連四禪定（四靜慮，指色界四種禪定）、四無量心（四無量，指慈、悲、喜、舍四種心境）、四無色定（四無色定，指超越色界的四種禪定）都畢竟不可得，因為它們的自性本空，更何況會有菩薩摩訶薩呢！既然這些都不存在，怎麼能說：四禪定就是菩薩摩訶薩，四無量心、四無色定就是菩薩摩訶薩；不同於四禪定的是菩薩摩訶薩，不同於四無量心、四無色定的是菩薩摩訶薩；在四禪定中有菩薩摩訶薩，在四無量心、四無色定中有菩薩摩訶薩；在菩薩摩訶薩中有四禪定，在菩薩摩訶薩中有四無量心、四無色定；離開四禪定有菩薩摩訶薩，離開四無量心、四無色定有菩薩摩訶薩呢？」
「再者，善現（須菩提的另一個名字）！你觀察什麼道理說：八解脫（八解脫，指八種解脫煩惱的方法）不是菩薩摩訶薩，八勝處（八勝處，指八種觀想勝境的方法）、九次第定（九次第定，指從初禪到滅盡定的九種禪定）、十遍處（十遍處，指十種觀想遍一切處的方法）不是菩薩摩訶薩；不同於八解脫的不是菩薩摩訶薩，不同於八勝處、九次第定、十遍處的不是菩薩摩訶薩；不是在八解脫中有菩薩摩訶薩，不是在八勝處、九次第定、十遍處中有菩薩摩訶薩；不是在菩薩摩訶薩中有八解脫，不是在菩薩摩訶薩中有八勝處、九次第定、十遍處；不是離開八解脫有菩薩摩訶薩，不是離開八勝處、九次第定、十遍處有菩薩摩訶薩呢？」
「世尊！如果菩提（菩提，指覺悟的智慧），薩埵（薩埵，指有情眾生），八解脫，八勝處、九次第定、十遍處，都畢竟不可得，因為它們的自性本空，更何況會有菩薩摩訶薩呢！既然這些都不存在，怎麼能說：八解脫就是菩薩摩訶薩，八勝處、九次第定、十遍處就是菩薩摩訶薩；不同於八解脫的是菩薩摩訶薩，不同於八勝處、九次第定、十遍處的是菩薩摩訶薩；在八解脫中有菩薩摩訶薩，在八勝處、
【English Translation】 English version: 『Subhuti, if even the four Dhyanas (four meditative absorptions in the realm of form), the four Immeasurables (four boundless states of mind: loving-kindness, compassion, joy, and equanimity), and the four Formless Absorptions (four meditative absorptions beyond the realm of form) are ultimately unattainable because their nature is non-existent, how much less so a Bodhisattva-Mahasattva! Since these do not exist, how can it be said: the four Dhyanas are the Bodhisattva-Mahasattva, the four Immeasurables and the four Formless Absorptions are the Bodhisattva-Mahasattva; different from the four Dhyanas is the Bodhisattva-Mahasattva, different from the four Immeasurables and the four Formless Absorptions is the Bodhisattva-Mahasattva; in the four Dhyanas there is a Bodhisattva-Mahasattva, in the four Immeasurables and the four Formless Absorptions there is a Bodhisattva-Mahasattva; in the Bodhisattva-Mahasattva there are the four Dhyanas, in the Bodhisattva-Mahasattva there are the four Immeasurables and the four Formless Absorptions; apart from the four Dhyanas there is a Bodhisattva-Mahasattva, apart from the four Immeasurables and the four Formless Absorptions there is a Bodhisattva-Mahasattva?』
『Furthermore, Subhuti! What meaning do you observe when you say: the eight Liberations (eight methods of liberation from afflictions) are not the Bodhisattva-Mahasattva, the eight Overcomings (eight methods of contemplating superior states), the nine Successive Abidings (nine meditative states from the first Dhyana to the cessation of perception and feeling), and the ten All-Encompassing Bases (ten methods of contemplating all-pervading states) are not the Bodhisattva-Mahasattva; different from the eight Liberations is not the Bodhisattva-Mahasattva, different from the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases is not the Bodhisattva-Mahasattva; not in the eight Liberations is there a Bodhisattva-Mahasattva, not in the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases is there a Bodhisattva-Mahasattva; not in the Bodhisattva-Mahasattva are there the eight Liberations, not in the Bodhisattva-Mahasattva are there the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases; not apart from the eight Liberations is there a Bodhisattva-Mahasattva, not apart from the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases is there a Bodhisattva-Mahasattva?』
『World Honored One! If Bodhi (enlightenment wisdom), Sattva (sentient beings), the eight Liberations, the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases are ultimately unattainable because their nature is non-existent, how much less so a Bodhisattva-Mahasattva! Since these do not exist, how can it be said: the eight Liberations are the Bodhisattva-Mahasattva, the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases are the Bodhisattva-Mahasattva; different from the eight Liberations is the Bodhisattva-Mahasattva, different from the eight Overcomings, the nine Successive Abidings, and the ten All-Encompassing Bases is the Bodhisattva-Mahasattva; in the eight Liberations there is a Bodhisattva-Mahasattva, in the eight Overcomings,
九次第定、十遍處中有菩薩摩訶薩；菩薩摩訶薩中有八解脫，菩薩摩訶薩中有八勝處、九次第定、十遍處；離八解脫有菩薩摩訶薩，離八勝處、九次第定、十遍處有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即空解脫門非菩薩摩訶薩，即無相、無愿解脫門非菩薩摩訶薩；異空解脫門非菩薩摩訶薩，異無相、無愿解脫門非菩薩摩訶薩；非空解脫門中有菩薩摩訶薩，非無相、無愿解脫門中有菩薩摩訶薩；非菩薩摩訶薩中有空解脫門，非菩薩摩訶薩中有無相、無愿解脫門；非離空解脫門有菩薩摩訶薩，非離無相、無愿解脫門有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若空解脫門，若無相、無愿解脫門，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即空解脫門是菩薩摩訶薩，即無相、無愿解脫門是菩薩摩訶薩；異空解脫門是菩薩摩訶薩，異無相、無愿解脫門是菩薩摩訶薩；空解脫門中有菩薩摩訶薩，無相、無愿解脫門中有菩薩摩訶薩；菩薩摩訶薩中有空解脫門，菩薩摩訶薩中有無相、無愿解脫門；離空解脫門有菩薩摩訶薩，離無相、無愿解脫門有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即陀羅尼門非菩薩摩訶薩，即三摩地門非菩薩摩訶薩；異陀羅尼門非菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本 『九次第定』（指從初禪到滅盡定的九種禪定次第）、『十遍處』（指觀想十種事物遍滿虛空的禪定）中有菩薩摩訶薩（指大菩薩）；菩薩摩訶薩中有『八解脫』（指八種解脫煩惱束縛的禪定），菩薩摩訶薩中有『八勝處』（指八種能勝伏一切色想的禪定）、『九次第定』、『十遍處』；離開『八解脫』有菩薩摩訶薩，離開『八勝處』、『九次第定』、『十遍處』有菩薩摩訶薩嗎？』 『再者，善現！你認為是什麼意思，說：『空解脫門』（指體悟空性而得解脫的法門）不是菩薩摩訶薩，『無相解脫門』（指體悟諸法無相而得解脫的法門）、『無愿解脫門』（指體悟諸法無愿而得解脫的法門）不是菩薩摩訶薩；不同於『空解脫門』不是菩薩摩訶薩，不同於『無相解脫門』、『無愿解脫門』不是菩薩摩訶薩；『空解脫門』中沒有菩薩摩訶薩，『無相解脫門』、『無愿解脫門』中沒有菩薩摩訶薩；菩薩摩訶薩中沒有『空解脫門』，菩薩摩訶薩中沒有『無相解脫門』、『無愿解脫門』；離開『空解脫門』有菩薩摩訶薩，離開『無相解脫門』、『無愿解脫門』有菩薩摩訶薩呢？』 『世尊！如果菩提（指覺悟的智慧），如果薩埵（指有情眾生），如果『空解脫門』，如果『無相解脫門』、『無愿解脫門』，尚且畢竟不可得，因為其自性本非實有，何況有菩薩摩訶薩！既然這些都不是實有，如何能說：『空解脫門』就是菩薩摩訶薩，『無相解脫門』、『無愿解脫門』就是菩薩摩訶薩；不同於『空解脫門』就是菩薩摩訶薩，不同於『無相解脫門』、『無愿解脫門』就是菩薩摩訶薩；『空解脫門』中有菩薩摩訶薩，『無相解脫門』、『無愿解脫門』中有菩薩摩訶薩；菩薩摩訶薩中有『空解脫門』，菩薩摩訶薩中有『無相解脫門』、『無愿解脫門』；離開『空解脫門』有菩薩摩訶薩，離開『無相解脫門』、『無愿解脫門』有菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思，說：『陀羅尼門』（指總持一切法義的法門）不是菩薩摩訶薩，『三摩地門』（指禪定之門）不是菩薩摩訶薩；不同於『陀羅尼門』不是菩薩摩訶薩，
【English Translation】 English version 『Are there Bodhisattva-Mahasattvas (great Bodhisattvas) in the nine successive abidings (the nine stages of meditative absorption from the first dhyana to the cessation of feeling and perception) and the ten all-pervading spheres (meditations on ten objects pervading all space)? Are there eight liberations (eight meditative states that free one from the bonds of affliction) in Bodhisattva-Mahasattvas, and are there eight mastery spheres (eight meditative states that overcome all perceptions of form), nine successive abidings, and ten all-pervading spheres in Bodhisattva-Mahasattvas? Are there Bodhisattva-Mahasattvas apart from the eight liberations, and are there Bodhisattva-Mahasattvas apart from the eight mastery spheres, nine successive abidings, and ten all-pervading spheres?』 『Furthermore, Subhuti, what do you think is the meaning of saying: the emptiness liberation gate (the path to liberation through realizing emptiness) is not a Bodhisattva-Mahasattva, the signlessness liberation gate (the path to liberation through realizing the absence of signs) and the wishlessness liberation gate (the path to liberation through realizing the absence of desires) are not Bodhisattva-Mahasattvas; that which is different from the emptiness liberation gate is not a Bodhisattva-Mahasattva, that which is different from the signlessness and wishlessness liberation gates are not Bodhisattva-Mahasattvas; there are no Bodhisattva-Mahasattvas in the emptiness liberation gate, there are no Bodhisattva-Mahasattvas in the signlessness and wishlessness liberation gates; there is no emptiness liberation gate in Bodhisattva-Mahasattvas, there are no signlessness and wishlessness liberation gates in Bodhisattva-Mahasattvas; are there Bodhisattva-Mahasattvas apart from the emptiness liberation gate, and are there Bodhisattva-Mahasattvas apart from the signlessness and wishlessness liberation gates?』 『World Honored One, if Bodhi (enlightenment), if Sattva (sentient beings), if the emptiness liberation gate, if the signlessness and wishlessness liberation gates, are ultimately unattainable, because their nature is non-existent, how much more so is a Bodhisattva-Mahasattva! Since these are non-existent, how can it be said: the emptiness liberation gate is a Bodhisattva-Mahasattva, the signlessness and wishlessness liberation gates are Bodhisattva-Mahasattvas; that which is different from the emptiness liberation gate is a Bodhisattva-Mahasattva, that which is different from the signlessness and wishlessness liberation gates are Bodhisattva-Mahasattvas; there are Bodhisattva-Mahasattvas in the emptiness liberation gate, there are Bodhisattva-Mahasattvas in the signlessness and wishlessness liberation gates; there is an emptiness liberation gate in Bodhisattva-Mahasattvas, there are signlessness and wishlessness liberation gates in Bodhisattva-Mahasattvas; are there Bodhisattva-Mahasattvas apart from the emptiness liberation gate, and are there Bodhisattva-Mahasattvas apart from the signlessness and wishlessness liberation gates?』 『Furthermore, Subhuti, what do you think is the meaning of saying: the dharani gate (the gate of retaining all teachings) is not a Bodhisattva-Mahasattva, the samadhi gate (the gate of meditative concentration) is not a Bodhisattva-Mahasattva; that which is different from the dharani gate is not a Bodhisattva-Mahasattva,
異三摩地門非菩薩摩訶薩；非陀羅尼門中有菩薩摩訶薩，非三摩地門中有菩薩摩訶薩；非菩薩摩訶薩中有陀羅尼門，非菩薩摩訶薩中有三摩地門；非離陀羅尼門有菩薩摩訶薩，非離三摩地門有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若陀羅尼門，若三摩地門，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即陀羅尼門是菩薩摩訶薩，即三摩地門是菩薩摩訶薩；異陀羅尼門是菩薩摩訶薩，異三摩地門是菩薩摩訶薩；陀羅尼門中有菩薩摩訶薩，三摩地門中有菩薩摩訶薩；菩薩摩訶薩中有陀羅尼門，菩薩摩訶薩中有三摩地門；離陀羅尼門有菩薩摩訶薩，離三摩地門有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即極喜地非菩薩摩訶薩，即離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地非菩薩摩訶薩；異極喜地非菩薩摩訶薩，異離垢地乃至法雲地非菩薩摩訶薩；非極喜地中有菩薩摩訶薩，非離垢地乃至法雲地中有菩薩摩訶薩；非菩薩摩訶薩中有極喜地，非菩薩摩訶薩中有離垢地乃至法雲地；非離極喜地有菩薩摩訶薩，非離離垢地乃至法雲地有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若極喜地，若離垢地乃至法雲地，尚畢竟不可得，性非有
【現代漢語翻譯】 現代漢語譯本 『世尊，難道菩薩摩訶薩（偉大的菩薩）不是異於三摩地門（禪定之門）的嗎？難道菩薩摩訶薩不在陀羅尼門（總持之門）中，也不在三摩地門中嗎？難道陀羅尼門不在菩薩摩訶薩中，三摩地門也不在菩薩摩訶薩中嗎？難道菩薩摩訶薩是獨立於陀羅尼門，也獨立於三摩地門存在的嗎？』 『世尊！如果菩提（覺悟）、薩埵（有情）、陀羅尼門、三摩地門，這些都畢竟不可得，因為它們的本性並非實有，更何況菩薩摩訶薩呢！既然這些都不是實有，又怎麼能說：陀羅尼門就是菩薩摩訶薩，三摩地門就是菩薩摩訶薩；異於陀羅尼門的是菩薩摩訶薩，異於三摩地門的是菩薩摩訶薩；菩薩摩訶薩在陀羅尼門中，菩薩摩訶薩在三摩地門中；陀羅尼門在菩薩摩訶薩中，三摩地門在菩薩摩訶薩中；菩薩摩訶薩獨立於陀羅尼門，菩薩摩訶薩獨立於三摩地門呢？』 『再者，善現！你認為是什麼道理說：初地（極喜地）不是菩薩摩訶薩，二地（離垢地）、三地（發光地）、四地（焰慧地）、五地（極難勝地）、六地（現前地）、七地（遠行地）、八地（不動地）、九地（善慧地）、十地（法雲地）也不是菩薩摩訶薩；異於初地的是菩薩摩訶薩，異於二地乃至十地的是菩薩摩訶薩；菩薩摩訶薩不在初地中，也不在二地乃至十地中；初地不在菩薩摩訶薩中，二地乃至十地也不在菩薩摩訶薩中；菩薩摩訶薩獨立於初地，也獨立於二地乃至十地呢？』 『世尊！如果菩提、薩埵、初地、二地乃至十地，這些都畢竟不可得，因為它們的本性並非實有，
【English Translation】 English version 'World Honored One, is it that a Bodhisattva Mahasattva (a great Bodhisattva) is not different from the Samadhi-gate (the gate of meditative concentration)? Is it that a Bodhisattva Mahasattva is not within the Dharani-gate (the gate of total retention), nor within the Samadhi-gate? Is it that the Dharani-gate is not within a Bodhisattva Mahasattva, nor is the Samadhi-gate within a Bodhisattva Mahasattva? Is it that a Bodhisattva Mahasattva exists independently from the Dharani-gate, and also independently from the Samadhi-gate?' 'World Honored One! If Bodhi (enlightenment), Sattva (sentient being), Dharani-gate, and Samadhi-gate are ultimately unattainable, because their nature is not real, how much more so a Bodhisattva Mahasattva! Since these are not real, how can it be said: the Dharani-gate is the Bodhisattva Mahasattva, the Samadhi-gate is the Bodhisattva Mahasattva; that which is different from the Dharani-gate is the Bodhisattva Mahasattva, that which is different from the Samadhi-gate is the Bodhisattva Mahasattva; the Bodhisattva Mahasattva is within the Dharani-gate, the Bodhisattva Mahasattva is within the Samadhi-gate; the Dharani-gate is within the Bodhisattva Mahasattva, the Samadhi-gate is within the Bodhisattva Mahasattva; the Bodhisattva Mahasattva is independent of the Dharani-gate, the Bodhisattva Mahasattva is independent of the Samadhi-gate?' 'Furthermore, Subhuti! What is the meaning of your view that the first Bhumi (Joyful Ground) is not a Bodhisattva Mahasattva, nor are the second Bhumi (Immaculate Ground), third Bhumi (Luminous Ground), fourth Bhumi (Blazing Ground), fifth Bhumi (Difficult to Conquer Ground), sixth Bhumi (Manifest Ground), seventh Bhumi (Far-Reaching Ground), eighth Bhumi (Immovable Ground), ninth Bhumi (Good Wisdom Ground), and tenth Bhumi (Cloud of Dharma Ground) Bodhisattva Mahasattvas; that which is different from the first Bhumi is a Bodhisattva Mahasattva, that which is different from the second to tenth Bhumi is a Bodhisattva Mahasattva; a Bodhisattva Mahasattva is not within the first Bhumi, nor within the second to tenth Bhumi; the first Bhumi is not within a Bodhisattva Mahasattva, nor are the second to tenth Bhumi within a Bodhisattva Mahasattva; a Bodhisattva Mahasattva is independent of the first Bhumi, and also independent of the second to tenth Bhumi?' 'World Honored One! If Bodhi, Sattva, the first Bhumi, the second to tenth Bhumi are ultimately unattainable, because their nature is not real,
故，況有菩薩摩訶薩！此既非有，如何可言：即極喜地是菩薩摩訶薩，即離垢地乃至法雲地是菩薩摩訶薩；異極喜地是菩薩摩訶薩，異離垢地乃至法雲地是菩薩摩訶薩；極喜地中有菩薩摩訶薩，離垢地乃至法雲地中有菩薩摩訶薩；菩薩摩訶薩中有極喜地，菩薩摩訶薩中有離垢地乃至法雲地；離極喜地有菩薩摩訶薩，離離垢地乃至法雲地有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即五眼非菩薩摩訶薩，即六神通非菩薩摩訶薩；異五眼非菩薩摩訶薩，異六神通非菩薩摩訶薩；非五眼中有菩薩摩訶薩，非六神通中有菩薩摩訶薩；非菩薩摩訶薩中有五眼，非菩薩摩訶薩中有六神通；非離五眼有菩薩摩訶薩，非離六神通有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若五眼，若六神通，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即五眼是菩薩摩訶薩，即六神通是菩薩摩訶薩；異五眼是菩薩摩訶薩，異六神通是菩薩摩訶薩；五眼中有菩薩摩訶薩，六神通中有菩薩摩訶薩；菩薩摩訶薩中有五眼，菩薩摩訶薩中有六神通；離五眼有菩薩摩訶薩，離六神通有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即佛十力非菩薩摩訶薩，即四無所畏、四無礙解、十八佛不共法非菩薩摩訶薩；異
{ "translations": [ "現代漢語譯本：因此，更何況有菩薩摩訶薩（菩薩中的大修行者）呢！既然這些都不是真實存在的，怎麼能說：『極喜地（菩薩修行十地中的第一地）就是菩薩摩訶薩，離垢地（菩薩修行十地中的第二地）乃至法雲地（菩薩修行十地中的第十地）就是菩薩摩訶薩』；『不同於極喜地的是菩薩摩訶薩，不同於離垢地乃至法雲地的是菩薩摩訶薩』；『極喜地中有菩薩摩訶薩，離垢地乃至法雲地中有菩薩摩訶薩』；『菩薩摩訶薩中有極喜地，菩薩摩訶薩中有離垢地乃至法雲地』；『離開極喜地有菩薩摩訶薩，離開離垢地乃至法雲地有菩薩摩訶薩』呢？」 , "「再者，善現（須菩提的別名）！你觀察什麼道理說：『五眼（肉眼、天眼、慧眼、法眼、佛眼）不是菩薩摩訶薩，六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）不是菩薩摩訶薩』；『不同於五眼的是菩薩摩訶薩，不同於六神通的是菩薩摩訶薩』；『五眼中沒有菩薩摩訶薩，六神通中沒有菩薩摩訶薩』；『菩薩摩訶薩中沒有五眼，菩薩摩訶薩中沒有六神通』；『離開五眼有菩薩摩訶薩，離開六神通有菩薩摩訶薩』呢？」", "「世尊！如果菩提（覺悟），薩埵（有情），五眼，六神通，尚且畢竟不可得，因為它們的本性不是真實存在的，更何況有菩薩摩訶薩呢！既然這些都不是真實存在的，怎麼能說：『五眼就是菩薩摩訶薩，六神通就是菩薩摩訶薩』；『不同於五眼的是菩薩摩訶薩，不同於六神通的是菩薩摩訶薩』；『五眼中有菩薩摩訶薩，六神通中有菩薩摩訶薩』；『菩薩摩訶薩中有五眼，菩薩摩訶薩中有六神通』；『離開五眼有菩薩摩訶薩，離開六神通有菩薩摩訶薩』呢？」", "「再者，善現！你觀察什麼道理說：『佛十力（如實知是處非處智力、如實知業異熟智力、如實知種種界智力、如實知種種解智力、如實知種種根智力、如實知一切至所道智力、如實知靜慮解脫等持等至智力、如實知宿命無礙智力、如實知死生智力、如實知漏盡智力）不是菩薩摩訶薩，四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、樂說無礙解）、十八佛不共法（佛獨有的十八種功德）不是菩薩摩訶薩』；" ], "english_translations": [ "English version: Therefore, how much less can there be a Bodhisattva Mahasattva (a great being among Bodhisattvas)! Since these are not real, how can it be said: 'The Joyful Ground (the first of the ten grounds of Bodhisattva practice) is the Bodhisattva Mahasattva, the Immaculate Ground (the second of the ten grounds) up to the Cloud of Dharma Ground (the tenth of the ten grounds) is the Bodhisattva Mahasattva'; 'Different from the Joyful Ground is the Bodhisattva Mahasattva, different from the Immaculate Ground up to the Cloud of Dharma Ground is the Bodhisattva Mahasattva'; 'In the Joyful Ground there is a Bodhisattva Mahasattva, in the Immaculate Ground up to the Cloud of Dharma Ground there is a Bodhisattva Mahasattva'; 'In the Bodhisattva Mahasattva there is the Joyful Ground, in the Bodhisattva Mahasattva there is the Immaculate Ground up to the Cloud of Dharma Ground'; 'Apart from the Joyful Ground there is a Bodhisattva Mahasattva, apart from the Immaculate Ground up to the Cloud of Dharma Ground there is a Bodhisattva Mahasattva?'", "Furthermore, Subhuti (another name for Sudhana)! What meaning do you observe when you say: 'The Five Eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) are not the Bodhisattva Mahasattva, the Six Superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) are not the Bodhisattva Mahasattva'; 'Different from the Five Eyes is the Bodhisattva Mahasattva, different from the Six Superknowledges is the Bodhisattva Mahasattva'; 'In the Five Eyes there is no Bodhisattva Mahasattva, in the Six Superknowledges there is no Bodhisattva Mahasattva'; 'In the Bodhisattva Mahasattva there are no Five Eyes, in the Bodhisattva Mahasattva there are no Six Superknowledges'; 'Apart from the Five Eyes there is a Bodhisattva Mahasattva, apart from the Six Superknowledges there is a Bodhisattva Mahasattva?'", "World Honored One! If Bodhi (enlightenment), Sattva (sentient being), the Five Eyes, and the Six Superknowledges are ultimately unattainable, because their nature is not real, how much less can there be a Bodhisattva Mahasattva! Since these are not real, how can it be said: 'The Five Eyes are the Bodhisattva Mahasattva, the Six Superknowledges are the Bodhisattva Mahasattva'; 'Different from the Five Eyes is the Bodhisattva Mahasattva, different from the Six Superknowledges is the Bodhisattva Mahasattva'; 'In the Five Eyes there is a Bodhisattva Mahasattva, in the Six Superknowledges there is a Bodhisattva Mahasattva'; 'In the Bodhisattva Mahasattva there are the Five Eyes, in the Bodhisattva Mahasattva there are the Six Superknowledges'; 'Apart from the Five Eyes there is a Bodhisattva Mahasattva, apart from the Six Superknowledges there is a Bodhisattva Mahasattva?'", "Furthermore, Subhuti! What meaning do you observe when you say: 'The Ten Powers of the Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing various realms, power of knowing various inclinations, power of knowing various faculties, power of knowing all paths, power of knowing all meditations, liberations, concentrations, and attainments, power of knowing past lives, power of knowing death and rebirth, power of knowing the extinction of outflows) are not the Bodhisattva Mahasattva, the Four Fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstacles to enlightenment, fearlessness of explaining the path to the end of suffering), the Four Unimpeded Knowledges (unimpeded knowledge of the Dharma, unimpeded knowledge of meaning, unimpeded knowledge of language, unimpeded knowledge of eloquence), and the Eighteen Unique Qualities of a Buddha are not the Bodhisattva Mahasattva';" ] }
佛十力非菩薩摩訶薩，異四無所畏、四無礙解、十八佛不共法非菩薩摩訶薩；非佛十力中有菩薩摩訶薩，非四無所畏、四無礙解、十八佛不共法中有菩薩摩訶薩；非菩薩摩訶薩中有佛十力，非菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法；非離佛十力有菩薩摩訶薩，非離四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若佛十力，若四無所畏、四無礙解、十八佛不共法，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即佛十力是菩薩摩訶薩，即四無所畏、四無礙解、十八佛不共法是菩薩摩訶薩；異佛十力是菩薩摩訶薩，異四無所畏、四無礙解、十八佛不共法是菩薩摩訶薩；佛十力中有菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法中有菩薩摩訶薩；菩薩摩訶薩中有佛十力，菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法；離佛十力有菩薩摩訶薩，離四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即大慈非菩薩摩訶薩，即大悲、大喜、大舍非菩薩摩訶薩；異大慈非菩薩摩訶薩，異大悲、大喜、大舍非菩薩摩訶薩；非大慈中有菩薩摩訶薩，非大悲、大喜、大舍中有菩薩摩訶薩；非菩薩摩訶薩中有大慈，
【現代漢語翻譯】 現代漢語譯本： 『佛的十力（dasabala，佛的十種智慧力量）不是菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩），與四無所畏（catvāri vaiśāradyāni，佛的四種無畏的自信）、四無礙解（catasra pratisaṃvidaḥ，四種無礙的智慧）和十八佛不共法（aṣṭādaśa āveṇikā buddhā dharmāḥ，佛獨有的十八種功德）不同，不是菩薩摩訶薩；佛的十力中沒有菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法中也沒有菩薩摩訶薩；菩薩摩訶薩中沒有佛的十力，菩薩摩訶薩中也沒有四無所畏、四無礙解、十八佛不共法；離開佛的十力有菩薩摩訶薩，離開四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩嗎？』 『世尊！如果菩提（bodhi，覺悟），如果薩埵（sattva，眾生），如果佛的十力，如果四無所畏、四無礙解、十八佛不共法，都畢竟不可得，因為它們的本性不是實有的，何況會有菩薩摩訶薩呢！既然這些都不是實有的，怎麼能說：佛的十力就是菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法就是菩薩摩訶薩；與佛的十力不同的才是菩薩摩訶薩，與四無所畏、四無礙解、十八佛不共法不同的才是菩薩摩訶薩；佛的十力中有菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法中有菩薩摩訶薩；菩薩摩訶薩中有佛的十力，菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法；離開佛的十力有菩薩摩訶薩，離開四無所畏、四無礙解、十八佛不共法有菩薩摩訶薩呢？』 『再者，善現（Subhuti，須菩提）！你認為是什麼道理說：大慈（maitrī，慈愛）不是菩薩摩訶薩，大悲（karuṇā，悲憫）、大喜（muditā，喜悅）、大舍（upekṣā，平靜）不是菩薩摩訶薩；與大慈不同不是菩薩摩訶薩，與大悲、大喜、大舍不同不是菩薩摩訶薩；大慈中沒有菩薩摩訶薩，大悲、大喜、大舍中沒有菩薩摩訶薩；菩薩摩訶薩中沒有大慈，
【English Translation】 English version: 'The ten powers of a Buddha (dasabala), are not a Bodhisattva-Mahasattva (bodhisattvamahāsattva), different from the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhā dharmāḥ), are not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva within the ten powers of a Buddha, nor within the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha; there are no ten powers of a Buddha within a Bodhisattva-Mahasattva, nor are there the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha within a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the ten powers of a Buddha, or apart from the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'World Honored One! If Bodhi (bodhi, enlightenment), if a Sattva (sattva, sentient being), if the ten powers of a Buddha, if the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, are ultimately unattainable, because their nature is not real, how much less so a Bodhisattva-Mahasattva! Since these are not real, how can it be said: the ten powers of a Buddha are a Bodhisattva-Mahasattva, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha are a Bodhisattva-Mahasattva; that which is different from the ten powers of a Buddha is a Bodhisattva-Mahasattva, that which is different from the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva within the ten powers of a Buddha, there is a Bodhisattva-Mahasattva within the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha; there are the ten powers of a Buddha within a Bodhisattva-Mahasattva, there are the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha within a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the ten powers of a Buddha, or apart from the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'Furthermore, Subhuti! What meaning do you see in saying: great loving-kindness (maitrī) is not a Bodhisattva-Mahasattva, great compassion (karuṇā), great joy (muditā), and great equanimity (upekṣā) are not a Bodhisattva-Mahasattva; that which is different from great loving-kindness is not a Bodhisattva-Mahasattva, that which is different from great compassion, great joy, and great equanimity is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva within great loving-kindness, there is no Bodhisattva-Mahasattva within great compassion, great joy, and great equanimity; there is no great loving-kindness within a Bodhisattva-Mahasattva,
非菩薩摩訶薩中有大悲、大喜、大舍；非離大慈有菩薩摩訶薩，非離大悲、大喜、大舍有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若大慈，若大悲、大喜、大舍，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即大慈是菩薩摩訶薩，即大悲、大喜、大舍是菩薩摩訶薩；異大慈是菩薩摩訶薩，異大悲、大喜、大舍是菩薩摩訶薩；大慈中有菩薩摩訶薩，大悲、大喜、大舍中有菩薩摩訶薩；菩薩摩訶薩中有大慈，菩薩摩訶薩中有大悲、大喜、大舍；離大慈有菩薩摩訶薩，離大悲、大喜、大舍有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即三十二大士相非菩薩摩訶薩，即八十隨好非菩薩摩訶薩；異三十二大士相非菩薩摩訶薩，異八十隨好非菩薩摩訶薩；非三十二大士相中有菩薩摩訶薩，非八十隨好中有菩薩摩訶薩；非菩薩摩訶薩中有三十二大士相，非菩薩摩訶薩中有八十隨好；非離三十二大士相有菩薩摩訶薩，非離八十隨好有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若三十二大士相，若八十隨好，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即三十二大士相是菩薩摩訶薩，即八十隨好是菩薩摩訶薩；異三十二大士相是菩薩摩訶薩，異八十隨好是菩
【現代漢語翻譯】 現代漢語譯本： 『世尊，難道沒有大悲、大喜、大舍的就不是菩薩摩訶薩（菩薩中的大修行者）嗎？難道離開大慈（偉大的慈愛）才有菩薩摩訶薩，離開大悲、大喜、大舍才有菩薩摩訶薩嗎？』 『世尊！如果菩提（覺悟），薩埵（有情眾生），大慈，大悲、大喜、大舍，這些都畢竟不可得，因為它們的本性並非實有，更何況菩薩摩訶薩呢！既然這些都不是實有，怎麼能說：大慈就是菩薩摩訶薩，大悲、大喜、大舍就是菩薩摩訶薩；不同於大慈的才是菩薩摩訶薩，不同於大悲、大喜、大舍的才是菩薩摩訶薩；大慈中有菩薩摩訶薩，大悲、大喜、大舍中有菩薩摩訶薩；菩薩摩訶薩中有大慈，菩薩摩訶薩中有大悲、大喜、大舍；離開大慈才有菩薩摩訶薩，離開大悲、大喜、大舍才有菩薩摩訶薩呢？』 『再者，善現（須菩提的別名）！你認為是什麼意思，說：三十二大士相（佛陀的三十二種殊勝的身體特徵）不是菩薩摩訶薩，八十隨好（佛陀的八十種細微的身體特徵）不是菩薩摩訶薩；不同於三十二大士相的才是菩薩摩訶薩，不同於八十隨好的才是菩薩摩訶薩；三十二大士相中沒有菩薩摩訶薩，八十隨好中沒有菩薩摩訶薩；菩薩摩訶薩中沒有三十二大士相，菩薩摩訶薩中沒有八十隨好；離開三十二大士相才有菩薩摩訶薩，離開八十隨好才有菩薩摩訶薩呢？』 『世尊！如果菩提，薩埵，三十二大士相，八十隨好，這些都畢竟不可得，因為它們的本性並非實有，更何況菩薩摩訶薩呢！既然這些都不是實有，怎麼能說：三十二大士相就是菩薩摩訶薩，八十隨好就是菩薩摩訶薩；不同於三十二大士相的才是菩薩摩訶薩，不同於八十隨好的才是菩薩摩訶薩；』
【English Translation】 English version: 'World Honored One, is it that those without great compassion, great joy, and great equanimity are not Bodhisattva Mahasattvas (great practitioners among Bodhisattvas)? Is it that only apart from great loving-kindness (Maha-maitri) there is a Bodhisattva Mahasattva, and only apart from great compassion, great joy, and great equanimity there is a Bodhisattva Mahasattva?' 'World Honored One! If Bodhi (enlightenment), Sattva (sentient beings), great loving-kindness, great compassion, great joy, and great equanimity are ultimately unattainable, because their nature is not real, how much more so a Bodhisattva Mahasattva! Since these are not real, how can it be said: that great loving-kindness is a Bodhisattva Mahasattva, that great compassion, great joy, and great equanimity are Bodhisattva Mahasattvas; that different from great loving-kindness is a Bodhisattva Mahasattva, that different from great compassion, great joy, and great equanimity is a Bodhisattva Mahasattva; that within great loving-kindness there is a Bodhisattva Mahasattva, that within great compassion, great joy, and great equanimity there is a Bodhisattva Mahasattva; that within a Bodhisattva Mahasattva there is great loving-kindness, that within a Bodhisattva Mahasattva there is great compassion, great joy, and great equanimity; that apart from great loving-kindness there is a Bodhisattva Mahasattva, that apart from great compassion, great joy, and great equanimity there is a Bodhisattva Mahasattva?' 'Furthermore, Subhuti (another name for Sudhuti)! What do you mean by saying: that the thirty-two marks of a great man (the thirty-two special physical characteristics of the Buddha) are not a Bodhisattva Mahasattva, that the eighty minor marks (the eighty subtle physical characteristics of the Buddha) are not a Bodhisattva Mahasattva; that different from the thirty-two marks of a great man is a Bodhisattva Mahasattva, that different from the eighty minor marks is a Bodhisattva Mahasattva; that within the thirty-two marks of a great man there is no Bodhisattva Mahasattva, that within the eighty minor marks there is no Bodhisattva Mahasattva; that within a Bodhisattva Mahasattva there are no thirty-two marks of a great man, that within a Bodhisattva Mahasattva there are no eighty minor marks; that apart from the thirty-two marks of a great man there is a Bodhisattva Mahasattva, that apart from the eighty minor marks there is a Bodhisattva Mahasattva?' 'World Honored One! If Bodhi, Sattva, the thirty-two marks of a great man, and the eighty minor marks are ultimately unattainable, because their nature is not real, how much more so a Bodhisattva Mahasattva! Since these are not real, how can it be said: that the thirty-two marks of a great man are a Bodhisattva Mahasattva, that the eighty minor marks are a Bodhisattva Mahasattva; that different from the thirty-two marks of a great man is a Bodhisattva Mahasattva, that different from the eighty minor marks is a Bodhisattva Mahasattva;'
薩摩訶薩；三十二大士相中有菩薩摩訶薩，八十隨好中有菩薩摩訶薩；菩薩摩訶薩中有三十二大士相，菩薩摩訶薩中有八十隨好；離三十二大士相有菩薩摩訶薩，離八十隨好有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即無忘失法非菩薩摩訶薩，即恒住舍性非菩薩摩訶薩；異無忘失法非菩薩摩訶薩，異恒住舍性非菩薩摩訶薩；非無忘失法中有菩薩摩訶薩，非恒住舍性中有菩薩摩訶薩；非菩薩摩訶薩中有無忘失法，非菩薩摩訶薩中有恒住舍性；非離無忘失法有菩薩摩訶薩，非離恒住舍性有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若無忘失法，若恒住舍性，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即無忘失法是菩薩摩訶薩，即恒住舍性是菩薩摩訶薩；異無忘失法是菩薩摩訶薩，異恒住舍性是菩薩摩訶薩；無忘失法中有菩薩摩訶薩，恒住舍性中有菩薩摩訶薩；菩薩摩訶薩中有無忘失法，菩薩摩訶薩中有恒住舍性；離無忘失法有菩薩摩訶薩，離恒住舍性有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即一切智非菩薩摩訶薩，即道相智、一切相智非菩薩摩訶薩；異一切智非菩薩摩訶薩，異道相智、一切相智非菩薩摩訶薩；非一切智中有菩薩摩訶薩，非道相智、一切相智
【現代漢語翻譯】 現代漢語譯本 『薩摩訶薩』（ महानसत्व，偉大的存在）；三十二大丈夫相中有菩薩摩訶薩（菩薩中的大士），八十隨好中有菩薩摩訶薩；菩薩摩訶薩中有三十二大丈夫相，菩薩摩訶薩中有八十隨好；離開三十二大丈夫相有菩薩摩訶薩，離開八十隨好有菩薩摩訶薩？」 『複次，善現（Subhuti，須菩提）！你觀察什麼意義說：即無忘失法（不忘失正念的法）不是菩薩摩訶薩，即恒住舍性（常住于舍的狀態）不是菩薩摩訶薩；不同於無忘失法不是菩薩摩訶薩，不同於恒住舍性不是菩薩摩訶薩；不是在無忘失法中有菩薩摩訶薩，不是在恒住舍性中有菩薩摩訶薩；不是在菩薩摩訶薩中有無忘失法，不是在菩薩摩訶薩中有恒住舍性；不是離開無忘失法有菩薩摩訶薩，不是離開恒住舍性有菩薩摩訶薩呢？』 『世尊！如果菩提（bodhi，覺悟），如果薩埵（sattva，有情），如果無忘失法，如果恒住舍性，尚且畢竟不可得，因為其自性非有，何況有菩薩摩訶薩！既然這些都不是真實存在的，如何可以說：即無忘失法是菩薩摩訶薩，即恒住舍性是菩薩摩訶薩；不同於無忘失法是菩薩摩訶薩，不同於恒住舍性是菩薩摩訶薩；在無忘失法中有菩薩摩訶薩，在恒住舍性中有菩薩摩訶薩；在菩薩摩訶薩中有無忘失法，在菩薩摩訶薩中有恒住舍性；離開無忘失法有菩薩摩訶薩，離開恒住舍性有菩薩摩訶薩？』 『複次，善現！你觀察什麼意義說：即一切智（sarvajñatā，對一切法的智慧）不是菩薩摩訶薩，即道相智（mārgākārajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧）不是菩薩摩訶薩；不同於一切智不是菩薩摩訶薩，不同於道相智、一切相智不是菩薩摩訶薩；不是在一切智中有菩薩摩訶薩，不是在道相智、一切相智中有菩薩摩訶薩
【English Translation】 English version 'The Mahāsattva (great being); among the thirty-two marks of a great man are Bodhisattva Mahāsattvas, among the eighty minor marks are Bodhisattva Mahāsattvas; among Bodhisattva Mahāsattvas are the thirty-two marks of a great man, among Bodhisattva Mahāsattvas are the eighty minor marks; apart from the thirty-two marks of a great man are Bodhisattva Mahāsattvas, apart from the eighty minor marks are Bodhisattva Mahāsattvas?' 'Furthermore, Subhuti! What meaning do you observe when you say: that which is non-forgetfulness of Dharma (the Dharma of not forgetting mindfulness) is not a Bodhisattva Mahāsattva, that which is constant abiding in equanimity is not a Bodhisattva Mahāsattva; different from non-forgetfulness of Dharma is not a Bodhisattva Mahāsattva, different from constant abiding in equanimity is not a Bodhisattva Mahāsattva; it is not within non-forgetfulness of Dharma that there is a Bodhisattva Mahāsattva, it is not within constant abiding in equanimity that there is a Bodhisattva Mahāsattva; it is not within a Bodhisattva Mahāsattva that there is non-forgetfulness of Dharma, it is not within a Bodhisattva Mahāsattva that there is constant abiding in equanimity; it is not apart from non-forgetfulness of Dharma that there is a Bodhisattva Mahāsattva, it is not apart from constant abiding in equanimity that there is a Bodhisattva Mahāsattva?' 'World Honored One! If bodhi (enlightenment), if sattva (sentient being), if non-forgetfulness of Dharma, if constant abiding in equanimity, are ultimately unattainable, because their nature is non-existent, how much more so a Bodhisattva Mahāsattva! Since these are not real, how can it be said: that which is non-forgetfulness of Dharma is a Bodhisattva Mahāsattva, that which is constant abiding in equanimity is a Bodhisattva Mahāsattva; different from non-forgetfulness of Dharma is a Bodhisattva Mahāsattva, different from constant abiding in equanimity is a Bodhisattva Mahāsattva; within non-forgetfulness of Dharma there is a Bodhisattva Mahāsattva, within constant abiding in equanimity there is a Bodhisattva Mahāsattva; within a Bodhisattva Mahāsattva there is non-forgetfulness of Dharma, within a Bodhisattva Mahāsattva there is constant abiding in equanimity; apart from non-forgetfulness of Dharma there is a Bodhisattva Mahāsattva, apart from constant abiding in equanimity there is a Bodhisattva Mahāsattva?' 'Furthermore, Subhuti! What meaning do you observe when you say: that which is all-knowing wisdom (sarvajñatā) is not a Bodhisattva Mahāsattva, that which is the wisdom of the path (mārgākārajñatā) and the wisdom of all aspects (sarvākārajñatā) is not a Bodhisattva Mahāsattva; different from all-knowing wisdom is not a Bodhisattva Mahāsattva, different from the wisdom of the path and the wisdom of all aspects is not a Bodhisattva Mahāsattva; it is not within all-knowing wisdom that there is a Bodhisattva Mahāsattva, it is not within the wisdom of the path and the wisdom of all aspects that there is a Bodhisattva Mahāsattva
中有菩薩摩訶薩；非菩薩摩訶薩中有一切智，非菩薩摩訶薩中有道相智、一切相智；非離一切智有菩薩摩訶薩，非離道相智、一切相智有菩薩摩訶薩耶？」
「世尊！若菩提，若薩埵，若一切智，若道相智、一切相智，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言：即一切智是菩薩摩訶薩，即道相智、一切相智是菩薩摩訶薩；異一切智是菩薩摩訶薩，異道相智、一切相智是菩薩摩訶薩；一切智中有菩薩摩訶薩，道相智、一切相智中有菩薩摩訶薩；菩薩摩訶薩中有一切智，菩薩摩訶薩中有道相智、一切相智；離一切智有菩薩摩訶薩，離道相智、一切相智有菩薩摩訶薩？
「世尊！菩提、薩埵及色等法既不可得，而言即色等法是菩薩摩訶薩，或異色等是菩薩摩訶薩，或色等法中有菩薩摩訶薩，或菩薩摩訶薩中有色等法，或離色等法有菩薩摩訶薩者，無有是處。」
佛告善現：「善哉！善哉！如是！如是！如汝所說。善現！色等法不可得故，菩薩摩訶薩亦不可得，菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時，應如是學。
「複次，善現！所言菩薩摩訶薩者，于意云何？即色真如是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『在菩薩摩訶薩（偉大的菩薩）之中有（存在）一切智（對一切事物和現象的智慧），在菩薩摩訶薩之中有道相智（對修行道路的智慧）和一切相智（對一切事物和現象的各個方面的智慧）；或者說，離開一切智有菩薩摩訶薩，離開道相智和一切相智有菩薩摩訶薩嗎？』 『世尊！如果菩提（覺悟），薩埵（有情眾生），一切智，道相智，一切相智，這些都畢竟是不可得的，因為它們的本性並非真實存在，更何況菩薩摩訶薩呢！既然這些都不是真實存在的，又怎麼能說：一切智就是菩薩摩訶薩，道相智和一切相智就是菩薩摩訶薩；或者說，不同於一切智的是菩薩摩訶薩，不同於道相智和一切相智的是菩薩摩訶薩；或者說，在一切智中有菩薩摩訶薩，在道相智和一切相智中有菩薩摩訶薩；或者說，在菩薩摩訶薩中有一切智，在菩薩摩訶薩中有道相智和一切相智；或者說，離開一切智有菩薩摩訶薩，離開道相智和一切相智有菩薩摩訶薩呢？』 『世尊！菩提、薩埵以及色（物質）等法既然都不可得，如果說色等法就是菩薩摩訶薩，或者說不同於色等法的是菩薩摩訶薩，或者說在色等法中有菩薩摩訶薩，或者說在菩薩摩訶薩中有色等法，或者說離開色等法有菩薩摩訶薩，這是沒有道理的。』 佛告訴善現：『善哉！善哉！正是這樣！正是這樣！正如你所說。善現！因為色等法不可得，所以菩薩摩訶薩也不可得；因為菩薩摩訶薩不可得，所以所修行的般若波羅蜜多（智慧的完美）也不可得。善現！諸位菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習。』 『再者，善現！所說的菩薩摩訶薩，你認為如何？色（物質）的真如（事物的真實本性）是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is there, among Bodhisattva-Mahasattvas (great Bodhisattvas), Sarvajna (omniscience), and among Bodhisattva-Mahasattvas, knowledge of the path (道相智, Dao Xiang Zhi) and knowledge of all aspects (一切相智, Yi Qie Xiang Zhi); or is there a Bodhisattva-Mahasattva apart from Sarvajna, and a Bodhisattva-Mahasattva apart from knowledge of the path and knowledge of all aspects?' 'World Honored One! If Bodhi (enlightenment), Sattva (sentient beings), Sarvajna, knowledge of the path, and knowledge of all aspects are ultimately unattainable, because their nature is not real, how much more so is a Bodhisattva-Mahasattva! Since these are not real, how can it be said: Sarvajna is a Bodhisattva-Mahasattva, knowledge of the path and knowledge of all aspects are Bodhisattva-Mahasattvas; or that different from Sarvajna is a Bodhisattva-Mahasattva, different from knowledge of the path and knowledge of all aspects is a Bodhisattva-Mahasattva; or that within Sarvajna there is a Bodhisattva-Mahasattva, within knowledge of the path and knowledge of all aspects there is a Bodhisattva-Mahasattva; or that within a Bodhisattva-Mahasattva there is Sarvajna, within a Bodhisattva-Mahasattva there is knowledge of the path and knowledge of all aspects; or that apart from Sarvajna there is a Bodhisattva-Mahasattva, apart from knowledge of the path and knowledge of all aspects there is a Bodhisattva-Mahasattva?' 'World Honored One! Since Bodhi, Sattva, and forms (色, se) and other dharmas are unattainable, to say that forms and other dharmas are Bodhisattva-Mahasattvas, or that different from forms and other dharmas are Bodhisattva-Mahasattvas, or that within forms and other dharmas there are Bodhisattva-Mahasattvas, or that within Bodhisattva-Mahasattvas there are forms and other dharmas, or that apart from forms and other dharmas there are Bodhisattva-Mahasattvas, is not reasonable.' The Buddha told Subhuti, 'Excellent! Excellent! It is so! It is so! Just as you have said. Subhuti! Because forms and other dharmas are unattainable, Bodhisattva-Mahasattvas are also unattainable; because Bodhisattva-Mahasattvas are unattainable, the Prajna Paramita (perfection of wisdom) that is practiced is also unattainable. Subhuti! When Bodhisattva-Mahasattvas practice Prajna Paramita, they should learn in this way.' 'Furthermore, Subhuti! What do you think of what is called a Bodhisattva-Mahasattva? Is the Suchness (真如, zhen ru) of form a Bodhisattva-Mahasattva?' 'No, World Honored One!'
「即受、想、行、識真如是菩薩摩訶薩不？」
「不也！世尊！」
「異色真如是菩薩摩訶薩不？」
「不也！世尊！」
「異受、想、行、識真如是菩薩摩訶薩不？」
「不也！世尊！」
「色真如中有菩薩摩訶薩不？」
「不也！世尊！」
「受、想、行、識真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色真如不？」
「不也！世尊！」
「菩薩摩訶薩中有受、想、行、識真如不？」
「不也！世尊！」
「離色真如有菩薩摩訶薩不？」
「不也！世尊！」
「離受、想、行、識真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼處真如是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處真如是菩薩摩訶薩不？」
「不也！世尊！」
「異眼處真如是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意處真如是菩薩摩訶薩不？」
「不也！世尊！」
「眼處真如中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、
【現代漢語翻譯】 現代漢語譯本 『受（感受）、想（概念）、行（意志）、識（意識）的真如是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『與色（物質現象）不同的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與受、想、行、識不同的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在色的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在受、想、行、識的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有色的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有受、想、行、識的真如嗎？』 『不是的，世尊！』 『離開色的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開受、想、行、識的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你的意思如何？眼處（視覺器官）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與眼處不同的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與耳、鼻、舌、身、意處不同的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在眼處的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在耳、鼻、舌、
【English Translation】 English version 'Is the Suchness of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the Suchness different from form (rupa) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness different from feeling, perception, mental formations, and consciousness a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of form?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of feeling, perception, mental formations, and consciousness?' 'No, Venerable One!' 'Is there the Suchness of form in a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is there the Suchness of feeling, perception, mental formations, and consciousness in a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Apart from the Suchness of form, is there a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Apart from the Suchness of feeling, perception, mental formations, and consciousness, is there a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Furthermore, Subhuti (a name of Shariputra)! What do you think? Is the Suchness of the eye-base (visual organ) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness of the ear, nose, tongue, body, and mind-bases (auditory, olfactory, gustatory, tactile, and mental organs) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness different from the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness different from the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the eye-base?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the ear, nose, tongue,
身、意處真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼處真如不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意處真如不？」
「不也！世尊！」
「離眼處真如有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意處真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色處真如是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處真如是菩薩摩訶薩不？」
「不也！世尊！」
「異色處真如是菩薩摩訶薩不？」
「不也！世尊！」
「異聲、香、味、觸、法處真如是菩薩摩訶薩不？」
「不也！世尊！」
「色處真如中有菩薩摩訶薩不？」
「不也！世尊！」
「聲、香、味、觸、法處真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色處真如不？」
「不也！世尊！」
「菩薩摩訶薩中有聲、香、味、觸、法處真如不？」
「不也！世尊！」
「離色處真如有菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『在身、意（指意識）的真如（指事物的真實本性）中，有菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有眼處的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有耳、鼻、舌、身、意處的真如嗎？』 『不是的，世尊！』 『離開眼處的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開耳、鼻、舌、身、意處的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？是色（指物質現象）處的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是聲、香、味、觸、法（指精神現象）處的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與色處的真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與聲、香、味、觸、法處的真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在色處的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在聲、香、味、觸、法處的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有色處的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有聲、香、味、觸、法處的真如嗎？』 『不是的，世尊！』 『離開色處的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is there a Bodhisattva Mahasattva (a great Bodhisattva) in the Suchness (true nature) of body and mind (consciousness)?' 'No, World Honored One!' 'Is there the Suchness of the eye faculty in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there the Suchness of the ear, nose, tongue, body, and mind faculties in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the Suchness of the eye faculty?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the Suchness of the ear, nose, tongue, body, and mind faculties?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for the Venerable Subhuti)! What do you think? Is the Suchness of the form (material phenomena) faculty the Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the Suchness of the sound, smell, taste, touch, and dharma (mental phenomena) faculties the Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is that which is different from the Suchness of the form faculty the Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is that which is different from the Suchness of the sound, smell, taste, touch, and dharma faculties the Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of the form faculty?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of the sound, smell, taste, touch, and dharma faculties?' 'No, World Honored One!' 'Is there the Suchness of the form faculty in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there the Suchness of the sound, smell, taste, touch, and dharma faculties in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the Suchness of the form faculty?' 'No, World Honored One!'
「離聲、香、味、觸、法處真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼界真如是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異眼界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意界真如是菩薩摩訶薩不？
「不也！世尊！」
「眼界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼界真如不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意界真如不？」
「不也！世尊！」
「離眼界真如有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意界真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色界真如是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界真如是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『離開聲、香、味、觸、法這五種感官對像所對應的真如，有菩薩摩訶薩（偉大的菩薩）存在嗎？』 『沒有的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼界的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於眼界真如的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於耳、鼻、舌、身、意界真如的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在眼界真如中有菩薩摩訶薩嗎？』 『沒有的，世尊！』 『在耳、鼻、舌、身、意界真如中有菩薩摩訶薩嗎？』 『沒有的，世尊！』 『在菩薩摩訶薩中有眼界真如嗎？』 『沒有的，世尊！』 『在菩薩摩訶薩中有耳、鼻、舌、身、意界真如嗎？』 『沒有的，世尊！』 『離開眼界真如有菩薩摩訶薩嗎？』 『沒有的，世尊！』 『離開耳、鼻、舌、身、意界真如有菩薩摩訶薩嗎？』 『沒有的，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？即真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即聲、香、味、觸、法界真如是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is there a Bodhisattva Mahasattva (a great Bodhisattva) apart from the true suchness of sound, smell, taste, touch, and dharma (mental objects)?' 'No, World Honored One!' 'Furthermore, Subhuti (a disciple of Buddha)! What do you think of this? Is the true suchness of the eye realm a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the true suchness of the ear, nose, tongue, body, and mind realms a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is something different from the true suchness of the eye realm a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is something different from the true suchness of the ear, nose, tongue, body, and mind realms a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the true suchness of the eye realm?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the true suchness of the ear, nose, tongue, body, and mind realms?' 'No, World Honored One!' 'Is there the true suchness of the eye realm within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there the true suchness of the ear, nose, tongue, body, and mind realms within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the true suchness of the eye realm?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the true suchness of the ear, nose, tongue, body, and mind realms?' 'No, World Honored One!' 'Furthermore, Subhuti! What do you think of this? Is true suchness itself a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the true suchness of the sound, smell, taste, touch, and dharma realms a Bodhisattva Mahasattva?' 'No, World Honored One!'
「異色界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異聲、香、味、觸、法界真如是菩薩摩訶薩不？」
「不也！世尊！」
「色界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「聲、香、味、觸、法界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有色界真如不？」
「不也！世尊！」
「菩薩摩訶薩中有聲、香、味、觸、法界真如不？」
「不也！世尊！」
「離色界真如有菩薩摩訶薩不？」
「不也！世尊！」
「離聲、香、味、觸、法界真如有菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼識界真如是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界真如是菩薩摩訶薩不？
「不也！世尊！」
「異眼識界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意識界真如是菩薩摩訶薩不？
「不也！世尊！」
「眼識界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意識界真如中有菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『與色（rupa，物質現象）的真如（tathata，實相）不同的，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『與聲、香、味、觸、法界（dharma-dhatu，法界）的真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在色的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在聲、香、味、觸、法界的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有色的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有聲、香、味、觸、法界的真如嗎？』 『不是的，世尊！』 『離開色的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開聲、香、味、觸、法界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你認為如何？即眼識界（caksu-vijnana-dhatu，眼識界）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即耳、鼻、舌、身、意識界（mano-vijnana-dhatu，意識界）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與眼識界的真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與耳、鼻、舌、身、意識界的真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在眼識界的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在耳、鼻、舌、身、意識界的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) different from the Suchness (tathata, the true nature) of form (rupa, material phenomena)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva different from the Suchness of sound, smell, taste, touch, and the dharma-dhatu (the realm of phenomena)?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of form?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of sound, smell, taste, touch, and the dharma-dhatu?' 'No, World Honored One!' 'Is there the Suchness of form in a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there the Suchness of sound, smell, taste, touch, and the dharma-dhatu in a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of form?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of sound, smell, taste, touch, and the dharma-dhatu?' 'No, World Honored One!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think? Is the Suchness of the eye-consciousness-dhatu (caksu-vijnana-dhatu, the realm of eye consciousness) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Suchness of the ear, nose, tongue, body, and mind-consciousness-dhatu (mano-vijnana-dhatu, the realm of mind consciousness) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva different from the Suchness of the eye-consciousness-dhatu?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva different from the Suchness of the ear, nose, tongue, body, and mind-consciousness-dhatu?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the eye-consciousness-dhatu?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the ear, nose, tongue, body, and mind-consciousness-dhatu?' 'No, World Honored One!'
「不也！世尊！」
「菩薩摩訶薩中有眼識界真如不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意識界真如不？
「不也！世尊！」
「離眼識界真如有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意識界真如有菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸真如是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸真如是菩薩摩訶薩不？」
「不也！世尊！」
「異眼觸真如是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意觸真如是菩薩摩訶薩不？」
「不也！世尊！」
「眼觸真如中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意觸真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼觸真如不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意觸真如不？」
「不也！世尊！」
「離眼觸真如有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意觸真如
【現代漢語翻譯】 「不是的，世尊！」 「菩薩摩訶薩（菩薩中的大菩薩）中有眼識界（視覺意識的領域）的真如（事物的真實本性）嗎？」 「不是的，世尊！」 「菩薩摩訶薩中有耳、鼻、舌、身、意識界（聽覺、嗅覺、味覺、觸覺和思維意識的領域）的真如嗎？」 「不是的，世尊！」 「離開眼識界的真如有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開耳、鼻、舌、身、意識界的真如有菩薩摩訶薩嗎？」 「不是的，世尊！」 「再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼觸（眼睛與外物接觸）的真如就是菩薩摩訶薩嗎？」 「不是的，世尊！」 「耳、鼻、舌、身、意觸（耳朵、鼻子、舌頭、身體和意念與外物接觸）的真如就是菩薩摩訶薩嗎？」 「不是的，世尊！」 「不同於眼觸的真如是菩薩摩訶薩嗎？」 「不是的，世尊！」 「不同於耳、鼻、舌、身、意觸的真如是菩薩摩訶薩嗎？」 「不是的，世尊！」 「眼觸的真如中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「耳、鼻、舌、身、意觸的真如中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「菩薩摩訶薩中有眼觸的真如嗎？」 「不是的，世尊！」 「菩薩摩訶薩中有耳、鼻、舌、身、意觸的真如嗎？」 「不是的，世尊！」 「離開眼觸的真如有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開耳、鼻、舌、身、意觸的真如有菩薩摩訶薩嗎？」
【English Translation】 'No, Blessed One!' 'Is there, in a Bodhisattva-Mahasattva (a great Bodhisattva), the Suchness (true nature) of the eye-consciousness realm (the realm of visual awareness)?' 'No, Blessed One!' 'Is there, in a Bodhisattva-Mahasattva, the Suchness of the ear, nose, tongue, body, and mind-consciousness realms (the realms of auditory, olfactory, gustatory, tactile, and mental awareness)?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the eye-consciousness realm?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the ear, nose, tongue, body, and mind-consciousness realms?' 'No, Blessed One!' 'Furthermore, Subhuti (a different name for Sudhuti)! What do you think? Is the Suchness of eye-contact (the contact between the eye and external objects) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of ear, nose, tongue, body, and mind-contact (the contact between the ears, nose, tongue, body, and mind with external objects) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is something different from the Suchness of eye-contact the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is something different from the Suchness of ear, nose, tongue, body, and mind-contact the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva within the Suchness of eye-contact?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva within the Suchness of ear, nose, tongue, body, and mind-contact?' 'No, Blessed One!' 'Is there, in a Bodhisattva-Mahasattva, the Suchness of eye-contact?' 'No, Blessed One!' 'Is there, in a Bodhisattva-Mahasattva, the Suchness of ear, nose, tongue, body, and mind-contact?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of eye-contact?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of ear, nose, tongue, body, and mind-contact?'
有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸為緣所生諸受真如是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受真如是菩薩摩訶薩不？」
「不也！世尊！」
「異眼觸為緣所生諸受真如是菩薩摩訶薩不？」
「不也！世尊！」
「異耳、鼻、舌、身、意觸為緣所生諸受真如是菩薩摩訶薩不？」
「不也！世尊！」
「眼觸為緣所生諸受真如中有菩薩摩訶薩不？」
「不也！世尊！」
「耳、鼻、舌、身、意觸為緣所生諸受真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有眼觸為緣所生諸受真如不？」
「不也！世尊！」
「菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受真如不？」
「不也！世尊！」
「離眼觸為緣所生諸受真如有菩薩摩訶薩不？」
「不也！世尊！」
「離耳、鼻、舌、身、意觸為緣所生諸受真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即地界真如是菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『有菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？由眼觸為緣所產生的各種感受的真如（事物的真實本性）是菩薩摩訶薩嗎？』 『不是，世尊！』 『由耳、鼻、舌、身、意觸為緣所產生的各種感受的真如是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於眼觸為緣所產生的各種感受的真如是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於耳、鼻、舌、身、意觸為緣所產生的各種感受的真如是菩薩摩訶薩嗎？』 『不是，世尊！』 『在由眼觸為緣所產生的各種感受的真如中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在由耳、鼻、舌、身、意觸為緣所產生的各種感受的真如中有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有由眼觸為緣所產生的各種感受的真如嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中有由耳、鼻、舌、身、意觸為緣所產生的各種感受的真如嗎？』 『沒有，世尊！』 『離開由眼觸為緣所產生的各種感受的真如有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開由耳、鼻、舌、身、意觸為緣所產生的各種感受的真如有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？地界的真如是菩薩摩訶薩嗎？』 『不是，世尊！』
【English Translation】 English version 'Are there Bodhisattva-Mahasattvas (great Bodhisattvas)?' 'No, Bhagavan (World Honored One)!' 'Furthermore, Subhuti (a name of Shariputra)! What do you think of this? Is the Suchness (true nature of things) of the various feelings arising from eye-contact a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the Suchness of the various feelings arising from ear, nose, tongue, body, and mind-contact a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the Suchness different from the various feelings arising from eye-contact a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the Suchness different from the various feelings arising from ear, nose, tongue, body, and mind-contact a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the various feelings arising from eye-contact?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the various feelings arising from ear, nose, tongue, body, and mind-contact?' 'No, Bhagavan!' 'Is there the Suchness of the various feelings arising from eye-contact in a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there the Suchness of the various feelings arising from ear, nose, tongue, body, and mind-contact in a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the various feelings arising from eye-contact?' 'No, Bhagavan!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the various feelings arising from ear, nose, tongue, body, and mind-contact?' 'No, Bhagavan!' 'Furthermore, Subhuti! What do you think of this? Is the Suchness of the earth element a Bodhisattva-Mahasattva?' 'No, Bhagavan!'
！」
「即水、火、風、空、識界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異地界真如是菩薩摩訶薩不？」
「不也！世尊！」
「異水、火、風、空、識界真如是菩薩摩訶薩不？」
「不也！世尊！」
「地界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「水、火、風、空、識界真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有地界真如不？」
「不也！世尊！」
「菩薩摩訶薩中有水、火、風、空、識界真如不？」
「不也！世尊！」
「離地界真如有菩薩摩訶薩不？」
「不也！世尊！」
「離水、火、風、空、識界真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即因緣真如是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣真如是菩薩摩訶薩不？」
「不也！世尊！」
「異因緣真如是菩薩摩訶薩不？」
「不也！世尊！」
「異等無間緣、所緣緣、增上緣真如是菩薩摩訶薩不？」
「不也！世尊！」
「因緣真如中有菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『那麼，水、火、風、空、識界（五蘊中的五種元素）的真如（事物的真實本性）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『與地界（構成物質的元素）的真如不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與水、火、風、空、識界的真如不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有地界的真如嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有水、火、風、空、識界的真如嗎？』 『不是的，世尊！』 『離開地界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開水、火、風、空、識界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？因緣（事物產生的條件）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『等無間緣（緊接著前一念的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起主要作用的因緣）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與因緣的真如不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與等無間緣、所緣緣、增上緣的真如不同的東西是菩薩摩訶薩嗎？』 『不是的，世尊！』 『因緣的真如中有菩薩摩訶
【English Translation】 English version 'Is the suchness (true nature) of the water, fire, wind, space, and consciousness realms (five elements of the five aggregates) a Bodhisattva Mahasattva (great Bodhisattva)?' 'No, World Honored One!' 'Is something different from the suchness of the earth realm (element constituting matter) a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is something different from the suchness of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the suchness of the earth realm?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the suchness of the water, fire, wind, space, and consciousness realms?' 'No, World Honored One!' 'Is there the suchness of the earth realm within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there the suchness of the water, fire, wind, space, and consciousness realms within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Apart from the suchness of the earth realm, is there a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Apart from the suchness of the water, fire, wind, space, and consciousness realms, is there a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhana)! What do you think of this? Is the suchness of conditions (causes and conditions for things to arise) a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the suchness of the immediately preceding condition, the object condition, and the dominant condition a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is something different from the suchness of conditions a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is something different from the suchness of the immediately preceding condition, the object condition, and the dominant condition a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the suchness of conditions?'
薩不？」
「不也！世尊！」
「等無間緣、所緣緣、增上緣真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有因緣真如不？」
「不也！世尊！」
「菩薩摩訶薩中有等無間緣、所緣緣、增上緣真如不？」
「不也！世尊！」
「離因緣真如有菩薩摩訶薩不？」
「不也！世尊！」
「離等無間緣、所緣緣、增上緣真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即緣所生法真如是菩薩摩訶薩不？」
「不也！世尊！」
「異緣所生法真如是菩薩摩訶薩不？」
「不也！世尊！」
「緣所生法真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有緣所生法真如不？」
「不也！世尊！」
「離緣所生法真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即無明真如是菩薩摩訶薩不？」
「不也！世尊！」
「即行、識、名色、六處、觸、受、愛、取、有、生、老死真如是菩薩摩訶薩不？」
「不也！世尊！」
「異無明真如
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『在等無間緣（指前後相續的因果關係）、所緣緣（指認識的對象）、增上緣（指起輔助作用的條件）的真如中，有菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有因緣（指事物產生的條件）的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有等無間緣、所緣緣、增上緣的真如嗎？』 『不是的，世尊！』 『離開因緣的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開等無間緣、所緣緣、增上緣的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？是緣所生法（指由因緣和合而生的事物）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於緣所生法的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在緣所生法的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有緣所生法的真如嗎？』 『不是的，世尊！』 『離開緣所生法的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？是無明（指對真理的無知）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是行（指身口意的行為）、識（指認識作用）、名色（指精神和物質）、六處（指眼耳鼻舌身意六種感覺器官）、觸（指感覺器官與外界的接觸）、受（指感受）、愛（指慾望）、取（指執取）、有（指存在）、生（指出生）、老死（指衰老和死亡）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於無明的真如
【English Translation】 English version 『Is that so?』 『No, Blessed One!』 『In the Suchness of the immediately preceding condition (samanantara-pratyaya), the object condition (alambana-pratyaya), and the dominant condition (adhipati-pratyaya), is there a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『No, Blessed One!』 『In a Bodhisattva-Mahasattva, is there the Suchness of causal conditions (hetu-pratyaya)?』 『No, Blessed One!』 『In a Bodhisattva-Mahasattva, is there the Suchness of the immediately preceding condition, the object condition, and the dominant condition?』 『No, Blessed One!』 『Apart from the Suchness of causal conditions, is there a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Apart from the Suchness of the immediately preceding condition, the object condition, and the dominant condition, is there a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Furthermore, Subhuti (a different name for Sudhuti)! What do you think of this? Is the Suchness of conditioned phenomena (pratitya-samutpada), a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Is the Suchness different from conditioned phenomena, a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『In the Suchness of conditioned phenomena, is there a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『In a Bodhisattva-Mahasattva, is there the Suchness of conditioned phenomena?』 『No, Blessed One!』 『Apart from the Suchness of conditioned phenomena, is there a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Furthermore, Subhuti! What do you think of this? Is the Suchness of ignorance (avidya), a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Is the Suchness of volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), and old age and death (jara-marana), a Bodhisattva-Mahasattva?』 『No, Blessed One!』 『Is the Suchness different from ignorance
是菩薩摩訶薩不？」
「不也！世尊！」
「異行乃至老死真如是菩薩摩訶薩不？」
「不也！世尊！」
「無明真如中有菩薩摩訶薩不？」
「不也！世尊！」
「行乃至老死真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有無明真如不？」
「不也！世尊！」
「菩薩摩訶薩中有行乃至老死真如不？」
「不也！世尊！」
「離無明真如有菩薩摩訶薩不？」
「不也！世尊！」
「離行乃至老死真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即佈施波羅蜜多真如是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多真如是菩薩摩訶薩不？」
「不也！世尊！」
「異佈施波羅蜜多真如是菩薩摩訶薩不？」
「不也！世尊！」
「異凈戒、安忍、精進、靜慮、般若波羅蜜多真如是菩薩摩訶薩不？」
「不也！世尊！」
「佈施波羅蜜多真如中有菩薩摩訶薩不？」
「不也！世尊！」
「凈戒、安忍、精進、靜慮、般若波羅蜜多真如中有菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『異行乃至老死（不同的行為乃至衰老和死亡）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明（對真理的無知）的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死（行為乃至衰老和死亡）的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有無明真如嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有行乃至老死真如嗎？』 『不是的，世尊！』 『離開無明真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開行乃至老死真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？佈施波羅蜜多（佈施的完美）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『凈戒（持戒）、安忍（忍耐）、精進（努力）、靜慮（禪定）、般若波羅蜜多（智慧的完美）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於佈施波羅蜜多真如的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於凈戒、安忍、精進、靜慮、般若波羅蜜多真如的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『凈戒、安忍、精進、靜慮、般若波羅蜜多真如中有菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Is the Suchness of different actions, even up to old age and death, a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of ignorance?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of actions, even up to old age and death?' 'No, World Honored One!' 'Is there the Suchness of ignorance in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there the Suchness of actions, even up to old age and death, in a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the Suchness of ignorance?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva apart from the Suchness of actions, even up to old age and death?' 'No, World Honored One!' 'Furthermore, Subhuti (a different name for Sudhuti)! What do you think? Is the Suchness of giving paramita (perfection of giving) a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the Suchness of morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom paramita (prajna paramita) a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is it a Bodhisattva Mahasattva different from the Suchness of giving paramita?' 'No, World Honored One!' 'Is it a Bodhisattva Mahasattva different from the Suchness of morality, patience, diligence, meditation, and wisdom paramita?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of giving paramita?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva in the Suchness of morality, patience, diligence, meditation, and wisdom paramita?'
薩不？」
「不也！世尊！」
「菩薩摩訶薩中有佈施波羅蜜多真如不？」
「不也！世尊！」
「菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多真如不？」
「不也！世尊！」
「離佈施波羅蜜多真如有菩薩摩訶薩不？」
「不也！世尊！」
「離凈戒、安忍、精進、靜慮、般若波羅蜜多真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即內空真如是菩薩摩訶薩不？」
「不也！世尊！」
「即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空真如是菩薩摩訶薩不？」
「不也！世尊！」
「異內空真如是菩薩摩訶薩不？」
「不也！世尊！」
「異外空乃至無性自性空真如是菩薩摩訶薩不？」
「不也！世尊！」
「內空真如中有菩薩摩訶薩不？」
「不也！世尊！」
「外空乃至無性自性空真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有內空真如不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『菩薩摩訶薩（偉大的菩薩）中有佈施波羅蜜多（佈施的完美）的真如（實相）嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有持戒、安忍、精進、靜慮、般若波羅蜜多（智慧的完美）的真如嗎？』 『不是的，世尊！』 『離開佈施波羅蜜多的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開持戒、安忍、精進、靜慮、般若波羅蜜多的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？內空（內在的空性）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『外空（外在的空性）、內外空（內外皆空）、空空（空性的空性）、大空（廣大的空性）、勝義空（究竟的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無際空（無邊際的空性）、散空（消散的空性）、無變異空（不變異的空性）、本性空（事物本性的空性）、自相空（自身特性的空性）、共相空（共同特性的空性）、一切法空（一切法的空性）、不可得空（不可得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與內空真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與外空乃至無性自性空真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『內空真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『外空乃至無性自性空真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『菩薩摩訶薩中有內空真如嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is that so?' 'No, Blessed One!' 'Is there the suchness (tathata) of the perfection of giving (dana paramita) in a Bodhisattva-Mahasattva (great Bodhisattva)?' 'No, Blessed One!' 'Is there the suchness of the perfections of morality, patience, vigor, meditation, and wisdom (prajna paramita) in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the suchness of the perfection of giving?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the suchness of the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Blessed One!' 'Furthermore, Subhuti (a name of Shariputra)! What do you think? Is the suchness of inner emptiness (adhyatma shunyata) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the suchness of outer emptiness (bahirdha shunyata), inner-outer emptiness (adhyatma-bahirdha shunyata), emptiness of emptiness (shunyata shunyata), great emptiness (maha shunyata), ultimate emptiness (paramartha shunyata), conditioned emptiness (samskrita shunyata), unconditioned emptiness (asamskrita shunyata), absolute emptiness (atyanta shunyata), boundless emptiness (anavaragra shunyata), dispersed emptiness (avakasha shunyata), unchangeable emptiness (aprakriti shunyata), essential emptiness (prakriti shunyata), self-characteristic emptiness (svalakshana shunyata), common-characteristic emptiness (samanya lakshana shunyata), emptiness of all dharmas (sarva dharma shunyata), emptiness of non-attainment (anupalambha shunyata), emptiness of non-nature (abhava shunyata), self-nature emptiness (svabhava shunyata), and emptiness of non-self-nature (abhava-svabhava shunyata) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva different from the suchness of inner emptiness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva different from the suchness of outer emptiness up to the emptiness of non-self-nature?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the suchness of inner emptiness?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the suchness of outer emptiness up to the emptiness of non-self-nature?' 'No, Blessed One!' 'Is there the suchness of inner emptiness in a Bodhisattva-Mahasattva?' 'No, Blessed One!'
！世尊！」
「菩薩摩訶薩中有外空乃至無性自性空真如不？」
「不也！世尊！」
「離內空真如有菩薩摩訶薩不？」
「不也！世尊！」
「離外空乃至無性自性空真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四念住真如是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷、四神足、五根、五力、七等覺支、八聖道支真如是菩薩摩訶薩不？」
「不也！世尊！」
「異四念住真如是菩薩摩訶薩不？」
「不也！世尊！」
「異四正斷乃至八聖道支真如是菩薩摩訶薩不？」
「不也！世尊！」
「四念住真如中有菩薩摩訶薩不？」
「不也！世尊！」
「四正斷乃至八聖道支真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有四念住真如不？」
「不也！世尊！」
「菩薩摩訶薩中有四正斷乃至八聖道支真如不？」
「不也！世尊！」
「離四念住真如有菩薩摩訶薩不？」
「不也！世尊！」
「離四正斷乃至八聖道支真如有菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本： 『世尊！』 『菩薩摩訶薩（偉大的菩薩）中有外空（外部的空性）乃至無性自性空（無自性的空性）的真如（事物的真實本性）嗎？』 『不，世尊！』 『離開內空（內部的空性）的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『離開外空乃至無性自性空的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？四念住（四種禪修方法）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『四正斷（四種正確的努力）、四神足（四種神通的基礎）、五根（五種控制能力）、五力（五種力量）、七等覺支（七種覺悟的因素）、八聖道支（八種高貴的道路因素）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於四念住的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於四正斷乃至八聖道支的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『在四念住的真如中有菩薩摩訶薩嗎？』 『不，世尊！』 『在四正斷乃至八聖道支的真如中有菩薩摩訶薩嗎？』 『不，世尊！』 『菩薩摩訶薩中有四念住的真如嗎？』 『不，世尊！』 『菩薩摩訶薩中有四正斷乃至八聖道支的真如嗎？』 『不，世尊！』 『離開四念住的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『離開四正斷乃至八聖道支的真如，有菩薩摩訶薩嗎？』 『不，世尊！』
【English Translation】 English version: 『O Lord!』 『Among the Bodhisattva-Mahasattvas (great Bodhisattvas), is there the Suchness (true nature of things) of external emptiness (emptiness of external things) up to non-essential self-nature emptiness (emptiness of no self-nature)?』 『No, O Lord!』 『Apart from the Suchness of internal emptiness (emptiness of internal things), is there a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Apart from the Suchness of external emptiness up to non-essential self-nature emptiness, is there a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Furthermore, Subhuti (a disciple of Buddha)! What do you think of this? Is the Suchness of the four foundations of mindfulness (four types of meditation) a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is the Suchness of the four right exertions (four correct efforts), four bases of magical power (four foundations of supernatural abilities), five roots (five controlling faculties), five powers (five strengths), seven factors of enlightenment (seven elements of awakening), and eightfold noble path (eight noble path factors) a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is something different from the Suchness of the four foundations of mindfulness a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is something different from the Suchness of the four right exertions up to the eightfold noble path a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is there a Bodhisattva-Mahasattva in the Suchness of the four foundations of mindfulness?』 『No, O Lord!』 『Is there a Bodhisattva-Mahasattva in the Suchness of the four right exertions up to the eightfold noble path?』 『No, O Lord!』 『Is there the Suchness of the four foundations of mindfulness in a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is there the Suchness of the four right exertions up to the eightfold noble path in a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Apart from the Suchness of the four foundations of mindfulness, is there a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Apart from the Suchness of the four right exertions up to the eightfold noble path, is there a Bodhisattva-Mahasattva?』 『No, O Lord!』
「複次，善現！所言菩薩摩訶薩者，于意云何？即苦聖諦真如是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦真如是菩薩摩訶薩不？」
「不也！世尊！」
「異苦聖諦真如是菩薩摩訶薩不？」
「不也！世尊！」
「異集、滅、道聖諦真如是菩薩摩訶薩不？」
「不也！世尊！」
「苦聖諦真如中有菩薩摩訶薩不？」
「不也！世尊！」
「集、滅、道聖諦真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有苦聖諦真如不？」
「不也！世尊！」
「菩薩摩訶薩中有集、滅、道聖諦真如不？」
「不也！世尊！」
「離苦聖諦真如有菩薩摩訶薩不？」
「不也！世尊！」
「離集、滅、道聖諦真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四靜慮真如是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定真如是菩薩摩訶薩不？」
「不也！世尊！」
「異四靜慮真如是菩薩摩訶薩不？」
「不也！世尊！」
「異四無量、四無色定真如是菩薩摩訶薩不
【現代漢語翻譯】 現代漢語譯本 「再者，善現（Subhuti）！所說的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）是什麼意思？你認為，苦聖諦（Dukkha Satya，關於苦的真理）的真如（Tathata，實相）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，集聖諦（Samudaya Satya，關於苦的起因的真理）、滅聖諦（Nirodha Satya，關於苦的止息的真理）、道聖諦（Magga Satya，關於通往苦的止息的道路的真理）的真如是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與苦聖諦的真如不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與集、滅、道聖諦的真如不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「在苦聖諦的真如中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在集、滅、道聖諦的真如中有菩薩摩訶薩嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有苦聖諦的真如嗎？」 「不是的，世尊！」 「在菩薩摩訶薩中有集、滅、道聖諦的真如嗎？」 「不是的，世尊！」 「離開苦聖諦的真如，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「離開集、滅、道聖諦的真如，有菩薩摩訶薩嗎？」 「不是的，世尊！」 「再者，善現！所說的菩薩摩訶薩是什麼意思？你認為，四靜慮（Dhyana，禪定）的真如是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，四無量心（Apramana，四種無限的慈悲心）、四無色定（Arupa Samapatti，四種無色禪定）的真如是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與四靜慮的真如不同的東西是菩薩摩訶薩嗎？」 「不是的，世尊！」 「與四無量心、四無色定的真如不同的東西是菩薩摩訶薩嗎？」
【English Translation】 English version Furthermore, Subhuti! What is meant by the term Bodhisattva-Mahasattva? Do you think that the Suchness (Tathata) of the Truth of Suffering (Dukkha Satya) is a Bodhisattva-Mahasattva? No, Blessed One! Is the Suchness of the Truth of the Origin of Suffering (Samudaya Satya), the Truth of the Cessation of Suffering (Nirodha Satya), and the Truth of the Path to the Cessation of Suffering (Magga Satya) a Bodhisattva-Mahasattva? No, Blessed One! Is something different from the Suchness of the Truth of Suffering a Bodhisattva-Mahasattva? No, Blessed One! Is something different from the Suchness of the Truth of the Origin, Cessation, and Path of Suffering a Bodhisattva-Mahasattva? No, Blessed One! Is there a Bodhisattva-Mahasattva within the Suchness of the Truth of Suffering? No, Blessed One! Is there a Bodhisattva-Mahasattva within the Suchness of the Truth of the Origin, Cessation, and Path of Suffering? No, Blessed One! Is there the Suchness of the Truth of Suffering within a Bodhisattva-Mahasattva? No, Blessed One! Is there the Suchness of the Truth of the Origin, Cessation, and Path of Suffering within a Bodhisattva-Mahasattva? No, Blessed One! Is there a Bodhisattva-Mahasattva apart from the Suchness of the Truth of Suffering? No, Blessed One! Is there a Bodhisattva-Mahasattva apart from the Suchness of the Truth of the Origin, Cessation, and Path of Suffering? No, Blessed One! Furthermore, Subhuti! What is meant by the term Bodhisattva-Mahasattva? Do you think that the Suchness of the Four Dhyanas (meditative absorptions) is a Bodhisattva-Mahasattva? No, Blessed One! Is the Suchness of the Four Immeasurables (Apramana, boundless states of mind) and the Four Formless Absorptions (Arupa Samapatti) a Bodhisattva-Mahasattva? No, Blessed One! Is something different from the Suchness of the Four Dhyanas a Bodhisattva-Mahasattva? No, Blessed One! Is something different from the Suchness of the Four Immeasurables and the Four Formless Absorptions a Bodhisattva-Mahasattva?
？」
「不也！世尊！」
「四靜慮真如中有菩薩摩訶薩不？」
「不也！世尊！」
「四無量、四無色定真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有四靜慮真如不？」
「不也！世尊！」
「菩薩摩訶薩中有四無量、四無色定真如不？」
「不也！世尊！」
「離四靜慮真如有菩薩摩訶薩不？」
「不也！世尊！」
「離四無量、四無色定真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即八解脫真如是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處真如是菩薩摩訶薩不？」
「不也！世尊！」
「異八解脫真如是菩薩摩訶薩不？」
「不也！世尊！」
「異八勝處、九次第定、十遍處真如是菩薩摩訶薩不？」
「不也！世尊！」
「八解脫真如中有菩薩摩訶薩不？」
「不也！世尊！」
「八勝處、九次第定、十遍處真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有八解脫真如不？」
「不也！世尊！」
「菩薩摩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『在四靜慮（四種禪定）的真如（實相）中有菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『在四無量（慈、悲、喜、舍四種心境）、四無色定（四種無色界禪定）的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有四靜慮的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有四無量、四無色定的真如嗎？』 『不是的，世尊！』 『離開四靜慮的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開四無量、四無色定的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的名字）！所說的菩薩摩訶薩，你認為如何？是八解脫（八種解脫禪定）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是八勝處（八種勝妙境界）、九次第定（九種次第禪定）、十遍處（十種遍一切處的禪定）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於八解脫的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於八勝處、九次第定、十遍處的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在八解脫的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在八勝處、九次第定、十遍處的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有八解脫的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中
【English Translation】 English version 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva (Great Bodhisattva) in the Suchness (true nature) of the four Dhyanas (meditative absorptions)?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the four Immeasurables (loving-kindness, compassion, joy, equanimity) and the four Formless Attainments (formless meditative absorptions)?' 'No, Blessed One!' 'Is there the Suchness of the four Dhyanas in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there the Suchness of the four Immeasurables and the four Formless Attainments in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the four Dhyanas?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the four Immeasurables and the four Formless Attainments?' 'No, Blessed One!' 'Furthermore, Subhuti (name of the disciple)! What do you think? Is the Suchness of the eight Liberations (eight meditative liberations) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the eight Overcomings (eight spheres of mastery), the nine Successive Abidings (nine successive meditative states), and the ten All-Perceiving Spheres (ten spheres of all-encompassing perception) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the Suchness of the eight Liberations?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the Suchness of the eight Overcomings, the nine Successive Abidings, and the ten All-Perceiving Spheres?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the eight Liberations?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the eight Overcomings, the nine Successive Abidings, and the ten All-Perceiving Spheres?' 'No, Blessed One!' 'Is there the Suchness of the eight Liberations in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there the Suchness of
訶薩中有八勝處、九次第定、十遍處真如不？」
「不也！世尊！」
「離八解脫真如有菩薩摩訶薩不？」
「不也！世尊！」
「離八勝處、九次第定、十遍處真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即空解脫門真如是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門真如是菩薩摩訶薩不？」
「不也！世尊！」
「異空解脫門真如是菩薩摩訶薩不？」
「不也！世尊！」
「異無相、無愿解脫門真如是菩薩摩訶薩不？」
「不也！世尊！」
「空解脫門真如中有菩薩摩訶薩不？」
「不也！世尊！」
「無相、無愿解脫門真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有空解脫門真如不？」
「不也！世尊！」
「菩薩摩訶薩中有無相、無愿解脫門真如不？」
「不也！世尊！」
「離空解脫門真如有菩薩摩訶薩不？」
「不也！世尊！」
「離無相、無愿解脫門真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何
【現代漢語翻譯】 現代漢語譯本： 『須菩提，在八勝處（指通過觀想來超越感官的八種禪定境界）、九次第定（指從初禪到滅盡定的九種禪定次第）、十遍處（指觀想十種遍一切處的禪定境界）的真如中，有菩薩摩訶薩（指發大乘心，以救度一切眾生為己任的修行者）嗎？』 『沒有，世尊！』 『離開八解脫（指八種解脫煩惱束縛的禪定境界）的真如，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開八勝處、九次第定、十遍處的真如，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？空解脫門（指通過體悟空性而獲得解脫的法門）的真如是菩薩摩訶薩嗎？』 『不是，世尊！』 『無相（指不執著于任何表象）、無愿（指不執著于任何願望）解脫門（指通過體悟無相無愿而獲得解脫的法門）的真如是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於空解脫門真如的是菩薩摩訶薩嗎？』 『不是，世尊！』 『不同於無相、無愿解脫門真如的是菩薩摩訶薩嗎？』 『不是，世尊！』 『在空解脫門真如中，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在無相、無愿解脫門真如中，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中，有空解脫門真如嗎？』 『沒有，世尊！』 『在菩薩摩訶薩中，有無相、無愿解脫門真如嗎？』 『沒有，世尊！』 『離開空解脫門真如，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開無相、無愿解脫門真如，有菩薩摩訶薩嗎？』 『沒有，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？』
【English Translation】 English version: 'Subhuti, is there a Bodhisattva-Mahasattva (a great being who seeks enlightenment for the benefit of all beings) in the Suchness (true nature) of the eight stages of mastery (eight meditative attainments that transcend the senses), the nine successive abidings (nine stages of meditative absorption), and the ten all-pervading spheres (ten meditative states of all-encompassing awareness)?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the eight liberations (eight meditative states that free one from suffering)?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the eight stages of mastery, the nine successive abidings, and the ten all-pervading spheres?' 'No, World Honored One!' 'Furthermore, Subhuti! What do you think of this? Is the Suchness of the emptiness liberation gate (the path to liberation through realizing emptiness) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Suchness of the signlessness (not clinging to any forms) and wishlessness (not clinging to any desires) liberation gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is different from the Suchness of the emptiness liberation gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is different from the Suchness of the signlessness and wishlessness liberation gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the emptiness liberation gate?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the signlessness and wishlessness liberation gate?' 'No, World Honored One!' 'Is there the Suchness of the emptiness liberation gate in a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there the Suchness of the signlessness and wishlessness liberation gate in a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the emptiness liberation gate?' 'No, World Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the signlessness and wishlessness liberation gate?' 'No, World Honored One!' 'Furthermore, Subhuti! What do you think of this? The so-called Bodhisattva-Mahasattva...'
？即陀羅尼門真如是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門真如是菩薩摩訶薩不？」
「不也！世尊！」
「異陀羅尼門真如是菩薩摩訶薩不？」
「不也！世尊！」
「異三摩地門真如是菩薩摩訶薩不？」
「不也！世尊！」
「陀羅尼門真如中有菩薩摩訶薩不？」
「不也！世尊！」
「三摩地門真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有陀羅尼門真如不？」
「不也！世尊！」
「菩薩摩訶薩中有三摩地門真如不？」
「不也！世尊！」
「離陀羅尼門真如有菩薩摩訶薩不？」
「不也！世尊！」
「離三摩地門真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即極喜地真如是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地真如是菩薩摩訶薩不？」
「不也！世尊！」
「異極喜地真如是菩薩摩訶薩不？」
「不也！世尊！」
「異離垢地乃至法雲地真如是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『那麼，陀羅尼門（Dharani-gate，總持之門）的真如是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，三摩地門（Samadhi-gate，三昧之門）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與陀羅尼門真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與三摩地門真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在陀羅尼門真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在三摩地門真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有陀羅尼門真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有三摩地門真如嗎？』 『不是的，世尊！』 『離開陀羅尼門真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開三摩地門真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你認為如何？極喜地（Pramudita-bhumi，歡喜地）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，離垢地（Vimala-bhumi，離垢地）、發光地（Prabhakari-bhumi，發光地）、焰慧地（Arcismati-bhumi，焰慧地）、極難勝地（Sudurjaya-bhumi，極難勝地）、現前地（Abhimukhi-bhumi，現前地）、遠行地（Duramgama-bhumi，遠行地）、不動地（Acala-bhumi，不動地）、善慧地（Sadhumati-bhumi，善慧地）、法雲地（Dharmamegha-bhumi，法雲地）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與極喜地真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與離垢地乃至法雲地真如不同的，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is the Suchness of the Dharani-gate (Dharani-gate, the gate of total retention) a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva)?' 'No, World-Honored One!' 'Is the Suchness of the Samadhi-gate (Samadhi-gate, the gate of meditative absorption) a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is that which is different from the Suchness of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is that which is different from the Suchness of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is there a Bodhisattva-Mahasattva within the Suchness of the Dharani-gate?' 'No, World-Honored One!' 'Is there a Bodhisattva-Mahasattva within the Suchness of the Samadhi-gate?' 'No, World-Honored One!' 'Is there the Suchness of the Dharani-gate within a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is there the Suchness of the Samadhi-gate within a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the Dharani-gate?' 'No, World-Honored One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the Samadhi-gate?' 'No, World-Honored One!' 'Furthermore, Subhuti (Subhuti)! What do you think of this? Is the Suchness of the Joyful Ground (Pramudita-bhumi, the ground of joy) a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is the Suchness of the Immaculate Ground (Vimala-bhumi, the immaculate ground), the Luminous Ground (Prabhakari-bhumi, the luminous ground), the Blazing Ground (Arcismati-bhumi, the blazing ground), the Difficult-to-Conquer Ground (Sudurjaya-bhumi, the difficult-to-conquer ground), the Present Ground (Abhimukhi-bhumi, the present ground), the Far-Reaching Ground (Duramgama-bhumi, the far-reaching ground), the Immovable Ground (Acala-bhumi, the immovable ground), the Ground of Good Wisdom (Sadhumati-bhumi, the ground of good wisdom), and the Cloud of Dharma Ground (Dharmamegha-bhumi, the cloud of dharma ground) a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is that which is different from the Suchness of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, World-Honored One!' 'Is that which is different from the Suchness of the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, World-Honored One!'
「不也！世尊！」
「極喜地真如中有菩薩摩訶薩不？」
「不也！世尊！」
「離垢地乃至法雲地真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有極喜地真如不？」
「不也！世尊！」
「菩薩摩訶薩中有離垢地乃至法雲地真如不？」
「不也！世尊！」
「離極喜地真如有菩薩摩訶薩不？」
「不也！世尊！」
「離離垢地乃至法雲地真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即五眼真如是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通真如是菩薩摩訶薩不？」
「不也！世尊！」
「異五眼真如是菩薩摩訶薩不？」
「不也！世尊！」
「異六神通真如是菩薩摩訶薩不？」
「不也！世尊！」
「五眼真如中有菩薩摩訶薩不？」
「不也！世尊！」
「六神通真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有五眼真如不？」
「不也！世尊！」
「菩薩摩訶薩中有六神通真如不？」
「不也！世尊！」
「離五眼真
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『在極喜地（菩薩修行第一階段）的真如（事物的真實本性）中有菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『在離垢地（菩薩修行第二階段）乃至法雲地（菩薩修行第十階段）的真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有極喜地的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有離垢地乃至法雲地的真如嗎？』 『不是的，世尊！』 『離開極喜地的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開離垢地乃至法雲地的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？是五眼（肉眼、天眼、慧眼、法眼、佛眼）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與五眼真如不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』 『與六神通真如不同的才是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在五眼真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在六神通真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有五眼真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有六神通真如嗎？』 『不是的，世尊！』 『離開五眼真如
【English Translation】 English version 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva (great Bodhisattva) in the Suchness (true nature of things) of the Joyful Ground (first stage of Bodhisattva's path)?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the Immaculate Ground (second stage) up to the Cloud of Dharma Ground (tenth stage)?' 'No, Blessed One!' 'Is there the Suchness of the Joyful Ground in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there the Suchness of the Immaculate Ground up to the Cloud of Dharma Ground in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the Joyful Ground?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the Immaculate Ground up to the Cloud of Dharma Ground?' 'No, Blessed One!' 'Furthermore, Subhuti (another name for Shariputra)! What do you think? Is the Suchness of the Five Eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the Six Superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the Suchness of the Five Eyes?' 'No, Blessed One!' 'Is the Bodhisattva-Mahasattva different from the Suchness of the Six Superknowledges?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the Five Eyes?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness of the Six Superknowledges?' 'No, Blessed One!' 'Is there the Suchness of the Five Eyes in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there the Suchness of the Six Superknowledges in a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Apart from the Suchness of the Five Eyes
如有菩薩摩訶薩不？」
「不也！世尊！」
「離六神通真如有菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第十五 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十六
三藏法師玄奘奉 詔譯初分教誡教授品第七之六
「複次，善現！所言菩薩摩訶薩者，于意云何？即佛十力真如是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法真如是菩薩摩訶薩不？」
「不也！世尊！」
「異佛十力真如是菩薩摩訶薩不？」
「不也！世尊！」
「異四無所畏、四無礙解、十八佛不共法真如是菩薩摩訶薩不？」
「不也！世尊！」
「佛十力真如中有菩薩摩訶薩不？」
「不也！世尊！」
「四無所畏、四無礙解、十八佛不共法真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有佛十力真如不？」
「不也！世尊！」
「菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法真如不？」
「不也！世尊！」
「離佛十力真如有菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『是否有菩薩摩訶薩（菩薩中的大菩薩）存在？』 『不，世尊！』 『離開六神通（六種超自然能力）的真如（事物的真實本性），是否有菩薩摩訶薩存在？』 『不，世尊！』
『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？佛的十力（佛的十種力量）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『四無所畏（佛的四種無畏懼的品質）、四無礙解（四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於佛的十力的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於四無所畏、四無礙解、十八佛不共法的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『在佛的十力的真如中，有菩薩摩訶薩存在嗎？』 『不，世尊！』 『在四無所畏、四無礙解、十八佛不共法的真如中，有菩薩摩訶薩存在嗎？』 『不，世尊！』 『在菩薩摩訶薩中，有佛的十力的真如嗎？』 『不，世尊！』 『在菩薩摩訶薩中，有四無所畏、四無礙解、十八佛不共法的真如嗎？』 『不，世尊！』 『離開佛的十力的真如，有菩薩摩訶薩存在嗎？』
【English Translation】 English version 'Is there a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas)?' 'No, World Honored One!' 'Apart from the Suchness (true nature of things) of the six supernormal powers, is there a Bodhisattva Mahasattva?' 'No, World Honored One!'
'Furthermore, Subhuti! What do you think of this? Is the Suchness of the ten powers of the Buddha a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is the Suchness of the four fearlessnesses (four qualities of fearlessness of the Buddha), the four unobstructed knowledges (four unobstructed wisdoms), and the eighteen unique qualities of the Buddha a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva different from the Suchness of the ten powers of the Buddha?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva different from the Suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the Suchness of the ten powers of the Buddha?' 'No, World Honored One!' 'Is there a Bodhisattva Mahasattva within the Suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha?' 'No, World Honored One!' 'Is the Suchness of the ten powers of the Buddha within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Are the Suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha within a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Apart from the Suchness of the ten powers of the Buddha, is there a Bodhisattva Mahasattva?'
「不也！世尊！」
「離四無所畏、四無礙解、十八佛不共法真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即大慈真如是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍真如是菩薩摩訶薩不？」
「不也！世尊！」
「異大慈真如是菩薩摩訶薩不？」
「不也！世尊！」
「異大悲、大喜、大舍真如是菩薩摩訶薩不？」
「不也！世尊！」
「大慈真如中有菩薩摩訶薩不？」
「不也！世尊！」
「大悲、大喜、大舍真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有大慈真如不？」
「不也！世尊！」
「菩薩摩訶薩中有大悲、大喜、大舍真如不？」
「不也！世尊！」
「離大慈真如有菩薩摩訶薩不？」
「不也！世尊！」
「離大悲、大喜、大舍真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即三十二大士相真如是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好真如是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『難道離開四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏的自信）、四無礙解（catasra pratisaṃvidāḥ，佛陀的四種智慧）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛陀獨有的十八種功德）的真如，才有菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『再者，善現（Subhūti，須菩提）！所說的菩薩摩訶薩，你認為如何？就是大慈（mahāmaitrī，偉大的慈愛）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『就是大悲（mahākaruṇā，偉大的悲憫）、大喜（mahāmuditā，偉大的喜悅）、大舍（mahāupekṣā，偉大的平等心）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是不同於大慈真如的菩薩摩訶薩嗎？』 『不是的，世尊！』 『是不同於大悲、大喜、大舍真如的菩薩摩訶薩嗎？』 『不是的，世尊！』 『在大慈真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在大悲、大喜、大舍真如中有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有大慈真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中有大悲、大喜、大舍真如嗎？』 『不是的，世尊！』 『離開大慈真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開大悲、大喜、大舍真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？就是三十二大士相（dvātriṃśanmahāpuruṣalakṣaṇāni，佛陀的三十二種殊勝的身體特徵）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『就是八十隨好（aśītyanuvyañjanāni，佛陀的八十種細微的身體特徵）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Lord!' 'Is it not the case that a Bodhisattva-Mahasattva (bodhisattva mahāsattva, a great bodhisattva) exists apart from the Suchness (tathatā, true nature) of the four fearlessnesses (catvāri vaiśāradyāni, the four confidences of a Buddha), the four analytical knowledges (catasra pratisaṃvidāḥ, the four kinds of wisdom of a Buddha), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, the eighteen unique attributes of a Buddha)?' 'No, Lord!' 'Furthermore, Subhuti (善現)! What do you think? Is the Suchness of great loving-kindness (mahāmaitrī, great loving-kindness) the Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the Suchness of great compassion (mahākaruṇā, great compassion), great joy (mahāmuditā, great joy), and great equanimity (mahāupekṣā, great equanimity) the Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the Bodhisattva-Mahasattva different from the Suchness of great loving-kindness?' 'No, Lord!' 'Is the Bodhisattva-Mahasattva different from the Suchness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is the Bodhisattva-Mahasattva within the Suchness of great loving-kindness?' 'No, Lord!' 'Is the Bodhisattva-Mahasattva within the Suchness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is the Suchness of great loving-kindness within the Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the Suchness of great compassion, great joy, and great equanimity within the Bodhisattva-Mahasattva?' 'No, Lord!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of great loving-kindness?' 'No, Lord!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Furthermore, Subhuti! What do you think? Is the Suchness of the thirty-two marks of a great man (dvātriṃśanmahāpuruṣalakṣaṇāni, the thirty-two major marks of a Buddha) the Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the Suchness of the eighty minor marks (aśītyanuvyañjanāni, the eighty minor marks of a Buddha) the Bodhisattva-Mahasattva?' 'No, Lord!'
世尊！」
「異三十二大士相真如是菩薩摩訶薩不？」
「不也！世尊！」
「異八十隨好真如是菩薩摩訶薩不？」
「不也！世尊！」
「三十二大士相真如中有菩薩摩訶薩不？」
「不也！世尊！」
「八十隨好真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有三十二大士相真如不？」
「不也！世尊！」
「菩薩摩訶薩中有八十隨好真如不？」
「不也！世尊！」
「離三十二大士相真如有菩薩摩訶薩不？」
「不也！世尊！」
「離八十隨好真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即無忘失法真如是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性真如是菩薩摩訶薩不？」
「不也！世尊！」
「異無忘失法真如是菩薩摩訶薩不？」
「不也！世尊！」
「異恒住舍性真如是菩薩摩訶薩不？」
「不也！世尊！」
「無忘失法真如中有菩薩摩訶薩不？」
「不也！世尊！」
「恒住舍性真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『具有三十二大丈夫相（指佛或轉輪聖王所具有的三十二種殊勝的身體特徵）的真如，是菩薩摩訶薩（指發大乘心，以救度一切眾生為己任的菩薩）嗎？』 『不是的，世尊！』 『具有八十隨形好（指佛或轉輪聖王所具有的八十種細微的身體特徵）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在三十二大丈夫相的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在八十隨形好的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有三十二大丈夫相的真如嗎？』 『不是的，世尊！』 『在菩薩摩訶薩中，有八十隨形好的真如嗎？』 『不是的，世尊！』 『離開三十二大丈夫相的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開八十隨形好的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？是無忘失法（指菩薩能憶持一切法而不忘失的智慧）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是恒住舍性（指菩薩能安住于平等舍離一切執著的本性）的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於無忘失法的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『不同於恒住舍性的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『在無忘失法的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『在恒住舍性的真如中，有菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『World Honored One!』 『Is the Suchness of the thirty-two marks of a great man (referring to the thirty-two extraordinary physical characteristics of a Buddha or a Chakravartin king) a Bodhisattva-Mahasattva (a Bodhisattva who has generated the great aspiration for enlightenment and takes on the responsibility of saving all sentient beings)?』 『No, World Honored One!』 『Is the Suchness of the eighty minor marks (referring to the eighty subtle physical characteristics of a Buddha or a Chakravartin king) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in the Suchness of the thirty-two marks of a great man?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in the Suchness of the eighty minor marks?』 『No, World Honored One!』 『Is there the Suchness of the thirty-two marks of a great man in a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there the Suchness of the eighty minor marks in a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva apart from the Suchness of the thirty-two marks of a great man?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva apart from the Suchness of the eighty minor marks?』 『No, World Honored One!』 『Furthermore, Subhuti (another name for the Venerable Subhuti)! What do you think of what is called a Bodhisattva-Mahasattva? Is the Suchness of non-forgetfulness (referring to the wisdom of a Bodhisattva to remember all dharmas without forgetting) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the Suchness of abiding in equanimity (referring to the nature of a Bodhisattva to dwell in equanimity and detachment from all attachments) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva different from the Suchness of non-forgetfulness?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva different from the Suchness of abiding in equanimity?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in the Suchness of non-forgetfulness?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva in the Suchness of abiding in equanimity?』 『No, World Honored One!』
薩摩訶薩中有無忘失法真如不？」
「不也！世尊！」
「菩薩摩訶薩中有恒住舍性真如不？」
「不也！世尊！」
「離無忘失法真如有菩薩摩訶薩不？」
「不也！世尊！」
「離恒住舍性真如有菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即一切智真如是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智真如是菩薩摩訶薩不？」
「不也！世尊！」
「異一切智真如是菩薩摩訶薩不？」
「不也！世尊！」
「異道相智、一切相智真如是菩薩摩訶薩不？」
「不也！世尊！」
「一切智真如中有菩薩摩訶薩不？」
「不也！世尊！」
「道相智、一切相智真如中有菩薩摩訶薩不？」
「不也！世尊！」
「菩薩摩訶薩中有一切智真如不？」
「不也！世尊！」
「菩薩摩訶薩中有道相智、一切相智真如不？」
「不也！世尊！」
「離一切智真如有菩薩摩訶薩不？」
「不也！世尊！」
「離道相智、一切相智真如有菩薩摩訶薩不？」
「不也！世尊！」
爾時，佛告
【現代漢語翻譯】 現代漢語譯本 『薩摩訶薩（菩薩中的大菩薩）中有不忘失法（不忘失一切佛法）的真如（事物的真實本性）嗎？』 『不，世尊！』 『菩薩摩訶薩中有恒住舍性（始終保持平等捨棄的性質）的真如嗎？』 『不，世尊！』 『離開不忘失法的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『離開恒住舍性的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？就是一切智（佛陀的智慧）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『就是道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物現象的智慧）的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於一切智的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『不同於道相智、一切相智的真如是菩薩摩訶薩嗎？』 『不，世尊！』 『一切智的真如中有菩薩摩訶薩嗎？』 『不，世尊！』 『道相智、一切相智的真如中有菩薩摩訶薩嗎？』 『不，世尊！』 『菩薩摩訶薩中有一切智的真如嗎？』 『不，世尊！』 『菩薩摩訶薩中有道相智、一切相智的真如嗎？』 『不，世尊！』 『離開一切智的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 『離開道相智、一切相智的真如，有菩薩摩訶薩嗎？』 『不，世尊！』 這時，佛告訴
【English Translation】 English version 『Among the Bodhisattva-Mahasattvas (great Bodhisattvas), is there the Suchness (true nature of things) of non-forgetting Dharma (teachings of Buddhism)?』 『No, World Honored One!』 『Among the Bodhisattva-Mahasattvas, is there the Suchness of constantly abiding in equanimity (remaining in a state of balance and detachment)?』 『No, World Honored One!』 『Apart from the Suchness of non-forgetting Dharma, is there a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Apart from the Suchness of constantly abiding in equanimity, is there a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Furthermore, Subhuti (a disciple of the Buddha)! What do you think of this? Is the Suchness of All-Wisdom (Buddha's wisdom) the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the Suchness of the Wisdom of the Path (wisdom of understanding the path of practice) and All-Aspects Wisdom (wisdom of understanding all phenomena) the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is something different from the Suchness of All-Wisdom the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is something different from the Suchness of the Wisdom of the Path and All-Aspects Wisdom the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva within the Suchness of All-Wisdom?』 『No, World Honored One!』 『Is there a Bodhisattva-Mahasattva within the Suchness of the Wisdom of the Path and All-Aspects Wisdom?』 『No, World Honored One!』 『Is there the Suchness of All-Wisdom within the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is there the Suchness of the Wisdom of the Path and All-Aspects Wisdom within the Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Apart from the Suchness of All-Wisdom, is there a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Apart from the Suchness of the Wisdom of the Path and All-Aspects Wisdom, is there a Bodhisattva-Mahasattva?』 『No, World Honored One!』 At that time, the Buddha told
具壽善現：「汝觀何義言：即色真如非菩薩摩訶薩，即受、想、行、識真如非菩薩摩訶薩；異色真如非菩薩摩訶薩，異受、想、行、識真如非菩薩摩訶薩；非色真如中有菩薩摩訶薩，非受、想、行、識真如中有菩薩摩訶薩；非菩薩摩訶薩中有色真如，非菩薩摩訶薩中有受、想、行、識真如；非離色真如有菩薩摩訶薩，非離受、想、行、識真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若色，若受、想、行、識，尚畢竟不可得，性非有故，況有色真如及受、想、行、識真如！此真如既非有，如何可言：即色真如是菩薩摩訶薩，即受、想、行、識真如是菩薩摩訶薩；異色真如是菩薩摩訶薩，異受、想、行、識真如是菩薩摩訶薩；色真如中有菩薩摩訶薩，受、想、行、識真如中有菩薩摩訶薩；菩薩摩訶薩中有色真如，菩薩摩訶薩中有受、想、行、識真如；離色真如有菩薩摩訶薩，離受、想、行、識真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼處真如非菩薩摩訶薩，即耳、鼻、舌、身、意處真如非菩薩摩訶薩；異眼處真如非菩薩摩訶薩，異耳、鼻、舌、身、意處真如非菩薩摩訶薩；非眼處真如中有菩薩摩訶薩，非耳、鼻、舌、身、意處真如中有菩薩摩訶薩；非菩薩摩訶薩中有眼處真如，非菩薩摩
【現代漢語翻譯】 現代漢語譯本 具壽善現問道：『你認為是什麼意思，說色（物質現象）的真如（實相）不是菩薩摩訶薩（偉大的菩薩），受（感受）、想（概念）、行（意志）、識（意識）的真如不是菩薩摩訶薩；與色不同的真如不是菩薩摩訶薩，與受、想、行、識不同的真如不是菩薩摩訶薩；在色的真如中沒有菩薩摩訶薩，在受、想、行、識的真如中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有色的真如，在菩薩摩訶薩中沒有受、想、行、識的真如；離開色的真如沒有菩薩摩訶薩，離開受、想、行、識的真如沒有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果色，受、想、行、識，本來就畢竟不可得，其自性本空，又怎麼會有色的真如以及受、想、行、識的真如呢！既然這些真如都不存在，又怎麼能說：色的真如是菩薩摩訶薩，受、想、行、識的真如是菩薩摩訶薩；與色不同的真如是菩薩摩訶薩，與受、想、行、識不同的真如是菩薩摩訶薩；在色的真如中有菩薩摩訶薩，在受、想、行、識的真如中有菩薩摩訶薩；在菩薩摩訶薩中有色的真如，在菩薩摩訶薩中有受、想、行、識的真如；離開色的真如有菩薩摩訶薩，離開受、想、行、識的真如有菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思，說眼處（眼根）的真如不是菩薩摩訶薩，耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）的真如不是菩薩摩訶薩；與眼處不同的真如不是菩薩摩訶薩，與耳、鼻、舌、身、意處不同的真如不是菩薩摩訶薩；在眼處的真如中沒有菩薩摩訶薩，在耳、鼻、舌、身、意處的真如中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有眼處的真如，在菩薩摩訶
【English Translation】 English version The venerable Subhuti asked: 'What do you mean by saying that the suchness (true nature) of form (rupa) is not a Bodhisattva-Mahasattva (great Bodhisattva), the suchness of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) is not a Bodhisattva-Mahasattva; the suchness different from form is not a Bodhisattva-Mahasattva, the suchness different from feeling, perception, volition, and consciousness is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the suchness of form, there is no Bodhisattva-Mahasattva in the suchness of feeling, perception, volition, and consciousness; there is no suchness of form in a Bodhisattva-Mahasattva, there is no suchness of feeling, perception, volition, and consciousness in a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva apart from the suchness of form, there is no Bodhisattva-Mahasattva apart from the suchness of feeling, perception, volition, and consciousness?' The venerable Subhuti replied: 'World Honored One! If form, feeling, perception, volition, and consciousness are ultimately unattainable, being without inherent existence, how can there be the suchness of form and the suchness of feeling, perception, volition, and consciousness! Since these suchnesses do not exist, how can it be said that the suchness of form is a Bodhisattva-Mahasattva, the suchness of feeling, perception, volition, and consciousness is a Bodhisattva-Mahasattva; the suchness different from form is a Bodhisattva-Mahasattva, the suchness different from feeling, perception, volition, and consciousness is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the suchness of form, there is a Bodhisattva-Mahasattva in the suchness of feeling, perception, volition, and consciousness; there is the suchness of form in a Bodhisattva-Mahasattva, there is the suchness of feeling, perception, volition, and consciousness in a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the suchness of form, there is a Bodhisattva-Mahasattva apart from the suchness of feeling, perception, volition, and consciousness?' 'Furthermore, Subhuti! What do you mean by saying that the suchness of the eye-sphere (eye sense base) is not a Bodhisattva-Mahasattva, the suchness of the ear, nose, tongue, body, and mind-spheres (ear, nose, tongue, body, and mind sense bases) is not a Bodhisattva-Mahasattva; the suchness different from the eye-sphere is not a Bodhisattva-Mahasattva, the suchness different from the ear, nose, tongue, body, and mind-spheres is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the suchness of the eye-sphere, there is no Bodhisattva-Mahasattva in the suchness of the ear, nose, tongue, body, and mind-spheres; there is no suchness of the eye-sphere in a Bodhisattva-Mahasattva, there is no suchness of the
訶薩中有耳、鼻、舌、身、意處真如；非離眼處真如有菩薩摩訶薩，非離耳、鼻、舌、身、意處真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若眼處，若耳、鼻、舌、身、意處，尚畢竟不可得，性非有故，況有眼處真如及耳、鼻、舌、身、意處真如！此真如既非有，如何可言：即眼處真如是菩薩摩訶薩，即耳、鼻、舌、身、意處真如是菩薩摩訶薩；異眼處真如是菩薩摩訶薩，異耳、鼻、舌、身、意處真如是菩薩摩訶薩；眼處真如中有菩薩摩訶薩，耳、鼻、舌、身、意處真如中有菩薩摩訶薩；菩薩摩訶薩中有眼處真如，菩薩摩訶薩中有耳、鼻、舌、身、意處真如；離眼處真如有菩薩摩訶薩，離耳、鼻、舌、身、意處真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色處真如非菩薩摩訶薩，即聲、香、味、觸、法處真如非菩薩摩訶薩；異色處真如非菩薩摩訶薩，異聲、香、味、觸、法處真如非菩薩摩訶薩；非色處真如中有菩薩摩訶薩，非聲、香、味、觸、法處真如中有菩薩摩訶薩；非菩薩摩訶薩中有色處真如，非菩薩摩訶薩中有聲、香、味、觸、法處真如；非離色處真如有菩薩摩訶薩，非離聲、香、味、觸、法處真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若色處，若聲、香、味、
【現代漢語翻譯】 現代漢語譯本： 『在（六根中的）眼、耳、鼻、舌、身、意處（ayatana，意為感官的處所）的真如（tathata，意為事物的真實本性）中，有菩薩摩訶薩（bodhisattva-mahasattva，意為偉大的菩薩）嗎？難道離開眼處真如，有菩薩摩訶薩；離開耳、鼻、舌、身、意處真如，有菩薩摩訶薩嗎？』 具壽善現（Subhuti，佛陀的弟子）回答說：『世尊！如果眼處，以及耳、鼻、舌、身、意處，本來就畢竟不可得，其自性本非實有，又怎麼會有眼處真如以及耳、鼻、舌、身、意處真如呢！既然這真如並非實有，又怎麼能說：眼處真如就是菩薩摩訶薩，耳、鼻、舌、身、意處真如就是菩薩摩訶薩；不同於眼處真如的是菩薩摩訶薩，不同於耳、鼻、舌、身、意處真如的是菩薩摩訶薩；在眼處真如中有菩薩摩訶薩，在耳、鼻、舌、身、意處真如中有菩薩摩訶薩；在菩薩摩訶薩中有眼處真如，在菩薩摩訶薩中有耳、鼻、舌、身、意處真如；離開眼處真如有菩薩摩訶薩，離開耳、鼻、舌、身、意處真如有菩薩摩訶薩呢？』 『再者，善現！你認為是什麼道理，說：色處（rupa-ayatana，意為色法的處所）的真如不是菩薩摩訶薩，聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，意為聲、香、味、觸、法的處所）的真如不是菩薩摩訶薩；不同於色處真如的不是菩薩摩訶薩，不同於聲、香、味、觸、法處真如的不是菩薩摩訶薩；在色處真如中沒有菩薩摩訶薩，在聲、香、味、觸、法處真如中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有色處真如，在菩薩摩訶薩中沒有聲、香、味、觸、法處真如；離開色處真如沒有菩薩摩訶薩，離開聲、香、味、觸、法處真如沒有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果色處，以及聲、香、味、』
【English Translation】 English version: 'Is there a Bodhisattva-Mahasattva in the Suchness (tathata) of the eye-sphere (ayatana), ear, nose, tongue, body, and mind-spheres? Is there a Bodhisattva-Mahasattva apart from the Suchness of the eye-sphere, or apart from the Suchness of the ear, nose, tongue, body, and mind-spheres?' The venerable Subhuti replied: 'World Honored One, if the eye-sphere, and the ear, nose, tongue, body, and mind-spheres are ultimately unattainable, being without inherent existence, how could there be a Suchness of the eye-sphere and a Suchness of the ear, nose, tongue, body, and mind-spheres? Since this Suchness is not real, how can it be said that the Suchness of the eye-sphere is a Bodhisattva-Mahasattva, or that the Suchness of the ear, nose, tongue, body, and mind-spheres is a Bodhisattva-Mahasattva; that a Bodhisattva-Mahasattva is different from the Suchness of the eye-sphere, or different from the Suchness of the ear, nose, tongue, body, and mind-spheres; that there is a Bodhisattva-Mahasattva in the Suchness of the eye-sphere, or in the Suchness of the ear, nose, tongue, body, and mind-spheres; that there is a Suchness of the eye-sphere in a Bodhisattva-Mahasattva, or a Suchness of the ear, nose, tongue, body, and mind-spheres in a Bodhisattva-Mahasattva; that there is a Bodhisattva-Mahasattva apart from the Suchness of the eye-sphere, or apart from the Suchness of the ear, nose, tongue, body, and mind-spheres?' 'Furthermore, Subhuti, what do you consider the meaning of saying: the Suchness of the form-sphere (rupa-ayatana) is not a Bodhisattva-Mahasattva, the Suchness of the sound, smell, taste, touch, and dharma-spheres (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana) is not a Bodhisattva-Mahasattva; that which is different from the Suchness of the form-sphere is not a Bodhisattva-Mahasattva, that which is different from the Suchness of the sound, smell, taste, touch, and dharma-spheres is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the Suchness of the form-sphere, there is no Bodhisattva-Mahasattva in the Suchness of the sound, smell, taste, touch, and dharma-spheres; there is no Suchness of the form-sphere in a Bodhisattva-Mahasattva, there is no Suchness of the sound, smell, taste, touch, and dharma-spheres in a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva apart from the Suchness of the form-sphere, there is no Bodhisattva-Mahasattva apart from the Suchness of the sound, smell, taste, touch, and dharma-spheres?' The venerable Subhuti replied: 'World Honored One, if the form-sphere, and the sound, smell, taste,'
觸、法處，尚畢竟不可得，性非有故，況有色處真如及聲、香、味、觸、法處真如！此真如既非有，如何可言：即色處真如是菩薩摩訶薩，即聲、香、味、觸、法處真如是菩薩摩訶薩；異色處真如是菩薩摩訶薩，異聲、香、味、觸、法處真如是菩薩摩訶薩；色處真如中有菩薩摩訶薩，聲、香、味、觸、法處真如中有菩薩摩訶薩；菩薩摩訶薩中有色處真如，菩薩摩訶薩中有聲、香、味、觸、法處真如；離色處真如有菩薩摩訶薩，離聲、香、味、觸、法處真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼界真如非菩薩摩訶薩，即耳、鼻、舌、身、意界真如非菩薩摩訶薩；異眼界真如非菩薩摩訶薩，異耳、鼻、舌、身、意界真如非菩薩摩訶薩；非眼界真如中有菩薩摩訶薩，非耳、鼻、舌、身、意界真如中有菩薩摩訶薩；非菩薩摩訶薩中有眼界真如，非菩薩摩訶薩中有耳、鼻、舌、身、意界真如；非離眼界真如有菩薩摩訶薩，非離耳、鼻、舌、身、意界真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若眼界，若耳、鼻、舌、身、意界，尚畢竟不可得，性非有故，況有眼界真如及耳、鼻、舌、身、意界真如！此真如既非有，如何可言：即眼界真如是菩薩摩訶薩，即耳、鼻、舌、身、意界真如是菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『觸』（Sparśa，接觸）和『法處』（Dharmāyatana，法所依處），尚且畢竟不可得，因為它們的自性並非實有，更何況是『色處』（Rūpāyatana，色所依處）的真如以及『聲』（Śabda，聲音）、『香』（Gandha，氣味）、『味』（Rasa，味道）、『觸』、『法處』的真如呢！既然這些真如都不是實有，又怎麼能說：『色處』的真如就是菩薩摩訶薩，『聲』、『香』、『味』、『觸』、『法處』的真如就是菩薩摩訶薩；不同於『色處』的真如是菩薩摩訶薩，不同於『聲』、『香』、『味』、『觸』、『法處』的真如是菩薩摩訶薩；『色處』的真如中有菩薩摩訶薩，『聲』、『香』、『味』、『觸』、『法處』的真如中有菩薩摩訶薩；菩薩摩訶薩中有『色處』的真如，菩薩摩訶薩中有『聲』、『香』、『味』、『觸』、『法處』的真如；離開『色處』的真如有菩薩摩訶薩，離開『聲』、『香』、『味』、『觸』、『法處』的真如有菩薩摩訶薩？』 『再者，善現！你觀察什麼道理說：『眼界』（Cakṣur-dhātu，眼界）的真如不是菩薩摩訶薩，『耳』（Śrotra，聽覺）、『鼻』（Ghrāṇa，嗅覺）、『舌』（Jihvā，味覺）、『身』（Kāya，觸覺）、『意界』（Manodhātu，意識）的真如不是菩薩摩訶薩；不同於『眼界』的真如不是菩薩摩訶薩，不同於『耳』、『鼻』、『舌』、『身』、『意界』的真如不是菩薩摩訶薩；『眼界』的真如中沒有菩薩摩訶薩，『耳』、『鼻』、『舌』、『身』、『意界』的真如中沒有菩薩摩訶薩；菩薩摩訶薩中沒有『眼界』的真如，菩薩摩訶薩中沒有『耳』、『鼻』、『舌』、『身』、『意界』的真如；離開『眼界』的真如沒有菩薩摩訶薩，離開『耳』、『鼻』、『舌』、『身』、『意界』的真如沒有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果說『眼界』，或者『耳』、『鼻』、『舌』、『身』、『意界』，尚且畢竟不可得，因為它們的自性並非實有，更何況是『眼界』的真如以及『耳』、『鼻』、『舌』、『身』、『意界』的真如呢！既然這些真如都不是實有，又怎麼能說：『眼界』的真如就是菩薩摩訶薩，『耳』、『鼻』、『舌』、『身』、『意界』的真如就是菩薩摩訶薩呢？』
【English Translation】 English version 『Touch』 (Sparśa) and 『Dharma-base』 (Dharmāyatana), are ultimately unattainable, because their nature is not real. How much more so the Suchness of 『Form-base』 (Rūpāyatana), and the Suchness of 『Sound』 (Śabda), 『Smell』 (Gandha), 『Taste』 (Rasa), 『Touch』, and 『Dharma-base』! Since these Suchnesses are not real, how can it be said: 『The Suchness of Form-base is a Bodhisattva-Mahāsattva, the Suchness of Sound, Smell, Taste, Touch, and Dharma-base is a Bodhisattva-Mahāsattva; different from the Suchness of Form-base is a Bodhisattva-Mahāsattva, different from the Suchness of Sound, Smell, Taste, Touch, and Dharma-base is a Bodhisattva-Mahāsattva; in the Suchness of Form-base there is a Bodhisattva-Mahāsattva, in the Suchness of Sound, Smell, Taste, Touch, and Dharma-base there is a Bodhisattva-Mahāsattva; in a Bodhisattva-Mahāsattva there is the Suchness of Form-base, in a Bodhisattva-Mahāsattva there is the Suchness of Sound, Smell, Taste, Touch, and Dharma-base; apart from the Suchness of Form-base there is a Bodhisattva-Mahāsattva, apart from the Suchness of Sound, Smell, Taste, Touch, and Dharma-base there is a Bodhisattva-Mahāsattva?』 『Furthermore, Subhuti! What meaning do you observe when you say: 『The Suchness of the Eye-element』 (Cakṣur-dhātu) is not a Bodhisattva-Mahāsattva, the Suchness of the Ear (Śrotra), Nose (Ghrāṇa), Tongue (Jihvā), Body (Kāya), and Mind-element (Manodhātu) is not a Bodhisattva-Mahāsattva; different from the Suchness of the Eye-element is not a Bodhisattva-Mahāsattva, different from the Suchness of the Ear, Nose, Tongue, Body, and Mind-element is not a Bodhisattva-Mahāsattva; in the Suchness of the Eye-element there is no Bodhisattva-Mahāsattva, in the Suchness of the Ear, Nose, Tongue, Body, and Mind-element there is no Bodhisattva-Mahāsattva; in a Bodhisattva-Mahāsattva there is no Suchness of the Eye-element, in a Bodhisattva-Mahāsattva there is no Suchness of the Ear, Nose, Tongue, Body, and Mind-element; apart from the Suchness of the Eye-element there is no Bodhisattva-Mahāsattva, apart from the Suchness of the Ear, Nose, Tongue, Body, and Mind-element there is no Bodhisattva-Mahāsattva?』 The Venerable Subhuti replied: 『World Honored One! If the Eye-element, or the Ear, Nose, Tongue, Body, and Mind-element, are ultimately unattainable, because their nature is not real, how much more so the Suchness of the Eye-element and the Suchness of the Ear, Nose, Tongue, Body, and Mind-element! Since these Suchnesses are not real, how can it be said: 『The Suchness of the Eye-element is a Bodhisattva-Mahāsattva, the Suchness of the Ear, Nose, Tongue, Body, and Mind-element is a Bodhisattva-Mahāsattva?』
薩；異眼界真如是菩薩摩訶薩，異耳、鼻、舌、身、意界真如是菩薩摩訶薩；眼界真如中有菩薩摩訶薩，耳、鼻、舌、身、意界真如中有菩薩摩訶薩；菩薩摩訶薩中有眼界真如，菩薩摩訶薩中有耳、鼻、舌、身、意界真如；離眼界真如有菩薩摩訶薩，離耳、鼻、舌、身、意界真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色界真如非菩薩摩訶薩，即聲、香、味、觸、法界真如非菩薩摩訶薩；異色界真如非菩薩摩訶薩，異聲、香、味、觸、法界真如非菩薩摩訶薩；非色界真如中有菩薩摩訶薩，非聲、香、味、觸、法界真如中有菩薩摩訶薩；非菩薩摩訶薩中有色界真如，非菩薩摩訶薩中有聲、香、味、觸、法界真如；非離色界真如有菩薩摩訶薩，非離聲、香、味、觸、法界真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若色界，若聲、香、味、觸、法界，尚畢竟不可得，性非有故，況有色界真如及聲、香、味、觸、法界真如！此真如既非有，如何可言：即色界真如是菩薩摩訶薩，即聲、香、味、觸、法界真如是菩薩摩訶薩；異色界真如是菩薩摩訶薩，異聲、香、味、觸、法界真如是菩薩摩訶薩；色界真如中有菩薩摩訶薩，聲、香、味、觸、法界真如中有菩薩摩訶薩；菩薩摩訶薩中有色界真如，菩
【現代漢語翻譯】 現代漢語譯本： 「舍利子，眼界（眼識的範圍）的真如（事物的真實本性）是菩薩摩訶薩（偉大的菩薩），耳、鼻、舌、身、意界（耳、鼻、舌、身、意識的範圍）的真如是菩薩摩訶薩；眼界的真如中有菩薩摩訶薩，耳、鼻、舌、身、意界的真如中有菩薩摩訶薩；菩薩摩訶薩中有眼界的真如，菩薩摩訶薩中有耳、鼻、舌、身、意界的真如；離開眼界的真如有菩薩摩訶薩，離開耳、鼻、舌、身、意界的真如有菩薩摩訶薩嗎？」
「再者，善現！你觀察什麼意義說：『真如不是菩薩摩訶薩，聲、香、味、觸、法界（聲音、氣味、味道、觸感、思想的範圍）的真如不是菩薩摩訶薩；不同的真如不是菩薩摩訶薩，不同的聲、香、味、觸、法界的真如不是菩薩摩訶薩；不是真如中有菩薩摩訶薩，不是聲、香、味、觸、法界的真如中有菩薩摩訶薩；不是菩薩摩訶薩中有真如，不是菩薩摩訶薩中有聲、香、味、觸、法界的真如；不是離開真如有菩薩摩訶薩，不是離開聲、香、味、觸、法界的真如有菩薩摩訶薩』呢？」
具壽善現回答說：「世尊！如果眼界，以及聲、香、味、觸、法界，尚且畢竟不可得，因為它們的自性本非實有，何況會有眼界的真如以及聲、香、味、觸、法界的真如呢！既然這真如並非實有，如何可以說：『眼界的真如是菩薩摩訶薩，聲、香、味、觸、法界的真如是菩薩摩訶薩；不同的眼界真如是菩薩摩訶薩，不同的聲、香、味、觸、法界真如是菩薩摩訶薩；眼界的真如中有菩薩摩訶薩，聲、香、味、觸、法界的真如中有菩薩摩訶薩；菩薩摩訶薩中有眼界的真如，菩薩
【English Translation】 English version: 『Sariputra, is the suchness (true nature) of the eye realm (the scope of eye consciousness) a Bodhisattva-Mahasattva (a great Bodhisattva)? Is the suchness of the ear, nose, tongue, body, and mind realms (the scope of ear, nose, tongue, body, and mind consciousness) a Bodhisattva-Mahasattva? Is there a Bodhisattva-Mahasattva within the suchness of the eye realm? Is there a Bodhisattva-Mahasattva within the suchness of the ear, nose, tongue, body, and mind realms? Is there the suchness of the eye realm within a Bodhisattva-Mahasattva? Is there the suchness of the ear, nose, tongue, body, and mind realms within a Bodhisattva-Mahasattva? Is there a Bodhisattva-Mahasattva apart from the suchness of the eye realm? Is there a Bodhisattva-Mahasattva apart from the suchness of the ear, nose, tongue, body, and mind realms?』
『Furthermore, Subhuti, what do you observe that leads you to say: 『Suchness is not a Bodhisattva-Mahasattva; the suchness of the sound, smell, taste, touch, and dharma realms (the scope of sound, smell, taste, touch, and thought) is not a Bodhisattva-Mahasattva; a different suchness is not a Bodhisattva-Mahasattva; a different suchness of the sound, smell, taste, touch, and dharma realms is not a Bodhisattva-Mahasattva; there is not a Bodhisattva-Mahasattva within suchness; there is not a Bodhisattva-Mahasattva within the suchness of the sound, smell, taste, touch, and dharma realms; there is not suchness within a Bodhisattva-Mahasattva; there is not the suchness of the sound, smell, taste, touch, and dharma realms within a Bodhisattva-Mahasattva; there is not a Bodhisattva-Mahasattva apart from suchness; there is not a Bodhisattva-Mahasattva apart from the suchness of the sound, smell, taste, touch, and dharma realms?』
The Venerable Subhuti replied, 『World Honored One, if the eye realm, and the sound, smell, taste, touch, and dharma realms, are ultimately unattainable, because their nature is not real, how much more so are the suchness of the eye realm and the suchness of the sound, smell, taste, touch, and dharma realms! Since this suchness is not real, how can it be said: 『The suchness of the eye realm is a Bodhisattva-Mahasattva; the suchness of the sound, smell, taste, touch, and dharma realms is a Bodhisattva-Mahasattva; a different suchness of the eye realm is a Bodhisattva-Mahasattva; a different suchness of the sound, smell, taste, touch, and dharma realms is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva within the suchness of the eye realm; there is a Bodhisattva-Mahasattva within the suchness of the sound, smell, taste, touch, and dharma realms; there is the suchness of the eye realm within a Bodhisattva-Mahasattva; there is the suchness
薩摩訶薩中有聲、香、味、觸、法界真如；離色界真如有菩薩摩訶薩，離聲、香、味、觸、法界真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼識界真如非菩薩摩訶薩，即耳、鼻、舌、身、意識界真如非菩薩摩訶薩；異眼識界真如非菩薩摩訶薩，異耳、鼻、舌、身、意識界真如非菩薩摩訶薩；非眼識界真如中有菩薩摩訶薩，非耳、鼻、舌、身、意識界真如中有菩薩摩訶薩；非菩薩摩訶薩中有眼識界真如，非菩薩摩訶薩中有耳、鼻、舌、身、意識界真如；非離眼識界真如有菩薩摩訶薩，非離耳、鼻、舌、身、意識界真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若眼識界，若耳、鼻、舌、身、意識界，尚畢竟不可得，性非有故，況有眼識界真如及耳、鼻、舌、身、意識界真如！此真如既非有，如何可言：即眼識界真如是菩薩摩訶薩，即耳、鼻、舌、身、意識界真如是菩薩摩訶薩；異眼識界真如是菩薩摩訶薩，異耳、鼻、舌、身、意識界真如是菩薩摩訶薩；眼識界真如中有菩薩摩訶薩，耳、鼻、舌、身、意識界真如中有菩薩摩訶薩；菩薩摩訶薩中有眼識界真如，菩薩摩訶薩中有耳、鼻、舌、身、意識界真如；離眼識界真如有菩薩摩訶薩，離耳、鼻、舌、身、意識界真如有菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本： 『大菩薩』（摩訶薩，指發大心的菩薩）中存在聲、香、味、觸、法界（五種感官和意識所對境的範圍）的真如（事物的真實本性）；離開真如是否有菩薩摩訶薩，離開聲、香、味、觸、法界是否有菩薩摩訶薩？」 『再者，善現！你認為是什麼意思，說：眼識界（眼睛的感知範圍）的真如不是菩薩摩訶薩，耳、鼻、舌、身、意識界（其他感官和意識的感知範圍）的真如不是菩薩摩訶薩；不同於眼識界真如的不是菩薩摩訶薩，不同於耳、鼻、舌、身、意識界真如的不是菩薩摩訶薩；眼識界真如中沒有菩薩摩訶薩，耳、鼻、舌、身、意識界真如中沒有菩薩摩訶薩；菩薩摩訶薩中沒有眼識界真如，菩薩摩訶薩中沒有耳、鼻、舌、身、意識界真如；離開眼識界真如沒有菩薩摩訶薩，離開耳、鼻、舌、身、意識界真如沒有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果眼識界，以及耳、鼻、舌、身、意識界，本來就畢竟不可得，因為它們的自性本空，又怎麼會有眼識界的真如以及耳、鼻、舌、身、意識界的真如呢！既然這些真如都不存在，又怎麼能說：眼識界的真如是菩薩摩訶薩，耳、鼻、舌、身、意識界的真如是菩薩摩訶薩；不同於眼識界真如的是菩薩摩訶薩，不同於耳、鼻、舌、身、意識界真如的是菩薩摩訶薩；眼識界真如中有菩薩摩訶薩，耳、鼻、舌、身、意識界真如中有菩薩摩訶薩；菩薩摩訶薩中有眼識界真如，菩薩摩訶薩中有耳、鼻、舌、身、意識界真如；離開眼識界真如有菩薩摩訶薩，離開耳、鼻、舌、身、意識界真如有菩薩摩訶薩呢？』
【English Translation】 English version: 『Is there a Bodhisattva-Mahasattva (a great-hearted Bodhisattva) within the Suchness (true nature) of sound, smell, taste, touch, and the realm of Dharma (the scope of the five senses and consciousness); is there a Bodhisattva-Mahasattva apart from Suchness, is there a Bodhisattva-Mahasattva apart from sound, smell, taste, touch, and the realm of Dharma?』 『Furthermore, Subhuti! What do you mean by saying: the Suchness of the eye-consciousness realm (the scope of perception by the eyes) is not a Bodhisattva-Mahasattva, the Suchness of the ear, nose, tongue, body, and mind-consciousness realms (the scope of perception by other senses and consciousness) is not a Bodhisattva-Mahasattva; that which is different from the Suchness of the eye-consciousness realm is not a Bodhisattva-Mahasattva, that which is different from the Suchness of the ear, nose, tongue, body, and mind-consciousness realms is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva within the Suchness of the eye-consciousness realm, there is no Bodhisattva-Mahasattva within the Suchness of the ear, nose, tongue, body, and mind-consciousness realms; there is no Suchness of the eye-consciousness realm within a Bodhisattva-Mahasattva, there is no Suchness of the ear, nose, tongue, body, and mind-consciousness realms within a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva apart from the Suchness of the eye-consciousness realm, there is no Bodhisattva-Mahasattva apart from the Suchness of the ear, nose, tongue, body, and mind-consciousness realms?』 The Venerable Subhuti replied: 『World Honored One! If the eye-consciousness realm, and the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is empty, how can there be the Suchness of the eye-consciousness realm and the Suchness of the ear, nose, tongue, body, and mind-consciousness realms! Since these Suchnesses do not exist, how can it be said: the Suchness of the eye-consciousness realm is a Bodhisattva-Mahasattva, the Suchness of the ear, nose, tongue, body, and mind-consciousness realms is a Bodhisattva-Mahasattva; that which is different from the Suchness of the eye-consciousness realm is a Bodhisattva-Mahasattva, that which is different from the Suchness of the ear, nose, tongue, body, and mind-consciousness realms is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva within the Suchness of the eye-consciousness realm, there is a Bodhisattva-Mahasattva within the Suchness of the ear, nose, tongue, body, and mind-consciousness realms; there is the Suchness of the eye-consciousness realm within a Bodhisattva-Mahasattva, there is the Suchness of the ear, nose, tongue, body, and mind-consciousness realms within a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the Suchness of the eye-consciousness realm, there is a Bodhisattva-Mahasattva apart from the Suchness of the ear, nose, tongue, body, and mind-consciousness realms?』
「複次，善現！汝觀何義言：即眼觸真如非菩薩摩訶薩，即耳、鼻、舌、身、意觸真如非菩薩摩訶薩；異眼觸真如非菩薩摩訶薩，異耳、鼻、舌、身、意觸真如非菩薩摩訶薩；非眼觸真如中有菩薩摩訶薩，非耳、鼻、舌、身、意觸真如中有菩薩摩訶薩；非菩薩摩訶薩中有眼觸真如，非菩薩摩訶薩中有耳、鼻、舌、身、意觸真如；非離眼觸真如有菩薩摩訶薩，非離耳、鼻、舌、身、意觸真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若眼觸，若耳、鼻、舌、身、意觸，尚畢竟不可得，性非有故，況有眼觸真如及耳、鼻、舌、身、意觸真如！此真如既非有，如何可言：即眼觸真如是菩薩摩訶薩，即耳、鼻、舌、身、意觸真如是菩薩摩訶薩；異眼觸真如是菩薩摩訶薩，異耳、鼻、舌、身、意觸真如是菩薩摩訶薩；眼觸真如中有菩薩摩訶薩，耳、鼻、舌、身、意觸真如中有菩薩摩訶薩；菩薩摩訶薩中有眼觸真如，菩薩摩訶薩中有耳、鼻、舌、身、意觸真如；離眼觸真如有菩薩摩訶薩，離耳、鼻、舌、身、意觸真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼觸為緣所生諸受真如非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受真如非菩薩摩訶薩；異眼觸為緣所生諸受真如非菩薩摩訶薩，異耳、
【現代漢語翻譯】 現代漢語譯本 『再者，善現！你觀察什麼意義而說：『眼觸的真如（Tathata，事物的真實本性）不是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），耳、鼻、舌、身、意觸的真如不是菩薩摩訶薩；不同於眼觸的真如不是菩薩摩訶薩，不同於耳、鼻、舌、身、意觸的真如不是菩薩摩訶薩；眼觸的真如中沒有菩薩摩訶薩，耳、鼻、舌、身、意觸的真如中沒有菩薩摩訶薩；菩薩摩訶薩中沒有眼觸的真如，菩薩摩訶薩中沒有耳、鼻、舌、身、意觸的真如；離開眼觸的真如沒有菩薩摩訶薩，離開耳、鼻、舌、身、意觸的真如沒有菩薩摩訶薩』？』 具壽善現回答說：『世尊！如果眼觸，以及耳、鼻、舌、身、意觸，尚且畢竟不可得，因為它們的自性並非真實存在，何況會有眼觸的真如以及耳、鼻、舌、身、意觸的真如呢！既然這些真如並非真實存在，又如何能說：『眼觸的真如是菩薩摩訶薩，耳、鼻、舌、身、意觸的真如是菩薩摩訶薩；不同於眼觸的真如是菩薩摩訶薩，不同於耳、鼻、舌、身、意觸的真如是菩薩摩訶薩；眼觸的真如中有菩薩摩訶薩，耳、鼻、舌、身、意觸的真如中有菩薩摩訶薩；菩薩摩訶薩中有眼觸的真如，菩薩摩訶薩中有耳、鼻、舌、身、意觸的真如；離開眼觸的真如有菩薩摩訶薩，離開耳、鼻、舌、身、意觸的真如有菩薩摩訶薩』？』 『再者，善現！你觀察什麼意義而說：『以眼觸為緣所生的諸受（Vedana，感受）的真如不是菩薩摩訶薩，以耳、鼻、舌、身、意觸為緣所生的諸受的真如不是菩薩摩訶薩；不同於以眼觸為緣所生的諸受的真如不是菩薩摩訶薩，不同於以耳、』
【English Translation】 English version 'Furthermore, Subhuti, considering what meaning do you say: 'The Suchness (Tathata, the true nature of things) of eye-contact is not a Bodhisattva-Mahasattva (a great Bodhisattva), the Suchness of ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva; the Suchness different from eye-contact is not a Bodhisattva-Mahasattva, the Suchness different from ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva; in the Suchness of eye-contact there is no Bodhisattva-Mahasattva, in the Suchness of ear, nose, tongue, body, and mind-contact there is no Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is no Suchness of eye-contact, in a Bodhisattva-Mahasattva there is no Suchness of ear, nose, tongue, body, and mind-contact; apart from the Suchness of eye-contact there is no Bodhisattva-Mahasattva, apart from the Suchness of ear, nose, tongue, body, and mind-contact there is no Bodhisattva-Mahasattva?' The venerable Subhuti replied, 'World Honored One, if eye-contact, and ear, nose, tongue, body, and mind-contact, are ultimately unattainable, because their nature is not real, how much more so the Suchness of eye-contact and the Suchness of ear, nose, tongue, body, and mind-contact! Since these Suchnesses are not real, how can it be said: 'The Suchness of eye-contact is a Bodhisattva-Mahasattva, the Suchness of ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva; the Suchness different from eye-contact is a Bodhisattva-Mahasattva, the Suchness different from ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva; in the Suchness of eye-contact there is a Bodhisattva-Mahasattva, in the Suchness of ear, nose, tongue, body, and mind-contact there is a Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is the Suchness of eye-contact, in a Bodhisattva-Mahasattva there is the Suchness of ear, nose, tongue, body, and mind-contact; apart from the Suchness of eye-contact there is a Bodhisattva-Mahasattva, apart from the Suchness of ear, nose, tongue, body, and mind-contact there is a Bodhisattva-Mahasattva?' 'Furthermore, Subhuti, considering what meaning do you say: 'The Suchness of the feelings (Vedana, sensations) arising from eye-contact is not a Bodhisattva-Mahasattva, the Suchness of the feelings arising from ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva; the Suchness different from the feelings arising from eye-contact is not a Bodhisattva-Mahasattva, the Suchness different from the feelings arising from ear,'
鼻、舌、身、意觸為緣所生諸受真如非菩薩摩訶薩；非眼觸為緣所生諸受真如中有菩薩摩訶薩，非耳、鼻、舌、身、意觸為緣所生諸受真如中有菩薩摩訶薩；非菩薩摩訶薩中有眼觸為緣所生諸受真如，非菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受真如；非離眼觸為緣所生諸受真如有菩薩摩訶薩，非離耳、鼻、舌、身、意觸為緣所生諸受真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受真如，及耳、鼻、舌、身、意觸為緣所生諸受真如！此真如既非有，如何可言：即眼觸為緣所生諸受真如是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受真如是菩薩摩訶薩；異眼觸為緣所生諸受真如是菩薩摩訶薩，異耳、鼻、舌、身、意觸為緣所生諸受真如是菩薩摩訶薩；眼觸為緣所生諸受真如中有菩薩摩訶薩，耳、鼻、舌、身、意觸為緣所生諸受真如中有菩薩摩訶薩；菩薩摩訶薩中有眼觸為緣所生諸受真如，菩薩摩訶薩中有耳、鼻、舌、身、意觸為緣所生諸受真如；離眼觸為緣所生諸受真如有菩薩摩訶薩，離耳、鼻、舌、身、意觸為緣所生諸受真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言
【現代漢語翻譯】 現代漢語譯本： 『以鼻、舌、身、意觸為緣所產生的各種感受的真如，並非菩薩摩訶薩（菩薩中的大修行者）；並非以眼觸為緣所產生的各種感受的真如中存在菩薩摩訶薩，也並非以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如中存在菩薩摩訶薩；並非在菩薩摩訶薩中存在以眼觸為緣所產生的各種感受的真如，也並非在菩薩摩訶薩中存在以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如；並非離開以眼觸為緣所產生的各種感受的真如而存在菩薩摩訶薩，也並非離開以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如而存在菩薩摩訶薩，是這樣嗎？』
具壽善現回答說：『世尊！如果以眼觸為緣所產生的各種感受，以及以耳、鼻、舌、身、意觸為緣所產生的各種感受，尚且畢竟不可得，其自性本空，又怎麼會有以眼觸為緣所產生的各種感受的真如，以及以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如呢！既然這些真如並不存在，又怎麼能說：以眼觸為緣所產生的各種感受的真如就是菩薩摩訶薩，以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如就是菩薩摩訶薩；不同於以眼觸為緣所產生的各種感受的真如是菩薩摩訶薩，不同於以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如是菩薩摩訶薩；以眼觸為緣所產生的各種感受的真如中存在菩薩摩訶薩，以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如中存在菩薩摩訶薩；在菩薩摩訶薩中存在以眼觸為緣所產生的各種感受的真如，在菩薩摩訶薩中存在以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如；離開以眼觸為緣所產生的各種感受的真如而存在菩薩摩訶薩，離開以耳、鼻、舌、身、意觸為緣所產生的各種感受的真如而存在菩薩摩訶薩呢？』
『再者，善現！你認為是什麼道理說』
【English Translation】 English version: 'The suchness of the feelings arising from contact with the nose, tongue, body, and mind is not a Bodhisattva-Mahasattva (a great being among Bodhisattvas); it is not that there is a Bodhisattva-Mahasattva in the suchness of the feelings arising from contact with the eye, nor is there a Bodhisattva-Mahasattva in the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind; it is not that there is the suchness of the feelings arising from contact with the eye in a Bodhisattva-Mahasattva, nor is there the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind in a Bodhisattva-Mahasattva; it is not that there is a Bodhisattva-Mahasattva apart from the suchness of the feelings arising from contact with the eye, nor is there a Bodhisattva-Mahasattva apart from the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind, is that so?'
The venerable Subhuti replied, 'World Honored One! If the feelings arising from contact with the eye, and the feelings arising from contact with the ear, nose, tongue, body, and mind, are ultimately unattainable, being without inherent existence, how much less can there be the suchness of the feelings arising from contact with the eye, and the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind! Since this suchness does not exist, how can it be said: the suchness of the feelings arising from contact with the eye is a Bodhisattva-Mahasattva, the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind is a Bodhisattva-Mahasattva; different from the suchness of the feelings arising from contact with the eye is a Bodhisattva-Mahasattva, different from the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the suchness of the feelings arising from contact with the eye, there is a Bodhisattva-Mahasattva in the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind; there is the suchness of the feelings arising from contact with the eye in a Bodhisattva-Mahasattva, there is the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind in a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the suchness of the feelings arising from contact with the eye, there is a Bodhisattva-Mahasattva apart from the suchness of the feelings arising from contact with the ear, nose, tongue, body, and mind?'
'Furthermore, Subhuti! What meaning do you see in saying'
：即地界真如非菩薩摩訶薩，即水、火、風、空、識界真如非菩薩摩訶薩；異地界真如非菩薩摩訶薩，異水、火、風、空、識界真如非菩薩摩訶薩；非地界真如中有菩薩摩訶薩，非水、火、風、空、識界真如中有菩薩摩訶薩；非菩薩摩訶薩中有地界真如，非菩薩摩訶薩中有水、火、風、空、識界真如；非離地界真如有菩薩摩訶薩，非離水、火、風、空、識界真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若地界，若水、火、風、空、識界，尚畢竟不可得，性非有故，況有地界真如及水、火、風、空、識界真如！此真如既非有，如何可言：即地界真如是菩薩摩訶薩，即水、火、風、空、識界真如是菩薩摩訶薩；異地界真如是菩薩摩訶薩，異水、火、風、空、識界真如是菩薩摩訶薩；地界真如中有菩薩摩訶薩，水、火、風、空、識界真如中有菩薩摩訶薩；菩薩摩訶薩中有地界真如，菩薩摩訶薩中有水、火、風、空、識界真如；離地界真如有菩薩摩訶薩，離水、火、風、空、識界真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即因緣真如非菩薩摩訶薩，即等無間緣、所緣緣、增上緣真如非菩薩摩訶薩；異因緣真如非菩薩摩訶薩，異等無間緣、所緣緣、增上緣真如非菩薩摩訶薩；非因緣真如中有菩薩摩
【現代漢語翻譯】 現代漢語譯本： 『地界（指構成物質的四大元素之一，即地大）的真如（事物的真實本性）不是菩薩摩訶薩（偉大的菩薩），水、火、風、空、識界（構成物質和精神的五大元素）的真如也不是菩薩摩訶薩；與地界真如不同的不是菩薩摩訶薩，與水、火、風、空、識界真如不同的也不是菩薩摩訶薩；菩薩摩訶薩不在地界真如之中，菩薩摩訶薩也不在水、火、風、空、識界真如之中；地界真如不在菩薩摩訶薩之中，水、火、風、空、識界真如也不在菩薩摩訶薩之中；菩薩摩訶薩不是離開地界真如而存在，菩薩摩訶薩也不是離開水、火、風、空、識界真如而存在，是這樣嗎？』 具壽善現（佛陀的弟子）回答說：『世尊！如果地界，以及水、火、風、空、識界，本來就畢竟不可得，其自性並非真實存在，又怎麼會有地界真如以及水、火、風、空、識界真如呢！既然這些真如都不存在，又怎麼能說：地界真如就是菩薩摩訶薩，水、火、風、空、識界真如就是菩薩摩訶薩；與地界真如不同的就是菩薩摩訶薩，與水、火、風、空、識界真如不同的就是菩薩摩訶薩；菩薩摩訶薩在地界真如之中，菩薩摩訶薩在水、火、風、空、識界真如之中；地界真如在菩薩摩訶薩之中，水、火、風、空、識界真如在菩薩摩訶薩之中；菩薩摩訶薩是離開地界真如而存在，菩薩摩訶薩是離開水、火、風、空、識界真如而存在呢？』 『再者，善現！你認為是什麼道理讓你說：因緣（事物產生的條件）的真如不是菩薩摩訶薩，等無間緣（緊接著前一念的條件）、所緣緣（被認知的事物）、增上緣（起輔助作用的條件）的真如也不是菩薩摩訶薩；與因緣真如不同的不是菩薩摩訶薩，與等無間緣、所緣緣、增上緣真如不同的也不是菩薩摩訶薩；菩薩摩訶薩不在因緣真如之中，菩薩摩訶薩也不在等無間緣、所緣緣、增上緣真如之中；因緣真如不在菩薩摩訶薩之中，等無間緣、所緣緣、增上緣真如也不在菩薩摩訶薩之中；菩薩摩訶薩不是離開因緣真如而存在，菩薩摩訶薩也不是離開等無間緣、所緣緣、增上緣真如而存在呢？』
【English Translation】 English version: 'Is it that the Suchness (true nature) of the earth element (one of the four great elements constituting matter) is not a Bodhisattva-Mahasattva (a great Bodhisattva), and the Suchness of the water, fire, wind, space, and consciousness elements (the five great elements constituting matter and mind) is not a Bodhisattva-Mahasattva; that which is different from the Suchness of the earth element is not a Bodhisattva-Mahasattva, and that which is different from the Suchness of the water, fire, wind, space, and consciousness elements is not a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva is not within the Suchness of the earth element, and a Bodhisattva-Mahasattva is not within the Suchness of the water, fire, wind, space, and consciousness elements; the Suchness of the earth element is not within a Bodhisattva-Mahasattva, and the Suchness of the water, fire, wind, space, and consciousness elements is not within a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva does not exist apart from the Suchness of the earth element, and a Bodhisattva-Mahasattva does not exist apart from the Suchness of the water, fire, wind, space, and consciousness elements?' The Venerable Subhuti (a disciple of the Buddha) replied: 'World Honored One! If the earth element, and the water, fire, wind, space, and consciousness elements, are ultimately unattainable, their nature being non-existent, how can there be the Suchness of the earth element and the Suchness of the water, fire, wind, space, and consciousness elements! Since these Suchnesses do not exist, how can it be said: the Suchness of the earth element is a Bodhisattva-Mahasattva, the Suchness of the water, fire, wind, space, and consciousness elements is a Bodhisattva-Mahasattva; that which is different from the Suchness of the earth element is a Bodhisattva-Mahasattva, that which is different from the Suchness of the water, fire, wind, space, and consciousness elements is a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva is within the Suchness of the earth element, a Bodhisattva-Mahasattva is within the Suchness of the water, fire, wind, space, and consciousness elements; the Suchness of the earth element is within a Bodhisattva-Mahasattva, the Suchness of the water, fire, wind, space, and consciousness elements is within a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists apart from the Suchness of the earth element, a Bodhisattva-Mahasattva exists apart from the Suchness of the water, fire, wind, space, and consciousness elements?' 'Furthermore, Subhuti! What meaning do you see in saying: the Suchness of the causal condition (the condition for the arising of things) is not a Bodhisattva-Mahasattva, the Suchness of the immediately preceding condition, the object condition, and the dominant condition is not a Bodhisattva-Mahasattva; that which is different from the Suchness of the causal condition is not a Bodhisattva-Mahasattva, that which is different from the Suchness of the immediately preceding condition, the object condition, and the dominant condition is not a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva is not within the Suchness of the causal condition, and a Bodhisattva-Mahasattva is not within the Suchness of the immediately preceding condition, the object condition, and the dominant condition; the Suchness of the causal condition is not within a Bodhisattva-Mahasattva, and the Suchness of the immediately preceding condition, the object condition, and the dominant condition is not within a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva does not exist apart from the Suchness of the causal condition, and a Bodhisattva-Mahasattva does not exist apart from the Suchness of the immediately preceding condition, the object condition, and the dominant condition?'
訶薩，非等無間緣、所緣緣、增上緣真如中有菩薩摩訶薩；非菩薩摩訶薩中有因緣真如，非菩薩摩訶薩中有等無間緣、所緣緣、增上緣真如；非離因緣真如有菩薩摩訶薩，非離等無間緣、所緣緣、增上緣真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若因緣，若等無間緣、所緣緣、增上緣，尚畢竟不可得，性非有故，況有因緣真如及等無間緣、所緣緣、增上緣真如！此真如既非有，如何可言：即因緣真如是菩薩摩訶薩，即等無間緣、所緣緣、增上緣真如是菩薩摩訶薩；異因緣真如是菩薩摩訶薩，異等無間緣、所緣緣、增上緣真如是菩薩摩訶薩；因緣真如中有菩薩摩訶薩，等無間緣、所緣緣、增上緣真如中有菩薩摩訶薩；菩薩摩訶薩中有因緣真如，菩薩摩訶薩中有等無間緣、所緣緣、增上緣真如；離因緣真如有菩薩摩訶薩，離等無間緣、所緣緣、增上緣真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即緣所生法真如非菩薩摩訶薩，異緣所生法真如非菩薩摩訶薩，非緣所生法真如中有菩薩摩訶薩，非菩薩摩訶薩中有緣所生法真如，非離緣所生法真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！緣所生法，尚畢竟不可得，性非有故，況有緣所生法真如！此真如既非有，如何可言：即緣所生法
【現代漢語翻譯】 現代漢語譯本： 『訶薩（菩薩的另一種稱呼），在非等無間緣（緊接著前一剎那生起的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起增強作用的因緣）的真如（事物的真實本性）中，有菩薩摩訶薩（偉大的菩薩）嗎？在菩薩摩訶薩中，有因緣的真如嗎？在菩薩摩訶薩中，有等無間緣、所緣緣、增上緣的真如嗎？離開因緣的真如，有菩薩摩訶薩嗎？離開等無間緣、所緣緣、增上緣的真如，有菩薩摩訶薩嗎？』 具壽善現（佛陀的弟子）回答說：『世尊！如果因緣，以及等無間緣、所緣緣、增上緣，都畢竟不可得，因為它們的自性並非真實存在，那麼又怎麼會有因緣的真如以及等無間緣、所緣緣、增上緣的真如呢！既然這些真如都不存在，又怎麼能說：因緣的真如就是菩薩摩訶薩，等無間緣、所緣緣、增上緣的真如就是菩薩摩訶薩；不同於因緣的真如是菩薩摩訶薩，不同於等無間緣、所緣緣、增上緣的真如是菩薩摩訶薩；在因緣的真如中有菩薩摩訶薩，在等無間緣、所緣緣、增上緣的真如中有菩薩摩訶薩；在菩薩摩訶薩中有因緣的真如，在菩薩摩訶薩中有等無間緣、所緣緣、增上緣的真如；離開因緣的真如有菩薩摩訶薩，離開等無間緣、所緣緣、增上緣的真如有菩薩摩訶薩呢？』 『再者，善現！你觀察什麼意義而說：緣所生法（由因緣和合而生的法）的真如不是菩薩摩訶薩，不同於緣所生法的真如不是菩薩摩訶薩，在緣所生法的真如中沒有菩薩摩訶薩，在菩薩摩訶薩中沒有緣所生法的真如，離開緣所生法的真如沒有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！緣所生法尚且畢竟不可得，因為它們的自性並非真實存在，又怎麼會有緣所生法的真如呢！既然這個真如不存在，又怎麼能說：緣所生法
【English Translation】 English version: 『O Khasa (another name for Bodhisattva), is there a Bodhisattva Mahasattva (great Bodhisattva) in the Suchness (true nature of things) of non-contiguous condition (immediately preceding condition), object condition (condition as an object of cognition), and dominant condition (condition that enhances), or is there a Bodhisattva Mahasattva in the Suchness of causal condition? Is there the Suchness of non-contiguous condition, object condition, and dominant condition in a Bodhisattva Mahasattva? Is there a Bodhisattva Mahasattva apart from the Suchness of causal condition? Is there a Bodhisattva Mahasattva apart from the Suchness of non-contiguous condition, object condition, and dominant condition?』 The Venerable Subhuti (a disciple of the Buddha) replied: 『World Honored One! If causal condition, non-contiguous condition, object condition, and dominant condition are ultimately unattainable, because their nature is not real, then how can there be the Suchness of causal condition and the Suchness of non-contiguous condition, object condition, and dominant condition! Since these Suchnesses do not exist, how can it be said: the Suchness of causal condition is a Bodhisattva Mahasattva, the Suchness of non-contiguous condition, object condition, and dominant condition is a Bodhisattva Mahasattva; different from the Suchness of causal condition is a Bodhisattva Mahasattva, different from the Suchness of non-contiguous condition, object condition, and dominant condition is a Bodhisattva Mahasattva; in the Suchness of causal condition there is a Bodhisattva Mahasattva, in the Suchness of non-contiguous condition, object condition, and dominant condition there is a Bodhisattva Mahasattva; in a Bodhisattva Mahasattva there is the Suchness of causal condition, in a Bodhisattva Mahasattva there is the Suchness of non-contiguous condition, object condition, and dominant condition; apart from the Suchness of causal condition there is a Bodhisattva Mahasattva, apart from the Suchness of non-contiguous condition, object condition, and dominant condition there is a Bodhisattva Mahasattva?』 『Furthermore, Subhuti! What meaning do you observe when you say: the Suchness of conditioned phenomena (phenomena arising from conditions) is not a Bodhisattva Mahasattva, different from the Suchness of conditioned phenomena is not a Bodhisattva Mahasattva, in the Suchness of conditioned phenomena there is no Bodhisattva Mahasattva, in a Bodhisattva Mahasattva there is no Suchness of conditioned phenomena, apart from the Suchness of conditioned phenomena there is no Bodhisattva Mahasattva?』 The Venerable Subhuti replied: 『World Honored One! Conditioned phenomena are ultimately unattainable, because their nature is not real, how can there be the Suchness of conditioned phenomena! Since this Suchness does not exist, how can it be said: the Suchness of conditioned phenomena
真如是菩薩摩訶薩，異緣所生法真如是菩薩摩訶薩，緣所生法真如中有菩薩摩訶薩，菩薩摩訶薩中有緣所生法真如，離緣所生法真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即無明真如非菩薩摩訶薩，即行、識、名色、六處、觸、受、愛、取、有、生、老死真如非菩薩摩訶薩；異無明真如非菩薩摩訶薩，異行乃至老死真如非菩薩摩訶薩；非無明真如中有菩薩摩訶薩，非行乃至老死真如中有菩薩摩訶薩；非菩薩摩訶薩中有無明真如，非菩薩摩訶薩中有行乃至老死真如；非離無明真如有菩薩摩訶薩，非離行乃至老死真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若無明，若行乃至老死，尚畢竟不可得，性非有故，況有無明真如及行乃至老死真如！此真如既非有，如何可言：即無明真如是菩薩摩訶薩，即行乃至老死真如是菩薩摩訶薩；異無明真如是菩薩摩訶薩，異行乃至老死真如是菩薩摩訶薩；無明真如中有菩薩摩訶薩，行乃至老死真如中有菩薩摩訶薩；菩薩摩訶薩中有無明真如，菩薩摩訶薩中有行乃至老死真如；離無明真如有菩薩摩訶薩，離行乃至老死真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即佈施波羅蜜多真如非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多真如
【現代漢語翻譯】 現代漢語譯本： 『真如』（Tathata，事物的真實本性）是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）嗎？由其他因緣所生的法的『真如』是菩薩摩訶薩嗎？在由因緣所生法的『真如』中有菩薩摩訶薩嗎？在菩薩摩訶薩中有由因緣所生法的『真如』嗎？離開由因緣所生法的『真如』有菩薩摩訶薩嗎？ 『再者，善現（Subhuti）！你觀察什麼意義而說：即無明（Avidya，無知）的『真如』不是菩薩摩訶薩，即行（Samskara，意志行為）、識（Vijnana，意識）、名色（Namarupa，名與色）、六處（Sadayatana，六根）、觸（Sparsha，接觸）、受（Vedana，感受）、愛（Trsna，渴愛）、取（Upadana，執取）、有（Bhava，存在）、生（Jati，出生）、老死（Jaramarana，衰老和死亡）的『真如』不是菩薩摩訶薩；異於無明的『真如』不是菩薩摩訶薩，異於行乃至老死的『真如』不是菩薩摩訶薩；不是在無明的『真如』中有菩薩摩訶薩，不是在行乃至老死的『真如』中有菩薩摩訶薩；不是在菩薩摩訶薩中有無明的『真如』，不是在菩薩摩訶薩中有行乃至老死的『真如』；不是離開無明的『真如』有菩薩摩訶薩，不是離開行乃至老死的『真如』有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果無明，如果行乃至老死，尚且畢竟不可得，因為其自性非有，何況有無明的『真如』以及行乃至老死的『真如』！這『真如』既然非有，如何可說：即無明的『真如』是菩薩摩訶薩，即行乃至老死的『真如』是菩薩摩訶薩；異於無明的『真如』是菩薩摩訶薩，異於行乃至老死的『真如』是菩薩摩訶薩；在無明的『真如』中有菩薩摩訶薩，在行乃至老死的『真如』中有菩薩摩訶薩；在菩薩摩訶薩中有無明的『真如』，在菩薩摩訶薩中有行乃至老死的『真如』；離開無明的『真如』有菩薩摩訶薩，離開行乃至老死的『真如』有菩薩摩訶薩？』 『再者，善現！你觀察什麼意義而說：即佈施波羅蜜多（Dana Paramita，佈施的完美）的『真如』不是菩薩摩訶薩，即凈戒（Sila Paramita，戒律的完美）、安忍（Ksanti Paramita，忍辱的完美）、精進（Virya Paramita，精進的完美）、靜慮（Dhyana Paramita，禪定的完美）、般若波羅蜜多（Prajna Paramita，智慧的完美）的『真如』
【English Translation】 English version: Is 『Tathata』 (the true nature of things) a Bodhisattva-Mahasattva (a great Bodhisattva)? Is the 『Tathata』 of dharmas (phenomena) that arise from other causes and conditions a Bodhisattva-Mahasattva? Is there a Bodhisattva-Mahasattva in the 『Tathata』 of dharmas that arise from causes and conditions? Is there the 『Tathata』 of dharmas that arise from causes and conditions in a Bodhisattva-Mahasattva? Is there a Bodhisattva-Mahasattva apart from the 『Tathata』 of dharmas that arise from causes and conditions? 『Furthermore, Subhuti! Considering what meaning do you say: that the 『Tathata』 of ignorance (Avidya) is not a Bodhisattva-Mahasattva, that the 『Tathata』 of volitional activities (Samskara), consciousness (Vijnana), name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsha), feeling (Vedana), craving (Trsna), grasping (Upadana), becoming (Bhava), birth (Jati), and old age and death (Jaramarana) is not a Bodhisattva-Mahasattva; that the 『Tathata』 different from ignorance is not a Bodhisattva-Mahasattva, that the 『Tathata』 different from volitional activities up to old age and death is not a Bodhisattva-Mahasattva; that there is not a Bodhisattva-Mahasattva in the 『Tathata』 of ignorance, that there is not a Bodhisattva-Mahasattva in the 『Tathata』 of volitional activities up to old age and death; that there is not the 『Tathata』 of ignorance in a Bodhisattva-Mahasattva, that there is not the 『Tathata』 of volitional activities up to old age and death in a Bodhisattva-Mahasattva; that there is not a Bodhisattva-Mahasattva apart from the 『Tathata』 of ignorance, that there is not a Bodhisattva-Mahasattva apart from the 『Tathata』 of volitional activities up to old age and death?』 The venerable Subhuti replied: 『World Honored One! If ignorance, if volitional activities up to old age and death, are ultimately unattainable, because their nature is non-existent, how much more so the 『Tathata』 of ignorance and the 『Tathata』 of volitional activities up to old age and death! Since this 『Tathata』 is non-existent, how can it be said: that the 『Tathata』 of ignorance is a Bodhisattva-Mahasattva, that the 『Tathata』 of volitional activities up to old age and death is a Bodhisattva-Mahasattva; that the 『Tathata』 different from ignorance is a Bodhisattva-Mahasattva, that the 『Tathata』 different from volitional activities up to old age and death is a Bodhisattva-Mahasattva; that there is a Bodhisattva-Mahasattva in the 『Tathata』 of ignorance, that there is a Bodhisattva-Mahasattva in the 『Tathata』 of volitional activities up to old age and death; that there is the 『Tathata』 of ignorance in a Bodhisattva-Mahasattva, that there is the 『Tathata』 of volitional activities up to old age and death in a Bodhisattva-Mahasattva; that there is a Bodhisattva-Mahasattva apart from the 『Tathata』 of ignorance, that there is a Bodhisattva-Mahasattva apart from the 『Tathata』 of volitional activities up to old age and death?』 『Furthermore, Subhuti! Considering what meaning do you say: that the 『Tathata』 of giving perfection (Dana Paramita) is not a Bodhisattva-Mahasattva, that the 『Tathata』 of moral discipline (Sila Paramita), patience (Ksanti Paramita), vigor (Virya Paramita), meditative concentration (Dhyana Paramita), and wisdom perfection (Prajna Paramita)
非菩薩摩訶薩；異佈施波羅蜜多真如非菩薩摩訶薩，異凈戒、安忍、精進、靜慮、般若波羅蜜多真如非菩薩摩訶薩；非佈施波羅蜜多真如中有菩薩摩訶薩，非凈戒、安忍、精進、靜慮、般若波羅蜜多真如中有菩薩摩訶薩；非菩薩摩訶薩中有佈施波羅蜜多真如，非菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多真如；非離佈施波羅蜜多真如有菩薩摩訶薩，非離凈戒、安忍、精進、靜慮、般若波羅蜜多真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若佈施波羅蜜多，若凈戒、安忍、精進、靜慮、般若波羅蜜多，尚畢竟不可得，性非有故，況有佈施波羅蜜多真如及凈戒、安忍、精進、靜慮、般若波羅蜜多真如！此真如既非有，如何可言：即佈施波羅蜜多真如是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多真如是菩薩摩訶薩；異佈施波羅蜜多真如是菩薩摩訶薩，異凈戒、安忍、精進、靜慮、般若波羅蜜多真如是菩薩摩訶薩；佈施波羅蜜多真如中有菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多真如中有菩薩摩訶薩；菩薩摩訶薩中有佈施波羅蜜多真如，菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多真如；離佈施波羅蜜多真如有菩薩摩訶薩，離凈戒、安忍、精進、靜慮、般若波羅蜜
【現代漢語翻譯】 現代漢語譯本 『不是菩薩摩訶薩（偉大的菩薩），與佈施波羅蜜多（佈施的完美）的真如（實相）不同的也不是菩薩摩訶薩，與凈戒（戒律）、安忍（忍耐）、精進（努力）、靜慮（禪定）、般若波羅蜜多（智慧的完美）的真如不同的也不是菩薩摩訶薩；不是在佈施波羅蜜多的真如中有菩薩摩訶薩，不是在凈戒、安忍、精進、靜慮、般若波羅蜜多的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有佈施波羅蜜多的真如，不是在菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多的真如；不是離開佈施波羅蜜多的真如而有菩薩摩訶薩，不是離開凈戒、安忍、精進、靜慮、般若波羅蜜多的真如而有菩薩摩訶薩嗎？』 具壽善現回答說：『世尊！如果佈施波羅蜜多，以及凈戒、安忍、精進、靜慮、般若波羅蜜多，尚且畢竟不可得，因為它們的自性並非真實存在，更何況會有佈施波羅蜜多的真如以及凈戒、安忍、精進、靜慮、般若波羅蜜多的真如呢！既然這些真如並非真實存在，又怎麼能說：佈施波羅蜜多的真如就是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的真如就是菩薩摩訶薩；與佈施波羅蜜多的真如不同的是菩薩摩訶薩，與凈戒、安忍、精進、靜慮、般若波羅蜜多的真如不同的是菩薩摩訶薩；在佈施波羅蜜多的真如中有菩薩摩訶薩，在凈戒、安忍、精進、靜慮、般若波羅蜜多的真如中有菩薩摩訶薩；在菩薩摩訶薩中有佈施波羅蜜多的真如，在菩薩摩訶薩中有凈戒、安忍、精進、靜慮、般若波羅蜜多的真如；離開佈施波羅蜜多的真如而有菩薩摩訶薩，離開凈戒、安忍、精進、靜慮、般若波羅蜜
【English Translation】 English version 'Is it not the case that a Bodhisattva-Mahasattva (a great Bodhisattva) is not different from the Suchness (true nature) of the Dana Paramita (perfection of giving), nor is a Bodhisattva-Mahasattva different from the Suchness of the Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna Paramitas (perfection of wisdom); is it not the case that a Bodhisattva-Mahasattva is not within the Suchness of the Dana Paramita, nor within the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas; is it not the case that the Suchness of the Dana Paramita is not within a Bodhisattva-Mahasattva, nor is the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas within a Bodhisattva-Mahasattva; is it not the case that a Bodhisattva-Mahasattva exists not apart from the Suchness of the Dana Paramita, nor apart from the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas?' The venerable Subhuti replied, 'World Honored One, if the Dana Paramita, and the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas are ultimately unattainable, because their nature is non-existent, how much more so are the Suchness of the Dana Paramita and the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas! Since these Suchnesses are non-existent, how can it be said that the Suchness of the Dana Paramita is a Bodhisattva-Mahasattva, or that the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas is a Bodhisattva-Mahasattva; that a Bodhisattva-Mahasattva is different from the Suchness of the Dana Paramita, or different from the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas; that a Bodhisattva-Mahasattva is within the Suchness of the Dana Paramita, or within the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas; that the Suchness of the Dana Paramita is within a Bodhisattva-Mahasattva, or that the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas is within a Bodhisattva-Mahasattva; that a Bodhisattva-Mahasattva exists apart from the Suchness of the Dana Paramita, or apart from the Suchness of the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas?'
多真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即內空真如非菩薩摩訶薩，即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空真如非菩薩摩訶薩；異內空真如非菩薩摩訶薩，異外空乃至無性自性空真如非菩薩摩訶薩；非內空真如中有菩薩摩訶薩，非外空乃至無性自性空真如中有菩薩摩訶薩；非菩薩摩訶薩中有內空真如，非菩薩摩訶薩中有外空乃至無性自性空真如；非離內空真如有菩薩摩訶薩，非離外空乃至無性自性空真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若內空，若外空乃至無性自性空，尚畢竟不可得，性非有故，況有內空真如及外空乃至無性自性空真如！此真如既非有，如何可言：即內空真如是菩薩摩訶薩，即外空乃至無性自性空真如是菩薩摩訶薩；異內空真如是菩薩摩訶薩，異外空乃至無性自性空真如是菩薩摩訶薩；內空真如中有菩薩摩訶薩，外空乃至無性自性空真如中有菩薩摩訶薩；菩薩摩訶薩中有內空真如，菩薩摩訶薩中有外空乃至無性自性空真如；離內空真如有菩薩摩訶薩，離外空乃至無性自性空真如有菩薩摩訶薩？」
「複次，善現！汝觀
【現代漢語翻譯】 現代漢語譯本： 「又有多少真如是菩薩摩訶薩（菩薩中的大修行者）呢？」 「再者，善現（須菩提的別名）！你認為是什麼意思呢？說：『內空（指內在的空性）的真如（事物的真實本性）不是菩薩摩訶薩，外空（指外在的空性）、內外空（指內外皆空的空性）、空空（指空性的空性）、大空（指廣大的空性）、勝義空（指最殊勝的空性）、有為空（指有為法的空性）、無為空（指無為法的空性）、畢竟空（指究竟的空性）、無際空（指無邊際的空性）、散空（指散壞的空性）、無變異空（指不變異的空性）、本性空（指事物本性的空性）、自相空（指事物自身特性的空性）、共相空（指事物共同特性的空性）、一切法空（指一切法的空性）、不可得空（指不可得到的空性）、無性空（指無自性的空性）、自性空（指自性的空性）、無性自性空（指無自性的自性的空性）的真如不是菩薩摩訶薩』；『與內空真如不同的不是菩薩摩訶薩，與外空乃至無性自性空真如不同的不是菩薩摩訶薩』；『內空真如中沒有菩薩摩訶薩，外空乃至無性自性空真如中沒有菩薩摩訶薩』；『菩薩摩訶薩中沒有內空真如，菩薩摩訶薩中沒有外空乃至無性自性空真如』；『離開內空真如才有菩薩摩訶薩，離開外空乃至無性自性空真如才有菩薩摩訶薩』嗎？」 具壽善現（須菩提的尊稱）回答說：「世尊！如果內空、外空乃至無性自性空，尚且畢竟不可得，因為其本性非有，何況有內空真如以及外空乃至無性自性空真如呢！既然這些真如並非實有，怎麼可以說：『內空真如就是菩薩摩訶薩，外空乃至無性自性空真如就是菩薩摩訶薩』；『與內空真如不同的才是菩薩摩訶薩，與外空乃至無性自性空真如不同的才是菩薩摩訶薩』；『內空真如中有菩薩摩訶薩，外空乃至無性自性空真如中有菩薩摩訶薩』；『菩薩摩訶薩中有內空真如，菩薩摩訶薩中有外空乃至無性自性空真如』；『離開內空真如才有菩薩摩訶薩，離開外空乃至無性自性空真如才有菩薩摩訶薩』呢？」 「再者，善現！你認為是什麼意思呢？
【English Translation】 English version: 『How many suchnesses are there that are Bodhisattva-Mahasattvas (great beings of enlightenment)?』 『Furthermore, Subhuti (another name for Shariputra)! What do you think? Do you mean that the suchness (true nature of things) of inner emptiness (emptiness of internal phenomena) is not a Bodhisattva-Mahasattva, that the suchness of outer emptiness (emptiness of external phenomena), inner-outer emptiness (emptiness of both internal and external phenomena), emptiness of emptiness (emptiness of emptiness itself), great emptiness (vast emptiness), ultimate emptiness (supreme emptiness), conditioned emptiness (emptiness of conditioned phenomena), unconditioned emptiness (emptiness of unconditioned phenomena), ultimate emptiness (final emptiness), boundless emptiness (limitless emptiness), scattered emptiness (emptiness of disintegration), unchangeable emptiness (emptiness of immutability), essential emptiness (emptiness of inherent nature), self-characteristic emptiness (emptiness of self-characteristics), common-characteristic emptiness (emptiness of common characteristics), emptiness of all dharmas (emptiness of all phenomena), unobtainable emptiness (emptiness of unobtainability), non-nature emptiness (emptiness of no inherent nature), self-nature emptiness (emptiness of self-nature), and non-nature self-nature emptiness (emptiness of no inherent self-nature) is not a Bodhisattva-Mahasattva; that what is different from the suchness of inner emptiness is not a Bodhisattva-Mahasattva, that what is different from the suchness of outer emptiness up to non-nature self-nature emptiness is not a Bodhisattva-Mahasattva; that there is no Bodhisattva-Mahasattva in the suchness of inner emptiness, that there is no Bodhisattva-Mahasattva in the suchness of outer emptiness up to non-nature self-nature emptiness; that there is no suchness of inner emptiness in a Bodhisattva-Mahasattva, that there is no suchness of outer emptiness up to non-nature self-nature emptiness in a Bodhisattva-Mahasattva; that only apart from the suchness of inner emptiness is there a Bodhisattva-Mahasattva, that only apart from the suchness of outer emptiness up to non-nature self-nature emptiness is there a Bodhisattva-Mahasattva?』 The venerable Subhuti replied, 『World Honored One! If inner emptiness, outer emptiness up to non-nature self-nature emptiness are ultimately unobtainable, because their nature is non-existent, how much more so the suchness of inner emptiness and the suchness of outer emptiness up to non-nature self-nature emptiness! Since these suchnesses are not real, how can it be said: 『The suchness of inner emptiness is a Bodhisattva-Mahasattva, the suchness of outer emptiness up to non-nature self-nature emptiness is a Bodhisattva-Mahasattva』; 『What is different from the suchness of inner emptiness is a Bodhisattva-Mahasattva, what is different from the suchness of outer emptiness up to non-nature self-nature emptiness is a Bodhisattva-Mahasattva』; 『There is a Bodhisattva-Mahasattva in the suchness of inner emptiness, there is a Bodhisattva-Mahasattva in the suchness of outer emptiness up to non-nature self-nature emptiness』; 『There is the suchness of inner emptiness in a Bodhisattva-Mahasattva, there is the suchness of outer emptiness up to non-nature self-nature emptiness in a Bodhisattva-Mahasattva』; 『Only apart from the suchness of inner emptiness is there a Bodhisattva-Mahasattva, only apart from the suchness of outer emptiness up to non-nature self-nature emptiness is there a Bodhisattva-Mahasattva?』 『Furthermore, Subhuti! What do you think?
何義言：即四念住真如非菩薩摩訶薩，即四正斷、四神足、五根、五力、七等覺支、八聖道支真如非菩薩摩訶薩；異四念住真如非菩薩摩訶薩，異四正斷乃至八聖道支真如非菩薩摩訶薩；非四念住真如中有菩薩摩訶薩，非四正斷乃至八聖道支真如中有菩薩摩訶薩；非菩薩摩訶薩中有四念住真如，非菩薩摩訶薩中有四正斷乃至八聖道支真如；非離四念住真如有菩薩摩訶薩，非離四正斷乃至八聖道支真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若四念住，若四正斷乃至八聖道支，尚畢竟不可得，性非有故，況有四念住真如及四正斷乃至八聖道支真如！此真如既非有，如何可言：即四念住真如是菩薩摩訶薩，即四正斷乃至八聖道支真如是菩薩摩訶薩；異四念住真如是菩薩摩訶薩，異四正斷乃至八聖道支真如是菩薩摩訶薩；四念住真如中有菩薩摩訶薩，四正斷乃至八聖道支真如中有菩薩摩訶薩；菩薩摩訶薩中有四念住真如，菩薩摩訶薩中有四正斷乃至八聖道支真如；離四念住真如有菩薩摩訶薩，離四正斷乃至八聖道支真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即苦聖諦真如非菩薩摩訶薩，即集、滅、道聖諦真如非菩薩摩訶薩；異苦聖諦真如非菩薩摩訶薩，異集、滅、道聖諦真如非菩薩摩訶薩；非
【現代漢語翻譯】 現代漢語譯本：何義言問道：『四念住（觀察身、受、心、法四種對像）的真如不是菩薩摩訶薩（偉大的菩薩），四正斷（斷除已生惡、未生惡、已生善、未生善的四種努力）、四神足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）的真如也不是菩薩摩訶薩；與四念住的真如不同的不是菩薩摩訶薩，與四正斷乃至八聖道支的真如不同的也不是菩薩摩訶薩；菩薩摩訶薩不在四念住的真如中，菩薩摩訶薩也不在四正斷乃至八聖道支的真如中；四念住的真如不在菩薩摩訶薩中，四正斷乃至八聖道支的真如也不在菩薩摩訶薩中；離開四念住的真如存在菩薩摩訶薩，離開四正斷乃至八聖道支的真如存在菩薩摩訶薩嗎？』 具壽善現回答說：『世尊！如果四念住，四正斷乃至八聖道支，它們本身就畢竟不可得，因為它們的自性本空，更何況會有四念住的真如以及四正斷乃至八聖道支的真如呢！既然這些真如都不存在，又怎麼能說：四念住的真如就是菩薩摩訶薩，四正斷乃至八聖道支的真如就是菩薩摩訶薩；與四念住的真如不同的是菩薩摩訶薩，與四正斷乃至八聖道支的真如不同的是菩薩摩訶薩；菩薩摩訶薩在四念住的真如中，菩薩摩訶薩在四正斷乃至八聖道支的真如中；四念住的真如在菩薩摩訶薩中，四正斷乃至八聖道支的真如在菩薩摩訶薩中；離開四念住的真如存在菩薩摩訶薩，離開四正斷乃至八聖道支的真如存在菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思呢？苦聖諦（人生是苦的真理）的真如不是菩薩摩訶薩，集（苦的根源）、滅（苦的止息）、道（通往苦的止息的道路）聖諦的真如也不是菩薩摩訶薩；與苦聖諦的真如不同的不是菩薩摩訶薩，與集、滅、道聖諦的真如不同的也不是菩薩摩訶薩；
【English Translation】 English version: What is the meaning of this: 'The suchness of the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas) is not a Bodhisattva-Mahasattva (a great Bodhisattva), the suchness of the four right exertions (efforts to prevent evil, abandon evil, cultivate good, and maintain good), the four bases of spiritual power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, vigor, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is not a Bodhisattva-Mahasattva; that which is different from the suchness of the four foundations of mindfulness is not a Bodhisattva-Mahasattva, that which is different from the suchness of the four right exertions up to the eightfold noble path is not a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva is not in the suchness of the four foundations of mindfulness, a Bodhisattva-Mahasattva is not in the suchness of the four right exertions up to the eightfold noble path; the suchness of the four foundations of mindfulness is not in a Bodhisattva-Mahasattva, the suchness of the four right exertions up to the eightfold noble path is not in a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the suchness of the four foundations of mindfulness, is there a Bodhisattva-Mahasattva apart from the suchness of the four right exertions up to the eightfold noble path?' The Venerable Subhuti replied, 'World Honored One, if the four foundations of mindfulness, the four right exertions up to the eightfold noble path, are ultimately unattainable, because they are without inherent existence, how much more so are the suchness of the four foundations of mindfulness and the suchness of the four right exertions up to the eightfold noble path! Since these suchnesses do not exist, how can it be said: the suchness of the four foundations of mindfulness is a Bodhisattva-Mahasattva, the suchness of the four right exertions up to the eightfold noble path is a Bodhisattva-Mahasattva; that which is different from the suchness of the four foundations of mindfulness is a Bodhisattva-Mahasattva, that which is different from the suchness of the four right exertions up to the eightfold noble path is a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva is in the suchness of the four foundations of mindfulness, a Bodhisattva-Mahasattva is in the suchness of the four right exertions up to the eightfold noble path; the suchness of the four foundations of mindfulness is in a Bodhisattva-Mahasattva, the suchness of the four right exertions up to the eightfold noble path is in a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the suchness of the four foundations of mindfulness, is there a Bodhisattva-Mahasattva apart from the suchness of the four right exertions up to the eightfold noble path?' 'Furthermore, Subhuti, what do you think is the meaning of this: the suchness of the noble truth of suffering (the truth that life is suffering) is not a Bodhisattva-Mahasattva, the suchness of the noble truths of origin (the cause of suffering), cessation (the end of suffering), and path (the way to end suffering) is not a Bodhisattva-Mahasattva; that which is different from the suchness of the noble truth of suffering is not a Bodhisattva-Mahasattva, that which is different from the suchness of the noble truths of origin, cessation, and path is not a Bodhisattva-Mahasattva;'
苦聖諦真如中有菩薩摩訶薩，非集、滅、道聖諦真如中有菩薩摩訶薩；非菩薩摩訶薩中有苦聖諦真如，非菩薩摩訶薩中有集、滅、道聖諦真如；非離苦聖諦真如有菩薩摩訶薩，非離集、滅、道聖諦真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若苦聖諦，若集、滅、道聖諦，尚畢竟不可得，性非有故，況有苦聖諦真如及集、滅、道聖諦真如！此真如既非有，如何可言：即苦聖諦真如是菩薩摩訶薩，即集、滅、道聖諦真如是菩薩摩訶薩；異苦聖諦真如是菩薩摩訶薩，異集、滅、道聖諦真如是菩薩摩訶薩；苦聖諦真如中有菩薩摩訶薩，集、滅、道聖諦真如中有菩薩摩訶薩；菩薩摩訶薩中有苦聖諦真如，菩薩摩訶薩中有集、滅、道聖諦真如；離苦聖諦真如有菩薩摩訶薩，離集、滅、道聖諦真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即四靜慮真如非菩薩摩訶薩，即四無量、四無色定真如非菩薩摩訶薩；異四靜慮真如非菩薩摩訶薩，異四無量、四無色定真如非菩薩摩訶薩；非四靜慮真如中有菩薩摩訶薩，非四無量、四無色定真如中有菩薩摩訶薩；非菩薩摩訶薩中有四靜慮真如，非菩薩摩訶薩中有四無量、四無色定真如；非離四靜慮真如有菩薩摩訶薩，非離四無量、四無色定真如有菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本： 『在苦聖諦的真如（Dukkha Satya Tathata，苦諦的真實如是）中，有菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）嗎？在集聖諦（Samudaya Satya，苦的根源）、滅聖諦（Nirodha Satya，苦的止息）、道聖諦（Marga Satya，通往滅苦的道路）的真如中，有菩薩摩訶薩嗎？菩薩摩訶薩中有苦聖諦的真如嗎？菩薩摩訶薩中有集、滅、道聖諦的真如嗎？離開苦聖諦的真如，有菩薩摩訶薩嗎？離開集、滅、道聖諦的真如，有菩薩摩訶薩嗎？』 具壽善現（Subhuti，佛陀的弟子）回答說：『世尊！如果說苦聖諦，集、滅、道聖諦，它們本身就畢竟不可得，因為它們的自性本非實有，又怎麼會有苦聖諦的真如以及集、滅、道聖諦的真如呢！既然這些真如並非實有，又怎麼能說：苦聖諦的真如就是菩薩摩訶薩，集、滅、道聖諦的真如就是菩薩摩訶薩；不同於苦聖諦的真如是菩薩摩訶薩，不同於集、滅、道聖諦的真如是菩薩摩訶薩；在苦聖諦的真如中有菩薩摩訶薩，在集、滅、道聖諦的真如中有菩薩摩訶薩；在菩薩摩訶薩中有苦聖諦的真如，在菩薩摩訶薩中有集、滅、道聖諦的真如；離開苦聖諦的真如有菩薩摩訶薩，離開集、滅、道聖諦的真如有菩薩摩訶薩呢？』 『再者，善現！你觀察什麼意義而說：四靜慮（catuh dhyana，四種禪定）的真如不是菩薩摩訶薩，四無量（catas apramanah，四種無量心）、四無色定（catas arupa samapattayah，四種無色禪定）的真如不是菩薩摩訶薩；不同於四靜慮的真如不是菩薩摩訶薩，不同於四無量、四無色定的真如不是菩薩摩訶薩；在四靜慮的真如中沒有菩薩摩訶薩，在四無量、四無色定的真如中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有四靜慮的真如，在菩薩摩訶薩中沒有四無量、四無色定的真如；離開四靜慮的真如沒有菩薩摩訶薩，離開四無量、四無色定的真如沒有菩薩摩訶薩呢？』
【English Translation】 English version: 'Is there a Bodhisattva Mahasattva (great Bodhisattva) in the Suchness (Tathata) of the Truth of Suffering (Dukkha Satya)? Is there a Bodhisattva Mahasattva in the Suchness of the Truth of the Origin of Suffering (Samudaya Satya), the Truth of the Cessation of Suffering (Nirodha Satya), and the Truth of the Path to the Cessation of Suffering (Marga Satya)? Is there the Suchness of the Truth of Suffering in a Bodhisattva Mahasattva? Is there the Suchness of the Truth of the Origin, Cessation, and Path of Suffering in a Bodhisattva Mahasattva? Is there a Bodhisattva Mahasattva apart from the Suchness of the Truth of Suffering? Is there a Bodhisattva Mahasattva apart from the Suchness of the Truth of the Origin, Cessation, and Path of Suffering?' The Venerable Subhuti replied, 'World Honored One, if the Truth of Suffering, the Truth of the Origin, Cessation, and Path of Suffering are ultimately unattainable, because their nature is non-existent, how can there be the Suchness of the Truth of Suffering and the Suchness of the Truth of the Origin, Cessation, and Path of Suffering! Since these Suchnesses are non-existent, how can it be said: the Suchness of the Truth of Suffering is a Bodhisattva Mahasattva, the Suchness of the Truth of the Origin, Cessation, and Path of Suffering is a Bodhisattva Mahasattva; different from the Suchness of the Truth of Suffering is a Bodhisattva Mahasattva, different from the Suchness of the Truth of the Origin, Cessation, and Path of Suffering is a Bodhisattva Mahasattva; in the Suchness of the Truth of Suffering there is a Bodhisattva Mahasattva, in the Suchness of the Truth of the Origin, Cessation, and Path of Suffering there is a Bodhisattva Mahasattva; in a Bodhisattva Mahasattva there is the Suchness of the Truth of Suffering, in a Bodhisattva Mahasattva there is the Suchness of the Truth of the Origin, Cessation, and Path of Suffering; apart from the Suchness of the Truth of Suffering there is a Bodhisattva Mahasattva, apart from the Suchness of the Truth of the Origin, Cessation, and Path of Suffering there is a Bodhisattva Mahasattva?' 'Furthermore, Subhuti, considering what meaning do you say: the Suchness of the Four Dhyanas (catuh dhyana, four meditative absorptions) is not a Bodhisattva Mahasattva, the Suchness of the Four Immeasurables (catas apramanah, four immeasurable minds) and the Four Formless Attainments (catas arupa samapattayah, four formless absorptions) is not a Bodhisattva Mahasattva; different from the Suchness of the Four Dhyanas is not a Bodhisattva Mahasattva, different from the Suchness of the Four Immeasurables and the Four Formless Attainments is not a Bodhisattva Mahasattva; in the Suchness of the Four Dhyanas there is no Bodhisattva Mahasattva, in the Suchness of the Four Immeasurables and the Four Formless Attainments there is no Bodhisattva Mahasattva; in a Bodhisattva Mahasattva there is no Suchness of the Four Dhyanas, in a Bodhisattva Mahasattva there is no Suchness of the Four Immeasurables and the Four Formless Attainments; apart from the Suchness of the Four Dhyanas there is no Bodhisattva Mahasattva, apart from the Suchness of the Four Immeasurables and the Four Formless Attainments there is no Bodhisattva Mahasattva?'
具壽善現白言：「世尊！若四靜慮，若四無量、四無色定，尚畢竟不可得，性非有故，況有四靜慮真如及四無量、四無色定真如！此真如既非有，如何可言：即四靜慮真如是菩薩摩訶薩，即四無量、四無色定真如是菩薩摩訶薩；異四靜慮真如是菩薩摩訶薩，異四無量、四無色定真如是菩薩摩訶薩；四靜慮真如中有菩薩摩訶薩，四無量、四無色定真如中有菩薩摩訶薩；菩薩摩訶薩中有四靜慮真如，菩薩摩訶薩中有四無量、四無色定真如；離四靜慮真如有菩薩摩訶薩，離四無量、四無色定真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即八解脫真如非菩薩摩訶薩，即八勝處、九次第定、十遍處真如非菩薩摩訶薩；異八解脫真如非菩薩摩訶薩，異八勝處、九次第定、十遍處真如非菩薩摩訶薩；非八解脫真如中有菩薩摩訶薩，非八勝處、九次第定、十遍處真如中有菩薩摩訶薩；非菩薩摩訶薩中有八解脫真如，非菩薩摩訶薩中有八勝處、九次第定、十遍處真如；非離八解脫真如有菩薩摩訶薩，非離八勝處、九次第定、十遍處真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若八解脫，若八勝處、九次第定、十遍處，尚畢竟不可得，性非有故，況有八解脫真如及八勝處、九次第定、十遍處真如！此真如
【現代漢語翻譯】 現代漢語譯本 具壽善現（Subhuti）稟告佛陀說：『世尊，如果說四禪定（catuh-dhyana），四無量心（catasro-'pramanah），四無色定（catasrah-arupa-samapattayah）尚且畢竟不可得，因為它們的自性本空，又怎麼會有四禪定的真如（tathata）以及四無量心、四無色定的真如呢？既然這些真如並非實有，又怎麼能說：四禪定的真如就是菩薩摩訶薩（bodhisattva-mahasattva），四無量心、四無色定的真如就是菩薩摩訶薩；四禪定的真如異於菩薩摩訶薩，四無量心、四無色定的真如異於菩薩摩訶薩；菩薩摩訶薩存在於四禪定的真如中，菩薩摩訶薩存在於四無量心、四無色定的真如中；四禪定的真如存在於菩薩摩訶薩中，四無量心、四無色定的真如存在於菩薩摩訶薩中；離開四禪定的真如存在菩薩摩訶薩，離開四無量心、四無色定的真如存在菩薩摩訶薩呢？』 『再者，善現，你觀察什麼道理說：八解脫（asta-vimoksah）的真如不是菩薩摩訶薩，八勝處（asta-abhibhv-ayatanani），九次第定（nava-anupurva-vihara-samapattayah），十遍處（dasa-krtsn-ayatanani）的真如不是菩薩摩訶薩；八解脫的真如異於菩薩摩訶薩，八勝處、九次第定、十遍處的真如異於菩薩摩訶薩；菩薩摩訶薩不存在於八解脫的真如中，菩薩摩訶薩不存在於八勝處、九次第定、十遍處的真如中；八解脫的真如不存在於菩薩摩訶薩中，八勝處、九次第定、十遍處的真如不存在於菩薩摩訶薩中；離開八解脫的真如存在菩薩摩訶薩，離開八勝處、九次第定、十遍處的真如存在菩薩摩訶薩呢？』 具壽善現稟告佛陀說：『世尊，如果說八解脫，八勝處、九次第定、十遍處尚且畢竟不可得，因為它們的自性本空，又怎麼會有八解脫的真如以及八勝處、九次第定、十遍處的真如呢？既然這些真如
【English Translation】 English version The venerable Subhuti said to the Blessed One: 'World Honored One, if the four meditative absorptions (catuh-dhyana), the four immeasurables (catasro-'pramanah), and the four formless absorptions (catasrah-arupa-samapattayah) are ultimately unattainable, because they are by nature non-existent, how much less can there be the suchness (tathata) of the four meditative absorptions, and the suchness of the four immeasurables and the four formless absorptions! Since this suchness is non-existent, how can it be said: the suchness of the four meditative absorptions is a Bodhisattva-Mahasattva (bodhisattva-mahasattva), the suchness of the four immeasurables and the four formless absorptions is a Bodhisattva-Mahasattva; the suchness of the four meditative absorptions is different from a Bodhisattva-Mahasattva, the suchness of the four immeasurables and the four formless absorptions is different from a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists in the suchness of the four meditative absorptions, a Bodhisattva-Mahasattva exists in the suchness of the four immeasurables and the four formless absorptions; the suchness of the four meditative absorptions exists in a Bodhisattva-Mahasattva, the suchness of the four immeasurables and the four formless absorptions exists in a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists apart from the suchness of the four meditative absorptions, a Bodhisattva-Mahasattva exists apart from the suchness of the four immeasurables and the four formless absorptions?' 'Furthermore, Subhuti, considering what meaning do you say: the suchness of the eight liberations (asta-vimoksah) is not a Bodhisattva-Mahasattva, the suchness of the eight mastery spheres (asta-abhibhv-ayatanani), the nine successive abidings (nava-anupurva-vihara-samapattayah), and the ten totalities (dasa-krtsn-ayatanani) is not a Bodhisattva-Mahasattva; the suchness of the eight liberations is different from a Bodhisattva-Mahasattva, the suchness of the eight mastery spheres, the nine successive abidings, and the ten totalities is different from a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva does not exist in the suchness of the eight liberations, a Bodhisattva-Mahasattva does not exist in the suchness of the eight mastery spheres, the nine successive abidings, and the ten totalities; the suchness of the eight liberations does not exist in a Bodhisattva-Mahasattva, the suchness of the eight mastery spheres, the nine successive abidings, and the ten totalities does not exist in a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists apart from the suchness of the eight liberations, a Bodhisattva-Mahasattva exists apart from the suchness of the eight mastery spheres, the nine successive abidings, and the ten totalities?' The venerable Subhuti said to the Blessed One: 'World Honored One, if the eight liberations, the eight mastery spheres, the nine successive abidings, and the ten totalities are ultimately unattainable, because they are by nature non-existent, how much less can there be the suchness of the eight liberations, and the suchness of the eight mastery spheres, the nine successive abidings, and the ten totalities! Since this suchness
既非有，如何可言：即八解脫真如是菩薩摩訶薩，即八勝處、九次第定、十遍處真如是菩薩摩訶薩；異八解脫真如是菩薩摩訶薩，異八勝處、九次第定、十遍處真如是菩薩摩訶薩；八解脫真如中有菩薩摩訶薩，八勝處、九次第定、十遍處真如中有菩薩摩訶薩；菩薩摩訶薩中有八解脫真如，菩薩摩訶薩中有八勝處、九次第定、十遍處真如；離八解脫真如有菩薩摩訶薩，離八勝處、九次第定、十遍處真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即空解脫門真如非菩薩摩訶薩，即無相、無愿解脫門真如非菩薩摩訶薩；異空解脫門真如非菩薩摩訶薩，異無相、無愿解脫門真如非菩薩摩訶薩；非空解脫門真如中有菩薩摩訶薩，非無相、無愿解脫門真如中有菩薩摩訶薩；非菩薩摩訶薩中有空解脫門真如，非菩薩摩訶薩中有無相、無愿解脫門真如；非離空解脫門真如有菩薩摩訶薩，非離無相、無愿解脫門真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若空解脫門，若無相、無愿解脫門，尚畢竟不可得，性非有故，況有空解脫門真如及無相、無愿解脫門真如！此真如既非有，如何可言：即空解脫門真如是菩薩摩訶薩，即無相、無愿解脫門真如是菩薩摩訶薩；異空解脫門真如是菩薩摩訶薩，異無相、無愿解脫門
【現代漢語翻譯】 現代漢語譯本： 『既然不是「有」，又如何能說：八解脫（指色界四禪和無色界四空定）的真如就是菩薩摩訶薩（指發大乘心願，行菩薩道的人），八勝處（指八種觀想勝妙境界的禪定）的真如、九次第定（指從初禪到滅盡定的九種禪定）的真如、十遍處（指觀想一切處皆為某種物質的禪定）的真如就是菩薩摩訶薩；不同於八解脫的真如是菩薩摩訶薩，不同於八勝處、九次第定、十遍處的真如是菩薩摩訶薩；在八解脫的真如中有菩薩摩訶薩，在八勝處、九次第定、十遍處的真如中有菩薩摩訶薩；在菩薩摩訶薩中有八解脫的真如，在菩薩摩訶薩中有八勝處、九次第定、十遍處的真如；離開八解脫的真如有菩薩摩訶薩，離開八勝處、九次第定、十遍處的真如有菩薩摩訶薩？』 『再者，善現！你觀察什麼道理而說：空解脫門（指體悟空性而得解脫的法門）的真如不是菩薩摩訶薩，無相（指不執著於一切相）解脫門、無愿（指不希求任何事物）解脫門的真如不是菩薩摩訶薩；不同於空解脫門的真如不是菩薩摩訶薩，不同於無相、無愿解脫門的真如不是菩薩摩訶薩；不是在空解脫門的真如中有菩薩摩訶薩，不是在無相、無愿解脫門的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有空解脫門的真如，不是在菩薩摩訶薩中有無相、無愿解脫門的真如；不是離開空解脫門的真如有菩薩摩訶薩，不是離開無相、無愿解脫門的真如有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果空解脫門，如果無相、無愿解脫門，尚且畢竟不可得，其自性本非實有，何況有空解脫門的真如以及無相、無愿解脫門的真如！這真如既然不是「有」，又如何能說：空解脫門的真如就是菩薩摩訶薩，無相、無愿解脫門的真如就是菩薩摩訶薩；不同於空解脫門的真如是菩薩摩訶薩，不同於無相、無愿解脫門的真如是菩薩摩訶薩；』
【English Translation】 English version: 'Since it is not 'existent,' how can it be said: the Suchness of the eight liberations (referring to the four dhyanas of the form realm and the four formless absorptions) is a Bodhisattva-Mahasattva (referring to one who has generated the great vehicle aspiration and practices the Bodhisattva path), the Suchness of the eight mastery overcomings (referring to the eight meditative states of contemplating superior realms), the Suchness of the nine successive abidings (referring to the nine meditative states from the first dhyana to the cessation of feeling and perception), and the Suchness of the ten all-pervading spheres (referring to the meditative states of contemplating all places as a certain substance) is a Bodhisattva-Mahasattva; different from the Suchness of the eight liberations is a Bodhisattva-Mahasattva, different from the Suchness of the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres is a Bodhisattva-Mahasattva; within the Suchness of the eight liberations there is a Bodhisattva-Mahasattva, within the Suchness of the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres there is a Bodhisattva-Mahasattva; within a Bodhisattva-Mahasattva there is the Suchness of the eight liberations, within a Bodhisattva-Mahasattva there is the Suchness of the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres; apart from the Suchness of the eight liberations there is a Bodhisattva-Mahasattva, apart from the Suchness of the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres there is a Bodhisattva-Mahasattva?' 'Furthermore, Subhuti, what meaning do you observe when you say: the Suchness of the emptiness liberation gate (referring to the dharma gate of realizing emptiness and attaining liberation) is not a Bodhisattva-Mahasattva, the Suchness of the signlessness (referring to non-attachment to all forms) and wishlessness (referring to not desiring anything) liberation gates is not a Bodhisattva-Mahasattva; different from the Suchness of the emptiness liberation gate is not a Bodhisattva-Mahasattva, different from the Suchness of the signlessness and wishlessness liberation gates is not a Bodhisattva-Mahasattva; it is not that within the Suchness of the emptiness liberation gate there is a Bodhisattva-Mahasattva, it is not that within the Suchness of the signlessness and wishlessness liberation gates there is a Bodhisattva-Mahasattva; it is not that within a Bodhisattva-Mahasattva there is the Suchness of the emptiness liberation gate, it is not that within a Bodhisattva-Mahasattva there is the Suchness of the signlessness and wishlessness liberation gates; it is not that apart from the Suchness of the emptiness liberation gate there is a Bodhisattva-Mahasattva, it is not that apart from the Suchness of the signlessness and wishlessness liberation gates there is a Bodhisattva-Mahasattva?' The Venerable Subhuti replied: 'World Honored One, if the emptiness liberation gate, if the signlessness and wishlessness liberation gates, are ultimately unattainable, their nature being non-existent, how much more so the Suchness of the emptiness liberation gate and the Suchness of the signlessness and wishlessness liberation gates! Since this Suchness is not 'existent,' how can it be said: the Suchness of the emptiness liberation gate is a Bodhisattva-Mahasattva, the Suchness of the signlessness and wishlessness liberation gates is a Bodhisattva-Mahasattva; different from the Suchness of the emptiness liberation gate is a Bodhisattva-Mahasattva, different from the Suchness of the signlessness and wishlessness liberation gates is a Bodhisattva-Mahasattva;'
真如是菩薩摩訶薩；空解脫門真如中有菩薩摩訶薩，無相、無愿解脫門真如中有菩薩摩訶薩；菩薩摩訶薩中有空解脫門真如，菩薩摩訶薩中有無相、無愿解脫門真如；離空解脫門真如有菩薩摩訶薩，離無相、無愿解脫門真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即陀羅尼門真如非菩薩摩訶薩，即三摩地門真如非菩薩摩訶薩；異陀羅尼門真如非菩薩摩訶薩，異三摩地門真如非菩薩摩訶薩；非陀羅尼門真如中有菩薩摩訶薩，非三摩地門真如中有菩薩摩訶薩；非菩薩摩訶薩中有陀羅尼門真如，非菩薩摩訶薩中有三摩地門真如；非離陀羅尼門真如有菩薩摩訶薩，非離三摩地門真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若陀羅尼門，若三摩地門，尚畢竟不可得，性非有故，況有陀羅尼門真如及三摩地門真如！此真如既非有，如何可言：即陀羅尼門真如是菩薩摩訶薩，即三摩地門真如是菩薩摩訶薩；異陀羅尼門真如是菩薩摩訶薩，異三摩地門真如是菩薩摩訶薩；陀羅尼門真如中有菩薩摩訶薩，三摩地門真如中有菩薩摩訶薩；菩薩摩訶薩中有陀羅尼門真如，菩薩摩訶薩中有三摩地門真如；離陀羅尼門真如有菩薩摩訶薩，離三摩地門真如有菩薩摩訶薩？」
大般若波羅蜜多經卷第十六 大正藏第
【現代漢語翻譯】 現代漢語譯本： 『真如（Tathata，事物的真實本性）是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）；在空解脫門（sunyata-vimoksha-mukha，通往空性的解脫之門）的真如中有菩薩摩訶薩，在無相（animitta，無相狀）和無愿（apranihita，無所求）解脫門的真如中有菩薩摩訶薩；在菩薩摩訶薩中有空解脫門的真如，在菩薩摩訶薩中有無相、無愿解脫門的真如；離開空解脫門的真如有菩薩摩訶薩，離開無相、無愿解脫門的真如有菩薩摩訶薩？』 『再者，善現（Subhuti）！你觀察什麼意義而說：即陀羅尼門（dharani-mukha，總持之門）的真如不是菩薩摩訶薩，即三摩地門（samadhi-mukha，禪定之門）的真如不是菩薩摩訶薩；異於陀羅尼門的真如不是菩薩摩訶薩，異於三摩地門的真如不是菩薩摩訶薩；不是在陀羅尼門的真如中有菩薩摩訶薩，不是在三摩地門的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有陀羅尼門的真如，不是在菩薩摩訶薩中有三摩地門的真如；不是離開陀羅尼門的真如有菩薩摩訶薩，不是離開三摩地門的真如有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果陀羅尼門和三摩地門，尚且畢竟不可得，其自性本非實有，何況有陀羅尼門的真如和三摩地門的真如！既然此真如並非實有，如何能說：即陀羅尼門的真如是菩薩摩訶薩，即三摩地門的真如是菩薩摩訶薩；異於陀羅尼門的真如是菩薩摩訶薩，異於三摩地門的真如是菩薩摩訶薩；在陀羅尼門的真如中有菩薩摩訶薩，在三摩地門的真如中有菩薩摩訶薩；在菩薩摩訶薩中有陀羅尼門的真如，在菩薩摩訶薩中有三摩地門的真如；離開陀羅尼門的真如有菩薩摩訶薩，離開三摩地門的真如有菩薩摩訶薩？』
【English Translation】 English version: 'Tathata (the true nature of things) is a Bodhisattva-mahasattva (a great Bodhisattva); in the Tathata of the emptiness liberation gate (sunyata-vimoksha-mukha) there is a Bodhisattva-mahasattva, in the Tathata of the signless (animitta) and wishless (apranihita) liberation gates there is a Bodhisattva-mahasattva; in a Bodhisattva-mahasattva there is the Tathata of the emptiness liberation gate, in a Bodhisattva-mahasattva there is the Tathata of the signless and wishless liberation gates; apart from the Tathata of the emptiness liberation gate there is a Bodhisattva-mahasattva, apart from the Tathata of the signless and wishless liberation gates there is a Bodhisattva-mahasattva?' 'Furthermore, Subhuti! What meaning do you observe when you say: the Tathata of the dharani gate (dharani-mukha, the gate of total retention) is not a Bodhisattva-mahasattva, the Tathata of the samadhi gate (samadhi-mukha, the gate of meditative concentration) is not a Bodhisattva-mahasattva; the Tathata different from the dharani gate is not a Bodhisattva-mahasattva, the Tathata different from the samadhi gate is not a Bodhisattva-mahasattva; it is not that in the Tathata of the dharani gate there is a Bodhisattva-mahasattva, it is not that in the Tathata of the samadhi gate there is a Bodhisattva-mahasattva; it is not that in a Bodhisattva-mahasattva there is the Tathata of the dharani gate, it is not that in a Bodhisattva-mahasattva there is the Tathata of the samadhi gate; it is not that apart from the Tathata of the dharani gate there is a Bodhisattva-mahasattva, it is not that apart from the Tathata of the samadhi gate there is a Bodhisattva-mahasattva?' The venerable Subhuti replied: 'World Honored One! If the dharani gate and the samadhi gate are ultimately unattainable, their nature being non-existent, how much more so the Tathata of the dharani gate and the Tathata of the samadhi gate! Since this Tathata is non-existent, how can it be said: the Tathata of the dharani gate is a Bodhisattva-mahasattva, the Tathata of the samadhi gate is a Bodhisattva-mahasattva; the Tathata different from the dharani gate is a Bodhisattva-mahasattva, the Tathata different from the samadhi gate is a Bodhisattva-mahasattva; in the Tathata of the dharani gate there is a Bodhisattva-mahasattva, in the Tathata of the samadhi gate there is a Bodhisattva-mahasattva; in a Bodhisattva-mahasattva there is the Tathata of the dharani gate, in a Bodhisattva-mahasattva there is the Tathata of the samadhi gate; apart from the Tathata of the dharani gate there is a Bodhisattva-mahasattva, apart from the Tathata of the samadhi gate there is a Bodhisattva-mahasattva?'
05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十七
三藏法師玄奘奉 詔譯初分教誡教授品第七之七
「複次，善現！汝觀何義言：即極喜地真如非菩薩摩訶薩，即離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地真如非菩薩摩訶薩；異極喜地真如非菩薩摩訶薩，異離垢地乃至法雲地真如非菩薩摩訶薩；非極喜地真如中有菩薩摩訶薩，非離垢地乃至法雲地真如中有菩薩摩訶薩；非菩薩摩訶薩中有極喜地真如，非菩薩摩訶薩中有離垢地乃至法雲地真如；非離極喜地真如有菩薩摩訶薩，非離離垢地乃至法雲地真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若極喜地，若離垢地乃至法雲地，尚畢竟不可得，性非有故，況有極喜地真如及離垢地乃至法雲地真如！此真如既非有，如何可言：即極喜地真如是菩薩摩訶薩，即離垢地乃至法雲地真如是菩薩摩訶薩；異極喜地真如是菩薩摩訶薩，異離垢地乃至法雲地真如是菩薩摩訶薩；極喜地真如中有菩薩摩訶薩，離垢地乃至法雲地真如中有菩薩摩訶薩；菩薩摩訶薩中有極喜地真如，菩薩摩訶薩中有離垢地乃至法雲地真如；離極喜地真如有菩薩摩訶薩，離離垢地乃至
【現代漢語翻譯】 現代漢語譯本 「再者，善現！你觀察什麼意義說：『即初地（極喜地）的真如不是菩薩摩訶薩，即二地（離垢地）、三地（發光地）、四地（焰慧地）、五地（極難勝地）、六地（現前地）、七地（遠行地）、八地（不動地）、九地（善慧地）、十地（法雲地）的真如不是菩薩摩訶薩；不同於初地真如的不是菩薩摩訶薩，不同於二地乃至十地真如的不是菩薩摩訶薩；不是在初地真如中有菩薩摩訶薩，不是在二地乃至十地真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有初地真如，不是在菩薩摩訶薩中有二地乃至十地真如；不是離開初地真如而有菩薩摩訶薩，不是離開二地乃至十地真如而有菩薩摩訶薩呢？』」 具壽善現回答說：『世尊！如果初地，如果二地乃至十地，尚且畢竟不可得，因為它們的自性本非實有，何況會有初地的真如以及二地乃至十地的真如呢！既然這真如並非實有，如何能說：『即初地真如是菩薩摩訶薩，即二地乃至十地真如是菩薩摩訶薩；不同於初地真如是菩薩摩訶薩，不同於二地乃至十地真如是菩薩摩訶薩；初地真如中有菩薩摩訶薩，二地乃至十地真如中有菩薩摩訶薩；菩薩摩訶薩中有初地真如，菩薩摩訶薩中有二地乃至十地真如；離開初地真如有菩薩摩訶薩，離開二地乃至』
【English Translation】 English version Furthermore, Subhuti, what meaning do you observe when you say: 'The suchness of the Joyful Ground (pramudita-bhumi) is not a Bodhisattva-Mahasattva, the suchness of the Immaculate Ground (vimala-bhumi), the Luminous Ground (prabhakari-bhumi), the Blazing Ground (arcismati-bhumi), the Very Difficult to Conquer Ground (sudurjaya-bhumi), the Manifest Ground (abhimukhi-bhumi), the Far-Reaching Ground (duramgama-bhumi), the Immovable Ground (acala-bhumi), the Good Intelligence Ground (sadhumati-bhumi), and the Cloud of Dharma Ground (dharmamegha-bhumi) is not a Bodhisattva-Mahasattva; different from the suchness of the Joyful Ground is not a Bodhisattva-Mahasattva, different from the suchness of the Immaculate Ground up to the Cloud of Dharma Ground is not a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva in the suchness of the Joyful Ground, there is no Bodhisattva-Mahasattva in the suchness of the Immaculate Ground up to the Cloud of Dharma Ground; there is no suchness of the Joyful Ground in a Bodhisattva-Mahasattva, there is no suchness of the Immaculate Ground up to the Cloud of Dharma Ground in a Bodhisattva-Mahasattva; there is no Bodhisattva-Mahasattva apart from the suchness of the Joyful Ground, there is no Bodhisattva-Mahasattva apart from the suchness of the Immaculate Ground up to the Cloud of Dharma Ground?' The venerable Subhuti replied: 'World Honored One, if the Joyful Ground, if the Immaculate Ground up to the Cloud of Dharma Ground, are ultimately unattainable, because their nature is non-existent, how much more so the suchness of the Joyful Ground and the suchness of the Immaculate Ground up to the Cloud of Dharma Ground! Since this suchness is non-existent, how can it be said: 'The suchness of the Joyful Ground is a Bodhisattva-Mahasattva, the suchness of the Immaculate Ground up to the Cloud of Dharma Ground is a Bodhisattva-Mahasattva; different from the suchness of the Joyful Ground is a Bodhisattva-Mahasattva, different from the suchness of the Immaculate Ground up to the Cloud of Dharma Ground is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the suchness of the Joyful Ground, there is a Bodhisattva-Mahasattva in the suchness of the Immaculate Ground up to the Cloud of Dharma Ground; there is the suchness of the Joyful Ground in a Bodhisattva-Mahasattva, there is the suchness of the Immaculate Ground up to the Cloud of Dharma Ground in a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva apart from the suchness of the Joyful Ground, there is a Bodhisattva-Mahasattva apart from the suchness of the Immaculate Ground up to'
法雲地真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即五眼真如非菩薩摩訶薩，即六神通真如非菩薩摩訶薩；異五眼真如非菩薩摩訶薩，異六神通真如非菩薩摩訶薩；非五眼真如中有菩薩摩訶薩，非六神通真如中有菩薩摩訶薩；非菩薩摩訶薩中有五眼真如，非菩薩摩訶薩中有六神通真如；非離五眼真如有菩薩摩訶薩，非離六神通真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若五眼，若六神通，尚畢竟不可得，性非有故，況有五眼真如及六神通真如！此真如既非有，如何可言：即五眼真如是菩薩摩訶薩，即六神通真如是菩薩摩訶薩；異五眼真如是菩薩摩訶薩，異六神通真如是菩薩摩訶薩；五眼真如中有菩薩摩訶薩，六神通真如中有菩薩摩訶薩；菩薩摩訶薩中有五眼真如，菩薩摩訶薩中有六神通真如；離五眼真如有菩薩摩訶薩，離六神通真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即佛十力真如非菩薩摩訶薩，即四無所畏、四無礙解、十八佛不共法真如非菩薩摩訶薩；異佛十力真如非菩薩摩訶薩，異四無所畏、四無礙解、十八佛不共法真如非菩薩摩訶薩；非佛十力真如中有菩薩摩訶薩，非四無所畏、四無礙解、十八佛不共法真如中有菩薩摩訶薩；非菩薩摩訶薩中有佛十力真如，
【現代漢語翻譯】 現代漢語譯本：『法雲地（Dharmamegha-bhūmi，菩薩修行最後階段）的真如（tathatā，事物的真實本性）中有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『再者，善現（Subhūti）！你觀察什麼意義而說：五眼（pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼）的真如不是菩薩摩訶薩，六神通（ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的真如不是菩薩摩訶薩；不同於五眼的真如不是菩薩摩訶薩，不同於六神通的真如不是菩薩摩訶薩；不是在五眼的真如中有菩薩摩訶薩，不是在六神通的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有五眼的真如，不是在菩薩摩訶薩中有六神通的真如；不是離開五眼的真如才有菩薩摩訶薩，不是離開六神通的真如才有菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果說五眼和六神通尚且畢竟不可得，因為它們的自性並非實有，何況會有五眼的真如和六神通的真如呢！既然這真如並非實有，如何能說：五眼的真如就是菩薩摩訶薩，六神通的真如就是菩薩摩訶薩；不同於五眼的真如是菩薩摩訶薩，不同於六神通的真如是菩薩摩訶薩；在五眼的真如中有菩薩摩訶薩，在六神通的真如中有菩薩摩訶薩；在菩薩摩訶薩中有五眼的真如，在菩薩摩訶薩中有六神通的真如；離開五眼的真如才有菩薩摩訶薩，離開六神通的真如才有菩薩摩訶薩呢？』 『再者，善現！你觀察什麼意義而說：佛的十力（daśa-balāni，佛的十種力量）的真如不是菩薩摩訶薩，四無所畏（catvāri vaiśāradyāni，佛的四種無畏） 、四無礙解（catasraḥ pratisaṃvidaḥ，佛的四種無礙辯才）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛獨有的十八種功德）的真如不是菩薩摩訶薩；不同於佛的十力的真如不是菩薩摩訶薩，不同於四無所畏、四無礙解、十八佛不共法的真如不是菩薩摩訶薩；不是在佛的十力的真如中有菩薩摩訶薩，不是在四無所畏、四無礙解、十八佛不共法的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有佛的十力的真如，
【English Translation】 English version: 『Is there a bodhisattva-mahāsattva (great bodhisattva) in the suchness (tathatā, the true nature of things) of the Dharmamegha-bhūmi (the cloud of dharma stage, the final stage of bodhisattva practice)?』 『Furthermore, Subhūti! Considering what meaning do you say: the suchness of the five eyes (pañca-cakṣus, physical eye, divine eye, wisdom eye, dharma eye, buddha eye) is not a bodhisattva-mahāsattva, the suchness of the six superknowledges (ṣaṭ-abhijñā, divine eye, divine ear, mind-reading, recollection of past lives, magical powers, extinction of outflows) is not a bodhisattva-mahāsattva; that which is different from the suchness of the five eyes is not a bodhisattva-mahāsattva, that which is different from the suchness of the six superknowledges is not a bodhisattva-mahāsattva; it is not that within the suchness of the five eyes there is a bodhisattva-mahāsattva, it is not that within the suchness of the six superknowledges there is a bodhisattva-mahāsattva; it is not that within a bodhisattva-mahāsattva there is the suchness of the five eyes, it is not that within a bodhisattva-mahāsattva there is the suchness of the six superknowledges; it is not that apart from the suchness of the five eyes there is a bodhisattva-mahāsattva, it is not that apart from the suchness of the six superknowledges there is a bodhisattva-mahāsattva?』 The venerable Subhūti replied: 『World Honored One! If the five eyes and the six superknowledges are ultimately unattainable, because their nature is not real, how much more so the suchness of the five eyes and the suchness of the six superknowledges! Since this suchness is not real, how can it be said: the suchness of the five eyes is a bodhisattva-mahāsattva, the suchness of the six superknowledges is a bodhisattva-mahāsattva; that which is different from the suchness of the five eyes is a bodhisattva-mahāsattva, that which is different from the suchness of the six superknowledges is a bodhisattva-mahāsattva; within the suchness of the five eyes there is a bodhisattva-mahāsattva, within the suchness of the six superknowledges there is a bodhisattva-mahāsattva; within a bodhisattva-mahāsattva there is the suchness of the five eyes, within a bodhisattva-mahāsattva there is the suchness of the six superknowledges; apart from the suchness of the five eyes there is a bodhisattva-mahāsattva, apart from the suchness of the six superknowledges there is a bodhisattva-mahāsattva?』 『Furthermore, Subhūti! Considering what meaning do you say: the suchness of the ten powers of a Buddha (daśa-balāni, ten powers of a Buddha) is not a bodhisattva-mahāsattva, the suchness of the four fearlessnesses (catvāri vaiśāradyāni, four fearlessnesses of a Buddha), the four analytical knowledges (catasraḥ pratisaṃvidaḥ, four analytical knowledges of a Buddha), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, eighteen unique qualities of a Buddha) is not a bodhisattva-mahāsattva; that which is different from the suchness of the ten powers of a Buddha is not a bodhisattva-mahāsattva, that which is different from the suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha is not a bodhisattva-mahāsattva; it is not that within the suchness of the ten powers of a Buddha there is a bodhisattva-mahāsattva, it is not that within the suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha there is a bodhisattva-mahāsattva; it is not that within a bodhisattva-mahāsattva there is the suchness of the ten powers of a Buddha,
非菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法真如；非離佛十力真如有菩薩摩訶薩，非離四無所畏、四無礙解、十八佛不共法真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若佛十力，若四無所畏、四無礙解、十八佛不共法，尚畢竟不可得，性非有故，況有佛十力真如，及四無所畏、四無礙解、十八佛不共法真如！此真如既非有，如何可言：即佛十力真如是菩薩摩訶薩，即四無所畏、四無礙解、十八佛不共法真如是菩薩摩訶薩；異佛十力真如是菩薩摩訶薩，異四無所畏、四無礙解、十八佛不共法真如是菩薩摩訶薩；佛十力真如中有菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法真如中有菩薩摩訶薩；菩薩摩訶薩中有佛十力真如，菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法真如；離佛十力真如有菩薩摩訶薩，離四無所畏、四無礙解、十八佛不共法真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即大慈真如非菩薩摩訶薩，即大悲、大喜、大舍真如非菩薩摩訶薩；異大慈真如非菩薩摩訶薩，異大悲、大喜、大舍真如非菩薩摩訶薩；非大慈真如中有菩薩摩訶薩，非大悲、大喜、大舍真如中有菩薩摩訶薩；非菩薩摩訶薩中有大慈真如，非菩薩摩訶薩中有大悲、大喜、大舍真如；非離大
【現代漢語翻譯】 現代漢語譯本： 「非菩薩摩訶薩（偉大的菩薩）中有四無所畏（四種無所畏懼的特質）、四無礙解（四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）的真如（實相）；難道不是離開了佛的十力（十種力量）的真如，才有菩薩摩訶薩，不是離開了四無所畏、四無礙解、十八佛不共法的真如，才有菩薩摩訶薩嗎？」 具壽善現（佛陀的弟子須菩提）回答說：「世尊！如果佛的十力，四無所畏、四無礙解、十八佛不共法，尚且畢竟不可得，其自性本非實有，何況會有佛十力的真如，以及四無所畏、四無礙解、十八佛不共法的真如呢！既然這些真如都不是實有，又怎麼能說：佛十力的真如就是菩薩摩訶薩，四無所畏、四無礙解、十八佛不共法的真如就是菩薩摩訶薩；不同於佛十力的真如是菩薩摩訶薩，不同於四無所畏、四無礙解、十八佛不共法的真如是菩薩摩訶薩；在佛十力的真如中有菩薩摩訶薩，在四無所畏、四無礙解、十八佛不共法的真如中有菩薩摩訶薩；菩薩摩訶薩中有佛十力的真如，菩薩摩訶薩中有四無所畏、四無礙解、十八佛不共法的真如；離開了佛十力的真如才有菩薩摩訶薩，離開了四無所畏、四無礙解、十八佛不共法的真如才有菩薩摩訶薩呢？」 「再者，善現！你觀察什麼道理說：大慈（偉大的慈愛）的真如不是菩薩摩訶薩，大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）的真如不是菩薩摩訶薩；不同於大慈的真如不是菩薩摩訶薩，不同於大悲、大喜、大舍的真如不是菩薩摩訶薩；不是在大慈的真如中有菩薩摩訶薩，不是在大悲、大喜、大舍的真如中有菩薩摩訶薩；不是在菩薩摩訶薩中有大慈的真如，不是在菩薩摩訶薩中有大悲、大喜、大舍的真如；不是離開了大
【English Translation】 English version: 『Is it that in a Bodhisattva-Mahasattva (a great Bodhisattva) there is the Suchness (true nature) of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha; and is it not that apart from the Suchness of the ten powers of a Buddha, there is a Bodhisattva-Mahasattva, and apart from the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, there is a Bodhisattva-Mahasattva?』 The venerable Subhuti said: 『World Honored One, if the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha are ultimately unattainable, because their nature is non-existent, how much more so the Suchness of the ten powers of a Buddha, and the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha! Since this Suchness is non-existent, how can it be said: the Suchness of the ten powers of a Buddha is a Bodhisattva-Mahasattva, the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha is a Bodhisattva-Mahasattva; different from the Suchness of the ten powers of a Buddha is a Bodhisattva-Mahasattva, different from the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha is a Bodhisattva-Mahasattva; in the Suchness of the ten powers of a Buddha there is a Bodhisattva-Mahasattva, in the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha there is a Bodhisattva-Mahasattva; in a Bodhisattva-Mahasattva there is the Suchness of the ten powers of a Buddha, in a Bodhisattva-Mahasattva there is the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha; apart from the Suchness of the ten powers of a Buddha there is a Bodhisattva-Mahasattva, apart from the Suchness of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha there is a Bodhisattva-Mahasattva?』 『Furthermore, Subhuti, what meaning do you observe when you say: the Suchness of great loving-kindness is not a Bodhisattva-Mahasattva, the Suchness of great compassion, great joy, and great equanimity is not a Bodhisattva-Mahasattva; different from the Suchness of great loving-kindness is not a Bodhisattva-Mahasattva, different from the Suchness of great compassion, great joy, and great equanimity is not a Bodhisattva-Mahasattva; not in the Suchness of great loving-kindness is there a Bodhisattva-Mahasattva, not in the Suchness of great compassion, great joy, and great equanimity is there a Bodhisattva-Mahasattva; not in a Bodhisattva-Mahasattva is there the Suchness of great loving-kindness, not in a Bodhisattva-Mahasattva is there the Suchness of great compassion, great joy, and great equanimity; not apart from the Suchness of great
慈真如有菩薩摩訶薩，非離大悲、大喜、大舍真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若大慈，若大悲、大喜、大舍，尚畢竟不可得，性非有故，況有大慈真如及大悲、大喜、大舍真如！此真如既非有，如何可言：即大慈真如是菩薩摩訶薩，即大悲、大喜、大舍真如是菩薩摩訶薩；異大慈真如是菩薩摩訶薩，異大悲、大喜、大舍真如是菩薩摩訶薩；大慈真如中有菩薩摩訶薩，大悲、大喜、大舍真如中有菩薩摩訶薩；菩薩摩訶薩中有大慈真如，菩薩摩訶薩中有大悲、大喜、大舍真如；離大慈真如有菩薩摩訶薩，離大悲、大喜、大舍真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即三十二大士相真如非菩薩摩訶薩，即八十隨好真如非菩薩摩訶薩；異三十二大士相真如非菩薩摩訶薩，異八十隨好真如非菩薩摩訶薩；非三十二大士相真如中有菩薩摩訶薩，非八十隨好真如中有菩薩摩訶薩；非菩薩摩訶薩中有三十二大士相真如，非菩薩摩訶薩中有八十隨好真如；非離三十二大士相真如有菩薩摩訶薩，非離八十隨好真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若三十二大士相，若八十隨好，尚畢竟不可得，性非有故，況有三十二大士相真如及八十隨好真如！此真如既非有，如何可言：即
【現代漢語翻譯】 現代漢語譯本： 『慈悲的真如，如果存在菩薩摩訶薩（偉大的菩薩），難道不是不離大悲、大喜、大舍的真如的菩薩摩訶薩嗎？』 具壽善現回答說：『世尊！如果大慈、大悲、大喜、大舍，尚且畢竟不可得，因為它們的自性本非實有，何況會有大慈的真如以及大悲、大喜、大舍的真如呢！既然這些真如並非實有，又怎麼能說：大慈的真如就是菩薩摩訶薩，大悲、大喜、大舍的真如就是菩薩摩訶薩；大慈的真如不同於菩薩摩訶薩，大悲、大喜、大舍的真如不同於菩薩摩訶薩；菩薩摩訶薩存在於大慈的真如中，菩薩摩訶薩存在於大悲、大喜、大舍的真如中；大慈的真如存在於菩薩摩訶薩中，大悲、大喜、大舍的真如存在於菩薩摩訶薩中；離開大慈的真如存在菩薩摩訶薩，離開大悲、大喜、大舍的真如存在菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思，說：三十二大丈夫相（佛陀的三十二種殊勝的身體特徵）的真如不是菩薩摩訶薩，八十隨好（佛陀的八十種較小的身體特徵）的真如不是菩薩摩訶薩；三十二大丈夫相的真如不同於菩薩摩訶薩，八十隨好的真如不同於菩薩摩訶薩；菩薩摩訶薩不存在於三十二大丈夫相的真如中，菩薩摩訶薩不存在於八十隨好的真如中；三十二大丈夫相的真如不存在於菩薩摩訶薩中，八十隨好的真如不存在於菩薩摩訶薩中；離開三十二大丈夫相的真如存在菩薩摩訶薩，離開八十隨好的真如存在菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果三十二大丈夫相，如果八十隨好，尚且畢竟不可得，因為它們的自性本非實有，何況會有三十二大丈夫相的真如以及八十隨好的真如呢！既然這些真如並非實有，又怎麼能說：
【English Translation】 English version: 'If a Bodhisattva-Mahasattva (a great Bodhisattva) is of the Suchness of loving-kindness, is that Bodhisattva-Mahasattva not of the Suchness of great compassion, great joy, and great equanimity?' The Venerable Subhuti said: 'World Honored One, if great loving-kindness, great compassion, great joy, and great equanimity are ultimately unattainable, because their nature is non-existent, how much more so are the Suchness of great loving-kindness and the Suchness of great compassion, great joy, and great equanimity! Since these Suchnesses are non-existent, how can it be said: the Suchness of great loving-kindness is a Bodhisattva-Mahasattva, the Suchness of great compassion, great joy, and great equanimity is a Bodhisattva-Mahasattva; the Suchness of great loving-kindness is different from a Bodhisattva-Mahasattva, the Suchness of great compassion, great joy, and great equanimity is different from a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists within the Suchness of great loving-kindness, a Bodhisattva-Mahasattva exists within the Suchness of great compassion, great joy, and great equanimity; the Suchness of great loving-kindness exists within a Bodhisattva-Mahasattva, the Suchness of great compassion, great joy, and great equanimity exists within a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists apart from the Suchness of great loving-kindness, a Bodhisattva-Mahasattva exists apart from the Suchness of great compassion, great joy, and great equanimity?' 'Furthermore, Subhuti, what do you mean by saying: the Suchness of the thirty-two marks of a great man (the thirty-two special physical characteristics of the Buddha) is not a Bodhisattva-Mahasattva, the Suchness of the eighty minor marks (the eighty minor physical characteristics of the Buddha) is not a Bodhisattva-Mahasattva; the Suchness of the thirty-two marks of a great man is different from a Bodhisattva-Mahasattva, the Suchness of the eighty minor marks is different from a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva does not exist within the Suchness of the thirty-two marks of a great man, a Bodhisattva-Mahasattva does not exist within the Suchness of the eighty minor marks; the Suchness of the thirty-two marks of a great man does not exist within a Bodhisattva-Mahasattva, the Suchness of the eighty minor marks does not exist within a Bodhisattva-Mahasattva; a Bodhisattva-Mahasattva exists apart from the Suchness of the thirty-two marks of a great man, a Bodhisattva-Mahasattva exists apart from the Suchness of the eighty minor marks?' The Venerable Subhuti said: 'World Honored One, if the thirty-two marks of a great man and the eighty minor marks are ultimately unattainable, because their nature is non-existent, how much more so are the Suchness of the thirty-two marks of a great man and the Suchness of the eighty minor marks! Since these Suchnesses are non-existent, how can it be said:'
三十二大士相真如是菩薩摩訶薩，即八十隨好真如是菩薩摩訶薩；異三十二大士相真如是菩薩摩訶薩，異八十隨好真如是菩薩摩訶薩；三十二大士相真如中有菩薩摩訶薩，八十隨好真如中有菩薩摩訶薩；菩薩摩訶薩中有三十二大士相真如，菩薩摩訶薩中有八十隨好真如；離三十二大士相真如有菩薩摩訶薩，離八十隨好真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即無忘失法真如非菩薩摩訶薩，即恒住舍性真如非菩薩摩訶薩；異無忘失法真如非菩薩摩訶薩，異恒住舍性真如非菩薩摩訶薩；非無忘失法真如中有菩薩摩訶薩，非恒住舍性真如中有菩薩摩訶薩；非菩薩摩訶薩中有無忘失法真如，非菩薩摩訶薩中有恒住舍性真如；非離無忘失法真如有菩薩摩訶薩，非離恒住舍性真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若無忘失法，若恒住舍性，尚畢竟不可得，性非有故，況有無忘失法真如及恒住舍性真如！此真如既非有，如何可言：即無忘失法真如是菩薩摩訶薩，即恒住舍性真如是菩薩摩訶薩；異無忘失法真如是菩薩摩訶薩，異恒住舍性真如是菩薩摩訶薩；無忘失法真如中有菩薩摩訶薩，恒住舍性真如中有菩薩摩訶薩；菩薩摩訶薩中有無忘失法真如，菩薩摩訶薩中有恒住舍性真如；離無忘失法真
【現代漢語翻譯】 現代漢語譯本： 『三十二大丈夫相（指佛陀或轉輪聖王所具有的三十二種殊勝的身體特徵）的真如（指事物的真實本性）是菩薩摩訶薩（指發大心、行菩薩道的眾生），八十隨好（指佛陀或轉輪聖王所具有的八十種細微的身體特徵）的真如是菩薩摩訶薩；不同於三十二大丈夫相的真如是菩薩摩訶薩，不同於八十隨好的真如是菩薩摩訶薩；三十二大丈夫相的真如中有菩薩摩訶薩，八十隨好的真如中有菩薩摩訶薩；菩薩摩訶薩中有三十二大丈夫相的真如，菩薩摩訶薩中有八十隨好的真如；離開三十二大丈夫相的真如有菩薩摩訶薩，離開八十隨好的真如有菩薩摩訶薩嗎？』 『再者，善現（須菩提的尊稱）！你觀察什麼意義說：即無忘失法（指菩薩能憶持一切法而不忘失的智慧）的真如不是菩薩摩訶薩，即恒住舍性（指菩薩對一切法平等舍離的性質）的真如不是菩薩摩訶薩；不同於無忘失法的真如不是菩薩摩訶薩，不同於恒住舍性的真如不是菩薩摩訶薩；不是無忘失法的真如中有菩薩摩訶薩，不是恒住舍性的真如中有菩薩摩訶薩；不是菩薩摩訶薩中有無忘失法的真如，不是菩薩摩訶薩中有恒住舍性的真如；不是離開無忘失法的真如有菩薩摩訶薩，不是離開恒住舍性的真如有菩薩摩訶薩呢？』 具壽善現（須菩提）回答說：『世尊！如果無忘失法，如果恒住舍性，尚且畢竟不可得，因為它們的自性並非實有，何況會有無忘失法的真如以及恒住舍性的真如！這真如既然不是實有，如何可以說：即無忘失法的真如是菩薩摩訶薩，即恒住舍性的真如是菩薩摩訶薩；不同於無忘失法的真如是菩薩摩訶薩，不同於恒住舍性的真如是菩薩摩訶薩；無忘失法的真如中有菩薩摩訶薩，恒住舍性的真如中有菩薩摩訶薩；菩薩摩訶薩中有無忘失法的真如，菩薩摩訶薩中有恒住舍性的真如；離開無忘失法的真如
【English Translation】 English version: 'Is the Suchness (Tathata, the true nature of things) of the thirty-two marks of a great man (Mahapurusa, referring to the Buddha or a Chakravartin king) a Bodhisattva-Mahasattva (a great being on the path to Buddhahood), is the Suchness of the eighty minor marks a Bodhisattva-Mahasattva; is the Suchness different from the thirty-two marks of a great man a Bodhisattva-Mahasattva, is the Suchness different from the eighty minor marks a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva in the Suchness of the thirty-two marks of a great man, is there a Bodhisattva-Mahasattva in the Suchness of the eighty minor marks; is there the Suchness of the thirty-two marks of a great man in a Bodhisattva-Mahasattva, is there the Suchness of the eighty minor marks in a Bodhisattva-Mahasattva; is there a Bodhisattva-Mahasattva apart from the Suchness of the thirty-two marks of a great man, is there a Bodhisattva-Mahasattva apart from the Suchness of the eighty minor marks?' 'Furthermore, Subhuti! What meaning do you observe when you say: the Suchness of non-forgetfulness (Avismriti, the wisdom of a Bodhisattva to remember all teachings) is not a Bodhisattva-Mahasattva, the Suchness of abiding in equanimity (Upeksha, the quality of a Bodhisattva to remain detached from all phenomena) is not a Bodhisattva-Mahasattva; the Suchness different from non-forgetfulness is not a Bodhisattva-Mahasattva, the Suchness different from abiding in equanimity is not a Bodhisattva-Mahasattva; there is not a Bodhisattva-Mahasattva in the Suchness of non-forgetfulness, there is not a Bodhisattva-Mahasattva in the Suchness of abiding in equanimity; there is not the Suchness of non-forgetfulness in a Bodhisattva-Mahasattva, there is not the Suchness of abiding in equanimity in a Bodhisattva-Mahasattva; there is not a Bodhisattva-Mahasattva apart from the Suchness of non-forgetfulness, there is not a Bodhisattva-Mahasattva apart from the Suchness of abiding in equanimity?' The venerable Subhuti replied: 'World Honored One! If non-forgetfulness and abiding in equanimity are ultimately unattainable, because their nature is not real, how much more so the Suchness of non-forgetfulness and the Suchness of abiding in equanimity! Since this Suchness is not real, how can it be said: the Suchness of non-forgetfulness is a Bodhisattva-Mahasattva, the Suchness of abiding in equanimity is a Bodhisattva-Mahasattva; the Suchness different from non-forgetfulness is a Bodhisattva-Mahasattva, the Suchness different from abiding in equanimity is a Bodhisattva-Mahasattva; there is a Bodhisattva-Mahasattva in the Suchness of non-forgetfulness, there is a Bodhisattva-Mahasattva in the Suchness of abiding in equanimity; there is the Suchness of non-forgetfulness in a Bodhisattva-Mahasattva, there is the Suchness of abiding in equanimity in a Bodhisattva-Mahasattva; apart from the Suchness of non-forgetfulness
如有菩薩摩訶薩，離恒住舍性真如有菩薩摩訶薩？」
「複次，善現！汝觀何義言：即一切智真如非菩薩摩訶薩，即道相智、一切相智真如非菩薩摩訶薩；異一切智真如非菩薩摩訶薩，異道相智、一切相智真如非菩薩摩訶薩；非一切智真如中有菩薩摩訶薩，非道相智、一切相智真如中有菩薩摩訶薩；非菩薩摩訶薩中有一切智真如，非菩薩摩訶薩中有道相智、一切相智真如；非離一切智真如有菩薩摩訶薩，非離道相智、一切相智真如有菩薩摩訶薩耶？」
具壽善現白言：「世尊！若一切智，若道相智、一切相智，尚畢竟不可得，性非有故，況有一切智真如，及道相智、一切相智真如！此真如既非有，如何可言：即一切智真如是菩薩摩訶薩，即道相智、一切相智真如是菩薩摩訶薩；異一切智真如是菩薩摩訶薩，異道相智、一切相智真如是菩薩摩訶薩；一切智真如中有菩薩摩訶薩，道相智、一切相智真如中有菩薩摩訶薩；菩薩摩訶薩中有一切智真如，菩薩摩訶薩中有道相智、一切相智真如；離一切智真如有菩薩摩訶薩，離道相智、一切相智真如有菩薩摩訶薩？
「世尊！色等法及真如既不可得，而言即色等法真如是菩薩摩訶薩，或異色等法真如是菩薩摩訶薩，或色等法真如中有菩薩摩訶薩，或菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本： 「如果有一位菩薩摩訶薩（偉大的菩薩），他是否能脫離恒常安住的自性真如（事物本性的真實如是）呢？」
「再者，善現（須菩提的別名）！你認為是什麼意思呢？說：『一切智（佛陀的智慧）的真如不是菩薩摩訶薩，道相智（瞭解道路的智慧）、一切相智（瞭解一切現象的智慧）的真如不是菩薩摩訶薩；與一切智的真如不同的不是菩薩摩訶薩，與道相智、一切相智的真如不同的不是菩薩摩訶薩；在一切智的真如中沒有菩薩摩訶薩，在道相智、一切相智的真如中沒有菩薩摩訶薩；在菩薩摩訶薩中沒有一切智的真如，在菩薩摩訶薩中沒有道相智、一切相智的真如；脫離一切智的真如沒有菩薩摩訶薩，脫離道相智、一切相智的真如沒有菩薩摩訶薩』嗎？」
具壽善現（須菩提）回答說：「世尊！如果說一切智，或者道相智、一切相智，本來就畢竟不可得，因為它們的自性並非實有，更何況說一切智的真如，以及道相智、一切相智的真如呢！既然這些真如並非實有，又怎麼能說：『一切智的真如就是菩薩摩訶薩，道相智、一切相智的真如就是菩薩摩訶薩；與一切智的真如不同的是菩薩摩訶薩，與道相智、一切相智的真如不同的是菩薩摩訶薩；在一切智的真如中有菩薩摩訶薩，在道相智、一切相智的真如中有菩薩摩訶薩；在菩薩摩訶薩中有一切智的真如，在菩薩摩訶薩中有道相智、一切相智的真如；脫離一切智的真如有菩薩摩訶薩，脫離道相智、一切相智的真如有菩薩摩訶薩』呢？」
「世尊！色等法（物質現象等）以及真如既然都不可得，又怎麼能說：『色等法的真如就是菩薩摩訶薩，或者與色等法的真如不同的是菩薩摩訶薩，或者在色等法的真如中有菩薩摩訶薩，或者在菩薩摩訶薩中
【English Translation】 English version: 『If there is a Bodhisattva Mahasattva (a great Bodhisattva), can he be apart from the true suchness (the reality of things as they are) of constant abiding nature?』
『Furthermore, Subhuti! What do you think is the meaning of saying: 『The true suchness of all-knowing wisdom (Buddha's wisdom) is not a Bodhisattva Mahasattva; the true suchness of the wisdom of the path (wisdom of understanding the path) and all aspects of wisdom (wisdom of understanding all phenomena) is not a Bodhisattva Mahasattva; what is different from the true suchness of all-knowing wisdom is not a Bodhisattva Mahasattva; what is different from the true suchness of the wisdom of the path and all aspects of wisdom is not a Bodhisattva Mahasattva; in the true suchness of all-knowing wisdom there is no Bodhisattva Mahasattva; in the true suchness of the wisdom of the path and all aspects of wisdom there is no Bodhisattva Mahasattva; in a Bodhisattva Mahasattva there is no true suchness of all-knowing wisdom; in a Bodhisattva Mahasattva there is no true suchness of the wisdom of the path and all aspects of wisdom; apart from the true suchness of all-knowing wisdom there is no Bodhisattva Mahasattva; apart from the true suchness of the wisdom of the path and all aspects of wisdom there is no Bodhisattva Mahasattva?』』
The Venerable Subhuti replied: 『World Honored One! If all-knowing wisdom, or the wisdom of the path and all aspects of wisdom, are ultimately unattainable because their nature is not real, how much more so the true suchness of all-knowing wisdom, and the true suchness of the wisdom of the path and all aspects of wisdom! Since these true suchnesses are not real, how can it be said: 『The true suchness of all-knowing wisdom is a Bodhisattva Mahasattva; the true suchness of the wisdom of the path and all aspects of wisdom is a Bodhisattva Mahasattva; what is different from the true suchness of all-knowing wisdom is a Bodhisattva Mahasattva; what is different from the true suchness of the wisdom of the path and all aspects of wisdom is a Bodhisattva Mahasattva; in the true suchness of all-knowing wisdom there is a Bodhisattva Mahasattva; in the true suchness of the wisdom of the path and all aspects of wisdom there is a Bodhisattva Mahasattva; in a Bodhisattva Mahasattva there is the true suchness of all-knowing wisdom; in a Bodhisattva Mahasattva there is the true suchness of the wisdom of the path and all aspects of wisdom; apart from the true suchness of all-knowing wisdom there is a Bodhisattva Mahasattva; apart from the true suchness of the wisdom of the path and all aspects of wisdom there is a Bodhisattva Mahasattva?』』
『World Honored One! Since form and other phenomena (material phenomena, etc.) and true suchness are unattainable, how can it be said: 『The true suchness of form and other phenomena is a Bodhisattva Mahasattva, or what is different from the true suchness of form and other phenomena is a Bodhisattva Mahasattva, or in the true suchness of form and other phenomena there is a Bodhisattva Mahasattva, or in a Bodhisattva Mahasattva
中有色等法真如，或離色等法真如有菩薩摩訶薩者，無有是處。」
佛告善現：「善哉！善哉！如是！如是！如汝所說。善現！色等法不可得故，色等法真如亦不可得，法及真如不可得故，菩薩摩訶薩亦不可得，菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時，應如是學。
「複次，善現！所言菩薩摩訶薩者，于意云何？即色增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識苦增語是菩薩摩訶薩不？」
「不也！世
【現代漢語翻譯】 現代漢語譯本 如果認為在色（rupa，物質現象）等法（dharma，現象）的真如（tathata，實相）中，或者離開色等法的真如，有菩薩摩訶薩（bodhisattva mahasattva，大菩薩）存在，這是不可能的。
佛陀告訴善現（Subhuti）說：『善哉！善哉！正是這樣！正是這樣！正如你所說。善現，因為色等法不可得，所以色等法的真如也不可得。因為法和真如都不可得，所以菩薩摩訶薩也不可得。因為菩薩摩訶薩不可得，所以他所修行的般若波羅蜜多（prajnaparamita，智慧的完成）也不可得。善現，諸位菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習。』
『再者，善現，所說的菩薩摩訶薩，你認為如何？是色（rupa）的增語（adhivacana，假名）就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是色常（nitya，恒常）的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是受、想、行、識常的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是色無常（anitya，無常）的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是受、想、行、識無常的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是色樂（sukha，快樂）的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是受、想、行、識樂的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是色苦（duhkha，痛苦）的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
『是受、想、行、識苦的增語就是菩薩摩訶薩嗎？』
『不是的，世尊！』
【English Translation】 English version If there were a Bodhisattva Mahasattva (great bodhisattva) in the suchness (tathata, reality) of forms (rupa, material phenomena) and other dharmas (phenomena), or apart from the suchness of forms and other dharmas, that would not be possible.
The Buddha said to Subhuti: 'Excellent! Excellent! It is so! It is so! Just as you have said. Subhuti, because forms and other dharmas are unattainable, the suchness of forms and other dharmas is also unattainable. Because dharmas and suchness are unattainable, a Bodhisattva Mahasattva is also unattainable. Because a Bodhisattva Mahasattva is unattainable, the perfection of wisdom (prajnaparamita) that he practices is also unattainable. Subhuti, when Bodhisattva Mahasattvas practice the perfection of wisdom, they should learn in this way.'
'Furthermore, Subhuti, what do you think of this? Is the Bodhisattva Mahasattva merely a designation (adhivacana, a name) for form (rupa)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for form as permanent (nitya)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for feeling, perception, mental formations, and consciousness as permanent?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for form as impermanent (anitya)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for feeling, perception, mental formations, and consciousness as impermanent?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for form as pleasurable (sukha)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for feeling, perception, mental formations, and consciousness as pleasurable?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for form as suffering (duhkha)?'
'No, World Honored One!'
'Is the Bodhisattva Mahasattva merely a designation for feeling, perception, mental formations, and consciousness as suffering?'
'No, World Honored One!'
尊！」
「即色我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無相增語是菩
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說色（rupa，物質現象）是我，那麼這樣說的是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是我，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是無我，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識是無我，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是清凈的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識是清凈的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是不清凈的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識是不清凈的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是空的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識是空的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色不是空的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識不是空的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是有相的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說受、想、行、識是有相的，那麼這樣說的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色是無相的，那麼這樣說的是菩薩摩訶薩嗎？』
【English Translation】 English version 'Venerable One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who says that form (rupa, material phenomena) is 'I'?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling (vedana, sensation), perception (samjna, cognition), mental formations (samskara, volitional activities), and consciousness (vijnana, awareness) are 'I'?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is without self?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness are without self?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is pure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness are pure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is impure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness are impure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is empty?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness are empty?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is not empty?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness are not empty?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form has characteristics?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that feeling, perception, mental formations, and consciousness have characteristics?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who says that form is without characteristics?'
薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即色遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有為增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，將受（感受）、想（概念）、行（意志）、識（意識）的無相（沒有固定不變的性質）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色（物質現象）的有愿（有追求、有目標）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的有愿稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的無愿（沒有追求、沒有目標）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的無愿稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的寂靜（平靜、止息）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的寂靜稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的不寂靜（不平靜、不安寧）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的不寂靜稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的遠離（脫離、擺脫）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的遠離稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的不遠離（不脫離、不擺脫）稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的不遠離稱為菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『那麼，將色的有為（有造作、有生滅）稱為菩薩摩訶薩，是這樣嗎？』
【English Translation】 English version 'Is that a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is it then that the designation of the absence of characteristics of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the aspiration of form (rupa) is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the aspiration of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the absence of aspiration of form is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the absence of aspiration of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the tranquility of form is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the tranquility of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the non-tranquility of form is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the non-tranquility of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the detachment of form is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the detachment of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the non-detachment of form is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the non-detachment of feeling, perception, mental formations, and consciousness is a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it then that the designation of the conditioned nature of form is a Bodhisattva Mahasattva?'
「不也！世尊！」
「即受、想、行、識有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色非善增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，將受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）這些有為法稱為菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，將色（rūpa，物質）的無為法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的無為法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的有漏法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的有漏法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的無漏法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的無漏法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的生起稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的生起稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的滅去稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的滅去稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的善法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將受、想、行、識的善法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將色的非善法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, venerable sir!' 'Is a bodhisattva-mahāsattva (great bodhisattva) designated by the term 'conditioned' with respect to feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna)?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'unconditioned' with respect to form (rūpa)?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'unconditioned' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'defiled' with respect to form?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'defiled' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'undefiled' with respect to form?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'undefiled' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'arising' with respect to form?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'arising' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'cessation' with respect to form?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'cessation' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'wholesome' with respect to form?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'wholesome' with respect to feeling, perception, mental formations, and consciousness?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva designated by the term 'unwholesome' with respect to form?' 'No, venerable sir!'
「即受、想、行、識非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即色無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即色世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即色雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行
【現代漢語翻譯】 現代漢語譯本 『把受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）說成是善的，是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『把色（rūpa，物質）說成是有罪的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是有罪的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是無罪的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是無罪的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是有煩惱的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是有煩惱的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是無煩惱的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是無煩惱的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是世間的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是世間的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是出世間的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是出世間的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是雜染的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是雜染的，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) to say that feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are good?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form (rūpa, material form) is blameworthy?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are blameworthy?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is blameless?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are blameless?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is defiled?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are defiled?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is undefiled?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are undefiled?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is worldly?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are worldly?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is transcendental?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are transcendental?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that form is impure?' 'No, Venerable One!' 'Is it a Bodhisattva-Mahasattva to say that feeling, perception, mental formations, and consciousness are impure?'
、識雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即色屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即色在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即色可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識可得增語是
【現代漢語翻譯】 現代漢語譯本 『以識別雜染（指煩惱和不凈）的增語（指表達方式）來說，是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『以色（指物質現象）清凈的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受（指感受）、想（指概念）、行（指意志）、識（指意識）清凈的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色屬於生死的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識屬於生死的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色屬於涅槃（指解脫）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識屬於涅槃的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色在內的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識在內的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色在外的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識在外的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色在兩者之間的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識在兩者之間的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色可得的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識可得的增語來說，是』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks in terms of the defilement of consciousness (referring to afflictions and impurities)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of the purity of form (referring to material phenomena)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of the purity of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form belonging to samsara (the cycle of birth and death)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness belonging to samsara?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form belonging to nirvana (liberation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness belonging to nirvana?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form being internal?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness being internal?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form being external?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness being external?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form being in between?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness being in between?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of form being attainable?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks in terms of feeling, perception, mental formations, and consciousness being attainable?'
菩薩摩訶薩不？」
「不也！世尊！」
「即色不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即受、想、行、識不可得增語是菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼處增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處常增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處我增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『說色（物質現象）不可得，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說受（感受）、想（概念）、行（意志）、識（意識）不可得，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的名字）！所說的菩薩摩訶薩，你認為如何？說眼處（視覺器官）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處是常（永恒不變）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處是常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處是無常（變化不定）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處是無常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處是樂（快樂）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處是樂的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處是苦（痛苦）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處是苦的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處是我（自我）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) ?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that form (material phenomena) is unattainable?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that sensation (feeling), perception (concept), volition (will), and consciousness (awareness) are unattainable?' 'No, Blessed One!' 'Furthermore, Subhuti (name of a disciple)! What do you think? Is it a Bodhisattva Mahasattva to say that the eye-sphere (visual organ) is a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the ear, nose, tongue, body, and mind-spheres (auditory, olfactory, gustatory, tactile, and mental organs) are a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the eye-sphere is permanent?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the ear, nose, tongue, body, and mind-spheres are permanent?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the eye-sphere is impermanent?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the ear, nose, tongue, body, and mind-spheres are impermanent?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the eye-sphere is pleasurable?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the ear, nose, tongue, body, and mind-spheres are pleasurable?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the eye-sphere is painful?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the ear, nose, tongue, body, and mind-spheres are painful?' 'No, Blessed One!' 'Is it a Bodhisattva Mahasattva to say that the eye-sphere is self?' 'No, Blessed One!'
「即耳、鼻、舌、身、意處我增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處空增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無相增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『如果說眼、耳、鼻、舌、身、意這六處是我所增語，這是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說眼處無我所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處無我所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是清凈所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處是清凈所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是不清凈所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處是不清凈所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是空所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處是空所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是不空所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處是不空所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是有相所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處是有相所增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處是無相所增語，這是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it that a Bodhisattva Mahasattva (a great Bodhisattva) if I say that the six sense bases of eye, ear, nose, tongue, body, and mind are 'I'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'not-I'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind are 'not-I'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'pure'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind are 'pure'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'impure'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind are 'impure'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'empty'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind are 'empty'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'not empty'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind are 'not empty'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base has 'characteristics'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the six sense bases of ear, nose, tongue, body, and mind have 'characteristics'?' 'No, Venerable One!' 'Is it that a Bodhisattva Mahasattva if I say that the eye base is 'without characteristics'?'
「不也！世尊！」
「即耳、鼻、舌、身、意處無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說眼、耳、鼻、舌、身、意這六處沒有『相』的增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說眼處有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處沒有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處沒有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處有『寂靜』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處有『寂靜』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處有『不寂靜』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處有『不寂靜』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處有『遠離』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處有『遠離』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處有『不遠離』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處有『不遠離』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the absence of 'marks' in the eye, ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'aspiration' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'aspiration' in the ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the absence of 'aspiration' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the absence of 'aspiration' in the ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'tranquility' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'tranquility' in the ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'non-tranquility' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'non-tranquility' in the ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'separation' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'separation' in the ear, nose, tongue, body, and mind?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'non-separation' in the eye?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the presence of 'non-separation' in the ear, nose, tongue, body, and mind?' 'No, Lord!'
「即眼處有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處生增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼處善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處善增語是菩薩摩訶薩不？
「
【現代漢語翻譯】 現代漢語譯本 『眼處（眼睛的感知）的有為（有生滅變化的）增語（概念或表達）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識的感知）的有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的無為（無生滅變化的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的有漏（受煩惱污染的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的無漏（不受煩惱污染的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的生（產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的滅（消滅）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的善（好的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的善增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the conditioned (subject to change) designation of the eye-base (sense of sight) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the conditioned designation of the ear, nose, tongue, body, and mind-bases (senses of hearing, smell, taste, touch, and thought) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the unconditioned (not subject to change) designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the unconditioned designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the defiled (with outflows) designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the defiled designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the undefiled (without outflows) designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the undefiled designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the arising designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the arising designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the cessation designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the cessation designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the wholesome (good) designation of the eye-base a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the wholesome designation of the ear, nose, tongue, body, and mind-bases a Bodhisattva-Mahasattva?'
不也！世尊！」
「即眼處非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，說眼處（眼睛的感知）是善的增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識的感知）是善的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是有罪的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處是有罪的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是無罪的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處是無罪的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處是有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是無煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處是無煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌、身、意處是世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說眼處是出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說耳、鼻、舌
【English Translation】 English version 'No, Lord!' 'Is it that the eye-base (the sense of sight) is a skillful designation, that is a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases (the senses of hearing, smell, taste, touch, and consciousness) are skillful designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is a blameworthy designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases are blameworthy designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is a blameless designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases are blameless designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is a defiled designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases are defiled designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is an undefiled designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases are undefiled designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is a worldly designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue, body, and mind-bases are worldly designations, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the eye-base is a transcendental designation, that is a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the ear, nose, tongue
、身、意處出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處在兩間增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『以眼、耳、鼻、舌、身、意（六根）為出世間（超越世俗）的增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『以眼處（眼根）為雜染（不清凈）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為屬於涅槃（解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意處為在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼處為在兩間（內外之間）的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) defined by the term that the eye, ear, nose, tongue, body, and mind (the six sense bases) are transcendent (beyond the mundane)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base is defiled (impure)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases are defiled?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base is pure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases are pure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base belongs to samsara (the cycle of birth and death)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases belong to samsara?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base belongs to nirvana (liberation)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases belong to nirvana?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base is internal?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases are internal?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base is external?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the ear, nose, tongue, body, and mind bases are external?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the term that the eye base is in between (neither internal nor external)?'
」
「不也！世尊！」
「即耳、鼻、舌、身、意處在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼處不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意處不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色處增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處常增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處樂增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說眼、耳、鼻、舌、身、意這六處在兩者之間（既非存在也非不存在）的增語是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『如果說眼處可以被認為是增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處可以被認為是增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼處不可以被認為是增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意這六處不可以被認為是增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說色處（眼睛所見的物質）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺和意識的對象）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處是常（永恒不變）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處是常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處是無常（變化不定）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處是無常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處是樂（快樂）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處是樂的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great being on the path to enlightenment) defined by the designation of the six sense bases—eye, ear, nose, tongue, body, and mind—as being between two extremes?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the eye base as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the ear, nose, tongue, body, and mind bases as augmentations?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the eye base as not being an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the ear, nose, tongue, body, and mind bases as not being augmentations?' 'No, Blessed One!' 'Furthermore, Subhuti (another name for Shariputra)! What do you think? Is a Bodhisattva-Mahasattva defined by the designation of the form base (what is seen by the eye) as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the sound, smell, taste, touch, and dharma bases (objects of hearing, smelling, tasting, touching, and the mind) as augmentations?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the form base as permanent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the sound, smell, taste, touch, and dharma bases as permanent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the form base as impermanent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the sound, smell, taste, touch, and dharma bases as impermanent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the form base as pleasurable?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the designation of the sound, smell, taste, touch, and dharma bases as pleasurable?'
「不也！世尊！」
「即色處苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處我增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處空增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處不空增語是菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『將色處（rupa-ayatana，指眼睛所見的物質現象）說成是苦的增語，是菩薩摩訶薩（bodhisattva-mahasattva，指發大心的菩薩）嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，分別指耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感受的觸感和意識所感知的對象）說成是苦的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是不清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是不清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將色處說成是不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法處說成是不空的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great-hearted bodhisattva) one who speaks of the rupa-ayatana (form-base, the sense base of sight) as an increase of suffering?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana (sound-base), gandha-ayatana (smell-base), rasa-ayatana (taste-base), sparsha-ayatana (touch-base), and dharma-ayatana (mind-object base) as an increase of suffering?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of self?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of self?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of no-self?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of no-self?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of purity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of purity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of impurity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of impurity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of emptiness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of emptiness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the rupa-ayatana as an increase of non-emptiness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana as an increase of non-emptiness?'
薩不？」
「不也！世尊！」
「即色處有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『以色處（rupa-ayatana，指眼睛所見的物質現象）有相（sa-nimitta，有形相的）來定義菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和意識的對象）有相來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處無相（a-nimitta，無形相的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處無相來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處有愿（sa-pranidhana，有愿求的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處有愿來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處無愿（a-pranidhana，無愿求的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處無愿來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處寂靜（shanta，平靜的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處寂靜來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處不寂靜（a-shanta，不平靜的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處不寂靜來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以色處遠離（vivikta，脫離的）來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is that so?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) defined by the characteristic of form (rupa-ayatana, the visual object) with attributes (sa-nimitta, having characteristics)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana) with attributes?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form without attributes (a-nimitta, without characteristics)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects without attributes?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form with aspiration (sa-pranidhana, having aspiration)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects with aspiration?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form without aspiration (a-pranidhana, without aspiration)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects without aspiration?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form as tranquil (shanta, peaceful)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects as tranquil?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form as not tranquil (a-shanta, not peaceful)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of sound, smell, taste, touch, and mental objects as not tranquil?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva defined by the characteristic of form as secluded (vivikta, detached)?' 'No, Blessed One!'
即聲、香、味、觸、法處遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處生增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處滅增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『聲、香、味、觸、法』（指六種感官對像）的處所遠離增語，是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『色』（指視覺對像）的處所不遠離增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所不遠離增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所有為增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所有為增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所無為增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所無為增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所有漏增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所有漏增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所無漏增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所無漏增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所生增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『聲、香、味、觸、法』的處所生增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『色』的處所滅增語，是菩薩摩訶薩嗎？
【English Translation】 English version 『Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who is described by the augmentation of being apart from the places of sound, smell, taste, touch, and dharma (the six sense objects)?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of not being apart from the place of form (visual object)?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of not being apart from the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the conditioned in the place of form?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the conditioned in the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the unconditioned in the place of form?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the unconditioned in the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the defiled in the place of form?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the defiled in the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the undefiled in the place of form?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of the undefiled in the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of arising in the place of form?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of arising in the places of sound, smell, taste, touch, and dharma?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who is described by the augmentation of cessation in the place of form?』
「不也！世尊！」
「即聲、香、味、觸、法處滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處善增語是菩薩摩訶薩不？
「不也！世尊！」
「即色處非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的滅盡是菩薩摩訶薩（偉大的菩薩）的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的善的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的善的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的非善的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的非善的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的有罪的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的有罪的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的無罪的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的無罪的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的有煩惱的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的有煩惱的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說色（視覺對像）的無煩惱的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法（五種感官對像）的無煩惱的增長是菩薩摩訶薩的特徵，是這樣嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Venerable Sir!' 'Is it that the cessation of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is it that the wholesome increase of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the wholesome increase of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the unwholesome increase of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the unwholesome increase of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase with fault of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase with fault of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase without fault of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase without fault of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase with defilement of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase with defilement of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase without defilement of form (visual object) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is it that the increase without defilement of sound, smell, taste, touch, and mental objects (the five sense objects) is a characteristic of a Bodhisattva Mahasattva?' 'No, Venerable Sir!'
即色處世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處在內增語是菩
【現代漢語翻譯】 現代漢語譯本 『以色（rupa，指可見的物質形態）處為世間（loka，指凡俗世界）的增語（adhivacana，指表達方式），是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊（bhagavan，佛的尊稱）！』 『以聲（shabda，指聽覺）、香（gandha，指嗅覺）、味（rasa，指味覺）、觸（sparsha，指觸覺）、法（dharma，指思想或概念）處為世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為出世間（lokottara，指超越凡俗世界）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為雜染（samklesha，指煩惱和不凈）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為清凈（vishuddhi，指純潔和無垢）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為屬於生死（samsara，指輪迴）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為屬於涅槃（nirvana，指解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處為在內（adhyatmika，指內在的）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處為在內的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the term 'rupa (form, visible material form) sphere' an expression (adivachana) of the mundane (loka, the ordinary world) a bodhisattva-mahasattva (a great bodhisattva)?' 'No, Bhagavan (the Blessed One, a title for the Buddha)!' 'Is the term 'sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (mental objects or concepts) spheres' an expression of the mundane a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of the supramundane (lokottara, beyond the ordinary world) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of the supramundane a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of defilement (samklesha, impurities and afflictions) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of defilement a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of purification (vishuddhi, purity and freedom from defilement) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of purification a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of belonging to samsara (the cycle of birth and death) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of belonging to samsara a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of belonging to nirvana (liberation) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of belonging to nirvana a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'rupa sphere' an expression of being internal (adhyatmika, within oneself) a bodhisattva-mahasattva?' 'No, Bhagavan!' 'Is the term 'sound, smell, taste, touch, and dharma spheres' an expression of being internal a bodhisattva-mahasattva?'
薩摩訶薩不？」
「不也！世尊！」
「即色處在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色處不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法處不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第十七 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十八
三藏法師玄奘奉 詔譯初分教誡教授品第七之八
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼界增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界增語是菩薩摩訶薩不？
「不也
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說色處（視覺的對象）在外部，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺和思想的對象）在外部，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處在兩者之間，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處在兩者之間，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處可以被獲得，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處可以被獲得，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說色處不可以被獲得，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說聲、香、味、觸、法處不可以被獲得，這是菩薩摩訶薩嗎？』 『不是的，世尊！』
《大般若波羅蜜多經》卷第十七 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第十八 三藏法師玄奘奉詔譯 初分教誡教授品第七之八
『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說眼界（視覺的範圍）是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意界（聽覺、嗅覺、味覺、觸覺和思想的範圍）是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if the form-location (object of sight) is said to be external?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if sound, smell, taste, touch, and dharma-locations (objects of hearing, smell, taste, touch, and thought) are said to be external?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if the form-location is said to be in between?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if sound, smell, taste, touch, and dharma-locations are said to be in between?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if the form-location is said to be obtainable?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if sound, smell, taste, touch, and dharma-locations are said to be obtainable?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if the form-location is said to be unobtainable?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva if sound, smell, taste, touch, and dharma-locations are said to be unobtainable?' 'No, World Honored One!'
The Great Perfection of Wisdom Sutra, Scroll 17 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Vol. 1-200)
The Great Perfection of Wisdom Sutra, Scroll 18 Translated by Tripitaka Master Xuanzang under Imperial Decree, Seventh of the First Section, Teaching and Instruction Chapter, Part Eight
'Furthermore, Subhuti! What do you think of this? Is the eye-sphere (the range of vision) a Bodhisattva Mahasattva?' 'No, World Honored One!' 'Are the ear, nose, tongue, body, and mind-spheres (the ranges of hearing, smell, taste, touch, and thought) a Bodhisattva Mahasattva?' 'No, World Honored One!'
！世尊！」
「即眼界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界常增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界我增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界凈增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說眼界（眼睛所能感知的範圍）是常（永恒不變）的，這樣說是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界（耳朵、鼻子、舌頭、身體、意識所能感知的範圍）是常的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是無常（變化不定）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是無常的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是樂（快樂）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是樂的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是苦（痛苦）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是苦的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是我（獨立存在的實體）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是我的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是無我（沒有獨立實體）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是無我的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是凈（清凈）的，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是凈的，這樣說是菩薩摩訶薩嗎？』
【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who says that the eye-element (the range of what the eye can perceive) is permanent?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element (the range of what the ear, nose, tongue, body, and mind can perceive) are permanent?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is impermanent?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are impermanent?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is pleasurable?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are pleasurable?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is painful?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are painful?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is self (an independent entity)?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are self?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is non-self (without an independent entity)?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are non-self?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the eye-element is pure?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who says that the ear-element, nose-element, tongue-element, body-element, and mind-element are pure?』
「不也！世尊！」
「即眼界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界空增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無愿
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說眼界（眼睛所見的範圍）不清凈，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說耳界（耳朵所聽的範圍）、鼻界（鼻子所聞的範圍）、舌界（舌頭所嘗的範圍）、身界（身體所感的範圍）、意界（意識所想的範圍）不清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界是空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界是空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界不是空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界不是空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界有相（有具體的形態），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界有相，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界無相（沒有具體的形態），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界無相，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界有愿（有追求的目標），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界有愿，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼界無愿（沒有追求的目標），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳界、鼻界、舌界、身界、意界無愿，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is it that the statement that the eye-sphere (the range of what the eye sees) is impure is that of a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere (the range of what the ear hears), nose-sphere (the range of what the nose smells), tongue-sphere (the range of what the tongue tastes), body-sphere (the range of what the body feels), and mind-sphere (the range of what the mind thinks) are impure is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere is empty is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are empty is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere is not empty is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are not empty is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere has a characteristic (a specific form) is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere have a characteristic is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere is without a characteristic (without a specific form) is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are without a characteristic is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere has a wish (a goal to pursue) is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere have a wish is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the eye-sphere is without a wish (without a goal to pursue) is that of a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is it that the statement that the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are without a wish is that of a Bodhisattva-Mahasattva?'
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有漏增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『增語』（指代某種概念或表達方式）是菩薩摩訶薩（菩薩中的大菩薩）嗎？ 『不是的，世尊！』 『那麼，說『眼界』（視覺的範圍）寂靜的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』（聽覺、嗅覺、味覺、觸覺、思維的範圍）寂靜的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』不寂靜的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』不寂靜的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』遠離的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』遠離的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』不遠離的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』不遠離的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』是有為（受因果法則支配）的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』是有為的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』是無為（不受因果法則支配）的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『耳、鼻、舌、身、意界』是無為的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說『眼界』是有漏（有煩惱）的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is 'increased speech' (a way of referring to a concept or expression) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' (the realm of vision) is tranquil a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' (the realms of hearing, smell, taste, touch, and thought) are tranquil a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is not tranquil a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' are not tranquil a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is remote a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' are remote a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is not remote a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' are not remote a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is conditioned (subject to the laws of cause and effect) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' are conditioned a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is unconditioned (not subject to the laws of cause and effect) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'ear, nose, tongue, body, and mind-spheres' are unconditioned a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is 'increased speech' that says the 'eye-sphere' is defiled (having afflictions) a Bodhisattva Mahasattva?' 'No, Venerable One!'
世尊！」
「即耳、鼻、舌、身、意界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界生增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界善增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無罪增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『有漏的眼、耳、鼻、舌、身、意界（六根，即六種感官）的增語（表達方式）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『無漏的眼界的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無漏的耳、鼻、舌、身、意界的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界無罪的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 『Venerable One!』 『Are the expressions associated with the defiled realms of eye, ear, nose, tongue, body, and mind (the six senses) a Bodhisattva Mahasattva (a great Bodhisattva)?』 『No, Venerable One!』 『Are the expressions associated with the undefiled realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions associated with the undefiled realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions arising from the realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions arising from the realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions ceasing in the realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions ceasing in the realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are wholesome in the realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are wholesome in the realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are unwholesome in the realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are unwholesome in the realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are blameworthy in the realm of the eye a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are blameworthy in the realms of ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Are the expressions that are blameless in the realm of the eye a Bodhisattva Mahasattva?』
」
「不也！世尊！」
「即耳、鼻、舌、身、意界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界清凈增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界沒有罪過，是菩薩摩訶薩（菩薩中的大菩薩）嗎？」 「不是的，世尊！」 「那麼，說眼界有煩惱，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界有煩惱，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說眼界沒有煩惱，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界沒有煩惱，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說眼界是世間的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界是世間的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說眼界是出世間的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界是出世間的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說眼界是雜染的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界是雜染的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說眼界是清凈的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，說耳、鼻、舌、身、意界是清凈的，是菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who says that the ear, nose, tongue, body, and mind realms are without fault?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm has defilements?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms have defilements?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm is without defilements?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms are without defilements?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm is worldly?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms are worldly?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm is supramundane?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms are supramundane?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm is defiled?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms are defiled?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the eye realm is pure?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who says that the ear, nose, tongue, body, and mind realms are pure?' 'No, Blessed One!'
世尊！」
「即眼界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『眼界（眼根所對的境界）被認為是屬於生死的增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界（耳、鼻、舌、身、意根所對的境界）被認為是屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是屬於涅槃（解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界被認為是屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界被認為是在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界被認為是在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界被認為是在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意界被認為是可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界被認為是不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、
【English Translation】 English version 『Venerable One!』 『Is the eye-sphere (the realm of the eye faculty) considered a designation belonging to samsara (the cycle of birth and death), a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres (the realms of the ear, nose, tongue, body, and mind faculties) considered designations belonging to samsara, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation belonging to nirvana (liberation), a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres considered designations belonging to nirvana, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation that is internal, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres considered designations that are internal, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation that is external, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres considered designations that are external, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation that is in between, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres considered designations that are in between, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation that is attainable, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue, body, and mind-spheres considered designations that are attainable, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the eye-sphere considered a designation that is unattainable, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Are the ear, nose, tongue,
身、意界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即色界增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界常增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界我增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界無我增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『身體和意識的界限不可得的增語是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？即是『意』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法（佛教中的六種感官對像）界的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『常』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法界『常』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『無常』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法界『無常』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『樂』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法界『樂』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『苦』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法界『苦』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『我』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是聲、香、味、觸、法界『我』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即是『無我』的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the designation of the unobtainability of the body and mind realms a Bodhisattva-Mahasattva (a great being on the path to Buddhahood)?' 'No, World Honored One!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think of this? Is the designation of 'mind' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of the realms of sound, smell, taste, touch, and dharma (the six sense objects in Buddhism) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'permanence' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'permanence' in the realms of sound, smell, taste, touch, and dharma a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'impermanence' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'impermanence' in the realms of sound, smell, taste, touch, and dharma a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'pleasure' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'pleasure' in the realms of sound, smell, taste, touch, and dharma a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'suffering' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'suffering' in the realms of sound, smell, taste, touch, and dharma a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'self' a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'self' in the realms of sound, smell, taste, touch, and dharma a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the designation of 'no-self' a Bodhisattva-Mahasattva?'
「不也！世尊！」
「即聲、香、味、觸、法界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界空增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界有愿增
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『將聲、香、味、觸、法界（指構成世界的六種基本元素）視為無我的增語，是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『將凈（指純潔）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將不凈（指不純潔）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為不凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將空（指無自性）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將不空（指非空）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將有相（指有形相）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為有相的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無相（指無形相）視為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將聲、香、味、觸、法界視為無相的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將有愿（指有願望）視為增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena (the six basic elements that constitute the world) as being without self?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of purity as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as being pure?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of impurity as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as being impure?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of emptiness (voidness) as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as being empty?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of non-emptiness as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as being non-empty?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of form (having characteristics) as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as having form?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of formlessness (without characteristics) as an augmentation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the aggregates of sound, smell, taste, touch, and the realm of phenomena as being formless?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of having aspiration as an augmentation?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有為增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『那麼，以願望為增上的言語是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界（六種感官及其對像）為基礎，以願望為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無愿為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以無愿為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以寂靜為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以不寂靜為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以遠離為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以不遠離為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為（因緣和合而生）為增上的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界為基礎，以有為為增上的言語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great being among Bodhisattvas) one who speaks with the augmentation of aspiration?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of aspiration, based on the realms of sound, smell, taste, touch, and dharma (the six senses and their objects)?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-aspiration?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-aspiration, based on the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of tranquility?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of tranquility, based on the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-tranquility?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-tranquility, based on the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of detachment?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of detachment, based on the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-detachment?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of non-detachment, based on the realms of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of the conditioned (arising from causes and conditions)?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with the augmentation of the conditioned, based on the realms of sound, smell, taste, touch, and dharma?'
「不也！世尊！」
「即色界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界生增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界善增語是菩薩摩訶薩不？
「不也！世尊！」
「即色界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界非善增語是
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以『無為』（不受因果束縛的狀態）為增語（表達方式）的是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界（六種感官體驗的領域）的『無為』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『有漏』（受煩惱污染的狀態）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『有漏』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『無漏』（不受煩惱污染的狀態）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『無漏』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『生』（產生）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『生』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『滅』（消滅）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『滅』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『善』（好的）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『善』為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『非善』（不好的）為增語的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以聲、香、味、觸、法界的『非善』為增語的是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) that which is designated by the term 'unconditioned' (Nirvana)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'unconditioned' with respect to the realms of sound, smell, taste, touch, and mental objects (the six sense fields)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'conditioned' (subject to defilements)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'conditioned' with respect to the realms of sound, smell, taste, touch, and mental objects?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'untainted' (free from defilements)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'untainted' with respect to the realms of sound, smell, taste, touch, and mental objects?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'arising'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'arising' with respect to the realms of sound, smell, taste, touch, and mental objects?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'cessation'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'cessation' with respect to the realms of sound, smell, taste, touch, and mental objects?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'wholesome' (good)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'wholesome' with respect to the realms of sound, smell, taste, touch, and mental objects?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'unwholesome' (not good)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is designated by the term 'unwholesome' with respect to the realms of sound, smell, taste, touch, and mental objects?'
菩薩摩訶薩不？」
「不也！世尊！」
「即色界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界雜染增語是菩薩摩訶薩不？」
「不也！世
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界（指六根所對的六種境界）中，有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界中，無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界中，有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界中，無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界中，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界中，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) ?' 'No, Venerable One!' 'Then, is an expression with fault a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma (the six sense fields), is an expression with fault a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is an expression without fault a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma, is an expression without fault a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is an expression with afflictions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma, is an expression with afflictions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is an expression without afflictions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma, is an expression without afflictions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is a worldly expression a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma, is a worldly expression a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is a transcendental expression a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, in the realms of sound, smell, taste, touch, and dharma, is a transcendental expression a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, is an expression with defilements a Bodhisattva Mahasattva?' 'No, Venerable One!'
尊！」
「即聲、香、味、觸、法界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『那麼，聲、香、味、觸、法界（指六種感官及其對像）的雜染增語（指使人產生煩惱的言語）是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，清凈增語（指使人清凈的言語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生死（指輪迴）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界屬於生死的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於涅槃（指解脫）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界屬於涅槃的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在內的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界在內的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在外的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界在外的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在兩者之間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，聲、香、味、觸、法界在兩者之間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Venerable One!』 『Then, are the defiled expressions of sound, smell, taste, touch, and the realm of dharmas (referring to the six senses and their objects) a Bodhisattva Mahasattva (referring to a great Bodhisattva)?』 『No, Venerable One!』 『Then, are the pure expressions a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the pure expressions of sound, smell, taste, touch, and the realm of dharmas a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions pertaining to samsara (referring to the cycle of rebirth) a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions of sound, smell, taste, touch, and the realm of dharmas pertaining to samsara a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions pertaining to nirvana (referring to liberation) a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions of sound, smell, taste, touch, and the realm of dharmas pertaining to nirvana a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions that are internal a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions of sound, smell, taste, touch, and the realm of dharmas that are internal a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions that are external a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions of sound, smell, taste, touch, and the realm of dharmas that are external a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions that are in between a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, are the expressions of sound, smell, taste, touch, and the realm of dharmas that are in between a Bodhisattva Mahasattva?』 『No, Venerable One!』
色界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即色界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即聲、香、味、觸、法界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼識界增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼識界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、
【現代漢語翻譯】 現代漢語譯本 『可以被認為是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是聲、香、味、觸、法界（六根所對的六種境界）嗎？』 『不是的，世尊！』 『那麼，不可以被認為是菩薩摩訶薩的是什麼呢？』 『不是的，世尊！』 『那麼，不可以被認為是菩薩摩訶薩的是聲、香、味、觸、法界嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？可以被認為是菩薩摩訶薩的是眼識界（眼睛的識別能力）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是耳、鼻、舌、身、意識界（耳朵、鼻子、舌頭、身體和意識的識別能力）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是眼識界的常（永恒不變）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是耳、鼻、舌、身、意識界的常嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是眼識界的無常（變化不定）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是耳、鼻、舌、身、意識界的無常嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是眼識界的樂（快樂）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是耳、鼻、舌、身、意識界的樂嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是眼識界的苦（痛苦）嗎？』 『不是的，世尊！』 『那麼，可以被認為是菩薩摩訶薩的是耳、
【English Translation】 English version 'Is a bodhisattva-mahasattva (a great bodhisattva) something that can be designated as such?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the realm of sound, smell, taste, touch, and dharma (the six realms of sense objects)?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that cannot be designated as such?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that cannot be designated as the realm of sound, smell, taste, touch, and dharma?' 'No, O Lord!' 'Furthermore, Subhuti (another name for Sudhana)! What do you think? Is a bodhisattva-mahasattva something that can be designated as the realm of eye-consciousness (the ability of the eyes to perceive)?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the realm of ear, nose, tongue, body, and mind-consciousness (the ability of the ears, nose, tongue, body, and mind to perceive)?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the permanence (eternity) of the realm of eye-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the permanence of the realm of ear, nose, tongue, body, and mind-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the impermanence (changeability) of the realm of eye-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the impermanence of the realm of ear, nose, tongue, body, and mind-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the pleasure of the realm of eye-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the pleasure of the realm of ear, nose, tongue, body, and mind-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the suffering of the realm of eye-consciousness?' 'No, O Lord!' 'Is a bodhisattva-mahasattva something that can be designated as the suffering of the realm of ear,'
鼻、舌、身、意識界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有相增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『以鼻、舌、身、意識界來說苦，是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『以眼識界來說我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說無我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說無我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說不清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說不清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說不空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意識界來說不空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼識界來說有相，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great being among Bodhisattvas) one who speaks of suffering in terms of the nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of 'self' in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of 'self' in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of 'no-self' in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of 'no-self' in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of emptiness in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of emptiness in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of non-emptiness in terms of the eye-consciousness realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of non-emptiness in terms of the ear, nose, tongue, body, and consciousness realms?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of characteristics in terms of the eye-consciousness realm?'
訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界遠離增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『是眼識界（cakṣurvijñāna-dhātu）有相的增語（saṃjñā，概念）是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界（manovijñāna-dhātu）有相的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界無相的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界無相的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界有愿（praṇidhāna，誓願）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界有愿的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界無愿的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界無愿的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界寂靜（śānta，平靜）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界寂靜的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界不寂靜（aśānta，不平靜）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界不寂靜的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是眼識界遠離（vivikta，脫離）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是耳、鼻、舌、身、意識界遠離的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the designation of the eye-consciousness element (cakṣurvijñāna-dhātu) with characteristics a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva)?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements (manovijñāna-dhātu) with characteristics a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element without characteristics a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements without characteristics a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element with aspiration (praṇidhāna, vow) a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements with aspiration a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element without aspiration a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements without aspiration a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element that is peaceful (śānta, calm) a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements that are peaceful a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element that is not peaceful (aśānta, not calm) a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements that are not peaceful a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the eye-consciousness element that is secluded (vivikta, detached) a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is the designation of the ear, nose, tongue, body, and mind-consciousness elements that are secluded a Bodhisattva-Mahasattva?'
訶薩不？」
「不也！世尊！」
「即眼識界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界滅增語是菩薩摩訶薩不？」
「不
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『那麼，眼識界（指眼睛的感知能力）不離增語（指執著于概念和語言）是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界（指耳朵、鼻子、舌頭、身體和意識的感知能力）不離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界有為（指受因果法則支配的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界無為（指不受因果法則支配的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界有漏（指受煩惱污染的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界無漏（指不受煩惱污染的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界生（指產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界滅（指消滅）增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is that so?' 'No, Venerable One!' 'Is it that the eye-consciousness realm (referring to the faculty of visual perception) not apart from conceptual proliferation (referring to clinging to concepts and language) is a Bodhisattva Mahasattva (referring to a great Bodhisattva)?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms (referring to the faculties of auditory, olfactory, gustatory, tactile, and mental perception) not apart from conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with conditioned (referring to being subject to the law of cause and effect) conceptual proliferation is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms with conditioned conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with unconditioned (referring to not being subject to the law of cause and effect) conceptual proliferation is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms with unconditioned conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with defiled (referring to being tainted by afflictions) conceptual proliferation is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms with defiled conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with undefiled (referring to not being tainted by afflictions) conceptual proliferation is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms with undefiled conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with arising (referring to coming into existence) conceptual proliferation is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the ear, nose, tongue, body, and mind-consciousness realms with arising conceptual proliferation are a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that the eye-consciousness realm with cessation (referring to ceasing to exist) conceptual proliferation is a Bodhisattva Mahasattva?'
也！世尊！」
「即耳、鼻、舌、身、意識界滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界無煩惱增語是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『那麼，耳、鼻、舌、身、意識界（指六根對應的六種感知領域）的滅（指斷滅）的增語（指相關的言說）是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，眼識界（指眼睛的感知領域）的善（指好的、有利的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界的善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界的非善（指不好的、不利的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界的非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界有罪（指有負面業力）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界無罪（指沒有負面業力）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界有煩惱（指使人痛苦的心理狀態）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界無煩惱（指沒有痛苦的心理狀態）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Yes, Venerable Sir!' 'Is the expression of the cessation of the realms of ear, nose, tongue, body, and consciousness (referring to the six sense fields corresponding to the six roots) a Bodhisattva Mahasattva (referring to a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the expression of the good (referring to what is beneficial) of the realm of eye-consciousness (referring to the field of perception of the eyes) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the good of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the non-good (referring to what is not beneficial) of the realm of eye-consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the non-good of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the sinful (referring to having negative karma) of the realm of eye-consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the sinful of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the sinless (referring to not having negative karma) of the realm of eye-consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the sinless of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the afflicted (referring to mental states that cause suffering) of the realm of eye-consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the afflicted of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the non-afflicted (referring to mental states without suffering) of the realm of eye-consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of the non-afflicted of the realms of ear, nose, tongue, body, and consciousness a Bodhisattva Mahasattva?' 'No, Venerable Sir!'
！世尊！」
「即眼識界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界在內增語是菩薩摩訶薩不？」
「不也！世尊！
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『那麼，眼識界（視覺意識的領域）的世間增語（世俗的表達方式）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界（聽覺、嗅覺、味覺、觸覺和思維意識的領域）的世間增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界出世間增語（超越世俗的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界出世間增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界的雜染增語（被污染的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界的雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界的清凈增語（純凈的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界屬生死增語（屬於輪迴的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界屬生死增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界屬涅槃增語（屬於解脫的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意識界屬涅槃增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼識界在內增語（內在的表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Venerable One!』 『Is the worldly designation of the eye-consciousness realm (the realm of visual awareness) a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『No, Venerable One!』 『Is the worldly designation of the ear, nose, tongue, body, and mind-consciousness realms (the realms of auditory, olfactory, gustatory, tactile, and mental awareness) a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the transcendental designation of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the transcendental designation of the ear, nose, tongue, body, and mind-consciousness realms a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the defiled designation of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the defiled designation of the ear, nose, tongue, body, and mind-consciousness realms a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the pure designation of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the pure designation of the ear, nose, tongue, body, and mind-consciousness realms a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the designation belonging to Samsara (the cycle of birth and death) of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the designation belonging to Samsara of the ear, nose, tongue, body, and mind-consciousness realms a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the designation belonging to Nirvana (liberation) of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the designation belonging to Nirvana of the ear, nose, tongue, body, and mind-consciousness realms a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the internal designation of the eye-consciousness realm a Bodhisattva-Mahasattva?』 『No, Venerable One!』
」
「即耳、鼻、舌、身、意識界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼識界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意識界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸常增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『那麼，以眼、耳、鼻、舌、身、意識界在內來說，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以眼識界在外來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意識界在外來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼識界在兩者之間來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意識界在兩者之間來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼識界可以被獲得來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意識界可以被獲得來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼識界不可以被獲得來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意識界不可以被獲得來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？以眼觸來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸是常來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸是常來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 『Now, is a Bodhisattva-Mahasattva (a great Bodhisattva) designated by the inner realms of the eye, ear, nose, tongue, body, and mind consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the outer realm of eye consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the outer realms of the ear, nose, tongue, body, and mind consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the intermediate realm of eye consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the intermediate realms of the ear, nose, tongue, body, and mind consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the attainable realm of eye consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the attainable realms of the ear, nose, tongue, body, and mind consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the unattainable realm of eye consciousness?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the unattainable realms of the ear, nose, tongue, body, and mind consciousness?』 『No, Venerable One!』 『Furthermore, Subhuti (another name for Sudhana)! What do you think? Is a Bodhisattva-Mahasattva designated by eye contact?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by ear, nose, tongue, body, and mind contact?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the permanence of eye contact?』 『No, Venerable One!』 『Now, is a Bodhisattva-Mahasattva designated by the permanence of ear, nose, tongue, body, and mind contact?』
「不也！世尊！」
「即眼觸無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸我增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸不凈增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『說眼觸是無常的，這是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是無常的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是快樂的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是快樂的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是痛苦的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是痛苦的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是我的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是我的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是無我的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是無我的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼觸是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意觸是不清凈的，這是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who says that eye-contact is impermanent?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are impermanent?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is pleasurable?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are pleasurable?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is painful?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are painful?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is non-self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are non-self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is pure?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are pure?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that eye-contact is impure?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva one who says that ear, nose, tongue, body, and mind-contacts are impure?'
訶薩不？」
「不也！世尊！」
「即眼觸空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸空增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎，訶薩（菩薩的另一種稱呼）？』 『不是的，世尊！』 『那麼，將眼觸（眼睛與外物接觸產生的感受）說成是空（沒有實體）的，這算是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸（耳朵、鼻子、舌頭、身體、意識與外物接觸產生的感受）說成是空的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是不空的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸說成是不空的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是有相（有具體形態）的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸說成是有相的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是無相（沒有具體形態）的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸說成是無相的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是有愿（有慾望）的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸說成是有愿的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是無愿（沒有慾望）的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻、舌、身、意觸說成是無愿的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將眼觸說成是寂靜（平靜）的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將耳、鼻
【English Translation】 English version 'Is that so, Hesa (another name for Bodhisattva)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva (great Bodhisattva) one who speaks of eye-contact (the feeling arising from the contact of the eye with an external object) as empty (without substance)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact (the feelings arising from the contact of the ear, nose, tongue, body, and mind with external objects) as empty?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as not empty?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact as not empty?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as having characteristics (having a specific form)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact as having characteristics?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as without characteristics (without a specific form)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact as without characteristics?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as having desire (having wishes)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact as having desire?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as without desire (without wishes)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose, tongue, body, and mind-contact as without desire?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of eye-contact as tranquil (peaceful)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who speaks of ear, nose,
、舌、身、意觸寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無漏增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『眼、耳、鼻、舌、身、意（六根）接觸寂靜的說法，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸不寂靜的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸不寂靜的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸遠離的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸遠離的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸不遠離的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸不遠離的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸有為（因緣和合而生）的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸有為的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸無為（不依賴因緣而生）的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸無為的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸有漏（煩惱）的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，耳、鼻、舌、身、意（六根）接觸有漏的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，眼（根）接觸無漏（無煩惱）的說法，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the expression 'eye, ear, nose, tongue, body, and mind (the six senses) contact with tranquility' a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with non-tranquility' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with non-tranquility' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with detachment' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with detachment' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with non-detachment' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with non-detachment' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with the conditioned (arising from causes and conditions)' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with the conditioned' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with the unconditioned (not dependent on causes and conditions)' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with the unconditioned' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact with defilements (kleshas)' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'ear, nose, tongue, body, and mind (the six senses) contact with defilements' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression 'eye (sense) contact without defilements' a Bodhisattva Mahasattva?'
」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸生增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸善增語是菩薩摩訶薩不？
「不也！世尊！」
「即眼觸非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸有煩惱
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸無漏的增語是菩薩摩訶薩（菩薩中的大菩薩）嗎？」 「不是的，世尊！」 「那麼，眼接觸產生的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸產生的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸滅盡的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸滅盡的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸帶來的善的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸帶來的善的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸帶來的非善的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸帶來的非善的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸帶來的有罪的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸帶來的有罪的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸帶來的無罪的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，耳、鼻、舌、身、意接觸帶來的無罪的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，眼接觸帶來的有煩惱
【English Translation】 English version 'No, Lord!' 'Is the augmentation of the unpolluted contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Is the augmentation arising from eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation arising from the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of the cessation of eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of the cessation of the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of good arising from eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of good arising from the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of non-good arising from eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of non-good arising from the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of fault arising from eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of fault arising from the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of no fault arising from eye contact a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of no fault arising from the contact of the ear, nose, tongue, body, and mind a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the augmentation of affliction arising from eye contact
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸屬生死增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『增語（adjective，此處指附加的描述或概念）是菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊（Bhagavan，佛的尊稱）！』 『如果說眼、耳、鼻、舌、身、意（六根）接觸時產生煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時沒有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時沒有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時屬於世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時屬於世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時屬於出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時屬於出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時屬於雜染（klesha，指煩惱和污垢）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時屬於雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時屬於清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時屬於清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說眼根接觸時屬於生死的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說耳、鼻、舌、身、意接觸時屬於生死的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is an 'adjective' (增語, here referring to an additional description or concept) a Bodhisattva-Mahasattva (菩薩摩訶薩, a great Bodhisattva)?' 'No, Bhagavan (世尊, a respectful term for the Buddha)!' 'Is an 'adjective' of affliction arising from contact with the eye, ear, nose, tongue, body, and mind (the six senses) a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of no affliction arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of no affliction arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of the mundane (世間) arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of the mundane arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of the supramundane (出世間) arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of the supramundane arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of defilement (klesha, 雜染, referring to afflictions and impurities) arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of defilement arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of purity arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of purity arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of samsara (生死, the cycle of birth and death) arising from contact with the eye a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is an 'adjective' of samsara arising from contact with the ear, nose, tongue, body, and mind a Bodhisattva-Mahasattva?'
不？」
「不也！世尊！」
「即眼觸屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即眼觸為緣所生諸受增
【現代漢語翻譯】 現代漢語譯本 『不，世尊！』 『那麼，眼觸（眼睛與外境接觸產生的感受）被認為是涅槃（佛教的最高境界，指解脫）的增語（一種表達方式），是菩薩摩訶薩（偉大的菩薩）嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸（耳朵、鼻子、舌頭、身體、意識與外境接觸產生的感受）被認為是涅槃的增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，眼觸在內（內在的眼觸）被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸在內被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，眼觸在外（外在的眼觸）被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸在外被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，眼觸在兩間（內外之間的眼觸）被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸在兩間被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，眼觸可得（可以被獲得）被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸可得被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，眼觸不可得（不可以被獲得）被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『那麼，耳、鼻、舌、身、意觸不可得被認為是增語，是菩薩摩訶薩嗎？』 『不，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼觸為緣所生的各種感受被認為是增
【English Translation】 English version 'No, World Honored One!' 'Is that which is referred to as the verbal expression of Nirvana (the ultimate state of liberation in Buddhism) in relation to eye-contact (the sensation arising from the contact between the eye and an external object), a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of Nirvana in relation to ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of inner eye-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of inner ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of outer eye-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of outer ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of eye-contact in between (neither inner nor outer), a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of ear, nose, tongue, body, and mind-contact in between, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of attainable eye-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of attainable ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of unattainable eye-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is that which is referred to as the verbal expression of unattainable ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Furthermore, Subhuti (a name of Shariputra)! What do you think of this, the so-called Bodhisattva-Mahasattva? Are the various feelings arising from eye-contact considered to be a verbal expression of
語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無常增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生
【現代漢語翻譯】 現代漢語譯本 『那麼，以眼觸為緣所產生的各種感受，說它是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是無常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是無常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是快樂的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是快樂的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是痛苦的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是痛苦的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以耳、鼻、舌、身、意觸為緣所產生的各種感受，說它是我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以眼觸為緣所產生的各種感受，說它是……』
【English Translation】 English version 'Is the verbal designation of the various feelings arising from eye-contact a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as permanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact as permanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as impermanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact as impermanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as pleasant a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact as pleasant a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as painful a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact as painful a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as self a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from ear, nose, tongue, body, and mind-contact as self a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the verbal designation of the various feelings arising from eye-contact as...'
諸受無我增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受不凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受不空增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有相增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受有相增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『所有感受都是無我的』這種說法，是菩薩摩訶薩（菩薩中的大修行者）的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受都是無我的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由眼接觸所產生的各種感受是清凈的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受是清凈的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由眼接觸所產生的各種感受是不清凈的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受是不清凈的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由眼接觸所產生的各種感受是空性的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受是空性的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由眼接觸所產生的各種感受不是空性的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受不是空性的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由眼接觸所產生的各種感受是有相的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受是有相的』這種說法，是菩薩摩訶薩的說法嗎？ 『不是的，世尊！』
【English Translation】 English version 『Is the statement that all feelings are without self a statement of a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas)?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind are without self a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the eye are pure a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind are pure a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the eye are impure a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind are impure a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the eye are empty a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind are empty a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the eye are not empty a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind are not empty a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the eye have characteristics a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the statement that all feelings arising from contact with the ear, nose, tongue, body, and mind have characteristics a statement of a Bodhisattva Mahasattva?』 『No, Venerable Sir!』
「即眼觸為緣所生諸受無相增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受遠離增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『以眼觸為緣而產生的各種感受，如果說是無相的，這算是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是無相的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼觸為緣而產生的各種感受，如果說是帶有愿求的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是帶有愿求的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼觸為緣而產生的各種感受，如果說是無愿求的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是無愿求的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼觸為緣而產生的各種感受，如果說是寂靜的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是寂靜的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼觸為緣而產生的各種感受，如果說是不寂靜的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是不寂靜的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼觸為緣而產生的各種感受，如果說是遠離的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以耳、鼻、舌、身、意觸為緣而產生的各種感受，如果說是遠離的，這算是菩薩摩訶薩嗎？』
【English Translation】 English version 'Are the various feelings arising from eye-contact, if described as without characteristics, a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as without characteristics, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from eye-contact, if described as with aspiration, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as with aspiration, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from eye-contact, if described as without aspiration, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as without aspiration, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from eye-contact, if described as peaceful, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as peaceful, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from eye-contact, if described as not peaceful, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as not peaceful, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from eye-contact, if described as detached, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from ear, nose, tongue, body, and mind-contact, if described as detached, a Bodhisattva Mahasattva?'
「不也！世尊！」
「即眼觸為緣所生諸受不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有為增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無為增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有漏增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無漏增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受生增語是菩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『由眼觸為緣所生的各種感受，不執著於此而加以言說是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，不執著於此而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受，執著于有為法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，執著于有為法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受，執著于無為法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，執著于無為法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受，執著于有漏法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，執著于有漏法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受，執著于無漏法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，執著于無漏法而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受，執著于生起而加以言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受，執著于生起而加以言說是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who, regarding the various feelings arising from eye-contact, does not cling to them and speak of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, does not cling to them and speak of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from eye-contact, clings to conditioned phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, clings to conditioned phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from eye-contact, clings to unconditioned phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, clings to unconditioned phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from eye-contact, clings to defiled phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, clings to defiled phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from eye-contact, clings to undefiled phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, clings to undefiled phenomena and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from eye-contact, clings to arising and speaks of them?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who, regarding the various feelings arising from ear, nose, tongue, body, and mind-contact, clings to arising and speaks of them?'
薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受非善增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的滅盡，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受的滅盡，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的善，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受的善，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的非善，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受的非善，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的有罪，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受的有罪，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的無罪，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所生的各種感受的無罪，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼觸為緣所生的各種感受的有煩惱，用這個來稱呼菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意觸為緣所
【English Translation】 English version 'Is that a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the cessation of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the cessation of feelings arising from ear, nose, tongue, body, and mind-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the goodness of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the goodness of feelings arising from ear, nose, tongue, body, and mind-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the non-goodness of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the non-goodness of feelings arising from ear, nose, tongue, body, and mind-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the faultiness of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the faultiness of feelings arising from ear, nose, tongue, body, and mind-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the faultlessness of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the faultlessness of feelings arising from ear, nose, tongue, body, and mind-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the defilement of feelings arising from eye-contact, referred to as a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the defilement of feelings arising from ear, nose, tongue, body, and mind-contact
生諸受有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受雜染增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受清凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『因各種感受而生起的煩惱，可以被稱作是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果伴隨著煩惱，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意根接觸外境所產生的各種感受，如果伴隨著煩惱，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果被世俗所執著，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意根接觸外境所產生的各種感受，如果被世俗所執著，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果超越世俗，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意根接觸外境所產生的各種感受，如果超越世俗，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果被雜染所污染，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意根接觸外境所產生的各種感受，如果被雜染所污染，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果清凈無染，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意根接觸外境所產生的各種感受，如果清凈無染，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼根接觸外境所產生的各種感受，如果屬於生死輪迴，可以被稱作是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Are the expressions of increased afflictions arising from various feelings a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Are the expressions of increased afflictions arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of increased afflictions arising from feelings produced by ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of worldly increase arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of worldly increase arising from feelings produced by ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of transmundane increase arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of transmundane increase arising from feelings produced by ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of defiled increase arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of defiled increase arising from feelings produced by ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of pure increase arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of pure increase arising from feelings produced by ear, nose, tongue, body, and mind-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of increase belonging to samsara (cycle of birth and death) arising from feelings produced by eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!'
「即耳、鼻、舌、身、意觸為緣所生諸受屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受在內增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受在外增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受可得增語是菩薩摩訶薩不？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即眼觸為緣所生諸受不可得增語是菩薩摩訶薩不
【現代漢語翻譯】 現代漢語譯本 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為生死流轉的說法，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為涅槃（解脫）的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為涅槃的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為內在的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為內在的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為外在的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為外在的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為介於兩者之間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為介於兩者之間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為可得的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸為條件所產生的各種感受，被歸為可得的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由眼接觸為條件所產生的各種感受，被歸為不可得的說法，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as belonging to the cycle of birth and death, a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as belonging to Nirvana (liberation), a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as belonging to Nirvana, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as being internal, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as being internal, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as being external, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as being external, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as being in between, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as being in between, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as being attainable, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the ear, nose, tongue, body, and mind, which are described as being attainable, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the various feelings arising from contact with the eye, which are described as being unattainable, a Bodhisattva Mahasattva?'
？
「不也！世尊！」
「即耳、鼻、舌、身、意觸為緣所生諸受不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第十八 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第十九
三藏法師玄奘奉 詔譯初分教誡教授品第七之九
「複次，善現！所言菩薩摩訶薩者，于意云何？即地界增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界常增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『由耳、鼻、舌、身、意接觸所產生的各種感受，如果說這些感受是不可得的，那麼這樣說是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』
《大般若波羅蜜多經》卷第十八 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第十九 三藏法師玄奘奉詔譯 初分教誡教授品第七之九
『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說地界（構成物質世界的元素之一）是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界（構成物質世界的其他元素和意識）是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說地界是常（永恒不變）的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界是常的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說地界是無常（變化不定）的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界是無常的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說地界是樂（快樂）的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界是樂的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』 『如果說地界是苦（痛苦）的，這樣說是菩薩摩訶薩，是這樣嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, World Honored One!' 'Is it that a Bodhisattva-Mahasattva (a great being on the path to enlightenment) is defined by saying that the various feelings arising from contact with the ear, nose, tongue, body, and mind are unattainable?' 'No, World Honored One!'
The Great Perfection of Wisdom Sutra, Volume 18 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200)
The Great Perfection of Wisdom Sutra, Volume 19 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Section One, Chapter Seven, Part Nine on Instructions and Teachings
'Furthermore, Subhuti (another name for the Venerable Shariputra), what do you think? Is a Bodhisattva-Mahasattva defined by saying that the earth element (one of the elements constituting the material world) is a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the water, fire, wind, space, and consciousness elements (other elements constituting the material world and consciousness) are a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the earth element is permanent (eternal)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the water, fire, wind, space, and consciousness elements are permanent?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the earth element is impermanent (changing)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the water, fire, wind, space, and consciousness elements are impermanent?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the earth element is pleasurable (happiness)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the water, fire, wind, space, and consciousness elements are pleasurable?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by saying that the earth element is suffering (pain)?' 'No, World Honored One!'
即水、火、風、空、識界苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界我增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界空增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有相增語是菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『把水、火、風、空（虛空）、識界（意識的領域）說成是苦的增加，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『把地界說成是我（自我）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是我（自我）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是無我（沒有自我）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是無我（沒有自我）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是不清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是不清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是不空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把水、火、風、空、識界說成是不空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把地界說成是有相（有形相）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (great Bodhisattva) one who speaks of the increase of suffering in the realms of water, fire, wind, space (emptiness), and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of 'I' (self) in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of 'I' (self) in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of 'no-self' in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of 'no-self' in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of purity in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of purity in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of impurity in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of impurity in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of emptiness in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of emptiness in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of non-emptiness in the earth realm?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of non-emptiness in the realms of water, fire, wind, space, and consciousness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the increase of form (having characteristics) in the earth realm?' 'No, Venerable One!'
！」
「即水、火、風、空、識界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界不遠離
【現代漢語翻譯】 現代漢語譯本 『那麼，如果說地、水、火、風、空、識這六界有『相』的增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，如果說地界沒有『相』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界沒有『相』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界沒有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界沒有『愿』的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界是寂靜的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界是寂靜的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界不是寂靜的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界不是寂靜的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界是遠離的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說水、火、風、空、識這五界是遠離的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說地界不是遠離的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it that a Bodhisattva-Mahasattva (a great Bodhisattva) is defined by saying that the earth, water, fire, wind, space, and consciousness realms have 'characteristics'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm has no 'characteristics'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms have no 'characteristics'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm has 'aspirations'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms have 'aspirations'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm has no 'aspirations'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms have no 'aspirations'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm is 'tranquil'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms are 'tranquil'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm is 'not tranquil'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms are 'not tranquil'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm is 'separated'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the water, fire, wind, space, and consciousness realms are 'separated'?' 'No, Venerable One!' 'Is it that a Bodhisattva-Mahasattva is defined by saying that the earth realm is 'not separated'?'
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界生增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界滅增語是菩薩摩訶薩不？
「不也！世
【現代漢語翻譯】 現代漢語譯本 『增語（概念或語言上的增添）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『水、火、風、空、識界（五種構成世界的元素和意識）不離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界（構成世界的元素之一）有為（受因果律支配）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界有為的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界無為（不受因果律支配）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界無為的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界有漏（受煩惱污染）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界有漏的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界無漏（不受煩惱污染）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界無漏的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界生（產生）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界生的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界滅（消滅）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界滅的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is an 'augmentative expression' (an addition in concept or language) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms (the five elements that constitute the world and consciousness) not separate from augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm (one of the elements that constitute the world) with 'conditioned' (subject to the law of cause and effect) augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with conditioned augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm with 'unconditioned' (not subject to the law of cause and effect) augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with unconditioned augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm with 'defiled' (subject to afflictions) augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with defiled augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm with 'undefiled' (not subject to afflictions) augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with undefiled augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm with 'arising' augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with arising augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the earth realm with 'cessation' augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the water, fire, wind, space, and consciousness realms with cessation augmentative expression, a Bodhisattva Mahasattva?' 'No, Venerable One!'
尊！」
「即地界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界善增語是菩薩摩訶薩不？
「不也！世尊！」
「即地界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界世間增
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『那麼，地界（prithvi-dhatu，指構成物質的四大元素之一，即地元素）的善增語（kusala-adhivacana，指好的、有益的表達）是菩薩摩訶薩（bodhisattva-mahasattva，指發大心願要成就佛果的偉大修行者）嗎？』 『不是的，世尊！』 『那麼，水界（ap-dhatu，指構成物質的四大元素之一，即水元素）、火界（tejo-dhatu，指構成物質的四大元素之一，即火元素）、風界（vayo-dhatu，指構成物質的四大元素之一，即風元素）、空界（akasa-dhatu，指空間元素）、識界（vijnana-dhatu，指意識元素）的善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的非善增語（akusala-adhivacana，指不好的、無益的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的有罪增語（savajja-adhivacana，指有罪的、會導致惡果的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的有罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的無罪增語（anavajja-adhivacana，指無罪的、不會導致惡果的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的無罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的有煩惱增語（saklesa-adhivacana，指帶有煩惱的、會引發痛苦的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的有煩惱增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的無煩惱增語（aklesa-adhivacana，指沒有煩惱的、不會引發痛苦的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的無煩惱增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界的世間增語（lokiya-adhivacana，指世俗的、與世間相關的表達）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界、火界、風界、空界、識界的世間增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Venerable Sir!' 'Is the term of good increase (kusala-adhivacana) for the earth element (prithvi-dhatu, one of the four great elements that make up matter, i.e., the earth element) a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great practitioner who has made a great vow to achieve Buddhahood)?' 'No, Venerable Sir!' 'Is the term of good increase for the water element (ap-dhatu, one of the four great elements that make up matter, i.e., the water element), the fire element (tejo-dhatu, one of the four great elements that make up matter, i.e., the fire element), the wind element (vayo-dhatu, one of the four great elements that make up matter, i.e., the wind element), the space element (akasa-dhatu, the space element), and the consciousness element (vijnana-dhatu, the consciousness element) a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of non-good increase (akusala-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of non-good increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of blameworthy increase (savajja-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of blameworthy increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of blameless increase (anavajja-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of blameless increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of defiled increase (saklesa-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of defiled increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of undefiled increase (aklesa-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of undefiled increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of worldly increase (lokiya-adhivacana) for the earth element a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the term of worldly increase for the water element, the fire element, the wind element, the space element, and the consciousness element a Bodhisattva-Mahasattva?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界在外增語是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『那麼，以地界（prthivi-dhatu，指構成物質的堅固性元素）為出世間（lokottara，超越世俗的）增語（adhivacana，指表達方式）的，是菩薩摩訶薩（bodhisattva-mahasattva，指發大乘心的菩薩）嗎？』 『不是的，世尊！』 『那麼，以水界（ap-dhatu，指構成物質的流動性元素）、火界（tejo-dhatu，指構成物質的溫暖性元素）、風界（vayo-dhatu，指構成物質的運動性元素）、空界（akasa-dhatu，指空間元素）、識界（vijnana-dhatu，指意識元素）為出世間增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為雜染（samklesa，指煩惱和不凈）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以水界、火界、風界、空界、識界為雜染增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為清凈（visuddhi，指純潔和無垢）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以水界、火界、風界、空界、識界為清凈增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為屬於生死（samsara，指輪迴）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以水界、火界、風界、空界、識界為屬於生死增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為屬於涅槃（nirvana，指解脫）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以水界、火界、風界、空界、識界為屬於涅槃增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為在內（adhyatmika，指內在的）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以水界、火界、風界、空界、識界為在內增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以地界為在外（bahirdha，指外在的）增語的，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great being aspiring to Buddhahood) that which is an expression (adhivacana) of the earth element (prthivi-dhatu, the element of solidity) as transcendent (lokottara, beyond the mundane)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element (ap-dhatu, the element of fluidity), the fire element (tejo-dhatu, the element of heat), the wind element (vayo-dhatu, the element of motion), the space element (akasa-dhatu, the element of space), and the consciousness element (vijnana-dhatu, the element of consciousness) as transcendent?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as defiled (samklesa, impure)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element, the fire element, the wind element, the space element, and the consciousness element as defiled?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as purified (visuddhi, pure)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element, the fire element, the wind element, the space element, and the consciousness element as purified?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as belonging to samsara (samsara, the cycle of birth and death)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element, the fire element, the wind element, the space element, and the consciousness element as belonging to samsara?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as belonging to nirvana (nirvana, liberation)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element, the fire element, the wind element, the space element, and the consciousness element as belonging to nirvana?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as internal (adhyatmika, within)?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the water element, the fire element, the wind element, the space element, and the consciousness element as internal?' 'No, venerable sir!' 'Is a Bodhisattva-Mahasattva that which is an expression of the earth element as external (bahirdha, outside)?' 'No, venerable sir!'
！世尊！」
「即水、火、風、空、識界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即地界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即水、火、風、空、識界不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即因緣增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無常增語是菩薩摩訶薩不
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說水、火、風、空、識界（五蘊中的五種元素）在外部增加，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說地界（構成物質的元素）在兩者之間增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界在兩者之間增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說地界可以被獲得而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界可以被獲得而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說地界不可被獲得而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說水、火、風、空、識界不可被獲得而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說因緣（事物產生的條件）增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說等無間緣（緊接著前一念的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起主要作用的因緣）增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說因緣是常（永恒不變）的而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說等無間緣、所緣緣、增上緣是常的而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說因緣是無常（變化不定）的而增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說等無間緣、所緣緣、增上緣是無常的而增加，是菩薩摩訶薩嗎？』
【English Translation】 English version 'O Lord!' 'Is it that the increase of the water, fire, wind, space, and consciousness realms (five elements of the five aggregates) externally is a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, O Lord!' 'Is it that the increase of the earth realm (element constituting matter) in between is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the water, fire, wind, space, and consciousness realms in between is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the earth realm that can be obtained is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the water, fire, wind, space, and consciousness realms that can be obtained is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the earth realm that cannot be obtained is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the water, fire, wind, space, and consciousness realms that cannot be obtained is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think of what is called a Bodhisattva Mahasattva? Is it that the increase of conditions (causes for things to arise) is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the immediately preceding condition, the object condition, and the dominant condition is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of conditions as permanent (unchanging) is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the immediately preceding condition, the object condition, and the dominant condition as permanent is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of conditions as impermanent (changing) is a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is it that the increase of the immediately preceding condition, the object condition, and the dominant condition as impermanent is a Bodhisattva Mahasattva?'
？」
「不也！世尊！」
「即因緣樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「那麼，以因緣（hetupratyaya，指產生結果的直接原因）為樂的增語是菩薩摩訶薩（bodhisattva mahāsattva，指發大乘心，行菩薩道的大修行者）嗎？」 「不是的，世尊！」 「那麼，以等無間緣（samanantarapratyaya，指前一剎那的心識為后一剎那心識生起的條件）、所緣緣（ālambanapratyaya，指心識所緣的對象）、增上緣（adhipatipratyaya，指對結果起主導作用的條件）為樂的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為苦的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以等無間緣、所緣緣、增上緣為苦的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為我的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以等無間緣、所緣緣、增上緣為我的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為無我的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以等無間緣、所緣緣、增上緣為無我的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為凈的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以等無間緣、所緣緣、增上緣為凈的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為不凈的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以等無間緣、所緣緣、增上緣為不凈的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以因緣為空的增語是菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 「No, Blessed One!」 「Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great practitioner who has generated the mind of the Mahayana and practices the Bodhisattva path) one who speaks of pleasure in terms of the causal condition (hetupratyaya, the direct cause that produces a result)?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of pleasure in terms of the immediately preceding condition (samanantarapratyaya, the condition where the previous moment of consciousness is the condition for the arising of the next moment of consciousness), the object condition (ālambanapratyaya, the object that consciousness cognizes), and the dominant condition (adhipatipratyaya, the condition that has a dominant influence on the result)?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of suffering in terms of the causal condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of suffering in terms of the immediately preceding condition, the object condition, and the dominant condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of self in terms of the causal condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of self in terms of the immediately preceding condition, the object condition, and the dominant condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of no-self in terms of the causal condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of no-self in terms of the immediately preceding condition, the object condition, and the dominant condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of purity in terms of the causal condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of purity in terms of the immediately preceding condition, the object condition, and the dominant condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the causal condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the immediately preceding condition, the object condition, and the dominant condition?」 「No, Blessed One!」 「Is a Bodhisattva Mahasattva one who speaks of emptiness in terms of the causal condition?」 「No, Blessed One!」
等無間緣、所緣緣、增上緣空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣
【現代漢語翻譯】 現代漢語譯本 『等無間緣』（指緊接著前一剎那的因緣）、『所緣緣』（指心識所緣的對象）、『增上緣』（指能幫助其他法生起的因緣）的空性增語是菩薩摩訶薩（指發大乘心，以救度一切眾生為己任的修行者）嗎？ 『不是的，世尊！』 『那麼，因緣的空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的不空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，等無間緣、所緣緣、增上緣的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，因緣
【English Translation】 English version 『Is the emptiness designation of 『anantarapratyaya』 (the immediately preceding condition), 『alambanapratyaya』 (the object condition), and 『adhipatipratyaya』 (the dominant condition) a Bodhisattva-Mahasattva (a great being who has taken the vow to achieve Buddhahood for the benefit of all beings)?』 『No, Bhagavan!』 『Is the emptiness designation of 『hetupratyaya』 (the causal condition) a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the non-emptiness designation of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation with characteristics of 『hetupratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation with characteristics of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation without characteristics of 『hetupratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation without characteristics of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation with aspiration of 『hetupratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation with aspiration of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation without aspiration of 『hetupratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation without aspiration of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the peaceful designation of 『hetupratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the peaceful designation of 『anantarapratyaya』, 『alambanapratyaya』, and 『adhipatipratyaya』 a Bodhisattva-Mahasattva?』 『No, Bhagavan!』 『Is the designation of 『hetupratyaya』
不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、
【現代漢語翻譯】 現代漢語譯本 『不寂靜』的增語（指稱）是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，『等無間緣』（直接的因緣）、『所緣緣』（所依賴的因緣）、『增上緣』（增強的因緣）不寂靜的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』（根本的因緣）遠離的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』遠離的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』不遠離的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』不遠離的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』有為（有生滅變化）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』有為的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』無為（無生滅變化）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』無為的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』有漏（有煩惱）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』有漏的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『因緣』無漏（無煩惱）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『等無間緣』、『所緣緣』、『增上緣』無漏的增語是菩薩摩訶薩嗎？』
【English Translation】 English version Is the designation of 『non-tranquility』 a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』 (an immediate cause), 『object condition』 (a condition that is an object), and 『dominant condition』 (a supporting cause) of non-tranquility a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 (fundamental cause) being separate a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 being separate a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 not being separate a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 not being separate a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 being conditioned (subject to change) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 being conditioned a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 being unconditioned (not subject to change) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 being unconditioned a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 being defiled (with afflictions) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 being defiled a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『causal condition』 being undefiled (without afflictions) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, is the designation of 『immediately preceding condition』, 『object condition』, and 『dominant condition』 being undefiled a Bodhisattva Mahasattva?』
增上緣無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣有煩惱增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『以增上緣（adhipati-pratyaya，四緣之一，指強大的支配力）產生的無漏（anāsrava，指沒有煩惱的清凈狀態）增語（adhivacana，指表達方式）是菩薩摩訶薩（bodhisattva-mahāsattva，指發大乘心，行菩薩道的大修行者）嗎？』 『不是的，世尊！』 『以因緣（hetu-pratyaya，四緣之一，指直接產生結果的原因）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣（samanantara-pratyaya，四緣之一，指前念為后念開路）、所緣緣（ālambana-pratyaya，四緣之一，指心識所攀緣的對象）、增上緣產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣滅（nirodha，指止息）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣滅產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣善（kuśala，指好的、有益的）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣善產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣非善（akuśala，指不好的、無益的）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣非善產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣有罪（sāvajja，指有罪過的）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣有罪產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣無罪（anāvajja，指沒有罪過的）產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣無罪產生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣有煩惱（kleśa，指使人煩惱的心理活動）產生的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the designation (adhivacana) that arises from the dominant condition (adhipati-pratyaya), which is unconditioned (anāsrava), a Bodhisattva-Mahasattva (bodhisattva-mahāsattva)?' 'No, Venerable One!' 'Is the designation that arises from the causal condition (hetu-pratyaya) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the immediately preceding condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), and the dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the cessation (nirodha) of the causal condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the cessation of the immediately preceding condition, the object condition, and the dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the wholesome (kuśala) causal condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the wholesome immediately preceding condition, object condition, and dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the unwholesome (akuśala) causal condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the unwholesome immediately preceding condition, object condition, and dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the culpable (sāvajja) causal condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the culpable immediately preceding condition, object condition, and dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the non-culpable (anāvajja) causal condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the non-culpable immediately preceding condition, object condition, and dominant condition a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the designation that arises from the causal condition with defilements (kleśa) a Bodhisattva-Mahasattva?'
「不也！世尊！」
「即等無間緣、所緣緣、增上緣有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣屬生死增語是菩薩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『以等無間緣（指前念為后念生起之直接條件）、所緣緣（指心識所攀緣的對象）、增上緣（指其他有助於事物生起的條件）而有煩惱的說法，是菩薩摩訶薩（指發大心的菩薩）嗎？』 『不是的，世尊！』 『以因緣（指事物生起的根本原因）而無煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而無煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣而有世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而有世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣而出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣而有雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而有雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣而有清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而有清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以因緣而屬於生死的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以等無間緣、所緣緣、增上緣而屬於生死的說法，是菩薩
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva Mahasattva (a great-hearted Bodhisattva) one who speaks of afflictions in terms of the immediately preceding condition (samanantara-pratyaya), the object condition (alambana-pratyaya), and the dominant condition (adhipati-pratyaya)?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of no afflictions in terms of the causal condition (hetu-pratyaya)?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of no afflictions in terms of the immediately preceding condition, the object condition, and the dominant condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the mundane (worldly) in terms of the causal condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the mundane in terms of the immediately preceding condition, the object condition, and the dominant condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the supramundane (transcendent) in terms of the causal condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the supramundane in terms of the immediately preceding condition, the object condition, and the dominant condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of defilement in terms of the causal condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of defilement in terms of the immediately preceding condition, the object condition, and the dominant condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the causal condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the immediately preceding condition, the object condition, and the dominant condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of belonging to samsara (the cycle of birth and death) in terms of the causal condition?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of belonging to samsara in terms of the immediately preceding condition, the object condition, and the dominant condition?'
摩訶薩不？」
「不也！世尊！」
「即因緣屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即因緣不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即等無間緣、所緣緣、增上緣不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，
【現代漢語翻譯】 現代漢語譯本 『是摩訶薩（Mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以因緣（hetupratyaya，產生結果的直接原因）作為涅槃（nirvāṇa，解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣（samanantarapratyaya，緊接前一念的因）、所緣緣（ālambanapratyaya，心識所緣的對象）、增上緣（adhipatipratyaya，起主導作用的因）作為涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣在內（指內在的因）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣、所緣緣、增上緣在內作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣在外（指外在的因）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣、所緣緣、增上緣在外作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣在兩間（指內外之間）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣、所緣緣、增上緣在兩間作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣可得（可以被認知或把握）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣、所緣緣、增上緣可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣不可得（不可以被認知或把握）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以等無間緣、所緣緣、增上緣不可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，』
【English Translation】 English version 'Is it a Mahāsattva (great being)?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva (great being aspiring to enlightenment) when the term 'condition' (hetupratyaya, direct cause) is used as a designation for Nirvana (liberation)?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition' (samanantarapratyaya, the immediately preceding mental state), 'object condition' (ālambanapratyaya, the object of consciousness), and 'dominant condition' (adhipatipratyaya, the condition that has a dominant influence) are used as designations for Nirvana?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the term 'condition' is used as a designation for what is internal?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition,' 'object condition,' and 'dominant condition' are used as designations for what is internal?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the term 'condition' is used as a designation for what is external?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition,' 'object condition,' and 'dominant condition' are used as designations for what is external?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the term 'condition' is used as a designation for what is in between?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition,' 'object condition,' and 'dominant condition' are used as designations for what is in between?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the term 'condition' is used as a designation for what is attainable?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition,' 'object condition,' and 'dominant condition' are used as designations for what is attainable?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the term 'condition' is used as a designation for what is unattainable?' 'No, Venerable One!' 'Is it a Bodhisattva Mahāsattva when the terms 'immediately preceding condition,' 'object condition,' and 'dominant condition' are used as designations for what is unattainable?' 'No, Venerable One!' 'Furthermore, Subhuti (one of the Buddha's main disciples)! As for what is called a Bodhisattva Mahāsattva,'
于意云何？即緣所生法增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無愿增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『你的意思如何？』如果說『由因緣所生的法』是『菩薩摩訶薩』（菩薩中的大菩薩）的增語，是這樣嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『常』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『無常』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『樂』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『苦』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『我』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『無我』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『凈』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『不凈』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『空』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『不空』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『有相』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『無相』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『有愿』的增語，是『菩薩摩訶薩』嗎？ 『不是的，世尊！』 如果說『由因緣所生的法』是『無愿』的增語，是『菩薩摩訶薩』嗎？
【English Translation】 English version 'What do you think? Is it correct to say that a 'Bodhisattva Mahasattva' (a great Bodhisattva) is described by the term 'things arising from conditions'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'permanent'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'impermanent'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'pleasure'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'suffering'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'self'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'non-self'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'pure'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'impure'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'empty'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'not empty'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'having characteristics'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'without characteristics'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'having aspiration'?' 'No, World Honored One!' 'Is it correct to say that a 'Bodhisattva Mahasattva' is described by the term 'things arising from conditions' as 'without aspiration'?'
訶薩不？」
「不也！世尊！」
「即緣所生法寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無罪增語是菩薩摩訶薩不？」
「不
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎，訶薩（Hasā，指菩薩）？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是寂靜的」是菩薩摩訶薩（Bodhisattva-mahāsattva，指大菩薩）嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法不是寂靜的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是遠離的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法不是遠離的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是有為的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是無為的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是有漏的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是無漏的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是生起的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是滅去的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是善的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法不是善的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是有罪的」是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說「由因緣所生的法是無罪的」是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Is that so, Hasā (referring to a Bodhisattva)?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva (a great Bodhisattva) one who says, 『The phenomena arising from conditions are peaceful』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are not peaceful』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are remote』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are not remote』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are conditioned』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are unconditioned』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are defiled』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are undefiled』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are arising』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are ceasing』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are wholesome』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are not wholesome』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are blameworthy』?』 『No, Venerable One!』 『Then, is a Bodhisattva-mahāsattva one who says, 『The phenomena arising from conditions are blameless』?』 『No, Venerable One!』
也！世尊！」
「即緣所生法有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即緣所生法不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即無明增語是菩
【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『那麼，以因緣所生法來說，如果說有煩惱的增語，是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說沒有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是屬於涅槃（佛教的最高境界）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是介於兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是可以得到的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以因緣所生法來說，如果說是不可得到的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說是無明（佛教中指對真理的無知）的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Yes, World Honored One!' 'Now, with regard to conditioned dharmas, is a Bodhisattva-Mahasattva (a great being on the path to Buddhahood) defined by the designation of having afflictions?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of not having afflictions?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being worldly?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being transcendental?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being defiled?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being pure?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of belonging to samsara (the cycle of birth and death)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of belonging to nirvana (the state of enlightenment)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being internal?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being external?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being in between?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being attainable?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the designation of being unattainable?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for the disciple, also called 'Good Manifestation')! What do you think? Is a Bodhisattva-Mahasattva defined by the designation of ignorance (avidya)?'
薩摩訶薩不？」
「不也！世尊！」
「即行、識、名色、六處、觸、受、愛、取、有、生、老死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明凈增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本：『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，行（karma formations）、識（consciousness）、名色（name and form）、六處（six sense bases）、觸（contact）、受（feeling）、愛（craving）、取（grasping）、有（becoming）、生（birth）、老死（old age and death）這些概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明（ignorance）常（permanent）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死常這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明無常（impermanent）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死無常這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明樂（pleasurable）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死樂這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明苦（suffering）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死苦這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明我（self）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死我這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明無我（non-self）這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行乃至老死無我這個概念，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明凈（pure）這個概念，是菩薩摩訶薩嗎？』
【English Translation】 English version: 'Is a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Then, are these concepts—karma formations (samskaras), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), old age and death (jaramarana)—a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance (avidya) as permanent (nitya) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as permanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as impermanent (anitya) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as impermanent a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as pleasurable (sukha) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as pleasurable a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as suffering (duhkha) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as self (atman) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as self a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as non-self (anatman) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of karma formations to old age and death as non-self a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the concept of ignorance as pure (shubha) a Bodhisattva Mahasattva?'
「不也！世尊！」
「即行乃至老死凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『將行（saṃskāra，意為意志行為）乃至老死（jarāmaraṇa）視為凈增語，是菩薩摩訶薩（bodhisattva-mahāsattva，意為偉大的菩薩）嗎？』 『不是的，世尊！』 『將無明（avidyā，意為對實相的無知）視為不凈增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為不凈增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為空增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為空增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為不空增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為不空增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為有相增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為有相增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為無相增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為無相增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為有愿增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為有愿增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為無愿增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為無愿增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva (a great Bodhisattva) considers the increase of actions (saṃskāra) up to old age and death (jarāmaraṇa) as pure?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance (avidyā) as impure?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as impure?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as empty?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as empty?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as not empty?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as not empty?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as having characteristics?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as having characteristics?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as without characteristics?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as without characteristics?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as having aspiration?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as having aspiration?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of ignorance as without aspiration?' 'No, Lord!' 'Is it that a Bodhisattva-Mahasattva considers the increase of actions up to old age and death as without aspiration?'
死無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有漏增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『以死為願望的增加』是菩薩摩訶薩（菩薩中的大菩薩）嗎？ 『不是的，世尊！』 『以無明（對真理的無知）的寂靜為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行（業力行為）乃至老死（衰老和死亡）的寂靜為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的不寂靜為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的不寂靜為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的遠離為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的遠離為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的不遠離為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的不遠離為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的有為（因緣和合而生）為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的有為為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的無為（非因緣和合而生）為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的無為為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明的有漏（煩惱）為增加』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行乃至老死的有漏為增加』是菩薩摩訶薩嗎？
【English Translation】 English version 'Is 'the increase with the wish for death' a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is 'the increase with the quiescence of ignorance (lack of understanding of the truth)' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the quiescence of actions (karmic actions) and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the non-quiescence of ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the non-quiescence of actions and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the separation from ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the separation from actions and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the non-separation from ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the non-separation from actions and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the conditioned (arising from causes and conditions) nature of ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the conditioned nature of actions and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the unconditioned (not arising from causes and conditions) nature of ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the unconditioned nature of actions and even old age and death' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the defiled (with afflictions) nature of ignorance' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is 'the increase with the defiled nature of actions and even old age and death' a Bodhisattva Mahasattva?'
」
「不也！世尊！」
「即無明無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明有煩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，被稱為『無明』（avidya，指對真理的無知）的無漏（anasrava，指沒有煩惱的）增語（adhivacana，指表達方式）是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，被稱為『行』（samskara，指意志行為）乃至『老死』（jaramarana，指衰老和死亡）的無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明生』（avidya-samudaya，指無明的產生）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死生』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明滅』（avidya-nirodha，指無明的滅除）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死滅』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明善』（avidya-kusala，指與無明相關的善）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死善』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明非善』（avidya-akusala，指與無明相關的非善）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死非善』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明有罪』（avidya-savajja，指與無明相關的有罪）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死有罪』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明無罪』（avidya-anavajja，指與無明相關的無罪）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『行』乃至『老死無罪』的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，被稱為『無明有煩』
【English Translation】 English version 'No, venerable sir!' 'Is that which is termed the 'untainted' (anasrava) expression (adhivacana) of 'ignorance' (avidya) a Bodhisattva-Mahasattva (bodhisattva-mahasattva)?' 'No, venerable sir!' 'Is that which is termed the 'untainted' expression of 'volitional formations' (samskara) up to 'old age and death' (jaramarana) a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the expression of the 'arising of ignorance' (avidya-samudaya) a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the expression of the 'arising of volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the expression of the 'cessation of ignorance' (avidya-nirodha) a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the expression of the 'cessation of volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'wholesome' (kusala) expression of 'ignorance' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'wholesome' expression of 'volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'unwholesome' (akusala) expression of 'ignorance' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'unwholesome' expression of 'volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'blameworthy' (savajja) expression of 'ignorance' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'blameworthy' expression of 'volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'blameless' (anavajja) expression of 'ignorance' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'blameless' expression of 'volitional formations' up to 'old age and death' a Bodhisattva-Mahasattva?' 'No, venerable sir!' 'Is that which is termed the 'afflicted' expression of 'ignorance' a Bodhisattva-Mahasattva?'
惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明屬涅槃增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『以煩惱增長為特徵的』是菩薩摩訶薩（菩薩中的大修行者）嗎？ 『不是的，世尊！』 『以行為乃至老死有煩惱增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明（對真理的無知）無煩惱增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死無煩惱增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明世間（世俗）增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死世間增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明出世間（超越世俗）增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死出世間增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明雜染（不清凈）增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死雜染增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明清凈增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死清凈增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明屬於生死（輪迴）增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以行為乃至老死屬於生死增長為特徵的』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『以無明屬於涅槃（解脫）增長為特徵的』是菩薩摩訶薩嗎？
【English Translation】 English version Is 『that which is characterized by the increase of defilements』 a Bodhisattva Mahasattva (a great being on the path to Buddhahood)? 『No, Venerable One!』 Is 『that which is characterized by the increase of defilements in actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the absence of the increase of defilements in ignorance (avidya)』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the absence of the increase of defilements in actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the worldly increase of ignorance』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the worldly increase of actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the transcendental increase of ignorance』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the transcendental increase of actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the impure increase of ignorance』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the impure increase of actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the pure increase of ignorance』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the pure increase of actions up to old age and death』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the increase of ignorance belonging to samsara (the cycle of birth and death)』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the increase of actions up to old age and death belonging to samsara』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Is 『that which is characterized by the increase of ignorance belonging to nirvana (liberation)』 a Bodhisattva Mahasattva?
不？」
「不也！世尊！」
「即行乃至老死屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無明不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即行乃至老死不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即佈施波羅蜜多增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多增語是菩薩摩訶薩不？」
「不也！世
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『將行乃至老死歸屬於涅槃的增語，是菩薩摩訶薩（菩薩中的大士）嗎？』 『不是的，世尊！』 『將無明（對真理的無知）歸於內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死歸於內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明歸於外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死歸於外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明歸於兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死歸於兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將無明視為不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將行乃至老死視為不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？將佈施波羅蜜多（到達彼岸的佈施）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『將凈戒（持戒）、安忍（忍辱）、精進（努力）、靜慮（禪定）、般若波羅蜜多（到達彼岸的智慧）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (a great being among Bodhisattvas) that which is designated by the expression 'belonging to Nirvana' with respect to action up to and including old age and death?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'inherent in ignorance'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'inherent in action up to and including old age and death'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'external to ignorance'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'external to action up to and including old age and death'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'between the two with respect to ignorance'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'between the two with respect to action up to and including old age and death'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'ignorance is attainable'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'action up to and including old age and death is attainable'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'ignorance is unattainable'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'action up to and including old age and death is unattainable'?' 'No, Lord!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think? Is a Bodhisattva-Mahasattva that which is designated by the expression 'the perfection of giving (Dana Paramita)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva that which is designated by the expression 'the perfection of morality (Sila Paramita), patience (Ksanti Paramita), vigor (Virya Paramita), meditation (Dhyana Paramita), and wisdom (Prajna Paramita)'?' 'No, Lord!'
尊！」
「即佈施波羅蜜多常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無我增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）是常的增語，那麼這是菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說凈戒（Śīla，戒律）、安忍（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）是常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說佈施波羅蜜多是無常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說凈戒、安忍、精進、靜慮、般若波羅蜜多是無常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說佈施波羅蜜多是樂的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說凈戒、安忍、精進、靜慮、般若波羅蜜多是樂的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說佈施波羅蜜多是苦的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說凈戒、安忍、精進、靜慮、般若波羅蜜多是苦的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說佈施波羅蜜多是我的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說凈戒、安忍、精進、靜慮、般若波羅蜜多是我的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說佈施波羅蜜多是無我的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說凈戒、安忍、精進、靜慮、般若波羅蜜多是無我的增語，那麼這是菩薩摩訶薩嗎？』
【English Translation】 English version 'Venerable One!' 'Is a Bodhisattva mahāsattva (great Bodhisattva) one who speaks of the perfection of giving (Dāna pāramitā) as permanent?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditation (Dhyāna), and wisdom (Prajñā pāramitā) as permanent?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfection of giving as impermanent?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality, patience, vigor, meditation, and wisdom as impermanent?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfection of giving as pleasurable?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality, patience, vigor, meditation, and wisdom as pleasurable?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfection of giving as painful?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality, patience, vigor, meditation, and wisdom as painful?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfection of giving as self?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality, patience, vigor, meditation, and wisdom as self?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfection of giving as non-self?' 'No, Venerable One!' 'Is a Bodhisattva mahāsattva one who speaks of the perfections of morality, patience, vigor, meditation, and wisdom as non-self?'
「不也！世尊！」
「即佈施波羅蜜多凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無相
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）的清凈增長語來說，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多（Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā，持戒、忍辱、精進、禪定、智慧的最高境界）的清凈增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的不清凈增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多的不清凈增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的空性增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多的空性增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的非空性增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多的非空性增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的有相增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多的有相增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的無相增長語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以持戒、安忍、精進、靜慮、般若波羅蜜多的無相
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) defined by the pure increase of the perfection of giving (Dāna pāramitā)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the pure increase of the perfections of morality, patience, vigor, meditation, and wisdom (Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the impure increase of the perfection of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the impure increase of the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the empty increase of the perfection of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the empty increase of the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the non-empty increase of the perfection of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the non-empty increase of the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the increase with characteristics of the perfection of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the increase with characteristics of the perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the increase without characteristics of the perfection of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the increase without characteristics of the perfections of morality, patience, vigor, meditation, and wisdom?'
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈
【現代漢語翻譯】 現代漢語譯本 『增語』（adhivacana，指表達方式或概念）是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，以有愿（sabhilāṣa，帶有願望）的表達方式來談論佈施波羅蜜多（dāna-pāramitā，佈施的完美）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有愿的表達方式來談論凈戒（śīla，戒律）、安忍（kṣānti，忍耐）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無愿（nirabhilāṣa，不帶願望）的表達方式來談論佈施波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無愿的表達方式來談論凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜（śānta，平靜）的表達方式來談論佈施波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜的表達方式來談論凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜（aśānta，不平靜）的表達方式來談論佈施波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜的表達方式來談論凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離（vivikta，脫離）的表達方式來談論佈施波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離的表達方式來談論凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離（avivikta，不脫離）的表達方式來談論佈施波羅蜜多是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離的表達方式來談論凈戒、安忍、精進、靜慮、般若波羅蜜多是菩薩摩訶薩嗎？』
【English Translation】 English version Is an 『adhivacana』 (a mode of expression or concept) a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā (perfection of giving) with a 『sabhilāṣa』 (with desire) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla (discipline), kṣānti (patience), vīrya (effort), dhyāna (meditation), and prajñā-pāramitā (perfection of wisdom) with a 『sabhilāṣa』 mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā with a 『nirabhilāṣa』 (without desire) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla, kṣānti, vīrya, dhyāna, and prajñā-pāramitā with a 『nirabhilāṣa』 mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā with a 『śānta』 (peaceful) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla, kṣānti, vīrya, dhyāna, and prajñā-pāramitā with a 『śānta』 mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā with an 『aśānta』 (unpeaceful) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla, kṣānti, vīrya, dhyāna, and prajñā-pāramitā with an 『aśānta』 mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā with a 『vivikta』 (secluded) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla, kṣānti, vīrya, dhyāna, and prajñā-pāramitā with a 『vivikta』 mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of the dāna-pāramitā with an 『avivikta』 (unsecluded) mode of expression?』 『No, Lord!』 『Then, is a Bodhisattva Mahasattva the expression of śīla, kṣānti, vīrya, dhyāna, and prajñā-pāramitā with an 『avivikta』 mode of expression?』
戒、安忍、精進、靜慮、般若波羅蜜多不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多滅增語是菩薩摩訶薩不？」
「
【現代漢語翻譯】 現代漢語譯本 『戒（śīla，指道德行為）、安忍（kṣānti，指忍耐）、精進（vīrya，指努力）、靜慮（dhyāna，指禪定）、般若波羅蜜多（prajñāpāramitā，指智慧的完美）不離增語（adhivacana，指表達方式）是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『即佈施波羅蜜多（dāna-pāramitā，指佈施的完美）有為（saṃskṛta，指有條件的、造作的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即凈戒、安忍、精進、靜慮、般若波羅蜜多有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即佈施波羅蜜多無為（asaṃskṛta，指無條件的、非造作的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即凈戒、安忍、精進、靜慮、般若波羅蜜多無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即佈施波羅蜜多有漏（sāsrava，指有煩惱的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即凈戒、安忍、精進、靜慮、般若波羅蜜多有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即佈施波羅蜜多無漏（anāsrava，指無煩惱的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即凈戒、安忍、精進、靜慮、般若波羅蜜多無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即佈施波羅蜜多生（jāti，指產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即凈戒、安忍、精進、靜慮、般若波羅蜜多生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即佈施波羅蜜多滅（nirodha，指滅盡）增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Are the bodhisattva-mahāsattvas (great bodhisattvas) those who are not separate from the expressions (adhivacana) of śīla (morality), kṣānti (patience), vīrya (effort), dhyāna (meditation), and prajñāpāramitā (perfection of wisdom)?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed (adhivacana) by the conditioned (saṃskṛta) dāna-pāramitā (perfection of giving)?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the conditioned śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the unconditioned (asaṃskṛta) dāna-pāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the unconditioned śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the defiled (sāsrava) dāna-pāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the defiled śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the undefiled (anāsrava) dāna-pāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the undefiled śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the arising (jāti) of dāna-pāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the arising of śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā?' 'No, venerable one!' 'Is a bodhisattva-mahāsattva one who is expressed by the cessation (nirodha) of dāna-pāramitā?'
不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多無煩惱
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以凈戒（śīla-pāramitā，持戒的圓滿）、安忍（kṣānti-pāramitā，忍辱的圓滿）、精進（vīrya-pāramitā，精進的圓滿）、靜慮（dhyāna-pāramitā，禪定的圓滿）、般若波羅蜜多（prajñā-pāramitā，智慧的圓滿）的滅盡之語，是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多（dāna-pāramitā，佈施的圓滿）的善妙之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以凈戒、安忍、精進、靜慮、般若波羅蜜多的善妙之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的非善妙之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以凈戒、安忍、精進、靜慮、般若波羅蜜多的非善妙之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的有罪之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以凈戒、安忍、精進、靜慮、般若波羅蜜多的有罪之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的無罪之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以凈戒、安忍、精進、靜慮、般若波羅蜜多的無罪之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的有煩惱之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以凈戒、安忍、精進、靜慮、般若波羅蜜多的有煩惱之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佈施波羅蜜多的無煩惱
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (great Bodhisattva) defined by the language of the cessation of the perfections of morality (śīla-pāramitā), patience (kṣānti-pāramitā), vigor (vīrya-pāramitā), meditation (dhyāna-pāramitā), and wisdom (prajñā-pāramitā)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the wholesome perfections of giving (dāna-pāramitā)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the wholesome perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the unwholesome perfections of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the unwholesome perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the blameworthy perfections of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the blameworthy perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the blameless perfections of giving?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the blameless perfections of morality, patience, vigor, meditation, and wisdom?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the perfections of giving associated with defilements?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the perfections of morality, patience, vigor, meditation, and wisdom associated with defilements?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the language of the perfections of giving without defilements?'
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多屬生死增語是菩薩摩訶薩不？」
「
【現代漢語翻譯】 現代漢語譯本 『增語』（概念或表達方式）是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，無煩惱的『凈戒』（持戒）、『安忍』（忍辱）、『精進』（努力）、『靜慮』（禪定）、『般若波羅蜜多』（智慧的完美）這些『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，世間的『佈施波羅蜜多』（佈施的完美）的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，世間的『凈戒』、『安忍』、『精進』、『靜慮』、『般若波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，出世間的『佈施波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，出世間的『凈戒』、『安忍』、『精進』、『靜慮』、『般若波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，雜染的『佈施波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，雜染的『凈戒』、『安忍』、『精進』、『靜慮』、『般若波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，清凈的『佈施波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，清凈的『凈戒』、『安忍』、『精進』、『靜慮』、『般若波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生死的『佈施波羅蜜多』的『增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生死的『凈戒』、『安忍』、『精進』、『靜慮』、『般若波羅蜜多』的『增語』是菩薩摩訶薩嗎？』
【English Translation】 English version Is 『designation』 (a concept or way of expression) a Bodhisattva-Mahasattva (a great Bodhisattva)? 『No, Lord!』 『Then, are the 『designations』 of 『pure precepts』 (sila), 『patience』 (ksanti), 『effort』 (virya), 『meditation』 (dhyana), and 『prajnaparamita』 (perfection of wisdom) without afflictions, Bodhisattva-Mahasattvas?』 『No, Lord!』 『Then, is the 『designation』 of the worldly 『danaparamita』 (perfection of giving) a Bodhisattva-Mahasattva?』 『No, Lord!』 『Then, are the 『designations』 of the worldly 『pure precepts』, 『patience』, 『effort』, 『meditation』, and 『prajnaparamita』 Bodhisattva-Mahasattvas?』 『No, Lord!』 『Then, is the 『designation』 of the transcendental 『danaparamita』 a Bodhisattva-Mahasattva?』 『No, Lord!』 『Then, are the 『designations』 of the transcendental 『pure precepts』, 『patience』, 『effort』, 『meditation』, and 『prajnaparamita』 Bodhisattva-Mahasattvas?』 『No, Lord!』 『Then, is the 『designation』 of the defiled 『danaparamita』 a Bodhisattva-Mahasattva?』 『No, Lord!』 『Then, are the 『designations』 of the defiled 『pure precepts』, 『patience』, 『effort』, 『meditation』, and 『prajnaparamita』 Bodhisattva-Mahasattvas?』 『No, Lord!』 『Then, is the 『designation』 of the pure 『danaparamita』 a Bodhisattva-Mahasattva?』 『No, Lord!』 『Then, are the 『designations』 of the pure 『pure precepts』, 『patience』, 『effort』, 『meditation』, and 『prajnaparamita』 Bodhisattva-Mahasattvas?』 『No, Lord!』 『Then, is the 『designation』 of 『danaparamita』 that belongs to samsara (cycle of birth and death) a Bodhisattva-Mahasattva?』 『No, Lord!』 『Then, are the 『designations』 of 『pure precepts』, 『patience』, 『effort』, 『meditation』, and 『prajnaparamita』 that belong to samsara Bodhisattva-Mahasattvas?』
不也！世尊！」
「即佈施波羅蜜多屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波羅蜜多可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佈施波羅蜜多不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即凈戒、安忍、精進、靜慮、般若波
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）被認為是涅槃（Nirvāṇa，佛教的最高目標，指解脫）的同義語，是菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『持戒波羅蜜多（Śīla pāramitā，持戒的最高境界）、安忍波羅蜜多（Kṣānti pāramitā，忍耐的最高境界）、精進波羅蜜多（Vīrya pāramitā，精進的最高境界）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的最高境界）、般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）被認為是涅槃的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多被認為是內在的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『持戒、安忍、精進、靜慮、般若波羅蜜多被認為是內在的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多被認為是外在的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『持戒、安忍、精進、靜慮、般若波羅蜜多被認為是外在的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多被認為是介於兩者之間的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『持戒、安忍、精進、靜慮、般若波羅蜜多被認為是介於兩者之間的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多被認為是可得的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『持戒、安忍、精進、靜慮、般若波羅蜜多被認為是可得的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佈施波羅蜜多被認為是不可得的同義語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『持戒、安忍、精進、靜慮、般若波羅蜜多被認為是不可得的同義語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is the perfection of giving (Dāna pāramitā) considered a synonym for Nirvana (Nirvāṇa), a Bodhisattva mahāsattva (great Bodhisattva)?' 'No, Lord!' 'Are the perfections of morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā) considered synonyms for Nirvana, a Bodhisattva mahāsattva?' 'No, Lord!' 'Is the perfection of giving considered an internal synonym, a Bodhisattva mahāsattva?' 'No, Lord!' 'Are the perfections of morality, patience, vigor, meditation, and wisdom considered internal synonyms, a Bodhisattva mahāsattva?' 'No, Lord!' 'Is the perfection of giving considered an external synonym, a Bodhisattva mahāsattva?' 'No, Lord!' 'Are the perfections of morality, patience, vigor, meditation, and wisdom considered external synonyms, a Bodhisattva mahāsattva?' 'No, Lord!' 'Is the perfection of giving considered a synonym in between, a Bodhisattva mahāsattva?' 'No, Lord!' 'Are the perfections of morality, patience, vigor, meditation, and wisdom considered synonyms in between, a Bodhisattva mahāsattva?' 'No, Lord!' 'Is the perfection of giving considered an attainable synonym, a Bodhisattva mahāsattva?' 'No, Lord!' 'Are the perfections of morality, patience, vigor, meditation, and wisdom considered attainable synonyms, a Bodhisattva mahāsattva?' 'No, Lord!' 'Is the perfection of giving considered an unattainable synonym, a Bodhisattva mahāsattva?' 'No, Lord!' 'Are the perfections of morality, patience, vigor, meditation, and wisdom considered unattainable synonyms, a Bodhisattva mahāsattva?'
羅蜜多不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第十九 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十
三藏法師玄奘奉 詔譯初分教誡教授品第七之十
「複次，善現！所言菩薩摩訶薩者，于意云何？即內空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空常增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無常增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 『般若波羅蜜多（Prajnaparamita，智慧的完美）不可得』這種說法是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）嗎？ 『不是的，世尊！』
『複次，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你認為如何？『內空（adhyatma-shunyata，內在的空性）』這種說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『外空（bahirdha-shunyata，外在的空性）』、『內外空（adhyatma-bahirdha-shunyata，內外空性）』、『空空（shunyata-shunyata，空性的空性）』、『大空（maha-shunyata，大的空性）』、『勝義空（paramartha-shunyata，勝義的空性）』、『有為空（samskrita-shunyata，有為法的空性）』、『無為空（asamskrita-shunyata，無為法的空性）』、『畢竟空（atyanta-shunyata，究竟的空性）』、『無際空（anavaragra-shunyata，無邊際的空性）』、『散空（anavakara-shunyata，無散的空性）』、『無變異空（aviparinama-shunyata，無變異的空性）』、『本性空（prakriti-shunyata，本性的空性）』、『自相空（svalakshana-shunyata，自相的空性）』、『共相空（samanya-lakshana-shunyata，共相的空性）』、『一切法空（sarva-dharma-shunyata，一切法的空性）』、『不可得空（anupalambha-shunyata，不可得的空性）』、『無性空（abhava-shunyata，無自性的空性）』、『自性空（svabhava-shunyata，自性的空性）』、『無性自性空（abhava-svabhava-shunyata，無自性的自性的空性）』這些說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『內空常（nitya，恒常）』這種說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『外空乃至無性自性空常』這些說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『內空無常（anitya，無常）』這種說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『外空乃至無性自性空無常』這些說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『內空樂（sukha，快樂）』這種說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『『外空乃至無性自性空樂』這些說法是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Is the expression 『Prajnaparamita (perfection of wisdom) is unattainable』 a Bodhisattva-mahasattva (great Bodhisattva)?』 『No, Bhagavan (World Honored One)!』
『Furthermore, Subhuti! What do you think of this, the Bodhisattva-mahasattva? Is the expression 『internal emptiness (adhyatma-shunyata)』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Is the expression 『external emptiness (bahirdha-shunyata)』, 『internal and external emptiness (adhyatma-bahirdha-shunyata)』, 『emptiness of emptiness (shunyata-shunyata)』, 『great emptiness (maha-shunyata)』, 『ultimate emptiness (paramartha-shunyata)』, 『conditioned emptiness (samskrita-shunyata)』, 『unconditioned emptiness (asamskrita-shunyata)』, 『absolute emptiness (atyanta-shunyata)』, 『boundless emptiness (anavaragra-shunyata)』, 『dispersed emptiness (anavakara-shunyata)』, 『unchanging emptiness (aviparinama-shunyata)』, 『essential emptiness (prakriti-shunyata)』, 『self-characteristic emptiness (svalakshana-shunyata)』, 『common-characteristic emptiness (samanya-lakshana-shunyata)』, 『emptiness of all dharmas (sarva-dharma-shunyata)』, 『unattainable emptiness (anupalambha-shunyata)』, 『emptiness of no-nature (abhava-shunyata)』, 『emptiness of self-nature (svabhava-shunyata)』, 『emptiness of no-nature of self-nature (abhava-svabhava-shunyata)』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Is the expression 『internal emptiness as permanent (nitya)』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Are the expressions 『external emptiness up to emptiness of no-nature of self-nature as permanent』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Is the expression 『internal emptiness as impermanent (anitya)』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Are the expressions 『external emptiness up to emptiness of no-nature of self-nature as impermanent』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Is the expression 『internal emptiness as pleasure (sukha)』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』 『Are the expressions 『external emptiness up to emptiness of no-nature of self-nature as pleasure』 a Bodhisattva-mahasattva?』 『No, Bhagavan!』
內空苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空我增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無我增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空不凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空空增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空不空增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空有相
【現代漢語翻譯】 現代漢語譯本 『以「內空」（Adhyātma-śūnyatā，指內在的空性）為苦的增語，是菩薩摩訶薩（Bodhisattva-mahāsattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『以「外空」（Bahirdhā-śūnyatā，指外在的空性）乃至「無性自性空」（Abhāva-svabhāva-śūnyatā，指無自性的空性）為苦的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為不凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為不凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「外空」乃至「無性自性空」為不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以「內空」為有相 English version 『Is a Bodhisattva-mahāsattva (a great Bodhisattva) one who speaks of 『inner emptiness』 (Adhyātma-śūnyatā) as suffering?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 (Bahirdhā-śūnyatā) up to 『emptiness of non-inherent existence』 (Abhāva-svabhāva-śūnyatā) as suffering?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as non-self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as non-self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as pure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as pure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as impure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as impure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as not empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as not empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as having characteristics?
【English Translation】 English version 『Is a Bodhisattva-mahāsattva (a great Bodhisattva) one who speaks of 『inner emptiness』 (Adhyātma-śūnyatā) as suffering?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 (Bahirdhā-śūnyatā) up to 『emptiness of non-inherent existence』 (Abhāva-svabhāva-śūnyatā) as suffering?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as non-self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as non-self?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as pure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as pure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as impure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as impure?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as not empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『outer emptiness』 up to 『emptiness of non-inherent existence』 as not empty?』 『No, venerable one!』 『Is a Bodhisattva-mahāsattva one who speaks of 『inner emptiness』 as having characteristics?
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有相增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無相增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空遠離增語是菩薩摩訶薩不？
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『增語』（概念或語言上的表達）是菩薩摩訶薩（偉大的菩薩）嗎？」 「不是的，世尊！」 「『即外空』（指內在的空性）乃至『無性自性空』（指沒有任何自性的空性）『有相增語』（帶有現象或形式的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』（指內在的空性）『無相增語』（不帶現象或形式的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『無相增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』『有愿增語』（帶有願望或目標的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『有愿增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』『無愿增語』（不帶願望或目標的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『無愿增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』『寂靜增語』（指平靜或寧靜的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『寂靜增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』『不寂靜增語』（指不平靜或不安寧的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『不寂靜增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即內空』『遠離增語』（指遠離或超脫的概念表達）是菩薩摩訶薩嗎？」 「不是的，世尊！」 「『即外空』乃至『無性自性空』『遠離增語』是菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 『Is 『conceptual expression』 (增語) a Bodhisattva-Mahasattva (great Bodhisattva)?』 『No, O Lord!』 『Is 『conceptual expression with characteristics』 (有相增語) of 『internal emptiness』 (內空), up to 『emptiness of no-self-nature』 (無性自性空), a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression without characteristics』 (無相增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression without characteristics』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression with aspiration』 (有愿增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression with aspiration』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression without aspiration』 (無愿增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression without aspiration』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of tranquility』 (寂靜增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of tranquility』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of non-tranquility』 (不寂靜增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of non-tranquility』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of detachment』 (遠離增語) of 『internal emptiness』 a Bodhisattva-Mahasattva?』 『No, O Lord!』 『Is 『conceptual expression of detachment』 of 『internal emptiness』 up to 『emptiness of no-self-nature』 a Bodhisattva-Mahasattva?』 『No, O Lord!』
「即內空不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有為增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無為增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有漏增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無漏增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空隱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空隱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空顯增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空顯增語是菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『如果說內空（adhyātma-śūnyatā，指內在的空性）不離增語（prajñapti，假名安立）就是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『如果說外空（bahirdhā-śūnyatā，指外在的空性）乃至無性自性空（abhāva-svabhāva-śūnyatā，指無自性的空性）不離增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是有為（saṃskṛta，有造作）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是有為的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是無為（asaṃskṛta，無造作）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是無為的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是有漏（sāsrava，有煩惱）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是有漏的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是無漏（anāsrava，無煩惱）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是無漏的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是隱（aprakāśa，不顯現）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是隱的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說內空是顯（prakāśa，顯現）的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說外空乃至無性自性空是顯的增語就是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it that a Bodhisattva-Mahasattva (great Bodhisattva) is one who does not stay apart from the designation (prajñapti) of inner emptiness (adhyātma-śūnyatā)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who does not stay apart from the designation of outer emptiness (bahirdhā-śūnyatā), up to and including emptiness of non-inherent existence (abhāva-svabhāva-śūnyatā)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as conditioned (saṃskṛta)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as conditioned?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as unconditioned (asaṃskṛta)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as unconditioned?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as defiled (sāsrava)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as defiled?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as undefiled (anāsrava)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as undefiled?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as hidden (aprakāśa)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as hidden?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of inner emptiness as manifest (prakāśa)?' 'No, venerable one!' 'Is it that a Bodhisattva-Mahasattva is one who has the designation of outer emptiness, up to and including emptiness of non-inherent existence, as manifest?' 'No, venerable one!'
！」
「即內空善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空非善增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空世間增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『那麼，以『內空』（adhyatma-shunyata，指內在的空性）為善巧方便的言說是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以『外空』（bahirdha-shunyata，指外在的空性）乃至『無性自性空』（svabhava-shunyata，指無自性的空性）為善巧方便的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為非善巧方便的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為非善巧方便的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為有罪的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為有罪的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為無罪的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為無罪的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為有煩惱的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為有煩惱的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為無煩惱的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為無煩惱的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『內空』為世俗的言說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『外空』乃至『無性自性空』為世俗的言說是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks skillfully about 'inner emptiness' (adhyatma-shunyata)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks skillfully about 'outer emptiness' (bahirdha-shunyata) or even 'emptiness of own-nature' (svabhava-shunyata)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks unskillfully about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks unskillfully about 'outer emptiness' or even 'emptiness of own-nature'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks culpably about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks culpably about 'outer emptiness' or even 'emptiness of own-nature'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks innocently about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks innocently about 'outer emptiness' or even 'emptiness of own-nature'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with affliction about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks with affliction about 'outer emptiness' or even 'emptiness of own-nature'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks without affliction about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks without affliction about 'outer emptiness' or even 'emptiness of own-nature'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks mundanely about 'inner emptiness'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks mundanely about 'outer emptiness' or even 'emptiness of own-nature'?'
「不也！世尊！」
「即內空出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空雜染增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空清凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空在內增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，將內空（adhyatma-shunyata，指內在的空性）這種出世間的說法稱為菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，將外空（bahirdha-shunyata，指外在的空性）乃至無性自性空（asvabhava-shunyata，指無自性的空性）這種出世間的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種雜染的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空這種雜染的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種清凈的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空這種清凈的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種屬於生死的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空這種屬於生死的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種屬於涅槃（nirvana，指解脫）的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空這種屬於涅槃的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種在內的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空這種在內的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將內空這種在外的說法稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將外空乃至無性自性空
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) that which is an expression of inner emptiness (adhyatma-shunyata) as transcendent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness (bahirdha-shunyata) up to emptiness of non-inherent existence (asvabhava-shunyata) as transcendent?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as defiled?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence as defiled?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as purified?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence as purified?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as belonging to samsara (cycle of birth and death)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence as belonging to samsara?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as belonging to nirvana (liberation)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence as belonging to nirvana?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as being internal?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence as being internal?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of inner emptiness as being external?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is an expression of outer emptiness up to emptiness of non-inherent existence
空在外增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即內空可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空可得增語是菩薩摩訶薩不？
「不也！世尊！」
「即內空不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即外空乃至無性自性空不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即真如增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無常增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『以空（śūnyatā）在外（bāhya）的增語（adhivacana）來說，是菩薩摩訶薩（bodhisattva-mahāsattva）嗎？』 『不是的，世尊！』 『以空在內（ādhyātmika）和外（bāhya）兩者之間的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以從外空（bāhya-śūnyatā）乃至無性自性空（abhāva-svabhāva-śūnyatā）兩者之間的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以內空可得（upalabdhi）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以外空乃至無性自性空可得的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以內空不可得（anupalabdhi）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以外空乃至無性自性空不可得的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhūti），所說的菩薩摩訶薩，你認為如何？以真如（tathatā）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界（dharmadhātu）、法性（dharmatā）、不虛妄性（avitathatā）、不變異性（ananyathātā）、平等性（samatā）、離生性（viviktatā）、法定（dharmasthiti）、法住（dharmaniyāmatā）、實際（bhūtakoti）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如常（nitya）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界常的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如無常（anitya）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界無常的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) designated by the term 'emptiness (śūnyatā) in the external (bāhya) sense'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'emptiness between the internal (ādhyātmika) and external (bāhya)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'emptiness between external emptiness (bāhya-śūnyatā) and non-inherent-nature emptiness (abhāva-svabhāva-śūnyatā)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'internal emptiness as something attainable (upalabdhi)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'external emptiness up to non-inherent-nature emptiness as something attainable'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'internal emptiness as something unattainable (anupalabdhi)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'external emptiness up to non-inherent-nature emptiness as something unattainable'?' 'No, Lord!' 'Furthermore, Subhūti, what do you think? Is a Bodhisattva-Mahasattva designated by the term 'suchness (tathatā)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-falsity (avitathatā), non-alterability (ananyathātā), equality (samatā), separateness (viviktatā), the fixed nature of dharma (dharmasthiti), the abiding of dharma (dharmaniyāmatā), the limit of reality (bhūtakoti), the realm of space (ākāśadhātu), the inconceivable realm (acintyadhātu)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'suchness as permanent (nitya)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'the realm of dharma up to the inconceivable realm as permanent'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'suchness as impermanent (anitya)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'the realm of dharma up to the inconceivable realm as impermanent'?' 'No, Lord!'
「不也！世尊！」
「即真如樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界空增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以『真如』（tathata，事物的真實本性）的樂的增語來表達，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以『法界』（dharmadhatu，一切法的界限）乃至『不可思議界』（acintya-dhatu，無法想像的境界）的樂的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的苦的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的苦的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的我的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的我的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的無我的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的無我的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的凈的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的凈的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的不凈的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的不凈的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『真如』的空的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『法界』乃至『不可思議界』的空的增語來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks in terms of the increase of pleasure of 'Tathata' (the suchness or true nature of things)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of pleasure of 'Dharmadhatu' (the realm of all phenomena) up to 'Acintya-dhatu' (the inconceivable realm)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of suffering of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of suffering of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of self of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of self of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of no-self of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of no-self of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of purity of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of purity of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of impurity of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of impurity of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of emptiness of 'Tathata'?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks in terms of the increase of emptiness of 'Dharmadhatu' up to 'Acintya-dhatu'?' 'No, Blessed One!'
世尊！」
「即真如不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界不寂靜增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說「真如（Tathata，事物的真實本性）不空」這樣的增語是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說「法界（Dharmadhatu，一切法的界限）乃至不思議界（Acintya-dhatu，不可思議的境界）不空」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是有相」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是有相」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是無相」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是無相」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是有愿」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是有愿」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是無愿」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是無愿」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是寂靜」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是寂靜」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「真如是不寂靜」這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說「法界乃至不思議界是不寂靜」這樣的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 『World Honored One!』 『Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks of 『Tathata (the true nature of things) as not empty』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu (the realm of all dharmas) and even Acintya-dhatu (the inconceivable realm) as not empty』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as having characteristics』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as having characteristics』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as without characteristics』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as without characteristics』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as having aspirations』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as having aspirations』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as without aspirations』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as without aspirations』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as tranquil』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as tranquil』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Tathata as not tranquil』?』 『No, World Honored One!』 『Is a Bodhisattva-Mahasattva one who speaks of 『Dharmadhatu and even Acintya-dhatu as not tranquil』?』
「不也！世尊！」
「即真如遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如隱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界隱增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，真如（tathata，事物的真實本性）遠離增語（adhisamjnana，附加的言語概念）是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，法界（dharmadhatu，一切事物存在的領域）乃至不思議界（acintya-dhatu，不可思議的領域）遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如有為（samskrta，有條件的、被造作的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如無為（asamskrta，無條件的、非造作的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如有漏（sasrava，有煩惱的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如無漏（anasrava，無煩惱的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，真如隱（gupta，隱藏的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界乃至不思議界隱增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is it that the Tathata (the suchness, the true nature of things) is apart from adhisamjnana (additional verbal constructs) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Is it that the Dharmadhatu (the realm of all phenomena) up to the Acintya-dhatu (the inconceivable realm) is apart from adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is not apart from adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is not apart from adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is a samskrta (conditioned, fabricated) adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is a samskrta adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is an asamskrta (unconditioned, unfabricated) adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is an asamskrta adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is a sasrava (with outflows, defiled) adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is a sasrava adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is an anasrava (without outflows, undefiled) adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is an anasrava adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Tathata is a gupta (hidden) adhisamjnana a Bodhisattva-Mahasattva?' 'No, Lord!' 'Is it that the Dharmadhatu up to the Acintya-dhatu is a gupta adhisamjnana a Bodhisattva-Mahasattva?'
「不也！世尊！」
「即真如顯增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界顯增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界無煩惱增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『以真如（tathata，事物的真實本性）的顯增語（prakarsha-samvriti，一種表達方式）來說，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『以法界（dharmadhatu，一切法的界限）乃至不思議界（acintya-dhatu，不可思議的境界）的顯增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的非善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的非善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的有罪增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的有罪增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的無罪增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的無罪增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的有煩惱增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的有煩惱增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以真如的無煩惱增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至不思議界的無煩惱增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) defined by the expression of the manifest increase of Suchness (tathata, the true nature of things)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the manifest increase of the Dharmadhatu (the realm of all dharmas) up to the Inconceivable Realm (acintya-dhatu)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the good increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the good increase of the Dharmadhatu up to the Inconceivable Realm?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the non-good increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the non-good increase of the Dharmadhatu up to the Inconceivable Realm?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the sinful increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the sinful increase of the Dharmadhatu up to the Inconceivable Realm?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the sinless increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the sinless increase of the Dharmadhatu up to the Inconceivable Realm?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the defiled increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the defiled increase of the Dharmadhatu up to the Inconceivable Realm?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the undefiled increase of Suchness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva defined by the expression of the undefiled increase of the Dharmadhatu up to the Inconceivable Realm?'
不？
「不也！世尊！」
「即真如世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界在內增語
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以真如（Tathata，事物的真實本性）的世間增語（世俗的表達方式）來說，是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以法界（Dharmadhatu，一切法的界限）乃至不思議界（不可思議的境界）的世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的出世間增語（超越世俗的表達方式）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的出世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的雜染增語（被污染的表達方式）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的雜染增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的清凈增語（清凈的表達方式）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的屬於生死（Samsara，輪迴）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的屬於生死的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的屬於涅槃（Nirvana，解脫）的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的屬於涅槃的增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以真如的在內增語（內在的表達方式）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以法界乃至不思議界的在內增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (great Bodhisattva) then, in terms of the mundane expression of Tathata (the suchness, the true nature of things)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the mundane expression of Dharmadhatu (the realm of all phenomena) up to the Inconceivable Realm?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the supramundane expression of Tathata?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the supramundane expression of Dharmadhatu up to the Inconceivable Realm?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the defiled expression of Tathata?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the defiled expression of Dharmadhatu up to the Inconceivable Realm?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the pure expression of Tathata?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the pure expression of Dharmadhatu up to the Inconceivable Realm?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the expression of Tathata that belongs to Samsara (the cycle of birth and death)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the expression of Dharmadhatu up to the Inconceivable Realm that belongs to Samsara?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the expression of Tathata that belongs to Nirvana (liberation)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the expression of Dharmadhatu up to the Inconceivable Realm that belongs to Nirvana?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the internal expression of Tathata?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva then, in terms of the internal expression of Dharmadhatu up to the Inconceivable Realm?'
是菩薩摩訶薩不？」
「不也！世尊！」
「即真如在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即真如可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即真如不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即法界乃至不思議界不可得增語是菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四念住增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷、四神足、五根、五力、七等覺支、八聖道支增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住無常增語
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說真如（事物的真實本性）在外部，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說法界（一切諸法的總稱）乃至不思議界（不可思議的境界）在外部，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說真如在兩者之間，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說法界乃至不思議界在兩者之間，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說真如可以被獲得，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說法界乃至不思議界可以被獲得，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說真如不可以被獲得，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說法界乃至不思議界不可以被獲得，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說四念住（四種觀想方法）是菩薩摩訶薩，這樣說對嗎？』 『不是的，世尊！』 『如果說四正斷（四種精進方法）、四神足（四種禪定）、五根（五種修行能力）、五力（五種修行力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通向解脫的道路）是菩薩摩訶薩，這樣說對嗎？』 『不是的，世尊！』 『如果說四念住是常，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是常，這樣說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是無常，這樣說是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of Suchness (the true nature of things) as being external?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Dharma-realm (the totality of all phenomena) or even the Inconceivable Realm as being external?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of Suchness as being in between?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Dharma-realm or even the Inconceivable Realm as being in between?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of Suchness as being attainable?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Dharma-realm or even the Inconceivable Realm as being attainable?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of Suchness as being unattainable?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Dharma-realm or even the Inconceivable Realm as being unattainable?' 'No, O Lord!' 'Furthermore, Subhuti (a different name for Sudhāna)! What do you think? Is it a Bodhisattva-Mahasattva if one speaks of the Four Foundations of Mindfulness (four methods of contemplation)?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Four Right Exertions (four methods of diligence), the Four Bases of Psychic Power (four types of meditation), the Five Faculties (five abilities of practice), the Five Powers (five strengths of practice), the Seven Factors of Enlightenment (seven factors of awakening), or the Eightfold Noble Path (eight paths to liberation)?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Four Foundations of Mindfulness as being permanent?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Four Right Exertions up to the Eightfold Noble Path as being permanent?' 'No, O Lord!' 'Is it a Bodhisattva-Mahasattva if one speaks of the Four Foundations of Mindfulness as being impermanent?'
是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無常增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無我增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支不凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以無常來增語（強調）四正斷（四種正確的斷除方法）乃至八聖道支（八種通往解脫的正確道路）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以快樂來增語四念住（四種專注的修行方法）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以快樂來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以痛苦來增語四念住是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以痛苦來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以我來增語四念住是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以我來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無我來增語四念住是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無我來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈來增語四念住是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不凈來增語四念住是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不凈來增語四正斷乃至八聖道支是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the impermanence of the four right exertions (four correct methods of abandoning) up to the eightfold noble path (eight correct paths to liberation)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the pleasure of the four foundations of mindfulness (four methods of focused practice)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the pleasure of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the suffering of the four foundations of mindfulness?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the suffering of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the self of the four foundations of mindfulness?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the self of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the non-self of the four foundations of mindfulness?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the non-self of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the purity of the four foundations of mindfulness?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the purity of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the impurity of the four foundations of mindfulness?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to emphasize the impurity of the four right exertions up to the eightfold noble path?' 'No, Venerable Sir!'
四念住空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支不空增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支有相增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無相增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支有愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無愿增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支寂靜增語是菩薩摩訶薩不？
「不也！
【現代漢語翻譯】 現代漢語譯本 『四念住（catvāri smṛtyupasthānāni，四種觀照的修行方法）』的『空』增語是菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）嗎？ 『不是的，世尊！』 『四正斷（catvāri samyakprahāṇāni，四種正確的努力）』乃至『八聖道支（āryāṣṭāṅgamārga，達到解脫的八個要素）』的『空』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『不空』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『不空』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『有相』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『有相』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『無相』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『無相』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『有愿』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『有愿』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『無愿』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『無愿』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四念住』的『寂靜』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『四正斷』乃至『八聖道支』的『寂靜』增語是菩薩摩訶薩嗎？ 『不是的，世尊！』
【English Translation】 English version 『Are the 『empty』 designations of the four smṛtyupasthānāni (four foundations of mindfulness) a bodhisattva mahāsattva (great bodhisattva)?』 『No, Lord!』 『Are the 『empty』 designations of the four samyakprahāṇāni (four right exertions) up to the āryāṣṭāṅgamārga (noble eightfold path) a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『not empty』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『not empty』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『with characteristics』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『with characteristics』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『without characteristics』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『without characteristics』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『with aspiration』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『with aspiration』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『without aspiration』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『without aspiration』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『peaceful』 designations of the four smṛtyupasthānāni a bodhisattva mahāsattva?』 『No, Lord!』 『Are the 『peaceful』 designations of the four samyakprahāṇāni up to the āryāṣṭāṅgamārga a bodhisattva mahāsattva?』 『No, Lord!』
世尊！」
「即四念住不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支有為增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無為增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支有漏增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無漏增
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說四念住（satipaṭṭhāna，四種禪修方法，專注于身、受、心、法）是不寂靜的，這樣說是一位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說四正斷（sammappadhāna，四種正確的努力）乃至八聖道支（aṭṭhaṅgika-magga，達到解脫的八個要素）是不寂靜的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是遠離的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是遠離的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是不遠離的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是不遠離的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是有為的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是有為的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是無為的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是無為的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是有漏的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是有漏的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四念住是無漏的，這樣說是一位菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說四正斷乃至八聖道支是無漏的，這樣說是一位菩薩摩訶薩嗎？』
【English Translation】 English version 『Venerable Sir!』 『Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) one who speaks of the four foundations of mindfulness (satipaṭṭhāna, the four applications of mindfulness: mindfulness of body, feelings, mind, and mental objects) as not being tranquil?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions (sammappadhāna, four efforts to prevent evil and cultivate good) up to the eightfold noble path (aṭṭhaṅgika-magga, the eight factors leading to liberation) as not being tranquil?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as being remote?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as being remote?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as not being remote?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as not being remote?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as being conditioned?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as being conditioned?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as being unconditioned?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as being unconditioned?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as being with defilements?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as being with defilements?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four foundations of mindfulness as being without defilements?』 『No, Venerable Sir!』 『Is a Bodhisattva-Mahasattva one who speaks of the four right exertions up to the eightfold noble path as being without defilements?』
語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支非善增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支有罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無罪增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷
【現代漢語翻譯】 現代漢語譯本 『語言』是菩薩摩訶薩（菩薩中的大菩薩）嗎？ 『不是的，世尊！』 『由四念住（四種觀想方法：身念住、受念住、心念住、法念住）生起的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷（四種精進：已生惡令斷、未生惡令不生、已生善令增長、未生善令生）乃至八聖道支（八種通往解脫的修行方法：正見、正思惟、正語、正業、正命、正精進、正念、正定）生起的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷乃至八聖道支滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷乃至八聖道支善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷乃至八聖道支非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷乃至八聖道支有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷乃至八聖道支無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四念住有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四正斷
【English Translation】 English version Is 『speech』 a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Venerable Sir!』 『Is the expression arising from the four foundations of mindfulness (four contemplations: mindfulness of body, feeling, mind, and phenomena) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression arising from the four right exertions (four efforts: to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen) up to the eightfold noble path (eight practices leading to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression ceasing from the four foundations of mindfulness a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression ceasing from the four right exertions up to the eightfold noble path a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four foundations of mindfulness being wholesome a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four right exertions up to the eightfold noble path being wholesome a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four foundations of mindfulness being unwholesome a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four right exertions up to the eightfold noble path being unwholesome a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four foundations of mindfulness being blameworthy a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four right exertions up to the eightfold noble path being blameworthy a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four foundations of mindfulness being blameless a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four right exertions up to the eightfold noble path being blameless a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four foundations of mindfulness being with defilements a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Is the expression of the four right exertions
乃至八聖道支有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支雜染增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支清凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住屬涅槃增語是菩薩摩訶薩不
【現代漢語翻譯】 現代漢語譯本 『乃至八聖道支（arya-astangika-marga，通往解脫的八種正確方法）有煩惱的增語，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『即四念住（catvari-smrtyupasthanani，四種專注的修行）沒有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷（catvari-samyak-pradhanani，四種正確的努力）乃至八聖道支沒有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷乃至八聖道支世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷乃至八聖道支出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷乃至八聖道支雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷乃至八聖道支清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四正斷乃至八聖道支屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即四念住屬於涅槃（nirvana，解脫）的增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great Bodhisattva) one who has the expression of affliction even in the Noble Eightfold Path (arya-astangika-marga, the eightfold path to liberation)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the expression without affliction in the Four Foundations of Mindfulness (catvari-smrtyupasthanani, the four foundations of mindfulness)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the expression without affliction in the Four Right Exertions (catvari-samyak-pradhanani, the four right efforts) up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the mundane expression in the Four Foundations of Mindfulness?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the mundane expression in the Four Right Exertions up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the supramundane expression in the Four Foundations of Mindfulness?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the supramundane expression in the Four Right Exertions up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the defiled expression in the Four Foundations of Mindfulness?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the defiled expression in the Four Right Exertions up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the purified expression in the Four Foundations of Mindfulness?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the purified expression in the Four Right Exertions up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the expression belonging to samsara (rebirth) in the Four Foundations of Mindfulness?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the expression belonging to samsara in the Four Right Exertions up to the Noble Eightfold Path?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who has the expression belonging to nirvana (nirvana, liberation) in the Four Foundations of Mindfulness?'
？」
「不也！世尊！」
「即四正斷乃至八聖道支屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支在內增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支在外增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四念住可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支可得增語是菩薩摩訶薩不？
「不也！世尊！」
「即四念住不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四正斷乃至八聖道支不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即苦聖諦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦增語是菩薩摩訶薩不
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以四正斷（samyakprahāṇa，四種正確的努力）乃至八聖道支（āryāṣṭāṅgamārga，達到涅槃的八種正確方法）作為涅槃的增語，是菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以四念住（smṛtyupasthāna，四種正念的修行）在內作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四正斷乃至八聖道支在內作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四念住在外作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四正斷乃至八聖道支在外作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四念住在兩者之間作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四正斷乃至八聖道支在兩者之間作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四念住可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四正斷乃至八聖道支可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四念住不可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四正斷乃至八聖道支不可得作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所說的菩薩摩訶薩，你的意思如何？以苦聖諦（duḥkhasatya，關於苦的真理）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以集聖諦（samudayasatya，關於苦的起因的真理）、滅聖諦（nirodhasatya，關於苦的止息的真理）、道聖諦（mārgasatya，關於通往苦的止息的道路的真理）作為增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, O Lord!' 'Is a Bodhisattva-Mahasattva (bodhisattvamahāsattva, a great Bodhisattva) designated by the expression of the four right exertions (samyakprahāṇa, four kinds of right effort) up to the eightfold noble path (āryāṣṭāṅgamārga, the eight right ways to achieve Nirvana) as an expression of Nirvana?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four foundations of mindfulness (smṛtyupasthāna, four practices of mindfulness) internally?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four right exertions up to the eightfold noble path internally?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four foundations of mindfulness externally?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four right exertions up to the eightfold noble path externally?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four foundations of mindfulness in between?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four right exertions up to the eightfold noble path in between?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four foundations of mindfulness as attainable?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four right exertions up to the eightfold noble path as attainable?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four foundations of mindfulness as unattainable?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the four right exertions up to the eightfold noble path as unattainable?' 'No, O Lord!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think of this? Is a Bodhisattva-Mahasattva designated by the expression of the noble truth of suffering (duḥkhasatya, the truth about suffering)?' 'No, O Lord!' 'Is a Bodhisattva-Mahasattva designated by the expression of the noble truth of the origin of suffering (samudayasatya, the truth about the cause of suffering), the noble truth of the cessation of suffering (nirodhasatya, the truth about the end of suffering), and the noble truth of the path to the cessation of suffering (mārgasatya, the truth about the path to the end of suffering)?'
？」
「不也！世尊！」
「即苦聖諦常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦凈增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說苦聖諦是常，這是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是常，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是無常，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是無常，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是樂，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是樂，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是苦，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是苦，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是無我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是無我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是凈，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是凈，這是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks of the truth of suffering as permanent?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as permanent?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as impermanent?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as impermanent?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as pleasurable?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as pleasurable?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as suffering?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as suffering?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as self?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as self?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as non-self?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as non-self?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truth of suffering as pure?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the truths of origin, cessation, and path as pure?'
「不也！世尊！」
「即苦聖諦不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無愿增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）是不凈的，這是菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說集聖諦（samudaya satya，四聖諦之一，指苦的根源是集諦的真理）、滅聖諦（nirodha satya，四聖諦之一，指滅除苦的真理）、道聖諦（marga satya，四聖諦之一，指通往滅苦的道路的真理）是不凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦不是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦不是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是有相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是有相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是無相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是無相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是有愿的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是有愿的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說苦聖諦是無愿的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說集聖諦、滅聖諦、道聖諦是無愿的，這是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva) one who speaks of the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is suffering) as impure?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering (samudaya satya, one of the Four Noble Truths, referring to the truth that the origin of suffering is attachment), the Noble Truth of the Cessation of Suffering (nirodha satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga satya, one of the Four Noble Truths, referring to the truth of the path to the cessation of suffering) as impure?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as empty?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as empty?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as not empty?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as not empty?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as having characteristics?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as having characteristics?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as without characteristics?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as without characteristics?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as having aspiration?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as having aspiration?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as without aspiration?' 'No, Lord!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as without aspiration?'
「不也！世尊！」
「即苦聖諦寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有漏增語是菩薩
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以寂靜來描述苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）是菩薩摩訶薩（bodhisattva mahāsattva，指發大心願，救度一切眾生的菩薩）嗎？』 『不是的，世尊！』 『那麼，以寂靜來描述集聖諦（samudaya satya，四聖諦之一，指苦的根源是集聚的煩惱）、滅聖諦（nirodha satya，四聖諦之一，指滅除煩惱，達到解脫的真理）和道聖諦（marga satya，四聖諦之一，指達到解脫的修行方法）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜來描述集、滅、道聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離來描述集、滅、道聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離來描述集、滅、道聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為（samskrta，指因緣和合而生，會變化的事物）來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為來描述集、滅、道聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為（asamskrta，指不依賴因緣，不生不滅的事物）來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為來描述集、滅、道聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有漏（sasrava，指有煩惱，會流轉生死的事物）來描述苦聖諦是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有漏來描述集、滅、道聖諦是菩薩』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great being who seeks enlightenment for the benefit of all beings) one who speaks of the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is suffering) as being tranquil?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering (samudaya satya, one of the Four Noble Truths, referring to the origin of suffering as attachment and craving), the Noble Truth of the Cessation of Suffering (nirodha satya, one of the Four Noble Truths, referring to the cessation of suffering through enlightenment), and the Noble Truth of the Path to the Cessation of Suffering (marga satya, one of the Four Noble Truths, referring to the path to enlightenment) as being tranquil?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being not tranquil?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being not tranquil?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being not remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being not remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being conditioned (samskrta, referring to things that arise from causes and conditions and are subject to change)?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being conditioned?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being unconditioned (asamskrta, referring to things that are not dependent on causes and conditions, and are not subject to birth and death)?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being unconditioned?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of Suffering as being with outflows (sasrava, referring to things that are associated with defilements and lead to the cycle of rebirth)?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering as being with outflows?'
摩訶薩不？」
「不也！世尊！」
「即苦聖諦無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無罪增語是菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，無漏的苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無漏的集聖諦（samudaya satya，四聖諦之一，指苦的根源的真理）、滅聖諦（nirodha satya，四聖諦之一，指滅苦的真理）、道聖諦（marga satya，四聖諦之一，指滅苦的方法的真理）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，生的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，生的集、滅、道聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，滅的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，滅的集、滅、道聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，善的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，善的集、滅、道聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，非善的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，非善的集、滅、道聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，有罪的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，有罪的集、滅、道聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無罪的苦聖諦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無罪的集、滅、道聖諦增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Then, is the unconditioned expression of the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is suffering) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the unconditioned expressions of the Noble Truth of the Origin of Suffering (samudaya satya, one of the Four Noble Truths, referring to the truth of the origin of suffering), the Noble Truth of the Cessation of Suffering (nirodha satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga satya, one of the Four Noble Truths, referring to the truth of the path to the cessation of suffering) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the arising of the Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the arising of the Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the cessation of the Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the cessation of the Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the wholesome Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the wholesome Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the unwholesome Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the unwholesome Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the blameworthy Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the blameworthy Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the expression of the blameless Noble Truth of Suffering a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, are the expressions of the blameless Noble Truth of the Origin, Cessation, and Path a Bodhisattva Mahasattva?'
薩不？」
「不也！世尊！」
「即苦聖諦有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『對於苦聖諦（dukkha satya，指人生痛苦的真理）來說，有煩惱的增語（prapañca，指概念性的延伸和複雜化）是菩薩摩訶薩（bodhisattva mahāsattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『對於集聖諦（samudaya satya，指痛苦根源的真理）、滅聖諦（nirodha satya，指痛苦止息的真理）、道聖諦（marga satya，指通往痛苦止息的道路的真理）來說，有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，沒有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道聖諦來說，沒有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道聖諦來說，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道聖諦來說，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道聖諦來說，雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道聖諦來說，清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於苦聖諦來說，屬於生死的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『對於集、滅、道
【English Translation】 English version 'Is that so?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva (a great bodhisattva) one who has the proliferation (prapañca, conceptual elaboration) of defilements with respect to the noble truth of suffering (dukkha satya)?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the proliferation of defilements with respect to the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya)?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the non-proliferation of defilements with respect to the noble truth of suffering?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the non-proliferation of defilements with respect to the noble truths of origin, cessation, and path?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the worldly proliferation with respect to the noble truth of suffering?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the worldly proliferation with respect to the noble truths of origin, cessation, and path?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the transcendental proliferation with respect to the noble truth of suffering?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the transcendental proliferation with respect to the noble truths of origin, cessation, and path?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the defiled proliferation with respect to the noble truth of suffering?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the defiled proliferation with respect to the noble truths of origin, cessation, and path?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the pure proliferation with respect to the noble truth of suffering?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the pure proliferation with respect to the noble truths of origin, cessation, and path?' 'No, Venerable One!' 'Is a bodhisattva mahāsattva one who has the proliferation belonging to samsara (cycle of birth and death) with respect to the noble truth of suffering?' 'No, Venerable One!' 'With respect to the noble truths of origin, cessation, and path'
聖諦屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即苦聖諦不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即集、滅、道聖諦不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即四靜慮增語是菩薩
【現代漢語翻譯】 現代漢語譯本：'聖諦（arya-satya，四聖諦）'屬於生死（samsara）的增語，是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）嗎？ 『不是的，世尊！』 『那麼，苦聖諦（duhkha-arya-satya，四聖諦中的第一諦，指生命中的痛苦）屬於涅槃（nirvana，解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集聖諦（samudaya-arya-satya，四聖諦中的第二諦，指痛苦的根源）、滅聖諦（nirodha-arya-satya，四聖諦中的第三諦，指痛苦的止息）和道聖諦（marga-arya-satya，四聖諦中的第四諦，指通往止息痛苦的道路）屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，苦聖諦在內（指內在的體驗）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集、滅、道聖諦在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，苦聖諦在外（指外在的體驗）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集、滅、道聖諦在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，苦聖諦在兩間（指既非內在也非外在）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集、滅、道聖諦在兩間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，苦聖諦可得（指可以被獲得或執著）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集、滅、道聖諦可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，苦聖諦不可得（指不可被獲得或執著）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，集、滅、道聖諦不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所說的菩薩摩訶薩，你認為如何？四靜慮（catuh-dhyana，四種禪定狀態）的增語，是菩薩
【English Translation】 English version: 'Are the 'Noble Truths' (arya-satya), as an expression pertaining to 'samsara' (cycle of birth and death), a 'bodhisattva-mahasattva' (great bodhisattva)?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering' (duhkha-arya-satya), as an expression pertaining to 'nirvana' (liberation), a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truth of the Origin of Suffering' (samudaya-arya-satya), the 'Noble Truth of the Cessation of Suffering' (nirodha-arya-satya), and the 'Noble Truth of the Path to the Cessation of Suffering' (marga-arya-satya), as expressions pertaining to 'nirvana', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering', as an expression pertaining to what is 'internal', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truths of Origin, Cessation, and Path', as expressions pertaining to what is 'internal', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering', as an expression pertaining to what is 'external', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truths of Origin, Cessation, and Path', as expressions pertaining to what is 'external', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering', as an expression pertaining to what is 'in between' (neither internal nor external), a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truths of Origin, Cessation, and Path', as expressions pertaining to what is 'in between', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering', as an expression pertaining to what is 'attainable' (can be grasped or clung to), a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truths of Origin, Cessation, and Path', as expressions pertaining to what is 'attainable', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, is the 'Noble Truth of Suffering', as an expression pertaining to what is 'unattainable' (cannot be grasped or clung to), a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Then, are the 'Noble Truths of Origin, Cessation, and Path', as expressions pertaining to what is 'unattainable', a 'bodhisattva-mahasattva'?' 'No, Venerable One!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think? Is the expression pertaining to the 'Four Dhyanas' (catuh-dhyana, four states of meditative absorption), a 'bodhisattva'
摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮凈增語是菩薩
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以四無量心（慈、悲、喜、舍四種廣大的心）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮（初禪、二禪、三禪、四禪）的常（恒常不變）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的常來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的無常（變化不定）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的無常來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的樂（快樂）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的樂來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的苦（痛苦）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的苦來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的我（自我）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的我來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的無我（沒有自我）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量心和四無色定的無我來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的凈（清凈）來增語，是菩薩』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas (first jhana, second jhana, third jhana, and fourth jhana) as permanent?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as permanent?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas as impermanent?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as impermanent?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas as pleasurable?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as pleasurable?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas as painful?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as painful?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas as self?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as self?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four jhanas as non-self?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva when speaking of the four immeasurables and the four formless attainments as non-self?' 'No, Venerable Sir!' 'Is it a Bodhisattva when speaking of the four jhanas as pure?'
摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以四無量心（慈、悲、喜、舍四種廣大的心）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮（初禪、二禪、三禪、四禪）的不凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的不凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的不空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的不空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的有相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的有相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的無相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的無相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的有愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無量心和四無色定的有愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四靜慮的無愿增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the pure augmentation of the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the impure augmentation of the four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the impure augmentation of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the empty augmentation of the four dhyanas?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the empty augmentation of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the non-empty augmentation of the four dhyanas?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the non-empty augmentation of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation with characteristics of the four dhyanas?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation with characteristics of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation without characteristics of the four dhyanas?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation without characteristics of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation with aspiration of the four dhyanas?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation with aspiration of the four immeasurables and the four formless attainments?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva defined by the augmentation without aspiration of the four dhyanas?'
慮無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無為增語是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『以無愿為增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以四無量（慈、悲、喜、舍四種無量心）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）為無愿增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮（初禪、二禪、三禪、四禪）的寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的有為（因緣和合而生）為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的有為為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四靜慮的無為（不依賴因緣而存在）為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以四無量、四無色定的無為為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who is characterized by the augmentation of non-desire?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of non-desire through the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the tranquility of the four meditative absorptions (first dhyana, second dhyana, third dhyana, and fourth dhyana)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the tranquility of the four immeasurables and the four formless attainments?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the non-tranquility of the four meditative absorptions?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the non-tranquility of the four immeasurables and the four formless attainments?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the detachment of the four meditative absorptions?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the detachment of the four immeasurables and the four formless attainments?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the non-detachment of the four meditative absorptions?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the non-detachment of the four immeasurables and the four formless attainments?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the conditioned (arising from causes and conditions) of the four meditative absorptions?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the conditioned of the four immeasurables and the four formless attainments?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the unconditioned (not dependent on causes and conditions) of the four meditative absorptions?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who is characterized by the augmentation of the unconditioned of the four immeasurables and the four formless attainments?' 'No, Venerable One!'
！世尊！」
「即四靜慮有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有罪增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『有漏的四禪（catu-dhyāna，指色界四種禪定）增語是菩薩摩訶薩（bodhisattva-mahāsattva，指發大乘心願的修行者）嗎？』 『不是的，世尊！』 『有漏的四無量心（catasro-'pramāṇāḥ，指慈、悲、喜、舍四種心境）、四無色定（catasra-ārūpyasamāpattayaḥ，指空無邊處定、識無邊處定、無所有處定、非想非非想處定）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無漏的四禪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無漏的四無量心、四無色定增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四禪所生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『由四無量心、四無色定所生的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四禪的滅盡增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無量心、四無色定的滅盡增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四禪的善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無量心、四無色定的善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四禪的非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無量心、四無色定的非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四禪的有罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無量心、四無色定的有罪增語是菩薩摩訶薩嗎？』
【English Translation】 English version 『Venerable Sir!』 『Are the verbal expressions associated with the four defiled absorptions (catu-dhyāna, referring to the four meditative states in the realm of form) a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, referring to a practitioner with a great vehicle aspiration)?』 『No, Venerable Sir!』 『Are the verbal expressions associated with the four defiled immeasurables (catasro-'pramāṇāḥ, referring to the four boundless states of loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (catasra-ārūpyasamāpattayaḥ, referring to the meditative states of the sphere of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception) a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions associated with the four undefiled absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions associated with the four undefiled immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions arising from the four absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions arising from the four immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions of the cessation of the four absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the verbal expressions of the cessation of the four immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the wholesome verbal expressions of the four absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the wholesome verbal expressions of the four immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the unwholesome verbal expressions of the four absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the unwholesome verbal expressions of the four immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the blameworthy verbal expressions of the four absorptions a Bodhisattva-Mahasattva?』 『No, Venerable Sir!』 『Are the blameworthy verbal expressions of the four immeasurables and the four formless absorptions a Bodhisattva-Mahasattva?』
「不也！世尊！」
「即四靜慮無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定清
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以無罪的說法來指稱四靜慮（catu-dhyāna，四種禪定）是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以無罪的說法來指稱四無量（catasra-apramāṇāni，四種無量心）和四無色定（catasra-ārūpyasamāpattayaḥ，四種無色禪定）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有煩惱的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有煩惱的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無煩惱的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無煩惱的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以世間的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以世間的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以出世間的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以出世間的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以雜染的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以雜染的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈的說法來指稱四靜慮是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈的說法來指稱四無量和四無色定是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Are the four dhyānas (catu-dhyāna, four meditations) spoken of as faultless, a bodhisattva-mahāsattva (bodhisattva-mahāsattva, great bodhisattva)?' 'No, Blessed One!' 'Are the four immeasurables (catasra-apramāṇāni, four immeasurable minds) and the four formless attainments (catasra-ārūpyasamāpattayaḥ, four formless meditations) spoken of as faultless, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as having defilements, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as having defilements, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as without defilements, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as without defilements, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as mundane, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as mundane, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as supramundane, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as supramundane, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as defiled, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as defiled, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four dhyānas spoken of as pure, a bodhisattva-mahāsattva?' 'No, Blessed One!' 'Are the four immeasurables and the four formless attainments spoken of as pure, a bodhisattva-mahāsattva?'
凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即四靜慮可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無量、四無色定可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四靜慮不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『凈增語』（指清凈的增上之語）是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，屬於生死的增語的『四靜慮』（指四種禪定狀態）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生死的增語的『四無量』（指四種無量心）和『四無色定』（指四種無色界禪定）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於涅槃（指解脫）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於涅槃的增語的『四無量』和『四無色定』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在內（指內在）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在內的增語的『四無量』和『四無色定』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在外（指外在）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在外的增語的『四無量』和『四無色定』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在兩間（指內外之間）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，在兩間的增語的『四無量』和『四無色定』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，可得（指可以獲得）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，可得的增語的『四無量』和『四無色定』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不可得（指無法獲得）的增語的『四靜慮』是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version Is 『pure designation』 (referring to pure, superior speech) a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 (four meditative states) that are designations belonging to samsara (the cycle of birth and death) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 (four boundless states of mind) and the 『four formless attainments』 (four formless meditative states) that are designations belonging to samsara a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations belonging to nirvana (liberation) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 and the 『four formless attainments』 that are designations belonging to nirvana a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations within (internal) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 and the 『four formless attainments』 that are designations within a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations without (external) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 and the 『four formless attainments』 that are designations without a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations in between (neither internal nor external) a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 and the 『four formless attainments』 that are designations in between a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations that can be obtained a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four immeasurables』 and the 『four formless attainments』 that are designations that can be obtained a Bodhisattva Mahasattva?』 『No, Venerable Sir!』 『Then, are the 『four dhyanas』 that are designations that cannot be obtained a Bodhisattva Mahasattva?』 『No, Venerable Sir!』
「即四無量、四無色定不可得增語是菩薩摩訶薩不？
「不也！世尊！」
大般若波羅蜜多經卷第二十 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十一
三藏法師玄奘奉 詔譯初分教誡教授品第七之十一
「複次，善現！所言菩薩摩訶薩者，于意云何？即八解脫增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處
【現代漢語翻譯】 現代漢語譯本 『那麼，四無量（慈、悲、喜、舍四種心）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』
《大般若波羅蜜多經》卷第二十 大正藏第05冊 No. 0220 《大般若波羅蜜多經》(第1卷-第200卷)
《大般若波羅蜜多經》卷第二十一 三藏法師玄奘奉詔譯 初分教誡教授品第七之十一
『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你的意思如何？八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青勝處、黃勝處、赤勝處、白勝處）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定）、十遍處（地遍處、水遍處、火遍處、風遍處、青遍處、黃遍處、赤遍處、白遍處、空遍處、識遍處）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八解脫常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八勝處、九次第定、十遍處常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八解脫無常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八勝處、九次第定、十遍處無常的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八解脫樂的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八勝處、九次第定、十遍處樂的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八解脫苦的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八勝處
【English Translation】 English version 'Are the expressions of the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, World Honored One!'
The Great Perfection of Wisdom Sutra, Scroll 20 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Vol. 1-200)
The Great Perfection of Wisdom Sutra, Scroll 21 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Section 1, Chapter 7, Part 11 on Instructions and Teachings
'Furthermore, Subhuti (another name for Sudhana)! What do you think of this? Are the expressions of the eight liberations (liberation through contemplating external forms while having internal form-perception, liberation through contemplating external forms while having no internal form-perception, liberation through the body realizing and abiding in the purity of liberation, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight mastery (mastery of contemplating few external forms while having internal form-perception, mastery of contemplating many external forms while having internal form-perception, mastery of contemplating few external forms while having no internal form-perception, mastery of contemplating many external forms while having no internal form-perception, mastery of blue, mastery of yellow, mastery of red, and mastery of white), the nine successive abidings (abiding in the desire realm, abiding in the preliminary stage, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness), and the ten all-pervading spheres (the earth all-pervading sphere, the water all-pervading sphere, the fire all-pervading sphere, the wind all-pervading sphere, the blue all-pervading sphere, the yellow all-pervading sphere, the red all-pervading sphere, the white all-pervading sphere, the space all-pervading sphere, and the consciousness all-pervading sphere) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight liberations as permanent a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight masteries, the nine successive abidings, and the ten all-pervading spheres as permanent a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight liberations as impermanent a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight masteries, the nine successive abidings, and the ten all-pervading spheres as impermanent a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight liberations as pleasurable a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight masteries, the nine successive abidings, and the ten all-pervading spheres as pleasurable a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight liberations as suffering a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the expressions of the eight masteries
、九次第定、十遍處苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有相
【現代漢語翻譯】 現代漢語譯本：『以八勝處（八種制勝的禪定境界）、九次第定（九種次第進入的禪定）、十遍處（十種觀想一切處皆遍滿的禪定）來說苦，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『以八解脫（八種解脫煩惱的禪定）來說我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說無我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說無我，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說不凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說不凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說不空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處來說不空，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫來說有相
【English Translation】 English version: 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks of suffering in terms of the eight abhibhayatana (eight stages of mastery over sense perceptions), the nine anupubbasamadhi (nine successive meditative absorptions), and the ten kasina (ten devices for meditation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of self in terms of the eight vimoksha (eight liberations)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of self in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of no-self in terms of the eight vimoksha?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of no-self in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the eight vimoksha?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of purity in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the eight vimoksha?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of impurity in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of emptiness in terms of the eight vimoksha?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of emptiness in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of non-emptiness in terms of the eight vimoksha?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of non-emptiness in terms of the eight abhibhayatana, the nine anupubbasamadhi, and the ten kasina?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第
【現代漢語翻譯】 現代漢語譯本 『增語』（指通過修行獲得的境界或能力）是菩薩摩訶薩（偉大的菩薩）嗎？」 「不是的，世尊！」 『有相增語』（指帶有具體形象的修行境界）中的『八勝處』（八種克服感官慾望的禪定境界）、『九次第定』（九種依次深入的禪定）、『十遍處』（十種觀想一切處皆遍滿的禪定）是菩薩摩訶薩嗎？」 「不是的，世尊！」 『無相增語』（指不帶具體形象的修行境界）中的『八解脫』（八種從束縛中解脫的禪定）是菩薩摩訶薩嗎？」 「不是的，世尊！」 『無相增語』中的『八勝處』、『九次第定』、『十遍處』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『有愿增語』（指帶有願望的修行境界）中的『八解脫』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『有愿增語』中的『八勝處』、『九次第定』、『十遍處』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『無愿增語』（指不帶願望的修行境界）中的『八解脫』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『無愿增語』中的『八勝處』、『九次第定』、『十遍處』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『寂靜增語』（指達到寂靜狀態的修行境界）中的『八解脫』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『寂靜增語』中的『八勝處』、『九次第定』、『十遍處』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『不寂靜增語』（指未達到寂靜狀態的修行境界）中的『八解脫』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『不寂靜增語』中的『八勝處』、『九次第定』、『十遍處』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『遠離增語』（指達到遠離煩惱的修行境界）中的『八解脫』是菩薩摩訶薩嗎？」 「不是的，世尊！」 『遠離增語』中的『八勝處』、『九次第定』
【English Translation】 English version Is 『augmentation』 (referring to states or abilities attained through practice) a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Venerable One!』 Are the 『eight mastery』 (eight meditative states overcoming sensory desires), 『nine successive abidings』 (nine progressively deeper meditative states), and 『ten totalities』 (ten meditations contemplating all-pervadingness) in 『augmentation with characteristics』 (referring to states of practice with specific forms) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 (eight meditative states of liberation from bondage) in 『augmentation without characteristics』 (referring to states of practice without specific forms) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』, and 『ten totalities』 in 『augmentation without characteristics』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 in 『augmentation with aspiration』 (referring to states of practice with a wish) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』, and 『ten totalities』 in 『augmentation with aspiration』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 in 『augmentation without aspiration』 (referring to states of practice without a wish) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』, and 『ten totalities』 in 『augmentation without aspiration』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 in 『augmentation of tranquility』 (referring to states of practice reaching tranquility) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』, and 『ten totalities』 in 『augmentation of tranquility』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 in 『augmentation of non-tranquility』 (referring to states of practice not reaching tranquility) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』, and 『ten totalities』 in 『augmentation of non-tranquility』 a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight liberations』 in 『augmentation of detachment』 (referring to states of practice reaching detachment from afflictions) a Bodhisattva Mahasattva? 『No, Venerable One!』 Are the 『eight mastery』, 『nine successive abidings』
定、十遍處遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解
【現代漢語翻譯】 現代漢語譯本 『以禪定、十遍處（kasina，指十種禪修的觀想對像）的遠離增語來說，是菩薩摩訶薩（bodhisattva mahāsattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『以八解脫（vimoksha，指八種解脫禪定）的非遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處（abhibhāyatana，指八種克服感官的禪定）、九次第定（navānupūrvavihārasamāpatti，指九種次第進入的禪定）、十遍處的非遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的有為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的有為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的無為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的無為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的有漏增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的有漏增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的無漏增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的無漏增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的生增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的生增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的滅增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva) defined by the expression of detachment from concentration (dhyana) and the ten kasinas (kasina, ten objects of meditation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of non-detachment from the eight liberations (vimoksha, eight meditative states of liberation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of non-detachment from the eight abhibhayatanas (abhibhāyatana, eight states of mastery over the senses), the nine successive abidings (navānupūrvavihārasamāpatti, nine successive meditative attainments), and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the conditioned nature of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the conditioned nature of the eight abhibhayatanas, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the unconditioned nature of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the unconditioned nature of the eight abhibhayatanas, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the defiled nature of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the defiled nature of the eight abhibhayatanas, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the undefiled nature of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the undefiled nature of the eight abhibhayatanas, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the arising of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the arising of the eight abhibhayatanas, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the cessation of the eight liberations?'
脫滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第
【現代漢語翻譯】 現代漢語譯本 『脫滅』（指滅盡定）的增語是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，『八勝處』（指八種觀想的境界）、『九次第定』（指九種禪定次第）、『十遍處』（指十種觀想的處所）的滅的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』（指八種解脫的境界）的善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』、『十遍處』的善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』的非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』、『十遍處』的非善的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』的有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』、『十遍處』的有罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』的無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』、『十遍處』的無罪的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』的有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』、『十遍處』的有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八解脫』的無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『八勝處』、『九次第定』
【English Translation】 English version 'Is the designation of 'cessation' (referring to the cessation attainment) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Then, is the designation of cessation of the 'eight fields of mastery' (referring to eight states of contemplation), the 'nine successive abidings' (referring to nine stages of meditative absorption), and the 'ten all-encompassing spheres' (referring to ten objects of contemplation) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the wholesome of the 'eight liberations' (referring to eight states of liberation) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the wholesome of the 'eight fields of mastery', the 'nine successive abidings', and the 'ten all-encompassing spheres' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the unwholesome of the 'eight liberations' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the unwholesome of the 'eight fields of mastery', the 'nine successive abidings', and the 'ten all-encompassing spheres' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the blameworthy of the 'eight liberations' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the blameworthy of the 'eight fields of mastery', the 'nine successive abidings', and the 'ten all-encompassing spheres' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the blameless of the 'eight liberations' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the blameless of the 'eight fields of mastery', the 'nine successive abidings', and the 'ten all-encompassing spheres' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the defiled of the 'eight liberations' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the defiled of the 'eight fields of mastery', the 'nine successive abidings', and the 'ten all-encompassing spheres' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the undefiled of the 'eight liberations' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Then, is the designation of the undefiled of the 'eight fields of mastery', the 'nine successive abidings'
定、十遍處無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『以禪定、十遍處（kasiṇa，指十種禪修的觀想對像）的無煩惱增語來說，是菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『以八解脫（aṭṭha vimokkha，八種解脫禪定）的世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處（aṭṭha abhibhāyatana，八種勝處禪定）、九次第定（navānupubbavihāra samāpatti，九種次第禪定）、十遍處的世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的出世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的出世間增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的雜染增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的雜染增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的屬於生死（saṃsāra，輪迴）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的屬於生死增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八解脫的屬於涅槃（nibbāna，解脫）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八勝處、九次第定、十遍處的屬於涅槃增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (great bodhisattva) defined by the unperturbed expression of concentration, the ten kasinas (kasiṇa, ten objects of meditation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the mundane expression of the eight liberations (aṭṭha vimokkha, eight meditative attainments of liberation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the mundane expression of the eight mastery states (aṭṭha abhibhāyatana, eight states of mastery), the nine successive abidings (navānupubbavihāra samāpatti, nine successive meditative abidings), and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the supramundane expression of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the supramundane expression of the eight mastery states, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the defiled expression of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the defiled expression of the eight mastery states, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the purified expression of the eight liberations?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the purified expression of the eight mastery states, the nine successive abidings, and the ten kasinas?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the eight liberations that belongs to samsara (saṃsāra, cycle of rebirth)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the eight mastery states, the nine successive abidings, and the ten kasinas that belongs to samsara?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the eight liberations that belongs to nirvana (nibbāna, liberation)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the expression of the eight mastery states, the nine successive abidings, and the ten kasinas that belongs to nirvana?' 'No, Venerable Sir!'
「即八解脫在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八解脫不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八勝處、九次第定、十遍處不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即空解脫門增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門常增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『那麼，以包含八解脫（八種禪定解脫）的說法來說，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以包含八勝處（八種制勝處）、九次第定（九種次第禪定）、十遍處（十種遍一切處的禪定）的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不包含八解脫的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不包含八勝處、九次第定、十遍處的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以在兩者之間包含八解脫的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以在兩者之間包含八勝處、九次第定、十遍處的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以可以獲得八解脫的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以可以獲得八勝處、九次第定、十遍處的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不可以獲得八解脫的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不可以獲得八勝處、九次第定、十遍處的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？以空解脫門（證悟空性的解脫之門）的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相（無形相）、無愿（無所求）解脫門的說法來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門常住的說法來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva), in terms of the expression that includes the eight liberations (eight meditative liberations)?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that includes the eight mastery states (eight states of mastery), the nine successive abidings (nine successive meditative states), and the ten all-pervading states (ten meditative states that pervade all)?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that does not include the eight liberations?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that does not include the eight mastery states, the nine successive abidings, and the ten all-pervading states?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that includes the eight liberations in between?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that includes the eight mastery states, the nine successive abidings, and the ten all-pervading states in between?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that the eight liberations can be attained?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that the eight mastery states, the nine successive abidings, and the ten all-pervading states can be attained?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that the eight liberations cannot be attained?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that the eight mastery states, the nine successive abidings, and the ten all-pervading states cannot be attained?' 'No, World-Honored One!' 'Furthermore, Subhuti (a different name for Sudhira)! What do you think of this? Is a Bodhisattva-Mahasattva, in terms of the expression of the emptiness liberation door (the door of liberation through realizing emptiness)?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression of the signless (without form) and wishless (without desire) liberation doors?' 'No, World-Honored One!' 'Is a Bodhisattva-Mahasattva, in terms of the expression that the emptiness liberation door is permanent?'
「不也！世尊！」
「即無相、無愿解脫門常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門不凈增語
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說無相（animitta，沒有表象）、無愿（apranihita，沒有希求）解脫門是常的增語，這是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說空（śūnyatā，空性）解脫門是無常的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是無常的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是樂的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是樂的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是苦的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是苦的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是我的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是我的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是無我的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是無我的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是凈的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說無相、無愿解脫門是凈的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說空解脫門是不凈的增語
【English Translation】 English version 'No, Lord!' 'Is a bodhisattva-mahāsattva (great bodhisattva) one who says that the signless (animitta) and wishless (apranihita) doors to liberation are permanent?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness (śūnyatā) door to liberation is impermanent?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are impermanent?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is pleasurable?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are pleasurable?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is painful?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are painful?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is self?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are self?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is non-self?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are non-self?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is pure?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the signless and wishless doors to liberation are pure?' 'No, Lord!' 'Is a bodhisattva-mahāsattva one who says that the emptiness door to liberation is impure?'
是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無愿增語是菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門（不執著于任何表象和願望的解脫之法）的不凈增語（不純凈的表達）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門（認識到一切事物本質為空的解脫之法）的空增語（表達一切皆空的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的不空增語（表達並非一切皆空的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的不空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的有相增語（表達事物具有表象的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的有相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的無相增語（表達事物沒有表象的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的無相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的有愿增語（表達具有願望的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的有愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的無愿增語（表達沒有願望的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的無愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the impure expression of the signless and wishless liberation door (a method of liberation that does not cling to any appearances or desires)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the empty expression of the emptiness liberation door (a method of liberation that recognizes the emptiness of all things)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the empty expression of the signless and wishless liberation door?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the non-empty expression of the emptiness liberation door (a statement that not everything is empty)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the non-empty expression of the signless and wishless liberation door?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of form of the emptiness liberation door (a statement that things have appearances)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of form of the signless and wishless liberation door?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of formlessness of the emptiness liberation door (a statement that things have no appearances)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of formlessness of the signless and wishless liberation door?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of wish of the emptiness liberation door (a statement that there are desires)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of wish of the signless and wishless liberation door?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of wishlessness of the emptiness liberation door (a statement that there are no desires)?' 'No, World Honored One!' 'Then, is a Bodhisattva Mahasattva the expression of wishlessness of the signless and wishless liberation door?' 'No, World Honored One!'
！」
「即空解脫門寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有漏增
【現代漢語翻譯】 現代漢語譯本 『空解脫門（śūnyatā-vimokṣa-mukha，指體悟空性而得解脫的法門）的寂靜增語是菩薩摩訶薩（bodhisattva-mahāsattva，指發大乘心，以救度眾生為己任的修行者）嗎？』 『不是的，世尊！』 『無相解脫門（animitta-vimokṣa-mukha，指體悟諸法無相而得解脫的法門）、無愿解脫門（apraṇihita-vimokṣa-mukha，指體悟諸法無愿而得解脫的法門）的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『空解脫門的有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無相、無愿解脫門的有漏增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the augmentation of quiescence of the emptiness liberation door (śūnyatā-vimokṣa-mukha, the gate of liberation through realizing emptiness) a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great being who aspires to achieve Buddhahood for the benefit of all beings)?' 'No, Bhagavan (世尊, the Blessed One)!' 'Is the augmentation of quiescence of the signless liberation door (animitta-vimokṣa-mukha, the gate of liberation through realizing the absence of signs) and the wishless liberation door (apraṇihita-vimokṣa-mukha, the gate of liberation through realizing the absence of wishes) a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of non-quiescence of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of non-quiescence of the signless and wishless liberation doors a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of detachment of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of detachment of the signless and wishless liberation doors a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of non-detachment of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of non-detachment of the signless and wishless liberation doors a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of conditioned (saṃskṛta) of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of conditioned of the signless and wishless liberation doors a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of unconditioned (asaṃskṛta) of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of unconditioned of the signless and wishless liberation doors a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of defiled (sāsrava) of the emptiness liberation door a Bodhisattva-Mahasattva?' 'No, Bhagavan!' 'Is the augmentation of defiled of the signless and wishless liberation doors a Bodhisattva-Mahasattva?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『那麼，以空解脫門（Śūnyatā-vimokṣa-mukha）的無漏增語（anāsrava-adhivacana）來說，是菩薩摩訶薩（bodhisattva-mahāsattva）嗎？』 『不是的，世尊！』 『那麼，以無相（animitta）、無愿（apraṇihita）解脫門的無漏增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的生增語（utpāda-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的生增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的滅增語（nirodha-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的滅增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的善增語（kuśala-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的非善增語（akuśala-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的非善增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的有罪增語（sāvajja-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門的有罪增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門的無罪增語（anāvajja-adhivacana）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) the unconditioned designation (anāsrava-adhivacana) of the emptiness liberation door (Śūnyatā-vimokṣa-mukha)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the unconditioned designation of the signless (animitta) and wishless (apraṇihita) liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the arising designation (utpāda-adhivacana) of the emptiness liberation door?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the arising designation of the signless and wishless liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the cessation designation (nirodha-adhivacana) of the emptiness liberation door?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the cessation designation of the signless and wishless liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the wholesome designation (kuśala-adhivacana) of the emptiness liberation door?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the wholesome designation of the signless and wishless liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the unwholesome designation (akuśala-adhivacana) of the emptiness liberation door?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the unwholesome designation of the signless and wishless liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the blameworthy designation (sāvajja-adhivacana) of the emptiness liberation door?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the blameworthy designation of the signless and wishless liberation doors?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva the blameless designation (anāvajja-adhivacana) of the emptiness liberation door?' 'No, Blessed One!'
即無相、無愿解脫門無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門屬生死增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『那麼，以無相（animitta，不執著于任何表象）、無愿（apranihita，不希求任何事物）解脫門來說，如果說它是無罪的，這算是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以空（śūnyatā，空性）解脫門來說，如果說它有煩惱，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它有煩惱，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它沒有煩惱，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它沒有煩惱，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它是世俗的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它是世俗的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它是出世的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它是出世的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它是雜染的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它是雜染的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它是清凈的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無相、無愿解脫門來說，如果說它是清凈的，這算是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以空解脫門來說，如果說它是屬於生死的，這算是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it the case that a Bodhisattva-Mahasattva (great Bodhisattva) is one who, with respect to the signless (animitta) and wishless (apranihita) doors to liberation, is described as being without fault?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness (śūnyatā) door to liberation, is described as having defilements?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as having defilements?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as being without defilements?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as being without defilements?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as worldly?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as worldly?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as transcendental?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as transcendental?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as defiled?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as defiled?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as pure?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the signless and wishless doors to liberation, is described as pure?' 'No, Venerable Sir!' 'Is it the case that a Bodhisattva-Mahasattva is one who, with respect to the emptiness door to liberation, is described as belonging to samsara (cycle of birth and death)?'
訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即空解脫門可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即空解脫門不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無相、無愿解脫門不可得增語是菩薩摩訶薩不？
「不也！世
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎，訶薩（菩薩）？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為生死之語，是菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為涅槃之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為涅槃之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為內在之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為內在之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為外在之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為外在之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為兩者之間之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為兩者之間之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為可得之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為可得之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將空解脫門歸為不可得之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，將無相、無愿解脫門歸為不可得之語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it so, Hesa (Bodhisattva)?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva (Great Bodhisattva) one who ascribes the signless and wishless liberation door to the language of birth and death?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of Nirvana?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of Nirvana?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of the internal?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of the internal?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of the external?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of the external?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of the in-between?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of the in-between?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of the attainable?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of the attainable?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the emptiness liberation door to the language of the unattainable?' 'No, Blessed One!' 'Then, is a Bodhisattva Mahasattva one who ascribes the signless and wishless liberation door to the language of the unattainable?' 'No, Blessed One!'
尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即陀羅尼門增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無我增語是菩薩摩訶薩不？」
「不也！世尊！
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『再者，善現（Subhuti）！所說的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），你認為如何？是陀羅尼門（dharani-mukha，總持之門）的增語（概念上的延伸）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門（samadhi-mukha，禪定之門）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門常（恒常）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門樂（快樂）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門樂的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門苦（痛苦）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門苦的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門我（自我）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是陀羅尼門無我（非自我）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『是三摩地門無我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Venerable One!』 『Furthermore, Subhuti! What do you think of this: is a Bodhisattva-mahasattva (great Bodhisattva), as it is said, an extension of the term 『dharani-mukha』 (the gate of dharani, a mnemonic device)?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 (the gate of samadhi, meditative absorption) a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is permanent a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is permanent a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is impermanent a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is impermanent a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is pleasurable a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is pleasurable a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is painful a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is painful a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is self a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is self a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『dharani-mukha』 that is non-self a Bodhisattva-mahasattva?』 『No, Venerable One!』 『Is an extension of the term 『samadhi-mukha』 that is non-self a Bodhisattva-mahasattva?』 『No, Venerable One!』
」
「即陀羅尼門凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無愿增
【現代漢語翻譯】 現代漢語譯本 『以持咒法門（陀羅尼門，Dharani-gate）的清凈增語為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『以三昧法門（三摩地門，Samadhi-gate）的清凈增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的不清凈增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的不清凈增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的空性增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的空性增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的不空增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的不空增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的有相增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的有相增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的無相增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的無相增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的有愿增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三昧法門的有愿增語為菩薩摩訶薩嗎？』 『不是的，世尊！』 『以持咒法門的無愿增語為菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the pure augmentation of the Dharani-gate (陀羅尼門, gate of mantras) a Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva)?' 'No, World Honored One!' 'Is the pure augmentation of the Samadhi-gate (三摩地門, gate of concentration) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the impure augmentation of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the impure augmentation of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the empty augmentation of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the empty augmentation of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the non-empty augmentation of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the non-empty augmentation of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation with characteristics of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation with characteristics of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation without characteristics of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation without characteristics of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation with aspiration of the Dharani-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation with aspiration of the Samadhi-gate a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the augmentation without aspiration of the Dharani-gate a Bodhisattva-Mahasattva?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有漏增語是菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 『那麼，以愿為增上的三摩地門（Samadhi-gate，禪定之門）是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以無愿為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜為增上的陀羅尼門（Dharani-gate，總持之門）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜為增上的陀羅尼門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離為增上的陀羅尼門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離為增上的陀羅尼門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為（conditioned，有生滅）為增上的陀羅尼門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為（unconditioned，無生滅）為增上的陀羅尼門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為為增上的三摩地門是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有漏（with outflows，有煩惱）為增上的陀羅尼門是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the Samadhi-gate (Samadhi-gate, the gate of meditation) with the augmentation of aspiration a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva)?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of non-aspiration a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate (Dharani-gate, the gate of total retention) with the augmentation of tranquility a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of tranquility a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of non-tranquility a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of non-tranquility a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of detachment a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of detachment a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of non-detachment a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of non-detachment a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of the conditioned (conditioned, subject to arising and ceasing) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of the conditioned a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of the unconditioned (unconditioned, not subject to arising and ceasing) a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Samadhi-gate with the augmentation of the unconditioned a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the Dharani-gate with the augmentation of outflows (with outflows, with afflictions) a Bodhisattva-Mahasattva?'
薩不？」
「不也！世尊！」
「即三摩地門有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『那麼，屬於有漏的三摩地門（Samadhi-gate，禪定之門）的增語（adjective，修飾語）是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，屬於無漏的陀羅尼門（Dharani-gate，總持之門）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於無漏的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生起的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於生起的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於滅去的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於滅去的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於善的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於善的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於非善的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於非善的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於有罪的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於有罪的三摩地門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，屬於無罪的陀羅尼門的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is that so?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate (meditation gate) that is with outflows a Bodhisattva-Mahasattva (great Bodhisattva)?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate (mantra gate) that is without outflows a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is without outflows a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is arising a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is arising a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is ceasing a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is ceasing a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is wholesome a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is wholesome a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is unwholesome a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is unwholesome a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is with fault a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Samadhi-gate that is with fault a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Then, is an adjective belonging to the Dharani-gate that is without fault a Bodhisattva-Mahasattva?' 'No, Blessed One!'
「即三摩地門無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『以三摩地門（Samadhi-gate，禪定之門）來說，無罪的增語是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『以陀羅尼門（Dharani-gate，總持之門）來說，有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，無煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三摩地門來說，清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以陀羅尼門來說，屬於生死的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks of the Samadhi-gate (gate of concentration) with faultless expressions?' 'No, Bhagavan (World Honored One)!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate (gate of mantras) with expressions that have afflictions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with expressions that have afflictions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with expressions that are without afflictions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with expressions that are without afflictions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with worldly expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with worldly expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with transcendental expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with transcendental expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with defiled expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with defiled expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with pure expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Samadhi-gate with pure expressions?' 'No, Bhagavan!' 'Is a Bodhisattva-Mahasattva one who speaks of the Dharani-gate with expressions pertaining to samsara (cycle of birth and death)?' 'No, Bhagavan!'
「即三摩地門屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即陀羅尼門不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三摩地門不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即極喜地增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『那麼，以三摩地（Samadhi，禪定）之門來說，屬於生死流轉的增語，是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以陀羅尼（Dharani，總持）之門來說，屬於涅槃（Nirvana，寂滅）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以陀羅尼之門來說，在內（指自身）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以陀羅尼之門來說，在外（指自身之外）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以陀羅尼之門來說，在兩者之間（非內非外）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以陀羅尼之門來說，可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以陀羅尼之門來說，不可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以三摩地之門來說，不可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你的意思如何？以極喜地（Pramudita，菩薩十地之初地）的增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Now, is a Bodhisattva-Mahasattva (great Bodhisattva), in terms of the gate of Samadhi (meditative absorption), an expression pertaining to the cycle of birth and death?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani (mantra, mnemonic device), an expression pertaining to Nirvana (liberation)?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to Nirvana?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani, an expression pertaining to what is internal (within oneself)?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to what is internal?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani, an expression pertaining to what is external (outside oneself)?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to what is external?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani, an expression pertaining to what is in between (neither internal nor external)?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to what is in between?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani, an expression pertaining to what is attainable?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to what is attainable?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Dharani, an expression pertaining to what is unattainable?' 'No, World Honored One!' 'Now, is a Bodhisattva-Mahasattva, in terms of the gate of Samadhi, an expression pertaining to what is unattainable?' 'No, World Honored One!' 'Furthermore, Subhuti (one of the Buddha's main disciples)! What do you think of this? Is a Bodhisattva-Mahasattva, in terms of the expression of the Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds)?'
「不也！世尊！」
「即離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無我增語是菩薩摩訶薩不？」
「不
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「那麼，以『離垢地』（Vimalābhūmi，指菩薩修行十地中的第一地，意為遠離垢染）、『發光地』（Prabhākarībhūmi，指菩薩修行十地中的第二地，意為智慧之光顯現）、『焰慧地』（Arcismatībhūmi，指菩薩修行十地中的第三地，意為智慧之火熾盛）、『極難勝地』（Sudurjayābhūmi，指菩薩修行十地中的第四地，意為極難克服的障礙）、『現前地』（Abhimukhībhūmi，指菩薩修行十地中的第五地，意為智慧現前）、『遠行地』（Dūraṃgamābhūmi，指菩薩修行十地中的第六地，意為修行漸趨深遠）、『不動地』（Acalābhūmi，指菩薩修行十地中的第七地，意為心不動搖）、『善慧地』（Sādhumatībhūmi，指菩薩修行十地中的第八地，意為善巧智慧）、『法雲地』（Dharmameghābhūmi，指菩薩修行十地中的第十地，意為法雨普降）這些增語來稱呼菩薩摩訶薩（Bodhisattva-mahāsattva，指發大乘心，行菩薩道，利益眾生的大菩薩）嗎？」 「不是的，世尊！」 「那麼，以『極喜地』（Pramuditābhūmi，指菩薩修行十地中的第一地，意為初發菩提心，歡喜無量）的常增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的常增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『極喜地』的無常增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的無常增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『極喜地』的樂增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的樂增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『極喜地』的苦增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的苦增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『極喜地』的『我』增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的『我』增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『極喜地』的『無我』增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『離垢地』乃至『法雲地』的『無我』增語來稱呼菩薩摩訶薩嗎？」 「不是的，世尊！」
【English Translation】 English version 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas (great Bodhisattvas) designated by the expressions 『the stage of purity』 (Vimalābhūmi), 『the stage of radiance』 (Prabhākarībhūmi), 『the stage of blazing wisdom』 (Arcismatībhūmi), 『the stage of overcoming difficulty』 (Sudurjayābhūmi), 『the stage of manifestation』 (Abhimukhībhūmi), 『the stage of going far』 (Dūraṃgamābhūmi), 『the stage of immovability』 (Acalābhūmi), 『the stage of good wisdom』 (Sādhumatībhūmi), and 『the stage of the cloud of Dharma』 (Dharmameghābhūmi)?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the constant expression 『the stage of great joy』 (Pramuditābhūmi)?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the constant expressions 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the impermanent expression 『the stage of great joy』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the impermanent expressions 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of pleasure 『the stage of great joy』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of pleasure 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of suffering 『the stage of great joy』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of suffering 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of 『self』 『the stage of great joy』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of 『self』 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of 『no-self』 『the stage of great joy』?」 「No, Blessed One!」 「Are Bodhisattva-mahāsattvas designated by the expression of 『no-self』 『the stage of purity』 up to 『the stage of the cloud of Dharma』?」 「No, Blessed One!」
也！世尊！」
「即極喜地凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地有愿增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『那麼，初地（極喜地，菩薩修行十地之第一地，象徵歡喜）的清凈增語是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，從離垢地（菩薩修行十地之第二地，象徵遠離垢染）乃至法雲地（菩薩修行十地之第十地，象徵法雨普潤）的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的不清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的不清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的非空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的非空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地的有愿增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Yes, Blessed One!' 'Is the pure augmentation of the Pramudita-bhumi (the first of the ten Bodhisattva grounds, symbolizing joy) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Blessed One!' 'Is the pure augmentation of the Vimala-bhumi (the second of the ten Bodhisattva grounds, symbolizing purity) up to the Dharma-megha-bhumi (the tenth of the ten Bodhisattva grounds, symbolizing the cloud of Dharma) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the impure augmentation of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the impure augmentation of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the empty augmentation of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the empty augmentation of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-empty augmentation of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-empty augmentation of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation with characteristics of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation with characteristics of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation without characteristics of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation without characteristics of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation with aspiration of the Pramudita-bhumi a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the augmentation with aspiration of the Vimala-bhumi up to the Dharma-megha-bhumi a Bodhisattva-Mahasattva?'
」
「不也！世尊！」
「即極喜地無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，初地（極喜地）的無愿增語是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）的有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）的無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從二地（離垢地）乃至十地（法雲地）
【English Translation】 English version 'No, Blessed One!' 'Is the unaspiring augmentation of the Joyful Ground (Pramudita-bhumi) a Bodhisattva-Mahasattva (a great being who is on the path to Buddhahood)?' 'No, Blessed One!' 'Is the unaspiring augmentation from the Immaculate Ground (Vimala-bhumi) up to the Cloud of Dharma Ground (Dharma-megha-bhumi) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the tranquil augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the tranquil augmentation from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-tranquil augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-tranquil augmentation from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the detached augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the detached augmentation from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-detached augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the non-detached augmentation from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the conditioned augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the conditioned augmentation from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the unconditioned augmentation of the Joyful Ground a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the unconditioned augmentation from the Immaculate Ground up to the Cloud of Dharma Ground
無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地
【現代漢語翻譯】 現代漢語譯本 『無為』（無生無滅，不依賴因緣的真理）的增語（表達方式）是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，初地（極喜地）有漏（受煩惱影響）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地有漏的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）無漏（不受煩惱影響）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地無漏的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）生（產生）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地生（產生）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）滅（消滅）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地滅（消滅）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）善（好的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地善（好的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）非善（不好的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地非善（不好的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地（極喜地）有罪（有錯）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地
【English Translation】 English version 'Is the expression of the 'unconditioned' (Nirvana, the truth that is neither created nor destroyed, independent of causes and conditions) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the expression of the 'defiled' (affected by afflictions) at the Joyful Ground (Pramudita-bhumi) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the 'defiled' from the Immaculate Ground (Vimala-bhumi) up to the Cloud of Dharma Ground (Dharma-megha-bhumi) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the 'undefiled' (unaffected by afflictions) at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the 'undefiled' from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'arising' at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'arising' from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'cessation' at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'cessation' from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'wholesome' at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'wholesome' from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'unwholesome' at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'unwholesome' from the Immaculate Ground up to the Cloud of Dharma Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'faulty' at the Joyful Ground a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of 'faulty' from the Immaculate Ground
乃至法雲地有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地清凈增語是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『乃至法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）有罪的說法，是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，初地極喜地（Pramudita-bhūmi，菩薩十地中的第一地）沒有罪的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地（Vimala-bhūmi，菩薩十地中的第二地）乃至法雲地沒有罪的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地沒有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地沒有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地世俗的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地世俗的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，初地極喜地清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks of the Dharmamegha-bhūmi (the tenth of the ten Bodhisattva stages) as having faults?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi (the first of the ten Bodhisattva stages), the Joyful Ground, as being without faults?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi (the second of the ten Bodhisattva stages) up to the Dharmamegha-bhūmi as being without faults?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi as having defilements?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi up to the Dharmamegha-bhūmi as having defilements?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi as being without defilements?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi up to the Dharmamegha-bhūmi as being without defilements?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi in worldly terms?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi up to the Dharmamegha-bhūmi in worldly terms?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi in transcendental terms?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi up to the Dharmamegha-bhūmi in transcendental terms?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi as being impure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Vimala-bhūmi up to the Dharmamegha-bhūmi as being impure?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks of the Pramudita-bhūmi as being pure?' 'No, Venerable One!'
！世尊！」
「即離垢地乃至法雲地清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即極喜地可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即極喜地不可得增語是
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『從離垢地（Vimalābhūmi，菩薩十地中的第二地）乃至法雲地（Dharmameghābhūmi，菩薩十地中的第十地）的清凈增語，是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，極喜地（Pramuditābhūmi，菩薩十地中的第一地）屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地在內的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地在外的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，從離垢地乃至法雲地可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，極喜地不可得的增語，是』
【English Translation】 English version 『O Lord!』 『Is the pure designation of the Vimalābhūmi (the second of the ten Bodhisattva grounds) up to the Dharmameghābhūmi (the tenth of the ten Bodhisattva grounds) a Bodhisattva-mahāsattva (great Bodhisattva)?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi (the first of the ten Bodhisattva grounds) as belonging to Samsara (cycle of birth and death) a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as belonging to Samsara a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as belonging to Nirvana a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as belonging to Nirvana a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as being within a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as being within a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as being outside a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as being outside a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as being in between a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as being in between a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as being attainable a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Vimalābhūmi up to the Dharmameghābhūmi as being attainable a Bodhisattva-mahāsattva?』 『No, O Lord!』 『Is the designation of the Pramuditābhūmi as being unattainable a』
菩薩摩訶薩不？」
「不也！世尊！」
「即離垢地乃至法雲地不可得增語是菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即五眼增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無我增語是菩薩摩訶薩不？」
「不也！世尊
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『從離垢地（菩薩十地中的第一地，象徵遠離煩惱）乃至法雲地（菩薩十地中的第十地，象徵智慧如法雲般覆蓋一切）都不可得，這樣的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？以五眼（肉眼、天眼、慧眼、法眼、佛眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼常（恒常不變的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通常（恒常不變的六神通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼無常（變化無常的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通無常（變化無常的六神通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼樂（帶來快樂的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通樂（帶來快樂的六神通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼苦（帶來痛苦的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通苦（帶來痛苦的六神通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼我（執著于自我的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通我（執著于自我的六神通）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼無我（不執著于自我的五眼）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Bhagavan (World Honored One)!' 'Is the designation of a Bodhisattva Mahasattva, that which is unattainable from the 'Ground of Leaving Impurities' (the first of the ten Bodhisattva grounds, symbolizing freedom from defilements) up to the 'Ground of the Dharma Cloud' (the tenth Bodhisattva ground, symbolizing wisdom covering all like a Dharma cloud)?' 'No, Bhagavan!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think of this? Is the designation of a Bodhisattva Mahasattva, that which is described by the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye)?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows)?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the permanent five eyes?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the permanent six superknowledges?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the impermanent five eyes?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the impermanent six superknowledges?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the five eyes as pleasurable?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the six superknowledges as pleasurable?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the five eyes as painful?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the six superknowledges as painful?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the five eyes as 'self'?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the six superknowledges as 'self'?' 'No, Bhagavan!' 'Is the designation of a Bodhisattva Mahasattva, that which is described by the five eyes as 'no-self'?' 'No, Bhagavan!'
！」
「即六神通無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通有愿增語是菩薩摩訶薩不？」
「不也！世尊！
【現代漢語翻譯】 現代漢語譯本 『那麼，說擁有六神通（Abhijñā，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）且無我的說法，是菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心、行菩薩道的眾生）嗎？』 『不是的，世尊！』 『那麼，說擁有五眼清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說擁有六神通清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說擁有五眼不清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說擁有六神通不清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說五眼是空的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說六神通是空的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說五眼不是空的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說六神通不是空的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說五眼是有相的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說六神通是有相的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說五眼是無相的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說六神通是無相的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說五眼是有愿的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，說六神通是有愿的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is the statement 'possessing the six supernormal powers (Abhijñā, referring to the powers of the divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) and being without self' a Bodhisattva-mahāsattva (a being who has generated the great aspiration and practices the Bodhisattva path)?' 'No, Venerable One!' 'Is the statement 'possessing the purity of the five eyes' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'possessing the purity of the six supernormal powers' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'possessing the impurity of the five eyes' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'possessing the impurity of the six supernormal powers' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the five eyes are empty' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the six supernormal powers are empty' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the five eyes are not empty' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the six supernormal powers are not empty' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the five eyes have characteristics' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the six supernormal powers have characteristics' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the five eyes are without characteristics' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the six supernormal powers are without characteristics' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the five eyes have aspirations' a Bodhisattva-mahāsattva?' 'No, Venerable One!' 'Is the statement 'the six supernormal powers have aspirations' a Bodhisattva-mahāsattva?' 'No, Venerable One!'
」
「即五眼無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼有漏增語是菩薩摩訶薩不？」
「
【現代漢語翻譯】 現代漢語譯本 『以五眼（肉眼、天眼、慧眼、法眼、佛眼）的無愿增語來說，是菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的無愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的不寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的不寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的不遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的不遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的有為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的有為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的無為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以六神通的無為增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以五眼的有漏增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (Great Bodhisattva) defined by the expression of the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) without aspiration?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) without aspiration?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' tranquility?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' tranquility?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' non-tranquility?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' non-tranquility?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' detachment?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' detachment?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' non-detachment?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' non-detachment?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' conditioned nature?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' conditioned nature?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' unconditioned nature?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the six supernormal powers' unconditioned nature?' 'No, World Honored One!' 'Is a Bodhisattva Mahasattva defined by the expression of the five eyes' with outflows?'
不也！世尊！」
「即六神通有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無罪增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，具有煩惱的六神通（六種超自然能力）的說法是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，具有無漏智慧的五眼（五種智慧之眼）的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有無漏智慧的六神通的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼產生的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通產生的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼滅去的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通滅去的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼是善的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通是善的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼不是善的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通不是善的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼是有罪的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通是有罪的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於五眼是無罪的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，關於六神通是無罪的說法是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Blessed One!' 'Is the expression of the six supernormal knowledges (six kinds of supernatural abilities) with outflows a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Blessed One!' 'Is the expression of the five eyes (five kinds of wisdom eyes) without outflows a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the six supernormal knowledges without outflows a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the arising of the five eyes a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the arising of the six supernormal knowledges a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the cessation of the five eyes a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the cessation of the six supernormal knowledges a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the five eyes being wholesome a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the six supernormal knowledges being wholesome a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the five eyes being unwholesome a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the six supernormal knowledges being unwholesome a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the five eyes being blameworthy a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the six supernormal knowledges being blameworthy a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the five eyes being blameless a Bodhisattva Mahasattva?' 'No, Blessed One!' 'Is the expression of the six supernormal knowledges being blameless a Bodhisattva Mahasattva?' 'No, Blessed One!'
世尊！」
「即五眼有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼屬涅槃增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說擁有五眼（肉眼、天眼、慧眼、法眼、佛眼）就有了煩惱的增長，那麼這是菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『如果說擁有六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）就有了煩惱的增長，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說擁有五眼就沒有煩惱的增長，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說擁有六神通就沒有煩惱的增長，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是世間的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說六神通是世間的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是出世間的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說六神通是出世間的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是雜染的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說六神通是雜染的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是清凈的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說六神通是清凈的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是屬於生死的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說六神通是屬於生死的說法，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說五眼是屬於涅槃的說法，那麼這是菩薩摩訶薩嗎？』
【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva Mahasattva (Great Bodhisattva) one who, when it is said that the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) have an increase of afflictions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) have an increase of afflictions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes have no increase of afflictions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges have no increase of afflictions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes are worldly expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges are worldly expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes are supramundane expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges are supramundane expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes are defiled expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges are defiled expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes are pure expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges are pure expressions?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes belong to samsara (cycle of birth and death)?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the six superknowledges belong to samsara?』 『No, Venerable One!』 『Is a Bodhisattva Mahasattva one who, when it is said that the five eyes belong to nirvana?』
不？」
「不也！世尊！」
「即六神通屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即五眼不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即六神通不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
大般若波羅蜜多經卷第二十一 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十二
三藏法師玄奘奉 詔譯初分教誡教授品第七之十二
「複次，善現！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以六神通（abhijñā，超自然能力）作為涅槃（nirvāṇa，解脫）的增語，是菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以五眼（pañca cakṣūṃsi，五種智慧之眼）內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以六神通內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以五眼外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以六神通外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以五眼在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以六神通在兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以五眼可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以六神通可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以五眼不可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以六神通不可以獲得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 《大般若波羅蜜多經》卷第二十一 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷） 《大般若波羅蜜多經》卷第二十二 三藏法師玄奘奉詔譯 初分教誡教授品第七之十二 『再者，善現（Subhuti，須菩提）！』
【English Translation】 English version 'No, O Lord!' 'Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva) defined by the augmentation of the six supernormal knowledges (abhijñā, supernormal abilities) as Nirvana (nirvāṇa, liberation)?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the five eyes (pañca cakṣūṃsi, five kinds of wisdom eyes) internally?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the six supernormal knowledges internally?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the five eyes externally?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the six supernormal knowledges externally?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the five eyes in between?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the six supernormal knowledges in between?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the five eyes as attainable?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the six supernormal knowledges as attainable?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the five eyes as unattainable?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva defined by the augmentation of the six supernormal knowledges as unattainable?' 'No, O Lord!' The Great Perfection of Wisdom Sutra, Scroll 21 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Vol. 1-200) The Great Perfection of Wisdom Sutra, Scroll 22 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Section One, Chapter Seven, Part Twelve on Instructions and Teachings 'Furthermore, Subhuti (Subhuti, a disciple of the Buddha)!'
所言菩薩摩訶薩者，于意云何？即佛十力增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無我增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 『所謂菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）是什麼意思？』佛問，『佛的十力（Tathagata-bala，如來的十種力量）的增語（adhivacana，表達方式）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏（catvari-vaisaradyani，佛的四種無畏）、四無礙解（catasrah-pratisamvidah，四種無礙的智慧）、十八佛不共法（asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力常（nitya，永恒）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無常（anitya，無常）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力樂（sukha，快樂）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法樂的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力苦（duhkha，痛苦）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法苦的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力我（atman，自我）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無我（anatman，非我）的增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'What is meant by a Bodhisattva-Mahasattva (a great Bodhisattva)?' the Buddha asked. 'Is the expression (adhivacana) of the ten powers of a Buddha (Tathagata-bala) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness (catvari-vaisaradyani), the four kinds of analytical knowledge (catasrah-pratisamvidah), and the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as permanent (nitya) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness, the four kinds of analytical knowledge, and the eighteen unique qualities of a Buddha as permanent a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as impermanent (anitya) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness, the four kinds of analytical knowledge, and the eighteen unique qualities of a Buddha as impermanent a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as pleasurable (sukha) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness, the four kinds of analytical knowledge, and the eighteen unique qualities of a Buddha as pleasurable a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as painful (duhkha) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness, the four kinds of analytical knowledge, and the eighteen unique qualities of a Buddha as painful a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as self (atman) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the four kinds of fearlessness, the four kinds of analytical knowledge, and the eighteen unique qualities of a Buddha as self a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the expression of the ten powers of a Buddha as non-self (anatman) a Bodhisattva-Mahasattva?'
訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無相增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 『不是的，世尊！』 『那麼，以四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏的自信）、四無礙解（catasra pratisaṃvidaḥ，佛陀的四種無礙的智慧）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）的無我增語（anātma-saṃjñā，無我的概念）來說，是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以佛十力（daśa-balāni，佛陀的十種力量）的清凈增語（śuddha-saṃjñā，清凈的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛十力的不清凈增語（aśuddha-saṃjñā，不清凈的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的不清凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛十力的空增語（śūnya-saṃjñā，空的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛十力的不空增語（aśūnya-saṃjñā，不空的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的不空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛十力的有相增語（salakṣaṇa-saṃjñā，有相的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的有相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛十力的無相增語（alakṣaṇa-saṃjñā，無相的概念）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is that so?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) defined by the concept of no-self (anātma-saṃjñā) associated with the four fearlessnesses (catvāri vaiśāradyāni, the four confidences of a Buddha), the four analytical knowledges (catasra pratisaṃvidaḥ, the four kinds of unobstructed wisdom of a Buddha), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique qualities of a Buddha)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of purity (śuddha-saṃjñā) associated with the ten powers of a Buddha (daśa-balāni, the ten powers of a Buddha)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of purity associated with the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of impurity (aśuddha-saṃjñā) associated with the ten powers of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of impurity associated with the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of emptiness (śūnya-saṃjñā) associated with the ten powers of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of emptiness associated with the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of non-emptiness (aśūnya-saṃjñā) associated with the ten powers of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of non-emptiness associated with the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of characteristics (salakṣaṇa-saṃjñā) associated with the ten powers of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of characteristics associated with the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the concept of no-characteristics (alakṣaṇa-saṃjñā) associated with the ten powers of a Buddha?' 'No, Venerable One!'
「即四無所畏、四無礙解、十八佛不共法無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四
【現代漢語翻譯】 現代漢語譯本 『那麼，以四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼的自信）、四無礙解（catasra pratisaṃvidaḥ，佛的四種無礙的智慧）、十八佛不共法（aṣṭādaśa āveṇikā buddhā dharmāḥ，佛獨有的十八種功德）的無相增語（指不執著于表象的說法）來說，是菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以佛的十力（daśa balāni，佛的十種力量）的有愿增語（指帶有願望的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的有愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛的十力的無愿增語（指不帶願望的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的無愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛的十力的寂靜增語（指表達寂靜狀態的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛的十力的不寂靜增語（指表達非寂靜狀態的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的不寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛的十力的遠離增語（指表達遠離煩惱的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以佛的十力的不遠離增語（指表達不遠離煩惱的說法）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以四無所畏、四無礙解、十八佛不共法的不遠離增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva) defined by the non-conceptual expression of the four fearlessnesses (catvāri vaiśāradyāni, the four kinds of fearlessness of a Buddha), the four analytical knowledges (catasra pratisaṃvidaḥ, the four kinds of unobstructed wisdom of a Buddha), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhā dharmāḥ, the eighteen unique virtues of a Buddha)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha (daśa balāni, the ten powers of a Buddha) with aspiration?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha with aspiration?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha without aspiration?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha without aspiration?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha as peaceful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as peaceful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha as not peaceful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as not peaceful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha as detached?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as detached?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the ten powers of a Buddha as not detached?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the expression of the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha as not detached?'
無礙解、十八佛不共法不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法滅增語是菩薩
【現代漢語翻譯】 現代漢語譯本 『無礙解（pratisaṃvidā，指對佛法的通達無礙的智慧）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，指佛獨有的十八種功德）不離增語（adhivacana，指表達概念的語言）是菩薩摩訶薩（bodhisattva-mahāsattva，指發大乘心，行菩薩道的大修行者）嗎？』 『不是的，世尊！』 『佛的十力（daśabala，指佛的十種智慧力量）有為（saṃskṛta，指因緣和合而生的事物）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏（catvāri vaiśāradyāni，指佛的四種無所畏懼的自信）、四無礙解、十八佛不共法有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無為（asaṃskṛta，指不依賴因緣而存在的真理）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力有漏（sāsrava，指有煩惱和業力的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無漏（anāsrava，指沒有煩惱和業力的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力生（jāti，指產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力滅（nirodha，指消滅）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法滅增語是菩薩』
【English Translation】 English version 'Are the unobstructed analytical knowledges (pratisaṃvidā), the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ), and the expressions (adhivacana) that are not separate from them, a Bodhisattva-Mahasattva (bodhisattva-mahāsattva)?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha (daśabala) that are conditioned (saṃskṛta), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses (catvāri vaiśāradyāni), the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are conditioned, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha that are unconditioned (asaṃskṛta), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are unconditioned, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha that are with outflows (sāsrava), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are with outflows, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha that are without outflows (anāsrava), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are without outflows, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha that are of arising (jāti), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are of arising, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the ten powers of a Buddha that are of cessation (nirodha), a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Are the expressions of the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha that are of cessation, a Bodhisattva'
摩訶薩不？」
「不也！世尊！」
「即佛十力善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法無煩惱增語是菩薩摩訶薩不？」
「不
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『佛的十力（如來所具有的十種力量）善巧的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏（菩薩的四種無所畏懼的自信）、四無礙解（菩薩的四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）善巧的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力非善巧的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法非善巧的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力有罪的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法有罪的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無罪的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法無罪的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力有煩惱的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法有煩惱的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力無煩惱的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法無煩惱的言語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Are the skillful words of the Ten Powers of the Buddha (ten powers possessed by the Tathagata) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the skillful words of the Four Fearlessnesses (four kinds of fearlessness of a Bodhisattva), the Four Unimpeded Knowledges (four kinds of unobstructed wisdom of a Bodhisattva), and the Eighteen Unique Qualities of a Buddha (eighteen unique merits of a Buddha) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the unskillful words of the Ten Powers of the Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the unskillful words of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words with faults of the Ten Powers of the Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words with faults of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words without faults of the Ten Powers of the Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words without faults of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words with defilements of the Ten Powers of the Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words with defilements of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words without defilements of the Ten Powers of the Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the words without defilements of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha a Bodhisattva Mahasattva?' 'No, Venerable One!'
也！世尊！」
「即佛十力世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『佛的十力（如來所具有的十種力量）在世俗層面上的說法，是菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『四無所畏（佛的四種無所畏懼的自信）、四無礙解（佛的四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）在世俗層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在超世俗層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在超世俗層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在雜染（不清凈）層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在雜染層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在清凈層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在清凈層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在屬於生死輪迴層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在屬於生死輪迴層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在屬於涅槃（解脫）層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在屬於涅槃層面上的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Yes, O Lord!' 'Are the worldly expressions of the Ten Powers of the Buddha (the ten powers possessed by the Tathagata) a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, O Lord!' 'Are the worldly expressions of the Four Fearlessnesses (the four kinds of fearlessness of the Buddha), the Four Unimpeded Knowledges (the four kinds of unimpeded wisdom of the Buddha), and the Eighteen Unique Qualities of the Buddha (the eighteen unique merits of the Buddha) a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the transcendental expressions of the Ten Powers of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the transcendental expressions of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the defiled expressions of the Ten Powers of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the defiled expressions of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the pure expressions of the Ten Powers of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the pure expressions of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of the Buddha a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the expressions of the Ten Powers of the Buddha that pertain to the cycle of birth and death a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the expressions of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of the Buddha that pertain to the cycle of birth and death a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the expressions of the Ten Powers of the Buddha that pertain to Nirvana (liberation) a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Are the expressions of the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of the Buddha that pertain to Nirvana a Bodhisattva-Mahasattva?' 'No, O Lord!'
「即佛十力在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即佛十力不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即四無所畏、四無礙解、十八佛不共法不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即大慈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『佛的十力（如來所具有的十種力量）在內涵上來說，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『四無所畏（佛的四種無所畏懼的自信）、四無礙解（佛的四種無礙的智慧）、十八佛不共法（佛獨有的十八種功德）在內涵上來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在外延上來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在外延上來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力在兩者之間（既非內涵也非外延）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法在兩者之間來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力可以被認為（或執著）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法可以被認為（或執著）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『佛的十力不可以被認為（或執著）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『四無所畏、四無礙解、十八佛不共法不可以被認為（或執著）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？大慈（給予眾生快樂的慈愛）在內涵上來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『大悲（拔除眾生痛苦的悲憫）、大喜（對眾生離苦得樂的歡喜）、大舍（平等對待一切眾生的舍心）在內涵上來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) defined by the ten powers of a Buddha (the ten strengths of a Tathagata) in terms of its inner essence?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the four fearlessnesses (the four kinds of fearlessness of a Buddha), the four unobstructed knowledges (the four kinds of unobstructed wisdom of a Buddha), and the eighteen unique qualities of a Buddha (the eighteen unique merits of a Buddha) in terms of its inner essence?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the ten powers of a Buddha in terms of its outer extension?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha in terms of its outer extension?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the ten powers of a Buddha in terms of the space between the two (neither inner essence nor outer extension)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha in terms of the space between the two?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the ten powers of a Buddha as something that can be grasped (or clung to)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as something that can be grasped (or clung to)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the ten powers of a Buddha as something that cannot be grasped (or clung to)?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as something that cannot be grasped (or clung to)?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhira)! What do you think of this? Is a Bodhisattva-Mahasattva defined by great loving-kindness (the loving-kindness that gives happiness to all beings) in terms of its inner essence?' 'No, World Honored One!' 'Is a Bodhisattva-Mahasattva defined by great compassion (the compassion that removes the suffering of all beings), great joy (the joy at the happiness and liberation of all beings), and great equanimity (the equanimity that treats all beings equally) in terms of its inner essence?' 'No, World Honored One!'
即大慈常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈不凈增
【現代漢語翻譯】 現代漢語譯本 『那麼，以大慈（maitrī，慈愛）常增語為特徵的是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以大悲（karuṇā，悲憫）、大喜（muditā，歡喜）、大舍（upekṣā，捨棄）常增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈無常增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍無常增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈樂增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍樂增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈苦增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍苦增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈我增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍我增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈無我增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍無我增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈凈增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍凈增語為特徵的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以大慈不凈增語為特徵的是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (great Bodhisattva) characterized by the constant increase of great loving-kindness (maitrī)?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the constant increase of great compassion (karuṇā), great joy (muditā), and great equanimity (upekṣā)?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is impermanent?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is impermanent?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is pleasurable?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is pleasurable?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is painful?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is painful?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is associated with a self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is associated with a self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is associated with no-self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is associated with no-self?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is pure?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great compassion, great joy, and great equanimity that is pure?' 'No, Venerable Sir!' 'Is a Bodhisattva-Mahasattva characterized by the increase of great loving-kindness that is impure?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈寂
【現代漢語翻譯】 現代漢語譯本 『那麼，以大慈（maitrī，慈愛）為增語（adhivacana，表達方式）的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）是嗎？』 『不是的，世尊！』 『那麼，以大悲（karuṇā，悲憫）、大喜（muditā，歡喜）、大舍（upekṣā，平靜）不凈為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈空為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍空為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈不空為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍不空為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈有相為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍有相為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈無相為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍無相為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈有愿為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍有愿為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈無愿為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大悲、大喜、大舍無愿為增語的菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以大慈寂（śānta，寂靜）
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (great Bodhisattva) one whose designation (adivachana) is great loving-kindness (maitrī)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the impure great compassion (karuṇā), great joy (muditā), and great equanimity (upekṣā)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the emptiness of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the emptiness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the non-emptiness of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the non-emptiness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the form of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the form of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the formlessness of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the formlessness of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the aspiration of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the aspiration of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the non-aspiration of great loving-kindness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the non-aspiration of great compassion, great joy, and great equanimity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one whose designation is the peace (śānta) of great loving-kindness?'
靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『以寂靜為增語（指稱）是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『以大悲（偉大的同情心）、大喜（偉大的歡喜心）、大舍（偉大的平等心）的寂靜為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈（偉大的慈愛心）的不寂靜為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的不寂靜為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈的遠離為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的遠離為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈的不遠離為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的不遠離為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈的有為（受因果法則支配）為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的有為為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈的無為（不受因果法則支配）為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的無為為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大慈的有漏（受煩惱污染）為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以大悲、大喜、大舍的有漏為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is the designation of 'serene' a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas)?' 'No, Venerable One!' 'Is the designation of 'serene' with great compassion (Maha Karuna), great joy (Maha Mudita), and great equanimity (Maha Upeksha) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'not serene' with great loving-kindness (Maha Maitri) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'not serene' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'separated' with great loving-kindness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'separated' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'not separated' with great loving-kindness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'not separated' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'conditioned' (subject to the law of cause and effect) with great loving-kindness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'conditioned' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'unconditioned' (not subject to the law of cause and effect) with great loving-kindness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'unconditioned' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'defiled' (subject to afflictions) with great loving-kindness a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the designation of 'defiled' with great compassion, great joy, and great equanimity a Bodhisattva Mahasattva?' 'No, Venerable One!'
「即大慈無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『那麼，以無漏的大慈（Maha-maitri，偉大的慈愛）為增上語，是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以無漏的大悲（Maha-karuna，偉大的悲憫）、大喜（Maha-mudita，偉大的喜悅）、大舍（Maha-upeksa，偉大的捨棄）為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以生起的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以生起的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以滅盡的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以滅盡的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以善的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以善的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以非善的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以非善的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有罪的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有罪的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無罪的大慈為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無罪的大悲、大喜、大舍為增上語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva-mahasattva (great Bodhisattva) defined by the unconditioned increase of great loving-kindness (Maha-maitri)?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the unconditioned increase of great compassion (Maha-karuna), great joy (Maha-mudita), and great equanimity (Maha-upeksa)?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the arising increase of great loving-kindness?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the arising increase of great compassion, great joy, and great equanimity?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the cessation increase of great loving-kindness?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the cessation increase of great compassion, great joy, and great equanimity?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the wholesome increase of great loving-kindness?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the wholesome increase of great compassion, great joy, and great equanimity?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the unwholesome increase of great loving-kindness?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the unwholesome increase of great compassion, great joy, and great equanimity?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the increase of great loving-kindness that is associated with fault?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the increase of great compassion, great joy, and great equanimity that is associated with fault?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the increase of great loving-kindness that is not associated with fault?' 'No, Venerable One!' 'Is a Bodhisattva-mahasattva defined by the increase of great compassion, great joy, and great equanimity that is not associated with fault?' 'No, Venerable One!'
即大慈有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍屬生死增語是菩薩摩訶薩不？
「不也！世
【現代漢語翻譯】 現代漢語譯本 『那麼，如果說大慈（Maitrī，慈愛）帶有煩惱的增語，是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，如果說大悲（Karuṇā，悲憫）、大喜（Muditā，隨喜）、大舍（Upekṣā，舍心）帶有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈沒有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍沒有煩惱的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈是世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍是世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈是出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍是出世間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈是雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍是雜染的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈是清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍是清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大慈是屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說大悲、大喜、大舍是屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it that a Bodhisattva-mahāsattva (great Bodhisattva) is one who has the term 'great loving-kindness' (Maitrī) with defilement?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion' (Karuṇā), 'great joy' (Muditā), 'great equanimity' (Upekṣā) with defilement?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' without defilement?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' without defilement?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' that is worldly?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' that is worldly?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' that is supramundane?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' that is supramundane?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' that is defiled?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' that is defiled?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' that is pure?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' that is pure?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great loving-kindness' that belongs to samsara (cycle of birth and death)?' 'No, Venerable One!' 'Is it that a Bodhisattva-mahāsattva is one who has the term 'great compassion', 'great joy', 'great equanimity' that belongs to samsara?' 'No, Venerable One!'
尊！」
「即大慈屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即大慈可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大慈不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即大悲、大喜、大舍不可得增語是菩薩摩訶薩不？
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即三十二大士相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『那麼，以大慈（maitrī，慈愛）作為涅槃（nirvāṇa，解脫）的增語，是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以大悲（karuṇā，悲憫）、大喜（muditā，歡喜）、大舍（upekṣā，平靜）作為涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以內在的大慈作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以內在的大悲、大喜、大舍作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以外在的大慈作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以外在的大悲、大喜、大舍作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以介於內外之間的大慈作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以介於內外之間的大悲、大喜、大舍作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以可得的大慈作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以可得的大悲、大喜、大舍作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不可得的大慈作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不可得的大悲、大喜、大舍作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhūti，須菩提）！所說的菩薩摩訶薩，你認為如何？以三十二大丈夫相（dvātriṃśat mahāpuruṣa lakṣaṇa，佛陀的三十二種殊勝相貌）作為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以八十種隨形好（aśīty anuvyañjanāni，佛陀的八十種細微特徵）
【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) designated by the term 『great loving-kindness』 (maitrī) as an epithet of Nirvana (nirvāṇa, liberation)?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『great compassion』 (karuṇā), 『great joy』 (muditā), or 『great equanimity』 (upekṣā) as an epithet of Nirvana?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『internal great loving-kindness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『internal great compassion, great joy, or great equanimity』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『external great loving-kindness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『external great compassion, great joy, or great equanimity』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『great loving-kindness in between』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『great compassion, great joy, or great equanimity in between』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『attainable great loving-kindness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『attainable great compassion, great joy, or great equanimity』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『unattainable great loving-kindness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『unattainable great compassion, great joy, or great equanimity』?』 『No, Venerable One!』 『Furthermore, Subhūti (Subhūti, one of the Buddha's main disciples)! What do you think? Is a Bodhisattva-Mahasattva designated by the term 『thirty-two marks of a great man』 (dvātriṃśat mahāpuruṣa lakṣaṇa, the 32 auspicious marks of a Buddha)?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva designated by the term 『eighty minor marks』 (aśīty anuvyañjanāni, the 80 secondary characteristics of a Buddha)?
十隨好增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好凈增語是
【現代漢語翻譯】 現代漢語譯本 『十隨好』（十種次要的身體特徵）的增語是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，三十二大丈夫相（佛陀的三十二種主要身體特徵）的常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好（佛陀的八十種次要身體特徵）的常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的無常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的無常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的樂增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的樂增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的苦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的苦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的無我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的無我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相的凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十隨好的凈增語是』
【English Translation】 English version 'Is the expression of the ten minor marks (ten secondary physical characteristics) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the constant expression of the thirty-two major marks (the Buddha's thirty-two major physical characteristics) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the constant expression of the eighty minor marks (the Buddha's eighty secondary physical characteristics) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the impermanent expression of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the impermanent expression of the eighty minor marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of pleasure of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of pleasure of the eighty minor marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of suffering of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of suffering of the eighty minor marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of self of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of self of the eighty minor marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of no-self of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of no-self of the eighty minor marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of purity of the thirty-two major marks a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of purity of the eighty minor marks a'
菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無愿增
【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以三十二大丈夫相（佛陀或轉輪聖王所具有的三十二種殊勝的身體特徵）的不凈增語（執著于不凈的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好（佛陀三十二相之外的八十種細微的殊勝特徵）的不凈增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的空增語（執著于空的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的不空增語（執著于不空的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的不空增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的有相增語（執著于有相的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的有相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的無相增語（執著于無相的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的無相增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的有愿增語（執著于有愿的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的有愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以三十二大丈夫相的無愿增語（執著于無愿的觀點）來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以八十隨好的無愿增語來說，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas)?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the impure augmentation (clinging to the view of impurity) of the thirty-two marks of a great man (the thirty-two special physical characteristics of a Buddha or a Chakravartin)?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the impure augmentation of the eighty minor marks (the eighty subtle special characteristics beyond the thirty-two marks of a Buddha)?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the empty augmentation (clinging to the view of emptiness) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the empty augmentation of the eighty minor marks?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the non-empty augmentation (clinging to the view of non-emptiness) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the non-empty augmentation of the eighty minor marks?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the form-possessing augmentation (clinging to the view of form) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the form-possessing augmentation of the eighty minor marks?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the formless augmentation (clinging to the view of formlessness) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the formless augmentation of the eighty minor marks?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the aspiration-possessing augmentation (clinging to the view of having aspirations) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the aspiration-possessing augmentation of the eighty minor marks?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the aspiration-lacking augmentation (clinging to the view of lacking aspirations) of the thirty-two marks of a great man?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva in terms of the aspiration-lacking augmentation of the eighty minor marks?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「
【現代漢語翻譯】 現代漢語譯本 『那麼，以語言來描述的菩薩摩訶薩（菩薩中的大菩薩）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜的增語來描述的三十二大丈夫相（佛陀或轉輪聖王所具有的三十二種殊勝的身體特徵）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜的增語來描述的八十隨好（佛陀三十二相之外的八十種較小的身體特徵）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜的增語來描述的八十隨好是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離的增語來描述的八十隨好是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離的增語來描述的八十隨好是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為（因緣和合而生，會變化的事物）的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有為的增語來描述的八十隨好是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為（不依賴因緣，不生不滅的事物）的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無為的增語來描述的八十隨好是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有漏（有煩惱，會流轉生死的事物）的增語來描述的三十二大丈夫相是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) that is described by language a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks (the thirty-two auspicious physical characteristics of a Buddha or a Chakravartin) with quiescence a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks (the eighty minor physical characteristics of a Buddha in addition to the thirty-two major marks) with quiescence a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks without quiescence a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks without quiescence a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks with separation a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks with separation a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks without separation a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks without separation a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks with conditioned (things that arise from causes and conditions and are subject to change) a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks with conditioned a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks with unconditioned (things that do not depend on causes and conditions, and are not subject to birth and death) a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the eighty minor marks with unconditioned a Bodhisattva Mahasattva?' 'No, O Lord!' 'Is a Bodhisattva Mahasattva that is described by the augmentation of the thirty-two major marks with defiled (things that have afflictions and are subject to the cycle of birth and death) a Bodhisattva Mahasattva?' 'No, O Lord!'
即八十隨好有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八
【現代漢語翻譯】 現代漢語譯本 『那麼，具有八十種隨好（anuvyañjana，佛陀次要的身體特徵）的有漏（sāsrava，與煩惱相關的）增語（adhivacana，表達方式）是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相（mahāpuruṣa-lakṣaṇa，佛陀的主要身體特徵）的無漏（anāsrava，與解脫相關的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的生（utpāda，產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的滅（nirodha，消滅）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的善（kuśala，好的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的非善（akuśala，不好的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的有罪（sāvajja，有錯的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的有罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有三十二種大丈夫相的無罪（anāvajja，無錯的）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，具有八十種隨好的無罪增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Now, are the expressions (adhivacana) associated with the eighty minor marks (anuvyañjana) that are defiled (sāsrava) a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva)?' 'No, Venerable Sir!' 'Now, are the expressions associated with the thirty-two major marks of a great man (mahāpuruṣa-lakṣaṇa) that are undefiled (anāsrava) a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the eighty minor marks that are undefiled a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the arising (utpāda) of the thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the arising of the eighty minor marks a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the cessation (nirodha) of the thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the cessation of the eighty minor marks a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the wholesome (kuśala) thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the wholesome eighty minor marks a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the unwholesome (akuśala) thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the unwholesome eighty minor marks a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the blameworthy (sāvajja) thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the blameworthy eighty minor marks a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the blameless (anāvajja) thirty-two major marks of a great man a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Now, are the expressions associated with the blameless eighty minor marks a Bodhisattva-Mahasattva?'
十隨好無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相屬生死增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『十種隨好（shi zhong sui hao，菩薩所具有的十種細微的、美好的特徵）無罪的增語（zeng yu，指通過語言或概念的表達）是菩薩摩訶薩（pu sa mo he sa，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相（san shi er da zhang fu xiang，佛陀或轉輪聖王所具有的三十二種顯著的身體特徵）帶有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好（ba shi zhong sui hao，佛陀或菩薩所具有的八十種細微的、美好的特徵）帶有煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相不帶煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好不帶煩惱的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好出世間的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相雜染（za ran，不清凈，與煩惱相關的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好雜染的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相清凈（qing jing，純潔，無煩惱的）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，八十種隨好清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，三十二大丈夫相屬於生死（sheng si，輪迴）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Are the ten minor marks (shi zhong sui hao, ten subtle and beautiful characteristics of a Bodhisattva) with faultless expressions (zeng yu, referring to expressions through language or concepts) a Bodhisattva Mahasattva (pu sa mo he sa, a great Bodhisattva)?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man (san shi er da zhang fu xiang, the thirty-two prominent physical characteristics of a Buddha or a Chakravartin) with defiled expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks (ba shi zhong sui hao, the eighty subtle and beautiful characteristics of a Buddha or Bodhisattva) with defiled expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with undefiled expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks with undefiled expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with worldly expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks with worldly expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with transcendental expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks with transcendental expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with defiled (za ran, impure, related to afflictions) expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks with defiled expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with pure (qing jing, pure, without afflictions) expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the eighty minor marks with pure expressions a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Then, are the thirty-two major marks of a great man with expressions pertaining to samsara (sheng si, cycle of rebirth) a Bodhisattva Mahasattva?' 'No, Venerable One!'
世尊！」
「即八十隨好屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即三十二大士相不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即八十隨好不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『這八十種隨形好（隨佛陀身形而顯現的細微美好特徵），如果說是屬於生死的增語，那麼是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『這三十二種大丈夫相（佛陀身上具有的特殊顯著的特徵），如果說是屬於涅槃的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是屬於涅槃的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這三十二種大丈夫相，如果說是內在的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是內在的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這三十二種大丈夫相，如果說是外在的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是外在的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這三十二種大丈夫相，如果說是介於兩者之間的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是介於兩者之間的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這三十二種大丈夫相，如果說是可以獲得的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是可以獲得的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這三十二種大丈夫相，如果說是不可獲得的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『這八十種隨形好，如果說是不可獲得的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你的意思如何？』
【English Translation】 English version 'World Honored One!' 'Are the eighty minor marks (subtle marks of beauty that appear along with the Buddha's form), if spoken of as belonging to the realm of birth and death, a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Are the thirty-two major marks (special, prominent characteristics of the Buddha), if spoken of as belonging to Nirvana, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as belonging to Nirvana, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the thirty-two major marks, if spoken of as internal, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as internal, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the thirty-two major marks, if spoken of as external, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as external, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the thirty-two major marks, if spoken of as being in between, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as being in between, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the thirty-two major marks, if spoken of as attainable, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as attainable, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the thirty-two major marks, if spoken of as unattainable, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the eighty minor marks, if spoken of as unattainable, a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhira)! What do you think of what is called a Bodhisattva-Mahasattva?'
云何？即無忘失法增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法凈增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『怎麼樣？』以『不忘失法』（指保持正念，不忘失修行的方法）來稱呼，是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』（指保持平靜，不執著的狀態）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『常』（指永恒不變）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『常』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『無常』（指變化不定）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『無常』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『樂』（指快樂）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『樂』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『苦』（指痛苦）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『苦』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『我』（指自我）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『我』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『無我』（指沒有自我）來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『恒住舍性』的『無我』來稱呼，是菩薩摩訶薩嗎？ 『不是的，世尊！』 『怎麼樣？』以『不忘失法』的『凈』（指清凈）來稱呼，是菩薩摩訶薩嗎？
【English Translation】 English version 'How is it? Is a Bodhisattva Mahasattva (a great Bodhisattva) referred to as 'non-forgetting dharma' (referring to maintaining mindfulness, not forgetting the method of practice)?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as 'abiding in equanimity' (referring to maintaining a calm, non-attached state)?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'constant' (referring to eternal and unchanging) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'constant' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'impermanent' (referring to changing and unstable) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'impermanent' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'pleasure' (referring to happiness) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'pleasure' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'suffering' (referring to pain) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'suffering' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'self' (referring to ego) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'self' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'non-self' (referring to no ego) aspect of 'non-forgetting dharma'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'non-self' aspect of 'abiding in equanimity'?' 'No, World Honored One!' 'How is it? Is a Bodhisattva Mahasattva referred to as the 'purity' (referring to cleanliness) aspect of 'non-forgetting dharma'?'
「不也！世尊！」
「即恒住舍性凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，恒常安住于舍性（平等對待一切的性質）的清凈增語是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，不忘失正法的不清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的不清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的不空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的不空性增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，恒常安住于舍性的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，不忘失正法的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Lord!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who constantly dwells in equanimity (the nature of treating everything equally) with pure augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with impure augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with impure augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with emptiness augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with emptiness augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with non-emptiness augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with non-emptiness augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with form augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with form augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with formless augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with formless augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with aspiration augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who constantly dwells in equanimity with aspiration augmentation?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who has non-forgetfulness of the Dharma with non-aspiration augmentation?' 'No, Lord!'
「即恒住舍性無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍
【現代漢語翻譯】 現代漢語譯本 『那麼，以恒常安住于舍（upeksa，不執著）的性質，且不帶愿求的言語，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以不忘失正法（dharma，佛法）的性質，且寂靜的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且寂靜的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且不寂靜的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且不寂靜的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且遠離的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且遠離的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且不遠離的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且不遠離的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且有為（samskrta，因緣和合而生）的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且有為的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且無為（asamskrta，非因緣和合而生）的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且無為的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不忘失正法的性質，且有漏（sasrava，有煩惱）的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以恒常安住于舍的性質，且有漏的言語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks with the nature of constantly abiding in equanimity (upeksa), and without aspiration?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma (teachings), and with tranquility?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and with tranquility?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and without tranquility?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and without tranquility?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and with detachment?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and with detachment?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and without detachment?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and without detachment?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and with conditioned (samskrta) speech?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and with conditioned speech?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and with unconditioned (asamskrta) speech?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and with unconditioned speech?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of not forgetting the Dharma, and with defiled (sasrava) speech?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva one who speaks with the nature of constantly abiding in equanimity, and with defiled speech?'
性有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無罪增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『以有漏的自性為增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以無忘失法（不忘失正念的修行方法）的無漏為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍（不執著、平等對待一切）的自性的無漏為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的生起為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的生起為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的滅去為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的滅去為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的善為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的善為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的非善為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的非善為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的有罪為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的有罪為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無忘失法的無罪為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以恒常安住于舍的自性的無罪為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) defined by an augment of the defiled nature?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the undefiled of non-forgetfulness (a practice of not forgetting mindfulness)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the undefiled of the nature of constantly abiding in equanimity (non-attachment and treating all equally)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the arising of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the arising of the nature of constantly abiding in equanimity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the cessation of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the cessation of the nature of constantly abiding in equanimity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the wholesome of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the wholesome of the nature of constantly abiding in equanimity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the unwholesome of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the unwholesome of the nature of constantly abiding in equanimity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the blameworthy of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the blameworthy of the nature of constantly abiding in equanimity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the blameless of non-forgetfulness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by an augment of the blameless of the nature of constantly abiding in equanimity?' 'No, Venerable One!'
「不也！世尊！」
「即無忘失法有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性屬生死增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說不忘失法（指菩薩保持正念，不忘失修行的方法）帶有煩惱的說法，是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性（指菩薩保持平等心，不執著于任何事物）帶有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法沒有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性沒有煩惱的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法是世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性是世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法是出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性是出世間的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法是雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性是雜染的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法是清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性是清凈的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法是屬於生死的說法，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒常安住于舍性是屬於生死的說法，是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who is described as having afflictions associated with non-forgetfulness (referring to a Bodhisattva maintaining mindfulness and not forgetting the methods of practice)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as having afflictions associated with constantly abiding in equanimity (referring to a Bodhisattva maintaining an equal mind and not being attached to anything)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as being without afflictions associated with non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as being without afflictions associated with constantly abiding in equanimity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as worldly in relation to non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as worldly in relation to constantly abiding in equanimity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as transcendental in relation to non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as transcendental in relation to constantly abiding in equanimity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as defiled in relation to non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as defiled in relation to constantly abiding in equanimity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as pure in relation to non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as pure in relation to constantly abiding in equanimity?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as belonging to samsara (the cycle of birth and death) in relation to non-forgetfulness?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who is described as belonging to samsara in relation to constantly abiding in equanimity?'
「不也！世尊！」
「即無忘失法屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即無忘失法不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即恒住舍性不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即一切智增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說不忘失法（指菩薩保持正念，不忘失所修之法）屬於涅槃（佛教的最高境界，指解脫生死輪迴）的增語（指用不同的詞語表達同一概念），那麼是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『如果說恒住舍性（指菩薩保持平靜，不執著于任何事物）屬於涅槃的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法在內（指內在的不忘失法）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒住舍性在內（指內在的恒住舍性）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法在外（指外在的不忘失法）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒住舍性在外（指外在的恒住舍性）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法在兩間（指不忘失法既不在內也不在外）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒住舍性在兩間（指恒住舍性既不在內也不在外）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法可得（指可以獲得的不忘失法）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒住舍性可得（指可以獲得的恒住舍性）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說不忘失法不可得（指無法獲得的不忘失法）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說恒住舍性不可得（指無法獲得的恒住舍性）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（佛陀的弟子須菩提的別名）！所說的菩薩摩訶薩，你認為如何？如果說一切智（指佛陀所具有的智慧）的增語，那麼是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說道相智（指了解道的智慧）、一切相智（指了解一切事物的智慧）
【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) that which is a designation for Nirvana (the ultimate state of liberation) in terms of non-forgetfulness (the ability of a Bodhisattva to maintain mindfulness and not forget the Dharma they practice)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for Nirvana in terms of abiding in equanimity (the state of a Bodhisattva remaining calm and not attached to anything)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for non-forgetfulness internally (referring to internal non-forgetfulness)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for abiding in equanimity internally (referring to internal abiding in equanimity)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for non-forgetfulness externally (referring to external non-forgetfulness)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for abiding in equanimity externally (referring to external abiding in equanimity)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for non-forgetfulness in between (referring to non-forgetfulness that is neither internal nor external)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for abiding in equanimity in between (referring to abiding in equanimity that is neither internal nor external)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for non-forgetfulness as attainable (referring to attainable non-forgetfulness)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for abiding in equanimity as attainable (referring to attainable abiding in equanimity)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for non-forgetfulness as unattainable (referring to unattainable non-forgetfulness)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva that which is a designation for abiding in equanimity as unattainable (referring to unattainable abiding in equanimity)?' 'No, Blessed One!' 'Furthermore, Subhuti (a disciple of the Buddha)! What do you think of this, the term Bodhisattva-Mahasattva? Is it a designation for all-knowing wisdom (the wisdom possessed by a Buddha)?' 'No, Blessed One!' 'Is it a designation for the wisdom of the path (understanding the path) and the wisdom of all aspects (understanding all things)?
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智
【現代漢語翻譯】 現代漢語譯本 『增語』（指對事物的一種增益性的描述或表達）是菩薩摩訶薩（指發大乘心願的修行者）嗎？ 『不是的，世尊！』 『那麼，以『一切智』（指佛陀所證悟的智慧）為常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』（指了解修行道路的智慧）和『一切相智』（指了解一切事物真相的智慧）為常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為樂的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為樂的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為苦的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為苦的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為無我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為無我的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『一切智』為凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以『道相智』和『一切相智』為凈的增語是菩薩摩訶薩嗎？』
【English Translation】 English version Is 『augmentation』 (referring to an additive description or expression of things) a Bodhisattva Mahasattva (referring to a practitioner who has generated the great vehicle aspiration)? 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 (referring to the wisdom attained by the Buddha) is permanent a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 (referring to the wisdom of understanding the path of practice) and 『all-aspect wisdom』 (referring to the wisdom of understanding the truth of all things) are permanent a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is impermanent a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are impermanent a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is pleasurable a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are pleasurable a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is suffering a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are suffering a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is self a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are self a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is non-self a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are non-self a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『all-knowing wisdom』 is pure a Bodhisattva Mahasattva?』 『No, Venerable One!』 『Then, is the augmentation that 『knowledge of the path』 and 『all-aspect wisdom』 are pure a Bodhisattva Mahasattva?』
凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 『凈增語』（指認為清凈的增語）是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『那麼，『一切智』（指對一切事物都有的智慧）的『不凈增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』（指了解修行道路的智慧）和『一切相智』（指了解一切事物表象的智慧）的『不凈增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『空增語』（指認為空性的增語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』和『一切相智』的『空增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『不空增語』（指認為非空性的增語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』和『一切相智』的『不空增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『有相增語』（指認為有表象的增語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』和『一切相智』的『有相增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『無相增語』（指認為無表象的增語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』和『一切相智』的『無相增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『有愿增語』（指認為有願望的增語）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『道相智』和『一切相智』的『有愿增語』是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，『一切智』的『無愿增語』（指認為無願望的增語）是菩薩摩訶薩嗎？』
【English Translation】 English version Is 『pure augmentation』 (referring to an augmentation that is considered pure) a Bodhisattva-Mahasattva (a great Bodhisattva)? 『No, World Honored One!』 『Then, is the 『impure augmentation』 of 『all-knowing wisdom』 (referring to wisdom about all things) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『impure augmentation』 of 『wisdom of the path』 (referring to wisdom about the path of practice) and 『wisdom of all aspects』 (referring to wisdom about the appearances of all things) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『empty augmentation』 (referring to an augmentation that is considered empty) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『empty augmentation』 of 『wisdom of the path』 and 『wisdom of all aspects』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『non-empty augmentation』 (referring to an augmentation that is considered non-empty) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『non-empty augmentation』 of 『wisdom of the path』 and 『wisdom of all aspects』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『form-possessing augmentation』 (referring to an augmentation that is considered to have form) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『form-possessing augmentation』 of 『wisdom of the path』 and 『wisdom of all aspects』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『formless augmentation』 (referring to an augmentation that is considered to be without form) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『formless augmentation』 of 『wisdom of the path』 and 『wisdom of all aspects』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『wish-possessing augmentation』 (referring to an augmentation that is considered to have wishes) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『wish-possessing augmentation』 of 『wisdom of the path』 and 『wisdom of all aspects』 a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Then, is the 『wishless augmentation』 (referring to an augmentation that is considered to be without wishes) of 『all-knowing wisdom』 a Bodhisattva-Mahasattva?』
道相智、一切相智無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智有漏增語是菩薩摩訶薩不？」
「
【現代漢語翻譯】 現代漢語譯本 『以道相智（Dharmalaksana-jnana，對道的特徵的智慧）、一切相智（Sarvakarajnata，對一切事物所有方面的智慧）為無愿增語，是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『以一切智（Sarvajna，對一切事物的智慧）為寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為不寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為不寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為不遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為不遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為有為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為有為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為無為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以道相智、一切相智為無為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以一切智為有漏增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-mahasattva (a great Bodhisattva) characterized by the expression of 'no aspiration' with regard to Dharmalaksana-jnana (wisdom of the characteristics of the path) and Sarvakarajnata (wisdom of all aspects of all things)?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'tranquility' with regard to Sarvajna (wisdom of all things)?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'tranquility' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'non-tranquility' with regard to Sarvajna?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'non-tranquility' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'separation' with regard to Sarvajna?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'separation' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'non-separation' with regard to Sarvajna?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'non-separation' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'conditioned' with regard to Sarvajna?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'conditioned' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'unconditioned' with regard to Sarvajna?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'unconditioned' with regard to Dharmalaksana-jnana and Sarvakarajnata?' 'No, O Lord!' 'Is a Bodhisattva-mahasattva characterized by the expression of 'with outflows' with regard to Sarvajna?'
不也！世尊！」
「即道相智、一切相智有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智無罪增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「那麼，以『道相智』（對修行道路的智慧）、『一切相智』（對一切事物所有方面的智慧）的有漏（受煩惱影響的）增語來說，是菩薩摩訶薩（偉大的菩薩）嗎？」 「不是的，世尊！」 「那麼，以『一切智』（對一切事物的智慧）的無漏（不受煩惱影響的）增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的無漏增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的生起增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的生起增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的滅去增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的滅去增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的善增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的善增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的非善增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的非善增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的有罪增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『道相智』、『一切相智』的有罪增語來說，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「那麼，以『一切智』的無罪增語來說，是菩薩摩訶薩嗎？」
【English Translation】 English version 'No, venerable sir!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) the designation of the defiled (influenced by afflictions) expression of 'knowledge of the path' (wisdom regarding the path of practice) and 'knowledge of all aspects' (wisdom regarding all aspects of all things)?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the undefiled (not influenced by afflictions) expression of 'all-knowingness' (wisdom regarding all things)?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the undefiled expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the arising expression of 'all-knowingness'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the arising expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the ceasing expression of 'all-knowingness'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the ceasing expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the wholesome expression of 'all-knowingness'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the wholesome expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the unwholesome expression of 'all-knowingness'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the unwholesome expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the blameworthy expression of 'all-knowingness'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the blameworthy expression of 'knowledge of the path' and 'knowledge of all aspects'?' 'No, venerable sir!' 'Is a Bodhisattva Mahasattva the designation of the blameless expression of 'all-knowingness'?'
「不也！世尊！」
「即道相智、一切相智無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以道相智（對道的認識）、一切相智（對一切現象的認識）的無罪增語來定義菩薩摩訶薩（偉大的菩薩）是嗎？』 『不是的，世尊！』 『那麼，以一切智（對一切的智慧）的有煩惱增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的有煩惱增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切智的無煩惱增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的無煩惱增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切智的世間增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的世間增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切智的出世間增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的出世間增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切智的雜染增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的雜染增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切智的清凈增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以道相智、一切相智的清凈增語來定義菩薩摩訶薩是嗎？』 『不是的，世尊！』 『那麼，以一切
【English Translation】 English version 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) defined by the faultless designation of Path-Knowledge (knowledge of the path), and All-Aspects-Knowledge (knowledge of all phenomena)?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the designation of All-Knowledge (knowledge of everything) with defilements?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the designation of Path-Knowledge and All-Aspects-Knowledge with defilements?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the designation of All-Knowledge without defilements?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the designation of Path-Knowledge and All-Aspects-Knowledge without defilements?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the mundane designation of All-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the mundane designation of Path-Knowledge and All-Aspects-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the supramundane designation of All-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the supramundane designation of Path-Knowledge and All-Aspects-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the defiled designation of All-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the defiled designation of Path-Knowledge and All-Aspects-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the pure designation of All-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva defined by the pure designation of Path-Knowledge and All-Aspects-Knowledge?' 'No, Venerable Sir!' 'Is a Bodhisattva
智屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切智可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切智不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即道相智、一切相智不可得增語是菩薩摩訶薩不？
「
【現代漢語翻譯】 現代漢語譯本 『智慧被認為是屬於生死的增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『道相智（瞭解道路的智慧）、一切相智（瞭解一切現象的智慧）被認為是屬於生死的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智（瞭解一切的智慧）被認為是屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是屬於涅槃的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智被認為是內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是內在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智被認為是外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是外在的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智被認為是處於兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是處於兩者之間的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智被認為是可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切智被認為是不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『道相智、一切相智被認為是不可得的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is wisdom considered an expression pertaining to birth and death a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the knowledge of the path (道相智, understanding the path), the knowledge of all aspects (一切相智, understanding all phenomena) considered an expression pertaining to birth and death a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all (一切智, understanding everything) considered an expression pertaining to Nirvana a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an expression pertaining to Nirvana a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all considered an internal expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an internal expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all considered an external expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an external expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all considered an expression in between the two a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an expression in between the two a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all considered an attainable expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an attainable expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of all considered an unattainable expression a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the knowledge of the path, the knowledge of all aspects considered an unattainable expression a Bodhisattva-Mahasattva?' 'No, Venerable One!'
不也！世尊！」
大般若波羅蜜多經卷第二十二 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十三
三藏法師玄奘奉 詔譯初分教誡教授品第七之十三
「複次，善現！所言菩薩摩訶薩者，于意云何？即預流果增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果常增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果樂增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果苦增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果我增
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』
《大般若波羅蜜多經》卷第二十二 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第二十三
三藏法師玄奘奉詔譯 初分教誡教授品第七之十三
『再者，善現（Subhuti）！所說的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）是什麼意思？你認為，用預流果（Srotaapanna-phala，入流果）的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用一來果（Sakrdagamin-phala，一還果）、不還果（Anagamin-phala，不來果）、阿羅漢果（Arhat-phala，無學果）的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用預流果常的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用一來果、不還果、阿羅漢果常的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用預流果無常的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用一來果、不還果、阿羅漢果無常的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用預流果樂的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用一來果、不還果、阿羅漢果樂的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用預流果苦的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用一來果、不還果、阿羅漢果苦的增語來稱呼是菩薩摩訶薩嗎？』
『不是的，世尊！』
『用預流果我的增
【English Translation】 English version 'No, World Honored One!'
The Great Perfection of Wisdom Sutra, Volume 22 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Vol. 1-200)
The Great Perfection of Wisdom Sutra, Volume 23
Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 7, Section 13 of the First Part on Instructions and Teachings
'Furthermore, Subhuti! What is meant by the term Bodhisattva-mahasattva? What do you think? Is a Bodhisattva-mahasattva designated by the term 'stream-enterer fruit' (Srotaapanna-phala)?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the terms 'once-returner fruit' (Sakrdagamin-phala), 'non-returner fruit' (Anagamin-phala), or 'Arhat fruit' (Arhat-phala)?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the term 'permanent stream-enterer fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the terms 'permanent once-returner fruit', 'permanent non-returner fruit', or 'permanent Arhat fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the term 'impermanent stream-enterer fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the terms 'impermanent once-returner fruit', 'impermanent non-returner fruit', or 'impermanent Arhat fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the term 'pleasant stream-enterer fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the terms 'pleasant once-returner fruit', 'pleasant non-returner fruit', or 'pleasant Arhat fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the term 'suffering stream-enterer fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the terms 'suffering once-returner fruit', 'suffering non-returner fruit', or 'suffering Arhat fruit'?'
'No, World Honored One!'
'Is a Bodhisattva-mahasattva designated by the term 'self stream-enterer fruit'?'
語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果我增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果凈增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果空增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有相增語是菩薩摩訶薩不？」
「不也
【現代漢語翻譯】 現代漢語譯本 『那麼，以「須陀洹果（預流果，初果）」來增語，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『那麼，以「一來果（斯陀含果，二果）」、「不還果（阿那含果，三果）」、「阿羅漢果（四果）」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「無我」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「無我」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「清凈」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「清凈」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「不清凈」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「不清凈」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「空」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「空」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「不空」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「不空」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「須陀洹果」的「有相」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以「一來果」、「不還果」、「阿羅漢果」的「有相」來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) designated by the term 'Srotaapanna-phala (stream-enterer fruit, the first fruit)'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the terms 'Sakrdagamin-phala (once-returner fruit, the second fruit)', 'Anagamin-phala (non-returner fruit, the third fruit)', or 'Arhat-phala (the fourth fruit)'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'no-self' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'no-self' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'purity' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'purity' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'impurity' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'impurity' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'emptiness' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'emptiness' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'non-emptiness' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'non-emptiness' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'characteristic' of 'Srotaapanna-phala'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva designated by the 'characteristic' of 'Sakrdagamin-phala', 'Anagamin-phala', or 'Arhat-phala'?' 'No, Venerable Sir!'
！世尊！」
「即預流果無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來
【現代漢語翻譯】 現代漢語譯本：『世尊！』 『那麼，以無相之語來說，證得預流果（Srota-apanna-phala，初果，須陀洹果）的是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）嗎？』 『不是的，世尊！』 『那麼，以無相之語來說，證得一來果（Sakrdagamin-phala，二果，斯陀含果）、不還果（Anagamin-phala，三果，阿那含果）、阿羅漢果（Arhat-phala，四果，無學果）的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有愿之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有愿之語來說，證得一來果、不還果、阿羅漢果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無愿之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無愿之語來說，證得一來果、不還果、阿羅漢果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以寂靜之語來說，證得一來果、不還果、阿羅漢果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不寂靜之語來說，證得一來果、不還果、阿羅漢果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以遠離之語來說，證得一來果、不還果、阿羅漢果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離之語來說，證得預流果的是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以不遠離之語來說，證得一來果』
【English Translation】 English version: 『O Blessed One!』 『Is a Bodhisattva-mahasattva (great Bodhisattva) one who, in terms of the designation of non-characteristic, has attained the fruit of a Stream-enterer (Srota-apanna-phala)?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-characteristic, has attained the fruit of a Once-returner (Sakrdagamin-phala), a Non-returner (Anagamin-phala), or an Arhat (Arhat-phala)?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of aspiration, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of aspiration, has attained the fruit of a Once-returner, a Non-returner, or an Arhat?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-aspiration, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-aspiration, has attained the fruit of a Once-returner, a Non-returner, or an Arhat?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of tranquility, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of tranquility, has attained the fruit of a Once-returner, a Non-returner, or an Arhat?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-tranquility, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-tranquility, has attained the fruit of a Once-returner, a Non-returner, or an Arhat?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of detachment, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of detachment, has attained the fruit of a Once-returner, a Non-returner, or an Arhat?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-detachment, has attained the fruit of a Stream-enterer?』 『No, O Blessed One!』 『Is a Bodhisattva-mahasattva one who, in terms of the designation of non-detachment, has attained the fruit of a Once-returner』
、不還、阿羅漢果不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果生增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果滅增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果善增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不還（Anagamin，佛教修行者證得的第三果位）、阿羅漢（Arhat，佛教修行者證得的最高果位）果不遠離增語是菩薩摩訶薩（Bodhisattva-Mahasattva，發大乘心願的修行者）嗎？』 『不是的，世尊！』 『即預流果（Srotapanna，佛教修行者證得的初果）有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來（Sakadagamin，佛教修行者證得的第二果位）、不還、阿羅漢果有為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來、不還、阿羅漢果無為增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來、不還、阿羅漢果有漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來、不還、阿羅漢果無漏增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來、不還、阿羅漢果生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即一來、不還、阿羅漢果滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即預流果善增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is the designation 'not departing from the fruit of Anagamin (Non-Returner, the third stage of enlightenment in Buddhism) and Arhat (the highest stage of enlightenment in Buddhism)' a Bodhisattva-Mahasattva (a great being aspiring to Buddhahood)?' 'No, Venerable Sir!' 'Is the designation 'conditioned' of the fruit of Srotapanna (Stream-Enterer, the first stage of enlightenment in Buddhism) a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'conditioned' of the fruit of Sakadagamin (Once-Returner, the second stage of enlightenment in Buddhism), Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'unconditioned' of the fruit of Srotapanna a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'unconditioned' of the fruit of Sakadagamin, Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'with outflows' of the fruit of Srotapanna a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'with outflows' of the fruit of Sakadagamin, Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'without outflows' of the fruit of Srotapanna a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'without outflows' of the fruit of Sakadagamin, Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'arising' of the fruit of Srotapanna a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'arising' of the fruit of Sakadagamin, Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'cessation' of the fruit of Srotapanna a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'cessation' of the fruit of Sakadagamin, Anagamin, and Arhat a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation 'wholesome' of the fruit of Srotapanna a Bodhisattva-Mahasattva?'
「不也！世尊！」
「即一來、不還、阿羅漢果善增語是菩薩摩訶薩不？
「不也！世尊！」
「即預流果非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果世間增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，如果說『一來』（Sotapanna，須陀洹，指證得初果的聖者）、『不還』（Anagami，阿那含，指證得三果的聖者）、『阿羅漢』（Arhat，指斷盡煩惱，證得最高果位的聖者）的果位是善的增語，這是菩薩摩訶薩（Bodhisattva-mahasattva，指發大心願，行菩薩道的偉大修行者）嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』（Sotapanna-phala，須陀洹果，指初果）不是善的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位不是善的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』是有罪的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位是有罪的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』是無罪的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位是無罪的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』是有煩惱的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位是有煩惱的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』是無煩惱的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位是無煩惱的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『預流果』是世間的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，如果說『一來』、『不還』、『阿羅漢』的果位是世間的增語，這是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva (a great being on the path to Buddhahood) is one who says that the fruits of 『Once-Returner』 (Sotapanna, one who has attained the first stage of enlightenment), 『Non-Returner』 (Anagami, one who has attained the third stage of enlightenment), and 『Arhat』 (one who has attained the highest stage of enlightenment) are good enhancements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 (Sotapanna-phala, the fruit of the first stage of enlightenment) is not a good enhancement?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are not good enhancements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 is a sinful enhancement?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are sinful enhancements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 is a sinless enhancement?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are sinless enhancements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 is an enhancement with defilements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are enhancements with defilements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 is an enhancement without defilements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are enhancements without defilements?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the 『Stream-Enterer』 is a worldly enhancement?' 'No, Blessed One!' 'Is it that a Bodhisattva-mahasattva is one who says that the fruits of 『Once-Returner』, 『Non-Returner』, and 『Arhat』 are worldly enhancements?' 'No, Blessed One!'
世尊！」
「即預流果出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『那麼，以出世間（超越世俗）的說法來說，證得預流果（須陀洹果，初果）是菩薩摩訶薩（大菩薩）嗎？』 『不是的，世尊！』 『那麼，以出世間的說法來說，證得一來果（斯陀含果，二果）、不還果（阿那含果，三果）、阿羅漢果（四果）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以雜染（不清凈）的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以雜染的說法來說，證得一來果、不還果、阿羅漢果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈的說法來說，證得一來果、不還果、阿羅漢果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以屬於生死的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以屬於生死的說法來說，證得一來果、不還果、阿羅漢果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以屬於涅槃（寂滅）的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以屬於涅槃的說法來說，證得一來果、不還果、阿羅漢果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以內在的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以內在的說法來說，證得一來果、不還果、阿羅漢果是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以外在的說法來說，證得預流果是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Venerable One!』 『Then, is a Bodhisattva-Mahasattva (great Bodhisattva) referred to as one who has attained the Stream-enterer fruit (Sotapanna, the first stage of enlightenment) in terms of the supramundane (transcending the world)?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit (Sakadagami, the second stage), the Non-returner fruit (Anagami, the third stage), or the Arhat fruit (the fourth stage) in terms of the supramundane?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of defilement (impurity)?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit, the Non-returner fruit, or the Arhat fruit in terms of defilement?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of purity?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit, the Non-returner fruit, or the Arhat fruit in terms of purity?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of belonging to samsara (the cycle of birth and death)?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit, the Non-returner fruit, or the Arhat fruit in terms of belonging to samsara?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of belonging to Nirvana (liberation)?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit, the Non-returner fruit, or the Arhat fruit in terms of belonging to Nirvana?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of being internal?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Once-returner fruit, the Non-returner fruit, or the Arhat fruit in terms of being internal?』 『No, Venerable One!』 『Then, is a Bodhisattva-Mahasattva referred to as one who has attained the Stream-enterer fruit in terms of being external?』 『No, Venerable One!』
一來、不還、阿羅漢果在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即預流果不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一來、不還、阿羅漢果不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即獨覺菩提增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無我
【現代漢語翻譯】 現代漢語譯本 『須陀洹果（預流果，初果）之外，以斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以須陀洹果在兩者之間來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以斯陀含果、阿那含果、阿羅漢果在兩者之間來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以可證得須陀洹果來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以可證得斯陀含果、阿那含果、阿羅漢果來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以不可證得須陀洹果來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以不可證得斯陀含果、阿那含果、阿羅漢果來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現！所說的菩薩摩訶薩，你認為如何？以獨覺菩提（辟支佛的覺悟）來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是常來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是無常來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是樂來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是苦來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是我來增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以獨覺菩提是無我來增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is a Bodhisattva-Mahasattva designated by the terms 'Srotapanna-phala (stream-enterer fruit, the first stage of enlightenment), and further by Sakrdagamin-phala (once-returner fruit), Anagamin-phala (non-returner fruit), and Arhat-phala (the fruit of an Arhat, the final stage of enlightenment)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Srotapanna-phala' in between the two?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the terms 'Sakrdagamin-phala', 'Anagamin-phala', and 'Arhat-phala' in between the two?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'attainable Srotapanna-phala'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the terms 'attainable Sakrdagamin-phala', 'Anagamin-phala', and 'Arhat-phala'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'unattainable Srotapanna-phala'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the terms 'unattainable Sakrdagamin-phala', 'Anagamin-phala', and 'Arhat-phala'?' 'No, Lord!' 'Furthermore, Subhuti, what do you think? Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi (the enlightenment of a Pratyekabuddha, a solitary Buddha)'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is permanent'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is impermanent'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is pleasure'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is suffering'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is self'?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva designated by the term 'Pratyekabuddha-bodhi is non-self'?'
增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提不寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提不遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無為增語是菩薩摩訶薩不？
【現代漢語翻譯】 現代漢語譯本 『增語（對某種事物或概念的附加描述）是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提（獨自覺悟的智慧）的清凈為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的不清凈為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的空性為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的非空性為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的有相為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的無相為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的有愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的無愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的有為（有生滅變化的）為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以獨覺菩提的無為（無生滅變化的）為增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 'Is an epithet (an additional description of something or a concept) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Then, is an epithet of the purity of Pratyekabuddha Bodhi (the wisdom of a solitary enlightened one) a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the impurity of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the emptiness of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the non-emptiness of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the form of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the formlessness of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the aspiration of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the non-aspiration of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the tranquility of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the non-tranquility of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the detachment of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the non-detachment of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the conditioned (subject to arising and ceasing) of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?' 'No, Lord!' 'Then, is an epithet of the unconditioned (not subject to arising and ceasing) of Pratyekabuddha Bodhi a Bodhisattva Mahasattva?'
」
「不也！世尊！」
「即獨覺菩提有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提有煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提無煩惱增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提出世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提清凈增語是菩薩摩訶薩不？」
「不也！世
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，以有漏的說法來指稱獨覺菩提（Pratyekabuddha-bodhi，指不依佛陀教導，自行悟道的覺悟）是菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願，誓願救度一切眾生的菩薩）嗎？』 『不是的，世尊！』 『那麼，以無漏的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以生起的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以滅去的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以善的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以非善的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有罪的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無罪的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以有煩惱的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以無煩惱的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以世間的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以出世間的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以雜染的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，以清凈的說法來指稱獨覺菩提是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha who achieves enlightenment on their own, without the guidance of a teacher), when spoken of with the language of defilement, a Bodhisattva-mahāsattva (a great being who is on the path to Buddhahood, dedicated to helping all beings)?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of non-defilement, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of arising, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of ceasing, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of wholesome, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of unwholesome, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of fault, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of faultless, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of affliction, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of non-affliction, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of the mundane, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of the supramundane, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of defiled, a Bodhisattva-mahāsattva?' 'No, venerable sir!' 'Is a Pratyekabuddha-bodhi, when spoken of with the language of pure, a Bodhisattva-mahāsattva?' 'No, venerable sir!'
尊！」
「即獨覺菩提屬生死增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提屬涅槃增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提在兩間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即獨覺菩提不可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「複次，善現！所言菩薩摩訶薩者，于意云何？即一切菩薩摩訶薩行增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無常增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無常增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『如果說獨覺菩提（Pratyekabuddha-bodhi，指不依師教，獨自悟道的智慧）屬於生死方面的增語，那麼這是菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願，救度一切眾生的菩薩）嗎？』 『不是的，世尊！』 『如果說獨覺菩提屬於涅槃（Nirvana，指解脫生死輪迴的境界）方面的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說獨覺菩提屬於內在方面的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說獨覺菩提屬於外在方面的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說獨覺菩提屬於內外之間的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說獨覺菩提是可得的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說獨覺菩提是不可得的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，佛陀的弟子）！所說的菩薩摩訶薩，你認為如何？如果說一切菩薩摩訶薩的修行是增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提（Anuttara-samyak-sambodhi，指佛陀所證悟的最高智慧）是增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行是常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提是常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行是無常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提是無常的增語，那麼這是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva-mahāsattva (a great being who seeks enlightenment for the benefit of all) that which is designated as a Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha) belonging to the realm of samsara (the cycle of birth and death)?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi belonging to the realm of nirvana (the state of liberation)?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi belonging to the internal realm?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi belonging to the external realm?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi belonging to the space between the internal and external realms?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi that can be attained?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as a Pratyekabuddha-bodhi that cannot be attained?』 『No, Venerable One!』 『Furthermore, Subhuti (a disciple of the Buddha)! What do you think? Is a Bodhisattva-mahāsattva that which is designated as the practice of all Bodhisattva-mahāsattvas?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as the Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment) of all Buddhas?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as the constant practice of all Bodhisattva-mahāsattvas?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as the constant Anuttara-samyak-sambodhi of all Buddhas?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as the impermanent practice of all Bodhisattva-mahāsattvas?』 『No, Venerable One!』 『Is a Bodhisattva-mahāsattva that which is designated as the impermanent Anuttara-samyak-sambodhi of all Buddhas?』 『No, Venerable One!』
「即一切菩薩摩訶薩行樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提樂增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提苦增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無我增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提不凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行空增語是菩薩摩訶薩不？」
「不也！世尊！」
【現代漢語翻譯】 現代漢語譯本 『那麼，一切菩薩摩訶薩（菩薩中的大菩薩）所行的，以快樂為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提（佛的最高覺悟）所說的，以快樂為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以痛苦為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提所說的，以痛苦為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以「我」為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提所說的，以「我」為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以「無我」為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提所說的，以「無我」為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以清凈為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提所說的，以清凈為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以不凈為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提所說的，以不凈為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩所行的，以空為增上的言語，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it the case that all the speech of Bodhisattva-Mahasattvas (great Bodhisattvas) that is augmented by pleasure is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment (Anuttara-Samyak-Sambodhi) of all Buddhas that is augmented by pleasure is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by suffering is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment of all Buddhas that is augmented by suffering is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by 'self' is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment of all Buddhas that is augmented by 'self' is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by 'no-self' is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment of all Buddhas that is augmented by 'no-self' is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by purity is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment of all Buddhas that is augmented by purity is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by impurity is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that the speech of the Unsurpassed Perfect Enlightenment of all Buddhas that is augmented by impurity is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it the case that all the speech of Bodhisattva-Mahasattvas that is augmented by emptiness is a Bodhisattva-Mahasattva?' 'No, Venerable One!'
「即諸佛無上正等菩提空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提不空增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提有相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無相增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提有愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無愿增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行寂靜增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提寂靜增語是菩薩摩訶薩不？」
「不也！
【現代漢語翻譯】 現代漢語譯本 『那麼，諸佛的無上正等菩提（anuttara-samyak-sambodhi，指佛所證悟的最高智慧）以空性（sunyata）之名來表達，是菩薩摩訶薩（bodhisattva-mahasattva，指發大心求無上菩提的修行者）嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以不空之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以不空之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以有相（sa-nimitta，指有形相、有執著的）之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以有相之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以無相（a-nimitta，指無形相、無執著的）之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以無相之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以有愿（sa-pranidhana，指有愿求、有目標的）之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以有愿之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以無愿（a-pranidhana，指無愿求、無目標的）之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以無愿之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行以寂靜（santa，指平靜、止息）之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提以寂靜之名來表達，是菩薩摩訶薩嗎？』 『不是的，世尊！』
【English Translation】 English version 'Is it that the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas, expressed by the term 'emptiness' (sunyata), is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great being seeking enlightenment)?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'non-emptiness', are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'non-emptiness', is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'with-sign' (sa-nimitta, having characteristics or attachments), are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'with-sign', is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'without-sign' (a-nimitta, without characteristics or attachments), are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'without-sign', is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'with-aspiration' (sa-pranidhana, having aspirations or goals), are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'with-aspiration', is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'without-aspiration' (a-pranidhana, without aspirations or goals), are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'without-aspiration', is a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is it that all the practices of Bodhisattva-Mahasattvas, expressed by the term 'tranquility' (santa, peacefulness or cessation), are Bodhisattva-Mahasattvas?' 'No, Venerable One!' 'Is it that the unsurpassed perfect enlightenment of all Buddhas, expressed by the term 'tranquility', is a Bodhisattva-Mahasattva?' 'No, Venerable One!'
世尊！」
「即一切菩薩摩訶薩行不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提不寂靜增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提遠離增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提不遠離增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提有為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無為增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提有漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無漏增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『世尊！』 『一切菩薩摩訶薩（菩薩中的大菩薩）所行的不寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提（佛的最高覺悟）的不寂靜增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提的遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的不遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提的不遠離增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的有為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提的有為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的無為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提的無為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的有漏增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『諸佛的無上正等菩提的有漏增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『一切菩薩摩訶薩所行的無漏增語，是菩薩摩訶薩嗎？』
【English Translation】 English version 『World Honored One!』 『Is the non-tranquil expression of all Bodhisattva-Mahasattvas (great Bodhisattvas among Bodhisattvas) a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the non-tranquil expression of the unsurpassed, right and perfect Bodhi (Buddha's highest enlightenment) of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the expression of detachment of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the expression of detachment of the unsurpassed, right and perfect Bodhi of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the expression of non-detachment of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the expression of non-detachment of the unsurpassed, right and perfect Bodhi of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the conditioned expression of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the conditioned expression of the unsurpassed, right and perfect Bodhi of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the unconditioned expression of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the unconditioned expression of the unsurpassed, right and perfect Bodhi of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the defiled expression of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the defiled expression of the unsurpassed, right and perfect Bodhi of all Buddhas a Bodhisattva-Mahasattva?』 『No, World Honored One!』 『Is the undefiled expression of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?』
「不也！世尊！」
「即諸佛無上正等菩提無漏增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提生增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提滅增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提非善增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提有罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行無罪增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提無罪增語是菩薩摩訶薩不？」
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『那麼，諸佛的無上正等菩提（anuttara-samyak-sambodhi，指佛所證悟的最高智慧）的無漏增語（anāsrava-adhivacana，指不被煩惱污染的言語表達）是菩薩摩訶薩（bodhisattva-mahāsattva，指發大心求菩提的偉大修行者）嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行生起增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提生起增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行滅盡增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提滅盡增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提非善增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行有罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提有罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，一切菩薩摩訶薩的修行無罪增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，諸佛的無上正等菩提無罪增語是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Blessed One!' 'Is the unconditioned expression (anāsrava-adhivacana) of the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great being on the path to Buddhahood)?' 'No, Blessed One!' 'Is the expression of the arising of all Bodhisattva-Mahasattvas' practices a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the arising of the unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the cessation of all Bodhisattva-Mahasattvas' practices a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the cessation of the unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the wholesome practices of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the wholesome unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the unwholesome practices of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the unwholesome unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the blameworthy practices of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the blameworthy unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the blameless practices of all Bodhisattva-Mahasattvas a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the expression of the blameless unsurpassed perfect enlightenment of all Buddhas a Bodhisattva-Mahasattva?'
「不也！世尊！」
「即一切菩薩摩訶薩行有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提有煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提無煩惱增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提世間增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提出世間增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提雜染增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提清凈增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行屬生死增語是
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『如果說一切菩薩摩訶薩（菩薩中的大菩薩）的修行帶有煩惱的增語（指帶有煩惱的言語或概念），那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提（指佛所證悟的最高智慧）帶有煩惱的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行不帶有煩惱的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提不帶有煩惱的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行帶有世間的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提帶有世間的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行帶有出世間的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提帶有出世間的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行帶有雜染的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提帶有雜染的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行帶有清凈的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說諸佛的無上正等菩提帶有清凈的增語，那麼他們還是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說一切菩薩摩訶薩的修行屬於生死的增語，那麼他們還是菩薩摩訶薩嗎？』
【English Translation】 English version 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas (great Bodhisattvas) whose practices are described with the language of afflictions, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described with the language of afflictions, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described without the language of afflictions, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described without the language of afflictions, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described with worldly language, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described with worldly language, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described with transmundane language, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described with transmundane language, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described with defiled language, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described with defiled language, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described with pure language, are Bodhisattva Mahasattvas?' 'No, Venerable One!' 'Is it that the Unsurpassed Perfect Enlightenment of all Buddhas, described with pure language, is a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is it that all Bodhisattva Mahasattvas whose practices are described with language pertaining to samsara (cycle of birth and death), are Bodhisattva Mahasattvas?'
菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提屬生死增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提屬涅槃增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提在內增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提在外增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩提在兩間增語是菩薩摩訶薩不？
「不也！世尊！」
「即一切菩薩摩訶薩行可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即諸佛無上正等菩提可得增語是菩薩摩訶薩不？」
「不也！世尊！」
「即一切菩薩摩訶薩行不可得增語是菩薩摩訶薩不？
「不也！世尊！」
「即諸佛無上正等菩
【現代漢語翻譯】 現代漢語譯本 是菩薩摩訶薩（菩薩中的大菩薩）嗎？ 『不是的，世尊！』 諸佛的無上正等菩提（佛的最高覺悟）屬於生死（輪迴）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行屬於涅槃（解脫）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩提屬於涅槃的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行在內（指內在）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩提在內的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行在外（指外在）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩提在外的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行在兩間（指內外之間）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩提在兩間的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行可得（可以獲得）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩提可得的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 一切菩薩摩訶薩的修行不可得（無法獲得）的增語，是菩薩摩訶薩嗎？ 『不是的，世尊！』 諸佛的無上正等菩
【English Translation】 English version Is a Bodhisattva Mahasattva (a great Bodhisattva)? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi (Buddha's supreme enlightenment) of all Buddhas is an expression pertaining to Samsara (cycle of birth and death)? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to Nirvana (liberation)? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi of all Buddhas is an expression pertaining to Nirvana? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to what is internal? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi of all Buddhas is an expression pertaining to what is internal? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to what is external? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi of all Buddhas is an expression pertaining to what is external? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to what is in between (neither internal nor external)? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi of all Buddhas is an expression pertaining to what is in between? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to what is attainable? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bodhi of all Buddhas is an expression pertaining to what is attainable? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if all the practices of Bodhisattva Mahasattvas are an expression pertaining to what is unattainable? 'No, Venerable One!' Is it a Bodhisattva Mahasattva if the unsurpassed, right and perfect Bod
提不可得增語是菩薩摩訶薩不？
「不也！世尊！」
爾時，佛告具壽善現：「汝觀何義言：即色增語非菩薩摩訶薩，即受、想、行、識增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若色，若受、想、行、識，尚畢竟不可得，性非有故，況有色增語及受、想、行、識增語！此增語既非有，如何可言：即色增語是菩薩摩訶薩，即受、想、行、識增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若常若無常增語非菩薩摩訶薩，即受、想、行、識若常若無常增語非菩薩摩訶薩耶？」
「世尊！若色常無常，若受、想、行、識常無常，尚畢竟不可得，性非有故，況有色常無常增語及受、想、行、識常無常增語！此增語既非有，如何可言：即色若常若無常增語是菩薩摩訶薩，即受、想、行、識若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若樂若苦增語非菩薩摩訶薩，即受、想、行、識若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若色樂苦，若受、想、行、識樂苦，尚畢竟不可得，性非有故，況有色樂苦增語及受、想、行、識樂苦增語！此增語既非有，如何可言：即色若樂若苦增語是菩薩摩訶薩，即受、想、行、識若樂若苦增語是菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本： 『以不可得的增語來定義，是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 那時，佛告訴具壽善現（Subhuti，佛陀的弟子）說：『你認為是什麼意思，說色（rupa，物質現象）的增語不是菩薩摩訶薩，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的增語不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果色，以及受、想、行、識，尚且畢竟不可得，因為它們的自性本非實有，何況會有色的增語以及受、想、行、識的增語呢！這些增語既然不是真實存在的，又怎麼能說：色的增語是菩薩摩訶薩，受、想、行、識的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼意思，說色的常或無常的增語不是菩薩摩訶薩，受、想、行、識的常或無常的增語不是菩薩摩訶薩呢？』 『世尊！如果色的常與無常，以及受、想、行、識的常與無常，尚且畢竟不可得，因為它們的自性本非實有，何況會有色的常與無常的增語以及受、想、行、識的常與無常的增語呢！這些增語既然不是真實存在的，又怎麼能說：色的常或無常的增語是菩薩摩訶薩，受、想、行、識的常或無常的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼意思，說色的樂或苦的增語不是菩薩摩訶薩，受、想、行、識的樂或苦的增語不是菩薩摩訶薩呢？』 『世尊！如果色的樂與苦，以及受、想、行、識的樂與苦，尚且畢竟不可得，因為它們的自性本非實有，何況會有色的樂與苦的增語以及受、想、行、識的樂與苦的增語呢！這些增語既然不是真實存在的，又怎麼能說：色的樂或苦的增語是菩薩摩訶薩，受、想、行、識的樂或苦的增語是菩薩摩訶薩呢？』
【English Translation】 English version: 'Is a Bodhisattva-Mahasattva (great Bodhisattva) defined by an unachievable designation?' 'No, Venerable One!' Then, the Buddha said to the venerable Subhuti (a disciple of the Buddha): 'What do you think is the meaning of saying that the designation of form (rupa, material phenomena) is not a Bodhisattva-Mahasattva, and the designation of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness) is not a Bodhisattva-Mahasattva?' The venerable Subhuti replied: 'Venerable One! If form, and feeling, perception, volition, and consciousness are ultimately unattainable, because their nature is not real, how much more so are the designations of form and the designations of feeling, perception, volition, and consciousness! Since these designations are not real, how can it be said that the designation of form is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness is a Bodhisattva-Mahasattva?' 'Subhuti! What do you think is the meaning of saying that the designation of form as permanent or impermanent is not a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as permanent or impermanent is not a Bodhisattva-Mahasattva?' 'Venerable One! If the permanence or impermanence of form, and the permanence or impermanence of feeling, perception, volition, and consciousness are ultimately unattainable, because their nature is not real, how much more so are the designations of the permanence or impermanence of form and the designations of the permanence or impermanence of feeling, perception, volition, and consciousness! Since these designations are not real, how can it be said that the designation of form as permanent or impermanent is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as permanent or impermanent is a Bodhisattva-Mahasattva?' 'Subhuti! What do you think is the meaning of saying that the designation of form as pleasurable or painful is not a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as pleasurable or painful is not a Bodhisattva-Mahasattva?' 'Venerable One! If the pleasure or pain of form, and the pleasure or pain of feeling, perception, volition, and consciousness are ultimately unattainable, because their nature is not real, how much more so are the designations of the pleasure or pain of form and the designations of the pleasure or pain of feeling, perception, volition, and consciousness! Since these designations are not real, how can it be said that the designation of form as pleasurable or painful is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as pleasurable or painful is a Bodhisattva-Mahasattva?'
「善現！汝復觀何義言：即色若我若無我增語非菩薩摩訶薩，即受、想、行、識若我若無我增語非菩薩摩訶薩耶？」
「世尊！若色我無我，若受、想、行、識我無我，尚畢竟不可得，性非有故，況有色我無我增語及受、想、行、識我無我增語！此增語既非有，如何可言：即色若我若無我增語是菩薩摩訶薩，即受、想、行、識若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若凈若不凈增語非菩薩摩訶薩，即受、想、行、識若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若色凈不凈，若受、想、行、識凈不凈，尚畢竟不可得，性非有故，況有色凈不凈增語及受、想、行、識凈不凈增語！此增語既非有，如何可言：即色若凈若不凈增語是菩薩摩訶薩，即受、想、行、識若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若空若不空增語非菩薩摩訶薩，即受、想、行、識若空若不空增語非菩薩摩訶薩耶？」
「世尊！若色空不空，若受、想、行、識空不空，尚畢竟不可得，性非有故，況有色空不空增語及受、想、行、識空不空增語！此增語既非有，如何可言：即色若空若不空增語是菩薩摩訶薩，即受、想、行、識若空若不空增語是菩薩摩訶薩？」
「
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！你再觀察，根據什麼道理說：執著于「色（rupa，物質現象）若是我或無我」的言語，不是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），執著于「受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）若是我或無我」的言語，不是菩薩摩訶薩呢？』 『世尊（Bhagavan，佛）！如果色是我或無我，受、想、行、識是我或無我，這些根本就不可得，因為它們的自性本非實有，何況還有執著于「色是我或無我」的言語，以及執著于「受、想、行、識是我或無我」的言語呢！這些言語既然不存在，又怎麼能說：執著于「色若是我或無我」的言語是菩薩摩訶薩，執著于「受、想、行、識若是我或無我」的言語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：執著于「色若是清凈或不清凈」的言語，不是菩薩摩訶薩，執著于「受、想、行、識若是清凈或不清凈」的言語，不是菩薩摩訶薩呢？』 『世尊！如果色是清凈或不清凈，受、想、行、識是清凈或不清凈，這些根本就不可得，因為它們的自性本非實有，何況還有執著于「色是清凈或不清凈」的言語，以及執著于「受、想、行、識是清凈或不清凈」的言語呢！這些言語既然不存在，又怎麼能說：執著于「色若是清凈或不清凈」的言語是菩薩摩訶薩，執著于「受、想、行、識若是清凈或不清凈」的言語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：執著于「色若是空或不空」的言語，不是菩薩摩訶薩，執著于「受、想、行、識若是空或不空」的言語，不是菩薩摩訶薩呢？』 『世尊！如果色是空或不空，受、想、行、識是空或不空，這些根本就不可得，因為它們的自性本非實有，何況還有執著于「色是空或不空」的言語，以及執著于「受、想、行、識是空或不空」的言語呢！這些言語既然不存在，又怎麼能說：執著于「色若是空或不空」的言語是菩薩摩訶薩，執著于「受、想、行、識若是空或不空」的言語是菩薩摩訶薩呢？』
【English Translation】 English version 'Subhuti! Furthermore, consider what meaning leads you to say: that the expression 'form (rupa) is either self or not-self' is not a Bodhisattva-mahasattva (a great Bodhisattva), and that the expression 'feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are either self or not-self' is not a Bodhisattva-mahasattva?' 'Bhagavan (the Blessed One)! If form, whether self or not-self, and feeling, perception, volition, and consciousness, whether self or not-self, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions 'form is either self or not-self' and 'feeling, perception, volition, and consciousness are either self or not-self'! Since these expressions do not exist, how can it be said that the expression 'form is either self or not-self' is a Bodhisattva-mahasattva, or that the expression 'feeling, perception, volition, and consciousness are either self or not-self' is a Bodhisattva-mahasattva?' 'Subhuti! Furthermore, consider what meaning leads you to say: that the expression 'form is either pure or impure' is not a Bodhisattva-mahasattva, and that the expression 'feeling, perception, volition, and consciousness are either pure or impure' is not a Bodhisattva-mahasattva?' 'Bhagavan! If form, whether pure or impure, and feeling, perception, volition, and consciousness, whether pure or impure, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions 'form is either pure or impure' and 'feeling, perception, volition, and consciousness are either pure or impure'! Since these expressions do not exist, how can it be said that the expression 'form is either pure or impure' is a Bodhisattva-mahasattva, or that the expression 'feeling, perception, volition, and consciousness are either pure or impure' is a Bodhisattva-mahasattva?' 'Subhuti! Furthermore, consider what meaning leads you to say: that the expression 'form is either empty or not-empty' is not a Bodhisattva-mahasattva, and that the expression 'feeling, perception, volition, and consciousness are either empty or not-empty' is not a Bodhisattva-mahasattva?' 'Bhagavan! If form, whether empty or not-empty, and feeling, perception, volition, and consciousness, whether empty or not-empty, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions 'form is either empty or not-empty' and 'feeling, perception, volition, and consciousness are either empty or not-empty'! Since these expressions do not exist, how can it be said that the expression 'form is either empty or not-empty' is a Bodhisattva-mahasattva, or that the expression 'feeling, perception, volition, and consciousness are either empty or not-empty' is a Bodhisattva-mahasattva?'
善現！汝復觀何義言：即色若有相若無相增語非菩薩摩訶薩，即受、想、行、識若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若色有相無相，若受、想、行、識有相無相，尚畢竟不可得，性非有故，況有色有相無相增語及受、想、行、識有相無相增語！此增語既非有，如何可言：即色若有相若無相增語是菩薩摩訶薩，即受、想、行、識若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若有愿若無愿增語非菩薩摩訶薩，即受、想、行、識若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若色有愿無愿，若受、想、行、識有愿無愿，尚畢竟不可得，性非有故，況有色有愿無愿增語及受、想、行、識有愿無愿增語！此增語既非有，如何可言：即色若有愿若無愿增語是菩薩摩訶薩，即受、想、行、識若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若寂靜若不寂靜增語非菩薩摩訶薩，即受、想、行、識若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若色寂靜不寂靜，若受、想、行、識寂靜不寂靜，尚畢竟不可得，性非有故，況有色寂靜不寂靜增語及受、想、行、識寂靜不寂靜增語！此增語既非有，如何可言：即色若寂靜若不寂靜增語是菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！你再觀察什麼意義說：『即色（rupa，物質現象）若有相（with characteristics）若無相（without characteristics）的增語（designation）不是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），即受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）若有相若無相的增語不是菩薩摩訶薩』呢？』 『世尊（Bhagavan，佛）！如果色有相無相，如果受、想、行、識有相無相，尚且畢竟不可得，因為其自性非有，何況有色有相無相的增語以及受、想、行、識有相無相的增語！這些增語既然非有，如何可說：『即色若有相若無相的增語是菩薩摩訶薩，即受、想、行、識若有相若無相的增語是菩薩摩訶薩』呢？』 『善現！你再觀察什麼意義說：『即色若有愿（with aspiration）若無愿（without aspiration）的增語不是菩薩摩訶薩，即受、想、行、識若有愿若無愿的增語不是菩薩摩訶薩』呢？』 『世尊！如果色有愿無愿，如果受、想、行、識有愿無愿，尚且畢竟不可得，因為其自性非有，何況有色有愿無愿的增語以及受、想、行、識有愿無愿的增語！這些增語既然非有，如何可說：『即色若有愿若無愿的增語是菩薩摩訶薩，即受、想、行、識若有愿若無愿的增語是菩薩摩訶薩』呢？』 『善現！你再觀察什麼意義說：『即色若寂靜（tranquil）若不寂靜（not tranquil）的增語不是菩薩摩訶薩，即受、想、行、識若寂靜若不寂靜的增語不是菩薩摩訶薩』呢？』 『世尊！如果色寂靜不寂靜，如果受、想、行、識寂靜不寂靜，尚且畢竟不可得，因為其自性非有，何況有色寂靜不寂靜的增語以及受、想、行、識寂靜不寂靜的增語！這些增語既然非有，如何可說：『即色若寂靜若不寂靜的增語是菩薩摩訶薩，
【English Translation】 English version: 『Subhuti! What meaning do you further observe when you say: 『The designation of form (rupa) as either having characteristics or not having characteristics is not that of a Bodhisattva-Mahasattva, and the designation of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) as either having characteristics or not having characteristics is not that of a Bodhisattva-Mahasattva』?』 『Bhagavan! If form, whether having characteristics or not having characteristics, and if feeling, perception, volition, and consciousness, whether having characteristics or not having characteristics, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of form as having characteristics or not having characteristics, and of feeling, perception, volition, and consciousness as having characteristics or not having characteristics! Since these designations are non-existent, how can it be said: 『The designation of form as either having characteristics or not having characteristics is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as either having characteristics or not having characteristics is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you further observe when you say: 『The designation of form as either having aspiration or not having aspiration is not that of a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as either having aspiration or not having aspiration is not that of a Bodhisattva-Mahasattva』?』 『Bhagavan! If form, whether having aspiration or not having aspiration, and if feeling, perception, volition, and consciousness, whether having aspiration or not having aspiration, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of form as having aspiration or not having aspiration, and of feeling, perception, volition, and consciousness as having aspiration or not having aspiration! Since these designations are non-existent, how can it be said: 『The designation of form as either having aspiration or not having aspiration is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as either having aspiration or not having aspiration is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you further observe when you say: 『The designation of form as either tranquil or not tranquil is not that of a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as either tranquil or not tranquil is not that of a Bodhisattva-Mahasattva』?』 『Bhagavan! If form, whether tranquil or not tranquil, and if feeling, perception, volition, and consciousness, whether tranquil or not tranquil, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of form as tranquil or not tranquil, and of feeling, perception, volition, and consciousness as tranquil or not tranquil! Since these designations are non-existent, how can it be said: 『The designation of form as either tranquil or not tranquil is a Bodhisattva-Mahasattva,
即受、想、行、識若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若遠離若不遠離增語非菩薩摩訶薩，即受、想、行、識若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若色遠離不遠離，若受、想、行、識遠離不遠離，尚畢竟不可得，性非有故，況有色遠離不遠離增語及受、想、行、識遠離不遠離增語！此增語既非有，如何可言：即色若遠離若不遠離增語是菩薩摩訶薩，即受、想、行、識若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若有為若無為增語非菩薩摩訶薩，即受、想、行、識若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若色有為無為，若受、想、行、識有為無為，尚畢竟不可得，性非有故，況有色有為無為增語及受、想、行、識有為無為增語！此增語既非有，如何可言：即色若有為若無為增語是菩薩摩訶薩，即受、想、行、識若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若有漏若無漏增語非菩薩摩訶薩，即受、想、行、識若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若色有漏無漏，若受、想、行、識有漏無漏，尚畢竟不可得，性非有故，況有色有漏無漏增語及受、想、行、識有漏無漏增
【現代漢語翻譯】 現代漢語譯本：『那麼，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）如果寂靜或不寂靜的增語，是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『善現（Subhūti，須菩提）！你又觀察什麼含義說：色（rūpa，物質）如果遠離或不遠離的增語不是菩薩摩訶薩，受、想、行、識如果遠離或不遠離的增語不是菩薩摩訶薩呢？』 『世尊（Bhagavān，佛）！如果色遠離不遠離，如果受、想、行、識遠離不遠離，尚且畢竟不可得，因為其自性非有，何況有色遠離不遠離的增語以及受、想、行、識遠離不遠離的增語！這些增語既然非有，如何能說：色如果遠離或不遠離的增語是菩薩摩訶薩，受、想、行、識如果遠離或不遠離的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義說：色如果有為（saṃskṛta，有造作）或無為（asaṃskṛta，無造作）的增語不是菩薩摩訶薩，受、想、行、識如果有為或無為的增語不是菩薩摩訶薩呢？』 『世尊！如果色有為無為，如果受、想、行、識有為無為，尚且畢竟不可得，因為其自性非有，何況有色有為無為的增語以及受、想、行、識有為無為的增語！這些增語既然非有，如何能說：色如果有為或無為的增語是菩薩摩訶薩，受、想、行、識如果有為或無為的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義說：色如果有漏（sāsrava，有煩惱）或無漏（anāsrava，無煩惱）的增語不是菩薩摩訶薩，受、想、行、識如果有漏或無漏的增語不是菩薩摩訶薩呢？』 『世尊！如果色有漏無漏，如果受、想、行、識有漏無漏，尚且畢竟不可得，因為其自性非有，何況有色有漏無漏的增語以及受、想、行、識有漏無漏的增語！』
【English Translation】 English version: 'Then, is a bodhisattva-mahāsattva (great bodhisattva) defined by the augmentation of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) whether they are tranquil or not tranquil?' 'Subhūti! What meaning do you observe when you say: the augmentation of form (rūpa) whether it is separate or not separate is not a bodhisattva-mahāsattva, and the augmentation of feeling, perception, mental formations, and consciousness whether they are separate or not separate is not a bodhisattva-mahāsattva?' 'Bhagavān (the Blessed One)! If form is separate or not separate, and if feeling, perception, mental formations, and consciousness are separate or not separate, they are ultimately unattainable because their nature is non-existent. How much more so are the augmentations of form being separate or not separate, and the augmentations of feeling, perception, mental formations, and consciousness being separate or not separate! Since these augmentations are non-existent, how can it be said: the augmentation of form whether it is separate or not separate is a bodhisattva-mahāsattva, and the augmentation of feeling, perception, mental formations, and consciousness whether they are separate or not separate is a bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say: the augmentation of form whether it is conditioned (saṃskṛta) or unconditioned (asaṃskṛta) is not a bodhisattva-mahāsattva, and the augmentation of feeling, perception, mental formations, and consciousness whether they are conditioned or unconditioned is not a bodhisattva-mahāsattva?' 'Bhagavān! If form is conditioned or unconditioned, and if feeling, perception, mental formations, and consciousness are conditioned or unconditioned, they are ultimately unattainable because their nature is non-existent. How much more so are the augmentations of form being conditioned or unconditioned, and the augmentations of feeling, perception, mental formations, and consciousness being conditioned or unconditioned! Since these augmentations are non-existent, how can it be said: the augmentation of form whether it is conditioned or unconditioned is a bodhisattva-mahāsattva, and the augmentation of feeling, perception, mental formations, and consciousness whether they are conditioned or unconditioned is a bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say: the augmentation of form whether it is defiled (sāsrava) or undefiled (anāsrava) is not a bodhisattva-mahāsattva, and the augmentation of feeling, perception, mental formations, and consciousness whether they are defiled or undefiled is not a bodhisattva-mahāsattva?' 'Bhagavān! If form is defiled or undefiled, and if feeling, perception, mental formations, and consciousness are defiled or undefiled, they are ultimately unattainable because their nature is non-existent. How much more so are the augmentations of form being defiled or undefiled, and the augmentations of feeling, perception, mental formations, and consciousness being defiled or undefiled!'
語！此增語既非有，如何可言：即色若有漏若無漏增語是菩薩摩訶薩，即受、想、行、識若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若生若滅增語非菩薩摩訶薩，即受、想、行、識若生若滅增語非菩薩摩訶薩耶？」
「世尊！若色生滅，若受、想、行、識生滅，尚畢竟不可得，性非有故，況有色生滅增語及受、想、行、識生滅增語！此增語既非有，如何可言：即色若生若滅增語是菩薩摩訶薩，即受、想、行、識若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若善若非善增語非菩薩摩訶薩，即受、想、行、識若善若非善增語非菩薩摩訶薩耶？」
「世尊！若色善非善，若受、想、行、識善非善，尚畢竟不可得，性非有故，況有色善非善增語及受、想、行、識善非善增語！此增語既非有，如何可言：即色若善若非善增語是菩薩摩訶薩，即受、想、行、識若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若有罪若無罪增語非菩薩摩訶薩，即受、想、行、識若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若色有罪無罪，若受、想、行、識有罪無罪，尚畢竟不可得，性非有故，況有色有罪無罪增語及受、想、行、識有罪無罪增語！
【現代漢語翻譯】 現代漢語譯本： 『須菩提！既然這些增語（指附加的言辭概念）並非真實存在，又怎麼能說：『色（rupa，物質現象）若是有漏（sasrava，有煩惱的）或是無漏（anasrava，無煩惱的）的增語是菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩），受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）若是有漏或是無漏的增語是菩薩摩訶薩』呢？』 『善現（Subhuti，須菩提的另一個名字）！你又觀察什麼道理而說：『色若是生（utpada，產生）若是滅（nirodha，消滅）的增語不是菩薩摩訶薩，受、想、行、識若是生若是滅的增語不是菩薩摩訶薩』呢？』 『世尊！如果色生滅，受、想、行、識生滅，尚且畢竟不可得，因為它們的自性並非真實存在，何況有色生滅的增語以及受、想、行、識生滅的增語！既然這些增語並非真實存在，又怎麼能說：『色若是生若是滅的增語是菩薩摩訶薩，受、想、行、識若是生若是滅的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說：『色若是善（kusala，好的）若是非善（akusala，不好的）的增語不是菩薩摩訶薩，受、想、行、識若是善若是非善的增語不是菩薩摩訶薩』呢？』 『世尊！如果色是善或非善，受、想、行、識是善或非善，尚且畢竟不可得，因為它們的自性並非真實存在，何況有色善非善的增語以及受、想、行、識善非善的增語！既然這些增語並非真實存在，又怎麼能說：『色若是善若是非善的增語是菩薩摩訶薩，受、想、行、識若是善若是非善的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說：『色若是有罪（savadyam，有罪過的）若是無罪（anavadya，無罪過的）的增語不是菩薩摩訶薩，受、想、行、識若是有罪若是無罪的增語不是菩薩摩訶薩』呢？』 『世尊！如果色有罪無罪，受、想、行、識有罪無罪，尚且畢竟不可得，因為它們的自性並非真實存在，何況有色有罪無罪的增語以及受、想、行、識有罪無罪的增語！』
【English Translation】 English version: 'Subhuti! Since these designations (增語, zengyu, additional verbal concepts) are not real, how can it be said: 『The designation of form (rupa, material phenomena) as either defiled (sasrava, with outflows) or undefiled (anasrava, without outflows) is a Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva), and the designation of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness) as either defiled or undefiled is a Bodhisattva Mahasattva?』' 'Subhuti! What meaning do you observe when you say: 『The designation of form as either arising (utpada, origination) or ceasing (nirodha, cessation) is not a Bodhisattva Mahasattva, and the designation of feeling, perception, volition, and consciousness as either arising or ceasing is not a Bodhisattva Mahasattva?』' 'World Honored One! If the arising and ceasing of form, and the arising and ceasing of feeling, perception, volition, and consciousness are ultimately unattainable, because their nature is not real, how much less so are the designations of the arising and ceasing of form, and the designations of the arising and ceasing of feeling, perception, volition, and consciousness! Since these designations are not real, how can it be said: 『The designation of form as either arising or ceasing is a Bodhisattva Mahasattva, and the designation of feeling, perception, volition, and consciousness as either arising or ceasing is a Bodhisattva Mahasattva?』' 'Subhuti! What meaning do you observe when you say: 『The designation of form as either wholesome (kusala, skillful) or unwholesome (akusala, unskillful) is not a Bodhisattva Mahasattva, and the designation of feeling, perception, volition, and consciousness as either wholesome or unwholesome is not a Bodhisattva Mahasattva?』' 'World Honored One! If form is wholesome or unwholesome, and feeling, perception, volition, and consciousness are wholesome or unwholesome, they are ultimately unattainable, because their nature is not real, how much less so are the designations of form as wholesome or unwholesome, and the designations of feeling, perception, volition, and consciousness as wholesome or unwholesome! Since these designations are not real, how can it be said: 『The designation of form as either wholesome or unwholesome is a Bodhisattva Mahasattva, and the designation of feeling, perception, volition, and consciousness as either wholesome or unwholesome is a Bodhisattva Mahasattva?』' 'Subhuti! What meaning do you observe when you say: 『The designation of form as either blamable (savadyam, culpable) or blameless (anavadya, faultless) is not a Bodhisattva Mahasattva, and the designation of feeling, perception, volition, and consciousness as either blamable or blameless is not a Bodhisattva Mahasattva?』' 'World Honored One! If form is blamable or blameless, and feeling, perception, volition, and consciousness are blamable or blameless, they are ultimately unattainable, because their nature is not real, how much less so are the designations of form as blamable or blameless, and the designations of feeling, perception, volition, and consciousness as blamable or blameless!'
此增語既非有，如何可言：即色若有罪若無罪增語是菩薩摩訶薩，即受、想、行、識若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若有煩惱若無煩惱增語非菩薩摩訶薩，即受、想、行、識若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若色有煩惱無煩惱，若受、想、行、識有煩惱無煩惱，尚畢竟不可得，性非有故，況有色有煩惱無煩惱增語及受、想、行、識有煩惱無煩惱增語！此增語既非有，如何可言：即色若有煩惱若無煩惱增語是菩薩摩訶薩，即受、想、行、識若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若世間若出世間增語非菩薩摩訶薩，即受、想、行、識若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若色世間出世間，若受、想、行、識世間出世間，尚畢竟不可得，性非有故，況有色世間出世間增語及受、想、行、識世間出世間增語！此增語既非有，如何可言：即色若世間若出世間增語是菩薩摩訶薩，即受、想、行、識若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若雜染若清凈增語非菩薩摩訶薩，即受、想、行、識若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若色雜染清凈，若受、
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！既然這種增語（adjective）並非真實存在，又怎麼能說：『以色（rupa，物質現象）若有罪或無罪來形容的增語是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）若有罪或無罪來形容的增語是菩薩摩訶薩』呢？』 『善現！你又根據什麼道理認為：『以色若有煩惱或無煩惱來形容的增語不是菩薩摩訶薩，以受、想、行、識若有煩惱或無煩惱來形容的增語不是菩薩摩訶薩』呢？』 『世尊！如果色有煩惱或無煩惱，受、想、行、識有煩惱或無煩惱，這些本身就畢竟不可得，因為它們的自性並非真實存在，更何況以色有煩惱或無煩惱來形容的增語，以及以受、想、行、識有煩惱或無煩惱來形容的增語呢！既然這種增語並非真實存在，又怎麼能說：『以色若有煩惱或無煩惱來形容的增語是菩薩摩訶薩，以受、想、行、識若有煩惱或無煩惱來形容的增語是菩薩摩訶薩』呢？』 『善現！你又根據什麼道理認為：『以色若屬於世間或出世間來形容的增語不是菩薩摩訶薩，以受、想、行、識若屬於世間或出世間來形容的增語不是菩薩摩訶薩』呢？』 『世尊！如果色屬於世間或出世間，受、想、行、識屬於世間或出世間，這些本身就畢竟不可得，因為它們的自性並非真實存在，更何況以色屬於世間或出世間來形容的增語，以及以受、想、行、識屬於世間或出世間來形容的增語呢！既然這種增語並非真實存在，又怎麼能說：『以色若屬於世間或出世間來形容的增語是菩薩摩訶薩，以受、想、行、識若屬於世間或出世間來形容的增語是菩薩摩訶薩』呢？』 『善現！你又根據什麼道理認為：『以色若雜染或清凈來形容的增語不是菩薩摩訶薩，以受、想、行、識若雜染或清凈來形容的增語不是菩薩摩訶薩』呢？』 『世尊！如果色是雜染或清凈，受、
【English Translation】 English version 'Subhuti! Since this adjective is not real, how can it be said: 'The adjective described by form (rupa) as having fault or being faultless is a Bodhisattva-Mahasattva, the adjective described by feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) as having fault or being faultless is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe that leads you to say: 'The adjective described by form as having defilement or being without defilement is not a Bodhisattva-Mahasattva, the adjective described by feeling, perception, mental formations, and consciousness as having defilement or being without defilement is not a Bodhisattva-Mahasattva?' 'World Honored One! If form has defilement or is without defilement, and if feeling, perception, mental formations, and consciousness have defilement or are without defilement, these are ultimately unattainable because their nature is not real. How much more so are the adjectives described by form as having defilement or being without defilement, and the adjectives described by feeling, perception, mental formations, and consciousness as having defilement or being without defilement! Since this adjective is not real, how can it be said: 'The adjective described by form as having defilement or being without defilement is a Bodhisattva-Mahasattva, the adjective described by feeling, perception, mental formations, and consciousness as having defilement or being without defilement is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe that leads you to say: 'The adjective described by form as being worldly or transcendental is not a Bodhisattva-Mahasattva, the adjective described by feeling, perception, mental formations, and consciousness as being worldly or transcendental is not a Bodhisattva-Mahasattva?' 'World Honored One! If form is worldly or transcendental, and if feeling, perception, mental formations, and consciousness are worldly or transcendental, these are ultimately unattainable because their nature is not real. How much more so are the adjectives described by form as being worldly or transcendental, and the adjectives described by feeling, perception, mental formations, and consciousness as being worldly or transcendental! Since this adjective is not real, how can it be said: 'The adjective described by form as being worldly or transcendental is a Bodhisattva-Mahasattva, the adjective described by feeling, perception, mental formations, and consciousness as being worldly or transcendental is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe that leads you to say: 'The adjective described by form as being defiled or pure is not a Bodhisattva-Mahasattva, the adjective described by feeling, perception, mental formations, and consciousness as being defiled or pure is not a Bodhisattva-Mahasattva?' 'World Honored One! If form is defiled or pure, and if feeling,
想、行、識雜染清凈，尚畢竟不可得，性非有故，況有色雜染清凈增語及受、想、行、識雜染清凈增語！此增語既非有，如何可言：即色若雜染若清凈增語是菩薩摩訶薩，即受、想、行、識若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若屬生死若屬涅槃增語非菩薩摩訶薩，即受、想、行、識若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若色屬生死屬涅槃，若受、想、行、識屬生死屬涅槃，尚畢竟不可得，性非有故，況有色屬生死屬涅槃增語及受、想、行、識屬生死屬涅槃增語！此增語既非有，如何可言：即色若屬生死若屬涅槃增語是菩薩摩訶薩，即受、想、行、識若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色若在內若在外若在兩間增語非菩薩摩訶薩，即受、想、行、識若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若色在內在外在兩間，若受、想、行、識在內在外在兩間，尚畢竟不可得，性非有故，況有色在內在外在兩間增語及受、想、行、識在內在外在兩間增語！此增語既非有，如何可言：即色若在內若在外若在兩間增語是菩薩摩訶薩，即受、想、行、識若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝
【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！關於想（saṃjñā）、行（saṃskāra）、識（vijñāna）的雜染（saṃkleśa）和清凈（vyavadāna），它們最終都是不可得的，因為它們的自性並非真實存在。更何況是關於色（rūpa）的雜染和清凈的增語，以及受（vedanā）、想、行、識的雜染和清凈的增語呢！既然這些增語都不存在，又怎麼能說：『色，無論是雜染還是清凈的增語，是菩薩摩訶薩（bodhisattva-mahāsattva）；受、想、行、識，無論是雜染還是清凈的增語，是菩薩摩訶薩』呢？」
「善現！你又觀察什麼道理說：『色，無論是屬於生死（saṃsāra）還是屬於涅槃（nirvāṇa）的增語，都不是菩薩摩訶薩；受、想、行、識，無論是屬於生死還是屬於涅槃的增語，都不是菩薩摩訶薩』呢？」
「世尊！如果色屬於生死或屬於涅槃，如果受、想、行、識屬於生死或屬於涅槃，這些最終都是不可得的，因為它們的自性並非真實存在。更何況是關於色屬於生死或屬於涅槃的增語，以及受、想、行、識屬於生死或屬於涅槃的增語呢！既然這些增語都不存在，又怎麼能說：『色，無論是屬於生死還是屬於涅槃的增語，是菩薩摩訶薩；受、想、行、識，無論是屬於生死還是屬於涅槃的增語，是菩薩摩訶薩』呢？」
「善現！你又觀察什麼道理說：『色，無論是在內（adhyātma）、在外（bahirdhā）還是在兩者之間（ubhayāntara）的增語，都不是菩薩摩訶薩；受、想、行、識，無論是在內、在外還是在兩者之間的增語，都不是菩薩摩訶薩』呢？」
「世尊！如果色在內、在外或在兩者之間，如果受、想、行、識在內、在外或在兩者之間，這些最終都是不可得的，因為它們的自性並非真實存在。更何況是關於色在內、在外或在兩者之間的增語，以及受、想、行、識在內、在外或在兩者之間的增語呢！既然這些增語都不存在，又怎麼能說：『色，無論是在內、在外還是在兩者之間的增語，是菩薩摩訶薩；受、想、行、識，無論是在內、在外還是在兩者之間的增語，是菩薩摩訶薩』呢？」
「善現！你
【English Translation】 English version: 『Subhuti! Regarding the defilement (saṃkleśa) and purification (vyavadāna) of perception (saṃjñā), formations (saṃskāra), and consciousness (vijñāna), they are ultimately unattainable because their nature is not real. How much more so are the designations of defilement and purification of form (rūpa), and the designations of defilement and purification of feeling (vedanā), perception, formations, and consciousness! Since these designations do not exist, how can it be said: 『Form, whether a designation of defilement or purification, is a Bodhisattva-Mahasattva; feeling, perception, formations, and consciousness, whether a designation of defilement or purification, are a Bodhisattva-Mahasattva』?』
『Subhuti! What meaning do you observe when you say: 『Form, whether a designation belonging to samsara (saṃsāra) or nirvana (nirvāṇa), is not a Bodhisattva-Mahasattva; feeling, perception, formations, and consciousness, whether a designation belonging to samsara or nirvana, are not a Bodhisattva-Mahasattva』?』
『World-Honored One! If form belongs to samsara or nirvana, if feeling, perception, formations, and consciousness belong to samsara or nirvana, these are ultimately unattainable because their nature is not real. How much more so are the designations of form belonging to samsara or nirvana, and the designations of feeling, perception, formations, and consciousness belonging to samsara or nirvana! Since these designations do not exist, how can it be said: 『Form, whether a designation belonging to samsara or nirvana, is a Bodhisattva-Mahasattva; feeling, perception, formations, and consciousness, whether a designation belonging to samsara or nirvana, are a Bodhisattva-Mahasattva』?』
『Subhuti! What meaning do you observe when you say: 『Form, whether a designation that is internal (adhyātma), external (bahirdhā), or in between (ubhayāntara), is not a Bodhisattva-Mahasattva; feeling, perception, formations, and consciousness, whether a designation that is internal, external, or in between, are not a Bodhisattva-Mahasattva』?』
『World-Honored One! If form is internal, external, or in between, if feeling, perception, formations, and consciousness are internal, external, or in between, these are ultimately unattainable because their nature is not real. How much more so are the designations of form being internal, external, or in between, and the designations of feeling, perception, formations, and consciousness being internal, external, or in between! Since these designations do not exist, how can it be said: 『Form, whether a designation that is internal, external, or in between, is a Bodhisattva-Mahasattva; feeling, perception, formations, and consciousness, whether a designation that is internal, external, or in between, are a Bodhisattva-Mahasattva』?』
『Subhuti! You
復觀何義言：即色若可得若不可得增語非菩薩摩訶薩，即受、想、行、識若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若色可得不可得，若受、想、行、識可得不可得，尚畢竟不可得，性非有故，況有色可得不可得增語及受、想、行、識可得不可得增語！此增語既非有，如何可言：即色若可得若不可得增語是菩薩摩訶薩，即受、想、行、識若可得若不可得增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十三 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十四
三藏法師玄奘奉 詔譯初分教誡教授品第七之十四
「複次，善現！汝觀何義言：即眼處增語非菩薩摩訶薩，即耳、鼻、舌、身、意處增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若眼處，若耳、鼻、舌、身、意處，尚畢竟不可得，性非有故，況有眼處增語及耳、鼻、舌、身、意處增語！此增語既非有，如何可言：即眼處增語是菩薩摩訶薩，即耳、鼻、舌、身、意處增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若常若無常增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若常若無常增語非菩薩摩訶薩耶？」
「世尊！若
【現代漢語翻譯】 現代漢語譯本： 「再觀察，是什麼意思說：『如果說色（rupa，物質現象）是可得或不可得的增語，就不是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩），如果說受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）是可得或不可得的增語，就不是菩薩摩訶薩』呢？」 「世尊！如果色是可得或不可得，如果受、想、行、識是可得或不可得，它們本身畢竟是不可得的，因為它們的自性並非實有，更何況會有色可得不可得的增語以及受、想、行、識可得不可得的增語呢！這些增語既然不是實有，怎麼能說：『如果說色是可得或不可得的增語，就是菩薩摩訶薩，如果說受、想、行、識是可得或不可得的增語，就是菩薩摩訶薩』呢？」
《大般若波羅蜜多經》卷第二十三 大正藏第 05 冊 No. 0220 《大般若波羅蜜多經》(第1卷-第200卷)
《大般若波羅蜜多經》卷第二十四
三藏法師玄奘奉詔譯 初分教誡教授品第七之十四
「再者，善現（Subhuti）！你觀察是什麼意思說：『如果說眼處（caksu-ayatana，視覺器官）的增語不是菩薩摩訶薩，如果說耳（srotra-ayatana，聽覺器官）、鼻（ghrana-ayatana，嗅覺器官）、舌（jihva-ayatana，味覺器官）、身（kaya-ayatana，觸覺器官）、意處（manas-ayatana，意識器官）的增語不是菩薩摩訶薩』呢？」 具壽善現回答說：「世尊！如果眼處，如果耳、鼻、舌、身、意處，它們本身畢竟是不可得的，因為它們的自性並非實有，更何況會有眼處的增語以及耳、鼻、舌、身、意處的增語呢！這些增語既然不是實有，怎麼能說：『如果說眼處的增語是菩薩摩訶薩，如果說耳、鼻、舌、身、意處的增語是菩薩摩訶薩』呢？」 「善現！你再觀察是什麼意思說：『如果說眼處是常或無常的增語不是菩薩摩訶薩，如果說耳、鼻、舌、身、意處是常或無常的增語不是菩薩摩訶薩』呢？」 「世尊！如果
【English Translation】 English version: 「Furthermore, what meaning do you observe in saying: 『The designation of form (rupa) as obtainable or unobtainable is not a Bodhisattva-Mahasattva (great Bodhisattva), and the designation of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) as obtainable or unobtainable is not a Bodhisattva-Mahasattva』?」 「World Honored One! If form is obtainable or unobtainable, and if feeling, perception, volition, and consciousness are obtainable or unobtainable, they are ultimately unobtainable because their nature is non-existent. How much more so are the designations of form as obtainable or unobtainable, and the designations of feeling, perception, volition, and consciousness as obtainable or unobtainable! Since these designations are non-existent, how can it be said: 『The designation of form as obtainable or unobtainable is a Bodhisattva-Mahasattva, and the designation of feeling, perception, volition, and consciousness as obtainable or unobtainable is a Bodhisattva-Mahasattva』?」
The Great Perfection of Wisdom Sutra, Volume 23 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200)
The Great Perfection of Wisdom Sutra, Volume 24
Translated by the Tripitaka Master Xuanzang under Imperial Decree, First Section, Chapter 7, Section 14 on Instructions and Teachings
「Furthermore, Subhuti! What meaning do you observe in saying: 『The designation of the eye-base (caksu-ayatana) is not a Bodhisattva-Mahasattva, and the designation of the ear (srotra-ayatana), nose (ghrana-ayatana), tongue (jihva-ayatana), body (kaya-ayatana), and mind-base (manas-ayatana) is not a Bodhisattva-Mahasattva』?」 The Venerable Subhuti replied: 「World Honored One! If the eye-base, and if the ear, nose, tongue, body, and mind-bases are ultimately unobtainable because their nature is non-existent, how much more so are the designations of the eye-base and the designations of the ear, nose, tongue, body, and mind-bases! Since these designations are non-existent, how can it be said: 『The designation of the eye-base is a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-bases is a Bodhisattva-Mahasattva』?」 「Subhuti! What meaning do you further observe in saying: 『The designation of the eye-base as permanent or impermanent is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-bases as permanent or impermanent is not a Bodhisattva-Mahasattva』?」 「World Honored One! If
眼處常無常，若耳、鼻、舌、身、意處常無常，尚畢竟不可得，性非有故，況有眼處常無常增語及耳、鼻、舌、身、意處常無常增語！此增語既非有，如何可言：即眼處若常若無常增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼處若樂若苦增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若眼處樂苦，若耳、鼻、舌、身、意處樂苦，尚畢竟不可得，性非有故，況有眼處樂苦增語及耳、鼻、舌、身、意處樂苦增語！此增語既非有，如何可言：即眼處若樂若苦增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若我若無我增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若我若無我增語非菩薩摩訶薩耶？」
「世尊！若眼處我無我，若耳、鼻、舌、身、意處我無我，尚畢竟不可得，性非有故，況有眼處我無我增語及耳、鼻、舌、身、意處我無我增語！此增語既非有，如何可言：即眼處若我若無我增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若我若無我增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼處若凈若不凈增語非菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！眼睛（眼處）的本質是無常的，如果說耳朵（耳處）、鼻子（鼻處）、舌頭（舌處）、身體（身處）、意識（意處）的本質也是無常的，這本身就根本不可能成立，因為它們的自性本空。更何況是說眼睛的無常增語，以及耳朵、鼻子、舌頭、身體、意識的無常增語呢！既然這些增語並不存在，又怎麼能說：眼睛的常或無常增語是菩薩摩訶薩（Bodhisattva-Mahasattva），耳朵、鼻子、舌頭、身體、意識的常或無常增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：眼睛的樂或苦增語不是菩薩摩訶薩，耳朵、鼻子、舌頭、身體、意識的樂或苦增語不是菩薩摩訶薩呢？』 『世尊！如果說眼睛的樂或苦，以及耳朵、鼻子、舌頭、身體、意識的樂或苦，這本身就根本不可能成立，因為它們的自性本空。更何況是說眼睛的樂或苦增語，以及耳朵、鼻子、舌頭、身體、意識的樂或苦增語呢！既然這些增語並不存在，又怎麼能說：眼睛的樂或苦增語是菩薩摩訶薩，耳朵、鼻子、舌頭、身體、意識的樂或苦增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：眼睛的我或無我增語不是菩薩摩訶薩，耳朵、鼻子、舌頭、身體、意識的我或無我增語不是菩薩摩訶薩呢？』 『世尊！如果說眼睛的我或無我，以及耳朵、鼻子、舌頭、身體、意識的我或無我，這本身就根本不可能成立，因為它們的自性本空。更何況是說眼睛的我或無我增語，以及耳朵、鼻子、舌頭、身體、意識的我或無我增語呢！既然這些增語並不存在，又怎麼能說：眼睛的我或無我增語是菩薩摩訶薩，耳朵、鼻子、舌頭、身體、意識的我或無我增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：眼睛的凈或不凈增語不是菩薩摩訶薩，』
【English Translation】 English version: 'Subhuti! The nature of the eye (eye-base) is impermanent. If the nature of the ear (ear-base), nose (nose-base), tongue (tongue-base), body (body-base), and mind (mind-base) is also impermanent, this itself is fundamentally untenable because their self-nature is empty. How much more so are the augmentations of the eye's impermanence, and the augmentations of the ear, nose, tongue, body, and mind's impermanence! Since these augmentations do not exist, how can it be said that the augmentation of the eye's permanence or impermanence is a Bodhisattva-Mahasattva, or that the augmentation of the ear, nose, tongue, body, and mind's permanence or impermanence is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, consider by what reasoning you say that the augmentation of the eye's pleasure or pain is not a Bodhisattva-Mahasattva, and that the augmentation of the ear, nose, tongue, body, and mind's pleasure or pain is not a Bodhisattva-Mahasattva?' 'World Honored One! If the pleasure or pain of the eye, and the pleasure or pain of the ear, nose, tongue, body, and mind, are fundamentally untenable because their self-nature is empty, how much more so are the augmentations of the eye's pleasure or pain, and the augmentations of the ear, nose, tongue, body, and mind's pleasure or pain! Since these augmentations do not exist, how can it be said that the augmentation of the eye's pleasure or pain is a Bodhisattva-Mahasattva, or that the augmentation of the ear, nose, tongue, body, and mind's pleasure or pain is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, consider by what reasoning you say that the augmentation of the eye's self or non-self is not a Bodhisattva-Mahasattva, and that the augmentation of the ear, nose, tongue, body, and mind's self or non-self is not a Bodhisattva-Mahasattva?' 'World Honored One! If the self or non-self of the eye, and the self or non-self of the ear, nose, tongue, body, and mind, are fundamentally untenable because their self-nature is empty, how much more so are the augmentations of the eye's self or non-self, and the augmentations of the ear, nose, tongue, body, and mind's self or non-self! Since these augmentations do not exist, how can it be said that the augmentation of the eye's self or non-self is a Bodhisattva-Mahasattva, or that the augmentation of the ear, nose, tongue, body, and mind's self or non-self is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, consider by what reasoning you say that the augmentation of the eye's purity or impurity is not a Bodhisattva-Mahasattva,'
即耳、鼻、舌、身、意處若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若眼處凈不凈，若耳、鼻、舌、身、意處凈不凈，尚畢竟不可得，性非有故，況有眼處凈不凈增語及耳、鼻、舌、身、意處凈不凈增語！此增語既非有，如何可言：即眼處若凈若不凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼處若空若不空增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若空若不空增語非菩薩摩訶薩耶？」
「世尊！若眼處空不空，若耳、鼻、舌、身、意處空不空，尚畢竟不可得，性非有故，況有眼處空不空增語及耳、鼻、舌、身、意處空不空增語！此增語既非有，如何可言：即眼處若空若不空增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼處若有相若無相增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若眼處有相無相，若耳、鼻、舌、身、意處有相無相，尚畢竟不可得，性非有故，況有眼處有相無相增語及耳、鼻、舌、身、意處有相無相增語！此增語既非有，如何可言：即眼處若有相若無相增語是菩薩摩訶薩，即耳、鼻、舌、
【現代漢語翻譯】 現代漢語譯本 『世尊，如果說眼、耳、鼻、舌、身、意這六處是清凈的或不清凈的增語，那不是菩薩摩訶薩（菩薩中的大菩薩）吧？』 『世尊！如果眼處是清凈或不清凈，乃至耳、鼻、舌、身、意處是清凈或不清凈，這些都畢竟不可得，因為它們的自性本非實有。更何況會有眼處清凈不清凈的增語，以及耳、鼻、舌、身、意處清凈不清凈的增語呢！既然這些增語都不存在，又怎麼能說：眼處清凈不清凈的增語是菩薩摩訶薩，耳、鼻、舌、身、意處清凈不清凈的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼道理說：眼處是空或不空的增語不是菩薩摩訶薩，耳、鼻、舌、身、意處是空或不空的增語不是菩薩摩訶薩呢？』 『世尊！如果眼處是空或不空，乃至耳、鼻、舌、身、意處是空或不空，這些都畢竟不可得，因為它們的自性本非實有。更何況會有眼處空不空的增語，以及耳、鼻、舌、身、意處空不空的增語呢！既然這些增語都不存在，又怎麼能說：眼處是空或不空的增語是菩薩摩訶薩，耳、鼻、舌、身、意處是空或不空的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼處是有相或無相的增語不是菩薩摩訶薩，耳、鼻、舌、身、意處是有相或無相的增語不是菩薩摩訶薩呢？』 『世尊！如果眼處是有相或無相，乃至耳、鼻、舌、身、意處是有相或無相，這些都畢竟不可得，因為它們的自性本非實有。更何況會有眼處有相無相的增語，以及耳、鼻、舌、身、意處有相無相的增語呢！既然這些增語都不存在，又怎麼能說：眼處是有相或無相的增語是菩薩摩訶薩，耳、鼻、舌、
【English Translation】 English version 'World Honored One, if the aggregates of eye, ear, nose, tongue, body, and mind are described as pure or impure, is that not a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'World Honored One! If the eye aggregate is pure or impure, and likewise the ear, nose, tongue, body, and mind aggregates are pure or impure, these are ultimately unattainable, because their nature is not real. How much more so are the descriptions of the eye aggregate as pure or impure, and the descriptions of the ear, nose, tongue, body, and mind aggregates as pure or impure! Since these descriptions do not exist, how can it be said that the description of the eye aggregate as pure or impure is a Bodhisattva-Mahasattva, or that the description of the ear, nose, tongue, body, and mind aggregates as pure or impure is a Bodhisattva-Mahasattva?' 'Subhuti (a name of the disciple, also called 'Good Manifestation')! What meaning do you observe in saying that the description of the eye aggregate as empty or not empty is not a Bodhisattva-Mahasattva, and that the description of the ear, nose, tongue, body, and mind aggregates as empty or not empty is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye aggregate is empty or not empty, and likewise the ear, nose, tongue, body, and mind aggregates are empty or not empty, these are ultimately unattainable, because their nature is not real. How much more so are the descriptions of the eye aggregate as empty or not empty, and the descriptions of the ear, nose, tongue, body, and mind aggregates as empty or not empty! Since these descriptions do not exist, how can it be said that the description of the eye aggregate as empty or not empty is a Bodhisattva-Mahasattva, or that the description of the ear, nose, tongue, body, and mind aggregates as empty or not empty is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe in saying that the description of the eye aggregate as having characteristics or not having characteristics is not a Bodhisattva-Mahasattva, and that the description of the ear, nose, tongue, body, and mind aggregates as having characteristics or not having characteristics is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye aggregate has characteristics or does not have characteristics, and likewise the ear, nose, tongue, body, and mind aggregates have characteristics or do not have characteristics, these are ultimately unattainable, because their nature is not real. How much more so are the descriptions of the eye aggregate as having characteristics or not having characteristics, and the descriptions of the ear, nose, tongue, body, and mind aggregates as having characteristics or not having characteristics! Since these descriptions do not exist, how can it be said that the description of the eye aggregate as having characteristics or not having characteristics is a Bodhisattva-Mahasattva, or that the description of the ear, nose, tongue,
身、意處若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若有愿若無愿增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若眼處有愿無愿，若耳、鼻、舌、身、意處有愿無愿，尚畢竟不可得，性非有故，況有眼處有愿無愿增語及耳、鼻、舌、身、意處有愿無愿增語！此增語既非有，如何可言：即眼處若有愿若無愿增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若寂靜若不寂靜增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若眼處寂靜不寂靜，若耳、鼻、舌、身、意處寂靜不寂靜，尚畢竟不可得，性非有故，況有眼處寂靜不寂靜增語及耳、鼻、舌、身、意處寂靜不寂靜增語！此增語既非有，如何可言：即眼處若寂靜若不寂靜增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若遠離若不遠離增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若眼處遠離不遠離，若耳、鼻、舌、身、意處遠
【現代漢語翻譯】 現代漢語譯本：'如果說，在身、意之處，有相或無相的增語，是菩薩摩訶薩嗎？' '善現！你再觀察是什麼道理，說：在眼處，如果有愿或無愿的增語，就不是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果有愿或無愿的增語，就不是菩薩摩訶薩呢？' '世尊！如果眼處有愿或無愿，以及耳、鼻、舌、身、意處有愿或無愿，尚且畢竟不可得，因為其自性非有，何況會有眼處有愿無愿的增語，以及耳、鼻、舌、身、意處有愿無愿的增語呢！既然這些增語並非真實存在，又怎麼能說：在眼處，如果有愿或無愿的增語，就是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果有愿或無愿的增語，就是菩薩摩訶薩呢？' '善現！你再觀察是什麼道理，說：在眼處，如果寂靜或不寂靜的增語，就不是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果寂靜或不寂靜的增語，就不是菩薩摩訶薩呢？' '世尊！如果眼處寂靜或不寂靜，以及耳、鼻、舌、身、意處寂靜或不寂靜，尚且畢竟不可得，因為其自性非有，何況會有眼處寂靜不寂靜的增語，以及耳、鼻、舌、身、意處寂靜不寂靜的增語呢！既然這些增語並非真實存在，又怎麼能說：在眼處，如果寂靜或不寂靜的增語，就是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果寂靜或不寂靜的增語，就是菩薩摩訶薩呢？' '善現！你再觀察是什麼道理，說：在眼處，如果遠離或不遠離的增語，就不是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果遠離或不遠離的增語，就不是菩薩摩訶薩呢？' '世尊！如果眼處遠離或不遠離，以及耳、鼻、舌、身、意處遠離或不遠離，尚且畢竟不可得，因為其自性非有，何況會有眼處遠離不遠離的增語，以及耳、鼻、舌、身、意處遠離不遠離的增語呢！既然這些增語並非真實存在，又怎麼能說：在眼處，如果遠離或不遠離的增語，就是菩薩摩訶薩；在耳、鼻、舌、身、意之處，如果遠離或不遠離的增語，就是菩薩摩訶薩呢？'
【English Translation】 English version: 'If there is an augmentation of form or formlessness at the body and mind, is that a Bodhisattva-Mahasattva?' 'Subhuti, what is the meaning of your observation that if there is an augmentation of desire or non-desire at the eye, it is not a Bodhisattva-Mahasattva, and if there is an augmentation of desire or non-desire at the ear, nose, tongue, body, and mind, it is not a Bodhisattva-Mahasattva?' 'World Honored One, if desire or non-desire at the eye, and desire or non-desire at the ear, nose, tongue, body, and mind are ultimately unattainable, because their nature is non-existent, how much more so are augmentations of desire or non-desire at the eye, and augmentations of desire or non-desire at the ear, nose, tongue, body, and mind! Since these augmentations are not real, how can it be said that if there is an augmentation of desire or non-desire at the eye, it is a Bodhisattva-Mahasattva, and if there is an augmentation of desire or non-desire at the ear, nose, tongue, body, and mind, it is a Bodhisattva-Mahasattva?' 'Subhuti, what is the meaning of your observation that if there is an augmentation of tranquility or non-tranquility at the eye, it is not a Bodhisattva-Mahasattva, and if there is an augmentation of tranquility or non-tranquility at the ear, nose, tongue, body, and mind, it is not a Bodhisattva-Mahasattva?' 'World Honored One, if tranquility or non-tranquility at the eye, and tranquility or non-tranquility at the ear, nose, tongue, body, and mind are ultimately unattainable, because their nature is non-existent, how much more so are augmentations of tranquility or non-tranquility at the eye, and augmentations of tranquility or non-tranquility at the ear, nose, tongue, body, and mind! Since these augmentations are not real, how can it be said that if there is an augmentation of tranquility or non-tranquility at the eye, it is a Bodhisattva-Mahasattva, and if there is an augmentation of tranquility or non-tranquility at the ear, nose, tongue, body, and mind, it is a Bodhisattva-Mahasattva?' 'Subhuti, what is the meaning of your observation that if there is an augmentation of separation or non-separation at the eye, it is not a Bodhisattva-Mahasattva, and if there is an augmentation of separation or non-separation at the ear, nose, tongue, body, and mind, it is not a Bodhisattva-Mahasattva?' 'World Honored One, if separation or non-separation at the eye, and separation or non-separation at the ear, nose, tongue, body, and mind are ultimately unattainable, because their nature is non-existent, how much more so are augmentations of separation or non-separation at the eye, and augmentations of separation or non-separation at the ear, nose, tongue, body, and mind! Since these augmentations are not real, how can it be said that if there is an augmentation of separation or non-separation at the eye, it is a Bodhisattva-Mahasattva, and if there is an augmentation of separation or non-separation at the ear, nose, tongue, body, and mind, it is a Bodhisattva-Mahasattva?'
離不遠離，尚畢竟不可得，性非有故，況有眼處遠離不遠離增語及耳、鼻、舌、身、意處遠離不遠離增語！此增語既非有，如何可言：即眼處若遠離若不遠離增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若有為若無為增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若眼處有為無為，若耳、鼻、舌、身、意處有為無為，尚畢竟不可得，性非有故，況有眼處有為無為增語及耳、鼻、舌、身、意處有為無為增語！此增語既非有，如何可言：即眼處若有為若無為增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若有漏若無漏增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若眼處有漏無漏，若耳、鼻、舌、身、意處有漏無漏，尚畢竟不可得，性非有故，況有眼處有漏無漏增語及耳、鼻、舌、身、意處有漏無漏增語！此增語既非有，如何可言：即眼處若有漏若無漏增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言
【現代漢語翻譯】 現代漢語譯本 『遠離』或『不遠離』，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於眼處（cakṣus, 眼根）的『遠離』或『不遠離』的增語，以及耳、鼻、舌、身、意處（śrotra, ghrāṇa, jihvā, kāya, manas, 分別為耳根、鼻根、舌根、身根、意根）的『遠離』或『不遠離』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『關於眼處的「遠離」或「不遠離」的增語是菩薩摩訶薩（bodhisattva, 追求覺悟的修行者），關於耳、鼻、舌、身、意處的「遠離」或「不遠離」的增語是菩薩摩訶薩』呢？」 『善現（Subhūti, 佛陀的弟子）！你又觀察什麼道理而說：關於眼處的「有為」（saṃskṛta, 因緣和合而生）或「無為」（asaṃskṛta, 非因緣和合而生）的增語不是菩薩摩訶薩，關於耳、鼻、舌、身、意處的「有為」或「無為」的增語不是菩薩摩訶薩呢？』 『世尊（Bhagavān, 佛陀的尊稱）！如果眼處本身的有為或無為，以及耳、鼻、舌、身、意處的有為或無為，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於眼處的有為或無為的增語，以及耳、鼻、舌、身、意處的有為或無為的增語呢！既然這些增語都不是真實存在的，又怎麼能說：關於眼處的「有為」或「無為」的增語是菩薩摩訶薩，關於耳、鼻、舌、身、意處的「有為」或「無為」的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理而說：關於眼處的「有漏」（sāsrava, 煩惱的生起）或「無漏」（anāsrava, 無煩惱）的增語不是菩薩摩訶薩，關於耳、鼻、舌、身、意處的「有漏」或「無漏」的增語不是菩薩摩訶薩呢？』 『世尊！如果眼處本身的有漏或無漏，以及耳、鼻、舌、身、意處的有漏或無漏，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於眼處的有漏或無漏的增語，以及耳、鼻、舌、身、意處的有漏或無漏的增語呢！既然這些增語都不是真實存在的，又怎麼能說：關於眼處的「有漏」或「無漏」的增語是菩薩摩訶薩，關於耳、鼻、舌、身、意處的「有漏」或「無漏」的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理而說：
【English Translation】 English version 'Whether 'separation' or 'non-separation' are ultimately unattainable, as their nature is not real. How much more so are the augmentations of 'separation' or 'non-separation' regarding the eye-base (cakṣus), and the augmentations of 'separation' or 'non-separation' regarding the ear, nose, tongue, body, and mind-bases (śrotra, ghrāṇa, jihvā, kāya, manas)! Since these augmentations are not real, how can it be said: 'The augmentation of 'separation' or 'non-separation' regarding the eye-base is a Bodhisattva (bodhisattva, a being seeking enlightenment), and the augmentation of 'separation' or 'non-separation' regarding the ear, nose, tongue, body, and mind-bases is a Bodhisattva?' 'Subhūti! What meaning do you observe when you say: 'The augmentation of 'conditioned' (saṃskṛta) or 'unconditioned' (asaṃskṛta) regarding the eye-base is not a Bodhisattva, and the augmentation of 'conditioned' or 'unconditioned' regarding the ear, nose, tongue, body, and mind-bases is not a Bodhisattva?' 'Bhagavān! If the conditioned or unconditioned nature of the eye-base itself, and the conditioned or unconditioned nature of the ear, nose, tongue, body, and mind-bases, are ultimately unattainable, as their nature is not real, how much more so are the augmentations of conditioned or unconditioned regarding the eye-base, and the augmentations of conditioned or unconditioned regarding the ear, nose, tongue, body, and mind-bases! Since these augmentations are not real, how can it be said: 'The augmentation of 'conditioned' or 'unconditioned' regarding the eye-base is a Bodhisattva, and the augmentation of 'conditioned' or 'unconditioned' regarding the ear, nose, tongue, body, and mind-bases is a Bodhisattva?' 'Subhūti! What meaning do you observe when you say: 'The augmentation of 'with outflows' (sāsrava) or 'without outflows' (anāsrava) regarding the eye-base is not a Bodhisattva, and the augmentation of 'with outflows' or 'without outflows' regarding the ear, nose, tongue, body, and mind-bases is not a Bodhisattva?' 'Bhagavān! If the with-outflows or without-outflows nature of the eye-base itself, and the with-outflows or without-outflows nature of the ear, nose, tongue, body, and mind-bases, are ultimately unattainable, as their nature is not real, how much more so are the augmentations of with-outflows or without-outflows regarding the eye-base, and the augmentations of with-outflows or without-outflows regarding the ear, nose, tongue, body, and mind-bases! Since these augmentations are not real, how can it be said: 'The augmentation of 'with outflows' or 'without outflows' regarding the eye-base is a Bodhisattva, and the augmentation of 'with outflows' or 'without outflows' regarding the ear, nose, tongue, body, and mind-bases is a Bodhisattva?' 'Subhūti! What meaning do you observe when you say:
：即眼處若生若滅增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若生若滅增語非菩薩摩訶薩耶？」
「世尊！若眼處生滅，若耳、鼻、舌、身、意處生滅，尚畢竟不可得，性非有故，況有眼處生滅增語及耳、鼻、舌、身、意處生滅增語！此增語既非有，如何可言：即眼處若生若滅增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若善若非善增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若善若非善增語非菩薩摩訶薩耶？」
「世尊！若眼處善非善，若耳、鼻、舌、身、意處善非善，尚畢竟不可得，性非有故，況有眼處善非善增語及耳、鼻、舌、身、意處善非善增語！此增語既非有，如何可言：即眼處若善若非善增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼處若有罪若無罪增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若眼處有罪無罪，若耳、鼻、舌、身、意處有罪無罪，尚畢竟不可得，性非有故，況有眼處有罪無罪增語及耳、鼻、舌、身、意處有罪無罪增語！此增語既非有，如何可言：即眼處若有罪若無罪增語是菩薩
【現代漢語翻譯】 現代漢語譯本：『如果說眼處（cakṣus-āyatana，視覺器官）的生起和滅去是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的增語，那麼耳、鼻、舌、身、意處（śrotra-ghrāṇa-jihvā-kāya-mana-āyatana，聽覺、嗅覺、味覺、觸覺和思維器官）的生起和滅去也是菩薩摩訶薩的增語嗎？』 『世尊！如果眼處的生滅，以及耳、鼻、舌、身、意處的生滅，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼處生滅的增語，以及耳、鼻、舌、身、意處生滅的增語呢！既然這些增語並非真實存在，又怎麼能說：眼處的生滅增語是菩薩摩訶薩，耳、鼻、舌、身、意處的生滅增語是菩薩摩訶薩呢？』 『善現（Subhūti，須菩提）！你又根據什麼道理說：眼處的善與非善的增語不是菩薩摩訶薩，耳、鼻、舌、身、意處的善與非善的增語也不是菩薩摩訶薩呢？』 『世尊！如果眼處的善與非善，以及耳、鼻、舌、身、意處的善與非善，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼處善與非善的增語，以及耳、鼻、舌、身、意處善與非善的增語呢！既然這些增語並非真實存在，又怎麼能說：眼處的善與非善的增語是菩薩摩訶薩，耳、鼻、舌、身、意處的善與非善的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：眼處的有罪與無罪的增語不是菩薩摩訶薩，耳、鼻、舌、身、意處的有罪與無罪的增語也不是菩薩摩訶薩呢？』 『世尊！如果眼處的有罪與無罪，以及耳、鼻、舌、身、意處的有罪與無罪，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼處有罪與無罪的增語，以及耳、鼻、舌、身、意處有罪與無罪的增語呢！既然這些增語並非真實存在，又怎麼能說：眼處的有罪與無罪的增語是菩薩
【English Translation】 English version: 'If the arising and ceasing of the eye-sphere (cakṣus-āyatana, visual organ) is a designation of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva), then are the arising and ceasing of the ear, nose, tongue, body, and mind-spheres (śrotra-ghrāṇa-jihvā-kāya-mana-āyatana, auditory, olfactory, gustatory, tactile, and mental organs) also designations of a Bodhisattva-Mahasattva?' 'World Honored One! If the arising and ceasing of the eye-sphere, and the arising and ceasing of the ear, nose, tongue, body, and mind-spheres, are ultimately unattainable, because their nature is not real, how much more so are the designations of the arising and ceasing of the eye-sphere, and the designations of the arising and ceasing of the ear, nose, tongue, body, and mind-spheres! Since these designations are not real, how can it be said: the designation of the arising and ceasing of the eye-sphere is a Bodhisattva-Mahasattva, and the designation of the arising and ceasing of the ear, nose, tongue, body, and mind-spheres is a Bodhisattva-Mahasattva?' 'Subhūti (善現)! Furthermore, based on what meaning do you say: the designation of the good and non-good of the eye-sphere is not a Bodhisattva-Mahasattva, and the designation of the good and non-good of the ear, nose, tongue, body, and mind-spheres is not a Bodhisattva-Mahasattva?' 'World Honored One! If the good and non-good of the eye-sphere, and the good and non-good of the ear, nose, tongue, body, and mind-spheres, are ultimately unattainable, because their nature is not real, how much more so are the designations of the good and non-good of the eye-sphere, and the designations of the good and non-good of the ear, nose, tongue, body, and mind-spheres! Since these designations are not real, how can it be said: the designation of the good and non-good of the eye-sphere is a Bodhisattva-Mahasattva, and the designation of the good and non-good of the ear, nose, tongue, body, and mind-spheres is a Bodhisattva-Mahasattva?' 'Subhūti! Furthermore, based on what meaning do you say: the designation of the culpable and non-culpable of the eye-sphere is not a Bodhisattva-Mahasattva, and the designation of the culpable and non-culpable of the ear, nose, tongue, body, and mind-spheres is not a Bodhisattva-Mahasattva?' 'World Honored One! If the culpable and non-culpable of the eye-sphere, and the culpable and non-culpable of the ear, nose, tongue, body, and mind-spheres, are ultimately unattainable, because their nature is not real, how much more so are the designations of the culpable and non-culpable of the eye-sphere, and the designations of the culpable and non-culpable of the ear, nose, tongue, body, and mind-spheres! Since these designations are not real, how can it be said: the designation of the culpable and non-culpable of the eye-sphere is a Bodhisattva'
摩訶薩，即耳、鼻、舌、身、意處若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若有煩惱若無煩惱增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若眼處有煩惱無煩惱，若耳、鼻、舌、身、意處有煩惱無煩惱，尚畢竟不可得，性非有故，況有眼處有煩惱無煩惱增語及耳、鼻、舌、身、意處有煩惱無煩惱增語！此增語既非有，如何可言：即眼處若有煩惱若無煩惱增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若世間若出世間增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若眼處世間出世間，若耳、鼻、舌、身、意處世間出世間，尚畢竟不可得，性非有故，況有眼處世間出世間增語及耳、鼻、舌、身、意處世間出世間增語！此增語既非有，如何可言：即眼處若世間若出世間增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若雜染若清凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若雜染若清凈增語非菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本 『摩訶薩（Mahāsattva，大菩薩），如果說眼、耳、鼻、舌、身、意這六處有罪或無罪的增語，就是菩薩摩訶薩嗎？』 『善現（Subhuti，須菩提）！你又觀察什麼道理說：眼處如果有煩惱或沒有煩惱的增語，就不是菩薩摩訶薩；耳、鼻、舌、身、意這六處如果有煩惱或沒有煩惱的增語，就不是菩薩摩訶薩呢？』 『世尊！如果眼處有煩惱或沒有煩惱，以及耳、鼻、舌、身、意這六處有煩惱或沒有煩惱，本來就畢竟不可得，因為它們的自性並非實有，何況還有眼處有煩惱或沒有煩惱的增語，以及耳、鼻、舌、身、意這六處有煩惱或沒有煩惱的增語呢！既然這些增語並非實有，又怎麼能說：眼處如果有煩惱或沒有煩惱的增語就是菩薩摩訶薩，耳、鼻、舌、身、意這六處如果有煩惱或沒有煩惱的增語就是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼處如果是世間或出世間的增語，就不是菩薩摩訶薩；耳、鼻、舌、身、意這六處如果是世間或出世間的增語，就不是菩薩摩訶薩呢？』 『世尊！如果眼處是世間或出世間，以及耳、鼻、舌、身、意這六處是世間或出世間，本來就畢竟不可得，因為它們的自性並非實有，何況還有眼處是世間或出世間的增語，以及耳、鼻、舌、身、意這六處是世間或出世間的增語呢！既然這些增語並非實有，又怎麼能說：眼處如果是世間或出世間的增語就是菩薩摩訶薩，耳、鼻、舌、身、意這六處如果是世間或出世間的增語就是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼處如果是雜染或清凈的增語，就不是菩薩摩訶薩；耳、鼻、舌、身、意這六處如果是雜染或清凈的增語，就不是菩薩摩訶薩呢？』
【English Translation】 English version 『Mahāsattva (great being), is a Bodhisattva Mahāsattva (great Bodhisattva) if it is said that the six sense bases of eye, ear, nose, tongue, body, and mind have defilement or no defilement?』 『Subhuti! What meaning do you observe when you say: that the designation of the eye base having affliction or no affliction is not a Bodhisattva Mahāsattva, and that the designation of the ear, nose, tongue, body, and mind bases having affliction or no affliction is not a Bodhisattva Mahāsattva?』 『World Honored One! If the eye base having affliction or no affliction, and the ear, nose, tongue, body, and mind bases having affliction or no affliction, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the eye base having affliction or no affliction, and the ear, nose, tongue, body, and mind bases having affliction or no affliction! Since these designations are non-existent, how can it be said: that the designation of the eye base having affliction or no affliction is a Bodhisattva Mahāsattva, and that the designation of the ear, nose, tongue, body, and mind bases having affliction or no affliction is a Bodhisattva Mahāsattva?』 『Subhuti! What meaning do you observe when you say: that the designation of the eye base being worldly or transcendental is not a Bodhisattva Mahāsattva, and that the designation of the ear, nose, tongue, body, and mind bases being worldly or transcendental is not a Bodhisattva Mahāsattva?』 『World Honored One! If the eye base being worldly or transcendental, and the ear, nose, tongue, body, and mind bases being worldly or transcendental, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the eye base being worldly or transcendental, and the ear, nose, tongue, body, and mind bases being worldly or transcendental! Since these designations are non-existent, how can it be said: that the designation of the eye base being worldly or transcendental is a Bodhisattva Mahāsattva, and that the designation of the ear, nose, tongue, body, and mind bases being worldly or transcendental is a Bodhisattva Mahāsattva?』 『Subhuti! What meaning do you observe when you say: that the designation of the eye base being defiled or pure is not a Bodhisattva Mahāsattva, and that the designation of the ear, nose, tongue, body, and mind bases being defiled or pure is not a Bodhisattva Mahāsattva?』
「世尊！若眼處雜染清凈，若耳、鼻、舌、身、意處雜染清凈，尚畢竟不可得，性非有故，況有眼處雜染清凈增語及耳、鼻、舌、身、意處雜染清凈增語！此增語既非有，如何可言：即眼處若雜染若清凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若屬生死若屬涅槃增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若眼處屬生死屬涅槃，若耳、鼻、舌、身、意處屬生死屬涅槃，尚畢竟不可得，性非有故，況有眼處屬生死屬涅槃增語及耳、鼻、舌、身、意處屬生死屬涅槃增語！此增語既非有，如何可言：即眼處若屬生死若屬涅槃增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若在內若在外若在兩間增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若眼處在內在外在兩間，若耳、鼻、舌、身、意處在內在外在兩間，尚畢竟不可得，性非有故，況有眼處在內在外在兩間增語及耳、鼻、舌、身、意處在內在外在兩間增語！此增語既非有，如何可言：即眼處若
【現代漢語翻譯】 現代漢語譯本： 『世尊！如果眼處（眼睛的感知領域）的雜染（煩惱）和清凈（解脫）的自性尚且畢竟不可得，因為其本性非有，更何況會有眼處的雜染清凈的言說，以及耳、鼻、舌、身、意處（其他五種感知領域）的雜染清凈的言說呢！既然這些言說並非真實存在，又怎麼能說：眼處的雜染或清凈的言說是菩薩摩訶薩（偉大的菩薩），耳、鼻、舌、身、意處的雜染或清凈的言說是菩薩摩訶薩呢？』 『善現（須菩提）！你又觀察什麼意義而說：眼處屬於生死（輪迴）或屬於涅槃（解脫）的言說不是菩薩摩訶薩，耳、鼻、舌、身、意處屬於生死或屬於涅槃的言說不是菩薩摩訶薩呢？』 『世尊！如果眼處屬於生死或屬於涅槃，耳、鼻、舌、身、意處屬於生死或屬於涅槃，尚且畢竟不可得，因為其本性非有，更何況會有眼處屬於生死或屬於涅槃的言說，以及耳、鼻、舌、身、意處屬於生死或屬於涅槃的言說呢！既然這些言說並非真實存在，又怎麼能說：眼處屬於生死或屬於涅槃的言說是菩薩摩訶薩，耳、鼻、舌、身、意處屬於生死或屬於涅槃的言說是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：眼處若在內（自身）若在外（外界）若在兩間（內外之間）的言說不是菩薩摩訶薩，耳、鼻、舌、身、意處若在內若在外若在兩間的言說不是菩薩摩訶薩呢？』 『世尊！如果眼處在內、在外、在兩間，耳、鼻、舌、身、意處在內、在外、在兩間，尚且畢竟不可得，因為其本性非有，更何況會有眼處在內、在外、在兩間的言說，以及耳、鼻、舌、身、意處在內、在外、在兩間的言說呢！既然這些言說並非真實存在，又怎麼能說：眼處若
【English Translation】 English version: 'World Honored One! If the defilement and purity of the eye-base (the realm of visual perception), and similarly the defilement and purity of the ear, nose, tongue, body, and mind-bases are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of the defilement and purity of the eye-base, and the expressions of the defilement and purity of the ear, nose, tongue, body, and mind-bases! Since these expressions are not real, how can it be said that the expression of the defilement or purity of the eye-base is a Bodhisattva-Mahasattva (a great Bodhisattva), or that the expression of the defilement or purity of the ear, nose, tongue, body, and mind-bases is a Bodhisattva-Mahasattva?' 'Subhuti (Good Manifest)! What meaning do you observe when you say that the expression of the eye-base belonging to Samsara (the cycle of birth and death) or Nirvana (liberation) is not a Bodhisattva-Mahasattva, and that the expression of the ear, nose, tongue, body, and mind-bases belonging to Samsara or Nirvana is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-base belongs to Samsara or Nirvana, and the ear, nose, tongue, body, and mind-bases belong to Samsara or Nirvana, they are ultimately unattainable, because their nature is non-existent. How much more so are the expressions of the eye-base belonging to Samsara or Nirvana, and the expressions of the ear, nose, tongue, body, and mind-bases belonging to Samsara or Nirvana! Since these expressions are not real, how can it be said that the expression of the eye-base belonging to Samsara or Nirvana is a Bodhisattva-Mahasattva, or that the expression of the ear, nose, tongue, body, and mind-bases belonging to Samsara or Nirvana is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the expression of the eye-base being internal (within oneself), external (outside oneself), or in between (neither internal nor external) is not a Bodhisattva-Mahasattva, and that the expression of the ear, nose, tongue, body, and mind-bases being internal, external, or in between is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-base is internal, external, or in between, and the ear, nose, tongue, body, and mind-bases are internal, external, or in between, they are ultimately unattainable, because their nature is non-existent. How much more so are the expressions of the eye-base being internal, external, or in between, and the expressions of the ear, nose, tongue, body, and mind-bases being internal, external, or in between! Since these expressions are not real, how can it be said that the expression of the eye-base being
在內若在外若在兩間增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼處若可得若不可得增語非菩薩摩訶薩，即耳、鼻、舌、身、意處若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若眼處可得不可得，若耳、鼻、舌、身、意處可得不可得，尚畢竟不可得，性非有故，況有眼處可得不可得增語及耳、鼻、舌、身、意處可得不可得增語！此增語既非有，如何可言：即眼處若可得若不可得增語是菩薩摩訶薩，即耳、鼻、舌、身、意處若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色處增語非菩薩摩訶薩，即聲、香、味、觸、法處增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若色處，若聲、香、味、觸、法處，尚畢竟不可得，性非有故，況有色處增語及聲、香、味、觸、法處增語！此增語既非有，如何可言：即色處增語是菩薩摩訶薩，即聲、香、味、觸、法處增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若常若無常增語非菩薩摩訶薩，即聲、香、味、觸、法處若常若無常增語非菩薩摩訶薩耶？」
「世尊！若色處常無常，若聲、香、味、觸、法處常無常，尚畢竟不可
【現代漢語翻譯】 現代漢語譯本： 「在內部、外部或兩者之間增加言語，是菩薩摩訶薩（菩薩中的大修行者），即耳、鼻、舌、身、意這六處，如果在內部、外部或兩者之間增加言語，是菩薩摩訶薩嗎？」
「善現（須菩提的別名）！你又觀察什麼意義說：即眼處如果可得或不可得，增加言語就不是菩薩摩訶薩，即耳、鼻、舌、身、意這六處如果可得或不可得，增加言語就不是菩薩摩訶薩呢？」
「世尊！如果眼處可得或不可得，如果耳、鼻、舌、身、意這六處可得或不可得，它們尚且畢竟不可得，因為它們的自性並非真實存在，何況會有眼處可得不可得的增加言語，以及耳、鼻、舌、身、意這六處可得不可得的增加言語呢！這些增加的言語既然不是真實存在，如何能說：即眼處如果可得或不可得的增加言語是菩薩摩訶薩，即耳、鼻、舌、身、意這六處如果可得或不可得的增加言語是菩薩摩訶薩呢？」
「再者，善現！你觀察什麼意義說：即色處增加言語不是菩薩摩訶薩，即聲、香、味、觸、法這六處增加言語不是菩薩摩訶薩呢？」
具壽善現（須菩提的尊稱）回答說：「世尊！如果色處，如果聲、香、味、觸、法這六處，它們尚且畢竟不可得，因為它們的自性並非真實存在，何況會有色處的增加言語以及聲、香、味、觸、法這六處的增加言語呢！這些增加的言語既然不是真實存在，如何能說：即色處增加言語是菩薩摩訶薩，即聲、香、味、觸、法這六處增加言語是菩薩摩訶薩呢？」
「善現！你又觀察什麼意義說：即色處如果常或無常，增加言語就不是菩薩摩訶薩，即聲、香、味、觸、法這六處如果常或無常，增加言語就不是菩薩摩訶薩呢？」
「世尊！如果色處是常或無常，如果聲、香、味、觸、法這六處是常或無常，它們尚且畢竟不可得
【English Translation】 English version: 『Is a Bodhisattva-Mahasattva (a great being of enlightenment) one who adds speech to what is internal, external, or in between; that is, are the six sense bases of ear, nose, tongue, body, and mind, if speech is added to what is internal, external, or in between, a Bodhisattva-Mahasattva?』
『Subhuti (another name for Shariputra)! What meaning do you observe when you say: that if speech is added to the eye base, whether it is attainable or unattainable, it is not a Bodhisattva-Mahasattva; that if speech is added to the ear, nose, tongue, body, and mind bases, whether they are attainable or unattainable, it is not a Bodhisattva-Mahasattva?』
『World Honored One! If the eye base is attainable or unattainable, if the ear, nose, tongue, body, and mind bases are attainable or unattainable, they are ultimately unattainable because their nature is not real. How much more so are the added speeches of the eye base being attainable or unattainable, and the added speeches of the ear, nose, tongue, body, and mind bases being attainable or unattainable! Since these added speeches are not real, how can it be said: that the added speech of the eye base being attainable or unattainable is a Bodhisattva-Mahasattva, that the added speech of the ear, nose, tongue, body, and mind bases being attainable or unattainable is a Bodhisattva-Mahasattva?』
『Furthermore, Subhuti! What meaning do you observe when you say: that the added speech of the form base is not a Bodhisattva-Mahasattva, that the added speech of the sound, smell, taste, touch, and dharma bases is not a Bodhisattva-Mahasattva?』
The Venerable Subhuti replied: 『World Honored One! If the form base, if the sound, smell, taste, touch, and dharma bases, are ultimately unattainable because their nature is not real, how much more so are the added speeches of the form base and the added speeches of the sound, smell, taste, touch, and dharma bases! Since these added speeches are not real, how can it be said: that the added speech of the form base is a Bodhisattva-Mahasattva, that the added speech of the sound, smell, taste, touch, and dharma bases is a Bodhisattva-Mahasattva?』
『Subhuti! What meaning do you observe when you say: that if speech is added to the form base, whether it is permanent or impermanent, it is not a Bodhisattva-Mahasattva; that if speech is added to the sound, smell, taste, touch, and dharma bases, whether they are permanent or impermanent, it is not a Bodhisattva-Mahasattva?』
『World Honored One! If the form base is permanent or impermanent, if the sound, smell, taste, touch, and dharma bases are permanent or impermanent, they are ultimately unattainable』
得，性非有故，況有色處常無常增語及聲、香、味、觸、法處常無常增語！此增語既非有，如何可言：即色處若常若無常增語是菩薩摩訶薩，即聲、香、味、觸、法處若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色處若樂若苦增語非菩薩摩訶薩，即聲、香、味、觸、法處若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若色處樂苦，若聲、香、味、觸、法處樂苦，尚畢竟不可得，性非有故，況有色處樂苦增語及聲、香、味、觸、法處樂苦增語！此增語既非有，如何可言：即色處若樂若苦增語是菩薩摩訶薩，即聲、香、味、觸、法處若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若我若無我增語非菩薩摩訶薩，即聲、香、味、觸、法處若我若無我增語非菩薩摩訶薩耶？」
「世尊！若色處我無我，若聲、香、味、觸、法處我無我，尚畢竟不可得，性非有故，況有色處我無我增語及聲、香、味、觸、法處我無我增語！此增語既非有，如何可言：即色處若我若無我增語是菩薩摩訶薩，即聲、香、味、觸、法處若我若無我增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色處若凈若不凈增語非菩薩摩訶薩，即聲、香、味、觸、法處若凈若不凈增語非菩薩摩訶薩耶？
【現代漢語翻譯】 現代漢語譯本 『須菩提，因為自性本空，所以色處（rupa-ayatana，指眼所見的物質現象）的常與無常的增語（指執著于常或無常的言語）尚且不存在，更何況聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指耳、鼻、舌、身、意所感知的現象）的常與無常的增語呢！既然這些增語都不存在，又怎麼能說：執著於色處的常或無常的言語是菩薩摩訶薩（bodhisattva-mahasattva，指發大乘心，行菩薩道的大修行者），執著于聲、香、味、觸、法處的常或無常的言語是菩薩摩訶薩呢？』 『須菩提，你又根據什麼道理說：執著於色處的樂或苦的言語不是菩薩摩訶薩，執著于聲、香、味、觸、法處的樂或苦的言語不是菩薩摩訶薩呢？』 『世尊，如果色處的樂與苦，以及聲、香、味、觸、法處的樂與苦，尚且畢竟不可得，因為自性本空，更何況執著於色處的樂或苦的言語，以及執著于聲、香、味、觸、法處的樂或苦的言語呢！既然這些增語都不存在，又怎麼能說：執著於色處的樂或苦的言語是菩薩摩訶薩，執著于聲、香、味、觸、法處的樂或苦的言語是菩薩摩訶薩呢？』 『須菩提，你又根據什麼道理說：執著於色處的我或無我的言語不是菩薩摩訶薩，執著于聲、香、味、觸、法處的我或無我的言語不是菩薩摩訶薩呢？』 『世尊，如果色處的我與無我，以及聲、香、味、觸、法處的我與無我，尚且畢竟不可得，因為自性本空，更何況執著於色處的我或無我的言語，以及執著于聲、香、味、觸、法處的我或無我的言語呢！既然這些增語都不存在，又怎麼能說：執著於色處的我或無我的言語是菩薩摩訶薩，執著于聲、香、味、觸、法處的我或無我的言語是菩薩摩訶薩呢？』 『須菩提，你又根據什麼道理說：執著於色處的凈或不凈的言語不是菩薩摩訶薩，執著于聲、香、味、觸、法處的凈或不凈的言語不是菩薩摩訶薩呢？』
【English Translation】 English version 'Subhuti, since the nature of things is non-existent, how much less are the expressions of permanence or impermanence regarding the rupa-ayatana (sense-sphere of form, i.e., visible phenomena), and the expressions of permanence or impermanence regarding the shabda-ayatana (sense-sphere of sound), gandha-ayatana (sense-sphere of smell), rasa-ayatana (sense-sphere of taste), sparsha-ayatana (sense-sphere of touch), and dharma-ayatana (sense-sphere of mental objects)! Since these expressions do not exist, how can it be said that the expressions of permanence or impermanence regarding the rupa-ayatana are a Bodhisattva-Mahasattva (a great being on the path to enlightenment), or that the expressions of permanence or impermanence regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the expressions of pleasure or pain regarding the rupa-ayatana are not a Bodhisattva-Mahasattva, and that the expressions of pleasure or pain regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are not a Bodhisattva-Mahasattva?' 'World Honored One, if pleasure and pain in the rupa-ayatana, and pleasure and pain in the shabda, gandha, rasa, sparsha, and dharma-ayatana are ultimately unattainable, because their nature is non-existent, how much less are the expressions of pleasure or pain regarding the rupa-ayatana, and the expressions of pleasure or pain regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana! Since these expressions do not exist, how can it be said that the expressions of pleasure or pain regarding the rupa-ayatana are a Bodhisattva-Mahasattva, or that the expressions of pleasure or pain regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the expressions of self or non-self regarding the rupa-ayatana are not a Bodhisattva-Mahasattva, and that the expressions of self or non-self regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are not a Bodhisattva-Mahasattva?' 'World Honored One, if self and non-self in the rupa-ayatana, and self and non-self in the shabda, gandha, rasa, sparsha, and dharma-ayatana are ultimately unattainable, because their nature is non-existent, how much less are the expressions of self or non-self regarding the rupa-ayatana, and the expressions of self or non-self regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana! Since these expressions do not exist, how can it be said that the expressions of self or non-self regarding the rupa-ayatana are a Bodhisattva-Mahasattva, or that the expressions of self or non-self regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the expressions of purity or impurity regarding the rupa-ayatana are not a Bodhisattva-Mahasattva, and that the expressions of purity or impurity regarding the shabda, gandha, rasa, sparsha, and dharma-ayatana are not a Bodhisattva-Mahasattva?'
」
「世尊！若色處凈不凈，若聲、香、味、觸、法處凈不凈，尚畢竟不可得，性非有故，況有色處凈不凈增語及聲、香、味、觸、法處凈不凈增語！此增語既非有，如何可言：即色處若凈若不凈增語是菩薩摩訶薩，即聲、香、味、觸、法處若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色處若空若不空增語非菩薩摩訶薩，即聲、香、味、觸、法處若空若不空增語非菩薩摩訶薩耶？」
「世尊！若色處空不空，若聲、香、味、觸、法處空不空，尚畢竟不可得，性非有故，況有色處空不空增語及聲、香、味、觸、法處空不空增語！此增語既非有，如何可言：即色處若空若不空增語是菩薩摩訶薩，即聲、香、味、觸、法處若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色處若有相若無相增語非菩薩摩訶薩，即聲、香、味、觸、法處若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若色處有相無相，若聲、香、味、觸、法處有相無相，尚畢竟不可得，性非有故，況有色處有相無相增語及聲、香、味、觸、法處有相無相增語！此增語既非有，如何可言：即色處若有相若無相增語是菩薩摩訶薩，即聲、香、味、觸、法處若有相若無相增語是菩薩摩訶薩？」
「善
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果色處（rupa-ayatana，指眼睛所見的物質現象）的清凈與不清凈，以及聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，分別指耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感受的觸感和意識所感知的現象）的清凈與不清凈，其自性都是畢竟不可得的，因為它們本性非有，更何況會有關於色處清凈與不清凈的增語，以及聲、香、味、觸、法處清凈與不清凈的增語呢！既然這些增語都不存在，又怎麼能說：色處的清凈與不清凈的增語就是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩），聲、香、味、觸、法處的清凈與不清凈的增語就是菩薩摩訶薩呢？ 「善現（Subhuti，佛陀的弟子）！你再觀察，根據什麼道理說：色處的空與不空的增語不是菩薩摩訶薩，聲、香、味、觸、法處的空與不空的增語不是菩薩摩訶薩呢？」 「世尊！如果色處的空與不空，以及聲、香、味、觸、法處的空與不空，其自性都是畢竟不可得的，因為它們本性非有，更何況會有關於色處空與不空的增語，以及聲、香、味、觸、法處空與不空的增語呢！既然這些增語都不存在，又怎麼能說：色處的空與不空的增語就是菩薩摩訶薩，聲、香、味、觸、法處的空與不空的增語就是菩薩摩訶薩呢？ 「善現！你再觀察，根據什麼道理說：色處的有相與無相的增語不是菩薩摩訶薩，聲、香、味、觸、法處的有相與無相的增語不是菩薩摩訶薩呢？」 「世尊！如果色處的有相與無相，以及聲、香、味、觸、法處的有相與無相，其自性都是畢竟不可得的，因為它們本性非有，更何況會有關於色處有相與無相的增語，以及聲、香、味、觸、法處有相與無相的增語呢！既然這些增語都不存在，又怎麼能說：色處的有相與無相的增語就是菩薩摩訶薩，聲、香、味、觸、法處的有相與無相的增語就是菩薩摩訶薩呢？」 「善現！
【English Translation】 English version: 「World Honored One! If the purity and impurity of the form-sense-base (rupa-ayatana), and the purity and impurity of the sound, smell, taste, touch, and dharma-sense-bases (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana), are ultimately unattainable, because their nature is non-existent, how much more so are the augmentations of the purity and impurity of the form-sense-base, and the augmentations of the purity and impurity of the sound, smell, taste, touch, and dharma-sense-bases! Since these augmentations do not exist, how can it be said: the augmentation of the purity and impurity of the form-sense-base is a Bodhisattva-Mahasattva, and the augmentation of the purity and impurity of the sound, smell, taste, touch, and dharma-sense-bases is a Bodhisattva-Mahasattva? 「Subhuti! Further, what meaning do you observe when you say: the augmentation of the emptiness and non-emptiness of the form-sense-base is not a Bodhisattva-Mahasattva, and the augmentation of the emptiness and non-emptiness of the sound, smell, taste, touch, and dharma-sense-bases is not a Bodhisattva-Mahasattva?」 「World Honored One! If the emptiness and non-emptiness of the form-sense-base, and the emptiness and non-emptiness of the sound, smell, taste, touch, and dharma-sense-bases, are ultimately unattainable, because their nature is non-existent, how much more so are the augmentations of the emptiness and non-emptiness of the form-sense-base, and the augmentations of the emptiness and non-emptiness of the sound, smell, taste, touch, and dharma-sense-bases! Since these augmentations do not exist, how can it be said: the augmentation of the emptiness and non-emptiness of the form-sense-base is a Bodhisattva-Mahasattva, and the augmentation of the emptiness and non-emptiness of the sound, smell, taste, touch, and dharma-sense-bases is a Bodhisattva-Mahasattva? 「Subhuti! Further, what meaning do you observe when you say: the augmentation of the characteristic and non-characteristic of the form-sense-base is not a Bodhisattva-Mahasattva, and the augmentation of the characteristic and non-characteristic of the sound, smell, taste, touch, and dharma-sense-bases is not a Bodhisattva-Mahasattva?」 「World Honored One! If the characteristic and non-characteristic of the form-sense-base, and the characteristic and non-characteristic of the sound, smell, taste, touch, and dharma-sense-bases, are ultimately unattainable, because their nature is non-existent, how much more so are the augmentations of the characteristic and non-characteristic of the form-sense-base, and the augmentations of the characteristic and non-characteristic of the sound, smell, taste, touch, and dharma-sense-bases! Since these augmentations do not exist, how can it be said: the augmentation of the characteristic and non-characteristic of the form-sense-base is a Bodhisattva-Mahasattva, and the augmentation of the characteristic and non-characteristic of the sound, smell, taste, touch, and dharma-sense-bases is a Bodhisattva-Mahasattva?」 「Subhuti!
現！汝復觀何義言：即色處若有愿若無愿增語非菩薩摩訶薩，即聲、香、味、觸、法處若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若色處有愿無愿，若聲、香、味、觸、法處有愿無愿，尚畢竟不可得，性非有故，況有色處有愿無愿增語及聲、香、味、觸、法處有愿無愿增語！此增語既非有，如何可言：即色處若有愿若無愿增語是菩薩摩訶薩，即聲、香、味、觸、法處若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若寂靜若不寂靜增語非菩薩摩訶薩，即聲、香、味、觸、法處若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若色處寂靜不寂靜，若聲、香、味、觸、法處寂靜不寂靜，尚畢竟不可得，性非有故，況有色處寂靜不寂靜增語及聲、香、味、觸、法處寂靜不寂靜增語！此增語既非有，如何可言：即色處若寂靜若不寂靜增語是菩薩摩訶薩，即聲、香、味、觸、法處若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若遠離若不遠離增語非菩薩摩訶薩，即聲、香、味、觸、法處若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若色處遠離不遠離，若聲、香、味、觸、法處遠離不遠離，尚畢竟不可得，性非有故，況有色處遠離不遠離
【現代漢語翻譯】 現代漢語譯本 『善現！你再觀察，根據什麼道理說：如果對色處（rupa-ayatana，指眼睛所見的物質現象）有希求或無希求的增語，就不是菩薩摩訶薩（bodhisattva-mahasattva，指發大乘心願的修行者），如果對聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，分別指耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感受的觸覺、以及意識所感知的對象）有希求或無希求的增語，就不是菩薩摩訶薩呢？』 『世尊！如果色處有希求或無希求，以及聲、香、味、觸、法處有希求或無希求，這些都畢竟不可得，因為它們的自性本非實有，更何況是色處有希求或無希求的增語，以及聲、香、味、觸、法處有希求或無希求的增語呢！既然這些增語並非實有，又怎麼能說：如果對色處有希求或無希求的增語是菩薩摩訶薩，如果對聲、香、味、觸、法處有希求或無希求的增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：如果對色處有寂靜或不寂靜的增語，就不是菩薩摩訶薩，如果對聲、香、味、觸、法處有寂靜或不寂靜的增語，就不是菩薩摩訶薩呢？』 『世尊！如果色處有寂靜或不寂靜，以及聲、香、味、觸、法處有寂靜或不寂靜，這些都畢竟不可得，因為它們的自性本非實有，更何況是色處有寂靜或不寂靜的增語，以及聲、香、味、觸、法處有寂靜或不寂靜的增語呢！既然這些增語並非實有，又怎麼能說：如果對色處有寂靜或不寂靜的增語是菩薩摩訶薩，如果對聲、香、味、觸、法處有寂靜或不寂靜的增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：如果對色處有遠離或不遠離的增語，就不是菩薩摩訶薩，如果對聲、香、味、觸、法處有遠離或不遠離的增語，就不是菩薩摩訶薩呢？』 『世尊！如果色處有遠離或不遠離，以及聲、香、味、觸、法處有遠離或不遠離，這些都畢竟不可得，因為它們的自性本非實有，更何況是色處有遠離或不遠離
【English Translation】 English version 'Furthermore, Subhuti, consider what is the meaning of saying: 'The designation of a bodhisattva-mahasattva (bodhisattva-mahasattva, a great being who aspires to enlightenment) is not applicable to the aggregates of form (rupa-ayatana, the material phenomena perceived by the eye) if there is a designation of desire or non-desire, nor is it applicable to the aggregates of sound, smell, taste, touch, and mental objects (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana, respectively the sounds heard by the ear, the smells perceived by the nose, the tastes perceived by the tongue, the tactile sensations perceived by the body, and the objects perceived by the mind) if there is a designation of desire or non-desire?' 'World Honored One, if the aggregates of form have desire or non-desire, and if the aggregates of sound, smell, taste, touch, and mental objects have desire or non-desire, these are ultimately unattainable because their nature is not real. How much more so are the designations of desire or non-desire for the aggregates of form, and the designations of desire or non-desire for the aggregates of sound, smell, taste, touch, and mental objects! Since these designations are not real, how can it be said that the designation of desire or non-desire for the aggregates of form is a bodhisattva-mahasattva, or that the designation of desire or non-desire for the aggregates of sound, smell, taste, touch, and mental objects is a bodhisattva-mahasattva?' 'Furthermore, Subhuti, consider what is the meaning of saying: 'The designation of a bodhisattva-mahasattva is not applicable to the aggregates of form if there is a designation of tranquility or non-tranquility, nor is it applicable to the aggregates of sound, smell, taste, touch, and mental objects if there is a designation of tranquility or non-tranquility?' 'World Honored One, if the aggregates of form have tranquility or non-tranquility, and if the aggregates of sound, smell, taste, touch, and mental objects have tranquility or non-tranquility, these are ultimately unattainable because their nature is not real. How much more so are the designations of tranquility or non-tranquility for the aggregates of form, and the designations of tranquility or non-tranquility for the aggregates of sound, smell, taste, touch, and mental objects! Since these designations are not real, how can it be said that the designation of tranquility or non-tranquility for the aggregates of form is a bodhisattva-mahasattva, or that the designation of tranquility or non-tranquility for the aggregates of sound, smell, taste, touch, and mental objects is a bodhisattva-mahasattva?' 'Furthermore, Subhuti, consider what is the meaning of saying: 'The designation of a bodhisattva-mahasattva is not applicable to the aggregates of form if there is a designation of separation or non-separation, nor is it applicable to the aggregates of sound, smell, taste, touch, and mental objects if there is a designation of separation or non-separation?' 'World Honored One, if the aggregates of form have separation or non-separation, and if the aggregates of sound, smell, taste, touch, and mental objects have separation or non-separation, these are ultimately unattainable because their nature is not real. How much more so are the designations of separation or non-separation for the aggregates of form
增語及聲、香、味、觸、法處遠離不遠離增語！此增語既非有，如何可言：即色處若遠離若不遠離增語是菩薩摩訶薩，即聲、香、味、觸、法處若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若有為若無為增語非菩薩摩訶薩，即聲、香、味、觸、法處若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若色處有為無為，若聲、香、味、觸、法處有為無為，尚畢竟不可得，性非有故，況有色處有為無為增語及聲、香、味、觸、法處有為無為增語！此增語既非有，如何可言：即色處若有為若無為增語是菩薩摩訶薩，即聲、香、味、觸、法處若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若有漏若無漏增語非菩薩摩訶薩，即聲、香、味、觸、法處若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若色處有漏無漏，若聲、香、味、觸、法處有漏無漏，尚畢竟不可得，性非有故，況有色處有漏無漏增語及聲、香、味、觸、法處有漏無漏增語！此增語既非有，如何可言：即色處若有漏若無漏增語是菩薩摩訶薩，即聲、香、味、觸、法處若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若生若滅增語非菩薩摩訶薩，即聲、香、味、觸、
【現代漢語翻譯】 現代漢語譯本： 「須菩提！關於色（rupa, 物質現象）、聲（shabda, 聲音）、香（gandha, 氣味）、味（rasa, 味道）、觸（sparsha, 觸感）、法（dharma, 概念）這六處，說它們遠離或不遠離的增語（adhivacana, 附加的言語表達）！既然這增語本身不存在，怎麼能說：『說色處遠離或不遠離的增語是菩薩摩訶薩（bodhisattva, 追求覺悟的修行者），說聲、香、味、觸、法處遠離或不遠離的增語是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼意義而說：『說色處是有為（samskrita, 有條件的）或無為（asamskrita, 無條件的）的增語不是菩薩摩訶薩，說聲、香、味、觸、法處是有為或無為的增語不是菩薩摩訶薩』呢？」
「世尊！如果色處是有為還是無為，如果聲、香、味、觸、法處是有為還是無為，這些本身都是畢竟不可得的，因為它們的自性不存在，更何況說色處有為無為的增語以及聲、香、味、觸、法處有為無為的增語呢！既然這增語本身不存在，怎麼能說：『說色處是有為或無為的增語是菩薩摩訶薩，說聲、香、味、觸、法處是有為或無為的增語是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼意義而說：『說色處是有漏（sasrava, 有煩惱的）或無漏（anasrava, 無煩惱的）的增語不是菩薩摩訶薩，說聲、香、味、觸、法處是有漏或無漏的增語不是菩薩摩訶薩』呢？」
「世尊！如果色處是有漏還是無漏，如果聲、香、味、觸、法處是有漏還是無漏，這些本身都是畢竟不可得的，因為它們的自性不存在，更何況說色處有漏無漏的增語以及聲、香、味、觸、法處有漏無漏的增語呢！既然這增語本身不存在，怎麼能說：『說色處是有漏或無漏的增語是菩薩摩訶薩，說聲、香、味、觸、法處是有漏或無漏的增語是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼意義而說：『說色處是生（utpada, 產生）或滅（nirodha, 消失）的增語不是菩薩摩訶薩，說聲、香、味、觸、
【English Translation】 English version: 『Subhuti, regarding the aggregates of form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and mental objects (dharma), the designations (adhivacana) of whether they are apart or not apart! Since these designations themselves do not exist, how can it be said: 「The designation of form being apart or not apart is a Bodhisattva (bodhisattva, one who seeks enlightenment), and the designation of sound, smell, taste, touch, and mental objects being apart or not apart is a Bodhisattva?」』
『Subhuti, what meaning do you observe when you say: 「The designation of form being conditioned (samskrita) or unconditioned (asamskrita) is not a Bodhisattva, and the designation of sound, smell, taste, touch, and mental objects being conditioned or unconditioned is not a Bodhisattva?」』
『World Honored One, if form is conditioned or unconditioned, and if sound, smell, taste, touch, and mental objects are conditioned or unconditioned, these are ultimately unattainable because their nature does not exist. How much more so are the designations of form being conditioned or unconditioned, and the designations of sound, smell, taste, touch, and mental objects being conditioned or unconditioned! Since these designations themselves do not exist, how can it be said: 「The designation of form being conditioned or unconditioned is a Bodhisattva, and the designation of sound, smell, taste, touch, and mental objects being conditioned or unconditioned is a Bodhisattva?」』
『Subhuti, what meaning do you observe when you say: 「The designation of form being defiled (sasrava) or undefiled (anasrava) is not a Bodhisattva, and the designation of sound, smell, taste, touch, and mental objects being defiled or undefiled is not a Bodhisattva?」』
『World Honored One, if form is defiled or undefiled, and if sound, smell, taste, touch, and mental objects are defiled or undefiled, these are ultimately unattainable because their nature does not exist. How much more so are the designations of form being defiled or undefiled, and the designations of sound, smell, taste, touch, and mental objects being defiled or undefiled! Since these designations themselves do not exist, how can it be said: 「The designation of form being defiled or undefiled is a Bodhisattva, and the designation of sound, smell, taste, touch, and mental objects being defiled or undefiled is a Bodhisattva?」』
『Subhuti, what meaning do you observe when you say: 「The designation of form being arising (utpada) or ceasing (nirodha) is not a Bodhisattva, and the designation of sound, smell, taste, touch,
法處若生若滅增語非菩薩摩訶薩耶？」
「世尊！若色處生滅，若聲、香、味、觸、法處生滅，尚畢竟不可得，性非有故，況有色處生滅增語及聲、香、味、觸、法處生滅增語！此增語既非有，如何可言：即色處若生若滅增語是菩薩摩訶薩，即聲、香、味、觸、法處若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若善若非善增語非菩薩摩訶薩，即聲、香、味、觸、法處若善若非善增語非菩薩摩訶薩耶？」
「世尊！若色處善非善，若聲、香、味、觸、法處善非善，尚畢竟不可得，性非有故，況有色處善非善增語及聲、香、味、觸、法處善非善增語！此增語既非有，如何可言：即色處若善若非善增語是菩薩摩訶薩，即聲、香、味、觸、法處若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色處若有罪若無罪增語非菩薩摩訶薩，即聲、香、味、觸、法處若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若色處有罪無罪，若聲、香、味、觸、法處有罪無罪，尚畢竟不可得，性非有故，況有色處有罪無罪增語及聲、香、味、觸、法處有罪無罪增語！此增語既非有，如何可言：即色處若有罪若無罪增語是菩薩摩訶薩，即聲、香、味、觸、法處若有罪若無罪增語是菩薩
【現代漢語翻譯】 現代漢語譯本：『法處（dharma-āyatana，指意識的對象）的生起和滅去，這種說法不是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）嗎？』 『世尊！如果色處（rūpa-āyatana，指視覺的對象）的生滅，以及聲、香、味、觸、法處的生滅，都畢竟不可得，因為它們的自性本非實有，何況會有色處的生滅增語，以及聲、香、味、觸、法處的生滅增語呢！既然這些增語並非實有，又怎麼能說：色處的生滅增語是菩薩摩訶薩，聲、香、味、觸、法處的生滅增語是菩薩摩訶薩呢？』 『善現（Subhūti，佛陀的弟子）！你又觀察什麼道理說：色處的善與非善的說法不是菩薩摩訶薩，聲、香、味、觸、法處的善與非善的說法不是菩薩摩訶薩呢？』 『世尊！如果色處的善與非善，以及聲、香、味、觸、法處的善與非善，都畢竟不可得，因為它們的自性本非實有，何況會有色處的善與非善的增語，以及聲、香、味、觸、法處的善與非善的增語呢！既然這些增語並非實有，又怎麼能說：色處的善與非善的增語是菩薩摩訶薩，聲、香、味、觸、法處的善與非善的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：色處的有罪與無罪的說法不是菩薩摩訶薩，聲、香、味、觸、法處的有罪與無罪的說法不是菩薩摩訶薩呢？』 『世尊！如果色處的有罪與無罪，以及聲、香、味、觸、法處的有罪與無罪，都畢竟不可得，因為它們的自性本非實有，何況會有色處的有罪與無罪的增語，以及聲、香、味、觸、法處的有罪與無罪的增語呢！既然這些增語並非實有，又怎麼能說：色處的有罪與無罪的增語是菩薩摩訶薩，聲、香、味、觸、法處的有罪與無罪的增語是菩薩
【English Translation】 English version: 'Is the statement of the arising and ceasing of the dharma-āyatana (the sphere of mental objects) not a bodhisattva-mahāsattva (a great bodhisattva)?' 'World Honored One! If the arising and ceasing of the rūpa-āyatana (the sphere of visual objects), and the arising and ceasing of sound, smell, taste, touch, and dharma-āyatana are ultimately unattainable, because their nature is not real, how much less can there be statements of the arising and ceasing of the rūpa-āyatana, and statements of the arising and ceasing of sound, smell, taste, touch, and dharma-āyatana! Since these statements are not real, how can it be said: the statement of the arising and ceasing of the rūpa-āyatana is a bodhisattva-mahāsattva, the statement of the arising and ceasing of sound, smell, taste, touch, and dharma-āyatana is a bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say: the statement of good and not-good of the rūpa-āyatana is not a bodhisattva-mahāsattva, the statement of good and not-good of sound, smell, taste, touch, and dharma-āyatana is not a bodhisattva-mahāsattva?' 'World Honored One! If the good and not-good of the rūpa-āyatana, and the good and not-good of sound, smell, taste, touch, and dharma-āyatana are ultimately unattainable, because their nature is not real, how much less can there be statements of the good and not-good of the rūpa-āyatana, and statements of the good and not-good of sound, smell, taste, touch, and dharma-āyatana! Since these statements are not real, how can it be said: the statement of good and not-good of the rūpa-āyatana is a bodhisattva-mahāsattva, the statement of good and not-good of sound, smell, taste, touch, and dharma-āyatana is a bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say: the statement of fault and faultlessness of the rūpa-āyatana is not a bodhisattva-mahāsattva, the statement of fault and faultlessness of sound, smell, taste, touch, and dharma-āyatana is not a bodhisattva-mahāsattva?' 'World Honored One! If the fault and faultlessness of the rūpa-āyatana, and the fault and faultlessness of sound, smell, taste, touch, and dharma-āyatana are ultimately unattainable, because their nature is not real, how much less can there be statements of the fault and faultlessness of the rūpa-āyatana, and statements of the fault and faultlessness of sound, smell, taste, touch, and dharma-āyatana! Since these statements are not real, how can it be said: the statement of fault and faultlessness of the rūpa-āyatana is a bodhisattva-mahāsattva, the statement of fault and faultlessness of sound, smell, taste, touch, and dharma-āyatana is a bodhisattva
摩訶薩？」
「善現！汝復觀何義言：即色處若有煩惱若無煩惱增語非菩薩摩訶薩，即聲、香、味、觸、法處若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若色處有煩惱無煩惱，若聲、香、味、觸、法處有煩惱無煩惱，尚畢竟不可得，性非有故，況有色處有煩惱無煩惱增語及聲、香、味、觸、法處有煩惱無煩惱增語！此增語既非有，如何可言：即色處若有煩惱若無煩惱增語是菩薩摩訶薩，即聲、香、味、觸、法處若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若世間若出世間增語非菩薩摩訶薩，即聲、香、味、觸、法處若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若色處世間出世間，若聲、香、味、觸、法處世間出世間，尚畢竟不可得，性非有故，況有色處世間出世間增語及聲、香、味、觸、法處世間出世間增語！此增語既非有，如何可言：即色處若世間若出世間增語是菩薩摩訶薩，即聲、香、味、觸、法處若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若雜染若清凈增語非菩薩摩訶薩，即聲、香、味、觸、法處若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若色處雜染清凈，若聲、香、味、觸、法處雜染清
【現代漢語翻譯】 現代漢語譯本 『摩訶薩（Mahāsattva，大菩薩）？』 『善現（Subhuti）！你再觀察一下，根據什麼道理說：如果色處（rūpa-skandha，色蘊）有煩惱或沒有煩惱的增語（概念性的表達）不是菩薩摩訶薩，如果聲、香、味、觸、法處（sound, smell, taste, touch, and mental objects）有煩惱或沒有煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果色處有煩惱或沒有煩惱，如果聲、香、味、觸、法處有煩惱或沒有煩惱，這些本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是色處有煩惱或沒有煩惱的增語，以及聲、香、味、觸、法處有煩惱或沒有煩惱的增語呢！這些增語既然不是真實存在的，又怎麼能說：色處有煩惱或沒有煩惱的增語是菩薩摩訶薩，聲、香、味、觸、法處有煩惱或沒有煩惱的增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：如果色處是世間的或出世間的增語不是菩薩摩訶薩，如果聲、香、味、觸、法處是世間的或出世間的增語不是菩薩摩訶薩呢？』 『世尊！如果色處是世間的或出世間的，如果聲、香、味、觸、法處是世間的或出世間的，這些本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是色處是世間的或出世間的增語，以及聲、香、味、觸、法處是世間的或出世間的增語呢！這些增語既然不是真實存在的，又怎麼能說：色處是世間的或出世間的增語是菩薩摩訶薩，聲、香、味、觸、法處是世間的或出世間的增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：如果色處是雜染的或清凈的增語不是菩薩摩訶薩，如果聲、香、味、觸、法處是雜染的或清凈的增語不是菩薩摩訶薩呢？』 『世尊！如果色處是雜染的或清凈的，如果聲、香、味、觸、法處是雜染的或清凈的，這些本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是色處是雜染的或清凈的增語，以及聲、香、味、觸、法處是雜染的或清凈的增語呢！這些增語既然不是真實存在的，又怎麼能說：色處是雜染的或清凈的增語是菩薩摩訶薩，聲、香、味、觸、法處是雜染的或清凈的增語是菩薩摩訶薩呢？』
【English Translation】 English version 'Mahāsattva (great being)?' 'Subhuti! Further, consider what meaning you observe when you say: the designation of the form aggregate (rūpa-skandha) as having afflictions or not having afflictions is not a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as having afflictions or not having afflictions is not a Bodhisattva Mahāsattva?' 'World Honored One! If the form aggregate has afflictions or does not have afflictions, and if sound, smell, taste, touch, and mental objects have afflictions or do not have afflictions, these are ultimately unattainable, because their nature is not existent. How much more so are the designations of the form aggregate as having afflictions or not having afflictions, and the designations of sound, smell, taste, touch, and mental objects as having afflictions or not having afflictions! Since these designations are not existent, how can it be said: the designation of the form aggregate as having afflictions or not having afflictions is a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as having afflictions or not having afflictions is a Bodhisattva Mahāsattva?' 'Subhuti! Further, consider what meaning you observe when you say: the designation of the form aggregate as worldly or unworldly is not a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as worldly or unworldly is not a Bodhisattva Mahāsattva?' 'World Honored One! If the form aggregate is worldly or unworldly, and if sound, smell, taste, touch, and mental objects are worldly or unworldly, these are ultimately unattainable, because their nature is not existent. How much more so are the designations of the form aggregate as worldly or unworldly, and the designations of sound, smell, taste, touch, and mental objects as worldly or unworldly! Since these designations are not existent, how can it be said: the designation of the form aggregate as worldly or unworldly is a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as worldly or unworldly is a Bodhisattva Mahāsattva?' 'Subhuti! Further, consider what meaning you observe when you say: the designation of the form aggregate as defiled or pure is not a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as defiled or pure is not a Bodhisattva Mahāsattva?' 'World Honored One! If the form aggregate is defiled or pure, and if sound, smell, taste, touch, and mental objects are defiled or pure, these are ultimately unattainable, because their nature is not existent. How much more so are the designations of the form aggregate as defiled or pure, and the designations of sound, smell, taste, touch, and mental objects as defiled or pure! Since these designations are not existent, how can it be said: the designation of the form aggregate as defiled or pure is a Bodhisattva Mahāsattva, and the designation of sound, smell, taste, touch, and mental objects as defiled or pure is a Bodhisattva Mahāsattva?'
凈，尚畢竟不可得，性非有故，況有色處雜染清凈增語及聲、香、味、觸、法處雜染清凈增語！此增語既非有，如何可言：即色處若雜染若清凈增語是菩薩摩訶薩，即聲、香、味、觸、法處若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若屬生死若屬涅槃增語非菩薩摩訶薩，即聲、香、味、觸、法處若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若色處屬生死屬涅槃，若聲、香、味、觸、法處屬生死屬涅槃，尚畢竟不可得，性非有故，況有色處屬生死屬涅槃增語及聲、香、味、觸、法處屬生死屬涅槃增語！此增語既非有，如何可言：即色處若屬生死若屬涅槃增語是菩薩摩訶薩，即聲、香、味、觸、法處若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若在內若在外若在兩間增語非菩薩摩訶薩，即聲、香、味、觸、法處若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若色處在內在外在兩間，若聲、香、味、觸、法處在內在外在兩間，尚畢竟不可得，性非有故，況有色處在內在外在兩間增語及聲、香、味、觸、法處在內在外在兩間增語！此增語既非有，如何可言：即色處若在內若在外若在兩間增語是菩薩摩訶薩，即聲、香、味、觸
【現代漢語翻譯】 現代漢語譯本 『凈』（清凈）的本質畢竟是不可得的，因為它的自性並非實有。更何況是關於色處（視覺對像）的雜染或清凈的增語，以及關於聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、心覺對像）的雜染或清凈的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『關於色處的雜染或清凈的增語是菩薩摩訶薩（偉大的菩薩），關於聲、香、味、觸、法處的雜染或清凈的增語是菩薩摩訶薩』呢？ 『善現（須菩提的別名）！你又觀察什麼道理而說：關於色處是屬於生死還是屬於涅槃的增語不是菩薩摩訶薩，關於聲、香、味、觸、法處是屬於生死還是屬於涅槃的增語不是菩薩摩訶薩呢？』 『世尊！如果色處屬於生死或屬於涅槃，以及聲、香、味、觸、法處屬於生死或屬於涅槃，這些本身都是畢竟不可得的，因為它們的自性並非實有。更何況是關於色處屬於生死或屬於涅槃的增語，以及關於聲、香、味、觸、法處屬於生死或屬於涅槃的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『關於色處屬於生死或屬於涅槃的增語是菩薩摩訶薩，關於聲、香、味、觸、法處屬於生死或屬於涅槃的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說：關於色處是在內、在外、還是在兩者之間的增語不是菩薩摩訶薩，關於聲、香、味、觸、法處是在內、在外、還是在兩者之間的增語不是菩薩摩訶薩呢？』 『世尊！如果色處是在內、在外、還是在兩者之間，以及聲、香、味、觸、法處是在內、在外、還是在兩者之間，這些本身都是畢竟不可得的，因為它們的自性並非實有。更何況是關於色處是在內、在外、還是在兩者之間的增語，以及關於聲、香、味、觸、法處是在內、在外、還是在兩者之間的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『關於色處是在內、在外、還是在兩者之間的增語是菩薩摩訶薩，關於聲、香、味、觸、法處是在內、在外、還是在兩者之間的增語是菩薩摩訶薩』呢？』
【English Translation】 English version 'Purity' (the state of being pure) is ultimately unattainable, because its nature is not real. How much more so are the designations of defilement or purity regarding the 'rupa-ayatana' (sense of sight object), and the designations of defilement or purity regarding the 'shabda', 'gandha', 'rasa', 'sparsha', 'dharma-ayatana' (sense of hearing, smell, taste, touch, and mind objects)! Since these designations are not real, how can it be said: 'The designation of defilement or purity regarding the rupa-ayatana is a Bodhisattva-Mahasattva (a great Bodhisattva), and the designation of defilement or purity regarding the shabda, gandha, rasa, sparsha, dharma-ayatana is a Bodhisattva-Mahasattva?' 'Subhuti (a different name for Sudhāna)! What meaning do you observe when you say: 'The designation of the rupa-ayatana as belonging to samsara (cycle of birth and death) or nirvana (liberation) is not a Bodhisattva-Mahasattva, and the designation of the shabda, gandha, rasa, sparsha, dharma-ayatana as belonging to samsara or nirvana is not a Bodhisattva-Mahasattva?' 'World Honored One! If the rupa-ayatana belongs to samsara or nirvana, and the shabda, gandha, rasa, sparsha, dharma-ayatana belong to samsara or nirvana, these themselves are ultimately unattainable, because their nature is not real. How much more so are the designations of the rupa-ayatana as belonging to samsara or nirvana, and the designations of the shabda, gandha, rasa, sparsha, dharma-ayatana as belonging to samsara or nirvana! Since these designations are not real, how can it be said: 'The designation of the rupa-ayatana as belonging to samsara or nirvana is a Bodhisattva-Mahasattva, and the designation of the shabda, gandha, rasa, sparsha, dharma-ayatana as belonging to samsara or nirvana is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of the rupa-ayatana as being internal, external, or in between is not a Bodhisattva-Mahasattva, and the designation of the shabda, gandha, rasa, sparsha, dharma-ayatana as being internal, external, or in between is not a Bodhisattva-Mahasattva?' 'World Honored One! If the rupa-ayatana is internal, external, or in between, and the shabda, gandha, rasa, sparsha, dharma-ayatana are internal, external, or in between, these themselves are ultimately unattainable, because their nature is not real. How much more so are the designations of the rupa-ayatana as being internal, external, or in between, and the designations of the shabda, gandha, rasa, sparsha, dharma-ayatana as being internal, external, or in between! Since these designations are not real, how can it be said: 'The designation of the rupa-ayatana as being internal, external, or in between is a Bodhisattva-Mahasattva, and the designation of the shabda, gandha, rasa, sparsha, dharma-ayatana as being internal, external, or in between is a Bodhisattva-Mahasattva?'
、法處若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色處若可得若不可得增語非菩薩摩訶薩，即聲、香、味、觸、法處若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若色處可得不可得，若聲、香、味、觸、法處可得不可得，尚畢竟不可得，性非有故，況有色處可得不可得增語及聲、香、味、觸、法處可得不可得增語！此增語既非有，如何可言：即色處若可得若不可得增語是菩薩摩訶薩，即聲、香、味、觸、法處若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼界增語非菩薩摩訶薩，即耳、鼻、舌、身、意界增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若眼界，若耳、鼻、舌、身、意界，尚畢竟不可得，性非有故，況有眼界增語及耳、鼻、舌、身、意界增語！此增語既非有，如何可言：即眼界增語是菩薩摩訶薩，即耳、鼻、舌、身、意界增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若常若無常增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若常若無常增語非菩薩摩訶薩耶？」
「世尊！若眼界常無常，若耳、鼻、舌、身、意界常無常，尚畢竟不可得，性非有故，況有眼界常無常增語及耳、鼻、舌、身、意
【現代漢語翻譯】 現代漢語譯本 『法處（dharma-dhatu，指意識的對境）若在內、若在外、若在兩者之間，說這些是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『善現（Subhuti，佛陀的弟子）！你又觀察什麼含義說：即色處（rupa-dhatu，指可見的物質）若可得、若不可得，說這些不是菩薩摩訶薩；即聲、香、味、觸、法處若可得、若不可得，說這些不是菩薩摩訶薩呢？』 『世尊！若色處可得不可得，若聲、香、味、觸、法處可得不可得，尚且畢竟不可得，因為其自性非有，何況有色處可得不可得的增語，以及聲、香、味、觸、法處可得不可得的增語！這些增語既然非有，如何能說：即色處若可得若不可得的增語是菩薩摩訶薩，即聲、香、味、觸、法處若可得若不可得的增語是菩薩摩訶薩呢？』 『再者，善現！你觀察什麼含義說：即眼界（caksu-dhatu，指視覺的領域）的增語不是菩薩摩訶薩，即耳、鼻、舌、身、意界（srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu，分別指聽覺、嗅覺、味覺、觸覺和意識的領域）的增語不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊！若眼界，若耳、鼻、舌、身、意界，尚且畢竟不可得，因為其自性非有，何況有眼界的增語以及耳、鼻、舌、身、意界的增語！這些增語既然非有，如何能說：即眼界的增語是菩薩摩訶薩，即耳、鼻、舌、身、意界的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義說：即眼界若常若無常的增語不是菩薩摩訶薩，即耳、鼻、舌、身、意界若常若無常的增語不是菩薩摩訶薩呢？』 『世尊！若眼界常無常，若耳、鼻、舌、身、意界常無常，尚且畢竟不可得，因為其自性非有，何況有眼界常無常的增語以及耳、鼻、舌、身、意界常無常的增語！』
【English Translation】 English version 'Is the dharma-dhatu (the realm of mental objects), whether internal, external, or in between, an expression of a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'Subhuti! What meaning do you observe when you say: that the rupa-dhatu (the realm of visible forms), whether attainable or unattainable, is not an expression of a Bodhisattva-Mahasattva; that the sound, smell, taste, touch, and dharma-dhatu, whether attainable or unattainable, are not expressions of a Bodhisattva-Mahasattva?' 'World Honored One! If the rupa-dhatu, whether attainable or unattainable, and the sound, smell, taste, touch, and dharma-dhatu, whether attainable or unattainable, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of the rupa-dhatu being attainable or unattainable, and the expressions of the sound, smell, taste, touch, and dharma-dhatu being attainable or unattainable! Since these expressions are non-existent, how can it be said: that the expression of the rupa-dhatu being attainable or unattainable is a Bodhisattva-Mahasattva, or that the expression of the sound, smell, taste, touch, and dharma-dhatu being attainable or unattainable is a Bodhisattva-Mahasattva?' 'Furthermore, Subhuti! What meaning do you observe when you say: that the expression of the caksu-dhatu (the realm of sight) is not a Bodhisattva-Mahasattva, that the expressions of the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu (the realms of hearing, smell, taste, touch, and mind respectively) are not Bodhisattva-Mahasattvas?' The Venerable Subhuti replied: 'World Honored One! If the caksu-dhatu, and the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of the caksu-dhatu and the expressions of the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu! Since these expressions are non-existent, how can it be said: that the expression of the caksu-dhatu is a Bodhisattva-Mahasattva, or that the expressions of the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say: that the expression of the caksu-dhatu being permanent or impermanent is not a Bodhisattva-Mahasattva, that the expressions of the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu being permanent or impermanent are not Bodhisattva-Mahasattvas?' 'World Honored One! If the caksu-dhatu, whether permanent or impermanent, and the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu, whether permanent or impermanent, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of the caksu-dhatu being permanent or impermanent, and the expressions of the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu being permanent or impermanent!'
界常無常增語！此增語既非有，如何可言：即眼界若常若無常增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼界若樂若苦增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若眼界樂苦，若耳、鼻、舌、身、意界樂苦，尚畢竟不可得，性非有故，況有眼界樂苦增語及耳、鼻、舌、身、意界樂苦增語！此增語既非有，如何可言：即眼界若樂若苦增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若我若無我增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若我若無我增語非菩薩摩訶薩耶？」
「世尊！若眼界我無我，若耳、鼻、舌、身、意界我無我，尚畢竟不可得，性非有故，況有眼界我無我增語及耳、鼻、舌、身、意界我無我增語！此增語既非有，如何可言：即眼界若我若無我增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若我若無我增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼界若凈若不凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若眼界凈不凈，若耳、鼻、舌、身、意
【現代漢語翻譯】 現代漢語譯本 『須菩提！關於眼界是常還是無常的增語（增語指附加的、多餘的言辭），既然這個增語本身不存在，怎麼能說：眼界是常還是無常的增語是菩薩摩訶薩（菩薩摩訶薩指偉大的菩薩），耳、鼻、舌、身、意界是常還是無常的增語是菩薩摩訶薩呢？』 『須菩提！你又根據什麼道理說：眼界是樂還是苦的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界是樂還是苦的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界是樂還是苦，耳、鼻、舌、身、意界是樂還是苦，這些都畢竟不可得，因為它們的自性本空，更何況眼界是樂還是苦的增語，以及耳、鼻、舌、身、意界是樂還是苦的增語呢！既然這些增語本身不存在，怎麼能說：眼界是樂還是苦的增語是菩薩摩訶薩，耳、鼻、舌、身、意界是樂還是苦的增語是菩薩摩訶薩呢？』 『須菩提！你又根據什麼道理說：眼界是我還是無我的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界是我還是無我的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界是我還是無我，耳、鼻、舌、身、意界是我還是無我，這些都畢竟不可得，因為它們的自性本空，更何況眼界是我還是無我的增語，以及耳、鼻、舌、身、意界是我還是無我的增語呢！既然這些增語本身不存在，怎麼能說：眼界是我還是無我的增語是菩薩摩訶薩，耳、鼻、舌、身、意界是我還是無我的增語是菩薩摩訶薩呢？』 『須菩提！你又根據什麼道理說：眼界是凈還是不凈的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界是凈還是不凈的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界是凈還是不凈，耳、鼻、舌、身、意
【English Translation】 English version 'Subhuti, regarding the augmentation (augmentation refers to additional, superfluous words) of whether the eye realm is permanent or impermanent, since this augmentation itself does not exist, how can it be said that the augmentation of whether the eye realm is permanent or impermanent is a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva refers to a great Bodhisattva), or that the augmentation of whether the ear, nose, tongue, body, and mind realms are permanent or impermanent is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe that leads you to say: the augmentation of whether the eye realm is pleasurable or painful is not a Bodhisattva-Mahasattva, and the augmentation of whether the ear, nose, tongue, body, and mind realms are pleasurable or painful is not a Bodhisattva-Mahasattva?' 'World Honored One, if the eye realm is pleasurable or painful, and the ear, nose, tongue, body, and mind realms are pleasurable or painful, these are ultimately unattainable, because their nature is empty. How much more so are the augmentations of whether the eye realm is pleasurable or painful, and the augmentations of whether the ear, nose, tongue, body, and mind realms are pleasurable or painful! Since these augmentations themselves do not exist, how can it be said that the augmentation of whether the eye realm is pleasurable or painful is a Bodhisattva-Mahasattva, and the augmentation of whether the ear, nose, tongue, body, and mind realms are pleasurable or painful is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe that leads you to say: the augmentation of whether the eye realm is self or non-self is not a Bodhisattva-Mahasattva, and the augmentation of whether the ear, nose, tongue, body, and mind realms are self or non-self is not a Bodhisattva-Mahasattva?' 'World Honored One, if the eye realm is self or non-self, and the ear, nose, tongue, body, and mind realms are self or non-self, these are ultimately unattainable, because their nature is empty. How much more so are the augmentations of whether the eye realm is self or non-self, and the augmentations of whether the ear, nose, tongue, body, and mind realms are self or non-self! Since these augmentations themselves do not exist, how can it be said that the augmentation of whether the eye realm is self or non-self is a Bodhisattva-Mahasattva, and the augmentation of whether the ear, nose, tongue, body, and mind realms are self or non-self is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe that leads you to say: the augmentation of whether the eye realm is pure or impure is not a Bodhisattva-Mahasattva, and the augmentation of whether the ear, nose, tongue, body, and mind realms are pure or impure is not a Bodhisattva-Mahasattva?' 'World Honored One, if the eye realm is pure or impure, and the ear, nose, tongue, body, and mind
界凈不凈，尚畢竟不可得，性非有故，況有眼界凈不凈增語及耳、鼻、舌、身、意界凈不凈增語！此增語既非有，如何可言：即眼界若凈若不凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼界若空若不空增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若空若不空增語非菩薩摩訶薩耶？」
「世尊！若眼界空不空，若耳、鼻、舌、身、意界空不空，尚畢竟不可得，性非有故，況有眼界空不空增語及耳、鼻、舌、身、意界空不空增語！此增語既非有，如何可言：即眼界若空若不空增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼界若有相若無相增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若眼界有相無相，若耳、鼻、舌、身、意界有相無相，尚畢竟不可得，性非有故，況有眼界有相無相增語及耳、鼻、舌、身、意界有相無相增語！此增語既非有，如何可言：即眼界若有相若無相增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若有愿若無愿增語非菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！眼界的清凈與不清凈，其本質畢竟是不可得的，因為其自性並非實有。更何況是眼界的清凈與不清凈的增語（概念）呢？以及耳、鼻、舌、身、意界的清凈與不清凈的增語！既然這些增語並非實有，又怎麼能說：眼界的清凈與不清凈的增語是菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩），耳、鼻、舌、身、意界的清凈與不清凈的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼界的空與不空的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界的空與不空的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界的空與不空，以及耳、鼻、舌、身、意界的空與不空，其本質畢竟是不可得的，因為其自性並非實有。更何況是眼界的空與不空的增語，以及耳、鼻、舌、身、意界的空與不空的增語呢！既然這些增語並非實有，又怎麼能說：眼界的空與不空的增語是菩薩摩訶薩，耳、鼻、舌、身、意界的空與不空的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼界的有相與無相的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界的有相與無相的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界的有相與無相，以及耳、鼻、舌、身、意界的有相與無相，其本質畢竟是不可得的，因為其自性並非實有。更何況是眼界的有相與無相的增語，以及耳、鼻、舌、身、意界的有相與無相的增語呢！既然這些增語並非實有，又怎麼能說：眼界的有相與無相的增語是菩薩摩訶薩，耳、鼻、舌、身、意界的有相與無相的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼界的有愿與無愿的增語不是菩薩摩訶薩』
【English Translation】 English version 'Subhuti! The purity and impurity of the eye realm are ultimately unattainable, as their nature is not real. How much more so are the augmentations (concepts) of the purity and impurity of the eye realm? And the augmentations of the purity and impurity of the ear, nose, tongue, body, and mind realms! Since these augmentations are not real, how can it be said that the augmentations of the purity and impurity of the eye realm are Bodhisattva-Mahasattvas, and the augmentations of the purity and impurity of the ear, nose, tongue, body, and mind realms are Bodhisattva-Mahasattvas?' 'Subhuti! Furthermore, what meaning do you observe when you say that the augmentations of the emptiness and non-emptiness of the eye realm are not Bodhisattva-Mahasattvas, and the augmentations of the emptiness and non-emptiness of the ear, nose, tongue, body, and mind realms are not Bodhisattva-Mahasattvas?' 'World Honored One! If the emptiness and non-emptiness of the eye realm, and the emptiness and non-emptiness of the ear, nose, tongue, body, and mind realms are ultimately unattainable, as their nature is not real, how much more so are the augmentations of the emptiness and non-emptiness of the eye realm, and the augmentations of the emptiness and non-emptiness of the ear, nose, tongue, body, and mind realms! Since these augmentations are not real, how can it be said that the augmentations of the emptiness and non-emptiness of the eye realm are Bodhisattva-Mahasattvas, and the augmentations of the emptiness and non-emptiness of the ear, nose, tongue, body, and mind realms are Bodhisattva-Mahasattvas?' 'Subhuti! Furthermore, what meaning do you observe when you say that the augmentations of the form and formlessness of the eye realm are not Bodhisattva-Mahasattvas, and the augmentations of the form and formlessness of the ear, nose, tongue, body, and mind realms are not Bodhisattva-Mahasattvas?' 'World Honored One! If the form and formlessness of the eye realm, and the form and formlessness of the ear, nose, tongue, body, and mind realms are ultimately unattainable, as their nature is not real, how much more so are the augmentations of the form and formlessness of the eye realm, and the augmentations of the form and formlessness of the ear, nose, tongue, body, and mind realms! Since these augmentations are not real, how can it be said that the augmentations of the form and formlessness of the eye realm are Bodhisattva-Mahasattvas, and the augmentations of the form and formlessness of the ear, nose, tongue, body, and mind realms are Bodhisattva-Mahasattvas?' 'Subhuti! Furthermore, what meaning do you observe when you say that the augmentations of the aspiration and non-aspiration of the eye realm are not Bodhisattva-Mahasattvas'
，即耳、鼻、舌、身、意界若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若眼界有愿無愿，若耳、鼻、舌、身、意界有愿無愿，尚畢竟不可得，性非有故，況有眼界有愿無愿增語及耳、鼻、舌、身、意界有愿無愿增語！此增語既非有，如何可言：即眼界若有愿若無愿增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若寂靜若不寂靜增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若眼界寂靜不寂靜，若耳、鼻、舌、身、意界寂靜不寂靜，尚畢竟不可得，性非有故，況有眼界寂靜不寂靜增語及耳、鼻、舌、身、意界寂靜不寂靜增語！此增語既非有，如何可言：即眼界若寂靜若不寂靜增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若遠離若不遠離增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若眼界遠離不遠離，若耳、鼻、舌、身、意界遠離不遠離，尚畢竟不可得，性非有故，況有眼界遠離不遠離增語及耳、鼻、舌、身、意界遠離不遠離增語！此增語既非
【現代漢語翻譯】 現代漢語譯本：『世尊，如果眼界（cakṣur-dhātu，視覺的感知領域）、耳界（śrotra-dhātu，聽覺的感知領域）、鼻界（ghrāṇa-dhātu，嗅覺的感知領域）、舌界（jihvā-dhātu，味覺的感知領域）、身界（kāya-dhātu，觸覺的感知領域）、意界（mano-dhātu，意識的感知領域）有愿或無愿的增語，那不是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『世尊！如果眼界有愿或無愿，如果耳、鼻、舌、身、意界有愿或無愿，這些都畢竟不可得，因為它們的自性並非實有。更何況眼界有愿或無愿的增語，以及耳、鼻、舌、身、意界有愿或無愿的增語呢！既然這些增語並非實有，又怎麼能說：眼界有愿或無愿的增語是菩薩摩訶薩，耳、鼻、舌、身、意界有愿或無愿的增語是菩薩摩訶薩呢？』 『善現（Subhūti，佛陀的弟子）！你又觀察什麼意義而說：眼界寂靜或不寂靜的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界寂靜或不寂靜的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界寂靜或不寂靜，如果耳、鼻、舌、身、意界寂靜或不寂靜，這些都畢竟不可得，因為它們的自性並非實有。更何況眼界寂靜或不寂靜的增語，以及耳、鼻、舌、身、意界寂靜或不寂靜的增語呢！既然這些增語並非實有，又怎麼能說：眼界寂靜或不寂靜的增語是菩薩摩訶薩，耳、鼻、舌、身、意界寂靜或不寂靜的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：眼界遠離或不遠離的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界遠離或不遠離的增語不是菩薩摩訶薩呢？』 『世尊！如果眼界遠離或不遠離，如果耳、鼻、舌、身、意界遠離或不遠離，這些都畢竟不可得，因為它們的自性並非實有。更何況眼界遠離或不遠離的增語，以及耳、鼻、舌、身、意界遠離或不遠離的增語呢！既然這些增語並非實有，
【English Translation】 English version: 'World Honored One, if the augmentations of the eye-sphere (cakṣur-dhātu, the realm of visual perception), ear-sphere (śrotra-dhātu, the realm of auditory perception), nose-sphere (ghrāṇa-dhātu, the realm of olfactory perception), tongue-sphere (jihvā-dhātu, the realm of gustatory perception), body-sphere (kāya-dhātu, the realm of tactile perception), and mind-sphere (mano-dhātu, the realm of consciousness) with desire or without desire, are they not a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva)?' 'World Honored One! If the eye-sphere with desire or without desire, if the ear, nose, tongue, body, and mind-spheres with desire or without desire, are ultimately unattainable, because their nature is not real. How much more so the augmentations of the eye-sphere with desire or without desire, and the augmentations of the ear, nose, tongue, body, and mind-spheres with desire or without desire! Since these augmentations are not real, how can it be said: the augmentation of the eye-sphere with desire or without desire is a Bodhisattva-Mahasattva, the augmentation of the ear, nose, tongue, body, and mind-spheres with desire or without desire is a Bodhisattva-Mahasattva?' 'Subhūti (Subhūti, a disciple of the Buddha)! What meaning do you observe when you say: the augmentation of the eye-sphere with tranquility or without tranquility is not a Bodhisattva-Mahasattva, the augmentation of the ear, nose, tongue, body, and mind-spheres with tranquility or without tranquility is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-sphere with tranquility or without tranquility, if the ear, nose, tongue, body, and mind-spheres with tranquility or without tranquility, are ultimately unattainable, because their nature is not real. How much more so the augmentations of the eye-sphere with tranquility or without tranquility, and the augmentations of the ear, nose, tongue, body, and mind-spheres with tranquility or without tranquility! Since these augmentations are not real, how can it be said: the augmentation of the eye-sphere with tranquility or without tranquility is a Bodhisattva-Mahasattva, the augmentation of the ear, nose, tongue, body, and mind-spheres with tranquility or without tranquility is a Bodhisattva-Mahasattva?' 'Subhūti! What meaning do you observe when you say: the augmentation of the eye-sphere with remoteness or without remoteness is not a Bodhisattva-Mahasattva, the augmentation of the ear, nose, tongue, body, and mind-spheres with remoteness or without remoteness is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-sphere with remoteness or without remoteness, if the ear, nose, tongue, body, and mind-spheres with remoteness or without remoteness, are ultimately unattainable, because their nature is not real. How much more so the augmentations of the eye-sphere with remoteness or without remoteness, and the augmentations of the ear, nose, tongue, body, and mind-spheres with remoteness or without remoteness! Since these augmentations are not real,
有，如何可言：即眼界若遠離、若不遠離增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若遠離、若不遠離增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十四 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十五
三藏法師玄奘奉 詔譯初分教誡教授品第七之十五
「善現！汝復觀何義言：即眼界若有為若無為增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若眼界有為無為，若耳、鼻、舌、身、意界有為無為，尚畢竟不可得，性非有故，況有眼界有為無為增語及耳、鼻、舌、身、意界有為無為增語！此增語既非有，如何可言：即眼界若有為若無為增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若有漏若無漏增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若眼界有漏無漏，若耳、鼻、舌、身、意界有漏無漏，尚畢竟不可得，性非有故，況有眼界有漏無漏增語及耳、鼻、舌、身、意界有漏無漏增語！此增語既非有，如何可言：即眼界若有漏若無漏
【現代漢語翻譯】 現代漢語譯本 「須菩提，如果說：『眼界（眼識的範圍）如果遠離或不遠離，就說是菩薩摩訶薩（偉大的菩薩），』這如何能說得通呢？同樣，如果說：『耳界、鼻界、舌界、身界、意界（耳、鼻、舌、身、意識的範圍）如果遠離或不遠離，就說是菩薩摩訶薩，』這又如何能說得通呢？」
《大般若波羅蜜多經》卷第二十四 大正藏第05冊 No. 0220 《大般若波羅蜜多經》（第1卷-第200卷）
《大般若波羅蜜多經》卷第二十五
三藏法師玄奘奉詔譯 初分教誡教授品第七之十五
「善現（須菩提的另一個名字）！你再觀察，根據什麼道理說：『眼界如果是有為法（因緣和合而生的法）或無為法（不依賴因緣而存在的法）的增語（附加的言說），就不是菩薩摩訶薩，』以及『耳界、鼻界、舌界、身界、意界如果是有為法或無為法的增語，就不是菩薩摩訶薩』呢？」
「世尊！如果眼界是有為法還是無為法，以及耳界、鼻界、舌界、身界、意界是有為法還是無為法，這些本身都是畢竟不可得的，因為它們的自性並非真實存在。更何況是眼界有為無為的增語，以及耳界、鼻界、舌界、身界、意界有為無為的增語呢！既然這些增語本身不存在，又如何能說：『眼界如果是有為法或無為法的增語，就是菩薩摩訶薩，』以及『耳界、鼻界、舌界、身界、意界如果是有為法或無為法的增語，就是菩薩摩訶薩』呢？」
「善現！你再觀察，根據什麼道理說：『眼界如果有漏法（煩惱的法）或無漏法（沒有煩惱的法）的增語，就不是菩薩摩訶薩，』以及『耳界、鼻界、舌界、身界、意界如果有漏法或無漏法的增語，就不是菩薩摩訶薩』呢？」
「世尊！如果眼界是有漏法還是無漏法，以及耳界、鼻界、舌界、身界、意界是有漏法還是無漏法，這些本身都是畢竟不可得的，因為它們的自性並非真實存在。更何況是眼界有漏無漏的增語，以及耳界、鼻界、舌界、身界、意界有漏無漏的增語呢！既然這些增語本身不存在，又如何能說：『眼界如果有漏法或無漏法的增語，
【English Translation】 English version 『Subhuti, how can it be said that if the eye-sphere (the realm of visual consciousness) is either apart or not apart, it is a Bodhisattva-Mahasattva (a great Bodhisattva)?』 Similarly, how can it be said that if the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere (the realms of auditory, olfactory, gustatory, tactile, and mental consciousness) are either apart or not apart, it is a Bodhisattva-Mahasattva?』
The Great Perfection of Wisdom Sutra, Volume 24 Taisho Tripitaka Volume 05, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 1-200)
The Great Perfection of Wisdom Sutra, Volume 25
Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 7, Section 15 of the First Part: Instructions and Teachings
『Subhuti, what is the meaning of your observation that if the eye-sphere is an adjunct of the conditioned (samskrta, arising from causes and conditions) or the unconditioned (asamskrta, not dependent on causes and conditions), it is not a Bodhisattva-Mahasattva, and that if the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are adjuncts of the conditioned or the unconditioned, they are not Bodhisattva-Mahasattvas?』
『World Honored One, if the eye-sphere, whether conditioned or unconditioned, and the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere, whether conditioned or unconditioned, are ultimately unattainable, because their nature is non-existent, how much more so are the adjuncts of the eye-sphere being conditioned or unconditioned, and the adjuncts of the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere being conditioned or unconditioned! Since these adjuncts do not exist, how can it be said that if the eye-sphere is an adjunct of the conditioned or the unconditioned, it is a Bodhisattva-Mahasattva, and that if the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are adjuncts of the conditioned or the unconditioned, they are Bodhisattva-Mahasattvas?』
『Subhuti, what is the meaning of your observation that if the eye-sphere is an adjunct of the defiled (with outflows, asrava) or the undefiled (without outflows, anasrava), it is not a Bodhisattva-Mahasattva, and that if the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere are adjuncts of the defiled or the undefiled, they are not Bodhisattva-Mahasattvas?』
『World Honored One, if the eye-sphere, whether defiled or undefiled, and the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere, whether defiled or undefiled, are ultimately unattainable, because their nature is non-existent, how much more so are the adjuncts of the eye-sphere being defiled or undefiled, and the adjuncts of the ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere being defiled or undefiled! Since these adjuncts do not exist, how can it be said that if the eye-sphere is an adjunct of the defiled or the undefiled,
增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若生若滅增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若生若滅增語非菩薩摩訶薩耶？」
「世尊！若眼界生滅，若耳、鼻、舌、身、意界生滅，尚畢竟不可得，性非有故，況有眼界生滅增語及耳、鼻、舌、身、意界生滅增語！此增語既非有，如何可言：即眼界若生若滅增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若善若非善增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若善若非善增語非菩薩摩訶薩耶？」
「世尊！若眼界善非善，若耳、鼻、舌、身、意界善非善，尚畢竟不可得，性非有故，況有眼界善非善增語及耳、鼻、舌、身、意界善非善增語！此增語既非有，如何可言：即眼界若善若非善增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼界若有罪若無罪增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若眼界有罪無罪，若耳、鼻、舌、身、意界有罪無罪，尚畢竟不可得，性非有故，況有眼界
【現代漢語翻譯】 現代漢語譯本： 『增語』（概念性的表達）是指菩薩摩訶薩（偉大的菩薩），那麼，眼、耳、鼻、舌、身、意這六個界，如果是有漏（受煩惱污染）或無漏（不受煩惱污染）的『增語』，是菩薩摩訶薩嗎？ 『善現』（須菩提的別名）！你又根據什麼道理說：眼界（視覺的範圍）的生起或滅去，『增語』不是菩薩摩訶薩；耳、鼻、舌、身、意界的生起或滅去，『增語』不是菩薩摩訶薩呢？ 『世尊』（佛陀的尊稱）！如果眼界的生滅，以及耳、鼻、舌、身、意界的生滅，本來就畢竟不可得，其自性並非真實存在，又怎麼會有眼界生滅的『增語』，以及耳、鼻、舌、身、意界生滅的『增語』呢！既然這些『增語』並非真實存在，又怎麼能說：眼界的生滅『增語』是菩薩摩訶薩，耳、鼻、舌、身、意界的生滅『增語』是菩薩摩訶薩呢？ 『善現』！你又根據什麼道理說：眼界是善或非善的『增語』不是菩薩摩訶薩，耳、鼻、舌、身、意界是善或非善的『增語』不是菩薩摩訶薩呢？ 『世尊』！如果眼界的善與非善，以及耳、鼻、舌、身、意界的善與非善，本來就畢竟不可得，其自性並非真實存在，又怎麼會有眼界善與非善的『增語』，以及耳、鼻、舌、身、意界善與非善的『增語』呢！既然這些『增語』並非真實存在，又怎麼能說：眼界的善與非善『增語』是菩薩摩訶薩，耳、鼻、舌、身、意界的善與非善『增語』是菩薩摩訶薩呢？ 『善現』！你又根據什麼道理說：眼界是有罪或無罪的『增語』不是菩薩摩訶薩，耳、鼻、舌、身、意界是有罪或無罪的『增語』不是菩薩摩訶薩呢？ 『世尊』！如果眼界有罪或無罪，以及耳、鼻、舌、身、意界有罪或無罪，本來就畢竟不可得，其自性並非真實存在，又怎麼會有眼界
【English Translation】 English version: 'Designation' (conceptual expression) refers to a Bodhisattva-Mahasattva (a great Bodhisattva). So, are the six realms of eye, ear, nose, tongue, body, and mind, whether with outflows (contaminated by afflictions) or without outflows (not contaminated by afflictions), 'designations' that are Bodhisattva-Mahasattvas? 'Subhuti' (another name for Subhuti)! What meaning do you observe when you say: the arising or ceasing of the eye realm, the 'designation' is not a Bodhisattva-Mahasattva; the arising or ceasing of the ear, nose, tongue, body, and mind realms, the 'designation' is not a Bodhisattva-Mahasattva? 'World Honored One' (a respectful title for the Buddha)! If the arising and ceasing of the eye realm, and the arising and ceasing of the ear, nose, tongue, body, and mind realms, are ultimately unattainable, their nature being non-existent, how can there be 'designations' of the arising and ceasing of the eye realm, and 'designations' of the arising and ceasing of the ear, nose, tongue, body, and mind realms! Since these 'designations' are not real, how can it be said: the 'designation' of the arising and ceasing of the eye realm is a Bodhisattva-Mahasattva, the 'designation' of the arising and ceasing of the ear, nose, tongue, body, and mind realms is a Bodhisattva-Mahasattva? 'Subhuti'! What meaning do you observe when you say: the 'designation' of the eye realm being good or not good is not a Bodhisattva-Mahasattva, the 'designation' of the ear, nose, tongue, body, and mind realms being good or not good is not a Bodhisattva-Mahasattva? 'World Honored One'! If the good and not good of the eye realm, and the good and not good of the ear, nose, tongue, body, and mind realms, are ultimately unattainable, their nature being non-existent, how can there be 'designations' of the good and not good of the eye realm, and 'designations' of the good and not good of the ear, nose, tongue, body, and mind realms! Since these 'designations' are not real, how can it be said: the 'designation' of the good and not good of the eye realm is a Bodhisattva-Mahasattva, the 'designation' of the good and not good of the ear, nose, tongue, body, and mind realms is a Bodhisattva-Mahasattva? 'Subhuti'! What meaning do you observe when you say: the 'designation' of the eye realm being with fault or without fault is not a Bodhisattva-Mahasattva, the 'designation' of the ear, nose, tongue, body, and mind realms being with fault or without fault is not a Bodhisattva-Mahasattva? 'World Honored One'! If the eye realm being with fault or without fault, and the ear, nose, tongue, body, and mind realms being with fault or without fault, are ultimately unattainable, their nature being non-existent, how can there be the eye realm
有罪無罪增語及耳、鼻、舌、身、意界有罪無罪增語！此增語既非有，如何可言：即眼界若有罪若無罪增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若有煩惱若無煩惱增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若眼界有煩惱無煩惱，若耳、鼻、舌、身、意界有煩惱無煩惱，尚畢竟不可得，性非有故，況有眼界有煩惱無煩惱增語及耳、鼻、舌、身、意界有煩惱無煩惱增語！此增語既非有，如何可言：即眼界若有煩惱若無煩惱增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若世間若出世間增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若眼界世間出世間，若耳、鼻、舌、身、意界世間出世間，尚畢竟不可得，性非有故，況有眼界世間出世間增語及耳、鼻、舌、身、意界世間出世間增語！此增語既非有，如何可言：即眼界若世間若出世間增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：
【現代漢語翻譯】 現代漢語譯本 『有罪』或『無罪』的增語，以及眼、耳、鼻、舌、身、意六界『有罪』或『無罪』的增語！這些增語既然不是真實存在的，怎麼能說：『眼界若有罪或無罪的增語是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），耳、鼻、舌、身、意界若有罪或無罪的增語是菩薩摩訶薩』呢？」 『善現（Subhuti，須菩提）！你又觀察什麼道理說：『眼界若有煩惱或無煩惱的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界若有煩惱或無煩惱的增語不是菩薩摩訶薩』呢？」 『世尊！如果眼界有煩惱或無煩惱，以及耳、鼻、舌、身、意界有煩惱或無煩惱，這些都畢竟不可得，因為它們的自性不是真實存在的，更何況眼界有煩惱或無煩惱的增語，以及耳、鼻、舌、身、意界有煩惱或無煩惱的增語呢！這些增語既然不是真實存在的，怎麼能說：『眼界若有煩惱或無煩惱的增語是菩薩摩訶薩，耳、鼻、舌、身、意界若有煩惱或無煩惱的增語是菩薩摩訶薩』呢？」 『善現！你又觀察什麼道理說：『眼界若是世間或出世間的增語不是菩薩摩訶薩，耳、鼻、舌、身、意界若是世間或出世間的增語不是菩薩摩訶薩』呢？」 『世尊！如果眼界是世間或出世間，以及耳、鼻、舌、身、意界是世間或出世間，這些都畢竟不可得，因為它們的自性不是真實存在的，更何況眼界是世間或出世間的增語，以及耳、鼻、舌、身、意界是世間或出世間的增語呢！這些增語既然不是真實存在的，怎麼能說：『眼界若是世間或出世間的增語是菩薩摩訶薩，耳、鼻、舌、身、意界若是世間或出世間的增語是菩薩摩訶薩』呢？」 『善現！你又觀察什麼道理說：
【English Translation】 English version 『The designation of 『culpable』 or 『not culpable,』 and the designation of the eye, ear, nose, tongue, body, and mind realms as 『culpable』 or 『not culpable』! Since these designations are not real, how can it be said: 『The designation of the eye realm as either culpable or not culpable is a Bodhisattva-Mahasattva (a great Bodhisattva), and the designation of the ear, nose, tongue, body, and mind realms as either culpable or not culpable is a Bodhisattva-Mahasattva』?」 『Subhuti! Furthermore, what meaning do you observe when you say: 『The designation of the eye realm as either having afflictions or not having afflictions is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind realms as either having afflictions or not having afflictions is not a Bodhisattva-Mahasattva』?」 『World Honored One! If the eye realm having afflictions or not having afflictions, and the ear, nose, tongue, body, and mind realms having afflictions or not having afflictions, are ultimately unattainable, because their nature is not real, how much more so are the designations of the eye realm as having afflictions or not having afflictions, and the designations of the ear, nose, tongue, body, and mind realms as having afflictions or not having afflictions! Since these designations are not real, how can it be said: 『The designation of the eye realm as either having afflictions or not having afflictions is a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind realms as either having afflictions or not having afflictions is a Bodhisattva-Mahasattva』?」 『Subhuti! Furthermore, what meaning do you observe when you say: 『The designation of the eye realm as either worldly or transcendental is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind realms as either worldly or transcendental is not a Bodhisattva-Mahasattva』?」 『World Honored One! If the eye realm being worldly or transcendental, and the ear, nose, tongue, body, and mind realms being worldly or transcendental, are ultimately unattainable, because their nature is not real, how much more so are the designations of the eye realm as worldly or transcendental, and the designations of the ear, nose, tongue, body, and mind realms as worldly or transcendental! Since these designations are not real, how can it be said: 『The designation of the eye realm as either worldly or transcendental is a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind realms as either worldly or transcendental is a Bodhisattva-Mahasattva』?」 『Subhuti! Furthermore, what meaning do you observe when you say:
即眼界若雜染若清凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若眼界雜染清凈，若耳、鼻、舌、身、意界雜染清凈，尚畢竟不可得，性非有故，況有眼界雜染清凈增語及耳、鼻、舌、身、意界雜染清凈增語！此增語既非有，如何可言：即眼界若雜染若清凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若屬生死若屬涅槃增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若眼界屬生死屬涅槃，若耳、鼻、舌、身、意界屬生死屬涅槃，尚畢竟不可得，性非有故，況有眼界屬生死屬涅槃增語及耳、鼻、舌、身、意界屬生死屬涅槃增語！此增語既非有，如何可言：即眼界若屬生死若屬涅槃增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若在內若在外若在兩間增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若眼界在內在外在兩間，若耳、鼻、舌、身、意界在內在外在兩間，尚畢竟不可得，性非有故，
【現代漢語翻譯】 現代漢語譯本： 「如果說眼界（眼睛所感知的範圍）是雜染的或清凈的，這種說法不是菩薩摩訶薩（偉大的菩薩），如果說耳、鼻、舌、身、意界（耳朵、鼻子、舌頭、身體、意識所感知的範圍）是雜染的或清凈的，這種說法也不是菩薩摩訶薩，是這樣嗎？」 「世尊！如果說眼界是雜染的或清凈的，或者說耳、鼻、舌、身、意界是雜染的或清凈的，這些本身都是根本不可得的，因為它們的自性並非真實存在。更何況還有什麼眼界雜染清凈的說法，以及耳、鼻、舌、身、意界雜染清凈的說法呢！既然這些說法本身不存在，又怎麼能說：『眼界雜染或清凈的說法是菩薩摩訶薩』，或者說『耳、鼻、舌、身、意界雜染或清凈的說法是菩薩摩訶薩』呢？」 「善現（須菩提的別名）！你又根據什麼道理說：『眼界如果屬於生死輪迴或者屬於涅槃寂靜的說法不是菩薩摩訶薩，耳、鼻、舌、身、意界如果屬於生死輪迴或者屬於涅槃寂靜的說法不是菩薩摩訶薩』呢？」 「世尊！如果說眼界屬於生死輪迴或者屬於涅槃寂靜，或者說耳、鼻、舌、身、意界屬於生死輪迴或者屬於涅槃寂靜，這些本身都是根本不可得的，因為它們的自性並非真實存在。更何況還有什麼眼界屬於生死輪迴或涅槃的說法，以及耳、鼻、舌、身、意界屬於生死輪迴或涅槃的說法呢！既然這些說法本身不存在，又怎麼能說：『眼界屬於生死輪迴或涅槃的說法是菩薩摩訶薩』，或者說『耳、鼻、舌、身、意界屬於生死輪迴或涅槃的說法是菩薩摩訶薩』呢？」 「善現！你又根據什麼道理說：『眼界如果是在內、在外或者在兩者之間的說法不是菩薩摩訶薩，耳、鼻、舌、身、意界如果是在內、在外或者在兩者之間的說法不是菩薩摩訶薩』呢？」 「世尊！如果說眼界是在內、在外或者在兩者之間，或者說耳、鼻、舌、身、意界是在內、在外或者在兩者之間，這些本身都是根本不可得的，因為它們的自性並非真實存在。
【English Translation】 English version: 『Is it the case that the designation 『the eye-sphere (the range of what the eye perceives) is either defiled or purified』 is not a Bodhisattva-Mahasattva (a great Bodhisattva), and that the designation 『the ear, nose, tongue, body, and mind-spheres (the ranges of what the ear, nose, tongue, body, and mind perceive) are either defiled or purified』 is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the eye-sphere is defiled or purified, or if the ear, nose, tongue, body, and mind-spheres are defiled or purified, these are ultimately unattainable, because their nature is not real. How much less are there designations of the eye-sphere being defiled or purified, and of the ear, nose, tongue, body, and mind-spheres being defiled or purified! Since these designations do not exist, how can it be said: 『The designation of the eye-sphere being defiled or purified is a Bodhisattva-Mahasattva,』 or 『The designation of the ear, nose, tongue, body, and mind-spheres being defiled or purified is a Bodhisattva-Mahasattva』?』 『Subhuti (another name for Sudhuti)! What meaning do you observe when you say: 『The designation of the eye-sphere as belonging to samsara (the cycle of birth and death) or to nirvana (liberation) is not a Bodhisattva-Mahasattva,』 and 『The designation of the ear, nose, tongue, body, and mind-spheres as belonging to samsara or to nirvana is not a Bodhisattva-Mahasattva』?』 『World-Honored One! If the eye-sphere belongs to samsara or to nirvana, or if the ear, nose, tongue, body, and mind-spheres belong to samsara or to nirvana, these are ultimately unattainable, because their nature is not real. How much less are there designations of the eye-sphere belonging to samsara or nirvana, and of the ear, nose, tongue, body, and mind-spheres belonging to samsara or nirvana! Since these designations do not exist, how can it be said: 『The designation of the eye-sphere belonging to samsara or nirvana is a Bodhisattva-Mahasattva,』 or 『The designation of the ear, nose, tongue, body, and mind-spheres belonging to samsara or nirvana is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe when you say: 『The designation of the eye-sphere as being internal, external, or in between is not a Bodhisattva-Mahasattva,』 and 『The designation of the ear, nose, tongue, body, and mind-spheres as being internal, external, or in between is not a Bodhisattva-Mahasattva』?』 『World-Honored One! If the eye-sphere is internal, external, or in between, or if the ear, nose, tongue, body, and mind-spheres are internal, external, or in between, these are ultimately unattainable, because their nature is not real.
況有眼界在內在外在兩間增語及耳、鼻、舌、身、意界在內在外在兩間增語！此增語既非有，如何可言：即眼界若在內若在外若在兩間增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼界若可得若不可得增語非菩薩摩訶薩，即耳、鼻、舌、身、意界若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若眼界可得不可得，若耳、鼻、舌、身、意界可得不可得，尚畢竟不可得，性非有故，況有眼界可得不可得增語及耳、鼻、舌、身、意界可得不可得增語！此增語既非有，如何可言：即眼界若可得若不可得增語是菩薩摩訶薩，即耳、鼻、舌、身、意界若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即色界增語非菩薩摩訶薩，即聲、香、味、觸、法界增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若色界，若聲、香、味、觸、法界，尚畢竟不可得，性非有故，況有色界增語及聲、香、味、觸、法界增語！此增語既非有，如何可言：即色界增語是菩薩摩訶薩，即聲、香、味、觸、法界增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若常若無常增語非菩薩摩訶薩，即聲、香、味、觸、法界若
【現代漢語翻譯】 現代漢語譯本 而且，眼界（眼睛所感知的範圍）存在於內部、外部以及兩者之間，這些都是增語（附加的言辭），耳界（耳朵所感知的範圍）、鼻界（鼻子所感知的範圍）、舌界（舌頭所感知的範圍）、身界（身體所感知的範圍）、意界（意識所感知的範圍）也存在於內部、外部以及兩者之間，這些都是增語！既然這些增語並非真實存在，又怎麼能說：『眼界若在內部、外部或兩者之間的增語是菩薩摩訶薩（偉大的覺悟者），耳界、鼻界、舌界、身界、意界若在內部、外部或兩者之間的增語是菩薩摩訶薩』呢？」 「善現（須菩提的尊稱）！你又觀察什麼道理說：『眼界若是可得或不可得的增語就不是菩薩摩訶薩，耳界、鼻界、舌界、身界、意界若是可得或不可得的增語就不是菩薩摩訶薩』呢？」 「世尊！如果眼界可得或不可得，如果耳界、鼻界、舌界、身界、意界可得或不可得，它們本身就畢竟不可得，因為它們的自性並非真實存在，更何況眼界可得或不可得的增語，以及耳界、鼻界、舌界、身界、意界可得或不可得的增語呢！既然這些增語並非真實存在，又怎麼能說：『眼界若是可得或不可得的增語是菩薩摩訶薩，耳界、鼻界、舌界、身界、意界若是可得或不可得的增語是菩薩摩訶薩』呢？」 「再者，善現！你觀察什麼道理說：『色界（視覺所感知的範圍）的增語不是菩薩摩訶薩，聲界（聽覺所感知的範圍）、香界（嗅覺所感知的範圍）、味界（味覺所感知的範圍）、觸界（觸覺所感知的範圍）、法界（意識所感知的範圍）的增語不是菩薩摩訶薩』呢？」 具壽善現（須菩提的尊稱）回答說：「世尊！如果色界，如果聲界、香界、味界、觸界、法界，它們本身就畢竟不可得，因為它們的自性並非真實存在，更何況色界的增語以及聲界、香界、味界、觸界、法界的增語呢！既然這些增語並非真實存在，又怎麼能說：『色界的增語是菩薩摩訶薩，聲界、香界、味界、觸界、法界的增語是菩薩摩訶薩』呢？」 「善現！你又觀察什麼道理說：『色界若是常或無常的增語就不是菩薩摩訶薩，聲界、香界、味界、觸界、法界若是常或無常的增語就不是菩薩摩訶薩』呢？」
【English Translation】 English version Moreover, there are the eye-element (the realm of visual perception) existing internally, externally, and in between, these are all augmentations (additional words), and the ear-element (the realm of auditory perception), nose-element (the realm of olfactory perception), tongue-element (the realm of gustatory perception), body-element (the realm of tactile perception), and mind-element (the realm of mental perception) also exist internally, externally, and in between, these are all augmentations! Since these augmentations are not real, how can it be said: 『The eye-element, whether internal, external, or in between, as an augmentation, is a Bodhisattva-Mahasattva (a great being of enlightenment), and the ear-element, nose-element, tongue-element, body-element, and mind-element, whether internal, external, or in between, as augmentations, are Bodhisattva-Mahasattvas』?」 「Subhuti (the venerable one)! What meaning do you observe when you say: 『The eye-element, whether attainable or unattainable, as an augmentation, is not a Bodhisattva-Mahasattva, and the ear-element, nose-element, tongue-element, body-element, and mind-element, whether attainable or unattainable, as augmentations, are not Bodhisattva-Mahasattvas』?」 「Venerable One! If the eye-element is attainable or unattainable, if the ear-element, nose-element, tongue-element, body-element, and mind-element are attainable or unattainable, they are ultimately unattainable, because their nature is not real, let alone the augmentations of the eye-element being attainable or unattainable, and the augmentations of the ear-element, nose-element, tongue-element, body-element, and mind-element being attainable or unattainable! Since these augmentations are not real, how can it be said: 『The eye-element, whether attainable or unattainable, as an augmentation, is a Bodhisattva-Mahasattva, and the ear-element, nose-element, tongue-element, body-element, and mind-element, whether attainable or unattainable, as augmentations, are Bodhisattva-Mahasattvas』?」 「Furthermore, Subhuti! What meaning do you observe when you say: 『The form-element (the realm of visual perception) as an augmentation is not a Bodhisattva-Mahasattva, and the sound-element (the realm of auditory perception), smell-element (the realm of olfactory perception), taste-element (the realm of gustatory perception), touch-element (the realm of tactile perception), and dharma-element (the realm of mental perception) as augmentations are not Bodhisattva-Mahasattvas』?」 The venerable Subhuti replied: 「Venerable One! If the form-element, if the sound-element, smell-element, taste-element, touch-element, and dharma-element, they are ultimately unattainable, because their nature is not real, let alone the augmentations of the form-element and the augmentations of the sound-element, smell-element, taste-element, touch-element, and dharma-element! Since these augmentations are not real, how can it be said: 『The form-element as an augmentation is a Bodhisattva-Mahasattva, and the sound-element, smell-element, taste-element, touch-element, and dharma-element as augmentations are Bodhisattva-Mahasattvas』?」 「Subhuti! What meaning do you observe when you say: 『The form-element, whether permanent or impermanent, as an augmentation, is not a Bodhisattva-Mahasattva, and the sound-element, smell-element, taste-element, touch-element, and dharma-element, whether permanent or impermanent, as augmentations, are not Bodhisattva-Mahasattvas』?」
常若無常增語非菩薩摩訶薩耶？」
「世尊！若色界常無常，若聲、香、味、觸、法界常無常，尚畢竟不可得，性非有故，況有色界常無常增語及聲、香、味、觸、法界常無常增語！此增語既非有，如何可言：即色界若常若無常增語是菩薩摩訶薩，即聲、香、味、觸、法界若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色界若樂若苦增語非菩薩摩訶薩，即聲、香、味、觸、法界若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若色界樂苦，若聲、香、味、觸、法界樂苦，尚畢竟不可得，性非有故，況有色界樂苦增語及聲、香、味、觸、法界樂苦增語！此增語既非有，如何可言：即色界若樂若苦增語是菩薩摩訶薩，即聲、香、味、觸、法界若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若我若無我增語非菩薩摩訶薩，即聲、香、味、觸、法界若我若無我增語非菩薩摩訶薩耶？」
「世尊！若色界我無我，若聲、香、味、觸、法界我無我，尚畢竟不可得，性非有故，況有色界我無我增語及聲、香、味、觸、法界我無我增語！此增語既非有，如何可言：即色界若我若無我增語是菩薩摩訶薩，即聲、香、味、觸、法界若我若無我增語是菩薩摩訶薩？
「善現！
【現代漢語翻譯】 現代漢語譯本 『如果說常與無常的增語不是菩薩摩訶薩（菩薩中的大菩薩），是這樣嗎？』 『世尊！如果常與無常，以及聲、香、味、觸、法界（六種感官體驗的領域）的常與無常，其自性都是畢竟不可得的，因為它們本性非有，更何況是常與無常的增語，以及聲、香、味、觸、法界的常與無常的增語呢！既然這些增語都不存在，又怎麼能說：常與無常的增語是菩薩摩訶薩，或者說聲、香、味、觸、法界的常與無常的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又根據什麼道理說：樂與苦的增語不是菩薩摩訶薩，以及聲、香、味、觸、法界的樂與苦的增語不是菩薩摩訶薩呢？』 『世尊！如果樂與苦，以及聲、香、味、觸、法界的樂與苦，其自性都是畢竟不可得的，因為它們本性非有，更何況是樂與苦的增語，以及聲、香、味、觸、法界的樂與苦的增語呢！既然這些增語都不存在，又怎麼能說：樂與苦的增語是菩薩摩訶薩，或者說聲、香、味、觸、法界的樂與苦的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：我與無我的增語不是菩薩摩訶薩，以及聲、香、味、觸、法界我與無我的增語不是菩薩摩訶薩呢？』 『世尊！如果我與無我，以及聲、香、味、觸、法界我與無我，其自性都是畢竟不可得的，因為它們本性非有，更何況是我與無我的增語，以及聲、香、味、觸、法界我與無我的增語呢！既然這些增語都不存在，又怎麼能說：我與無我的增語是菩薩摩訶薩，或者說聲、香、味、觸、法界我與無我的增語是菩薩摩訶薩呢？』 『善現！』
【English Translation】 English version 'Is it the case that the designation of 'permanent' or 'impermanent' is not a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'World-Honored One! If 'permanent' and 'impermanent,' and the 'permanent' and 'impermanent' of sound, smell, taste, touch, and the dharma-realm (the realm of six sensory experiences), are ultimately unattainable because their nature is non-existent, how much more so are the designations of 'permanent' and 'impermanent,' and the designations of 'permanent' and 'impermanent' of sound, smell, taste, touch, and the dharma-realm! Since these designations do not exist, how can it be said that the designation of 'permanent' or 'impermanent' is a Bodhisattva-Mahasattva, or that the designation of 'permanent' or 'impermanent' of sound, smell, taste, touch, and the dharma-realm is a Bodhisattva-Mahasattva?' 'Subhuti (another name for Sudhana)! What meaning do you observe when you say that the designation of 'pleasure' or 'pain' is not a Bodhisattva-Mahasattva, and that the designation of 'pleasure' or 'pain' of sound, smell, taste, touch, and the dharma-realm is not a Bodhisattva-Mahasattva?' 'World-Honored One! If 'pleasure' and 'pain,' and the 'pleasure' and 'pain' of sound, smell, taste, touch, and the dharma-realm, are ultimately unattainable because their nature is non-existent, how much more so are the designations of 'pleasure' and 'pain,' and the designations of 'pleasure' and 'pain' of sound, smell, taste, touch, and the dharma-realm! Since these designations do not exist, how can it be said that the designation of 'pleasure' or 'pain' is a Bodhisattva-Mahasattva, or that the designation of 'pleasure' or 'pain' of sound, smell, taste, touch, and the dharma-realm is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the designation of 'self' or 'non-self' is not a Bodhisattva-Mahasattva, and that the designation of 'self' or 'non-self' of sound, smell, taste, touch, and the dharma-realm is not a Bodhisattva-Mahasattva?' 'World-Honored One! If 'self' and 'non-self,' and the 'self' and 'non-self' of sound, smell, taste, touch, and the dharma-realm, are ultimately unattainable because their nature is non-existent, how much more so are the designations of 'self' and 'non-self,' and the designations of 'self' and 'non-self' of sound, smell, taste, touch, and the dharma-realm! Since these designations do not exist, how can it be said that the designation of 'self' or 'non-self' is a Bodhisattva-Mahasattva, or that the designation of 'self' or 'non-self' of sound, smell, taste, touch, and the dharma-realm is a Bodhisattva-Mahasattva?' 'Subhuti!'
汝復觀何義言：即色界若凈若不凈增語非菩薩摩訶薩，即聲、香、味、觸、法界若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若色界凈不凈，若聲、香、味、觸、法界凈不凈，尚畢竟不可得，性非有故，況有色界凈不凈增語及聲、香、味、觸、法界凈不凈增語！此增語既非有，如何可言：即色界若凈若不凈增語是菩薩摩訶薩，即聲、香、味、觸、法界若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色界若空若不空增語非菩薩摩訶薩，即聲、香、味、觸、法界若空若不空增語非菩薩摩訶薩耶？」
「世尊！若色界空不空，若聲、香、味、觸、法界空不空，尚畢竟不可得，性非有故，況有色界空不空增語及聲、香、味、觸、法界空不空增語！此增語既非有，如何可言：即色界若空若不空增語是菩薩摩訶薩，即聲、香、味、觸、法界若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色界若有相若無相增語非菩薩摩訶薩，即聲、香、味、觸、法界若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若色界有相無相，若聲、香、味、觸、法界有相無相，尚畢竟不可得，性非有故，況有色界有相無相增語及聲、香、味、觸、法界有相無相增語！此增語既非有，如何可言：即
【現代漢語翻譯】 現代漢語譯本 『你再觀察，根據什麼道理說：所謂的「凈」或「不凈」的增語不是菩薩摩訶薩，所謂的聲、香、味、觸、法界中的「凈」或「不凈」的增語也不是菩薩摩訶薩呢？』 『世尊！如果「凈」與「不凈」，以及聲、香、味、觸、法界中的「凈」與「不凈」，其本身都是畢竟不可得的，因為它們的自性本不存在，更何況是所謂的「凈」與「不凈」的增語，以及聲、香、味、觸、法界中「凈」與「不凈」的增語呢！既然這些增語都不存在，又怎麼能說：所謂的「凈」或「不凈」的增語是菩薩摩訶薩，所謂的聲、香、味、觸、法界中「凈」或「不凈」的增語是菩薩摩訶薩呢？』 『善現（須菩提的尊稱）！你再觀察，根據什麼道理說：所謂的「空」或「不空」的增語不是菩薩摩訶薩，所謂的聲、香、味、觸、法界中的「空」或「不空」的增語也不是菩薩摩訶薩呢？』 『世尊！如果「空」與「不空」，以及聲、香、味、觸、法界中的「空」與「不空」，其本身都是畢竟不可得的，因為它們的自性本不存在，更何況是所謂的「空」與「不空」的增語，以及聲、香、味、觸、法界中「空」與「不空」的增語呢！既然這些增語都不存在，又怎麼能說：所謂的「空」或「不空」的增語是菩薩摩訶薩，所謂的聲、香、味、觸、法界中「空」或「不空」的增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：所謂的「有相」或「無相」的增語不是菩薩摩訶薩，所謂的聲、香、味、觸、法界中的「有相」或「無相」的增語也不是菩薩摩訶薩呢？』 『世尊！如果「有相」與「無相」，以及聲、香、味、觸、法界中的「有相」與「無相」，其本身都是畢竟不可得的，因為它們的自性本不存在，更何況是所謂的「有相」與「無相」的增語，以及聲、香、味、觸、法界中「有相」與「無相」的增語呢！既然這些增語都不存在，又怎麼能說：所謂的』
【English Translation】 English version 'Furthermore, what meaning do you observe when you say: that which is an expression of 'pure' or 'impure' is not a Bodhisattva-Mahasattva, and that which is an expression of 'pure' or 'impure' in the realms of sound, smell, taste, touch, and dharma is not a Bodhisattva-Mahasattva?' 'World Honored One! If 'pure' and 'impure', and 'pure' and 'impure' in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of 'pure' and 'impure', and the expressions of 'pure' and 'impure' in the realms of sound, smell, taste, touch, and dharma! Since these expressions do not exist, how can it be said: that which is an expression of 'pure' or 'impure' is a Bodhisattva-Mahasattva, and that which is an expression of 'pure' or 'impure' in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?' 'Subhuti (a respectful name for Sudhuti)! Furthermore, what meaning do you observe when you say: that which is an expression of 'empty' or 'not empty' is not a Bodhisattva-Mahasattva, and that which is an expression of 'empty' or 'not empty' in the realms of sound, smell, taste, touch, and dharma is not a Bodhisattva-Mahasattva?' 'World Honored One! If 'empty' and 'not empty', and 'empty' and 'not empty' in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of 'empty' and 'not empty', and the expressions of 'empty' and 'not empty' in the realms of sound, smell, taste, touch, and dharma! Since these expressions do not exist, how can it be said: that which is an expression of 'empty' or 'not empty' is a Bodhisattva-Mahasattva, and that which is an expression of 'empty' or 'not empty' in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, what meaning do you observe when you say: that which is an expression of 'with form' or 'without form' is not a Bodhisattva-Mahasattva, and that which is an expression of 'with form' or 'without form' in the realms of sound, smell, taste, touch, and dharma is not a Bodhisattva-Mahasattva?' 'World Honored One! If 'with form' and 'without form', and 'with form' and 'without form' in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of 'with form' and 'without form', and the expressions of 'with form' and 'without form' in the realms of sound, smell, taste, touch, and dharma! Since these expressions do not exist, how can it be said: that which is an expression of '
色界若有相若無相增語是菩薩摩訶薩，即聲、香、味、觸、法界若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若有愿若無愿增語非菩薩摩訶薩，即聲、香、味、觸、法界若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若色界有愿無愿，若聲、香、味、觸、法界有愿無愿，尚畢竟不可得，性非有故，況有色界有愿無愿增語及聲、香、味、觸、法界有愿無愿增語！此增語既非有，如何可言：即色界若有愿若無愿增語是菩薩摩訶薩，即聲、香、味、觸、法界若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若寂靜若不寂靜增語非菩薩摩訶薩，即聲、香、味、觸、法界若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若色界寂靜不寂靜，若聲、香、味、觸、法界寂靜不寂靜，尚畢竟不可得，性非有故，況有色界寂靜不寂靜增語及聲、香、味、觸、法界寂靜不寂靜增語！此增語既非有，如何可言：即色界若寂靜若不寂靜增語是菩薩摩訶薩，即聲、香、味、觸、法界若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若遠離若不遠離增語非菩薩摩訶薩，即聲、香、味、觸、法界若遠離若不遠離增語非菩薩摩訶薩耶？」
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【現代漢語翻譯】 現代漢語譯本：『如果說有相或無相的增語是菩薩摩訶薩（菩薩中的大修行者），那麼，聲、香、味、觸、法界（六種感官體驗的領域）如果有相或無相的增語是菩薩摩訶薩嗎？』 『善現（須菩提的別名）！你又認為是什麼意思，說：『如果有愿或無愿的增語不是菩薩摩訶薩，那麼，聲、香、味、觸、法界如果有愿或無愿的增語不是菩薩摩訶薩呢？』 『世尊！如果說有愿或無愿，或者聲、香、味、觸、法界有愿或無愿，這些本來就畢竟不可得，因為它們的自性並非實有，更何況有愿或無愿的增語以及聲、香、味、觸、法界有愿或無愿的增語呢！既然這些增語並非實有，又怎麼能說：『如果有愿或無愿的增語是菩薩摩訶薩，或者聲、香、味、觸、法界如果有愿或無愿的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼意思，說：『如果說寂靜或不寂靜的增語不是菩薩摩訶薩，那麼，聲、香、味、觸、法界如果寂靜或不寂靜的增語不是菩薩摩訶薩呢？』 『世尊！如果說寂靜或不寂靜，或者聲、香、味、觸、法界寂靜或不寂靜，這些本來就畢竟不可得，因為它們的自性並非實有，更何況寂靜或不寂靜的增語以及聲、香、味、觸、法界寂靜或不寂靜的增語呢！既然這些增語並非實有，又怎麼能說：『如果寂靜或不寂靜的增語是菩薩摩訶薩，或者聲、香、味、觸、法界如果寂靜或不寂靜的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼意思，說：『如果說遠離或不遠離的增語不是菩薩摩訶薩，那麼，聲、香、味、觸、法界如果遠離或不遠離的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: 'If the augmentation of 'having form' or 'not having form' is a Bodhisattva-Mahasattva (a great being on the path to enlightenment), then is the augmentation of 'having form' or 'not having form' in the realms of sound, smell, taste, touch, and dharma (the six sense experiences) a Bodhisattva-Mahasattva?' 'Subhuti (another name for Sudhira)! What do you further consider the meaning of saying: 'If the augmentation of 'having aspiration' or 'not having aspiration' is not a Bodhisattva-Mahasattva, then is the augmentation of 'having aspiration' or 'not having aspiration' in the realms of sound, smell, taste, touch, and dharma not a Bodhisattva-Mahasattva?' 'World Honored One! If 'having aspiration' or 'not having aspiration', or 'having aspiration' or 'not having aspiration' in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable because their nature is not real, how much more so are the augmentations of 'having aspiration' or 'not having aspiration', and the augmentations of 'having aspiration' or 'not having aspiration' in the realms of sound, smell, taste, touch, and dharma! Since these augmentations are not real, how can it be said: 'If the augmentation of 'having aspiration' or 'not having aspiration' is a Bodhisattva-Mahasattva, or if the augmentation of 'having aspiration' or 'not having aspiration' in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?' 'Subhuti! What do you further consider the meaning of saying: 'If the augmentation of 'being tranquil' or 'not being tranquil' is not a Bodhisattva-Mahasattva, then is the augmentation of 'being tranquil' or 'not being tranquil' in the realms of sound, smell, taste, touch, and dharma not a Bodhisattva-Mahasattva?' 'World Honored One! If 'being tranquil' or 'not being tranquil', or 'being tranquil' or 'not being tranquil' in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable because their nature is not real, how much more so are the augmentations of 'being tranquil' or 'not being tranquil', and the augmentations of 'being tranquil' or 'not being tranquil' in the realms of sound, smell, taste, touch, and dharma! Since these augmentations are not real, how can it be said: 'If the augmentation of 'being tranquil' or 'not being tranquil' is a Bodhisattva-Mahasattva, or if the augmentation of 'being tranquil' or 'not being tranquil' in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?' 'Subhuti! What do you further consider the meaning of saying: 'If the augmentation of 'being detached' or 'not being detached' is not a Bodhisattva-Mahasattva, then is the augmentation of 'being detached' or 'not being detached' in the realms of sound, smell, taste, touch, and dharma not a Bodhisattva-Mahasattva?'
世尊！若色界遠離不遠離，若聲、香、味、觸、法界遠離不遠離，尚畢竟不可得，性非有故，況有色界遠離不遠離增語及聲、香、味、觸、法界遠離不遠離增語！此增語既非有，如何可言：即色界若遠離若不遠離增語是菩薩摩訶薩，即聲、香、味、觸、法界若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若有為若無為增語非菩薩摩訶薩，即聲、香、味、觸、法界若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若色界有為無為，若聲、香、味、觸、法界有為無為，尚畢竟不可得，性非有故，況有色界有為無為增語及聲、香、味、觸、法界有為無為增語！此增語既非有，如何可言：即色界若有為若無為增語是菩薩摩訶薩，即聲、香、味、觸、法界若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若有漏若無漏增語非菩薩摩訶薩，即聲、香、味、觸、法界若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若色界有漏無漏，若聲、香、味、觸、法界有漏無漏，尚畢竟不可得，性非有故，況有色界有漏無漏增語及聲、香、味、觸、法界有漏無漏增語！此增語既非有，如何可言：即色界若有漏若無漏增語是菩薩摩訶薩，即聲、香、味、觸、法界若有漏若無漏
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果說『遠離』或『不遠離』，以及『聲』（聲音）、『香』（氣味）、『味』（味道）、『觸』（觸感）、『法界』（一切事物）的『遠離』或『不遠離』，這些都畢竟是不可得的，因為它們的自性本非實有。更何況是『遠離』或『不遠離』的增語，以及『聲』、『香』、『味』、『觸』、『法界』的『遠離』或『不遠離』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『所謂的「遠離」或「不遠離」的增語是菩薩摩訶薩（偉大的菩薩），所謂的「聲」、「香」、「味」、「觸」、「法界」的「遠離」或「不遠離」的增語是菩薩摩訶薩』呢？」 「善現（須菩提）！你又根據什麼道理認為：『所謂的「有為」或「無為」的增語不是菩薩摩訶薩，所謂的「聲」、「香」、「味」、「觸」、「法界」的「有為」或「無為」的增語不是菩薩摩訶薩』呢？」 「世尊！如果說『有為』（因緣和合而生）或『無為』（非因緣和合而生），以及『聲』、『香』、『味』、『觸』、『法界』的『有為』或『無為』，這些都畢竟是不可得的，因為它們的自性本非實有。更何況是『有為』或『無為』的增語，以及『聲』、『香』、『味』、『觸』、『法界』的『有為』或『無為』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『所謂的「有為」或「無為」的增語是菩薩摩訶薩，所謂的「聲」、「香」、「味」、「觸」、「法界」的「有為」或「無為」的增語是菩薩摩訶薩』呢？」 「善現！你又根據什麼道理認為：『所謂的「有漏」或「無漏」的增語不是菩薩摩訶薩，所謂的「聲」、「香」、「味」、「觸」、「法界」的「有漏」或「無漏」的增語不是菩薩摩訶薩』呢？」 「世尊！如果說『有漏』（煩惱）或『無漏』（無煩惱），以及『聲』、『香』、『味』、『觸』、『法界』的『有漏』或『無漏』，這些都畢竟是不可得的，因為它們的自性本非實有。更何況是『有漏』或『無漏』的增語，以及『聲』、『香』、『味』、『觸』、『法界』的『有漏』或『無漏』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『所謂的「有漏」或「無漏」的增語是菩薩摩訶薩，所謂的「聲」、「香」、「味」、「觸」、「法界」的「有漏」或「無漏」的增語是菩薩摩訶薩』呢？」
【English Translation】 English version: 「World Honored One! If 『separation』 or 『non-separation,』 and the 『separation』 or 『non-separation』 of 『sound』 (śabda), 『smell』 (gandha), 『taste』 (rasa), 『touch』 (sparśa), and the 『dharma-realm』 (dharmadhātu), are ultimately unattainable because their nature is non-existent, how much more so are the designations of 『separation』 or 『non-separation,』 and the designations of 『separation』 or 『non-separation』 of 『sound,』 『smell,』 『taste,』 『touch,』 and the 『dharma-realm』! Since these designations are not real, how can it be said: 『The designation of 「separation」 or 「non-separation」 is a Bodhisattva-Mahasattva (great Bodhisattva), and the designation of 「separation」 or 「non-separation」 of 「sound,」 「smell,」 「taste,」 「touch,」 and the 「dharma-realm」 is a Bodhisattva-Mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The designation of 「conditioned」 (saṃskṛta) or 「unconditioned」 (asaṃskṛta) is not a Bodhisattva-Mahasattva, and the designation of 「conditioned」 or 「unconditioned」 of 「sound,」 「smell,」 「taste,」 「touch,」 and the 「dharma-realm」 is not a Bodhisattva-Mahasattva』?」 「World Honored One! If 『conditioned』 or 『unconditioned,』 and the 『conditioned』 or 『unconditioned』 of 『sound,』 『smell,』 『taste,』 『touch,』 and the 『dharma-realm,』 are ultimately unattainable because their nature is non-existent, how much more so are the designations of 『conditioned』 or 『unconditioned,』 and the designations of 『conditioned』 or 『unconditioned』 of 『sound,』 『smell,』 『taste,』 『touch,』 and the 『dharma-realm』! Since these designations are not real, how can it be said: 『The designation of 「conditioned」 or 「unconditioned」 is a Bodhisattva-Mahasattva, and the designation of 「conditioned」 or 「unconditioned」 of 「sound,」 「smell,」 「taste,」 「touch,」 and the 「dharma-realm」 is a Bodhisattva-Mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The designation of 「with outflows」 (sāsrava) or 「without outflows」 (anāsrava) is not a Bodhisattva-Mahasattva, and the designation of 「with outflows」 or 「without outflows」 of 「sound,」 「smell,」 「taste,」 「touch,」 and the 「dharma-realm」 is not a Bodhisattva-Mahasattva』?」 「World Honored One! If 『with outflows』 or 『without outflows,』 and the 『with outflows』 or 『without outflows』 of 『sound,』 『smell,』 『taste,』 『touch,』 and the 『dharma-realm,』 are ultimately unattainable because their nature is non-existent, how much more so are the designations of 『with outflows』 or 『without outflows,』 and the designations of 『with outflows』 or 『without outflows』 of 『sound,』 『smell,』 『taste,』 『touch,』 and the 『dharma-realm』! Since these designations are not real, how can it be said: 『The designation of 「with outflows」 or 「without outflows」 is a Bodhisattva-Mahasattva, and the designation of 「with outflows」 or 「without outflows」 of 「sound,」 「smell,」 「taste,」 「touch,」 and the 「dharma-realm」 is a Bodhisattva-Mahasattva』?」
增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若生若滅增語非菩薩摩訶薩，即聲、香、味、觸、法界若生若滅增語非菩薩摩訶薩耶？」
「世尊！若色界生滅，若聲、香、味、觸、法界生滅，尚畢竟不可得，性非有故，況有色界生滅增語及聲、香、味、觸、法界生滅增語！此增語既非有，如何可言：即色界若生若滅增語是菩薩摩訶薩，即聲、香、味、觸、法界若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若善若非善增語非菩薩摩訶薩，即聲、香、味、觸、法界若善若非善增語非菩薩摩訶薩耶？」
「世尊！若色界善非善，若聲、香、味、觸、法界善非善，尚畢竟不可得，性非有故，況有色界善非善增語及聲、香、味、觸、法界善非善增語！此增語既非有，如何可言：即色界若善若非善增語是菩薩摩訶薩，即聲、香、味、觸、法界若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即色界若有罪若無罪增語非菩薩摩訶薩，即聲、香、味、觸、法界若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若色界有罪無罪，若聲、香、味、觸、法界有罪無罪，尚畢竟不可得，性非有故，況有色界有罪無罪增語及聲、香、味、觸、法界有罪無罪增語！此增
【現代漢語翻譯】 現代漢語譯本 『增語』（概念性的表達）是菩薩摩訶薩（偉大的菩薩）嗎？」 『善現（須菩提）！你再觀察一下，根據什麼道理說：『生』或『滅』的『增語』不是菩薩摩訶薩，『聲、香、味、觸、法界』（六種感官體驗的領域）的『生』或『滅』的『增語』不是菩薩摩訶薩呢？」 『世尊（佛陀）！』如果『生滅』，以及『聲、香、味、觸、法界』的『生滅』，其本身就畢竟不可得，因為其自性本空，又怎麼會有『生滅』的『增語』以及『聲、香、味、觸、法界』的『生滅』的『增語』呢！既然這些『增語』並不存在，又怎麼能說：『生滅』的『增語』是菩薩摩訶薩，『聲、香、味、觸、法界』的『生滅』的『增語』是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：『善』或『非善』的『增語』不是菩薩摩訶薩，『聲、香、味、觸、法界』的『善』或『非善』的『增語』不是菩薩摩訶薩呢？』 『世尊！』如果『善』或『非善』，以及『聲、香、味、觸、法界』的『善』或『非善』，其本身就畢竟不可得，因為其自性本空，又怎麼會有『善』或『非善』的『增語』以及『聲、香、味、觸、法界』的『善』或『非善』的『增語』呢！既然這些『增語』並不存在，又怎麼能說：『善』或『非善』的『增語』是菩薩摩訶薩，『聲、香、味、觸、法界』的『善』或『非善』的『增語』是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：『有罪』或『無罪』的『增語』不是菩薩摩訶薩，『聲、香、味、觸、法界』的『有罪』或『無罪』的『增語』不是菩薩摩訶薩呢？』 『世尊！』如果『有罪』或『無罪』，以及『聲、香、味、觸、法界』的『有罪』或『無罪』，其本身就畢竟不可得，因為其自性本空，又怎麼會有『有罪』或『無罪』的『增語』以及『聲、香、味、觸、法界』的『有罪』或『無罪』的『增語』呢！既然這些『增語』
【English Translation】 English version Is a 『conceptual expression』 (adhivacana) a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『Subhuti! Consider again, by what reasoning do you say: 『The conceptual expression of 『arising』 or 『ceasing』 is not a Bodhisattva-Mahasattva, and the conceptual expression of 『arising』 or 『ceasing』 of 『sound, smell, taste, touch, and the realm of phenomena』 (the six fields of sensory experience) is not a Bodhisattva-Mahasattva?』 『World Honored One (Buddha)!』 If 『arising and ceasing』, and the 『arising and ceasing』 of 『sound, smell, taste, touch, and the realm of phenomena』 are ultimately unattainable, because their nature is empty, how could there be a 『conceptual expression』 of 『arising and ceasing』 and a 『conceptual expression』 of 『arising and ceasing』 of 『sound, smell, taste, touch, and the realm of phenomena』! Since these 『conceptual expressions』 do not exist, how can it be said that the 『conceptual expression』 of 『arising and ceasing』 is a Bodhisattva-Mahasattva, and the 『conceptual expression』 of 『arising and ceasing』 of 『sound, smell, taste, touch, and the realm of phenomena』 is a Bodhisattva-Mahasattva?』 『Subhuti! Consider again, by what reasoning do you say: 『The conceptual expression of 『wholesome』 or 『unwholesome』 is not a Bodhisattva-Mahasattva, and the conceptual expression of 『wholesome』 or 『unwholesome』 of 『sound, smell, taste, touch, and the realm of phenomena』 is not a Bodhisattva-Mahasattva?』 『World Honored One!』 If 『wholesome』 or 『unwholesome』, and the 『wholesome』 or 『unwholesome』 of 『sound, smell, taste, touch, and the realm of phenomena』 are ultimately unattainable, because their nature is empty, how could there be a 『conceptual expression』 of 『wholesome』 or 『unwholesome』 and a 『conceptual expression』 of 『wholesome』 or 『unwholesome』 of 『sound, smell, taste, touch, and the realm of phenomena』! Since these 『conceptual expressions』 do not exist, how can it be said that the 『conceptual expression』 of 『wholesome』 or 『unwholesome』 is a Bodhisattva-Mahasattva, and the 『conceptual expression』 of 『wholesome』 or 『unwholesome』 of 『sound, smell, taste, touch, and the realm of phenomena』 is a Bodhisattva-Mahasattva?』 『Subhuti! Consider again, by what reasoning do you say: 『The conceptual expression of 『faulty』 or 『faultless』 is not a Bodhisattva-Mahasattva, and the conceptual expression of 『faulty』 or 『faultless』 of 『sound, smell, taste, touch, and the realm of phenomena』 is not a Bodhisattva-Mahasattva?』 『World Honored One!』 If 『faulty』 or 『faultless』, and the 『faulty』 or 『faultless』 of 『sound, smell, taste, touch, and the realm of phenomena』 are ultimately unattainable, because their nature is empty, how could there be a 『conceptual expression』 of 『faulty』 or 『faultless』 and a 『conceptual expression』 of 『faulty』 or 『faultless』 of 『sound, smell, taste, touch, and the realm of phenomena』! Since these 『conceptual expressions』
語既非有，如何可言：即色界若有罪若無罪增語是菩薩摩訶薩，即聲、香、味、觸、法界若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若有煩惱若無煩惱增語非菩薩摩訶薩，即聲、香、味、觸、法界若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若色界有煩惱無煩惱，若聲、香、味、觸、法界有煩惱無煩惱，尚畢竟不可得，性非有故，況有色界有煩惱無煩惱增語及聲、香、味、觸、法界有煩惱無煩惱增語！此增語既非有，如何可言：即色界若有煩惱若無煩惱增語是菩薩摩訶薩，即聲、香、味、觸、法界若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若世間若出世間增語非菩薩摩訶薩，即聲、香、味、觸、法界若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若色界世間出世間，若聲、香、味、觸、法界世間出世間，尚畢竟不可得，性非有故，況有色界世間出世間增語及聲、香、味、觸、法界世間出世間增語！此增語既非有，如何可言：即色界若世間若出世間增語是菩薩摩訶薩，即聲、香、味、觸、法界若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若雜染若清凈增語非菩薩摩訶薩，即聲、香、味、觸
【現代漢語翻譯】 現代漢語譯本 『既然語言的本質並非實有，又如何能說呢？』如果說『有罪』或『無罪』的增語是菩薩摩訶薩（菩薩中的大菩薩），或者說聲、香、味、觸、法界中『有罪』或『無罪』的增語是菩薩摩訶薩，這又如何說得通呢？」 『善現（須菩提的別名）！你再觀察一下，為什麼說『有煩惱』或『無煩惱』的增語不是菩薩摩訶薩，或者說聲、香、味、觸、法界中『有煩惱』或『無煩惱』的增語不是菩薩摩訶薩呢？』 『世尊！如果說『有煩惱』或『無煩惱』，以及聲、香、味、觸、法界中的『有煩惱』或『無煩惱』，其本身都是畢竟不可得的，因為它們的自性並非實有，更何況是『有煩惱』或『無煩惱』的增語，以及聲、香、味、觸、法界中『有煩惱』或『無煩惱』的增語呢！既然這些增語的本質並非實有，又如何能說『有煩惱』或『無煩惱』的增語是菩薩摩訶薩，或者說聲、香、味、觸、法界中『有煩惱』或『無煩惱』的增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，為什麼說『世間』或『出世間』的增語不是菩薩摩訶薩，或者說聲、香、味、觸、法界中『世間』或『出世間』的增語不是菩薩摩訶薩呢？』 『世尊！如果說『世間』或『出世間』，以及聲、香、味、觸、法界中的『世間』或『出世間』，其本身都是畢竟不可得的，因為它們的自性並非實有，更何況是『世間』或『出世間』的增語，以及聲、香、味、觸、法界中『世間』或『出世間』的增語呢！既然這些增語的本質並非實有，又如何能說『世間』或『出世間』的增語是菩薩摩訶薩，或者說聲、香、味、觸、法界中『世間』或『出世間』的增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，為什麼說『雜染』或『清凈』的增語不是菩薩摩訶薩，或者說聲、香、味、觸
【English Translation】 English version 『Since language is not real, how can it be spoken of? If the term 『with sin』 or 『without sin』 is used to describe a Bodhisattva-Mahasattva (a great Bodhisattva), or if the term 『with sin』 or 『without sin』 in the realms of sound, smell, taste, touch, and dharma is used to describe a Bodhisattva-Mahasattva, how can this be justified?』 『Subhuti (another name for Sudhāna)! Consider again, why is it said that the term 『with affliction』 or 『without affliction』 is not a Bodhisattva-Mahasattva, or that the term 『with affliction』 or 『without affliction』 in the realms of sound, smell, taste, touch, and dharma is not a Bodhisattva-Mahasattva?』 『World Honored One! If 『with affliction』 or 『without affliction』, and 『with affliction』 or 『without affliction』 in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable because their nature is not real, how much more so are the terms 『with affliction』 or 『without affliction』, and the terms 『with affliction』 or 『without affliction』 in the realms of sound, smell, taste, touch, and dharma! Since these terms are not real, how can it be said that the term 『with affliction』 or 『without affliction』 is a Bodhisattva-Mahasattva, or that the term 『with affliction』 or 『without affliction』 in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?』 『Subhuti! Consider again, why is it said that the term 『worldly』 or 『transcendental』 is not a Bodhisattva-Mahasattva, or that the term 『worldly』 or 『transcendental』 in the realms of sound, smell, taste, touch, and dharma is not a Bodhisattva-Mahasattva?』 『World Honored One! If 『worldly』 or 『transcendental』, and 『worldly』 or 『transcendental』 in the realms of sound, smell, taste, touch, and dharma, are ultimately unattainable because their nature is not real, how much more so are the terms 『worldly』 or 『transcendental』, and the terms 『worldly』 or 『transcendental』 in the realms of sound, smell, taste, touch, and dharma! Since these terms are not real, how can it be said that the term 『worldly』 or 『transcendental』 is a Bodhisattva-Mahasattva, or that the term 『worldly』 or 『transcendental』 in the realms of sound, smell, taste, touch, and dharma is a Bodhisattva-Mahasattva?』 『Subhuti! Consider again, why is it said that the term 『defiled』 or 『pure』 is not a Bodhisattva-Mahasattva, or that the term 『defiled』 or 『pure』 in the realms of sound, smell, taste, touch
、法界若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若色界雜染清凈，若聲、香、味、觸、法界雜染清凈，尚畢竟不可得，性非有故，況有色界雜染清凈增語及聲、香、味、觸、法界雜染清凈增語！此增語既非有，如何可言：即色界若雜染若清凈增語是菩薩摩訶薩，即聲、香、味、觸、法界若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若屬生死若屬涅槃增語非菩薩摩訶薩，即聲、香、味、觸、法界若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若色界屬生死屬涅槃，若聲、香、味、觸、法界屬生死屬涅槃，尚畢竟不可得，性非有故，況有色界屬生死屬涅槃增語及聲、香、味、觸、法界屬生死屬涅槃增語！此增語既非有，如何可言：即色界若屬生死若屬涅槃增語是菩薩摩訶薩，即聲、香、味、觸、法界若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若在內若在外若在兩間增語非菩薩摩訶薩，即聲、香、味、觸、法界若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若色界在內在外在兩間，若聲、香、味、觸、法界在內在外在兩間，尚畢竟不可得，性非有故，況有色界在內在外在兩間增語及聲、香、味、觸、法界在內
【現代漢語翻譯】 現代漢語譯本：『世尊，如果法界（Dharmadhatu，指一切事物存在的根本領域）有雜染（Samklesha，指煩惱和不純凈）或清凈（Vishuddhi，指純潔和解脫）的增語（Adhivacana，指概念或表達），那不是菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『世尊！如果雜染和清凈，以及聲、香、味、觸、法界（Rupa, Gandha, Rasa, Sparsha, Dharma-dhatu，指色、香、味、觸、法這五種感官領域）的雜染和清凈，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況會有雜染和清凈的增語，以及聲、香、味、觸、法界的雜染和清凈的增語呢！既然這些增語並不存在，又怎麼能說：雜染和清凈的增語是菩薩摩訶薩，以及聲、香、味、觸、法界的雜染和清凈的增語是菩薩摩訶薩呢？』 『善現（Subhuti，佛陀的弟子）！你再觀察，根據什麼道理說：屬於生死（Samsara，指輪迴）或屬於涅槃（Nirvana，指解脫）的增語不是菩薩摩訶薩，以及聲、香、味、觸、法界屬於生死或屬於涅槃的增語不是菩薩摩訶薩呢？』 『世尊！如果屬於生死和屬於涅槃，以及聲、香、味、觸、法界屬於生死和屬於涅槃，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況會有屬於生死和屬於涅槃的增語，以及聲、香、味、觸、法界屬於生死和屬於涅槃的增語呢！既然這些增語並不存在，又怎麼能說：屬於生死和屬於涅槃的增語是菩薩摩訶薩，以及聲、香、味、觸、法界屬於生死和屬於涅槃的增語是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：在內（Adhyatmika，指內在的）、在外（Bahirdha，指外在的）或在兩者之間的增語不是菩薩摩訶薩，以及聲、香、味、觸、法界在內、在外或在兩者之間的增語不是菩薩摩訶薩呢？』 『世尊！如果在內、在外或在兩者之間，以及聲、香、味、觸、法界在內、在外或在兩者之間，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況會有在內、在外或在兩者之間的增語，以及聲、香、味、觸、法界在內
【English Translation】 English version: 'World Honored One, is it not the case that a Bodhisattva-mahasattva is not the designation for the Dharma-dhatu (the realm of all phenomena) if it is associated with defilement (Samklesha) or purity (Vishuddhi)?' 'World Honored One! If defilement and purity, and the defilement and purity of sound, smell, taste, touch, and the Dharma-dhatu (Rupa, Gandha, Rasa, Sparsha, Dharma-dhatu), are ultimately unattainable because their nature is non-existent, how much more so are the designations of defilement and purity, and the designations of defilement and purity of sound, smell, taste, touch, and the Dharma-dhatu! Since these designations do not exist, how can it be said that the designation of defilement and purity is a Bodhisattva-mahasattva, and that the designation of defilement and purity of sound, smell, taste, touch, and the Dharma-dhatu is a Bodhisattva-mahasattva?' 'Subhuti, what meaning do you observe when you say that the designation of belonging to Samsara (the cycle of birth and death) or belonging to Nirvana (liberation) is not a Bodhisattva-mahasattva, and that the designation of sound, smell, taste, touch, and the Dharma-dhatu belonging to Samsara or belonging to Nirvana is not a Bodhisattva-mahasattva?' 'World Honored One! If belonging to Samsara and belonging to Nirvana, and the sound, smell, taste, touch, and the Dharma-dhatu belonging to Samsara and belonging to Nirvana, are ultimately unattainable because their nature is non-existent, how much more so are the designations of belonging to Samsara and belonging to Nirvana, and the designations of sound, smell, taste, touch, and the Dharma-dhatu belonging to Samsara and belonging to Nirvana! Since these designations do not exist, how can it be said that the designation of belonging to Samsara and belonging to Nirvana is a Bodhisattva-mahasattva, and that the designation of sound, smell, taste, touch, and the Dharma-dhatu belonging to Samsara and belonging to Nirvana is a Bodhisattva-mahasattva?' 'Subhuti, what meaning do you observe when you say that the designation of being internal (Adhyatmika), external (Bahirdha), or in between is not a Bodhisattva-mahasattva, and that the designation of sound, smell, taste, touch, and the Dharma-dhatu being internal, external, or in between is not a Bodhisattva-mahasattva?' 'World Honored One! If being internal, external, or in between, and the sound, smell, taste, touch, and the Dharma-dhatu being internal, external, or in between, are ultimately unattainable because their nature is non-existent, how much more so are the designations of being internal, external, or in between, and the designations of sound, smell, taste, touch, and the Dharma-dhatu being internal
在外在兩間增語！此增語既非有，如何可言：即色界若在內若在外若在兩間增語是菩薩摩訶薩，即聲、香、味、觸、法界若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即色界若可得若不可得增語非菩薩摩訶薩，即聲、香、味、觸、法界若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若色界可得不可得，若聲、香、味、觸、法界可得不可得，尚畢竟不可得，性非有故，況有色界可得不可得增語及聲、香、味、觸、法界可得不可得增語！此增語既非有，如何可言：即色界若可得若不可得增語是菩薩摩訶薩，即聲、香、味、觸、法界若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即眼識界增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若眼識界，若耳、鼻、舌、身、意識界，尚畢竟不可得，性非有故，況有眼識界增語及耳、鼻、舌、身、意識界增語！此增語既非有，如何可言：即眼識界增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若常若無常增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若常若無常增語非菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本 『在外在兩間』的增語！既然這個增語並非真實存在，又怎麼能說：『如果說在內、在外、在兩間的增語是菩薩摩訶薩（菩薩中的大修行者），那麼聲、香、味、觸、法界如果說在內、在外、在兩間的增語就是菩薩摩訶薩』呢？ 『善現（須菩提的尊稱）！你又觀察什麼道理說：『如果說可得或不可得的增語不是菩薩摩訶薩，那麼聲、香、味、觸、法界如果說可得或不可得的增語就不是菩薩摩訶薩』呢？』 『世尊！如果說可得或不可得，如果說聲、香、味、觸、法界可得或不可得，這些本身就畢竟不可得，因為它們的自性並非真實存在，更何況是可得或不可得的增語，以及聲、香、味、觸、法界可得或不可得的增語呢！既然這些增語並非真實存在，又怎麼能說：『如果說可得或不可得的增語是菩薩摩訶薩，那麼聲、香、味、觸、法界如果說可得或不可得的增語就是菩薩摩訶薩』呢？』 『再者，善現！你觀察什麼道理說：『如果說眼識界（視覺意識的領域）的增語不是菩薩摩訶薩，那麼耳、鼻、舌、身、意識界（聽覺、嗅覺、味覺、觸覺和思維意識的領域）的增語就不是菩薩摩訶薩』呢？』 具壽善現（須菩提的尊稱）回答說：『世尊！如果說眼識界，如果說耳、鼻、舌、身、意識界，這些本身就畢竟不可得，因為它們的自性並非真實存在，更何況是眼識界的增語以及耳、鼻、舌、身、意識界的增語呢！既然這些增語並非真實存在，又怎麼能說：『如果說眼識界的增語是菩薩摩訶薩，那麼耳、鼻、舌、身、意識界的增語就是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：『如果說眼識界如果說常或無常的增語不是菩薩摩訶薩，那麼耳、鼻、舌、身、意識界如果說常或無常的增語就不是菩薩摩訶薩』呢？』
【English Translation】 English version 『The augmentations of 『in between』 and 『outside』! Since these augmentations are not real, how can it be said: 『If the augmentations of 『in between』, 『outside』, or 『inside』 are Bodhisattva Mahasattvas (great beings on the path to enlightenment), then the augmentations of sound, smell, taste, touch, and the realm of phenomena, if they are 『in between』, 『outside』, or 『inside』, are Bodhisattva Mahasattvas』?』 『Subhuti (a respectful name for Shariputra)! What meaning do you observe when you say: 『If the augmentations of 『obtainable』 or 『unobtainable』 are not Bodhisattva Mahasattvas, then the augmentations of sound, smell, taste, touch, and the realm of phenomena, if they are 『obtainable』 or 『unobtainable』, are not Bodhisattva Mahasattvas』?』 『World Honored One! If 『obtainable』 or 『unobtainable』, if sound, smell, taste, touch, and the realm of phenomena are 『obtainable』 or 『unobtainable』, these are ultimately unobtainable, because their nature is not real. How much more so are the augmentations of 『obtainable』 or 『unobtainable』, and the augmentations of sound, smell, taste, touch, and the realm of phenomena being 『obtainable』 or 『unobtainable』! Since these augmentations are not real, how can it be said: 『If the augmentations of 『obtainable』 or 『unobtainable』 are Bodhisattva Mahasattvas, then the augmentations of sound, smell, taste, touch, and the realm of phenomena, if they are 『obtainable』 or 『unobtainable』, are Bodhisattva Mahasattvas』?』 『Furthermore, Subhuti! What meaning do you observe when you say: 『If the augmentations of the eye-consciousness realm (the realm of visual awareness) are not Bodhisattva Mahasattvas, then the augmentations of the ear, nose, tongue, body, and mind-consciousness realms (the realms of auditory, olfactory, gustatory, tactile, and mental awareness) are not Bodhisattva Mahasattvas』?』 The Venerable Subhuti replied: 『World Honored One! If the eye-consciousness realm, if the ear, nose, tongue, body, and mind-consciousness realms, these are ultimately unobtainable, because their nature is not real. How much more so are the augmentations of the eye-consciousness realm and the augmentations of the ear, nose, tongue, body, and mind-consciousness realms! Since these augmentations are not real, how can it be said: 『If the augmentations of the eye-consciousness realm are Bodhisattva Mahasattvas, then the augmentations of the ear, nose, tongue, body, and mind-consciousness realms are Bodhisattva Mahasattvas』?』 『Subhuti! What meaning do you observe when you say: 『If the augmentations of the eye-consciousness realm being 『permanent』 or 『impermanent』 are not Bodhisattva Mahasattvas, then the augmentations of the ear, nose, tongue, body, and mind-consciousness realms being 『permanent』 or 『impermanent』 are not Bodhisattva Mahasattvas』?』
「世尊！若眼識界常無常，若耳、鼻、舌、身、意識界常無常，尚畢竟不可得，性非有故，況有眼識界常無常增語及耳、鼻、舌、身、意識界常無常增語！此增語既非有，如何可言：即眼識界若常若無常增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若樂若苦增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若眼識界樂苦，若耳、鼻、舌、身、意識界樂苦，尚畢竟不可得，性非有故，況有眼識界樂苦增語及耳、鼻、舌、身、意識界樂苦增語！此增語既非有，如何可言：即眼識界若樂若苦增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若樂若苦增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼識界若我若無我增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若我若無我增語非菩薩摩訶薩耶？」
「世尊！若眼識界我無我，若耳、鼻、舌、身、意識界我無我，尚畢竟不可得，性非有故，況有眼識界我無我增語及耳、鼻、舌、身、意識界我無我增語！此增語既非有，如何可言：即眼識界若我若無我增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若我若無我增語是菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本： 『世尊！如果眼識界（眼根對境產生的識別能力）的常與無常，以及耳、鼻、舌、身、意識界（耳、鼻、舌、身、意根對境產生的識別能力）的常與無常，都畢竟不可得，因為它們的自性本非實有，那麼又怎麼會有眼識界的常無常的增語（虛妄的言說）以及耳、鼻、舌、身、意識界的常無常的增語呢！既然這些增語都不存在，又怎麼能說：眼識界的常與無常的增語是菩薩摩訶薩（追求覺悟的偉大修行者），耳、鼻、舌、身、意識界的常與無常的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼道理說：眼識界的樂與苦的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的樂與苦的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界的樂與苦，以及耳、鼻、舌、身、意識界的樂與苦，都畢竟不可得，因為它們的自性本非實有，那麼又怎麼會有眼識界的樂苦的增語以及耳、鼻、舌、身、意識界的樂苦的增語呢！既然這些增語都不存在，又怎麼能說：眼識界的樂與苦的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的樂與苦的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼識界的我與無我的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的我與無我的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界的我與無我，以及耳、鼻、舌、身、意識界的我與無我，都畢竟不可得，因為它們的自性本非實有，那麼又怎麼會有眼識界的我無我的增語以及耳、鼻、舌、身、意識界的我無我的增語呢！既然這些增語都不存在，又怎麼能說：眼識界的我與無我的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的我與無我的增語是菩薩摩訶薩呢？』
【English Translation】 English version: 'World Honored One! If the permanence and impermanence of the eye-consciousness realm (the ability of the eye faculty to recognize objects), and the permanence and impermanence of the ear, nose, tongue, body, and mind-consciousness realms (the ability of the ear, nose, tongue, body, and mind faculties to recognize objects), are ultimately unattainable, because their nature is not real, then how can there be any verbal constructs (false statements) of the permanence and impermanence of the eye-consciousness realm, and the permanence and impermanence of the ear, nose, tongue, body, and mind-consciousness realms! Since these verbal constructs do not exist, how can it be said that the verbal construct of the permanence and impermanence of the eye-consciousness realm is a Bodhisattva Mahasattva (a great practitioner seeking enlightenment), and the verbal construct of the permanence and impermanence of the ear, nose, tongue, body, and mind-consciousness realms is a Bodhisattva Mahasattva?' 'Subhuti (another name for Sudhuti)! What meaning do you observe when you say that the verbal construct of pleasure and pain of the eye-consciousness realm is not a Bodhisattva Mahasattva, and the verbal construct of pleasure and pain of the ear, nose, tongue, body, and mind-consciousness realms is not a Bodhisattva Mahasattva?' 'World Honored One! If the pleasure and pain of the eye-consciousness realm, and the pleasure and pain of the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is not real, then how can there be any verbal constructs of the pleasure and pain of the eye-consciousness realm, and the pleasure and pain of the ear, nose, tongue, body, and mind-consciousness realms! Since these verbal constructs do not exist, how can it be said that the verbal construct of the pleasure and pain of the eye-consciousness realm is a Bodhisattva Mahasattva, and the verbal construct of the pleasure and pain of the ear, nose, tongue, body, and mind-consciousness realms is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say that the verbal construct of self and non-self of the eye-consciousness realm is not a Bodhisattva Mahasattva, and the verbal construct of self and non-self of the ear, nose, tongue, body, and mind-consciousness realms is not a Bodhisattva Mahasattva?' 'World Honored One! If the self and non-self of the eye-consciousness realm, and the self and non-self of the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is not real, then how can there be any verbal constructs of the self and non-self of the eye-consciousness realm, and the self and non-self of the ear, nose, tongue, body, and mind-consciousness realms! Since these verbal constructs do not exist, how can it be said that the verbal construct of the self and non-self of the eye-consciousness realm is a Bodhisattva Mahasattva, and the verbal construct of the self and non-self of the ear, nose, tongue, body, and mind-consciousness realms is a Bodhisattva Mahasattva?'
「善現！汝復觀何義言：即眼識界若凈若不凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若眼識界凈不凈，若耳、鼻、舌、身、意識界凈不凈，尚畢竟不可得，性非有故，況有眼識界凈不凈增語及耳、鼻、舌、身、意識界凈不凈增語！此增語既非有，如何可言：即眼識界若凈若不凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若空若不空增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若空若不空增語非菩薩摩訶薩耶？」
「世尊！若眼識界空不空，若耳、鼻、舌、身、意識界空不空，尚畢竟不可得，性非有故，況有眼識界空不空增語及耳、鼻、舌、身、意識界空不空增語！此增語既非有，如何可言：即眼識界若空若不空增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有相若無相增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若眼識界有相無相，若耳、鼻、舌、身、意識界有相無相，尚畢竟不可得，性非有故，況有眼識界有相無相增語及
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！你再觀察一下，根據什麼道理說：『眼識界（cakṣurvijñāna-dhātu）的清凈或不清凈的增語（adhivacana）不是菩薩摩訶薩（bodhisattva-mahāsattva），耳、鼻、舌、身、意識界（śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu）的清凈或不清凈的增語不是菩薩摩訶薩』呢？』 『世尊！如果眼識界的清凈與不清凈，以及耳、鼻、舌、身、意識界的清凈與不清凈，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況會有眼識界的清凈與不清凈的增語，以及耳、鼻、舌、身、意識界的清凈與不清凈的增語呢！既然這些增語並非實有，又怎麼能說：『眼識界的清凈或不清凈的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的清凈或不清凈的增語是菩薩摩訶薩』呢？』 『善現！你再觀察一下，根據什麼道理說：『眼識界的空或不空的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的空或不空的增語不是菩薩摩訶薩』呢？』 『世尊！如果眼識界的空與不空，以及耳、鼻、舌、身、意識界的空與不空，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況會有眼識界的空與不空的增語，以及耳、鼻、舌、身、意識界的空與不空的增語呢！既然這些增語並非實有，又怎麼能說：『眼識界的空或不空的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的空或不空的增語是菩薩摩訶薩』呢？』 『善現！你再觀察一下，根據什麼道理說：『眼識界的有相或無相的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的有相或無相的增語不是菩薩摩訶薩』呢？』 『世尊！如果眼識界的有相與無相，以及耳、鼻、舌、身、意識界的有相與無相，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況會有眼識界的有相與無相的增語，以及
【English Translation】 English version 'Subhuti! Furthermore, considering what meaning do you say: 'The designation of the eye-consciousness realm (cakṣurvijñāna-dhātu) as pure or impure is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-consciousness realms (śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu) as pure or impure is not a Bodhisattva-Mahasattva'?' 'World Honored One! If the purity or impurity of the eye-consciousness realm, and the purity or impurity of the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the eye-consciousness realm as pure or impure, and the designations of the ear, nose, tongue, body, and mind-consciousness realms as pure or impure! Since these designations are non-existent, how can it be said: 'The designation of the eye-consciousness realm as pure or impure is a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-consciousness realms as pure or impure is a Bodhisattva-Mahasattva'?' 'Subhuti! Furthermore, considering what meaning do you say: 'The designation of the eye-consciousness realm as empty or not empty is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-consciousness realms as empty or not empty is not a Bodhisattva-Mahasattva'?' 'World Honored One! If the emptiness or non-emptiness of the eye-consciousness realm, and the emptiness or non-emptiness of the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the eye-consciousness realm as empty or not empty, and the designations of the ear, nose, tongue, body, and mind-consciousness realms as empty or not empty! Since these designations are non-existent, how can it be said: 'The designation of the eye-consciousness realm as empty or not empty is a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-consciousness realms as empty or not empty is a Bodhisattva-Mahasattva'?' 'Subhuti! Furthermore, considering what meaning do you say: 'The designation of the eye-consciousness realm as having characteristics or not having characteristics is not a Bodhisattva-Mahasattva, and the designation of the ear, nose, tongue, body, and mind-consciousness realms as having characteristics or not having characteristics is not a Bodhisattva-Mahasattva'?' 'World Honored One! If the having characteristics or not having characteristics of the eye-consciousness realm, and the having characteristics or not having characteristics of the ear, nose, tongue, body, and mind-consciousness realms, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the eye-consciousness realm as having characteristics or not having characteristics, and the
耳、鼻、舌、身、意識界有相無相增語！此增語既非有，如何可言：即眼識界若有相若無相增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有愿若無愿增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若眼識界有愿無愿，若耳、鼻、舌、身、意識界有愿無愿，尚畢竟不可得，性非有故，況有眼識界有愿無愿增語及耳、鼻、舌、身、意識界有愿無愿增語！此增語既非有，如何可言：即眼識界若有愿若無愿增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若寂靜若不寂靜增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若眼識界寂靜不寂靜，若耳、鼻、舌、身、意識界寂靜不寂靜，尚畢竟不可得，性非有故，況有眼識界寂靜不寂靜增語及耳、鼻、舌、身、意識界寂靜不寂靜增語！此增語既非有，如何可言：即眼識界若寂靜若不寂靜增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界
【現代漢語翻譯】 現代漢語譯本 『耳、鼻、舌、身、意識界（分別指聽覺、嗅覺、味覺、觸覺和思維的感知領域）的有相或無相的增語（指附加的、修飾性的表達）！』既然這個增語並非真實存在，又怎麼能說：『眼識界（視覺感知領域）的有相或無相的增語是菩薩摩訶薩（指追求覺悟的偉大存在），耳、鼻、舌、身、意識界的有相或無相的增語是菩薩摩訶薩』呢？」
『善現（須菩提的別名）！你又根據什麼道理說：眼識界有愿或無愿的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界有愿或無愿的增語不是菩薩摩訶薩呢？』
『世尊（佛陀的尊稱）！如果眼識界有愿或無愿，以及耳、鼻、舌、身、意識界有愿或無愿，這些本身就根本不可得，因為它們的本性並非真實存在，更何況眼識界有愿或無愿的增語，以及耳、鼻、舌、身、意識界有愿或無愿的增語呢！既然這個增語並非真實存在，又怎麼能說：眼識界有愿或無愿的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界有愿或無愿的增語是菩薩摩訶薩呢？』
『善現！你又根據什麼道理說：眼識界寂靜或不寂靜的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界寂靜或不寂靜的增語不是菩薩摩訶薩呢？』
『世尊！如果眼識界寂靜或不寂靜，以及耳、鼻、舌、身、意識界寂靜或不寂靜，這些本身就根本不可得，因為它們的本性並非真實存在，更何況眼識界寂靜或不寂靜的增語，以及耳、鼻、舌、身、意識界寂靜或不寂靜的增語呢！既然這個增語並非真實存在，又怎麼能說：眼識界寂靜或不寂靜的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界寂靜或不寂靜的增語是菩薩摩訶薩呢？』
『善現！你又根據什麼道理說：眼識界……』
【English Translation】 English version 'The augmentations (additional or modifying expressions) of the realms of ear, nose, tongue, body, and consciousness (referring to the domains of hearing, smell, taste, touch, and thought) as having form or being formless! Since these augmentations are not real, how can it be said: 'The augmentation of the realm of eye-consciousness (the domain of visual perception) as having form or being formless is a Bodhisattva-Mahasattva (a great being seeking enlightenment), and the augmentations of the realms of ear, nose, tongue, body, and consciousness as having form or being formless are Bodhisattva-Mahasattvas?'"
'Subhuti (another name for Sudhāna)! What meaning do you observe when you say: 'The augmentation of the realm of eye-consciousness as having desire or being without desire is not a Bodhisattva-Mahasattva, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as having desire or being without desire are not Bodhisattva-Mahasattvas?'"
'World Honored One (a title for the Buddha)! If the realms of eye-consciousness as having desire or being without desire, and the realms of ear, nose, tongue, body, and consciousness as having desire or being without desire, are fundamentally unattainable because their nature is not real, how much more so are the augmentations of the realm of eye-consciousness as having desire or being without desire, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as having desire or being without desire! Since these augmentations are not real, how can it be said: 'The augmentation of the realm of eye-consciousness as having desire or being without desire is a Bodhisattva-Mahasattva, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as having desire or being without desire are Bodhisattva-Mahasattvas?'"
'Subhuti! What meaning do you observe when you say: 'The augmentation of the realm of eye-consciousness as being tranquil or not tranquil is not a Bodhisattva-Mahasattva, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as being tranquil or not tranquil are not Bodhisattva-Mahasattvas?'"
'World Honored One! If the realms of eye-consciousness as being tranquil or not tranquil, and the realms of ear, nose, tongue, body, and consciousness as being tranquil or not tranquil, are fundamentally unattainable because their nature is not real, how much more so are the augmentations of the realm of eye-consciousness as being tranquil or not tranquil, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as being tranquil or not tranquil! Since these augmentations are not real, how can it be said: 'The augmentation of the realm of eye-consciousness as being tranquil or not tranquil is a Bodhisattva-Mahasattva, and the augmentations of the realms of ear, nose, tongue, body, and consciousness as being tranquil or not tranquil are Bodhisattva-Mahasattvas?'"
'Subhuti! What meaning do you observe when you say: 'The augmentation of the realm of eye-consciousness...'
若遠離若不遠離增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若眼識界遠離不遠離，若耳、鼻、舌、身、意識界遠離不遠離，尚畢竟不可得，性非有故，況有眼識界遠離不遠離增語及耳、鼻、舌、身、意識界遠離不遠離增語！此增語既非有，如何可言：即眼識界若遠離若不遠離增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有為若無為增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若眼識界有為無為，若耳、鼻、舌、身、意識界有為無為，尚畢竟不可得，性非有故，況有眼識界有為無為增語及耳、鼻、舌、身、意識界有為無為增語！此增語既非有，如何可言：即眼識界若有為若無為增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有漏若無漏增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若眼識界有漏無漏，若耳、鼻、舌、身、意識界有漏無漏，尚畢竟不可得，性非有故，況有眼識界有
【現代漢語翻譯】 現代漢語譯本： 『如果說遠離或不遠離的增語不是菩薩摩訶薩（菩薩中的大修行者），那麼，眼、耳、鼻、舌、身、意識界如果說遠離或不遠離的增語也不是菩薩摩訶薩嗎？』 『世尊！如果眼識界遠離或不遠離，以及耳、鼻、舌、身、意識界遠離或不遠離，這些都畢竟不可得，因為它們的自性本非實有，更何況會有眼識界遠離或不遠離的增語，以及耳、鼻、舌、身、意識界遠離或不遠離的增語呢！這些增語既然不是真實存在的，又怎麼能說：眼識界如果說遠離或不遠離的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界如果說遠離或不遠離的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼道理說：眼識界如果說是有為或無為的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界如果說是有為或無為的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界是有為或無為，以及耳、鼻、舌、身、意識界是有為或無為，這些都畢竟不可得，因為它們的自性本非實有，更何況會有眼識界有為或無為的增語，以及耳、鼻、舌、身、意識界有為或無為的增語呢！這些增語既然不是真實存在的，又怎麼能說：眼識界如果說是有為或無為的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界如果說是有為或無為的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼識界如果說是有漏或無漏的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界如果說是有漏或無漏的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界是有漏或無漏，以及耳、鼻、舌、身、意識界是有漏或無漏，這些都畢竟不可得，因為它們的自性本非實有，更何況會有眼識界有
【English Translation】 English version: 'If the designation of being apart from or not apart from is not a Bodhisattva-Mahasattva (a great being among Bodhisattvas), then are the designations of being apart from or not apart from the realms of eye, ear, nose, tongue, body, and mind also not Bodhisattva-Mahasattvas?' 'World Honored One! If the realm of eye-consciousness being apart from or not apart from, and the realms of ear, nose, tongue, body, and mind being apart from or not apart from, are ultimately unattainable because their nature is non-existent, how much more so are the designations of the realm of eye-consciousness being apart from or not apart from, and the designations of the realms of ear, nose, tongue, body, and mind being apart from or not apart from! Since these designations are not real, how can it be said that the designation of the realm of eye-consciousness being apart from or not apart from is a Bodhisattva-Mahasattva, or that the designation of the realms of ear, nose, tongue, body, and mind being apart from or not apart from is a Bodhisattva-Mahasattva?' 'Subhuti (another name for Sudhāna)! What meaning do you observe when you say that the designation of the realm of eye-consciousness being conditioned or unconditioned is not a Bodhisattva-Mahasattva, and the designation of the realms of ear, nose, tongue, body, and mind being conditioned or unconditioned is not a Bodhisattva-Mahasattva?' 'World Honored One! If the realm of eye-consciousness being conditioned or unconditioned, and the realms of ear, nose, tongue, body, and mind being conditioned or unconditioned, are ultimately unattainable because their nature is non-existent, how much more so are the designations of the realm of eye-consciousness being conditioned or unconditioned, and the designations of the realms of ear, nose, tongue, body, and mind being conditioned or unconditioned! Since these designations are not real, how can it be said that the designation of the realm of eye-consciousness being conditioned or unconditioned is a Bodhisattva-Mahasattva, or that the designation of the realms of ear, nose, tongue, body, and mind being conditioned or unconditioned is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the designation of the realm of eye-consciousness being defiled or undefiled is not a Bodhisattva-Mahasattva, and the designation of the realms of ear, nose, tongue, body, and mind being defiled or undefiled is not a Bodhisattva-Mahasattva?' 'World Honored One! If the realm of eye-consciousness being defiled or undefiled, and the realms of ear, nose, tongue, body, and mind being defiled or undefiled, are ultimately unattainable because their nature is non-existent, how much more so are the designations of the realm of eye-consciousness being
漏無漏增語及耳、鼻、舌、身、意識界有漏無漏增語！此增語既非有，如何可言：即眼識界若有漏若無漏增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若生若滅增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若生若滅增語非菩薩摩訶薩耶？」
「世尊！若眼識界生滅，若耳、鼻、舌、身、意識界生滅，尚畢竟不可得，性非有故，況有眼識界生滅增語及耳、鼻、舌、身、意識界生滅增語！此增語既非有，如何可言：即眼識界若生若滅增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若生若滅增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼識界若善若非善增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若善若非善增語非菩薩摩訶薩耶？」
「世尊！若眼識界善非善，若耳、鼻、舌、身、意識界善非善，尚畢竟不可得，性非有故，況有眼識界善非善增語及耳、鼻、舌、身、意識界善非善增語！此增語既非有，如何可言：即眼識界若善若非善增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有罪若無罪增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界
【現代漢語翻譯】 現代漢語譯本 『須菩提！關於眼、耳、鼻、舌、身、意識界，有漏和無漏的增語（概念上的表達），這些增語既然不是真實存在的，怎麼能說：『眼識界有漏或無漏的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界有漏或無漏的增語是菩薩摩訶薩』呢？』 『須菩提！你又根據什麼道理說：『眼識界的生滅增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的生滅增語不是菩薩摩訶薩』呢？』 『世尊！如果眼識界的生滅，以及耳、鼻、舌、身、意識界的生滅，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是眼識界的生滅增語，以及耳、鼻、舌、身、意識界的生滅增語呢！這些增語既然不是真實存在的，怎麼能說：『眼識界的生滅增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的生滅增語是菩薩摩訶薩』呢？』 『須菩提！你又根據什麼道理說：『眼識界的善與非善增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界的善與非善增語不是菩薩摩訶薩』呢？』 『世尊！如果眼識界的善與非善，以及耳、鼻、舌、身、意識界的善與非善，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是眼識界的善與非善增語，以及耳、鼻、舌、身、意識界的善與非善增語呢！這些增語既然不是真實存在的，怎麼能說：『眼識界的善與非善增語是菩薩摩訶薩，耳、鼻、舌、身、意識界的善與非善增語是菩薩摩訶薩』呢？』 『須菩提！你又根據什麼道理說：『眼識界的有罪與無罪增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界
【English Translation】 English version 'Subhuti, regarding the expressions (conceptual designations) of the eye, ear, nose, tongue, body, and mind consciousness realms, whether they are defiled or undefiled, since these expressions are not real, how can it be said: 『The expression of the eye consciousness realm, whether defiled or undefiled, is a Bodhisattva-Mahasattva, and the expressions of the ear, nose, tongue, body, and mind consciousness realms, whether defiled or undefiled, are Bodhisattva-Mahasattvas?』' 'Subhuti, what meaning do you observe that leads you to say: 『The expression of the arising and ceasing of the eye consciousness realm is not a Bodhisattva-Mahasattva, and the expressions of the arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms are not Bodhisattva-Mahasattvas?』' 'World Honored One, if the arising and ceasing of the eye consciousness realm, and the arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms, are ultimately unattainable, because their nature is not real, how much more so are the expressions of the arising and ceasing of the eye consciousness realm, and the expressions of the arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms! Since these expressions are not real, how can it be said: 『The expression of the arising and ceasing of the eye consciousness realm is a Bodhisattva-Mahasattva, and the expressions of the arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms are Bodhisattva-Mahasattvas?』' 'Subhuti, what meaning do you observe that leads you to say: 『The expression of good and non-good of the eye consciousness realm is not a Bodhisattva-Mahasattva, and the expressions of good and non-good of the ear, nose, tongue, body, and mind consciousness realms are not Bodhisattva-Mahasattvas?』' 'World Honored One, if the good and non-good of the eye consciousness realm, and the good and non-good of the ear, nose, tongue, body, and mind consciousness realms, are ultimately unattainable, because their nature is not real, how much more so are the expressions of good and non-good of the eye consciousness realm, and the expressions of good and non-good of the ear, nose, tongue, body, and mind consciousness realms! Since these expressions are not real, how can it be said: 『The expression of good and non-good of the eye consciousness realm is a Bodhisattva-Mahasattva, and the expressions of good and non-good of the ear, nose, tongue, body, and mind consciousness realms are Bodhisattva-Mahasattvas?』' 'Subhuti, what meaning do you observe that leads you to say: 『The expression of fault and faultlessness of the eye consciousness realm is not a Bodhisattva-Mahasattva, and the expressions of fault and faultlessness of the ear, nose, tongue, body, and mind consciousness realms
若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若眼識界有罪無罪，若耳、鼻、舌、身、意識界有罪無罪，尚畢竟不可得，性非有故，況有眼識界有罪無罪增語及耳、鼻、舌、身、意識界有罪無罪增語！此增語既非有，如何可言：即眼識界若有罪若無罪增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若有煩惱若無煩惱增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若眼識界有煩惱無煩惱，若耳、鼻、舌、身、意識界有煩惱無煩惱，尚畢竟不可得，性非有故，況有眼識界有煩惱無煩惱增語及耳、鼻、舌、身、意識界有煩惱無煩惱增語！此增語既非有，如何可言：即眼識界若有煩惱若無煩惱增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若有煩惱若無煩惱增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼識界若世間若出世間增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若眼識界世間出世間，若耳、鼻、舌、身、意識界世間出世間，尚畢竟不可得，性非有故，況有眼識界世間出世間增語及耳、鼻、舌、身、意
【現代漢語翻譯】 現代漢語譯本 『如果說有罪或無罪的增語是菩薩摩訶薩嗎？』 『世尊！如果眼識界（cakṣurvijñāna-dhātu）有罪或無罪，乃至耳識界（śrotravijñāna-dhātu）、鼻識界（ghrāṇavijñāna-dhātu）、舌識界（jihvāvijñāna-dhātu）、身識界（kāyavijñāna-dhātu）、意識界（manovijñāna-dhātu）有罪或無罪，這些都畢竟不可得，因為它們的自性本非實有。更何況眼識界有罪或無罪的增語，以及耳、鼻、舌、身、意識界有罪或無罪的增語呢！既然這些增語並非實有，又怎麼能說：眼識界有罪或無罪的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界有罪或無罪的增語是菩薩摩訶薩呢？』 『善現（Subhūti）！你又觀察什麼意義而說：眼識界有煩惱或無煩惱的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界有煩惱或無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界有煩惱或無煩惱，乃至耳、鼻、舌、身、意識界有煩惱或無煩惱，這些都畢竟不可得，因為它們的自性本非實有。更何況眼識界有煩惱或無煩惱的增語，以及耳、鼻、舌、身、意識界有煩惱或無煩惱的增語呢！既然這些增語並非實有，又怎麼能說：眼識界有煩惱或無煩惱的增語是菩薩摩訶薩，耳、鼻、舌、身、意識界有煩惱或無煩惱的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：眼識界是世間或出世間的增語不是菩薩摩訶薩，耳、鼻、舌、身、意識界是世間或出世間的增語不是菩薩摩訶薩呢？』 『世尊！如果眼識界是世間或出世間，乃至耳、鼻、舌、身、意識界是世間或出世間，這些都畢竟不可得，因為它們的自性本非實有。更何況眼識界是世間或出世間的增語，以及耳、鼻、舌、身、意識界是世間或出世間的增語呢？』
【English Translation】 English version 'Is an expression of whether there is fault or no fault a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-consciousness realm (cakṣurvijñāna-dhātu) has fault or no fault, and if the ear-consciousness realm (śrotravijñāna-dhātu), nose-consciousness realm (ghrāṇavijñāna-dhātu), tongue-consciousness realm (jihvāvijñāna-dhātu), body-consciousness realm (kāyavijñāna-dhātu), and mind-consciousness realm (manovijñāna-dhātu) have fault or no fault, these are ultimately unattainable, because their nature is not real. How much more so are the expressions of the eye-consciousness realm having fault or no fault, and the expressions of the ear, nose, tongue, body, and mind-consciousness realms having fault or no fault! Since these expressions are not real, how can it be said: the expression of the eye-consciousness realm having fault or no fault is a Bodhisattva-Mahasattva, and the expression of the ear, nose, tongue, body, and mind-consciousness realms having fault or no fault is a Bodhisattva-Mahasattva?' 'Subhūti! What meaning do you observe when you say: the expression of the eye-consciousness realm having afflictions or no afflictions is not a Bodhisattva-Mahasattva, and the expression of the ear, nose, tongue, body, and mind-consciousness realms having afflictions or no afflictions is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-consciousness realm has afflictions or no afflictions, and if the ear, nose, tongue, body, and mind-consciousness realms have afflictions or no afflictions, these are ultimately unattainable, because their nature is not real. How much more so are the expressions of the eye-consciousness realm having afflictions or no afflictions, and the expressions of the ear, nose, tongue, body, and mind-consciousness realms having afflictions or no afflictions! Since these expressions are not real, how can it be said: the expression of the eye-consciousness realm having afflictions or no afflictions is a Bodhisattva-Mahasattva, and the expression of the ear, nose, tongue, body, and mind-consciousness realms having afflictions or no afflictions is a Bodhisattva-Mahasattva?' 'Subhūti! What meaning do you observe when you say: the expression of the eye-consciousness realm being worldly or transcendental is not a Bodhisattva-Mahasattva, and the expression of the ear, nose, tongue, body, and mind-consciousness realms being worldly or transcendental is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye-consciousness realm is worldly or transcendental, and if the ear, nose, tongue, body, and mind-consciousness realms are worldly or transcendental, these are ultimately unattainable, because their nature is not real. How much more so are the expressions of the eye-consciousness realm being worldly or transcendental, and the expressions of the ear, nose, tongue, body, and mind-consciousness realms being worldly or transcendental?'
識界世間出世間增語！此增語既非有，如何可言：即眼識界若世間若出世間增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若雜染若清凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若眼識界雜染清凈，若耳、鼻、舌、身、意識界雜染清凈，尚畢竟不可得，性非有故，況有眼識界雜染清凈增語及耳、鼻、舌、身、意識界雜染清凈增語！此增語既非有，如何可言：即眼識界若雜染若清凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若屬生死若屬涅槃增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若眼識界屬生死屬涅槃，若耳、鼻、舌、身、意識界屬生死屬涅槃，尚畢竟不可得，性非有故，況有眼識界屬生死屬涅槃增語及耳、鼻、舌、身、意識界屬生死屬涅槃增語！此增語既非有，如何可言：即眼識界若屬生死若屬涅槃增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若屬生死若屬涅槃增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼識
【現代漢語翻譯】 現代漢語譯本 『識界』（vijñāna-dhātu，指眼識、耳識等六種意識的領域）的世間和出世間增語（adhivacana，指假名安立的言說）！既然這個增語並非實有，怎麼能說：『眼識界』的世間或出世間增語是菩薩摩訶薩（bodhisattva-mahāsattva，指發大心的菩薩），『耳、鼻、舌、身、意識界』的世間或出世間增語是菩薩摩訶薩？」 『善現』（Subhūti，佛陀的弟子）！你又觀察什麼意義而說：『眼識界』的雜染（saṃkleśa，指煩惱）或清凈（vyavadāna，指解脫）增語不是菩薩摩訶薩，『耳、鼻、舌、身、意識界』的雜染或清凈增語不是菩薩摩訶薩呢？」 『世尊』（Bhagavān，佛陀的尊稱）！如果『眼識界』的雜染或清凈，以及『耳、鼻、舌、身、意識界』的雜染或清凈，尚且畢竟不可得，因為其自性非有，何況有『眼識界』的雜染或清凈增語，以及『耳、鼻、舌、身、意識界』的雜染或清凈增語！既然這個增語並非實有，怎麼能說：『眼識界』的雜染或清凈增語是菩薩摩訶薩，『耳、鼻、舌、身、意識界』的雜染或清凈增語是菩薩摩訶薩？」 『善現』！你又觀察什麼意義而說：『眼識界』的屬於生死（saṃsāra，指輪迴）或屬於涅槃（nirvāṇa，指解脫）增語不是菩薩摩訶薩，『耳、鼻、舌、身、意識界』的屬於生死或屬於涅槃增語不是菩薩摩訶薩呢？」 『世尊』！如果『眼識界』的屬於生死或屬於涅槃，以及『耳、鼻、舌、身、意識界』的屬於生死或屬於涅槃，尚且畢竟不可得，因為其自性非有，何況有『眼識界』的屬於生死或屬於涅槃增語，以及『耳、鼻、舌、身、意識界』的屬於生死或屬於涅槃增語！既然這個增語並非實有，怎麼能說：『眼識界』的屬於生死或屬於涅槃增語是菩薩摩訶薩，『耳、鼻、舌、身、意識界』的屬於生死或屬於涅槃增語是菩薩摩訶薩？」 『善現』！你又觀察什麼意義而說：『眼識
【English Translation】 English version The designation of the 'sphere of consciousness' (vijñāna-dhātu), referring to the realms of the six consciousnesses such as eye-consciousness and so on, as worldly or transcendental! Since this designation is not real, how can it be said: 'The worldly or transcendental designation of the sphere of eye-consciousness is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great-hearted Bodhisattva), and the worldly or transcendental designation of the spheres of ear, nose, tongue, body, and mind-consciousness are Bodhisattva-Mahasattvas?' 'Subhūti'! (Subhūti, a disciple of the Buddha) What meaning do you observe when you say: 'The designation of the sphere of eye-consciousness as defiled (saṃkleśa, referring to afflictions) or purified (vyavadāna, referring to liberation) is not a Bodhisattva-Mahasattva, and the designation of the spheres of ear, nose, tongue, body, and mind-consciousness as defiled or purified are not Bodhisattva-Mahasattvas?' 'Bhagavān'! (Bhagavān, an honorific title for the Buddha) If the defilement or purification of the 'sphere of eye-consciousness', and the defilement or purification of the 'spheres of ear, nose, tongue, body, and mind-consciousness' are ultimately unattainable, because their nature is non-existent, how much less are the designations of the 'sphere of eye-consciousness' as defiled or purified, and the designations of the 'spheres of ear, nose, tongue, body, and mind-consciousness' as defiled or purified! Since this designation is not real, how can it be said: 'The designation of the sphere of eye-consciousness as defiled or purified is a Bodhisattva-Mahasattva, and the designation of the spheres of ear, nose, tongue, body, and mind-consciousness as defiled or purified are Bodhisattva-Mahasattvas?' 'Subhūti'! What meaning do you observe when you say: 'The designation of the sphere of eye-consciousness as belonging to samsara (saṃsāra, referring to the cycle of rebirth) or belonging to nirvana (nirvāṇa, referring to liberation) is not a Bodhisattva-Mahasattva, and the designation of the spheres of ear, nose, tongue, body, and mind-consciousness as belonging to samsara or belonging to nirvana are not Bodhisattva-Mahasattvas?' 'Bhagavān'! If the belonging to samsara or belonging to nirvana of the 'sphere of eye-consciousness', and the belonging to samsara or belonging to nirvana of the 'spheres of ear, nose, tongue, body, and mind-consciousness' are ultimately unattainable, because their nature is non-existent, how much less are the designations of the 'sphere of eye-consciousness' as belonging to samsara or belonging to nirvana, and the designations of the 'spheres of ear, nose, tongue, body, and mind-consciousness' as belonging to samsara or belonging to nirvana! Since this designation is not real, how can it be said: 'The designation of the sphere of eye-consciousness as belonging to samsara or belonging to nirvana is a Bodhisattva-Mahasattva, and the designation of the spheres of ear, nose, tongue, body, and mind-consciousness as belonging to samsara or belonging to nirvana are Bodhisattva-Mahasattvas?' 'Subhūti'! What meaning do you observe when you say: 'The designation of the sphere of eye-consciousness
界若在內若在外若在兩間增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若眼識界在內在外在兩間，若耳、鼻、舌、身、意識界在內在外在兩間，尚畢竟不可得，性非有故，況有眼識界在內在外在兩間增語及耳、鼻、舌、身、意識界在內在外在兩間增語！此增語既非有，如何可言：即眼識界若在內若在外若在兩間增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼識界若可得若不可得增語非菩薩摩訶薩，即耳、鼻、舌、身、意識界若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若眼識界可得不可得，若耳、鼻、舌、身、意識界可得不可得，尚畢竟不可得，性非有故，況有眼識界可得不可得增語及耳、鼻、舌、身、意識界可得不可得增語！此增語既非有，如何可言：即眼識界若可得若不可得增語是菩薩摩訶薩，即耳、鼻、舌、身、意識界若可得若不可得增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十五 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十六
三藏法師玄奘奉
【現代漢語翻譯】 現代漢語譯本：'如果說眼界（眼睛的感知能力）在內、在外或在兩者之間增加言語，就不是菩薩摩訶薩（偉大的菩薩），那麼，耳界、鼻界、舌界、身界、意識界（耳朵、鼻子、舌頭、身體、意識的感知能力）如果說在內、在外或在兩者之間增加言語，就不是菩薩摩訶薩嗎？' 世尊！如果眼識界（眼睛的識別能力）在內、在外或在兩者之間，以及耳、鼻、舌、身、意識界在內、在外或在兩者之間，實際上都是不可得的，因為它們的本性並非真實存在，更何況是眼識界在內、在外或在兩者之間增加言語，以及耳、鼻、舌、身、意識界在內、在外或在兩者之間增加言語呢！這些增加的言語既然不存在，又怎麼能說：眼識界在內、在外或在兩者之間增加言語就是菩薩摩訶薩，耳、鼻、舌、身、意識界在內、在外或在兩者之間增加言語就是菩薩摩訶薩呢？' '善現（須菩提的別名）！你又觀察什麼意義說：眼識界如果可得或不可得增加言語就不是菩薩摩訶薩，耳、鼻、舌、身、意識界如果可得或不可得增加言語就不是菩薩摩訶薩呢？' '世尊！如果眼識界可得或不可得，以及耳、鼻、舌、身、意識界可得或不可得，實際上都是不可得的，因為它們的本性並非真實存在，更何況是眼識界可得或不可得增加言語，以及耳、鼻、舌、身、意識界可得或不可得增加言語呢！這些增加的言語既然不存在，又怎麼能說：眼識界可得或不可得增加言語就是菩薩摩訶薩，耳、鼻、舌、身、意識界可得或不可得增加言語就是菩薩摩訶薩？'
【English Translation】 English version: 'If it is said that the eye realm (the faculty of sight) with added speech is within, without, or in between, it is not a Bodhisattva-Mahasattva. Then, are the ear realm, nose realm, tongue realm, body realm, and mind realm (the faculties of hearing, smell, taste, touch, and consciousness) with added speech within, without, or in between, not Bodhisattva-Mahasattvas?' 'World Honored One! If the eye consciousness realm (the faculty of visual recognition) is within, without, or in between, and the ear, nose, tongue, body, and mind consciousness realms are within, without, or in between, they are ultimately unattainable because their nature is not real. How much more so are the added speeches of the eye consciousness realm being within, without, or in between, and the ear, nose, tongue, body, and mind consciousness realms being within, without, or in between! Since these added speeches do not exist, how can it be said that the added speech of the eye consciousness realm being within, without, or in between is a Bodhisattva-Mahasattva, and the added speech of the ear, nose, tongue, body, and mind consciousness realms being within, without, or in between is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the added speech of the eye consciousness realm being attainable or unattainable is not a Bodhisattva-Mahasattva, and the added speech of the ear, nose, tongue, body, and mind consciousness realms being attainable or unattainable is not a Bodhisattva-Mahasattva?' 'World Honored One! If the eye consciousness realm being attainable or unattainable, and the ear, nose, tongue, body, and mind consciousness realms being attainable or unattainable, are ultimately unattainable because their nature is not real, how much more so are the added speeches of the eye consciousness realm being attainable or unattainable, and the ear, nose, tongue, body, and mind consciousness realms being attainable or unattainable! Since these added speeches do not exist, how can it be said that the added speech of the eye consciousness realm being attainable or unattainable is a Bodhisattva-Mahasattva, and the added speech of the ear, nose, tongue, body, and mind consciousness realms being attainable or unattainable is a Bodhisattva-Mahasattva?'
詔譯初分教誡教授品第七之十六
「複次，善現！汝觀何義言：即眼觸增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若眼觸，若耳、鼻、舌、身、意觸，尚畢竟不可得，性非有故，況有眼觸增語及耳、鼻、舌、身、意觸增語！此增語既非有，如何可言：即眼觸增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若常若無常增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若常若無常增語非菩薩摩訶薩耶？」
「世尊！若眼觸常無常，若耳、鼻、舌、身、意觸常無常，尚畢竟不可得，性非有故，況有眼觸常無常增語及耳、鼻、舌、身、意觸常無常增語！此增語既非有，如何可言：即眼觸若常若無常增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸若樂若苦增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若眼觸樂苦，若耳、鼻、舌、身、意觸樂苦，尚畢竟不可得，性非有故，況有眼觸樂苦增語及耳、鼻、舌、身、意觸樂苦增語！此增語既非有，如何可言：即眼觸若樂若苦增語是菩薩摩
【現代漢語翻譯】 現代漢語譯本 佛陀又對善現說：『善現，你認為是什麼原因，說眼觸的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的增語也不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊，眼觸，以及耳、鼻、舌、身、意觸，它們本身都是畢竟不可得的，因為它們的自性本空，更何況是眼觸的增語以及耳、鼻、舌、身、意觸的增語呢！這些增語既然不存在，又怎麼能說眼觸的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的增語是菩薩摩訶薩呢？』 『善現，你又認為是什麼原因，說眼觸的常與無常的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的常與無常的增語也不是菩薩摩訶薩呢？』 『世尊，眼觸的常與無常，以及耳、鼻、舌、身、意觸的常與無常，它們本身都是畢竟不可得的，因為它們的自性本空，更何況是眼觸的常與無常的增語以及耳、鼻、舌、身、意觸的常與無常的增語呢！這些增語既然不存在，又怎麼能說眼觸的常與無常的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的常與無常的增語是菩薩摩訶薩呢？』 『善現，你又認為是什麼原因，說眼觸的樂與苦的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的樂與苦的增語也不是菩薩摩訶薩呢？』 『世尊，眼觸的樂與苦，以及耳、鼻、舌、身、意觸的樂與苦，它們本身都是畢竟不可得的，因為它們的自性本空，更何況是眼觸的樂與苦的增語以及耳、鼻、舌、身、意觸的樂與苦的增語呢！這些增語既然不存在，又怎麼能說眼觸的樂與苦的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的樂與苦的增語是菩薩摩訶薩呢？』
【English Translation】 English version Furthermore, Subhuti (善現)! What do you think is the reason why it is said that the designation of eye-contact is not a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact are not Bodhisattva-Mahasattvas?' The Venerable Subhuti replied, 'World Honored One! If eye-contact, and ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of eye-contact and ear, nose, tongue, body, and mind-contact! Since these designations do not exist, how can it be said that the designation of eye-contact is a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact are Bodhisattva-Mahasattvas?' 'Subhuti, what do you think is the reason why it is said that the designation of eye-contact, whether permanent or impermanent, is not a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact, whether permanent or impermanent, are not Bodhisattva-Mahasattvas?' 'World Honored One! If the permanence or impermanence of eye-contact, and the permanence or impermanence of ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the permanence or impermanence of eye-contact and the permanence or impermanence of ear, nose, tongue, body, and mind-contact! Since these designations do not exist, how can it be said that the designation of eye-contact, whether permanent or impermanent, is a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact, whether permanent or impermanent, are Bodhisattva-Mahasattvas?' 'Subhuti, what do you think is the reason why it is said that the designation of eye-contact, whether pleasant or painful, is not a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact, whether pleasant or painful, are not Bodhisattva-Mahasattvas?' 'World Honored One! If the pleasantness or painfulness of eye-contact, and the pleasantness or painfulness of ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the pleasantness or painfulness of eye-contact and the pleasantness or painfulness of ear, nose, tongue, body, and mind-contact! Since these designations do not exist, how can it be said that the designation of eye-contact, whether pleasant or painful, is a Bodhisattva-Mahasattva, and the designations of ear, nose, tongue, body, and mind-contact, whether pleasant or painful, are Bodhisattva-Mahasattvas?'
訶薩，即耳、鼻、舌、身、意觸若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若我若無我增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若我若無我增語非菩薩摩訶薩耶？」
「世尊！若眼觸我無我，若耳、鼻、舌、身、意觸我無我，尚畢竟不可得，性非有故，況有眼觸我無我增語及耳、鼻、舌、身、意觸我無我增語！此增語既非有，如何可言：即眼觸若我若無我增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若我若無我增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸若凈若不凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若眼觸凈不凈，若耳、鼻、舌、身、意觸凈不凈，尚畢竟不可得，性非有故，況有眼觸凈不凈增語及耳、鼻、舌、身、意觸凈不凈增語！此增語既非有，如何可言：即眼觸若凈若不凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸若空若不空增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若空若不空增語非菩薩摩訶薩耶？」
「世尊！若眼觸空不空，若耳、鼻、舌、身、意觸空不空，尚畢竟不可得，性非有故，況有眼觸空不空增語
【現代漢語翻譯】 現代漢語譯本： 『須菩提，如果說眼、耳、鼻、舌、身、意接觸時感受到的快樂或痛苦的言語表達是菩薩摩訶薩（菩薩中的大菩薩），你認為如何？』 『善現（須菩提的另一個名字）！你又認為，如果說眼觸（眼睛與外物接觸）時產生的關於『我』或『無我』的言語表達不是菩薩摩訶薩，耳、鼻、舌、身、意觸時產生的關於『我』或『無我』的言語表達不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果眼觸的『我』或『無我』，以及耳、鼻、舌、身、意觸的『我』或『無我』，其本身都是畢竟不可得的，因為它們的本性並非真實存在，那麼又怎麼會有眼觸的『我』或『無我』的言語表達，以及耳、鼻、舌、身、意觸的『我』或『無我』的言語表達呢！既然這些言語表達並不存在，又怎麼能說眼觸的『我』或『無我』的言語表達是菩薩摩訶薩，以及耳、鼻、舌、身、意觸的『我』或『無我』的言語表達是菩薩摩訶薩呢？』 『善現！你又認為，如果說眼觸時產生的關於『清凈』或『不清凈』的言語表達不是菩薩摩訶薩，耳、鼻、舌、身、意觸時產生的關於『清凈』或『不清凈』的言語表達不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果眼觸的『清凈』或『不清凈』，以及耳、鼻、舌、身、意觸的『清凈』或『不清凈』，其本身都是畢竟不可得的，因為它們的本性並非真實存在，那麼又怎麼會有眼觸的『清凈』或『不清凈』的言語表達，以及耳、鼻、舌、身、意觸的『清凈』或『不清凈』的言語表達呢！既然這些言語表達並不存在，又怎麼能說眼觸的『清凈』或『不清凈』的言語表達是菩薩摩訶薩，以及耳、鼻、舌、身、意觸的『清凈』或『不清凈』的言語表達是菩薩摩訶薩呢？』 『善現！你又認為，如果說眼觸時產生的關於『空』或『不空』的言語表達不是菩薩摩訶薩，耳、鼻、舌、身、意觸時產生的關於『空』或『不空』的言語表達不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果眼觸的『空』或『不空』，以及耳、鼻、舌、身、意觸的『空』或『不空』，其本身都是畢竟不可得的，因為它們的本性並非真實存在，那麼又怎麼會有眼觸的『空』或『不空』的言語表達，
【English Translation】 English version: 'Subhuti, what do you think? Is a Bodhisattva-Mahasattva (a great Bodhisattva) defined by the verbal expressions of pleasure or pain experienced through contact with the eye, ear, nose, tongue, body, and mind?' 'Subhuti, what do you think? Is a Bodhisattva-Mahasattva not defined by the verbal expressions of 'self' or 'no-self' experienced through contact with the eye, ear, nose, tongue, body, and mind?' 'World Honored One, if the 'self' or 'no-self' of eye contact, and the 'self' or 'no-self' of ear, nose, tongue, body, and mind contact are ultimately unattainable, because their nature is non-existent, how can there be verbal expressions of 'self' or 'no-self' of eye contact, and verbal expressions of 'self' or 'no-self' of ear, nose, tongue, body, and mind contact? Since these verbal expressions do not exist, how can it be said that the verbal expressions of 'self' or 'no-self' of eye contact are a Bodhisattva-Mahasattva, and the verbal expressions of 'self' or 'no-self' of ear, nose, tongue, body, and mind contact are a Bodhisattva-Mahasattva?' 'Subhuti, what do you think? Is a Bodhisattva-Mahasattva not defined by the verbal expressions of 'pure' or 'impure' experienced through contact with the eye, ear, nose, tongue, body, and mind?' 'World Honored One, if the 'pure' or 'impure' of eye contact, and the 'pure' or 'impure' of ear, nose, tongue, body, and mind contact are ultimately unattainable, because their nature is non-existent, how can there be verbal expressions of 'pure' or 'impure' of eye contact, and verbal expressions of 'pure' or 'impure' of ear, nose, tongue, body, and mind contact? Since these verbal expressions do not exist, how can it be said that the verbal expressions of 'pure' or 'impure' of eye contact are a Bodhisattva-Mahasattva, and the verbal expressions of 'pure' or 'impure' of ear, nose, tongue, body, and mind contact are a Bodhisattva-Mahasattva?' 'Subhuti, what do you think? Is a Bodhisattva-Mahasattva not defined by the verbal expressions of 'empty' or 'not-empty' experienced through contact with the eye, ear, nose, tongue, body, and mind?' 'World Honored One, if the 'empty' or 'not-empty' of eye contact, and the 'empty' or 'not-empty' of ear, nose, tongue, body, and mind contact are ultimately unattainable, because their nature is non-existent, how can there be verbal expressions of 'empty' or 'not-empty' of eye contact,
及耳、鼻、舌、身、意觸空不空增語！此增語既非有，如何可言：即眼觸若空若不空增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸若有相若無相增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若眼觸有相無相，若耳、鼻、舌、身、意觸有相無相，尚畢竟不可得，性非有故，況有眼觸有相無相增語及耳、鼻、舌、身、意觸有相無相增語！此增語既非有，如何可言：即眼觸若有相若無相增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若有愿若無愿增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若眼觸有愿無愿，若耳、鼻、舌、身、意觸有愿無愿，尚畢竟不可得，性非有故，況有眼觸有愿無愿增語及耳、鼻、舌、身、意觸有愿無愿增語！此增語既非有，如何可言：即眼觸若有愿若無愿增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若寂靜若不寂靜增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若寂靜若
【現代漢語翻譯】 現代漢語譯本：以及耳、鼻、舌、身、意接觸空或不空的增語！既然這些增語並非真實存在，又怎能說：『眼觸若是空或不空的增語是菩薩摩訶薩（菩薩中的大士），耳、鼻、舌、身、意觸若是空或不空的增語是菩薩摩訶薩』呢？ 『善現（須菩提的別名）！你又觀察什麼道理說：眼觸若是有相或無相的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸若是有相或無相的增語不是菩薩摩訶薩呢？』 『世尊！如果眼觸有相或無相，以及耳、鼻、舌、身、意觸有相或無相，都畢竟不可得，因為它們的自性並非真實存在，更何況眼觸有相或無相的增語，以及耳、鼻、舌、身、意觸有相或無相的增語呢！既然這些增語並非真實存在，又怎能說：『眼觸若是有相或無相的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸若是有相或無相的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：眼觸若是有愿或無愿的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸若是有愿或無愿的增語不是菩薩摩訶薩呢？』 『世尊！如果眼觸有愿或無愿，以及耳、鼻、舌、身、意觸有愿或無愿，都畢竟不可得，因為它們的自性並非真實存在，更何況眼觸有愿或無愿的增語，以及耳、鼻、舌、身、意觸有愿或無愿的增語呢！既然這些增語並非真實存在，又怎能說：『眼觸若是有愿或無愿的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸若是有愿或無愿的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：眼觸若是寂靜或不寂靜的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸若是寂靜或不寂靜的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: And the augmentations of ear, nose, tongue, body, and mind contact with emptiness or non-emptiness! Since these augmentations are not real, how can it be said: 'The augmentation of eye contact with emptiness or non-emptiness is a Bodhisattva-Mahasattva (a great being among Bodhisattvas), and the augmentations of ear, nose, tongue, body, and mind contact with emptiness or non-emptiness are Bodhisattva-Mahasattvas'? 'Subhuti (another name for Sudhāna)! What meaning do you observe when you say: the augmentation of eye contact with form or formlessness is not a Bodhisattva-Mahasattva, and the augmentations of ear, nose, tongue, body, and mind contact with form or formlessness are not Bodhisattva-Mahasattvas?' 'World Honored One! If eye contact with form or formlessness, and ear, nose, tongue, body, and mind contact with form or formlessness, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of eye contact with form or formlessness, and the augmentations of ear, nose, tongue, body, and mind contact with form or formlessness! Since these augmentations are not real, how can it be said: 'The augmentation of eye contact with form or formlessness is a Bodhisattva-Mahasattva, and the augmentations of ear, nose, tongue, body, and mind contact with form or formlessness are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say: the augmentation of eye contact with aspiration or non-aspiration is not a Bodhisattva-Mahasattva, and the augmentations of ear, nose, tongue, body, and mind contact with aspiration or non-aspiration are not Bodhisattva-Mahasattvas?' 'World Honored One! If eye contact with aspiration or non-aspiration, and ear, nose, tongue, body, and mind contact with aspiration or non-aspiration, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of eye contact with aspiration or non-aspiration, and the augmentations of ear, nose, tongue, body, and mind contact with aspiration or non-aspiration! Since these augmentations are not real, how can it be said: 'The augmentation of eye contact with aspiration or non-aspiration is a Bodhisattva-Mahasattva, and the augmentations of ear, nose, tongue, body, and mind contact with aspiration or non-aspiration are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say: the augmentation of eye contact with tranquility or non-tranquility is not a Bodhisattva-Mahasattva, and the augmentations of ear, nose, tongue, body, and mind contact with tranquility or non-tranquility are not Bodhisattva-Mahasattvas?'
不寂靜增語非菩薩摩訶薩耶？」
「世尊！若眼觸寂靜不寂靜，若耳、鼻、舌、身、意觸寂靜不寂靜，尚畢竟不可得，性非有故，況有眼觸寂靜不寂靜增語及耳、鼻、舌、身、意觸寂靜不寂靜增語！此增語既非有，如何可言：即眼觸若寂靜若不寂靜增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若遠離若不遠離增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若眼觸遠離不遠離，若耳、鼻、舌、身、意觸遠離不遠離，尚畢竟不可得，性非有故，況有眼觸遠離不遠離增語及耳、鼻、舌、身、意觸遠離不遠離增語！此增語既非有，如何可言：即眼觸若遠離若不遠離增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若有為若無為增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若眼觸有為無為，若耳、鼻、舌、身、意觸有為無為，尚畢竟不可得，性非有故，況有眼觸有為無為增語及耳、鼻、舌、身、意觸有為無為增語！此增語既非有，如何可言：即眼觸若有為若無
【現代漢語翻譯】 現代漢語譯本 『如果說不寂靜的增語不是菩薩摩訶薩，是這樣嗎？』 『世尊！如果眼觸的寂靜與不寂靜，以及耳、鼻、舌、身、意觸的寂靜與不寂靜，其自性都是畢竟不可得的，因為它們本性非有，更何況會有眼觸寂靜與不寂靜的增語，以及耳、鼻、舌、身、意觸寂靜與不寂靜的增語呢！既然這些增語都不是真實存在的，又怎麼能說：眼觸的寂靜與不寂靜的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的寂靜與不寂靜的增語是菩薩摩訶薩呢？』 『善現（須菩提的尊稱）！你又觀察什麼道理說：眼觸的遠離與不遠離的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的遠離與不遠離的增語不是菩薩摩訶薩呢？』 『世尊！如果眼觸的遠離與不遠離，以及耳、鼻、舌、身、意觸的遠離與不遠離，其自性都是畢竟不可得的，因為它們本性非有，更何況會有眼觸遠離與不遠離的增語，以及耳、鼻、舌、身、意觸遠離與不遠離的增語呢！既然這些增語都不是真實存在的，又怎麼能說：眼觸的遠離與不遠離的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的遠離與不遠離的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：眼觸的有為與無為的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的有為與無為的增語不是菩薩摩訶薩呢？』 『世尊！如果眼觸的有為與無為，以及耳、鼻、舌、身、意觸的有為與無為，其自性都是畢竟不可得的，因為它們本性非有，更何況會有眼觸有為與無為的增語，以及耳、鼻、舌、身、意觸有為與無為的增語呢！既然這些增語都不是真實存在的，又怎麼能說：眼觸的有為與無為的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的有為與無為的增語是菩薩摩訶薩呢？』
【English Translation】 English version 'Is it the case that the designation of non-tranquility is not a Bodhisattva-Mahasattva?' 'World Honored One! If the tranquility and non-tranquility of eye-contact, and the tranquility and non-tranquility of ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of tranquility and non-tranquility of eye-contact, and the designations of tranquility and non-tranquility of ear, nose, tongue, body, and mind-contact! Since these designations are non-existent, how can it be said: the designation of tranquility and non-tranquility of eye-contact is a Bodhisattva-Mahasattva, and the designation of tranquility and non-tranquility of ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva?' 'Subhuti (a respectful way to address Subhuti)! What meaning do you observe when you say: the designation of separation and non-separation of eye-contact is not a Bodhisattva-Mahasattva, and the designation of separation and non-separation of ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva?' 'World Honored One! If the separation and non-separation of eye-contact, and the separation and non-separation of ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of separation and non-separation of eye-contact, and the designations of separation and non-separation of ear, nose, tongue, body, and mind-contact! Since these designations are non-existent, how can it be said: the designation of separation and non-separation of eye-contact is a Bodhisattva-Mahasattva, and the designation of separation and non-separation of ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: the designation of conditioned and unconditioned of eye-contact is not a Bodhisattva-Mahasattva, and the designation of conditioned and unconditioned of ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva?' 'World Honored One! If the conditioned and unconditioned of eye-contact, and the conditioned and unconditioned of ear, nose, tongue, body, and mind-contact are ultimately unattainable, because their nature is non-existent, how much more so are the designations of conditioned and unconditioned of eye-contact, and the designations of conditioned and unconditioned of ear, nose, tongue, body, and mind-contact! Since these designations are non-existent, how can it be said: the designation of conditioned and unconditioned of eye-contact is a Bodhisattva-Mahasattva, and the designation of conditioned and unconditioned of ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva?'
為增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若有漏若無漏增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若眼觸有漏無漏，若耳、鼻、舌、身、意觸有漏無漏，尚畢竟不可得，性非有故，況有眼觸有漏無漏增語及耳、鼻、舌、身、意觸有漏無漏增語！此增語既非有，如何可言：即眼觸若有漏若無漏增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若生若滅增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若生若滅增語非菩薩摩訶薩耶？」
「世尊！若眼觸生滅，若耳、鼻、舌、身、意觸生滅，尚畢竟不可得，性非有故，況有眼觸生滅增語及耳、鼻、舌、身、意觸生滅增語！此增語既非有，如何可言：即眼觸若生若滅增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若善若非善增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若善若非善增語非菩薩摩訶薩耶？」
「世尊！若眼觸善非善，若耳、鼻、舌、身、意觸善非善，尚畢竟不可得，性非有
【現代漢語翻譯】 現代漢語譯本 『須菩提，如果說眼、耳、鼻、舌、身、意這六種感官接觸（觸）所產生的感受，無論是屬於有為法（有生滅變化的法）還是無為法（無生滅變化的法），都可以被稱作菩薩摩訶薩（偉大的菩薩），你認為如何？』 『須菩提，你又認為是什麼道理，說眼觸（眼根與外境接觸產生的感受），無論是屬於有漏法（受煩惱污染的法）還是無漏法（不受煩惱污染的法），都不能被稱作菩薩摩訶薩；耳、鼻、舌、身、意觸，無論是屬於有漏法還是無漏法，都不能被稱作菩薩摩訶薩呢？』 『世尊，如果眼觸本身，無論是屬於有漏還是無漏，耳、鼻、舌、身、意觸本身，無論是屬於有漏還是無漏，其自性都是畢竟不可得的，因為它們本性空無，又怎麼會有眼觸的有漏無漏的增語（表達方式）以及耳、鼻、舌、身、意觸的有漏無漏的增語呢？既然這些增語本身不存在，又怎麼能說眼觸的有漏無漏的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的有漏無漏的增語是菩薩摩訶薩呢？』 『須菩提，你又認為是什麼道理，說眼觸的生滅（產生和消滅）的增語不能被稱作菩薩摩訶薩，耳、鼻、舌、身、意觸的生滅的增語不能被稱作菩薩摩訶薩呢？』 『世尊，如果眼觸的生滅，耳、鼻、舌、身、意觸的生滅，其自性都是畢竟不可得的，因為它們本性空無，又怎麼會有眼觸生滅的增語以及耳、鼻、舌、身、意觸生滅的增語呢？既然這些增語本身不存在，又怎麼能說眼觸生滅的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸生滅的增語是菩薩摩訶薩呢？』 『須菩提，你又認為是什麼道理，說眼觸的善與非善（好的和不好的）的增語不能被稱作菩薩摩訶薩，耳、鼻、舌、身、意觸的善與非善的增語不能被稱作菩薩摩訶薩呢？』 『世尊，如果眼觸的善與非善，耳、鼻、舌、身、意觸的善與非善，其自性都是畢竟不可得的，因為它們本性空無，
【English Translation】 English version 'Subhuti, if the augmentative expression (增語) for the contact (觸) of the eye, ear, nose, tongue, body, and mind, whether conditioned (有為) or unconditioned (無為), is a Bodhisattva-Mahasattva (菩薩摩訶薩, a great Bodhisattva), what do you think?' 'Subhuti, what do you think is the reason why the augmentative expression for eye contact (眼觸), whether defiled (有漏) or undefiled (無漏), is not a Bodhisattva-Mahasattva, and the augmentative expression for ear, nose, tongue, body, and mind contact, whether defiled or undefiled, is not a Bodhisattva-Mahasattva?' 'World Honored One, if eye contact itself, whether defiled or undefiled, and ear, nose, tongue, body, and mind contact itself, whether defiled or undefiled, are ultimately unattainable, because their nature is non-existent, how can there be augmentative expressions for defiled or undefiled eye contact, and augmentative expressions for defiled or undefiled ear, nose, tongue, body, and mind contact? Since these augmentative expressions do not exist, how can it be said that the augmentative expression for defiled or undefiled eye contact is a Bodhisattva-Mahasattva, and the augmentative expression for defiled or undefiled ear, nose, tongue, body, and mind contact is a Bodhisattva-Mahasattva?' 'Subhuti, what do you think is the reason why the augmentative expression for the arising and ceasing (生滅) of eye contact is not a Bodhisattva-Mahasattva, and the augmentative expression for the arising and ceasing of ear, nose, tongue, body, and mind contact is not a Bodhisattva-Mahasattva?' 'World Honored One, if the arising and ceasing of eye contact, and the arising and ceasing of ear, nose, tongue, body, and mind contact, are ultimately unattainable, because their nature is non-existent, how can there be augmentative expressions for the arising and ceasing of eye contact, and augmentative expressions for the arising and ceasing of ear, nose, tongue, body, and mind contact? Since these augmentative expressions do not exist, how can it be said that the augmentative expression for the arising and ceasing of eye contact is a Bodhisattva-Mahasattva, and the augmentative expression for the arising and ceasing of ear, nose, tongue, body, and mind contact is a Bodhisattva-Mahasattva?' 'Subhuti, what do you think is the reason why the augmentative expression for good and non-good (善非善) eye contact is not a Bodhisattva-Mahasattva, and the augmentative expression for good and non-good ear, nose, tongue, body, and mind contact is not a Bodhisattva-Mahasattva?' 'World Honored One, if the good and non-good of eye contact, and the good and non-good of ear, nose, tongue, body, and mind contact, are ultimately unattainable, because their nature is non-existent,
故，況有眼觸善非善增語及耳、鼻、舌、身、意觸善非善增語！此增語既非有，如何可言：即眼觸若善若非善增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸若有罪若無罪增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若眼觸有罪無罪，若耳、鼻、舌、身、意觸有罪無罪，尚畢竟不可得，性非有故，況有眼觸有罪無罪增語及耳、鼻、舌、身、意觸有罪無罪增語！此增語既非有，如何可言：即眼觸若有罪若無罪增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若有煩惱若無煩惱增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若眼觸有煩惱無煩惱，若耳、鼻、舌、身、意觸有煩惱無煩惱，尚畢竟不可得，性非有故，況有眼觸有煩惱無煩惱增語及耳、鼻、舌、身、意觸有煩惱無煩惱增語！此增語既非有，如何可言：即眼觸若有煩惱若無煩惱增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若世間若
【現代漢語翻譯】 現代漢語譯本 因此，既然眼觸（cakṣu-sparśa，指眼睛與外境接觸產生的感受）的善或非善的增語（adhivacana，指用語言表達的概念）以及耳、鼻、舌、身、意觸的善或非善的增語都不存在，怎麼能說：眼觸的善或非善的增語是菩薩摩訶薩（bodhisattva-mahāsattva，指發大乘心願的偉大修行者），耳、鼻、舌、身、意觸的善或非善的增語是菩薩摩訶薩呢？ 『善現（Subhūti，佛陀的弟子名）！你又根據什麼道理說：眼觸的有罪或無罪的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的有罪或無罪的增語不是菩薩摩訶薩呢？』 『世尊（Bhagavān，佛陀的尊稱）！如果眼觸的有罪或無罪，以及耳、鼻、舌、身、意觸的有罪或無罪，其自性都是畢竟不可得的，因為它們本性非有，更何況眼觸的有罪或無罪的增語以及耳、鼻、舌、身、意觸的有罪或無罪的增語呢！既然這些增語都不存在，怎麼能說：眼觸的有罪或無罪的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的有罪或無罪的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：眼觸的有煩惱或無煩惱的增語不是菩薩摩訶薩，耳、鼻、舌、身、意觸的有煩惱或無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果眼觸的有煩惱或無煩惱，以及耳、鼻、舌、身、意觸的有煩惱或無煩惱，其自性都是畢竟不可得的，因為它們本性非有，更何況眼觸的有煩惱或無煩惱的增語以及耳、鼻、舌、身、意觸的有煩惱或無煩惱的增語呢！既然這些增語都不存在，怎麼能說：眼觸的有煩惱或無煩惱的增語是菩薩摩訶薩，耳、鼻、舌、身、意觸的有煩惱或無煩惱的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：眼觸的世間或
【English Translation】 English version Therefore, since the designations of good or non-good for eye-contact (cakṣu-sparśa) and for ear, nose, tongue, body, and mind-contact do not exist, how can it be said that the designation of good or non-good for eye-contact is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva), or that the designation of good or non-good for ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva? 『Subhūti! Furthermore, by what reasoning do you say that the designation of tainted or untainted for eye-contact is not a Bodhisattva-Mahasattva, and that the designation of tainted or untainted for ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva?』 『Bhagavān! If the tainted or untainted nature of eye-contact, and the tainted or untainted nature of ear, nose, tongue, body, and mind-contact are ultimately unattainable because they are not inherently existent, how much more so are the designations of tainted or untainted for eye-contact and for ear, nose, tongue, body, and mind-contact! Since these designations do not exist, how can it be said that the designation of tainted or untainted for eye-contact is a Bodhisattva-Mahasattva, or that the designation of tainted or untainted for ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva?』 『Subhūti! Furthermore, by what reasoning do you say that the designation of afflicted or unafflicted for eye-contact is not a Bodhisattva-Mahasattva, and that the designation of afflicted or unafflicted for ear, nose, tongue, body, and mind-contact is not a Bodhisattva-Mahasattva?』 『Bhagavān! If the afflicted or unafflicted nature of eye-contact, and the afflicted or unafflicted nature of ear, nose, tongue, body, and mind-contact are ultimately unattainable because they are not inherently existent, how much more so are the designations of afflicted or unafflicted for eye-contact and for ear, nose, tongue, body, and mind-contact! Since these designations do not exist, how can it be said that the designation of afflicted or unafflicted for eye-contact is a Bodhisattva-Mahasattva, or that the designation of afflicted or unafflicted for ear, nose, tongue, body, and mind-contact is a Bodhisattva-Mahasattva?』 『Subhūti! Furthermore, by what reasoning do you say that the designation of mundane or
出世間增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若眼觸世間出世間，若耳、鼻、舌、身、意觸世間出世間，尚畢竟不可得，性非有故，況有眼觸世間出世間增語及耳、鼻、舌、身、意觸世間出世間增語！此增語既非有，如何可言：即眼觸若世間若出世間增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若雜染若清凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若眼觸雜染清凈，若耳、鼻、舌、身、意觸雜染清凈，尚畢竟不可得，性非有故，況有眼觸雜染清凈增語及耳、鼻、舌、身、意觸雜染清凈增語！此增語既非有，如何可言：即眼觸若雜染若清凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若屬生死若屬涅槃增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若眼觸屬生死屬涅槃，若耳、鼻、舌、身、意觸屬生死屬涅槃，尚畢竟不可得，性非有故，況有眼觸屬生死屬涅槃增語及耳、鼻、舌、身、
【現代漢語翻譯】 現代漢語譯本 『世尊，那麼，如果說眼、耳、鼻、舌、身、意所接觸的世間或出世間的增語（概念性的表達）不是菩薩摩訶薩（偉大的菩薩），是這樣嗎？』 『世尊！如果眼所接觸的世間或出世間，以及耳、鼻、舌、身、意所接觸的世間或出世間，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼所接觸的世間或出世間的增語，以及耳、鼻、舌、身、意所接觸的世間或出世間的增語呢！既然這些增語並非真實存在，又怎麼能說：眼所接觸的世間或出世間的增語是菩薩摩訶薩，耳、鼻、舌、身、意所接觸的世間或出世間的增語是菩薩摩訶薩呢？』 『善現（須菩提）！你又根據什麼道理認為：眼所接觸的雜染（不清凈）或清凈的增語不是菩薩摩訶薩，耳、鼻、舌、身、意所接觸的雜染或清凈的增語不是菩薩摩訶薩呢？』 『世尊！如果眼所接觸的雜染或清凈，以及耳、鼻、舌、身、意所接觸的雜染或清凈，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼所接觸的雜染或清凈的增語，以及耳、鼻、舌、身、意所接觸的雜染或清凈的增語呢！既然這些增語並非真實存在，又怎麼能說：眼所接觸的雜染或清凈的增語是菩薩摩訶薩，耳、鼻、舌、身、意所接觸的雜染或清凈的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理認為：眼所接觸的屬於生死（輪迴）或屬於涅槃（解脫）的增語不是菩薩摩訶薩，耳、鼻、舌、身、意所接觸的屬於生死或屬於涅槃的增語不是菩薩摩訶薩呢？』 『世尊！如果眼所接觸的屬於生死或屬於涅槃，以及耳、鼻、舌、身、意所接觸的屬於生死或屬於涅槃，其本身都是畢竟不可得的，因為它們的自性本非實有，更何況是眼所接觸的屬於生死或屬於涅槃的增語，以及耳、鼻、舌、身、意所接觸的屬於生死或屬於涅槃的增語呢！』
【English Translation】 English version 'World Honored One, is it the case that the verbal expressions (conceptual constructs) of what is contacted by the eye, ear, nose, tongue, body, and mind, whether worldly or beyond worldly, are not Bodhisattva Mahasattvas (great Bodhisattvas)?' 'World Honored One! If what is contacted by the eye, whether worldly or beyond worldly, and what is contacted by the ear, nose, tongue, body, and mind, whether worldly or beyond worldly, are ultimately unattainable because their nature is non-existent, how much more so are the verbal expressions of what is contacted by the eye, whether worldly or beyond worldly, and the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether worldly or beyond worldly! Since these verbal expressions are not real, how can it be said that the verbal expressions of what is contacted by the eye, whether worldly or beyond worldly, are Bodhisattva Mahasattvas, or that the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether worldly or beyond worldly, are Bodhisattva Mahasattvas?' 'Subhuti, what is the reason you observe that the verbal expressions of what is contacted by the eye, whether defiled or pure, are not Bodhisattva Mahasattvas, and that the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether defiled or pure, are not Bodhisattva Mahasattvas?' 'World Honored One! If what is contacted by the eye, whether defiled or pure, and what is contacted by the ear, nose, tongue, body, and mind, whether defiled or pure, are ultimately unattainable because their nature is non-existent, how much more so are the verbal expressions of what is contacted by the eye, whether defiled or pure, and the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether defiled or pure! Since these verbal expressions are not real, how can it be said that the verbal expressions of what is contacted by the eye, whether defiled or pure, are Bodhisattva Mahasattvas, or that the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether defiled or pure, are Bodhisattva Mahasattvas?' 'Subhuti, what is the reason you observe that the verbal expressions of what is contacted by the eye, whether belonging to samsara (cycle of birth and death) or nirvana (liberation), are not Bodhisattva Mahasattvas, and that the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether belonging to samsara or nirvana, are not Bodhisattva Mahasattvas?' 'World Honored One! If what is contacted by the eye, whether belonging to samsara or nirvana, and what is contacted by the ear, nose, tongue, body, and mind, whether belonging to samsara or nirvana, are ultimately unattainable because their nature is non-existent, how much more so are the verbal expressions of what is contacted by the eye, whether belonging to samsara or nirvana, and the verbal expressions of what is contacted by the ear, nose, tongue, body, and mind, whether belonging to samsara or nirvana!'
意觸屬生死屬涅槃增語！此增語既非有，如何可言：即眼觸若屬生死若屬涅槃增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若在內若在外若在兩間增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若眼觸在內在外在兩間，若耳、鼻、舌、身、意觸在內在外在兩間，尚畢竟不可得，性非有故，況有眼觸在內在外在兩間增語及耳、鼻、舌、身、意觸在內在外在兩間增語！此增語既非有，如何可言：即眼觸若在內若在外若在兩間增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸若可得若不可得增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若眼觸可得不可得，若耳、鼻、舌、身、意觸可得不可得，尚畢竟不可得，性非有故，況有眼觸可得不可得增語及耳、鼻、舌、身、意觸可得不可得增語！此增語既非有，如何可言：即眼觸若可得若不可得增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝
【現代漢語翻譯】 現代漢語譯本 『意觸』（manas-sparsha，指意識與外境的接觸）被說成是屬於生死輪迴或屬於涅槃的增語！既然這個增語並非真實存在，又怎麼能說：『眼觸』（cakṣu-sparsha，指眼睛與外境的接觸）如果被說成是屬於生死輪迴或屬於涅槃的增語，就是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），『耳觸』（śrotra-sparsha，指耳朵與外境的接觸）、『鼻觸』（ghrāṇa-sparsha，指鼻子與外境的接觸）、『舌觸』（jihvā-sparsha，指舌頭與外境的接觸）、『身觸』（kāya-sparsha，指身體與外境的接觸）、『意觸』如果被說成是屬於生死輪迴或屬於涅槃的增語，就是菩薩摩訶薩呢？』 『善現（Subhuti，須菩提）！你又觀察什麼含義而說：『眼觸』如果被說成是在內、在外或在兩者之間，就不是菩薩摩訶薩，『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』如果被說成是在內、在外或在兩者之間，就不是菩薩摩訶薩呢？』 『世尊！如果『眼觸』在內、在外或在兩者之間，如果『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』在內、在外或在兩者之間，尚且畢竟不可得，因為其自性並非真實存在，何況會有『眼觸』在內、在外或在兩者之間的增語，以及『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』在內、在外或在兩者之間的增語呢！既然這個增語並非真實存在，又怎麼能說：『眼觸』如果被說成是在內、在外或在兩者之間的增語，就是菩薩摩訶薩，『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』如果被說成是在內、在外或在兩者之間的增語，就是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義而說：『眼觸』如果被說成是可得或不可得的增語，就不是菩薩摩訶薩，『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』如果被說成是可得或不可得的增語，就不是菩薩摩訶薩呢？』 『世尊！如果『眼觸』可得或不可得，如果『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』可得或不可得，尚且畢竟不可得，因為其自性並非真實存在，何況會有『眼觸』可得或不可得的增語，以及『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』可得或不可得的增語呢！既然這個增語並非真實存在，又怎麼能說：『眼觸』如果被說成是可得或不可得的增語，就是菩薩摩訶薩，『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』如果被說成是可得或不可得的增語，就是菩薩摩訶薩呢？』 『再者，善現！』
【English Translation】 English version 'The designation 'mind-contact' (manas-sparsha) belongs to samsara (the cycle of birth and death) or belongs to nirvana (liberation)! Since this designation is not real, how can it be said: 'Eye-contact' (cakṣu-sparsha), if designated as belonging to samsara or belonging to nirvana, is a Bodhisattva-Mahasattva (a great Bodhisattva), and 'ear-contact' (śrotra-sparsha), 'nose-contact' (ghrāṇa-sparsha), 'tongue-contact' (jihvā-sparsha), 'body-contact' (kāya-sparsha), and 'mind-contact', if designated as belonging to samsara or belonging to nirvana, are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say: 'Eye-contact', if designated as being internal, external, or in between, is not a Bodhisattva-Mahasattva, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact', if designated as being internal, external, or in between, are not Bodhisattva-Mahasattvas?' 'World Honored One! If 'eye-contact' is internal, external, or in between, and if 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact' are internal, external, or in between, they are ultimately unattainable, because their nature is not real. How much more so are the designations of 'eye-contact' being internal, external, or in between, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact' being internal, external, or in between! Since this designation is not real, how can it be said: 'Eye-contact', if designated as being internal, external, or in between, is a Bodhisattva-Mahasattva, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact', if designated as being internal, external, or in between, are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say: 'Eye-contact', if designated as being attainable or unattainable, is not a Bodhisattva-Mahasattva, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact', if designated as being attainable or unattainable, are not Bodhisattva-Mahasattvas?' 'World Honored One! If 'eye-contact' is attainable or unattainable, and if 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact' are attainable or unattainable, they are ultimately unattainable, because their nature is not real. How much more so are the designations of 'eye-contact' being attainable or unattainable, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact' being attainable or unattainable! Since this designation is not real, how can it be said: 'Eye-contact', if designated as being attainable or unattainable, is a Bodhisattva-Mahasattva, and 'ear-contact', 'nose-contact', 'tongue-contact', 'body-contact', and 'mind-contact', if designated as being attainable or unattainable, are Bodhisattva-Mahasattvas?' 'Furthermore, Subhuti!'
觀何義言：即眼觸為緣所生諸受增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受增語及耳、鼻、舌、身、意觸為緣所生諸受增語！此增語既非有，如何可言：即眼觸為緣所生諸受增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若常若無常增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若常若無常增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受常無常，若耳、鼻、舌、身、意觸為緣所生諸受常無常，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受常無常增語及耳、鼻、舌、身、意觸為緣所生諸受常無常增語！此增語既非有，如何可言：即眼觸為緣所生諸受若常若無常增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若樂若苦增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若樂若苦增語非菩薩摩訶薩耶？」
「世
【現代漢語翻譯】 現代漢語譯本： 「觀何義而言：由眼觸為緣所產生的各種感受的增語（概念化的表達）不是菩薩摩訶薩（偉大的菩薩），由耳、鼻、舌、身、意觸為緣所產生的各種感受的增語也不是菩薩摩訶薩嗎？」
具壽善現回答說：「世尊！如果由眼觸為緣所產生的各種感受，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受，尚且畢竟不可得，其自性本非實有，更何況由眼觸為緣所產生的各種感受的增語，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的增語呢！這些增語既然不存在，又怎麼能說：由眼觸為緣所產生的各種感受的增語是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受的增語是菩薩摩訶薩呢？」
「善現！你又觀何義而言：由眼觸為緣所產生的各種感受的常或無常的增語不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受的常或無常的增語也不是菩薩摩訶薩嗎？」
「世尊！如果由眼觸為緣所產生的各種感受的常或無常，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的常或無常，尚且畢竟不可得，其自性本非實有，更何況由眼觸為緣所產生的各種感受的常或無常的增語，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的常或無常的增語呢！這些增語既然不存在，又怎麼能說：由眼觸為緣所產生的各種感受的常或無常的增語是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受的常或無常的增語是菩薩摩訶薩呢？」
「善現！你又觀何義而言：由眼觸為緣所產生的各種感受的樂或苦的增語不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受的樂或苦的增語也不是菩薩摩訶薩嗎？」
「世尊！如果由眼觸為緣所產生的各種感受的樂或苦，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的樂或苦，尚且畢竟不可得，其自性本非實有，更何況由眼觸為緣所產生的各種感受的樂或苦的增語，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的樂或苦的增語呢！這些增語既然不存在，又怎麼能說：由眼觸為緣所產生的各種感受的樂或苦的增語是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受的樂或苦的增語是菩薩摩訶薩呢？」
【English Translation】 English version: 『Observing what meaning do you say: that the verbalizations (conceptual expressions) of the various feelings arising from eye-contact are not a Bodhisattva Mahasattva (a great Bodhisattva), and that the verbalizations of the various feelings arising from ear, nose, tongue, body, and mind-contact are not a Bodhisattva Mahasattva?』
The Venerable Subhuti replied, 『World Honored One! If the various feelings arising from eye-contact, and the various feelings arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable, being without inherent existence, how much more so are the verbalizations of the various feelings arising from eye-contact, and the verbalizations of the various feelings arising from ear, nose, tongue, body, and mind-contact! Since these verbalizations do not exist, how can it be said: that the verbalizations of the various feelings arising from eye-contact are a Bodhisattva Mahasattva, and that the verbalizations of the various feelings arising from ear, nose, tongue, body, and mind-contact are a Bodhisattva Mahasattva?』
『Subhuti! Observing what meaning do you say: that the verbalizations of the permanence or impermanence of the various feelings arising from eye-contact are not a Bodhisattva Mahasattva, and that the verbalizations of the permanence or impermanence of the various feelings arising from ear, nose, tongue, body, and mind-contact are not a Bodhisattva Mahasattva?』
『World Honored One! If the permanence or impermanence of the various feelings arising from eye-contact, and the permanence or impermanence of the various feelings arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable, being without inherent existence, how much more so are the verbalizations of the permanence or impermanence of the various feelings arising from eye-contact, and the verbalizations of the permanence or impermanence of the various feelings arising from ear, nose, tongue, body, and mind-contact! Since these verbalizations do not exist, how can it be said: that the verbalizations of the permanence or impermanence of the various feelings arising from eye-contact are a Bodhisattva Mahasattva, and that the verbalizations of the permanence or impermanence of the various feelings arising from ear, nose, tongue, body, and mind-contact are a Bodhisattva Mahasattva?』
『Subhuti! Observing what meaning do you say: that the verbalizations of the pleasantness or unpleasantness of the various feelings arising from eye-contact are not a Bodhisattva Mahasattva, and that the verbalizations of the pleasantness or unpleasantness of the various feelings arising from ear, nose, tongue, body, and mind-contact are not a Bodhisattva Mahasattva?』
『World Honored One! If the pleasantness or unpleasantness of the various feelings arising from eye-contact, and the pleasantness or unpleasantness of the various feelings arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable, being without inherent existence, how much more so are the verbalizations of the pleasantness or unpleasantness of the various feelings arising from eye-contact, and the verbalizations of the pleasantness or unpleasantness of the various feelings arising from ear, nose, tongue, body, and mind-contact! Since these verbalizations do not exist, how can it be said: that the verbalizations of the pleasantness or unpleasantness of the various feelings arising from eye-contact are a Bodhisattva Mahasattva, and that the verbalizations of the pleasantness or unpleasantness of the various feelings arising from ear, nose, tongue, body, and mind-contact are a Bodhisattva Mahasattva?』
尊！若眼觸為緣所生諸受樂苦，若耳、鼻、舌、身、意觸為緣所生諸受樂苦，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受樂苦增語及耳、鼻、舌、身、意觸為緣所生諸受樂苦增語！此增語既非有，如何可言：即眼觸為緣所生諸受若樂若苦增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若我若無我增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若我若無我增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受我無我，若耳、鼻、舌、身、意觸為緣所生諸受我無我，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受我無我增語及耳、鼻、舌、身、意觸為緣所生諸受我無我增語！此增語既非有，如何可言：即眼觸為緣所生諸受若我若無我增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若凈若不凈增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受凈不凈，若耳、鼻、舌、身、意觸為緣所生諸受凈不凈，尚畢竟不可得，性非有
【現代漢語翻譯】 現代漢語譯本 『尊者！如果由眼觸為緣所產生的各種感受，無論是快樂還是痛苦，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是快樂還是痛苦，都畢竟是不可得的，因為它們的本性是空無的，更何況由眼觸為緣所產生的各種感受的快樂或痛苦的增語（概念性的表達），以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的快樂或痛苦的增語！既然這些增語並不存在，又怎麼能說：由眼觸為緣所產生的各種感受，無論是快樂還是痛苦的增語，就是菩薩摩訶薩（偉大的菩薩），由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是快樂還是痛苦的增語，就是菩薩摩訶薩呢？』 『善現（須菩提）！你又觀察什麼道理說：由眼觸為緣所產生的各種感受，無論是「我」還是「無我」的增語，不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是「我」還是「無我」的增語，不是菩薩摩訶薩呢？』 『世尊！如果由眼觸為緣所產生的各種感受，無論是「我」還是「無我」，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是「我」還是「無我」，都畢竟是不可得的，因為它們的本性是空無的，更何況由眼觸為緣所產生的各種感受的「我」或「無我」的增語，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受的「我」或「無我」的增語！既然這些增語並不存在，又怎麼能說：由眼觸為緣所產生的各種感受，無論是「我」還是「無我」的增語，就是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是「我」還是「無我」的增語，就是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：由眼觸為緣所產生的各種感受，無論是「清凈」還是「不清凈」的增語，不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是「清凈」還是「不清凈」的增語，不是菩薩摩訶薩呢？』 『世尊！如果由眼觸為緣所產生的各種感受，無論是「清凈」還是「不清凈」，以及由耳、鼻、舌、身、意觸為緣所產生的各種感受，無論是「清凈」還是「不清凈」，都畢竟是不可得的，因為它們的本性是空無的
【English Translation】 English version 'Venerable One! If the various feelings, whether pleasant or painful, arising from eye-contact, and the various feelings, whether pleasant or painful, arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable because they are by nature non-existent, how much more so are the conceptual expressions (augmentations) of pleasant or painful feelings arising from eye-contact, and the conceptual expressions of pleasant or painful feelings arising from ear, nose, tongue, body, and mind-contact! Since these augmentations do not exist, how can it be said that the augmentations of feelings, whether pleasant or painful, arising from eye-contact are Bodhisattva Mahasattvas (great Bodhisattvas), and the augmentations of feelings, whether pleasant or painful, arising from ear, nose, tongue, body, and mind-contact are Bodhisattva Mahasattvas?' 'Subhuti (Sudhana)! What meaning do you observe when you say that the augmentations of feelings, whether 'self' or 'non-self,' arising from eye-contact are not Bodhisattva Mahasattvas, and the augmentations of feelings, whether 'self' or 'non-self,' arising from ear, nose, tongue, body, and mind-contact are not Bodhisattva Mahasattvas?' 'World Honored One! If the various feelings, whether 'self' or 'non-self,' arising from eye-contact, and the various feelings, whether 'self' or 'non-self,' arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable because they are by nature non-existent, how much more so are the augmentations of 'self' or 'non-self' feelings arising from eye-contact, and the augmentations of 'self' or 'non-self' feelings arising from ear, nose, tongue, body, and mind-contact! Since these augmentations do not exist, how can it be said that the augmentations of feelings, whether 'self' or 'non-self,' arising from eye-contact are Bodhisattva Mahasattvas, and the augmentations of feelings, whether 'self' or 'non-self,' arising from ear, nose, tongue, body, and mind-contact are Bodhisattva Mahasattvas?' 'Subhuti! What meaning do you observe when you say that the augmentations of feelings, whether 'pure' or 'impure,' arising from eye-contact are not Bodhisattva Mahasattvas, and the augmentations of feelings, whether 'pure' or 'impure,' arising from ear, nose, tongue, body, and mind-contact are not Bodhisattva Mahasattvas?' 'World Honored One! If the various feelings, whether 'pure' or 'impure,' arising from eye-contact, and the various feelings, whether 'pure' or 'impure,' arising from ear, nose, tongue, body, and mind-contact, are ultimately unattainable because they are by nature non-existent
故，況有眼觸為緣所生諸受凈不凈增語及耳、鼻、舌、身、意觸為緣所生諸受凈不凈增語！此增語既非有，如何可言：即眼觸為緣所生諸受若凈若不凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若空若不空增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若空若不空增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受空不空，若耳、鼻、舌、身、意觸為緣所生諸受空不空，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受空不空增語及耳、鼻、舌、身、意觸為緣所生諸受空不空增語！此增語既非有，如何可言：即眼觸為緣所生諸受若空若不空增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若有相若無相增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有相無相，若耳、鼻、舌、身、意觸為緣所生諸受有相無相，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有相無相增語及耳、鼻、舌、身、意觸為緣所生諸受有
【現代漢語翻譯】 現代漢語譯本 因此，更何況由眼觸為緣所生的各種感受，無論是清凈的還是不清凈的增語，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是清凈的還是不清凈的增語呢！這些增語既然不是真實存在的，又怎麼能說：由眼觸為緣所生的各種感受，無論是清凈的還是不清凈的增語，就是菩薩摩訶薩（菩薩中的大菩薩），由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是清凈的還是不清凈的增語，就是菩薩摩訶薩呢？」 「善現（須菩提的尊稱）！你又觀察什麼道理說：由眼觸為緣所生的各種感受，無論是空的還是不空的增語，不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是空的還是不空的增語，不是菩薩摩訶薩呢？」 「世尊！如果由眼觸為緣所生的各種感受是空還是不空，如果由耳、鼻、舌、身、意觸為緣所生的各種感受是空還是不空，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況由眼觸為緣所生的各種感受，是空還是不空的增語，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，是空還是不空的增語呢！這些增語既然不是真實存在的，又怎麼能說：由眼觸為緣所生的各種感受，是空還是不空的增語，就是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，是空還是不空的增語，就是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：由眼觸為緣所生的各種感受，無論是有相的還是無相的增語，不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是有相的還是無相的增語，不是菩薩摩訶薩呢？」 「世尊！如果由眼觸為緣所生的各種感受是有相還是無相，如果由耳、鼻、舌、身、意觸為緣所生的各種感受是有相還是無相，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況由眼觸為緣所生的各種感受，是有相還是無相的增語，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，有
【English Translation】 English version Therefore, how much more so are the various feelings arising from eye contact, whether they are described as pure or impure, and the various feelings arising from ear, nose, tongue, body, and mind contact, whether they are described as pure or impure! Since these descriptions are not real, how can it be said that: the various feelings arising from eye contact, whether described as pure or impure, are Bodhisattva Mahasattvas (great Bodhisattvas), and the various feelings arising from ear, nose, tongue, body, and mind contact, whether described as pure or impure, are Bodhisattva Mahasattvas?」 「Subhuti (a respectful title for Subhuti)! What meaning do you observe when you say: the various feelings arising from eye contact, whether described as empty or not empty, are not Bodhisattva Mahasattvas, and the various feelings arising from ear, nose, tongue, body, and mind contact, whether described as empty or not empty, are not Bodhisattva Mahasattvas?」 「World Honored One! If the various feelings arising from eye contact are empty or not empty, and if the various feelings arising from ear, nose, tongue, body, and mind contact are empty or not empty, they are ultimately unattainable because their nature is not real. How much more so are the descriptions of the various feelings arising from eye contact as empty or not empty, and the descriptions of the various feelings arising from ear, nose, tongue, body, and mind contact as empty or not empty! Since these descriptions are not real, how can it be said that: the descriptions of the various feelings arising from eye contact as empty or not empty are Bodhisattva Mahasattvas, and the descriptions of the various feelings arising from ear, nose, tongue, body, and mind contact as empty or not empty are Bodhisattva Mahasattvas?」 「Subhuti! What meaning do you observe when you say: the various feelings arising from eye contact, whether described as having characteristics or not having characteristics, are not Bodhisattva Mahasattvas, and the various feelings arising from ear, nose, tongue, body, and mind contact, whether described as having characteristics or not having characteristics, are not Bodhisattva Mahasattvas?」 「World Honored One! If the various feelings arising from eye contact have characteristics or do not have characteristics, and if the various feelings arising from ear, nose, tongue, body, and mind contact have characteristics or do not have characteristics, they are ultimately unattainable because their nature is not real. How much more so are the descriptions of the various feelings arising from eye contact as having characteristics or not having characteristics, and the descriptions of the various feelings arising from ear, nose, tongue, body, and mind contact as having
相無相增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有相若無相增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若有愿若無愿增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有愿無愿，若耳、鼻、舌、身、意觸為緣所生諸受有愿無愿，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有愿無愿增語及耳、鼻、舌、身、意觸為緣所生諸受有愿無愿增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有愿若無愿增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若寂靜若不寂靜增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若寂靜若不寂靜增語非菩薩摩訶薩耶？
「世尊！若眼觸為緣所生諸受寂靜不寂靜，若耳、鼻、舌、身、意觸為緣所生諸受寂靜不寂靜，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受寂靜不寂靜增語及耳、鼻、舌、身、意觸為緣所生諸受寂靜不寂靜增語！此增語既非有，如何可言：即
【現代漢語翻譯】 現代漢語譯本 『相無相』的增語！既然這個增語並非真實存在，又怎麼能說：『由眼觸為緣所生的各種感受，如果說是『有相』或『無相』的增語，就是菩薩摩訶薩（菩薩中的大菩薩），由耳、鼻、舌、身、意觸為緣所生的各種感受，如果說是『有相』或『無相』的增語，就是菩薩摩訶薩』呢？ 『善現（須菩提的別名）！你又根據什麼道理說：『由眼觸為緣所生的各種感受，如果說是『有愿』或『無愿』的增語，就不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，如果說是『有愿』或『無愿』的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果由眼觸為緣所生的各種感受，無論是『有愿』還是『無愿』，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是『有愿』還是『無愿』，本來就畢竟不可得，因為它們的自性並非真實存在，更何況是說由眼觸為緣所生的各種感受，是『有愿』或『無愿』的增語，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，是『有愿』或『無愿』的增語呢！既然這個增語並非真實存在，又怎麼能說：『由眼觸為緣所生的各種感受，如果說是『有愿』或『無愿』的增語，就是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，如果說是『有愿』或『無愿』的增語，就是菩薩摩訶薩』呢？』 『善現！你又根據什麼道理說：『由眼觸為緣所生的各種感受，如果說是『寂靜』或『不寂靜』的增語，就不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的各種感受，如果說是『寂靜』或『不寂靜』的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果由眼觸為緣所生的各種感受，無論是『寂靜』還是『不寂靜』，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，無論是『寂靜』還是『不寂靜』，本來就畢竟不可得，因為它們的自性並非真實存在，更何況是說由眼觸為緣所生的各種感受，是『寂靜』或『不寂靜』的增語，以及由耳、鼻、舌、身、意觸為緣所生的各種感受，是『寂靜』或『不寂靜』的增語呢！既然這個增語並非真實存在，又怎麼能說：
【English Translation】 English version The designation of 『with-form』 and 『without-form』! Since this designation is not real, how can it be said: 『The feelings arising from eye-contact, if designated as 『with-form』 or 『without-form』, are the Bodhisattva-Mahasattva (a great Bodhisattva), and the feelings arising from ear, nose, tongue, body, and mind-contact, if designated as 『with-form』 or 『without-form』, are the Bodhisattva-Mahasattva』? 『Subhuti (another name for Sudhāna)! What meaning do you observe that leads you to say: 『The feelings arising from eye-contact, if designated as 『with-desire』 or 『without-desire』, are not the Bodhisattva-Mahasattva, and the feelings arising from ear, nose, tongue, body, and mind-contact, if designated as 『with-desire』 or 『without-desire』, are not the Bodhisattva-Mahasattva』?』 『World Honored One! If the feelings arising from eye-contact, whether 『with-desire』 or 『without-desire』, and the feelings arising from ear, nose, tongue, body, and mind-contact, whether 『with-desire』 or 『without-desire』, are ultimately unattainable, because their nature is not real, how much less so are the designations of the feelings arising from eye-contact as 『with-desire』 or 『without-desire』, and the designations of the feelings arising from ear, nose, tongue, body, and mind-contact as 『with-desire』 or 『without-desire』! Since this designation is not real, how can it be said: 『The feelings arising from eye-contact, if designated as 『with-desire』 or 『without-desire』, are the Bodhisattva-Mahasattva, and the feelings arising from ear, nose, tongue, body, and mind-contact, if designated as 『with-desire』 or 『without-desire』, are the Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe that leads you to say: 『The feelings arising from eye-contact, if designated as 『tranquil』 or 『not-tranquil』, are not the Bodhisattva-Mahasattva, and the feelings arising from ear, nose, tongue, body, and mind-contact, if designated as 『tranquil』 or 『not-tranquil』, are not the Bodhisattva-Mahasattva』?』 『World Honored One! If the feelings arising from eye-contact, whether 『tranquil』 or 『not-tranquil』, and the feelings arising from ear, nose, tongue, body, and mind-contact, whether 『tranquil』 or 『not-tranquil』, are ultimately unattainable, because their nature is not real, how much less so are the designations of the feelings arising from eye-contact as 『tranquil』 or 『not-tranquil』, and the designations of the feelings arising from ear, nose, tongue, body, and mind-contact as 『tranquil』 or 『not-tranquil』! Since this designation is not real, how can it be said:
眼觸為緣所生諸受若寂靜若不寂靜增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若寂靜若不寂靜增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸為緣所生諸受若遠離若不遠離增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若遠離若不遠離增語非菩薩摩訶薩耶？
「世尊！若眼觸為緣所生諸受遠離不遠離，若耳、鼻、舌、身、意觸為緣所生諸受遠離不遠離，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受遠離不遠離增語及耳、鼻、舌、身、意觸為緣所生諸受遠離不遠離增語！此增語既非有，如何可言：即眼觸為緣所生諸受若遠離若不遠離增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若遠離若不遠離增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸為緣所生諸受若有為若無為增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有為無為，若耳、鼻、舌、身、意觸為緣所生諸受有為無為，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有為無為增語及耳、鼻、舌、身、意觸為緣所生諸受有為無為增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有為若無為增語是
【現代漢語翻譯】 現代漢語譯本 「須菩提！如果說由眼觸（cakṣu-sparśa）為條件所產生的各種感受，無論是寂靜的還是不寂靜的，都可稱為菩薩摩訶薩（bodhisattva-mahāsattva），那麼由耳、鼻、舌、身、意觸（śrotra-sparśa, ghrāṇa-sparśa, jihvā-sparśa, kāya-sparśa, manaḥ-sparśa）為條件所產生的各種感受，無論是寂靜的還是不寂靜的，也都可以稱為菩薩摩訶薩嗎？」
「須菩提！你又認為是什麼道理，說由眼觸為條件所產生的各種感受，無論是遠離的還是不遠離的，都不能稱為菩薩摩訶薩，那麼由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是遠離的還是不遠離的，也都不能稱為菩薩摩訶薩呢？」
「世尊！如果由眼觸為條件所產生的各種感受，無論是遠離的還是不遠離的，以及由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是遠離的還是不遠離的，其本身都是畢竟不可得的，因為它們的自性本非實有，又怎麼會有由眼觸為條件所產生的各種感受，無論是遠離的還是不遠離的，這種增語（adhivacana），以及由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是遠離的還是不遠離的，這種增語呢！既然這些增語本身不存在，又怎麼能說：由眼觸為條件所產生的各種感受，無論是遠離的還是不遠離的，這種增語是菩薩摩訶薩，以及由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是遠離的還是不遠離的，這種增語是菩薩摩訶薩呢？」
「須菩提！你又認為是什麼道理，說由眼觸為條件所產生的各種感受，無論是有為的還是無為的，都不能稱為菩薩摩訶薩，那麼由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是有為的還是無為的，也都不能稱為菩薩摩訶薩呢？」
「世尊！如果由眼觸為條件所產生的各種感受，無論是有為的還是無為的，以及由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是有為的還是無為的，其本身都是畢竟不可得的，因為它們的自性本非實有，又怎麼會有由眼觸為條件所產生的各種感受，無論是有為的還是無為的，這種增語，以及由耳、鼻、舌、身、意觸為條件所產生的各種感受，無論是有為的還是無為的，這種增語呢！既然這些增語本身不存在，又怎麼能說：由眼觸為條件所產生的各種感受，無論是有為的還是無為的，這種增語是
【English Translation】 English version 『Subhuti, is it correct to say that a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) is designated by the feelings arising from eye-contact (cakṣu-sparśa), whether they are peaceful or not peaceful, and also by the feelings arising from ear-contact (śrotra-sparśa), nose-contact (ghrāṇa-sparśa), tongue-contact (jihvā-sparśa), body-contact (kāya-sparśa), and mind-contact (manaḥ-sparśa), whether they are peaceful or not peaceful?』
『Furthermore, Subhuti, what do you think is the reason for saying that a Bodhisattva-Mahasattva is not designated by the feelings arising from eye-contact, whether they are detached or not detached, and also not designated by the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether they are detached or not detached?』
『World Honored One, if the feelings arising from eye-contact, whether detached or not detached, and the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether detached or not detached, are ultimately unattainable because they are inherently non-existent, how can there be any designation (adhivacana) of the feelings arising from eye-contact, whether detached or not detached, or any designation of the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether detached or not detached? Since these designations do not exist, how can it be said that the designation of the feelings arising from eye-contact, whether detached or not detached, is a Bodhisattva-Mahasattva, and the designation of the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether detached or not detached, is a Bodhisattva-Mahasattva?』
『Furthermore, Subhuti, what do you think is the reason for saying that a Bodhisattva-Mahasattva is not designated by the feelings arising from eye-contact, whether they are conditioned (saṃskṛta) or unconditioned (asaṃskṛta), and also not designated by the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether they are conditioned or unconditioned?』
『World Honored One, if the feelings arising from eye-contact, whether conditioned or unconditioned, and the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether conditioned or unconditioned, are ultimately unattainable because they are inherently non-existent, how can there be any designation of the feelings arising from eye-contact, whether conditioned or unconditioned, or any designation of the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether conditioned or unconditioned? Since these designations do not exist, how can it be said that the designation of the feelings arising from eye-contact, whether conditioned or unconditioned, is a
菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若有漏若無漏增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有漏無漏，若耳、鼻、舌、身、意觸為緣所生諸受有漏無漏，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有漏無漏增語及耳、鼻、舌、身、意觸為緣所生諸受有漏無漏增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有漏若無漏增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若生若滅增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若生若滅增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受生滅，若耳、鼻、舌、身、意觸為緣所生諸受生滅，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受生滅增語及耳、鼻、舌、身、意觸為緣所生諸受生滅增語！此增語既非有，如何可言：即眼觸為緣所生諸受若生若滅增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若生若滅增語是菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本：『菩薩摩訶薩（偉大的菩薩），以耳、鼻、舌、身、意接觸為因緣所產生的各種感受，無論是屬於有為法還是無為法，都可以被稱作菩薩摩訶薩嗎？』 『善現（須菩提的別名）！你又認為是什麼道理，說：以眼觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法，都不能被稱作菩薩摩訶薩；以耳、鼻、舌、身、意觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法，都不能被稱作菩薩摩訶薩呢？』 『世尊！如果以眼觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法，以及以耳、鼻、舌、身、意觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是關於以眼觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法的增語，以及關於以耳、鼻、舌、身、意觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法的增語呢！既然這些增語並非真實存在，又怎麼能說：以眼觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法的增語是菩薩摩訶薩，以耳、鼻、舌、身、意觸為因緣所產生的各種感受，無論是屬於有漏法還是無漏法的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說：以眼觸為因緣所產生的各種感受，無論是生起還是滅去，都不能被稱作菩薩摩訶薩；以耳、鼻、舌、身、意觸為因緣所產生的各種感受，無論是生起還是滅去，都不能被稱作菩薩摩訶薩呢？』 『世尊！如果以眼觸為因緣所產生的各種感受的生滅，以及以耳、鼻、舌、身、意觸為因緣所產生的各種感受的生滅，其本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況是關於以眼觸為因緣所產生的各種感受的生滅的增語，以及關於以耳、鼻、舌、身、意觸為因緣所產生的各種感受的生滅的增語呢！既然這些增語並非真實存在，又怎麼能說：以眼觸為因緣所產生的各種感受的生滅的增語是菩薩摩訶薩，以耳、鼻、舌、身、意觸為因緣所產生的各種感受的生滅的增語是菩薩摩訶薩呢？』
【English Translation】 English version: 'Bodhisattva Mahasattva (great Bodhisattva), can the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether conditioned or unconditioned, be referred to as a Bodhisattva Mahasattva?' 'Subhuti (another name for Sudhana)! What is your understanding that leads you to say: the various feelings arising from eye contact, whether defiled or undefiled, cannot be referred to as a Bodhisattva Mahasattva; and the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether defiled or undefiled, cannot be referred to as a Bodhisattva Mahasattva?' 'World Honored One! If the various feelings arising from eye contact, whether defiled or undefiled, and the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether defiled or undefiled, are ultimately unattainable because their nature is not real, how much more so are the designations of the various feelings arising from eye contact, whether defiled or undefiled, and the designations of the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether defiled or undefiled! Since these designations are not real, how can it be said that the designation of the various feelings arising from eye contact, whether defiled or undefiled, is a Bodhisattva Mahasattva, and the designation of the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether defiled or undefiled, is a Bodhisattva Mahasattva?' 'Subhuti! What is your understanding that leads you to say: the various feelings arising from eye contact, whether arising or ceasing, cannot be referred to as a Bodhisattva Mahasattva; and the various feelings arising from the contact of ear, nose, tongue, body, and mind, whether arising or ceasing, cannot be referred to as a Bodhisattva Mahasattva?' 'World Honored One! If the arising and ceasing of the various feelings arising from eye contact, and the arising and ceasing of the various feelings arising from the contact of ear, nose, tongue, body, and mind, are ultimately unattainable because their nature is not real, how much more so are the designations of the arising and ceasing of the various feelings arising from eye contact, and the designations of the arising and ceasing of the various feelings arising from the contact of ear, nose, tongue, body, and mind! Since these designations are not real, how can it be said that the designation of the arising and ceasing of the various feelings arising from eye contact is a Bodhisattva Mahasattva, and the designation of the arising and ceasing of the various feelings arising from the contact of ear, nose, tongue, body, and mind is a Bodhisattva Mahasattva?'
「善現！汝復觀何義言：即眼觸為緣所生諸受若善若非善增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若善若非善增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受善非善，若耳、鼻、舌、身、意觸為緣所生諸受善非善，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受善非善增語及耳、鼻、舌、身、意觸為緣所生諸受善非善增語！此增語既非有，如何可言：即眼觸為緣所生諸受若善若非善增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若有罪若無罪增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有罪無罪若耳、鼻、舌、身、意觸為緣所生諸受有罪無罪，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有罪無罪增語及耳、鼻、舌、身、意觸為緣所生諸受有罪無罪增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有罪若無罪增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若有煩惱若無煩惱增語
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！你再觀察什麼含義而說：由眼觸為緣所生的諸感受，無論是善的還是非善的增語，都不是菩薩摩訶薩（Bodhisattva-Mahasattva），由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是善的還是非善的增語，都不是菩薩摩訶薩呢？』 『世尊！如果由眼觸為緣所生的諸感受，無論是善的還是非善的，以及由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是善的還是非善的，尚且畢竟不可得，因為其自性非有，何況會有由眼觸為緣所生的諸感受，無論是善的還是非善的增語，以及由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是善的還是非善的增語呢！既然這些增語並非實有，又如何能說：由眼觸為緣所生的諸感受，無論是善的還是非善的增語，是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是善的還是非善的增語，是菩薩摩訶薩呢？』 『善現！你再觀察什麼含義而說：由眼觸為緣所生的諸感受，無論是有罪的還是無罪的增語，都不是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是有罪的還是無罪的增語，都不是菩薩摩訶薩呢？』 『世尊！如果由眼觸為緣所生的諸感受，無論是有罪的還是無罪的，以及由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是有罪的還是無罪的，尚且畢竟不可得，因為其自性非有，何況會有由眼觸為緣所生的諸感受，無論是有罪的還是無罪的增語，以及由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是有罪的還是無罪的增語呢！既然這些增語並非實有，又如何能說：由眼觸為緣所生的諸感受，無論是有罪的還是無罪的增語，是菩薩摩訶薩，由耳、鼻、舌、身、意觸為緣所生的諸感受，無論是有罪的還是無罪的增語，是菩薩摩訶薩呢？』 『善現！你再觀察什麼含義而說：由眼觸為緣所生的諸感受，無論是具有煩惱的還是沒有煩惱的增語
【English Translation】 English version 'Subhuti! What meaning do you observe when you say: 'The feelings arising from eye-contact, whether they are good or not good, as a designation, are not a Bodhisattva-Mahasattva; the feelings arising from ear, nose, tongue, body, and mind-contact, whether they are good or not good, as a designation, are not a Bodhisattva-Mahasattva?' 'World Honored One! If the feelings arising from eye-contact, whether good or not good, and the feelings arising from ear, nose, tongue, body, and mind-contact, whether good or not good, are ultimately unattainable, because their nature is non-existent, how much less can there be designations of feelings arising from eye-contact, whether good or not good, and designations of feelings arising from ear, nose, tongue, body, and mind-contact, whether good or not good! Since these designations are non-existent, how can it be said: 'The designation of feelings arising from eye-contact, whether good or not good, is a Bodhisattva-Mahasattva; the designation of feelings arising from ear, nose, tongue, body, and mind-contact, whether good or not good, is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The feelings arising from eye-contact, whether they are with fault or without fault, as a designation, are not a Bodhisattva-Mahasattva; the feelings arising from ear, nose, tongue, body, and mind-contact, whether they are with fault or without fault, as a designation, are not a Bodhisattva-Mahasattva?' 'World Honored One! If the feelings arising from eye-contact, whether with fault or without fault, and the feelings arising from ear, nose, tongue, body, and mind-contact, whether with fault or without fault, are ultimately unattainable, because their nature is non-existent, how much less can there be designations of feelings arising from eye-contact, whether with fault or without fault, and designations of feelings arising from ear, nose, tongue, body, and mind-contact, whether with fault or without fault! Since these designations are non-existent, how can it be said: 'The designation of feelings arising from eye-contact, whether with fault or without fault, is a Bodhisattva-Mahasattva; the designation of feelings arising from ear, nose, tongue, body, and mind-contact, whether with fault or without fault, is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The feelings arising from eye-contact, whether they are with afflictions or without afflictions, as a designation
非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受有煩惱無煩惱，若耳、鼻、舌、身、意觸為緣所生諸受有煩惱無煩惱，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受有煩惱無煩惱增語及耳、鼻、舌、身、意觸為緣所生諸受有煩惱無煩惱增語！此增語既非有，如何可言：即眼觸為緣所生諸受若有煩惱若無煩惱增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若世間若出世間增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若世間若出世間增語非菩薩摩訶薩耶？
「世尊！若眼觸為緣所生諸受世間出世間，若耳、鼻、舌、身、意觸為緣所生諸受世間出世間，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受世間出世間增語及耳、鼻、舌、身、意觸為緣所生諸受世間出世間增語！此增語既非有，如何可言：即眼觸為緣所生諸受若世間若出世間增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若世間若出世間增語是菩薩摩訶薩？
「善現！汝復觀何義言：即眼觸為緣所生諸受若雜染若清凈增語非菩薩摩
【現代漢語翻譯】 現代漢語譯本： 『如果不是菩薩摩訶薩（Mahāsattva，偉大的菩薩），那麼由眼、耳、鼻、舌、身、意接觸所產生的各種感受，無論是有煩惱還是沒有煩惱，都不能被稱作菩薩摩訶薩，是這樣嗎？』 『世尊！如果由眼觸所產生的感受，無論是有煩惱還是沒有煩惱，以及由耳、鼻、舌、身、意觸所產生的感受，無論是有煩惱還是沒有煩惱，這些感受本身都是畢竟不可得的，因為它們的自性本空。既然如此，又怎麼會有由眼觸所產生的感受，無論是有煩惱還是沒有煩惱的增語（概念性的表達），以及由耳、鼻、舌、身、意觸所產生的感受，無論是有煩惱還是沒有煩惱的增語呢？這些增語既然不存在，又怎麼能說：由眼觸所產生的感受，無論是有煩惱還是沒有煩惱的增語是菩薩摩訶薩，由耳、鼻、舌、身、意觸所產生的感受，無論是有煩惱還是沒有煩惱的增語是菩薩摩訶薩呢？』 『善現（Subhuti，須菩提）！你又根據什麼道理說：由眼觸所產生的感受，無論是世間的還是出世間的增語，都不是菩薩摩訶薩，由耳、鼻、舌、身、意觸所產生的感受，無論是世間的還是出世間的增語，都不是菩薩摩訶薩呢？』 『世尊！如果由眼觸所產生的感受，無論是世間的還是出世間的，以及由耳、鼻、舌、身、意觸所產生的感受，無論是世間的還是出世間的，這些感受本身都是畢竟不可得的，因為它們的自性本空。既然如此，又怎麼會有由眼觸所產生的感受，無論是世間的還是出世間的增語，以及由耳、鼻、舌、身、意觸所產生的感受，無論是世間的還是出世間的增語呢？這些增語既然不存在，又怎麼能說：由眼觸所產生的感受，無論是世間的還是出世間的增語是菩薩摩訶薩，由耳、鼻、舌、身、意觸所產生的感受，無論是世間的還是出世間的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：由眼觸所產生的感受，無論是雜染的還是清凈的增語，都不是菩薩摩訶薩？』
【English Translation】 English version: 'If not a Bodhisattva Mahāsattva (great Bodhisattva), then are the various feelings arising from contact with the eye, ear, nose, tongue, body, and mind, whether with afflictions or without afflictions, not to be called a Bodhisattva Mahāsattva?' 'World Honored One! If the feelings arising from eye contact, whether with afflictions or without afflictions, and the feelings arising from ear, nose, tongue, body, and mind contact, whether with afflictions or without afflictions, are ultimately unattainable because their nature is empty, how much more so are the conceptual expressions (增語, zēngyǔ) of feelings arising from eye contact, whether with afflictions or without afflictions, and the conceptual expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether with afflictions or without afflictions? Since these conceptual expressions do not exist, how can it be said that the conceptual expression of feelings arising from eye contact, whether with afflictions or without afflictions, is a Bodhisattva Mahāsattva, and the conceptual expression of feelings arising from ear, nose, tongue, body, and mind contact, whether with afflictions or without afflictions, is a Bodhisattva Mahāsattva?' 'Subhuti (善現)! What meaning do you observe when you say that the conceptual expressions of feelings arising from eye contact, whether worldly or transcendental, are not a Bodhisattva Mahāsattva, and the conceptual expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether worldly or transcendental, are not a Bodhisattva Mahāsattva?' 'World Honored One! If the feelings arising from eye contact, whether worldly or transcendental, and the feelings arising from ear, nose, tongue, body, and mind contact, whether worldly or transcendental, are ultimately unattainable because their nature is empty, how much more so are the conceptual expressions of feelings arising from eye contact, whether worldly or transcendental, and the conceptual expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether worldly or transcendental? Since these conceptual expressions do not exist, how can it be said that the conceptual expression of feelings arising from eye contact, whether worldly or transcendental, is a Bodhisattva Mahāsattva, and the conceptual expression of feelings arising from ear, nose, tongue, body, and mind contact, whether worldly or transcendental, is a Bodhisattva Mahāsattva?' 'Subhuti! What meaning do you observe when you say that the conceptual expressions of feelings arising from eye contact, whether defiled or pure, are not a Bodhisattva Mahāsattva?'
訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受雜染清凈，若耳、鼻、舌、身、意觸為緣所生諸受雜染清凈，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受雜染清凈增語及耳、鼻、舌、身、意觸為緣所生諸受雜染清凈增語！此增語既非有，如何可言：即眼觸為緣所生諸受若雜染若清凈增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若屬生死若屬涅槃增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受屬生死屬涅槃，若耳、鼻、舌、身、意觸為緣所生諸受屬生死屬涅槃，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受屬生死屬涅槃增語及耳、鼻、舌、身、意觸為緣所生諸受屬生死屬涅槃增語！此增語既非有，如何可言：即眼觸為緣所生諸受若屬生死若屬涅槃增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若在內若在外若在兩間增語非菩薩摩訶薩，即
【現代漢語翻譯】 現代漢語譯本： 『須菩提，由眼、耳、鼻、舌、身、意這六種感官接觸所產生的各種感受，無論是染污的還是清凈的，如果說這些感受的增語（概念表達）不是菩薩摩訶薩（偉大的菩薩），你認為如何？』 『世尊，如果由眼觸所產生的感受，無論是染污的還是清凈的，以及由耳、鼻、舌、身、意觸所產生的感受，無論是染污的還是清凈的，這些感受本身都是畢竟不可得的，因為它們的自性本空，那麼更何況由眼觸所產生的感受的染污或清凈的增語，以及由耳、鼻、舌、身、意觸所產生的感受的染污或清凈的增語呢！既然這些增語本身不存在，又怎麼能說：由眼觸所產生的感受，無論是染污的還是清凈的增語，是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是染污的還是清凈的增語，是菩薩摩訶薩呢？』 『善現（須菩提的另一個名字），你又根據什麼道理說：由眼觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜的增語，不是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜的增語，不是菩薩摩訶薩呢？』 『世尊，如果由眼觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜，以及由耳、鼻、舌、身、意觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜，這些感受本身都是畢竟不可得的，因為它們的自性本空，那麼更何況由眼觸所產生的感受的屬於生死輪迴或涅槃寂靜的增語，以及由耳、鼻、舌、身、意觸所產生的感受的屬於生死輪迴或涅槃寂靜的增語呢！既然這些增語本身不存在，又怎麼能說：由眼觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜的增語，是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是屬於生死輪迴還是屬於涅槃寂靜的增語，是菩薩摩訶薩呢？』 『善現，你又根據什麼道理說：由眼觸所產生的感受，無論是內在的、外在的還是介於兩者之間的增語，不是菩薩摩訶薩；由……』
【English Translation】 English version: 'Subhuti, what do you think? Are the various feelings arising from contact with the eye, ear, nose, tongue, body, and mind, whether defiled or pure, and the expressions (conceptualizations) of these feelings, not those of a Bodhisattva Mahasattva (a great Bodhisattva)?' 'World Honored One, if the feelings arising from contact with the eye, whether defiled or pure, and the feelings arising from contact with the ear, nose, tongue, body, and mind, whether defiled or pure, are ultimately unattainable because they are inherently empty, how much more so are the expressions of defiled or pure feelings arising from eye contact, and the expressions of defiled or pure feelings arising from ear, nose, tongue, body, and mind contact! Since these expressions do not exist, how can it be said that the expressions of feelings arising from eye contact, whether defiled or pure, are those of a Bodhisattva Mahasattva, or that the expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether defiled or pure, are those of a Bodhisattva Mahasattva?' 'Subhuti, what do you think? What is the meaning of saying that the expressions of feelings arising from eye contact, whether belonging to samsara (the cycle of birth and death) or nirvana (liberation), are not those of a Bodhisattva Mahasattva, and that the expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether belonging to samsara or nirvana, are not those of a Bodhisattva Mahasattva?' 'World Honored One, if the feelings arising from eye contact, whether belonging to samsara or nirvana, and the feelings arising from ear, nose, tongue, body, and mind contact, whether belonging to samsara or nirvana, are ultimately unattainable because they are inherently empty, how much more so are the expressions of feelings arising from eye contact, whether belonging to samsara or nirvana, and the expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether belonging to samsara or nirvana! Since these expressions do not exist, how can it be said that the expressions of feelings arising from eye contact, whether belonging to samsara or nirvana, are those of a Bodhisattva Mahasattva, or that the expressions of feelings arising from ear, nose, tongue, body, and mind contact, whether belonging to samsara or nirvana, are those of a Bodhisattva Mahasattva?' 'Subhuti, what do you think? What is the meaning of saying that the expressions of feelings arising from eye contact, whether internal, external, or in between, are not those of a Bodhisattva Mahasattva, and that the expressions of feelings arising from...'
耳、鼻、舌、身、意觸為緣所生諸受若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若眼觸為緣所生諸受在內在外在兩間，若耳、鼻、舌、身、意觸為緣所生諸受在內在外在兩間，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受在內在外在兩間增語及耳、鼻、舌、身、意觸為緣所生諸受在內在外在兩間增語！此增語既非有，如何可言：即眼觸為緣所生諸受若在內若在外若在兩間增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即眼觸為緣所生諸受若可得若不可得增語非菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若可得若不可得增語非菩薩摩訶薩耶？
「世尊！若眼觸為緣所生諸受可得不可得，若耳、鼻、舌、身、意觸為緣所生諸受可得不可得，尚畢竟不可得，性非有故，況有眼觸為緣所生諸受可得不可得增語及耳、鼻、舌、身、意觸為緣所生諸受可得不可得增語！此增語既非有，如何可言：即眼觸為緣所生諸受若可得若不可得增語是菩薩摩訶薩，即耳、鼻、舌、身、意觸為緣所生諸受若可得若不可得增語是菩薩摩訶薩？
「複次，善現！汝觀何義言：即地界增語非菩薩摩訶薩，即水、火、
【現代漢語翻譯】 現代漢語譯本： 『世尊，如果由眼、耳、鼻、舌、身、意接觸所產生的各種感受，無論是在內部、外部還是兩者之間，都被認為是菩薩摩訶薩的增語（一種表達方式），這難道不是不恰當的嗎？』 『世尊！如果由眼觸（眼睛與外境的接觸）所產生的各種感受，無論是在內部、外部還是兩者之間，以及由耳、鼻、舌、身、意觸所產生的各種感受，無論是在內部、外部還是兩者之間，這些感受本身都是畢竟不可得的，因為它們的本性並非真實存在。既然如此，又怎麼會有由眼觸所產生的感受在內部、外部或兩者之間的增語，以及由耳、鼻、舌、身、意觸所產生的感受在內部、外部或兩者之間的增語呢？既然這些增語本身並不存在，又怎麼能說：由眼觸所產生的感受，無論是在內部、外部還是兩者之間的增語，就是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是在內部、外部還是兩者之間的增語，就是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又根據什麼道理認為：由眼觸所產生的感受，無論是可得還是不可得的增語，都不是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是可得還是不可得的增語，都不是菩薩摩訶薩呢？』 『世尊！如果由眼觸所產生的感受，無論是可得還是不可得，以及由耳、鼻、舌、身、意觸所產生的感受，無論是可得還是不可得，這些感受本身都是畢竟不可得的，因為它們的本性並非真實存在。既然如此，又怎麼會有由眼觸所產生的感受可得或不可得的增語，以及由耳、鼻、舌、身、意觸所產生的感受可得或不可得的增語呢？既然這些增語本身並不存在，又怎麼能說：由眼觸所產生的感受，無論是可得還是不可得的增語，就是菩薩摩訶薩；由耳、鼻、舌、身、意觸所產生的感受，無論是可得還是不可得的增語，就是菩薩摩訶薩呢？』 『再者，善現！你又根據什麼道理認為：地界（構成物質世界的元素）的增語不是菩薩摩訶薩，水界、火界、』
【English Translation】 English version: 'World Honored One, if the various feelings arising from contact with the eye, ear, nose, tongue, body, and mind, whether internal, external, or in between, are considered to be the designation of a Bodhisattva Mahasattva, is this not inappropriate?' 'World Honored One! If the various feelings arising from contact with the eye (the contact between the eye and external objects), whether internal, external, or in between, and the various feelings arising from contact with the ear, nose, tongue, body, and mind, whether internal, external, or in between, are ultimately unattainable because their nature is not real, then how can there be a designation of feelings arising from eye contact as internal, external, or in between, and a designation of feelings arising from ear, nose, tongue, body, and mind contact as internal, external, or in between? Since these designations themselves do not exist, how can it be said that the designation of feelings arising from eye contact, whether internal, external, or in between, is a Bodhisattva Mahasattva, and that the designation of feelings arising from ear, nose, tongue, body, and mind contact, whether internal, external, or in between, is a Bodhisattva Mahasattva?' 'Subhuti (another name for Sudhana)! What is the reason you think that the designation of feelings arising from eye contact, whether attainable or unattainable, is not a Bodhisattva Mahasattva, and that the designation of feelings arising from ear, nose, tongue, body, and mind contact, whether attainable or unattainable, is not a Bodhisattva Mahasattva?' 'World Honored One! If the feelings arising from eye contact, whether attainable or unattainable, and the feelings arising from ear, nose, tongue, body, and mind contact, whether attainable or unattainable, are ultimately unattainable because their nature is not real, then how can there be a designation of feelings arising from eye contact as attainable or unattainable, and a designation of feelings arising from ear, nose, tongue, body, and mind contact as attainable or unattainable? Since these designations themselves do not exist, how can it be said that the designation of feelings arising from eye contact, whether attainable or unattainable, is a Bodhisattva Mahasattva, and that the designation of feelings arising from ear, nose, tongue, body, and mind contact, whether attainable or unattainable, is a Bodhisattva Mahasattva?' 'Furthermore, Subhuti! What is the reason you think that the designation of the earth element (the element that constitutes the material world) is not a Bodhisattva Mahasattva, and that the water element, the fire element,'
風、空、識界增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若地界，若水、火、風、空、識界，尚畢竟不可得，性非有故，況有地界增語及水、火、風、空、識界增語！此增語既非有，如何可言：即地界增語是菩薩摩訶薩，即水、火、風、空、識界增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若常若無常增語非菩薩摩訶薩，即水、火、風、空、識界若常若無常增語非菩薩摩訶薩耶？」
「世尊！若地界常無常，若水、火、風、空、識界常無常，尚畢竟不可得，性非有故，況有地界常無常增語及水、火、風、空、識界常無常增語！此增語既非有，如何可言：即地界若常若無常增語是菩薩摩訶薩，即水、火、風、空、識界若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即地界若樂若苦增語非菩薩摩訶薩，即水、火、風、空、識界若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若地界樂苦，若水、火、風、空、識界樂苦，尚畢竟不可得，性非有故，況有地界樂苦增語及水、火、風、空、識界樂苦增語！此增語既非有，如何可言：即地界若樂若苦增語是菩薩摩訶薩，即水、火、風、空、識界若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若我
【現代漢語翻譯】 現代漢語譯本 『地、水、火、風、空、識這些界限的增語，不是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 具壽善現回答說：『世尊！如果說地界、水界、火界、風界、空界、識界，它們本身就畢竟不可得，因為它們的自性並非真實存在，更何況是地界、水界、火界、風界、空界、識界的增語呢！既然這些增語並不存在，又怎麼能說：地界的增語就是菩薩摩訶薩，水界、火界、風界、空界、識界的增語就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：地界是常還是無常的增語不是菩薩摩訶薩，水界、火界、風界、空界、識界是常還是無常的增語不是菩薩摩訶薩呢？』 『世尊！如果說地界是常還是無常，水界、火界、風界、空界、識界是常還是無常，它們本身就畢竟不可得，因為它們的自性並非真實存在，更何況是地界常無常的增語以及水界、火界、風界、空界、識界常無常的增語呢！既然這些增語並不存在，又怎麼能說：地界是常還是無常的增語就是菩薩摩訶薩，水界、火界、風界、空界、識界是常還是無常的增語就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：地界是樂還是苦的增語不是菩薩摩訶薩，水界、火界、風界、空界、識界是樂還是苦的增語不是菩薩摩訶薩呢？』 『世尊！如果說地界是樂還是苦，水界、火界、風界、空界、識界是樂還是苦，它們本身就畢竟不可得，因為它們的自性並非真實存在，更何況是地界樂苦的增語以及水界、火界、風界、空界、識界樂苦的增語呢！既然這些增語並不存在，又怎麼能說：地界是樂還是苦的增語就是菩薩摩訶薩，水界、火界、風界、空界、識界是樂還是苦的增語就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：地界是我
【English Translation】 English version 'Are the designations of the earth, water, fire, wind, space, and consciousness realms not Bodhisattva-Mahasattvas (great Bodhisattvas)?' The venerable Subhuti replied, 'World Honored One! If the earth realm, water realm, fire realm, wind realm, space realm, and consciousness realm are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the earth, water, fire, wind, space, and consciousness realms! Since these designations do not exist, how can it be said that the designation of the earth realm is a Bodhisattva-Mahasattva, or that the designations of the water, fire, wind, space, and consciousness realms are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say that the designation of the earth realm as either permanent or impermanent is not a Bodhisattva-Mahasattva, and that the designation of the water, fire, wind, space, and consciousness realms as either permanent or impermanent is not a Bodhisattva-Mahasattva?' 'World Honored One! If the earth realm, whether permanent or impermanent, and the water, fire, wind, space, and consciousness realms, whether permanent or impermanent, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the earth realm as permanent or impermanent, and the designations of the water, fire, wind, space, and consciousness realms as permanent or impermanent! Since these designations do not exist, how can it be said that the designation of the earth realm as either permanent or impermanent is a Bodhisattva-Mahasattva, or that the designations of the water, fire, wind, space, and consciousness realms as either permanent or impermanent are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say that the designation of the earth realm as either pleasurable or painful is not a Bodhisattva-Mahasattva, and that the designation of the water, fire, wind, space, and consciousness realms as either pleasurable or painful is not a Bodhisattva-Mahasattva?' 'World Honored One! If the earth realm, whether pleasurable or painful, and the water, fire, wind, space, and consciousness realms, whether pleasurable or painful, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the earth realm as pleasurable or painful, and the designations of the water, fire, wind, space, and consciousness realms as pleasurable or painful! Since these designations do not exist, how can it be said that the designation of the earth realm as either pleasurable or painful is a Bodhisattva-Mahasattva, or that the designations of the water, fire, wind, space, and consciousness realms as either pleasurable or painful are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe when you say that the designation of the earth realm as self
若無我增語非菩薩摩訶薩，即水、火、風、空、識界若我若無我增語非菩薩摩訶薩耶？」
「世尊！若地界我無我，若水、火、風、空、識界我無我，尚畢竟不可得，性非有故，況有地界我無我增語及水、火、風、空、識界我無我增語！此增語既非有，如何可言：即地界若我若無我增語是菩薩摩訶薩，即水、火、風、空、識界若我若無我增語是菩薩摩訶薩？
大般若波羅蜜多經卷第二十六 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十七
三藏法師玄奘奉 詔譯初分教誡教授品第七之十七
「善現！汝復觀何義言：即地界若凈若不凈增語非菩薩摩訶薩，即水、火、風、空、識界若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若地界凈不凈，若水、火、風、空、識界凈不凈，尚畢竟不可得，性非有故，況有地界凈不凈增語及水、火、風、空、識界凈不凈增語！此增語既非有，如何可言：即地界若凈若不凈增語是菩薩摩訶薩，即水、火、風、空、識界若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即地界若空若不空增語非菩薩摩訶薩，即水、火、風、空、識界若空若不空增語非菩薩摩訶薩耶？
【現代漢語翻譯】 現代漢語譯本： 『如果說沒有「我」的增語（概念上的附加說明）就不是菩薩摩訶薩（偉大的菩薩），那麼，水、火、風、空、識界（五蘊中的五種元素）的「我」或「無我」的增語，難道就不是菩薩摩訶薩嗎？』 『世尊！如果說地界（地元素）的「我」或「無我」，以及水、火、風、空、識界的「我」或「無我」，本來就畢竟不可得，因為它們的自性並非真實存在，那麼，更何況是地界的「我」或「無我」的增語，以及水、火、風、空、識界的「我」或「無我」的增語呢！這些增語既然不存在，又怎麼能說：地界的「我」或「無我」的增語是菩薩摩訶薩，水、火、風、空、識界的「我」或「無我」的增語是菩薩摩訶薩呢？』
『善現（須菩提的別名）！你再觀察，根據什麼道理說：地界的「凈」或「不凈」的增語不是菩薩摩訶薩，水、火、風、空、識界的「凈」或「不凈」的增語不是菩薩摩訶薩呢？』 『世尊！如果說地界的「凈」或「不凈」，以及水、火、風、空、識界的「凈」或「不凈」，本來就畢竟不可得，因為它們的自性並非真實存在，那麼，更何況是地界的「凈」或「不凈」的增語，以及水、火、風、空、識界的「凈」或「不凈」的增語呢！這些增語既然不存在，又怎麼能說：地界的「凈」或「不凈」的增語是菩薩摩訶薩，水、火、風、空、識界的「凈」或「不凈」的增語是菩薩摩訶薩呢？』
『善現！你再觀察，根據什麼道理說：地界的「空」或「不空」的增語不是菩薩摩訶薩，水、火、風、空、識界的「空」或「不空」的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: 'If the addition of 'no self' is not a Bodhisattva Mahasattva (great Bodhisattva), then are the additions of 'self' or 'no self' to the realms of water, fire, wind, space, and consciousness not Bodhisattva Mahasattvas?' 'World Honored One! If the 'self' or 'no self' of the earth element, and the 'self' or 'no self' of water, fire, wind, space, and consciousness are ultimately unattainable, because their nature is not real, then how much more so are the additions of 'self' or 'no self' to the earth element, and the additions of 'self' or 'no self' to water, fire, wind, space, and consciousness! Since these additions do not exist, how can it be said that the addition of 'self' or 'no self' to the earth element is a Bodhisattva Mahasattva, and the addition of 'self' or 'no self' to water, fire, wind, space, and consciousness is a Bodhisattva Mahasattva?'
'Subhuti (another name for Sudhana)! Observe again, by what reasoning do you say that the addition of 'pure' or 'impure' to the earth element is not a Bodhisattva Mahasattva, and the addition of 'pure' or 'impure' to water, fire, wind, space, and consciousness is not a Bodhisattva Mahasattva?' 'World Honored One! If the 'pure' or 'impure' of the earth element, and the 'pure' or 'impure' of water, fire, wind, space, and consciousness are ultimately unattainable, because their nature is not real, then how much more so are the additions of 'pure' or 'impure' to the earth element, and the additions of 'pure' or 'impure' to water, fire, wind, space, and consciousness! Since these additions do not exist, how can it be said that the addition of 'pure' or 'impure' to the earth element is a Bodhisattva Mahasattva, and the addition of 'pure' or 'impure' to water, fire, wind, space, and consciousness is a Bodhisattva Mahasattva?'
'Subhuti! Observe again, by what reasoning do you say that the addition of 'empty' or 'not empty' to the earth element is not a Bodhisattva Mahasattva, and the addition of 'empty' or 'not empty' to water, fire, wind, space, and consciousness is not a Bodhisattva Mahasattva?'
」
「世尊！若地界空不空，若水、火、風、空、識界空不空，尚畢竟不可得，性非有故，況有地界空不空增語及水、火、風、空、識界空不空增語！此增語既非有，如何可言：即地界若空若不空增語是菩薩摩訶薩，即水、火、風、空、識界若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即地界若有相若無相增語非菩薩摩訶薩，即水、火、風、空、識界若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若地界有相無相，若水、火、風、空、識界有相無相，尚畢竟不可得，性非有故，況有地界有相無相增語及水、火、風、空、識界有相無相增語！此增語既非有，如何可言：即地界若有相若無相增語是菩薩摩訶薩，即水、火、風、空、識界若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若有愿若無愿增語非菩薩摩訶薩，即水、火、風、空、識界若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若地界有愿無愿，若水、火、風、空、識界有愿無愿，尚畢竟不可得，性非有故，況有地界有愿無愿增語及水、火、風、空、識界有愿無愿增語！此增語既非有，如何可言：即地界若有愿若無愿增語是菩薩摩訶薩，即水、火、風、空、識界若有愿若無愿增語是菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 「世尊！如果地界（dijie，構成物質世界的基本元素）的空與不空，以及水界（shuijie，構成物質世界的基本元素）、火界（huojie，構成物質世界的基本元素）、風界（fengjie，構成物質世界的基本元素）、空界（kongjie，構成物質世界的基本元素）、識界（shijie，構成精神世界的基本元素）的空與不空，都畢竟不可得，因為它們的自性本非實有，更何況是關於地界空與不空的增語，以及關於水、火、風、空、識界空與不空的增語呢！這些增語既然不是真實存在的，又怎麼能說：『關於地界若空若不空的增語是菩薩摩訶薩（pusa mohesa，偉大的菩薩），關於水、火、風、空、識界若空若不空的增語是菩薩摩訶薩』呢？」 「善現（Shanxian，須菩提的別名）！你再觀察是什麼道理，說：『關於地界若有相若無相的增語不是菩薩摩訶薩，關於水、火、風、空、識界若有相若無相的增語不是菩薩摩訶薩』呢？」 「世尊！如果地界的有相無相，以及水、火、風、空、識界的有相無相，都畢竟不可得，因為它們的自性本非實有，更何況是關於地界有相無相的增語，以及關於水、火、風、空、識界有相無相的增語呢！這些增語既然不是真實存在的，又怎麼能說：『關於地界若有相若無相的增語是菩薩摩訶薩，關於水、火、風、空、識界若有相若無相的增語是菩薩摩訶薩』呢？」 「善現！你再觀察是什麼道理，說：『關於地界若有愿若無愿的增語不是菩薩摩訶薩，關於水、火、風、空、識界若有愿若無愿的增語不是菩薩摩訶薩』呢？」 「世尊！如果地界的有愿無愿，以及水、火、風、空、識界的有愿無愿，都畢竟不可得，因為它們的自性本非實有，更何況是關於地界有愿無愿的增語，以及關於水、火、風、空、識界有愿無愿的增語呢！這些增語既然不是真實存在的，又怎麼能說：『關於地界若有愿若無愿的增語是菩薩摩訶薩，關於水、火、風、空、識界若有愿若無愿的增語是菩薩摩訶薩』呢？」
【English Translation】 English version 「World Honored One! If the emptiness and non-emptiness of the earth element (dijie, basic element of the material world), and the emptiness and non-emptiness of the water element (shuijie, basic element of the material world), fire element (huojie, basic element of the material world), wind element (fengjie, basic element of the material world), space element (kongjie, basic element of the material world), and consciousness element (shijie, basic element of the spiritual world) are ultimately unattainable, because their nature is not real, how much more so are the added words about the emptiness and non-emptiness of the earth element, and the added words about the emptiness and non-emptiness of the water, fire, wind, space, and consciousness elements! Since these added words are not real, how can it be said: 『The added words about the earth element being empty or non-empty are a Bodhisattva Mahasattva (pusa mohesa, great Bodhisattva), and the added words about the water, fire, wind, space, and consciousness elements being empty or non-empty are a Bodhisattva Mahasattva』?」 「Subhuti (Shanxian, another name for Subhuti)! What meaning do you observe when you say: 『The added words about the earth element being with form or without form are not a Bodhisattva Mahasattva, and the added words about the water, fire, wind, space, and consciousness elements being with form or without form are not a Bodhisattva Mahasattva』?」 「World Honored One! If the form and formlessness of the earth element, and the form and formlessness of the water, fire, wind, space, and consciousness elements are ultimately unattainable, because their nature is not real, how much more so are the added words about the earth element being with form or without form, and the added words about the water, fire, wind, space, and consciousness elements being with form or without form! Since these added words are not real, how can it be said: 『The added words about the earth element being with form or without form are a Bodhisattva Mahasattva, and the added words about the water, fire, wind, space, and consciousness elements being with form or without form are a Bodhisattva Mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The added words about the earth element being with aspiration or without aspiration are not a Bodhisattva Mahasattva, and the added words about the water, fire, wind, space, and consciousness elements being with aspiration or without aspiration are not a Bodhisattva Mahasattva』?」 「World Honored One! If the aspiration and non-aspiration of the earth element, and the aspiration and non-aspiration of the water, fire, wind, space, and consciousness elements are ultimately unattainable, because their nature is not real, how much more so are the added words about the earth element being with aspiration or without aspiration, and the added words about the water, fire, wind, space, and consciousness elements being with aspiration or without aspiration! Since these added words are not real, how can it be said: 『The added words about the earth element being with aspiration or without aspiration are a Bodhisattva Mahasattva, and the added words about the water, fire, wind, space, and consciousness elements being with aspiration or without aspiration are a Bodhisattva Mahasattva』?」
薩？」
「善現！汝復觀何義言：即地界若寂靜若不寂靜增語非菩薩摩訶薩，即水、火、風、空、識界若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若地界寂靜不寂靜，若水、火、風、空、識界寂靜不寂靜，尚畢竟不可得，性非有故，況有地界寂靜不寂靜增語及水、火、風、空、識界寂靜不寂靜增語！此增語既非有，如何可言：即地界若寂靜若不寂靜增語是菩薩摩訶薩，即水、火、風、空、識界若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若遠離若不遠離增語非菩薩摩訶薩，即水、火、風、空、識界若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若地界遠離不遠離，若水、火、風、空、識界遠離不遠離，尚畢竟不可得，性非有故，況有地界遠離不遠離增語及水、火、風、空、識界遠離不遠離增語！此增語既非有，如何可言：即地界若遠離若不遠離增語是菩薩摩訶薩，即水、火、風、空、識界若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若有為若無為增語非菩薩摩訶薩，即水、火、風、空、識界若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若地界有為無為，若水、火、風、空、識界有為無為，尚畢竟不可得，性
【現代漢語翻譯】 現代漢語譯本 『須菩提，你再觀察什麼意義說：『地界（指構成物質世界的基本元素）的寂靜或不寂靜的增語（指附加的言語概念）不是菩薩摩訶薩（指偉大的菩薩），水、火、風、空、識界（指構成世界的其他基本元素）的寂靜或不寂靜的增語不是菩薩摩訶薩』呢？』 『世尊，如果地界的寂靜與不寂靜，以及水、火、風、空、識界的寂靜與不寂靜，其本身都是畢竟不可得的，因為它們的本性是空無的，更何況會有地界的寂靜與不寂靜的增語，以及水、火、風、空、識界的寂靜與不寂靜的增語呢！既然這些增語並不存在，又怎麼能說：『地界的寂靜或不寂靜的增語是菩薩摩訶薩，水、火、風、空、識界的寂靜或不寂靜的增語是菩薩摩訶薩』呢？』 『須菩提，你再觀察什麼意義說：『地界的遠離或不遠離的增語不是菩薩摩訶薩，水、火、風、空、識界的遠離或不遠離的增語不是菩薩摩訶薩』呢？』 『世尊，如果地界的遠離與不遠離，以及水、火、風、空、識界的遠離與不遠離，其本身都是畢竟不可得的，因為它們的本性是空無的，更何況會有地界的遠離與不遠離的增語，以及水、火、風、空、識界的遠離與不遠離的增語呢！既然這些增語並不存在，又怎麼能說：『地界的遠離或不遠離的增語是菩薩摩訶薩，水、火、風、空、識界的遠離或不遠離的增語是菩薩摩訶薩』呢？』 『須菩提，你再觀察什麼意義說：『地界的有為（指因緣和合而生）或無為（指非因緣和合而生）的增語不是菩薩摩訶薩，水、火、風、空、識界的有為或無為的增語不是菩薩摩訶薩』呢？』 『世尊，如果地界的有為與無為，以及水、火、風、空、識界的有為與無為，其本身都是畢竟不可得的，因為它們的本性
【English Translation】 English version 'Subhuti, what meaning do you observe when you say: 'The designation of the earth element (the basic element constituting the material world) as either tranquil or not tranquil is not a Bodhisattva-Mahasattva (a great Bodhisattva), and the designation of the water, fire, wind, space, and consciousness elements (other basic elements constituting the world) as either tranquil or not tranquil is not a Bodhisattva-Mahasattva'?' 'World Honored One, if the tranquility and non-tranquility of the earth element, as well as the tranquility and non-tranquility of the water, fire, wind, space, and consciousness elements, are ultimately unattainable because their nature is empty, how much less can there be designations of the tranquility and non-tranquility of the earth element, and the tranquility and non-tranquility of the water, fire, wind, space, and consciousness elements! Since these designations do not exist, how can it be said: 'The designation of the earth element as either tranquil or not tranquil is a Bodhisattva-Mahasattva, and the designation of the water, fire, wind, space, and consciousness elements as either tranquil or not tranquil is a Bodhisattva-Mahasattva'?' 'Subhuti, what meaning do you observe when you say: 'The designation of the earth element as either separated or not separated is not a Bodhisattva-Mahasattva, and the designation of the water, fire, wind, space, and consciousness elements as either separated or not separated is not a Bodhisattva-Mahasattva'?' 'World Honored One, if the separation and non-separation of the earth element, as well as the separation and non-separation of the water, fire, wind, space, and consciousness elements, are ultimately unattainable because their nature is empty, how much less can there be designations of the separation and non-separation of the earth element, and the separation and non-separation of the water, fire, wind, space, and consciousness elements! Since these designations do not exist, how can it be said: 'The designation of the earth element as either separated or not separated is a Bodhisattva-Mahasattva, and the designation of the water, fire, wind, space, and consciousness elements as either separated or not separated is a Bodhisattva-Mahasattva'?' 'Subhuti, what meaning do you observe when you say: 'The designation of the earth element as either conditioned (arising from causes and conditions) or unconditioned (not arising from causes and conditions) is not a Bodhisattva-Mahasattva, and the designation of the water, fire, wind, space, and consciousness elements as either conditioned or unconditioned is not a Bodhisattva-Mahasattva'?' 'World Honored One, if the conditioned and unconditioned nature of the earth element, as well as the conditioned and unconditioned nature of the water, fire, wind, space, and consciousness elements, are ultimately unattainable because their nature
非有故，況有地界有為無為增語及水、火、風、空、識界有為無為增語！此增語既非有，如何可言：即地界若有為若無為增語是菩薩摩訶薩，即水、火、風、空、識界若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若有漏若無漏增語非菩薩摩訶薩，即水、火、風、空、識界若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若地界有漏無漏，若水、火、風、空、識界有漏無漏，尚畢竟不可得，性非有故，況有地界有漏無漏增語及水、火、風、空、識界有漏無漏增語！此增語既非有，如何可言：即地界若有漏若無漏增語是菩薩摩訶薩，即水、火、風、空、識界若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若生若滅增語非菩薩摩訶薩，即水、火、風、空、識界若生若滅增語非菩薩摩訶薩耶？」
「世尊！若地界生滅，若水、火、風、空、識界生滅，尚畢竟不可得，性非有故，況有地界生滅增語及水、火、風、空、識界生滅增語！此增語既非有，如何可言：即地界若生若滅增語是菩薩摩訶薩，即水、火、風、空、識界若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若善若非善增語非菩薩摩訶薩，即水、火、風、空、識界若善若非
【現代漢語翻譯】 現代漢語譯本 『既然（地界等）本身不存在，更何況是關於地界（dijie，指構成物質世界的基本元素，即地、水、火、風、空）有為（youwei，指有生滅變化的現象）無為（wuwei，指無生滅變化的真理）的增語（zengyu，指附加的言辭）以及水、火、風、空、識界（shijie，指意識的領域）有為無為的增語呢！這些增語既然不存在，怎麼能說：地界有為或無為的增語是菩薩摩訶薩（pusa-mohesa，指偉大的菩薩），水、火、風、空、識界有為或無為的增語是菩薩摩訶薩呢？』 『善現（Shanxian，須菩提的別名）！你又根據什麼道理說：地界有漏（youlou，指受煩惱污染的）或無漏（wulou，指不受煩惱污染的）的增語不是菩薩摩訶薩，水、火、風、空、識界有漏或無漏的增語不是菩薩摩訶薩呢？』 『世尊（Shizun，對佛的尊稱）！如果地界有漏無漏，以及水、火、風、空、識界有漏無漏，尚且畢竟不可得，其自性本空，更何況是關於地界有漏無漏的增語以及水、火、風、空、識界有漏無漏的增語呢！這些增語既然不存在，怎麼能說：地界有漏或無漏的增語是菩薩摩訶薩，水、火、風、空、識界有漏或無漏的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：地界生（sheng，指產生）或滅（mie，指消亡）的增語不是菩薩摩訶薩，水、火、風、空、識界生或滅的增語不是菩薩摩訶薩呢？』 『世尊！如果地界的生滅，以及水、火、風、空、識界的生滅，尚且畢竟不可得，其自性本空，更何況是關於地界生滅的增語以及水、火、風、空、識界生滅的增語呢！這些增語既然不存在，怎麼能說：地界生或滅的增語是菩薩摩訶薩，水、火、風、空、識界生或滅的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：地界是善（shan，指好的、有益的）或非善（feishan，指不好的、無益的）的增語不是菩薩摩訶薩，水、火、風、空、識界是善或非善的增語不是菩薩摩訶薩呢？』
【English Translation】 English version 'Since (the earth element, etc.) do not exist, how much less so the augmentative terms (zengyu) of the earth element (dijie, the basic elements constituting the material world, i.e., earth, water, fire, wind, and space) being conditioned (youwei, phenomena subject to arising and ceasing) or unconditioned (wuwei, the truth beyond arising and ceasing), and the augmentative terms of the water, fire, wind, space, and consciousness elements (shijie, the realm of consciousness) being conditioned or unconditioned! Since these augmentative terms do not exist, how can it be said: the augmentative term of the earth element being conditioned or unconditioned is a Bodhisattva-Mahasattva (pusa-mohesa, a great Bodhisattva), and the augmentative term of the water, fire, wind, space, and consciousness elements being conditioned or unconditioned is a Bodhisattva-Mahasattva?' 'Subhuti (Shanxian, another name for Subhuti)! Furthermore, by what reasoning do you say: the augmentative term of the earth element being defiled (youlou, subject to afflictions) or undefiled (wulou, not subject to afflictions) is not a Bodhisattva-Mahasattva, and the augmentative term of the water, fire, wind, space, and consciousness elements being defiled or undefiled is not a Bodhisattva-Mahasattva?' 'World Honored One (Shizun, a respectful title for the Buddha)! If the earth element being defiled or undefiled, and the water, fire, wind, space, and consciousness elements being defiled or undefiled, are ultimately unattainable, their nature being non-existent, how much less so the augmentative terms of the earth element being defiled or undefiled, and the augmentative terms of the water, fire, wind, space, and consciousness elements being defiled or undefiled! Since these augmentative terms do not exist, how can it be said: the augmentative term of the earth element being defiled or undefiled is a Bodhisattva-Mahasattva, and the augmentative term of the water, fire, wind, space, and consciousness elements being defiled or undefiled is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, by what reasoning do you say: the augmentative term of the earth element arising (sheng, coming into existence) or ceasing (mie, passing away) is not a Bodhisattva-Mahasattva, and the augmentative term of the water, fire, wind, space, and consciousness elements arising or ceasing is not a Bodhisattva-Mahasattva?' 'World Honored One! If the arising and ceasing of the earth element, and the arising and ceasing of the water, fire, wind, space, and consciousness elements, are ultimately unattainable, their nature being non-existent, how much less so the augmentative terms of the earth element arising and ceasing, and the augmentative terms of the water, fire, wind, space, and consciousness elements arising and ceasing! Since these augmentative terms do not exist, how can it be said: the augmentative term of the earth element arising or ceasing is a Bodhisattva-Mahasattva, and the augmentative term of the water, fire, wind, space, and consciousness elements arising or ceasing is a Bodhisattva-Mahasattva?' 'Subhuti! Furthermore, by what reasoning do you say: the augmentative term of the earth element being wholesome (shan, good, beneficial) or unwholesome (feishan, bad, unbeneficial) is not a Bodhisattva-Mahasattva, and the augmentative term of the water, fire, wind, space, and consciousness elements being wholesome or unwholesome is not a Bodhisattva-Mahasattva?'
善增語非菩薩摩訶薩耶？」
「世尊！若地界善非善，若水、火、風、空、識界善非善，尚畢竟不可得，性非有故，況有地界善非善增語及水、火、風、空、識界善非善增語！此增語既非有，如何可言：即地界若善若非善增語是菩薩摩訶薩，即水、火、風、空、識界若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即地界若有罪若無罪增語非菩薩摩訶薩，即水、火、風、空、識界若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若地界有罪無罪，若水、火、風、空、識界有罪無罪，尚畢竟不可得，性非有故，況有地界有罪無罪增語及水、火、風、空、識界有罪無罪增語！此增語既非有，如何可言：即地界若有罪若無罪增語是菩薩摩訶薩，即水、火、風、空、識界若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若有煩惱若無煩惱增語非菩薩摩訶薩，即水、火、風、空、識界若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若地界有煩惱無煩惱，若水、火、風、空、識界有煩惱無煩惱，尚畢竟不可得，性非有故，況有地界有煩惱無煩惱增語及水、火、風、空、識界有煩惱無煩惱增語！此增語既非有，如何可言：即地界若有煩惱若無煩惱增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『善增語』（善的增語）不是菩薩摩訶薩（偉大的菩薩）嗎？ 『世尊！』如果地界（構成物質世界的元素）的善與非善，如果水、火、風、空、識界（構成物質世界的元素）的善與非善，尚且畢竟不可得，因為它們的自性本非實有，何況會有地界的善與非善的增語，以及水、火、風、空、識界的善與非善的增語呢！既然這些增語並非實有，又如何能說：地界的善與非善的增語是菩薩摩訶薩，水、火、風、空、識界的善與非善的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼意義而說：地界的有罪與無罪的增語不是菩薩摩訶薩，水、火、風、空、識界的有罪與無罪的增語不是菩薩摩訶薩呢？』 『世尊！』如果地界的有罪與無罪，如果水、火、風、空、識界的有罪與無罪，尚且畢竟不可得，因為它們的自性本非實有，何況會有地界的有罪與無罪的增語，以及水、火、風、空、識界的有罪與無罪的增語呢！既然這些增語並非實有，又如何能說：地界的有罪與無罪的增語是菩薩摩訶薩，水、火、風、空、識界的有罪與無罪的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：地界的有煩惱與無煩惱的增語不是菩薩摩訶薩，水、火、風、空、識界的有煩惱與無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！』如果地界的有煩惱與無煩惱，如果水、火、風、空、識界的有煩惱與無煩惱，尚且畢竟不可得，因為它們的自性本非實有，何況會有地界的有煩惱與無煩惱的增語，以及水、火、風、空、識界的有煩惱與無煩惱的增語呢！既然這些增語並非實有，又如何能說：地界的有煩惱與無煩惱的增語是菩薩摩訶薩
【English Translation】 English version 'Is 'good designation' not a Bodhisattva-Mahasattva (great Bodhisattva)?' 'World Honored One! If the good and non-good of the earth element (the element constituting the material world), if the good and non-good of the water, fire, wind, space, and consciousness elements (the elements constituting the material world), are ultimately unattainable, because their nature is not real, how much less can there be designations of good and non-good of the earth element, and designations of good and non-good of the water, fire, wind, space, and consciousness elements! Since these designations are not real, how can it be said that the designation of good and non-good of the earth element is a Bodhisattva-Mahasattva, and the designation of good and non-good of the water, fire, wind, space, and consciousness elements is a Bodhisattva-Mahasattva?' 'Subhuti (another name for Sudhana)! What meaning do you observe when you say that the designation of guilt and non-guilt of the earth element is not a Bodhisattva-Mahasattva, and the designation of guilt and non-guilt of the water, fire, wind, space, and consciousness elements is not a Bodhisattva-Mahasattva?' 'World Honored One! If the guilt and non-guilt of the earth element, if the guilt and non-guilt of the water, fire, wind, space, and consciousness elements, are ultimately unattainable, because their nature is not real, how much less can there be designations of guilt and non-guilt of the earth element, and designations of guilt and non-guilt of the water, fire, wind, space, and consciousness elements! Since these designations are not real, how can it be said that the designation of guilt and non-guilt of the earth element is a Bodhisattva-Mahasattva, and the designation of guilt and non-guilt of the water, fire, wind, space, and consciousness elements is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the designation of affliction and non-affliction of the earth element is not a Bodhisattva-Mahasattva, and the designation of affliction and non-affliction of the water, fire, wind, space, and consciousness elements is not a Bodhisattva-Mahasattva?' 'World Honored One! If the affliction and non-affliction of the earth element, if the affliction and non-affliction of the water, fire, wind, space, and consciousness elements, are ultimately unattainable, because their nature is not real, how much less can there be designations of affliction and non-affliction of the earth element, and designations of affliction and non-affliction of the water, fire, wind, space, and consciousness elements! Since these designations are not real, how can it be said that the designation of affliction and non-affliction of the earth element is a Bodhisattva-Mahasattva
，即水、火、風、空、識界若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若世間若出世間增語非菩薩摩訶薩，即水、火、風、空、識界若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若地界世間出世間，若水、火、風、空、識界世間出世間，尚畢竟不可得，性非有故，況有地界世間出世間增語及水、火、風、空、識界世間出世間增語！此增語既非有，如何可言：即地界若世間若出世間增語是菩薩摩訶薩，即水、火、風、空、識界若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若雜染若清凈增語非菩薩摩訶薩，即水、火、風、空、識界若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若地界雜染清凈，若水、火、風、空、識界雜染清凈，尚畢竟不可得，性非有故，況有地界雜染清凈增語及水、火、風、空、識界雜染清凈增語！此增語既非有，如何可言：即地界若雜染若清凈增語是菩薩摩訶薩，即水、火、風、空、識界若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若屬生死若屬涅槃增語非菩薩摩訶薩，即水、火、風、空、識界若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若地界屬生死屬涅槃
【現代漢語翻譯】 現代漢語譯本 『須菩提！如果說地、水、火、風、空、識這六界，無論有煩惱還是沒有煩惱，都可稱為菩薩摩訶薩，你認為如何？』 『須菩提！你再觀察一下，如果說地界，無論是世間的還是出世間的，都不能稱為菩薩摩訶薩；水、火、風、空、識這六界，無論是世間的還是出世間的，都不能稱為菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果地界，無論是世間的還是出世間的；水、火、風、空、識這六界，無論是世間的還是出世間的，其自性都是畢竟不可得的，因為它們本性非有。既然如此，又怎麼會有地界世間出世間的增語，以及水、火、風、空、識界世間出世間的增語呢？這些增語既然不存在，又怎麼能說：地界，無論是世間的還是出世間的增語，是菩薩摩訶薩；水、火、風、空、識界，無論是世間的還是出世間的增語，是菩薩摩訶薩呢？』 『須菩提！你再觀察一下，如果說地界，無論是雜染的還是清凈的，都不能稱為菩薩摩訶薩；水、火、風、空、識這六界，無論是雜染的還是清凈的，都不能稱為菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果地界，無論是雜染的還是清凈的；水、火、風、空、識這六界，無論是雜染的還是清凈的，其自性都是畢竟不可得的，因為它們本性非有。既然如此，又怎麼會有地界雜染清凈的增語，以及水、火、風、空、識界雜染清凈的增語呢？這些增語既然不存在，又怎麼能說：地界，無論是雜染的還是清凈的增語，是菩薩摩訶薩；水、火、風、空、識界，無論是雜染的還是清凈的增語，是菩薩摩訶薩呢？』 『須菩提！你再觀察一下，如果說地界，無論是屬於生死的還是屬於涅槃的，都不能稱為菩薩摩訶薩；水、火、風、空、識這六界，無論是屬於生死的還是屬於涅槃的，都不能稱為菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果地界，無論是屬於生死的還是屬於涅槃的；』
【English Translation】 English version 'Subhuti, if it is said that the earth, water, fire, wind, space, and consciousness realms, whether with afflictions or without afflictions, are referred to as Bodhisattva Mahasattvas, what do you think?' 'Subhuti, consider further, what is the meaning of saying that the earth realm, whether worldly or transcendental, is not referred to as a Bodhisattva Mahasattva, and that the water, fire, wind, space, and consciousness realms, whether worldly or transcendental, are not referred to as Bodhisattva Mahasattvas?' 'World Honored One, if the earth realm, whether worldly or transcendental, and the water, fire, wind, space, and consciousness realms, whether worldly or transcendental, are ultimately unattainable, their nature being non-existent, how much less can there be any designation of the earth realm as worldly or transcendental, or any designation of the water, fire, wind, space, and consciousness realms as worldly or transcendental? Since these designations do not exist, how can it be said that the designation of the earth realm, whether worldly or transcendental, is a Bodhisattva Mahasattva, or that the designation of the water, fire, wind, space, and consciousness realms, whether worldly or transcendental, is a Bodhisattva Mahasattva?' 'Subhuti, consider further, what is the meaning of saying that the earth realm, whether defiled or pure, is not referred to as a Bodhisattva Mahasattva, and that the water, fire, wind, space, and consciousness realms, whether defiled or pure, are not referred to as Bodhisattva Mahasattvas?' 'World Honored One, if the earth realm, whether defiled or pure, and the water, fire, wind, space, and consciousness realms, whether defiled or pure, are ultimately unattainable, their nature being non-existent, how much less can there be any designation of the earth realm as defiled or pure, or any designation of the water, fire, wind, space, and consciousness realms as defiled or pure? Since these designations do not exist, how can it be said that the designation of the earth realm, whether defiled or pure, is a Bodhisattva Mahasattva, or that the designation of the water, fire, wind, space, and consciousness realms, whether defiled or pure, is a Bodhisattva Mahasattva?' 'Subhuti, consider further, what is the meaning of saying that the earth realm, whether belonging to samsara or nirvana, is not referred to as a Bodhisattva Mahasattva, and that the water, fire, wind, space, and consciousness realms, whether belonging to samsara or nirvana, are not referred to as Bodhisattva Mahasattvas?' 'World Honored One, if the earth realm, whether belonging to samsara or nirvana;'
，若水、火、風、空、識界屬生死屬涅槃，尚畢竟不可得，性非有故，況有地界屬生死屬涅槃增語及水、火、風、空、識界屬生死屬涅槃增語！此增語既非有，如何可言：即地界若屬生死若屬涅槃增語是菩薩摩訶薩，即水、火、風、空、識界若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若在內若在外若在兩間增語非菩薩摩訶薩，即水、火、風、空、識界若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若地界在內在外在兩間，若水、火、風、空、識界在內在外在兩間，尚畢竟不可得，性非有故，況有地界在內在外在兩間增語及水、火、風、空、識界在內在外在兩間增語！此增語既非有，如何可言：即地界若在內若在外若在兩間增語是菩薩摩訶薩，即水、火、風、空、識界若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即地界若可得若不可得增語非菩薩摩訶薩，即水、火、風、空、識界若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若地界可得不可得，若水、火、風、空、識界可得不可得，尚畢竟不可得，性非有故，況有地界可得不可得增語及水、火、風、空、識界可得不可得增語！此增語既非有，如何可言：即地界若可得若
【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！如果地、水、火、風、空、識這六界（六界：佛教中構成世界的六種基本元素）本身屬於生死輪迴或涅槃寂靜，尚且根本不可得，因為它們的自性本非實有，更何況說地界屬於生死輪迴或涅槃寂靜的增語，以及水、火、風、空、識界屬於生死輪迴或涅槃寂靜的增語呢！這些增語既然不是真實存在的，又怎麼能說：『地界如果屬於生死輪迴或涅槃寂靜的增語就是菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩），水、火、風、空、識界如果屬於生死輪迴或涅槃寂靜的增語就是菩薩摩訶薩』呢？」
「善現！你又觀察什麼道理說：『地界如果存在於內、外或兩者之間，這種增語不是菩薩摩訶薩，水、火、風、空、識界如果存在於內、外或兩者之間，這種增語不是菩薩摩訶薩』呢？」
「世尊！如果地界存在於內、外或兩者之間，如果水、火、風、空、識界存在於內、外或兩者之間，尚且根本不可得，因為它們的自性本非實有，更何況說地界存在於內、外或兩者之間的增語，以及水、火、風、空、識界存在於內、外或兩者之間的增語呢！這些增語既然不是真實存在的，又怎麼能說：『地界如果存在於內、外或兩者之間的增語就是菩薩摩訶薩，水、火、風、空、識界如果存在於內、外或兩者之間的增語就是菩薩摩訶薩』呢？」
「善現！你又觀察什麼道理說：『地界如果可得或不可得，這種增語不是菩薩摩訶薩，水、火、風、空、識界如果可得或不可得，這種增語不是菩薩摩訶薩』呢？」
「世尊！如果地界可得或不可得，如果水、火、風、空、識界可得或不可得，尚且根本不可得，因為它們的自性本非實有，更何況說地界可得或不可得的增語，以及水、火、風、空、識界可得或不可得的增語呢！這些增語既然不是真實存在的，又怎麼能說：『地界如果可得或
【English Translation】 English version: 『Subhuti! If the earth, water, fire, wind, space, and consciousness realms (six realms: the six basic elements that constitute the world in Buddhism) themselves belong to birth and death or to Nirvana, they are ultimately unattainable, because their nature is not real. How much more so are the expressions that the earth realm belongs to birth and death or to Nirvana, and that the water, fire, wind, space, and consciousness realms belong to birth and death or to Nirvana! Since these expressions are not real, how can it be said: 『The expression that the earth realm belongs to birth and death or to Nirvana is a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva: a great Bodhisattva), and the expression that the water, fire, wind, space, and consciousness realms belong to birth and death or to Nirvana is a Bodhisattva-Mahasattva』?』
『Subhuti! What meaning do you observe when you say: 『The expression that the earth realm is either internal, external, or in between is not a Bodhisattva-Mahasattva, and the expression that the water, fire, wind, space, and consciousness realms are either internal, external, or in between is not a Bodhisattva-Mahasattva』?』
『World Honored One! If the earth realm is internal, external, or in between, and if the water, fire, wind, space, and consciousness realms are internal, external, or in between, they are ultimately unattainable, because their nature is not real. How much more so are the expressions that the earth realm is internal, external, or in between, and that the water, fire, wind, space, and consciousness realms are internal, external, or in between! Since these expressions are not real, how can it be said: 『The expression that the earth realm is internal, external, or in between is a Bodhisattva-Mahasattva, and the expression that the water, fire, wind, space, and consciousness realms are internal, external, or in between is a Bodhisattva-Mahasattva』?』
『Subhuti! What meaning do you observe when you say: 『The expression that the earth realm is either attainable or unattainable is not a Bodhisattva-Mahasattva, and the expression that the water, fire, wind, space, and consciousness realms are either attainable or unattainable is not a Bodhisattva-Mahasattva』?』
『World Honored One! If the earth realm is attainable or unattainable, and if the water, fire, wind, space, and consciousness realms are attainable or unattainable, they are ultimately unattainable, because their nature is not real. How much more so are the expressions that the earth realm is attainable or unattainable, and that the water, fire, wind, space, and consciousness realms are attainable or unattainable! Since these expressions are not real, how can it be said: 『The expression that the earth realm is attainable or
不可得增語是菩薩摩訶薩，即水、火、風、空、識界若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即因緣增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若因緣，若等無間緣、所緣緣、增上緣，尚畢竟不可得，性非有故，況有因緣增語及等無間緣、所緣緣、增上緣增語！此增語既非有，如何可言：即因緣增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若常若無常增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若常若無常增語非菩薩摩訶薩耶？」
「世尊！若因緣常無常，若等無間緣、所緣緣、增上緣常無常，尚畢竟不可得，性非有故，況有因緣常無常增語及等無間緣、所緣緣、增上緣常無常增語！此增語既非有，如何可言：即因緣若常若無常增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若樂若苦增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若因緣樂苦，若等無間緣、所緣緣、增上緣樂苦，尚畢竟不可得，性非有故，況有
【現代漢語翻譯】 現代漢語譯本 『不可得』這種說法是指菩薩摩訶薩（偉大的菩薩），那麼，水、火、風、空、識界這些要素，如果說它們是『可得』或『不可得』，這種說法是指菩薩摩訶薩嗎？」 『再者，善現！你認為是什麼道理，說『因緣』這種說法不是指菩薩摩訶薩，『等無間緣』、『所緣緣』、『增上緣』這些說法也不是指菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果說因緣，或者說等無間緣、所緣緣、增上緣，它們本身都是畢竟不可得的，因為它們的本性並非實有，更何況是因緣的說法，以及等無間緣、所緣緣、增上緣的說法呢！這些說法既然不是實有的，又怎麼能說：因緣的說法是指菩薩摩訶薩，等無間緣、所緣緣、增上緣的說法是指菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說『因緣』如果說是『常』或『無常』，這種說法不是指菩薩摩訶薩，『等無間緣』、『所緣緣』、『增上緣』如果說是『常』或『無常』，這種說法也不是指菩薩摩訶薩呢？』 『世尊！如果說因緣是常或無常，或者說等無間緣、所緣緣、增上緣是常或無常，它們本身都是畢竟不可得的，因為它們的本性並非實有，更何況是因緣常無常的說法，以及等無間緣、所緣緣、增上緣常無常的說法呢！這些說法既然不是實有的，又怎麼能說：因緣如果說是常或無常，這種說法是指菩薩摩訶薩，等無間緣、所緣緣、增上緣如果說是常或無常，這種說法是指菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說『因緣』如果說是『樂』或『苦』，這種說法不是指菩薩摩訶薩，『等無間緣』、『所緣緣』、『增上緣』如果說是『樂』或『苦』，這種說法也不是指菩薩摩訶薩呢？』 『世尊！如果說因緣是樂或苦，或者說等無間緣、所緣緣、增上緣是樂或苦，它們本身都是畢竟不可得的，因為它們的本性並非實有，更何況是
【English Translation】 English version 『The term 『unattainable』 refers to a Bodhisattva Mahasattva (a great Bodhisattva). So, are the elements of water, fire, wind, space, and the realm of consciousness, if they are said to be 『attainable』 or 『unattainable,』 does this refer to a Bodhisattva Mahasattva?』 『Furthermore, Subhuti! What is your understanding that leads you to say: the term 『causal condition』 does not refer to a Bodhisattva Mahasattva, and the terms 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 do not refer to a Bodhisattva Mahasattva?』 The Venerable Subhuti replied: 『World Honored One! If causal condition, or immediately preceding condition, object condition, and dominant condition, are ultimately unattainable because their nature is not real, how much more so are the terms 『causal condition』 and 『immediately preceding condition,』 『object condition,』 and 『dominant condition』! Since these terms are not real, how can it be said that the term 『causal condition』 refers to a Bodhisattva Mahasattva, and the terms 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 refer to a Bodhisattva Mahasattva?』 『Subhuti! What is your understanding that leads you to say: the term 『causal condition』 if it is said to be 『permanent』 or 『impermanent』 does not refer to a Bodhisattva Mahasattva, and the terms 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 if they are said to be 『permanent』 or 『impermanent』 do not refer to a Bodhisattva Mahasattva?』 『World Honored One! If causal condition is permanent or impermanent, or immediately preceding condition, object condition, and dominant condition are permanent or impermanent, they are ultimately unattainable because their nature is not real. How much more so are the terms 『causal condition』 being permanent or impermanent, and 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 being permanent or impermanent! Since these terms are not real, how can it be said that the term 『causal condition』 if it is said to be permanent or impermanent refers to a Bodhisattva Mahasattva, and the terms 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 if they are said to be permanent or impermanent refer to a Bodhisattva Mahasattva?』 『Subhuti! What is your understanding that leads you to say: the term 『causal condition』 if it is said to be 『pleasurable』 or 『painful』 does not refer to a Bodhisattva Mahasattva, and the terms 『immediately preceding condition,』 『object condition,』 and 『dominant condition』 if they are said to be 『pleasurable』 or 『painful』 do not refer to a Bodhisattva Mahasattva?』 『World Honored One! If causal condition is pleasurable or painful, or immediately preceding condition, object condition, and dominant condition are pleasurable or painful, they are ultimately unattainable because their nature is not real. How much more so are the terms
因緣樂苦增語及等無間緣、所緣緣、增上緣樂苦增語！此增語既非有，如何可言：即因緣若樂若苦增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若樂若苦增語是菩薩摩訶薩？
「善現！汝復觀何義言：即因緣若我若無我增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若我若無我增語非菩薩摩訶薩耶？」
「世尊！若因緣我無我，若等無間緣、所緣緣、增上緣我無我，尚畢竟不可得，性非有故，況有因緣我無我增語及等無間緣、所緣緣、增上緣我無我增語！此增語既非有，如何可言：即因緣若我若無我增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若凈若不凈增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若因緣凈不凈，若等無間緣、所緣緣、增上緣凈不凈，尚畢竟不可得，性非有故，況有因緣凈不凈增語及等無間緣、所緣緣、增上緣凈不凈增語！此增語既非有，如何可言：即因緣若凈若不凈增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若空若不空增語非菩薩摩訶薩，即等無間緣、所緣緣、
【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因緣（hetupratyaya，指產生結果的直接原因）、等無間緣（samanantarapratyaya，指前一剎那的心識為后一剎那心識的生起所提供的條件）、所緣緣（alambanapratyaya，指心識所緣的對象）、增上緣（adhipatipratyaya，指不直接產生結果，但能增強其他緣起作用的條件）的樂苦增語（指對樂或苦的虛妄執著）！這些增語既然不是真實存在的，怎麼能說：因緣的樂或苦增語是菩薩摩訶薩（Bodhisattva，指發願要成就佛果的修行者），等無間緣、所緣緣、增上緣的樂或苦增語是菩薩摩訶薩呢？」
「善現！你又觀察什麼道理說：因緣的我或無我增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣的我或無我增語不是菩薩摩訶薩呢？」
「世尊（Bhagavan，佛的尊稱）！如果因緣的我或無我，以及等無間緣、所緣緣、增上緣的我或無我，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況有因緣的我或無我增語以及等無間緣、所緣緣、增上緣的我或無我增語呢！這些增語既然不是真實存在的，怎麼能說：因緣的我或無我增語是菩薩摩訶薩，等無間緣、所緣緣、增上緣的我或無我增語是菩薩摩訶薩呢？」
「善現！你又觀察什麼道理說：因緣的凈或不凈增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣的凈或不凈增語不是菩薩摩訶薩呢？」
「世尊！如果因緣的凈或不凈，以及等無間緣、所緣緣、增上緣的凈或不凈，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況有因緣的凈或不凈增語以及等無間緣、所緣緣、增上緣的凈或不凈增語呢！這些增語既然不是真實存在的，怎麼能說：因緣的凈或不凈增語是菩薩摩訶薩，等無間緣、所緣緣、增上緣的凈或不凈增語是菩薩摩訶薩呢？」
「善現！你又觀察什麼道理說：因緣的空或不空增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣的空或不空增語不是菩薩摩訶薩呢？」
【English Translation】 English version: 『Subhuti! The verbal constructs of pleasure and pain associated with causal conditions (hetupratyaya), immediate conditions (samanantarapratyaya), object conditions (alambanapratyaya), and dominant conditions (adhipatipratyaya)! Since these constructs are not real, how can it be said that the verbal constructs of pleasure or pain associated with causal conditions are Bodhisattvas (Bodhisattva, one who aspires to achieve Buddhahood), or that the verbal constructs of pleasure or pain associated with immediate conditions, object conditions, and dominant conditions are Bodhisattvas?』
『Furthermore, Subhuti, what meaning do you observe when you say that the verbal constructs of self or no-self associated with causal conditions are not Bodhisattvas, and that the verbal constructs of self or no-self associated with immediate conditions, object conditions, and dominant conditions are not Bodhisattvas?』
『Bhagavan! If the self or no-self of causal conditions, and the self or no-self of immediate conditions, object conditions, and dominant conditions are ultimately unattainable, because their nature is not real, how much less are the verbal constructs of self or no-self associated with causal conditions, and the verbal constructs of self or no-self associated with immediate conditions, object conditions, and dominant conditions! Since these constructs are not real, how can it be said that the verbal constructs of self or no-self associated with causal conditions are Bodhisattvas, or that the verbal constructs of self or no-self associated with immediate conditions, object conditions, and dominant conditions are Bodhisattvas?』
『Furthermore, Subhuti, what meaning do you observe when you say that the verbal constructs of purity or impurity associated with causal conditions are not Bodhisattvas, and that the verbal constructs of purity or impurity associated with immediate conditions, object conditions, and dominant conditions are not Bodhisattvas?』
『Bhagavan! If the purity or impurity of causal conditions, and the purity or impurity of immediate conditions, object conditions, and dominant conditions are ultimately unattainable, because their nature is not real, how much less are the verbal constructs of purity or impurity associated with causal conditions, and the verbal constructs of purity or impurity associated with immediate conditions, object conditions, and dominant conditions! Since these constructs are not real, how can it be said that the verbal constructs of purity or impurity associated with causal conditions are Bodhisattvas, or that the verbal constructs of purity or impurity associated with immediate conditions, object conditions, and dominant conditions are Bodhisattvas?』
『Furthermore, Subhuti, what meaning do you observe when you say that the verbal constructs of emptiness or non-emptiness associated with causal conditions are not Bodhisattvas, and that the verbal constructs of emptiness or non-emptiness associated with immediate conditions, object conditions, and dominant conditions are not Bodhisattvas?』
增上緣若空若不空增語非菩薩摩訶薩耶？」
「世尊！若因緣空不空，若等無間緣、所緣緣、增上緣空不空，尚畢竟不可得，性非有故，況有因緣空不空增語及等無間緣、所緣緣、增上緣空不空增語！此增語既非有，如何可言：即因緣若空若不空增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有相若無相增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若因緣有相無相，若等無間緣、所緣緣、增上緣有相無相，尚畢竟不可得，性非有故，況有因緣有相無相增語及等無間緣、所緣緣、增上緣有相無相增語！此增語既非有，如何可言：即因緣若有相若無相增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有愿若無愿增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若因緣有愿無愿，若等無間緣、所緣緣、增上緣有愿無愿，尚畢竟不可得，性非有故，況有因緣有愿無愿增語及等無間緣、所緣緣、增上緣有愿無愿增語！此增語既非有，如何可言：即因緣
【現代漢語翻譯】 現代漢語譯本： 「世尊，如果說增上緣（adhipati-pratyaya，四緣之一，指在生起果法時，能起主導作用的條件）是空或者不空，這種說法不是菩薩摩訶薩（bodhisattva-mahāsattva，發大心願，行菩薩道，救度眾生的大修行者）的說法，是這樣嗎？」 「世尊！如果因緣（hetu-pratyaya，四緣之一，指產生結果的直接原因）是空或者不空，如果等無間緣（samanantara-pratyaya，四緣之一，指心識生起時，前一剎那的心識為后一剎那心識生起的條件）、所緣緣（alambana-pratyaya，四緣之一，指心識所緣的對象）和增上緣是空或者不空，這些本身都是畢竟不可得的，因為它們的自性並非實有。更何況因緣空不空的說法，以及等無間緣、所緣緣、增上緣空不空的說法呢！既然這些說法本身不存在，又怎麼能說：因緣空不空的說法是菩薩摩訶薩，等無間緣、所緣緣、增上緣空不空的說法是菩薩摩訶薩呢？」 「善現（Subhuti，佛陀的十大弟子之一，解空第一）！你又觀察什麼道理說：因緣有相或者無相的說法不是菩薩摩訶薩的說法，等無間緣、所緣緣、增上緣有相或者無相的說法不是菩薩摩訶薩的說法呢？」 「世尊！如果因緣有相或者無相，如果等無間緣、所緣緣、增上緣有相或者無相，這些本身都是畢竟不可得的，因為它們的自性並非實有。更何況因緣有相無相的說法，以及等無間緣、所緣緣、增上緣有相無相的說法呢！既然這些說法本身不存在，又怎麼能說：因緣有相無相的說法是菩薩摩訶薩，等無間緣、所緣緣、增上緣有相無相的說法是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：因緣有愿或者無愿的說法不是菩薩摩訶薩的說法，等無間緣、所緣緣、增上緣有愿或者無愿的說法不是菩薩摩訶薩的說法呢？」 「世尊！如果因緣有愿或者無愿，如果等無間緣、所緣緣、增上緣有愿或者無愿，這些本身都是畢竟不可得的，因為它們的自性並非實有。更何況因緣有愿無愿的說法，以及等無間緣、所緣緣、增上緣有愿無愿的說法呢！既然這些說法本身不存在，又怎麼能說：因緣
【English Translation】 English version: 『World Honored One, is it not the case that the statement that the adhipati-pratyaya (the dominant condition, one of the four conditions) is empty or not empty is not the statement of a Bodhisattva-Mahasattva (a great being who has taken the vow to achieve Buddhahood for the benefit of all beings)?』 『World Honored One! If the hetu-pratyaya (the causal condition, one of the four conditions) is empty or not empty, if the samanantara-pratyaya (the immediately preceding condition, one of the four conditions), alambana-pratyaya (the object condition, one of the four conditions), and adhipati-pratyaya are empty or not empty, these themselves are ultimately unattainable, because their nature is not real. How much more so are the statements that the hetu-pratyaya is empty or not empty, and the statements that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya are empty or not empty! Since these statements themselves do not exist, how can it be said that the statement that the hetu-pratyaya is empty or not empty is a Bodhisattva-Mahasattva, or that the statement that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya are empty or not empty is a Bodhisattva-Mahasattva?』 『Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! What meaning do you observe in saying that the statement that the hetu-pratyaya has characteristics or no characteristics is not the statement of a Bodhisattva-Mahasattva, and that the statement that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have characteristics or no characteristics is not the statement of a Bodhisattva-Mahasattva?』 『World Honored One! If the hetu-pratyaya has characteristics or no characteristics, if the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have characteristics or no characteristics, these themselves are ultimately unattainable, because their nature is not real. How much more so are the statements that the hetu-pratyaya has characteristics or no characteristics, and the statements that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have characteristics or no characteristics! Since these statements themselves do not exist, how can it be said that the statement that the hetu-pratyaya has characteristics or no characteristics is a Bodhisattva-Mahasattva, or that the statement that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have characteristics or no characteristics is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe in saying that the statement that the hetu-pratyaya has aspiration or no aspiration is not the statement of a Bodhisattva-Mahasattva, and that the statement that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have aspiration or no aspiration is not the statement of a Bodhisattva-Mahasattva?』 『World Honored One! If the hetu-pratyaya has aspiration or no aspiration, if the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have aspiration or no aspiration, these themselves are ultimately unattainable, because their nature is not real. How much more so are the statements that the hetu-pratyaya has aspiration or no aspiration, and the statements that the samanantara-pratyaya, alambana-pratyaya, and adhipati-pratyaya have aspiration or no aspiration! Since these statements themselves do not exist, how can it be said that the statement that the hetu-pratyaya
若有愿若無愿增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若寂靜若不寂靜增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若因緣寂靜不寂靜，若等無間緣、所緣緣、增上緣寂靜不寂靜，尚畢竟不可得，性非有故，況有因緣寂靜不寂靜增語及等無間緣、所緣緣、增上緣寂靜不寂靜增語！此增語既非有，如何可言：即因緣若寂靜若不寂靜增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若遠離若不遠離增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若因緣遠離不遠離，若等無間緣、所緣緣、增上緣遠離不遠離，尚畢竟不可得，性非有故，況有因緣遠離不遠離增語及等無間緣、所緣緣、增上緣遠離不遠離增語！此增語既非有，如何可言：即因緣若遠離若不遠離增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有為若無為增語非菩薩摩訶薩，即等無間緣、所緣緣、增
【現代漢語翻譯】 現代漢語譯本 『如果說有愿或無愿的增語是菩薩摩訶薩（菩薩中的大菩薩），那麼等無間緣（緊接著前一剎那生起的因緣）、所緣緣（心識所攀緣的對象）、增上緣（起主要增上作用的因緣）如果說有愿或無愿的增語是菩薩摩訶薩嗎？』 『善現（須菩提的別名）！你又觀察什麼含義而說：因緣如果說寂靜或不寂靜的增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣如果說寂靜或不寂靜的增語不是菩薩摩訶薩呢？』 『世尊！如果因緣寂靜或不寂靜，如果等無間緣、所緣緣、增上緣寂靜或不寂靜，尚且畢竟不可得，因為它們的自性本非實有，何況會有因緣寂靜或不寂靜的增語以及等無間緣、所緣緣、增上緣寂靜或不寂靜的增語呢！這些增語既然不是實有，又如何能說：因緣如果說寂靜或不寂靜的增語是菩薩摩訶薩，等無間緣、所緣緣、增上緣如果說寂靜或不寂靜的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義而說：因緣如果說遠離或不遠離的增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣如果說遠離或不遠離的增語不是菩薩摩訶薩呢？』 『世尊！如果因緣遠離或不遠離，如果等無間緣、所緣緣、增上緣遠離或不遠離，尚且畢竟不可得，因為它們的自性本非實有，何況會有因緣遠離或不遠離的增語以及等無間緣、所緣緣、增上緣遠離或不遠離的增語呢！這些增語既然不是實有，又如何能說：因緣如果說遠離或不遠離的增語是菩薩摩訶薩，等無間緣、所緣緣、增上緣如果說遠離或不遠離的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義而說：因緣如果說是有為或無為的增語不是菩薩摩訶薩，等無間緣、所緣緣、增
【English Translation】 English version 'If the expression of having a wish or not having a wish is a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), then is the expression of having a wish or not having a wish for the immediately preceding condition (samanantara-pratyaya), the object condition (alambana-pratyaya), and the dominant condition (adhipati-pratyaya) a Bodhisattva Mahasattva?' 'Subhuti! (a different name for Sudhana) What meaning do you observe when you say: the expression of the condition being tranquil or not tranquil is not a Bodhisattva Mahasattva, and the expression of the immediately preceding condition, the object condition, and the dominant condition being tranquil or not tranquil is not a Bodhisattva Mahasattva?' 'World Honored One! If the condition is tranquil or not tranquil, if the immediately preceding condition, the object condition, and the dominant condition are tranquil or not tranquil, they are ultimately unattainable, because their nature is not real. How much less can there be an expression of the condition being tranquil or not tranquil, and an expression of the immediately preceding condition, the object condition, and the dominant condition being tranquil or not tranquil! Since these expressions are not real, how can it be said: the expression of the condition being tranquil or not tranquil is a Bodhisattva Mahasattva, and the expression of the immediately preceding condition, the object condition, and the dominant condition being tranquil or not tranquil is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say: the expression of the condition being separated or not separated is not a Bodhisattva Mahasattva, and the expression of the immediately preceding condition, the object condition, and the dominant condition being separated or not separated is not a Bodhisattva Mahasattva?' 'World Honored One! If the condition is separated or not separated, if the immediately preceding condition, the object condition, and the dominant condition are separated or not separated, they are ultimately unattainable, because their nature is not real. How much less can there be an expression of the condition being separated or not separated, and an expression of the immediately preceding condition, the object condition, and the dominant condition being separated or not separated! Since these expressions are not real, how can it be said: the expression of the condition being separated or not separated is a Bodhisattva Mahasattva, and the expression of the immediately preceding condition, the object condition, and the dominant condition being separated or not separated is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say: the expression of the condition being conditioned or unconditioned is not a Bodhisattva Mahasattva, and the expression of the immediately preceding condition, the object condition, and the dominant condition being
上緣若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若因緣有為無為，若等無間緣、所緣緣、增上緣有為無為，尚畢竟不可得，性非有故，況有因緣有為無為增語及等無間緣、所緣緣、增上緣有為無為增語！此增語既非有，如何可言：即因緣若有為若無為增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有漏若無漏增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若因緣有漏無漏，若等無間緣、所緣緣、增上緣有漏無漏，尚畢竟不可得，性非有故，況有因緣有漏無漏增語及等無間緣、所緣緣、增上緣有漏無漏增語！此增語既非有，如何可言：即因緣若有漏若無漏增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若生若滅增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若生若滅增語非菩薩摩訶薩耶？」
「世尊！若因緣生滅，若等無間緣、所緣緣、增上緣生滅，尚畢竟不可得，性非有故，況有因緣生滅增語及等無間緣、所緣緣、增上緣生滅增語！此增語既非有，如何可言：即因緣若生若滅增語
【現代漢語翻譯】 現代漢語譯本：'如果說上緣是有為或無為的增語，就不是菩薩摩訶薩嗎？' '世尊！如果因緣（hetupratyaya，指產生結果的直接原因）有為或無為，如果等無間緣（samanantarapratyaya，指前一剎那的心識為后一剎那心識生起的原因）、所緣緣（alambanapratyaya，指心識所緣的對象）、增上緣（adhipatipratyaya，指不直接產生結果但有助於結果產生的條件）有為或無為，這些都畢竟不可得，因為它們的自性本非實有。更何況因緣有為或無為的增語，以及等無間緣、所緣緣、增上緣有為或無為的增語呢！既然這些增語並非實有，又怎麼能說：因緣有為或無為的增語是菩薩摩訶薩，或者說等無間緣、所緣緣、增上緣有為或無為的增語是菩薩摩訶薩呢？' '善現（Subhuti）！你又觀察什麼道理說：因緣有漏或無漏的增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣有漏或無漏的增語不是菩薩摩訶薩呢？' '世尊！如果因緣有漏或無漏，如果等無間緣、所緣緣、增上緣有漏或無漏，這些都畢竟不可得，因為它們的自性本非實有。更何況因緣有漏或無漏的增語，以及等無間緣、所緣緣、增上緣有漏或無漏的增語呢！既然這些增語並非實有，又怎麼能說：因緣有漏或無漏的增語是菩薩摩訶薩，或者說等無間緣、所緣緣、增上緣有漏或無漏的增語是菩薩摩訶薩呢？' '善現！你又觀察什麼道理說：因緣生起或滅去的增語不是菩薩摩訶薩，等無間緣、所緣緣、增上緣生起或滅去的增語不是菩薩摩訶薩呢？' '世尊！如果因緣生起或滅去，如果等無間緣、所緣緣、增上緣生起或滅去，這些都畢竟不可得，因為它們的自性本非實有。更何況因緣生起或滅去的增語，以及等無間緣、所緣緣、增上緣生起或滅去的增語呢！既然這些增語並非實有，又怎麼能說：因緣生起或滅去的增語'
【English Translation】 English version: 'If the upper limit is an expression of the conditioned or the unconditioned, is it not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition (hetupratyaya, the direct cause of a result) is conditioned or unconditioned, if the immediately preceding condition (samanantarapratyaya, the preceding moment of consciousness as the cause of the next), the object condition (alambanapratyaya, the object of consciousness), and the dominant condition (adhipatipratyaya, conditions that do not directly produce a result but help it to arise) are conditioned or unconditioned, these are ultimately unattainable because their nature is not real. How much more so are the expressions of the causal condition being conditioned or unconditioned, and the expressions of the immediately preceding condition, the object condition, and the dominant condition being conditioned or unconditioned! Since these expressions are not real, how can it be said that the expression of the causal condition being conditioned or unconditioned is a Bodhisattva-Mahasattva, or that the expression of the immediately preceding condition, the object condition, and the dominant condition being conditioned or unconditioned is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the expression of the causal condition being defiled or undefiled is not a Bodhisattva-Mahasattva, and that the expression of the immediately preceding condition, the object condition, and the dominant condition being defiled or undefiled is not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition is defiled or undefiled, if the immediately preceding condition, the object condition, and the dominant condition are defiled or undefiled, these are ultimately unattainable because their nature is not real. How much more so are the expressions of the causal condition being defiled or undefiled, and the expressions of the immediately preceding condition, the object condition, and the dominant condition being defiled or undefiled! Since these expressions are not real, how can it be said that the expression of the causal condition being defiled or undefiled is a Bodhisattva-Mahasattva, or that the expression of the immediately preceding condition, the object condition, and the dominant condition being defiled or undefiled is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the expression of the causal condition arising or ceasing is not a Bodhisattva-Mahasattva, and that the expression of the immediately preceding condition, the object condition, and the dominant condition arising or ceasing is not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition arises or ceases, if the immediately preceding condition, the object condition, and the dominant condition arise or cease, these are ultimately unattainable because their nature is not real. How much more so are the expressions of the causal condition arising or ceasing, and the expressions of the immediately preceding condition, the object condition, and the dominant condition arising or ceasing! Since these expressions are not real, how can it be said that the expression of the causal condition arising or ceasing'
是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若生若滅增語是菩薩摩訶薩？
「善現！汝復觀何義言：即因緣若善若非善增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若善若非善增語非菩薩摩訶薩耶？」
「世尊！若因緣善非善，若等無間緣、所緣緣、增上緣善非善，尚畢竟不可得，性非有故，況有因緣善非善增語及等無間緣、所緣緣、增上緣善非善增語！此增語既非有，如何可言：即因緣若善若非善增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有罪若無罪增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若因緣有罪無罪，若等無間緣、所緣緣、增上緣有罪無罪，尚畢竟不可得，性非有故，況有因緣有罪無罪增語及等無間緣、所緣緣、增上緣有罪無罪增語！此增語既非有，如何可言：即因緣若有罪若無罪增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若有煩惱若無煩惱增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若因緣有
【現代漢語翻譯】 現代漢語譯本：是菩薩摩訶薩，是指等無間緣（指心識剎那生滅的連續性）、所緣緣（指心識所緣的對象）、增上緣（指其他有助於心識生起的條件）的生起或滅去的言說，是菩薩摩訶薩嗎？ 『善現（須菩提的別名）！你再觀察是什麼道理，說：因緣（指事物生起的直接原因）無論是善還是非善的言說，都不是菩薩摩訶薩；等無間緣、所緣緣、增上緣無論是善還是非善的言說，都不是菩薩摩訶薩呢？』 『世尊！如果因緣無論是善還是非善，如果等無間緣、所緣緣、增上緣無論是善還是非善，本來就畢竟不可得，因為它們的自性本空，更何況有因緣無論是善還是非善的言說，以及等無間緣、所緣緣、增上緣無論是善還是非善的言說呢！這些言說既然不存在，又怎麼能說：因緣無論是善還是非善的言說是菩薩摩訶薩，等無間緣、所緣緣、增上緣無論是善還是非善的言說是菩薩摩訶薩呢？』 『善現！你再觀察是什麼道理，說：因緣無論是有罪還是無罪的言說，都不是菩薩摩訶薩；等無間緣、所緣緣、增上緣無論是有罪還是無罪的言說，都不是菩薩摩訶薩呢？』 『世尊！如果因緣無論是有罪還是無罪，如果等無間緣、所緣緣、增上緣無論是有罪還是無罪，本來就畢竟不可得，因為它們的自性本空，更何況有因緣無論是有罪還是無罪的言說，以及等無間緣、所緣緣、增上緣無論是有罪還是無罪的言說呢！這些言說既然不存在，又怎麼能說：因緣無論是有罪還是無罪的言說是菩薩摩訶薩，等無間緣、所緣緣、增上緣無論是有罪還是無罪的言說是菩薩摩訶薩呢？』 『善現！你再觀察是什麼道理，說：因緣無論是具有煩惱還是沒有煩惱的言說，都不是菩薩摩訶薩；等無間緣、所緣緣、增上緣無論是具有煩惱還是沒有煩惱的言說，都不是菩薩摩訶薩呢？』 『世尊！如果因緣有
【English Translation】 English version: Is a Bodhisattva-Mahasattva, the designation of the arising or ceasing of the immediately preceding condition (samanantara-pratyaya, referring to the continuity of the mind's momentary arising and ceasing), the object condition (alambana-pratyaya, referring to the object of the mind), and the dominant condition (adhipati-pratyaya, referring to other conditions that help the mind arise), a Bodhisattva-Mahasattva? 'Subhuti (a different name for Shariputra)! Further, what meaning do you observe when you say: the designation of the causal condition (hetu-pratyaya, referring to the direct cause of the arising of things), whether good or not good, is not a Bodhisattva-Mahasattva; the designation of the immediately preceding condition, the object condition, and the dominant condition, whether good or not good, is not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition, whether good or not good, if the immediately preceding condition, the object condition, and the dominant condition, whether good or not good, are ultimately unattainable, because their nature is empty, how much more so are the designations of the causal condition, whether good or not good, and the designations of the immediately preceding condition, the object condition, and the dominant condition, whether good or not good! Since these designations do not exist, how can it be said: the designation of the causal condition, whether good or not good, is a Bodhisattva-Mahasattva, and the designation of the immediately preceding condition, the object condition, and the dominant condition, whether good or not good, is a Bodhisattva-Mahasattva?' 'Subhuti! Further, what meaning do you observe when you say: the designation of the causal condition, whether with fault or without fault, is not a Bodhisattva-Mahasattva; the designation of the immediately preceding condition, the object condition, and the dominant condition, whether with fault or without fault, is not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition, whether with fault or without fault, if the immediately preceding condition, the object condition, and the dominant condition, whether with fault or without fault, are ultimately unattainable, because their nature is empty, how much more so are the designations of the causal condition, whether with fault or without fault, and the designations of the immediately preceding condition, the object condition, and the dominant condition, whether with fault or without fault! Since these designations do not exist, how can it be said: the designation of the causal condition, whether with fault or without fault, is a Bodhisattva-Mahasattva, and the designation of the immediately preceding condition, the object condition, and the dominant condition, whether with fault or without fault, is a Bodhisattva-Mahasattva?' 'Subhuti! Further, what meaning do you observe when you say: the designation of the causal condition, whether with defilements or without defilements, is not a Bodhisattva-Mahasattva; the designation of the immediately preceding condition, the object condition, and the dominant condition, whether with defilements or without defilements, is not a Bodhisattva-Mahasattva?' 'World Honored One! If the causal condition has
煩惱無煩惱，若等無間緣、所緣緣、增上緣有煩惱無煩惱，尚畢竟不可得，性非有故，況有因緣有煩惱無煩惱增語及等無間緣、所緣緣、增上緣有煩惱無煩惱增語！此增語既非有，如何可言：即因緣若有煩惱若無煩惱增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若有煩惱若無煩惱增語是菩薩摩訶薩？
「善現！汝復觀何義言：即因緣若世間若出世間增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若因緣世間出世間，若等無間緣、所緣緣、增上緣世間出世間，尚畢竟不可得，性非有故，況有因緣世間出世間增語及等無間緣、所緣緣、增上緣世間出世間增語！此增語既非有，如何可言：即因緣若世間若出世間增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若雜染若清凈增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若因緣雜染清凈，若等無間緣、所緣緣、增上緣雜染清凈，尚畢竟不可得，性非有故，況有因緣雜染清凈增語及等無間緣、所緣緣、增上緣雜染清凈增語！此增語既非有，如何可言：即因緣若雜染若清凈
【現代漢語翻譯】 現代漢語譯本 『煩惱』和『無煩惱』，如果說『等無間緣』（指前一剎那的心識為后一剎那心識生起的條件）、『所緣緣』（指心識所緣的對象）、『增上緣』（指其他有助於心識生起的條件）有『煩惱』或『無煩惱』，但實際上它們畢竟是不可得的，因為它們的自性本非實有。更何況說因緣有『煩惱』或『無煩惱』的增語，以及『等無間緣』、『所緣緣』、『增上緣』有『煩惱』或『無煩惱』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：因緣如果有『煩惱』或『無煩惱』的增語就是菩薩摩訶薩，或者說『等無間緣』、『所緣緣』、『增上緣』如果有『煩惱』或『無煩惱』的增語就是菩薩摩訶薩呢？ 『善現』（須菩提的別名）！你又觀察什麼道理說：因緣如果有『世間』或『出世間』的增語就不是菩薩摩訶薩，『等無間緣』、『所緣緣』、『增上緣』如果有『世間』或『出世間』的增語就不是菩薩摩訶薩呢？』 『世尊』（佛的尊稱）！如果說因緣有『世間』或『出世間』，或者說『等無間緣』、『所緣緣』、『增上緣』有『世間』或『出世間』，但實際上它們畢竟是不可得的，因為它們的自性本非實有。更何況說因緣有『世間』或『出世間』的增語，以及『等無間緣』、『所緣緣』、『增上緣』有『世間』或『出世間』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：因緣如果有『世間』或『出世間』的增語就是菩薩摩訶薩，或者說『等無間緣』、『所緣緣』、『增上緣』如果有『世間』或『出世間』的增語就是菩薩摩訶薩呢？』 『善現』！你又觀察什麼道理說：因緣如果有『雜染』（指不清凈的、有煩惱的狀態）或『清凈』的增語就不是菩薩摩訶薩，『等無間緣』、『所緣緣』、『增上緣』如果有『雜染』或『清凈』的增語就不是菩薩摩訶薩呢？』 『世尊』！如果說因緣有『雜染』或『清凈』，或者說『等無間緣』、『所緣緣』、『增上緣』有『雜染』或『清凈』，但實際上它們畢竟是不可得的，因為它們的自性本非實有。更何況說因緣有『雜染』或『清凈』的增語，以及『等無間緣』、『所緣緣』、『增上緣』有『雜染』或『清凈』的增語呢！既然這些增語都不是真實存在的，又怎麼能說：因緣如果有『雜染』或『清凈』
【English Translation】 English version 'Affliction' and 'non-affliction,' if it is said that 'immediate cause' (referring to the preceding moment of consciousness as the condition for the arising of the subsequent moment of consciousness), 'object-condition' (referring to the object that consciousness perceives), and 'dominant condition' (referring to other conditions that aid in the arising of consciousness) have 'affliction' or 'non-affliction,' in reality, they are ultimately unattainable because their nature is not real. How much more so is it to say that the cause has the designation of 'affliction' or 'non-affliction,' and that 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'affliction' or 'non-affliction'! Since these designations are not real, how can it be said that if the cause has the designation of 'affliction' or 'non-affliction,' it is a Bodhisattva-Mahasattva, or that if 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'affliction' or 'non-affliction,' it is a Bodhisattva-Mahasattva? 'Subhuti (善現, another name for Subhuti)! What meaning do you observe when you say that if the cause has the designation of 'worldly' or 'transcendental,' it is not a Bodhisattva-Mahasattva, and that if 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'worldly' or 'transcendental,' it is not a Bodhisattva-Mahasattva?' 'World-Honored One (世尊, an honorific title for the Buddha)! If it is said that the cause has 'worldly' or 'transcendental,' or that 'immediate cause,' 'object-condition,' and 'dominant condition' have 'worldly' or 'transcendental,' in reality, they are ultimately unattainable because their nature is not real. How much more so is it to say that the cause has the designation of 'worldly' or 'transcendental,' and that 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'worldly' or 'transcendental'! Since these designations are not real, how can it be said that if the cause has the designation of 'worldly' or 'transcendental,' it is a Bodhisattva-Mahasattva, or that if 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'worldly' or 'transcendental,' it is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that if the cause has the designation of 'defiled' (referring to an impure, afflicted state) or 'pure,' it is not a Bodhisattva-Mahasattva, and that if 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'defiled' or 'pure,' it is not a Bodhisattva-Mahasattva?' 'World-Honored One! If it is said that the cause has 'defiled' or 'pure,' or that 'immediate cause,' 'object-condition,' and 'dominant condition' have 'defiled' or 'pure,' in reality, they are ultimately unattainable because their nature is not real. How much more so is it to say that the cause has the designation of 'defiled' or 'pure,' and that 'immediate cause,' 'object-condition,' and 'dominant condition' have the designation of 'defiled' or 'pure'! Since these designations are not real, how can it be said that if the cause has the designation of 'defiled' or 'pure'
增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若屬生死若屬涅槃增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若因緣屬生死屬涅槃，若等無間緣、所緣緣、增上緣屬生死屬涅槃，尚畢竟不可得，性非有故，況有因緣屬生死屬涅槃增語及等無間緣、所緣緣、增上緣屬生死屬涅槃增語！此增語既非有，如何可言：即因緣若屬生死若屬涅槃增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若屬生死若屬涅槃增語是菩薩摩訶薩？
「善現！汝復觀何義言：即因緣若在內若在外若在兩間增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若因緣在內在外在兩間，若等無間緣、所緣緣、增上緣在內在外在兩間，尚畢竟不可得，性非有故，況有因緣在內在外在兩間增語及等無間緣、所緣緣、增上緣在內在外在兩間增語！此增語既非有，如何可言：即因緣若在內若在外若在兩間增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即因緣若可得若不
【現代漢語翻譯】 現代漢語譯本 『增語』（概念性的表達）是菩薩摩訶薩（偉大的菩薩），即等無間緣（緊接著前一剎那的因緣）、所緣緣（作為認識對象的因緣）、增上緣（起主要作用的因緣），無論是雜染（不清凈）還是清凈，『增語』是菩薩摩訶薩嗎？」 『善現（須菩提的別名）！你又觀察什麼含義說：即因緣（根本的因緣）如果屬於生死（輪迴）或者屬於涅槃（解脫），『增語』不是菩薩摩訶薩，即等無間緣、所緣緣、增上緣如果屬於生死或者屬於涅槃，『增語』不是菩薩摩訶薩呢？』 『世尊（佛陀的尊稱）！如果因緣屬於生死或者屬於涅槃，如果等無間緣、所緣緣、增上緣屬於生死或者屬於涅槃，尚且畢竟不可得，因為它們的自性並非實有，何況有因緣屬於生死或者屬於涅槃的『增語』，以及等無間緣、所緣緣、增上緣屬於生死或者屬於涅槃的『增語』！這些『增語』既然不是實有，如何能說：即因緣如果屬於生死或者屬於涅槃的『增語』是菩薩摩訶薩，即等無間緣、所緣緣、增上緣如果屬於生死或者屬於涅槃的『增語』是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義說：即因緣如果在內（自身）或者在外（他身）或者在兩間（內外之間），『增語』不是菩薩摩訶薩，即等無間緣、所緣緣、增上緣如果在內或者在外或者在兩間，『增語』不是菩薩摩訶薩呢？』 『世尊！如果因緣在內、在外或者在兩間，如果等無間緣、所緣緣、增上緣在內、在外或者在兩間，尚且畢竟不可得，因為它們的自性並非實有，何況有因緣在內、在外或者在兩間的『增語』，以及等無間緣、所緣緣、增上緣在內、在外或者在兩間的『增語』！這些『增語』既然不是實有，如何能說：即因緣如果在內、在外或者在兩間的『增語』是菩薩摩訶薩，即等無間緣、所緣緣、增上緣如果在內、在外或者在兩間的『增語』是菩薩摩訶薩呢？』 『善現！你又觀察什麼含義說：即因緣如果可得或者不可得，『增語』不是菩薩摩訶薩，即等無間緣、所緣緣、增上緣如果可得或者不可得，『增語』不是菩薩摩訶薩呢？』
【English Translation】 English version Is a 『designation』 (conceptual expression) a Bodhisattva-Mahasattva (a great Bodhisattva), that is, a designation of the immediately preceding condition (samanantara-pratyaya), the object condition (alambana-pratyaya), the dominant condition (adhipati-pratyaya), whether defiled (impure) or pure? 『Subhuti (another name for Shariputra)! What meaning do you observe when you say: that the 『designation』 of the causal condition (hetu-pratyaya), if it belongs to samsara (cycle of birth and death) or to nirvana (liberation), is not a Bodhisattva-Mahasattva; that the 『designation』 of the immediately preceding condition, the object condition, and the dominant condition, if they belong to samsara or to nirvana, is not a Bodhisattva-Mahasattva?』 『World Honored One (a title for the Buddha)! If the causal condition belongs to samsara or to nirvana, if the immediately preceding condition, the object condition, and the dominant condition belong to samsara or to nirvana, they are ultimately unattainable, because their nature is not real. How much less can there be a 『designation』 of the causal condition belonging to samsara or to nirvana, and a 『designation』 of the immediately preceding condition, the object condition, and the dominant condition belonging to samsara or to nirvana! Since these 『designations』 are not real, how can it be said: that the 『designation』 of the causal condition, if it belongs to samsara or to nirvana, is a Bodhisattva-Mahasattva; that the 『designation』 of the immediately preceding condition, the object condition, and the dominant condition, if they belong to samsara or to nirvana, is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: that the 『designation』 of the causal condition, if it is internal (within oneself), external (outside oneself), or in between (both internal and external), is not a Bodhisattva-Mahasattva; that the 『designation』 of the immediately preceding condition, the object condition, and the dominant condition, if they are internal, external, or in between, is not a Bodhisattva-Mahasattva?』 『World Honored One! If the causal condition is internal, external, or in between, if the immediately preceding condition, the object condition, and the dominant condition are internal, external, or in between, they are ultimately unattainable, because their nature is not real. How much less can there be a 『designation』 of the causal condition being internal, external, or in between, and a 『designation』 of the immediately preceding condition, the object condition, and the dominant condition being internal, external, or in between! Since these 『designations』 are not real, how can it be said: that the 『designation』 of the causal condition, if it is internal, external, or in between, is a Bodhisattva-Mahasattva; that the 『designation』 of the immediately preceding condition, the object condition, and the dominant condition, if they are internal, external, or in between, is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: that the 『designation』 of the causal condition, if it is attainable or unattainable, is not a Bodhisattva-Mahasattva; that the 『designation』 of the immediately preceding condition, the object condition, and the dominant condition, if they are attainable or unattainable, is not a Bodhisattva-Mahasattva?』
可得增語非菩薩摩訶薩，即等無間緣、所緣緣、增上緣若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若因緣可得不可得，若等無間緣、所緣緣、增上緣可得不可得，尚畢竟不可得，性非有故，況有因緣可得不可得增語及等無間緣、所緣緣、增上緣可得不可得增語！此增語既非有，如何可言：即因緣若可得若不可得增語是菩薩摩訶薩，即等無間緣、所緣緣、增上緣若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即緣所生法增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！緣所生法，尚畢竟不可得，性非有故，況有緣所生法增語！此增語既非有，如何可言：即緣所生法增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若常若無常增語非菩薩摩訶薩耶？」
「世尊！緣所生法常無常，尚畢竟不可得，性非有故，況有緣所生法常無常增語！此增語既非有，如何可言：即緣所生法若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若樂若苦增語非菩薩摩訶薩耶？」
「世尊！緣所生法樂苦，尚畢竟不可得，性非有故，況有緣所生法樂苦增語！此增語既非有，如何可言：即緣所生法若樂若苦增語是菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本： 『世尊，如果說，因緣（hetupratyaya，指產生結果的直接原因和條件）可得或不可得的增語（adhivacana，指用語言表達的概念）不是菩薩摩訶薩（bodhisattva mahāsattva，指發大心求無上菩提的眾生），那麼等無間緣（samanantarapratyaya，指前一剎那的心識為后一剎那心識生起的條件）、所緣緣（ālambanapratyaya，指心識所緣的對象）、增上緣（adhipatipratyaya，指對結果起主導作用的條件）可得或不可得的增語，也不是菩薩摩訶薩嗎？』 『世尊！如果因緣可得或不可得，或者等無間緣、所緣緣、增上緣可得或不可得，這些本身都是畢竟不可得的，因為它們的自性本空，更何況因緣可得或不可得的增語，以及等無間緣、所緣緣、增上緣可得或不可得的增語呢！既然這些增語本身不存在，又怎麼能說：因緣可得或不可得的增語是菩薩摩訶薩，或者等無間緣、所緣緣、增上緣可得或不可得的增語是菩薩摩訶薩呢？』 『再者，善現（Subhuti，佛陀的弟子）！你認為是什麼道理，說緣所生法（pratītyasamutpāda dharma，指由因緣和合而生的法）的增語不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊！緣所生法本身都是畢竟不可得的，因為它們的自性本空，更何況緣所生法的增語呢！既然這個增語本身不存在，又怎麼能說：緣所生法的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說緣所生法是常（nitya，指恒常不變）或無常（anitya，指變動不居）的增語不是菩薩摩訶薩呢？』 『世尊！緣所生法是常或無常，這些本身都是畢竟不可得的，因為它們的自性本空，更何況緣所生法是常或無常的增語呢！既然這個增語本身不存在，又怎麼能說：緣所生法是常或無常的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說緣所生法是樂（sukha，指快樂的感受）或苦（duhkha，指痛苦的感受）的增語不是菩薩摩訶薩呢？』 『世尊！緣所生法是樂或苦，這些本身都是畢竟不可得的，因為它們的自性本空，更何況緣所生法是樂或苦的增語呢！既然這個增語本身不存在，又怎麼能說：緣所生法是樂或苦的增語是菩薩摩訶薩呢？』
【English Translation】 English version: 'World Honored One, if it is said that the designation of 'causation' (hetupratyaya), whether attainable or unattainable, is not a Bodhisattva Mahasattva (bodhisattva mahāsattva), then is it also the case that the designation of 'immediately preceding condition' (samanantarapratyaya), 'object condition' (ālambanapratyaya), and 'dominant condition' (adhipatipratyaya), whether attainable or unattainable, is not a Bodhisattva Mahasattva?' 'World Honored One! If causation, whether attainable or unattainable, or immediately preceding condition, object condition, and dominant condition, whether attainable or unattainable, are ultimately unattainable because their nature is without inherent existence, how much more so are the designations of causation, whether attainable or unattainable, and the designations of immediately preceding condition, object condition, and dominant condition, whether attainable or unattainable! Since these designations do not exist, how can it be said that the designation of causation, whether attainable or unattainable, is a Bodhisattva Mahasattva, or that the designation of immediately preceding condition, object condition, and dominant condition, whether attainable or unattainable, is a Bodhisattva Mahasattva?' 'Furthermore, Subhuti (Subhuti, a disciple of the Buddha)! What is your understanding that leads you to say that the designation of 'conditioned phenomena' (pratītyasamutpāda dharma) is not a Bodhisattva Mahasattva?' The Venerable Subhuti replied, 'World Honored One! Conditioned phenomena themselves are ultimately unattainable because their nature is without inherent existence, how much more so is the designation of conditioned phenomena! Since this designation does not exist, how can it be said that the designation of conditioned phenomena is a Bodhisattva Mahasattva?' 'Subhuti! What is your understanding that leads you to say that the designation of conditioned phenomena as either 'permanent' (nitya) or 'impermanent' (anitya) is not a Bodhisattva Mahasattva?' 'World Honored One! The permanence or impermanence of conditioned phenomena is ultimately unattainable because their nature is without inherent existence, how much more so is the designation of conditioned phenomena as either permanent or impermanent! Since this designation does not exist, how can it be said that the designation of conditioned phenomena as either permanent or impermanent is a Bodhisattva Mahasattva?' 'Subhuti! What is your understanding that leads you to say that the designation of conditioned phenomena as either 'pleasurable' (sukha) or 'painful' (duhkha) is not a Bodhisattva Mahasattva?' 'World Honored One! The pleasure or pain of conditioned phenomena is ultimately unattainable because their nature is without inherent existence, how much more so is the designation of conditioned phenomena as either pleasurable or painful! Since this designation does not exist, how can it be said that the designation of conditioned phenomena as either pleasurable or painful is a Bodhisattva Mahasattva?'
「善現！汝復觀何義言：即緣所生法若我若無我增語非菩薩摩訶薩耶？」
「世尊！緣所生法我無我，尚畢竟不可得，性非有故，況有緣所生法我無我增語！此增語既非有，如何可言：即緣所生法若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！緣所生法凈不凈，尚畢竟不可得，性非有故，況有緣所生法凈不凈增語！此增語既非有，如何可言：即緣所生法若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若空若不空增語非菩薩摩訶薩耶？」
「世尊！緣所生法空不空，尚畢竟不可得，性非有故，況有緣所生法空不空增語！此增語既非有，如何可言：即緣所生法若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若有相若無相增語非菩薩摩訶薩耶？」
「世尊！緣所生法有相無相，尚畢竟不可得，性非有故，況有緣所生法有相無相增語！此增語既非有，如何可言：即緣所生法若有相若無相增語是菩薩摩訶薩？
「善現！汝復觀何義言：即緣所生法若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！緣所生法有愿無愿，尚畢竟不可得，性非有故，況有緣
【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！你再觀察什麼含義說：『由因緣所生的法，如果說是我或無我的增語，就不是菩薩摩訶薩（Bodhisattva-Mahasattva）』呢？』 『世尊！由因緣所生的法，其我或無我，尚且畢竟不可得，因為其自性非有，何況還有由因緣所生的法，其我或無我的增語呢！既然此增語不存在，又如何能說：『由因緣所生的法，如果說是我或無我的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說是清凈或不清凈的增語，就不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其清凈或不清凈，尚且畢竟不可得，因為其自性非有，何況還有由因緣所生的法，其清凈或不清凈的增語呢！既然此增語不存在，又如何能說：『由因緣所生的法，如果說是清凈或不清凈的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說是空或不空的增語，就不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其空或不空，尚且畢竟不可得，因為其自性非有，何況還有由因緣所生的法，其空或不空的增語呢！既然此增語不存在，又如何能說：『由因緣所生的法，如果說是空或不空的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說是有相或無相的增語，就不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其有相或無相，尚且畢竟不可得，因為其自性非有，何況還有由因緣所生的法，其有相或無相的增語呢！既然此增語不存在，又如何能說：『由因緣所生的法，如果說是有相或無相的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說是有愿或無愿的增語，就不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其有愿或無愿，尚且畢竟不可得，因為其自性非有，何況還有由因緣所生的法，其有愿或無愿的增語呢！』
【English Translation】 English version 『Subhuti! What meaning do you observe when you say: 『The designation of a dharma (phenomena) arising from conditions, whether it is 『self』 or 『no-self』, is not a Bodhisattva-Mahasattva』?』 『World Honored One! The 『self』 or 『no-self』 of dharmas arising from conditions are ultimately unattainable, because their nature is non-existent. How much more so is the designation of 『self』 or 『no-self』 of dharmas arising from conditions! Since this designation does not exist, how can it be said: 『The designation of a dharma arising from conditions, whether it is 『self』 or 『no-self』, is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe when you say: 『The designation of a dharma arising from conditions, whether it is 『pure』 or 『impure』, is not a Bodhisattva-Mahasattva』?』 『World Honored One! The 『pure』 or 『impure』 of dharmas arising from conditions are ultimately unattainable, because their nature is non-existent. How much more so is the designation of 『pure』 or 『impure』 of dharmas arising from conditions! Since this designation does not exist, how can it be said: 『The designation of a dharma arising from conditions, whether it is 『pure』 or 『impure』, is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe when you say: 『The designation of a dharma arising from conditions, whether it is 『empty』 or 『not empty』, is not a Bodhisattva-Mahasattva』?』 『World Honored One! The 『empty』 or 『not empty』 of dharmas arising from conditions are ultimately unattainable, because their nature is non-existent. How much more so is the designation of 『empty』 or 『not empty』 of dharmas arising from conditions! Since this designation does not exist, how can it be said: 『The designation of a dharma arising from conditions, whether it is 『empty』 or 『not empty』, is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe when you say: 『The designation of a dharma arising from conditions, whether it is 『with characteristics』 or 『without characteristics』, is not a Bodhisattva-Mahasattva』?』 『World Honored One! The 『with characteristics』 or 『without characteristics』 of dharmas arising from conditions are ultimately unattainable, because their nature is non-existent. How much more so is the designation of 『with characteristics』 or 『without characteristics』 of dharmas arising from conditions! Since this designation does not exist, how can it be said: 『The designation of a dharma arising from conditions, whether it is 『with characteristics』 or 『without characteristics』, is a Bodhisattva-Mahasattva』?』 『Subhuti! What meaning do you observe when you say: 『The designation of a dharma arising from conditions, whether it is 『with aspiration』 or 『without aspiration』, is not a Bodhisattva-Mahasattva』?』 『World Honored One! The 『with aspiration』 or 『without aspiration』 of dharmas arising from conditions are ultimately unattainable, because their nature is non-existent. How much more so is the designation of 『with aspiration』 or 『without aspiration』 of dharmas arising from conditions!』
所生法有愿無愿增語！此增語既非有，如何可言：即緣所生法若有愿若無愿增語是菩薩摩訶薩？
「善現！汝復觀何義言：即緣所生法若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！緣所生法寂靜不寂靜，尚畢竟不可得，性非有故，況有緣所生法寂靜不寂靜增語！此增語既非有，如何可言：即緣所生法若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！緣所生法遠離不遠離，尚畢竟不可得，性非有故，況有緣所生法遠離不遠離增語！此增語既非有，如何可言：即緣所生法若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若有為若無為增語非菩薩摩訶薩耶？」
「世尊！緣所生法有為無為，尚畢竟不可得，性非有故，況有緣所生法有為無為增語！此增語既非有，如何可言：即緣所生法若有為若無為增語是菩薩摩訶薩？
「善現！汝復觀何義言：即緣所生法若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！緣所生法有漏無漏，尚畢竟不可得，性非有故，況有緣所生法有漏無漏增語！此增語既非有，如何可言：即緣所生法若有漏若無漏增語是菩薩摩訶薩？
【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！關於所生之法，如果說有愿或無愿的增語，這增語本身並非真實存在，又怎麼能說：以緣起而生的法，如果說有愿或無愿的增語，就是菩薩摩訶薩(Bodhisattva-Mahasattva，大菩薩)呢？』 『善現！你再觀察，根據什麼道理說：以緣起而生的法，如果說寂靜或不寂靜的增語，就不是菩薩摩訶薩呢？』 『世尊(Bhagavan，佛)！緣起所生的法，其寂靜與不寂靜的性質，本來就不可得，因為其自性本空，更何況是緣起所生法的寂靜與不寂靜的增語呢！這增語既然不存在，又怎麼能說：以緣起而生的法，如果說寂靜或不寂靜的增語，就是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：以緣起而生的法，如果說遠離或不遠離的增語，就不是菩薩摩訶薩呢？』 『世尊！緣起所生的法，其遠離與不遠離的性質，本來就不可得，因為其自性本空，更何況是緣起所生法的遠離與不遠離的增語呢！這增語既然不存在，又怎麼能說：以緣起而生的法，如果說遠離或不遠離的增語，就是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：以緣起而生的法，如果說有為或無為的增語，就不是菩薩摩訶薩呢？』 『世尊！緣起所生的法，其有為與無為的性質，本來就不可得，因為其自性本空，更何況是緣起所生法的有為與無為的增語呢！這增語既然不存在，又怎麼能說：以緣起而生的法，如果說有為或無為的增語，就是菩薩摩訶薩呢？』 『善現！你再觀察，根據什麼道理說：以緣起而生的法，如果說有漏或無漏的增語，就不是菩薩摩訶薩呢？』 『世尊！緣起所生的法，其有漏與無漏的性質，本來就不可得，因為其自性本空，更何況是緣起所生法的有漏與無漏的增語呢！這增語既然不存在，又怎麼能說：以緣起而生的法，如果說有漏或無漏的增語，就是菩薩摩訶薩呢？』
【English Translation】 English version 'Subhuti! Regarding dharmas that arise from conditions, if one speaks of an augmentation of 'with desire' or 'without desire,' this augmentation itself is not real. How can it be said that: a dharma arising from conditions, if one speaks of an augmentation of 'with desire' or 'without desire,' is a Bodhisattva-Mahasattva?' 'Subhuti! Further, consider by what reasoning you say: a dharma arising from conditions, if one speaks of an augmentation of 'tranquil' or 'not tranquil,' is not a Bodhisattva-Mahasattva?' 'Bhagavan! The tranquil and not tranquil nature of dharmas arising from conditions is ultimately unattainable, because their nature is empty. How much more so is the augmentation of 'tranquil' or 'not tranquil' of dharmas arising from conditions! Since this augmentation does not exist, how can it be said that: a dharma arising from conditions, if one speaks of an augmentation of 'tranquil' or 'not tranquil,' is a Bodhisattva-Mahasattva?' 'Subhuti! Further, consider by what reasoning you say: a dharma arising from conditions, if one speaks of an augmentation of 'separate' or 'not separate,' is not a Bodhisattva-Mahasattva?' 'Bhagavan! The separate and not separate nature of dharmas arising from conditions is ultimately unattainable, because their nature is empty. How much more so is the augmentation of 'separate' or 'not separate' of dharmas arising from conditions! Since this augmentation does not exist, how can it be said that: a dharma arising from conditions, if one speaks of an augmentation of 'separate' or 'not separate,' is a Bodhisattva-Mahasattva?' 'Subhuti! Further, consider by what reasoning you say: a dharma arising from conditions, if one speaks of an augmentation of 'conditioned' or 'unconditioned,' is not a Bodhisattva-Mahasattva?' 'Bhagavan! The conditioned and unconditioned nature of dharmas arising from conditions is ultimately unattainable, because their nature is empty. How much more so is the augmentation of 'conditioned' or 'unconditioned' of dharmas arising from conditions! Since this augmentation does not exist, how can it be said that: a dharma arising from conditions, if one speaks of an augmentation of 'conditioned' or 'unconditioned,' is a Bodhisattva-Mahasattva?' 'Subhuti! Further, consider by what reasoning you say: a dharma arising from conditions, if one speaks of an augmentation of 'with outflows' or 'without outflows,' is not a Bodhisattva-Mahasattva?' 'Bhagavan! The nature of 'with outflows' and 'without outflows' of dharmas arising from conditions is ultimately unattainable, because their nature is empty. How much more so is the augmentation of 'with outflows' or 'without outflows' of dharmas arising from conditions! Since this augmentation does not exist, how can it be said that: a dharma arising from conditions, if one speaks of an augmentation of 'with outflows' or 'without outflows,' is a Bodhisattva-Mahasattva?'
「善現！汝復觀何義言：即緣所生法若生若滅增語非菩薩摩訶薩耶？」
「世尊！緣所生法生滅，尚畢竟不可得，性非有故，況有緣所生法生滅增語！此增語既非有，如何可言：即緣所生法若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若善若非善增語非菩薩摩訶薩耶？」
「世尊！緣所生法善非善，尚畢竟不可得，性非有故，況有緣所生法善非善增語！此增語既非有，如何可言：即緣所生法若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！緣所生法有罪無罪，尚畢竟不可得，性非有故，況有緣所生法有罪無罪增語！此增語既非有，如何可言：即緣所生法若有罪若無罪增語是菩薩摩訶薩？
「善現！汝復觀何義言：即緣所生法若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！緣所生法有煩惱無煩惱，尚畢竟不可得，性非有故，況有緣所生法有煩惱無煩惱增語！此增語既非有，如何可言：即緣所生法若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！緣所生法世間出世間，尚畢竟不可
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！你再觀察什麼含義說：『由因緣所生的法，如果說生或滅的增語，不是菩薩摩訶薩（Bodhisattva-Mahasattva）』呢？』 『世尊（Bhagavan）！由因緣所生的法，其生滅尚且畢竟不可得，因為其自性本空，何況還有由因緣所生法的生滅增語呢！既然這增語不存在，又怎麼能說：『由因緣所生的法，如果說生或滅的增語，是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說善或非善的增語，不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其善與非善尚且畢竟不可得，因為其自性本空，何況還有由因緣所生法的善與非善增語呢！既然這增語不存在，又怎麼能說：『由因緣所生的法，如果說善或非善的增語，是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說有罪或無罪的增語，不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其有罪與無罪尚且畢竟不可得，因為其自性本空，何況還有由因緣所生法的有罪與無罪增語呢！既然這增語不存在，又怎麼能說：『由因緣所生的法，如果說有罪或無罪的增語，是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說有煩惱或無煩惱的增語，不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其有煩惱與無煩惱尚且畢竟不可得，因為其自性本空，何況還有由因緣所生法的有煩惱與無煩惱增語呢！既然這增語不存在，又怎麼能說：『由因緣所生的法，如果說有煩惱或無煩惱的增語，是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『由因緣所生的法，如果說是世間或出世間的增語，不是菩薩摩訶薩』呢？』 『世尊！由因緣所生的法，其世間與出世間尚且畢竟不可得，因為其自性本空，
【English Translation】 English version: 'Subhuti! What meaning do you observe when you say: 'The designation of conditioned dharmas as arising or ceasing is not a Bodhisattva-Mahasattva?' 'Bhagavan! The arising and ceasing of conditioned dharmas are ultimately unattainable, as their nature is non-existent. How much more so are the designations of arising and ceasing of conditioned dharmas! Since these designations do not exist, how can it be said: 'The designation of conditioned dharmas as arising or ceasing is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of conditioned dharmas as wholesome or unwholesome is not a Bodhisattva-Mahasattva?' 'Bhagavan! The wholesome and unwholesome of conditioned dharmas are ultimately unattainable, as their nature is non-existent. How much more so are the designations of wholesome and unwholesome of conditioned dharmas! Since these designations do not exist, how can it be said: 'The designation of conditioned dharmas as wholesome or unwholesome is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of conditioned dharmas as with fault or without fault is not a Bodhisattva-Mahasattva?' 'Bhagavan! The fault and faultlessness of conditioned dharmas are ultimately unattainable, as their nature is non-existent. How much more so are the designations of fault and faultlessness of conditioned dharmas! Since these designations do not exist, how can it be said: 'The designation of conditioned dharmas as with fault or without fault is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of conditioned dharmas as with defilements or without defilements is not a Bodhisattva-Mahasattva?' 'Bhagavan! The defilements and non-defilements of conditioned dharmas are ultimately unattainable, as their nature is non-existent. How much more so are the designations of defilements and non-defilements of conditioned dharmas! Since these designations do not exist, how can it be said: 'The designation of conditioned dharmas as with defilements or without defilements is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of conditioned dharmas as worldly or supramundane is not a Bodhisattva-Mahasattva?' 'Bhagavan! The worldly and supramundane of conditioned dharmas are ultimately unattainable, as their nature is non-existent,
得，性非有故，況有緣所生法世間出世間增語！此增語既非有，如何可言：即緣所生法若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！緣所生法雜染清凈，尚畢竟不可得，性非有故，況有緣所生法雜染清凈增語！此增語既非有，如何可言：即緣所生法若雜染若清凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即緣所生法若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！緣所生法屬生死屬涅槃，尚畢竟不可得，性非有故，況有緣所生法屬生死屬涅槃增語！此增語既非有，如何可言：即緣所生法若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！緣所生法在內在外在兩間，尚畢竟不可得，性非有故，況有緣所生法在內在外在兩間增語！此增語既非有，如何可言：即緣所生法若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即緣所生法若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！緣所生法可得不可得，尚畢竟不可得，性非有故，況有緣所生法可得不可得增語！此增語既非有
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為自性本空，緣起法（pratītyasamutpāda）尚且不存在，更何況是世間或出世間的增語（prajñapti）！既然這增語不存在，又怎麼能說：這緣起法，無論是世間還是出世間的增語，就是菩薩摩訶薩（Bodhisattva-mahāsattva）呢？』 『善現！你又根據什麼道理認為：這緣起法，無論是雜染（saṃkleśa）還是清凈（vyavadāna）的增語，不是菩薩摩訶薩呢？』 『世尊！緣起法本身的雜染和清凈尚且畢竟不可得，因為自性本空，更何況是緣起法的雜染和清凈的增語！既然這增語不存在，又怎麼能說：這緣起法，無論是雜染還是清凈的增語，就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理認為：這緣起法，無論是屬於生死（saṃsāra）還是屬於涅槃（nirvāṇa）的增語，不是菩薩摩訶薩呢？』 『世尊！緣起法本身屬於生死還是屬於涅槃尚且畢竟不可得，因為自性本空，更何況是緣起法屬於生死還是屬於涅槃的增語！既然這增語不存在，又怎麼能說：這緣起法，無論是屬於生死還是屬於涅槃的增語，就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理認為：這緣起法，無論是在內、在外還是在兩者之間的增語，不是菩薩摩訶薩呢？』 『世尊！緣起法本身在內、在外還是在兩者之間尚且畢竟不可得，因為自性本空，更何況是緣起法在內、在外還是在兩者之間的增語！既然這增語不存在，又怎麼能說：這緣起法，無論是在內、在外還是在兩者之間的增語，就是菩薩摩訶薩呢？』 『善現！你又根據什麼道理認為：這緣起法，無論是可得還是不可得的增語，不是菩薩摩訶薩呢？』 『世尊！緣起法本身可得還是不可得尚且畢竟不可得，因為自性本空，更何況是緣起法可得還是不可得的增語！既然這增語不存在，
【English Translation】 English version: 'Subhuti! Since the nature of things is non-existent, how much less can there be any conditioned phenomena (pratītyasamutpāda), let alone the conventional expressions (prajñapti) of worldly or transcendental things! Since these conventional expressions do not exist, how can it be said: 'This conditioned phenomenon, whether it is a worldly or transcendental conventional expression, is a Bodhisattva-mahāsattva?' 'Subhuti! Furthermore, by what reasoning do you consider that the conditioned phenomenon, whether it is a conventional expression of defilement (saṃkleśa) or purity (vyavadāna), is not a Bodhisattva-mahāsattva?' 'World-Honored One! The defilement and purity of conditioned phenomena themselves are ultimately unattainable, because their nature is non-existent, how much less can there be conventional expressions of the defilement and purity of conditioned phenomena! Since these conventional expressions do not exist, how can it be said: 'This conditioned phenomenon, whether it is a conventional expression of defilement or purity, is a Bodhisattva-mahāsattva?' 'Subhuti! Furthermore, by what reasoning do you consider that the conditioned phenomenon, whether it is a conventional expression belonging to samsara (saṃsāra) or nirvana (nirvāṇa), is not a Bodhisattva-mahāsattva?' 'World-Honored One! Whether conditioned phenomena belong to samsara or nirvana is ultimately unattainable, because their nature is non-existent, how much less can there be conventional expressions of conditioned phenomena belonging to samsara or nirvana! Since these conventional expressions do not exist, how can it be said: 'This conditioned phenomenon, whether it is a conventional expression belonging to samsara or nirvana, is a Bodhisattva-mahāsattva?' 'Subhuti! Furthermore, by what reasoning do you consider that the conditioned phenomenon, whether it is a conventional expression that is internal, external, or in between, is not a Bodhisattva-mahāsattva?' 'World-Honored One! Whether conditioned phenomena are internal, external, or in between is ultimately unattainable, because their nature is non-existent, how much less can there be conventional expressions of conditioned phenomena being internal, external, or in between! Since these conventional expressions do not exist, how can it be said: 'This conditioned phenomenon, whether it is a conventional expression that is internal, external, or in between, is a Bodhisattva-mahāsattva?' 'Subhuti! Furthermore, by what reasoning do you consider that the conditioned phenomenon, whether it is a conventional expression that is attainable or unattainable, is not a Bodhisattva-mahāsattva?' 'World-Honored One! Whether conditioned phenomena are attainable or unattainable is ultimately unattainable, because their nature is non-existent, how much less can there be conventional expressions of conditioned phenomena being attainable or unattainable! Since these conventional expressions do not exist,
，如何可言：即緣所生法若可得若不可得增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十七 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十八
三藏法師玄奘奉 詔譯初分教誡教授品第七之十八
「複次，善現！汝復觀何義言：即無明增語非菩薩摩訶薩，即行、識、名色、六處、觸、受、愛、取、有、生、老死增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若無明，若行乃至老死，尚畢竟不可得，性非有故，況有無明增語及行乃至老死增語！此增語既非有，如何可言：即無明增語是菩薩摩訶薩，即行乃至老死增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若常若無常增語非菩薩摩訶薩，即行乃至老死若常若無常增語非菩薩摩訶薩耶？」
「世尊！若無明常無常，若行乃至老死常無常，尚畢竟不可得，性非有故，況有無明常無常增語及行乃至老死常無常增語！此增語既非有，如何可言：即無明若常若無常增語是菩薩摩訶薩，即行乃至老死若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若樂若苦增語非菩薩摩訶薩，即行乃至老死若樂若苦增語非菩薩摩訶薩耶？
「世尊！若無明樂苦，若行乃至老死樂苦，尚畢竟不可得，性非有故，況有無明樂苦增語及行乃至老死樂苦增語！此增語既非有，如何可言：即無明若樂若苦增語是菩薩摩訶薩，即行乃至老死若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若我若無我增語非菩薩摩訶薩，即行乃至老死若我若無我增語非菩薩摩訶薩耶？」
「世尊！若無明我無我，若行乃至老死我無我，尚畢竟不可得，性非有故，況有無明我無我增語及行乃至老死我無我增語！此增語既非有，如何可言：即無明若我若無我增語是菩薩摩訶薩，即行乃至老死若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若凈若不凈增語非菩薩摩訶薩，即行乃至老死若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若無明凈不凈，若行乃至老死凈不凈，尚畢竟不可得，性非有故，況有無明凈不凈增語及行乃至老死凈不凈增語！此增語既非有，如何可言：即無明若凈若不凈增語是菩薩摩訶薩，即行乃至老死若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若空若不空增語非菩薩摩訶薩，即行乃至老死若空若不空增語非菩薩摩訶薩耶？」
「世尊！若無明空不空，若行乃至老
【現代漢語翻譯】 現代漢語譯本 『世尊！如果無明（avidya，指對真理的無知）的樂和苦，以及行（samskara，指意志行為）乃至老死（jaramarana，指衰老和死亡）的樂和苦，都根本不可得，因為它們的自性本非實有，那麼更何況會有無明的樂苦增語（prajnapti，指假名安立）以及行乃至老死的樂苦增語呢！既然這些增語並非實有，又怎麼能說：無明的樂或苦的增語是菩薩摩訶薩（bodhisattva mahasattva，指偉大的菩薩），行乃至老死的樂或苦的增語是菩薩摩訶薩呢？』 『善現（Subhuti，佛陀的弟子）！你又觀察什麼意義而說：無明的我（atman，指實體性的自我）或無我（anatman，指非實體性的自我）的增語不是菩薩摩訶薩，行乃至老死的我或無我的增語不是菩薩摩訶薩呢？』 『世尊！如果無明的我或無我，以及行乃至老死的我或無我，都根本不可得，因為它們的自性本非實有，那麼更何況會有無我的增語以及行乃至老死的我或無我的增語呢！既然這些增語並非實有，又怎麼能說：無我的增語是菩薩摩訶薩，行乃至老死的我或無我的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：無明的凈（subha，指清凈）或不凈（asubha，指不清凈）的增語不是菩薩摩訶薩，行乃至老死的凈或不凈的增語不是菩薩摩訶薩呢？』 『世尊！如果無明的凈或不凈，以及行乃至老死的凈或不凈，都根本不可得，因為它們的自性本非實有，那麼更何況會有無明的凈或不凈的增語以及行乃至老死的凈或不凈的增語呢！既然這些增語並非實有，又怎麼能說：無明的凈或不凈的增語是菩薩摩訶薩，行乃至老死的凈或不凈的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：無明的空（sunyata，指空性）或不空（asunya，指非空性）的增語不是菩薩摩訶薩，行乃至老死的空或不空的增語不是菩薩摩訶薩呢？』 『世尊！如果無明的空或不空，以及行乃至老死
【English Translation】 English version 'World Honored One! If the pleasure and pain of ignorance (avidya), and the pleasure and pain of actions (samskara) up to old age and death (jaramarana), are ultimately unattainable, because their nature is not real, how much less so are the designations (prajnapti) of the pleasure and pain of ignorance, and the designations of the pleasure and pain of actions up to old age and death! Since these designations are not real, how can it be said: the designation of the pleasure or pain of ignorance is a Bodhisattva Mahasattva (bodhisattva mahasattva), and the designation of the pleasure or pain of actions up to old age and death is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say: the designation of the self (atman) or non-self (anatman) of ignorance is not a Bodhisattva Mahasattva, and the designation of the self or non-self of actions up to old age and death is not a Bodhisattva Mahasattva?' 'World Honored One! If the self or non-self of ignorance, and the self or non-self of actions up to old age and death, are ultimately unattainable, because their nature is not real, how much less so are the designations of the self or non-self of ignorance, and the designations of the self or non-self of actions up to old age and death! Since these designations are not real, how can it be said: the designation of the self or non-self of ignorance is a Bodhisattva Mahasattva, and the designation of the self or non-self of actions up to old age and death is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say: the designation of the pure (subha) or impure (asubha) of ignorance is not a Bodhisattva Mahasattva, and the designation of the pure or impure of actions up to old age and death is not a Bodhisattva Mahasattva?' 'World Honored One! If the pure or impure of ignorance, and the pure or impure of actions up to old age and death, are ultimately unattainable, because their nature is not real, how much less so are the designations of the pure or impure of ignorance, and the designations of the pure or impure of actions up to old age and death! Since these designations are not real, how can it be said: the designation of the pure or impure of ignorance is a Bodhisattva Mahasattva, and the designation of the pure or impure of actions up to old age and death is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe when you say: the designation of emptiness (sunyata) or non-emptiness (asunya) of ignorance is not a Bodhisattva Mahasattva, and the designation of emptiness or non-emptiness of actions up to old age and death is not a Bodhisattva Mahasattva?' 'World Honored One! If the emptiness or non-emptiness of ignorance, and the emptiness or non-emptiness of actions up to old age and death
死空不空，尚畢竟不可得，性非有故，況有無明空不空增語及行乃至老死空不空增語！此增語既非有，如何可言：即無明若空若不空增語是菩薩摩訶薩，即行乃至老死若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有相若無相增語非菩薩摩訶薩，即行乃至老死若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若無明有相無相，若行乃至老死有相無相，尚畢竟不可得，性非有故，況有無明有相無相增語及行乃至老死有相無相增語！此增語既非有，如何可言：即無明若有相若無相增語是菩薩摩訶薩，即行乃至老死若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有愿若無愿增語非菩薩摩訶薩，即行乃至老死若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若無明有愿無愿，若行乃至老死有愿無愿，尚畢竟不可得，性非有故，況有無明有愿無愿增語及行乃至老死有愿無愿增語！此增語既非有，如何可言：即無明若有愿若無愿增語是菩薩摩訶薩，即行乃至老死若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若寂靜若不寂靜增語非菩薩摩訶薩，即行乃至老死若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若無明寂靜不
【現代漢語翻譯】 現代漢語譯本 『空』和『不空』的說法，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於『無明』（avidya，指對真理的無知）的『空』和『不空』的增語，以及關於『行』（samskara，指意志行為）乃至『老死』（jaramarana，指衰老和死亡）的『空』和『不空』的增語呢！既然這些增語本身並不存在，又怎麼能說：『無明』的『空』或『不空』的增語是菩薩摩訶薩（bodhisattva，指追求覺悟的修行者），『行』乃至『老死』的『空』或『不空』的增語是菩薩摩訶薩呢？』 『善現（Subhuti，佛陀的弟子）！你又根據什麼道理說：『無明』的『有相』（sanimitta，有可見的特徵）或『無相』（animitta，沒有可見的特徵）的增語不是菩薩摩訶薩，『行』乃至『老死』的『有相』或『無相』的增語不是菩薩摩訶薩呢？』 『世尊（Bhagavan，佛陀的尊稱）！如果『無明』的『有相』和『無相』，以及『行』乃至『老死』的『有相』和『無相』，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於『無明』的『有相』和『無相』的增語，以及關於『行』乃至『老死』的『有相』和『無相』的增語呢！既然這些增語本身並不存在，又怎麼能說：『無明』的『有相』或『無相』的增語是菩薩摩訶薩，『行』乃至『老死』的『有相』或『無相』的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：『無明』的『有愿』（sapranidhana，有願望）或『無愿』（apranidhana，沒有願望）的增語不是菩薩摩訶薩，『行』乃至『老死』的『有愿』或『無愿』的增語不是菩薩摩訶薩呢？』 『世尊！如果『無明』的『有愿』和『無愿』，以及『行』乃至『老死』的『有愿』和『無愿』，其本質畢竟是不可得的，因為它們的自性並非真實存在。更何況是關於『無明』的『有愿』和『無愿』的增語，以及關於『行』乃至『老死』的『有愿』和『無愿』的增語呢！既然這些增語本身並不存在，又怎麼能說：『無明』的『有愿』或『無愿』的增語是菩薩摩訶薩，『行』乃至『老死』的『有愿』或『無愿』的增語是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：『無明』的『寂靜』（santa，平靜）或『不寂靜』（asanta，不平靜）的增語不是菩薩摩訶薩，『行』乃至『老死』的『寂靜』或『不寂靜』的增語不是菩薩摩訶薩呢？』 『世尊！如果『無明』的『寂靜』和『不寂靜』，
【English Translation】 English version The notions of 'emptiness' and 'non-emptiness' are ultimately unattainable, as their nature is not inherently existent. How much more so are the augmentations of 'emptiness' and 'non-emptiness' regarding 'ignorance' (avidya), and the augmentations of 'emptiness' and 'non-emptiness' regarding 'volitional formations' (samskara) up to 'old age and death' (jaramarana)! Since these augmentations themselves do not exist, how can it be said that the augmentation of 'emptiness' or 'non-emptiness' of 'ignorance' is a Bodhisattva (bodhisattva), or that the augmentation of 'emptiness' or 'non-emptiness' of 'volitional formations' up to 'old age and death' is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say that the augmentation of 'having a sign' (sanimitta) or 'not having a sign' (animitta) of 'ignorance' is not a Bodhisattva, and that the augmentation of 'having a sign' or 'not having a sign' of 'volitional formations' up to 'old age and death' is not a Bodhisattva?' 'Bhagavan! If the 'having a sign' and 'not having a sign' of 'ignorance', and the 'having a sign' and 'not having a sign' of 'volitional formations' up to 'old age and death' are ultimately unattainable, as their nature is not inherently existent, how much more so are the augmentations of 'having a sign' and 'not having a sign' of 'ignorance', and the augmentations of 'having a sign' and 'not having a sign' of 'volitional formations' up to 'old age and death'! Since these augmentations themselves do not exist, how can it be said that the augmentation of 'having a sign' or 'not having a sign' of 'ignorance' is a Bodhisattva, or that the augmentation of 'having a sign' or 'not having a sign' of 'volitional formations' up to 'old age and death' is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say that the augmentation of 'having a wish' (sapranidhana) or 'not having a wish' (apranidhana) of 'ignorance' is not a Bodhisattva, and that the augmentation of 'having a wish' or 'not having a wish' of 'volitional formations' up to 'old age and death' is not a Bodhisattva?' 'Bhagavan! If the 'having a wish' and 'not having a wish' of 'ignorance', and the 'having a wish' and 'not having a wish' of 'volitional formations' up to 'old age and death' are ultimately unattainable, as their nature is not inherently existent, how much more so are the augmentations of 'having a wish' and 'not having a wish' of 'ignorance', and the augmentations of 'having a wish' and 'not having a wish' of 'volitional formations' up to 'old age and death'! Since these augmentations themselves do not exist, how can it be said that the augmentation of 'having a wish' or 'not having a wish' of 'ignorance' is a Bodhisattva, or that the augmentation of 'having a wish' or 'not having a wish' of 'volitional formations' up to 'old age and death' is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say that the augmentation of 'peace' (santa) or 'non-peace' (asanta) of 'ignorance' is not a Bodhisattva, and that the augmentation of 'peace' or 'non-peace' of 'volitional formations' up to 'old age and death' is not a Bodhisattva?' 'Bhagavan! If the 'peace' and 'non-peace' of 'ignorance',
寂靜，若行乃至老死寂靜不寂靜，尚畢竟不可得，性非有故，況有無明寂靜不寂靜增語及行乃至老死寂靜不寂靜增語！此增語既非有，如何可言：即無明若寂靜若不寂靜增語是菩薩摩訶薩，即行乃至老死若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若遠離若不遠離增語非菩薩摩訶薩，即行乃至老死若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若無明遠離不遠離，若行乃至老死遠離不遠離，尚畢竟不可得，性非有故，況有無明遠離不遠離增語及行乃至老死遠離不遠離增語！此增語既非有，如何可言：即無明若遠離若不遠離增語是菩薩摩訶薩，即行乃至老死若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有為若無為增語非菩薩摩訶薩，即行乃至老死若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若無明有為無為，若行乃至老死有為無為，尚畢竟不可得，性非有故，況有無明有為無為增語及行乃至老死有為無為增語！此增語既非有，如何可言：即無明若有為若無為增語是菩薩摩訶薩，即行乃至老死若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有漏若無漏增語非菩薩摩訶薩，即行乃至老死若有漏若無漏增
【現代漢語翻譯】 現代漢語譯本： 『須菩提，如果說無明（avidya，指對真理的無知）的寂靜與不寂靜，乃至老死（jaramarana，指衰老和死亡）的寂靜與不寂靜，這些都畢竟是不可得的，因為它們的本性並非真實存在。更何況是無明的寂靜與不寂靜的增語，以及行（samskara，指意志行為）乃至老死的寂靜與不寂靜的增語呢！既然這些增語都不存在，又怎麼能說：『無明的寂靜或不寂靜的增語是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩），行乃至老死的寂靜或不寂靜的增語是菩薩摩訶薩』呢？』 『須菩提，你又觀察什麼道理說：『無明的遠離或不遠離的增語不是菩薩摩訶薩，行乃至老死的遠離或不遠離的增語不是菩薩摩訶薩』呢？』 『世尊，如果無明的遠離與不遠離，以及行乃至老死的遠離與不遠離，這些都畢竟是不可得的，因為它們的本性並非真實存在。更何況是無明的遠離與不遠離的增語，以及行乃至老死的遠離與不遠離的增語呢！既然這些增語都不存在，又怎麼能說：『無明的遠離或不遠離的增語是菩薩摩訶薩，行乃至老死的遠離或不遠離的增語是菩薩摩訶薩』呢？』 『須菩提，你又觀察什麼道理說：『無明的有為（samskrta，指因緣和合而生）或無為（asamskrta，指非因緣和合而生）的增語不是菩薩摩訶薩，行乃至老死的有為或無為的增語不是菩薩摩訶薩』呢？』 『世尊，如果無明的有為與無為，以及行乃至老死的有為與無為，這些都畢竟是不可得的，因為它們的本性並非真實存在。更何況是無明的有為與無為的增語，以及行乃至老死的有為與無為的增語呢！既然這些增語都不存在，又怎麼能說：『無明的有為或無為的增語是菩薩摩訶薩，行乃至老死的有為或無為的增語是菩薩摩訶薩』呢？』 『須菩提，你又觀察什麼道理說：『無明的有漏（sasrava，指煩惱的生起）或無漏（anasrava，指無煩惱）的增語不是菩薩摩訶薩，行乃至老死的有漏或無漏的增
【English Translation】 English version: 'Subhuti, if the quiescence and non-quiescence of ignorance (avidya), and even the quiescence and non-quiescence of old age and death (jaramarana), are ultimately unattainable because their nature is not real, how much more so are the expressions of the quiescence and non-quiescence of ignorance, and the expressions of the quiescence and non-quiescence of actions (samskara) up to old age and death! Since these expressions do not exist, how can it be said: 『The expression of the quiescence or non-quiescence of ignorance is a Bodhisattva-Mahasattva (bodhisattva-mahasattva), and the expression of the quiescence or non-quiescence of actions up to old age and death is a Bodhisattva-Mahasattva?』' 'Furthermore, Subhuti, what meaning do you observe when you say: 『The expression of the separation or non-separation of ignorance is not a Bodhisattva-Mahasattva, and the expression of the separation or non-separation of actions up to old age and death is not a Bodhisattva-Mahasattva?』' 'World Honored One, if the separation and non-separation of ignorance, and the separation and non-separation of actions up to old age and death, are ultimately unattainable because their nature is not real, how much more so are the expressions of the separation and non-separation of ignorance, and the expressions of the separation and non-separation of actions up to old age and death! Since these expressions do not exist, how can it be said: 『The expression of the separation or non-separation of ignorance is a Bodhisattva-Mahasattva, and the expression of the separation or non-separation of actions up to old age and death is a Bodhisattva-Mahasattva?』' 'Furthermore, Subhuti, what meaning do you observe when you say: 『The expression of the conditioned (samskrta) or unconditioned (asamskrta) nature of ignorance is not a Bodhisattva-Mahasattva, and the expression of the conditioned or unconditioned nature of actions up to old age and death is not a Bodhisattva-Mahasattva?』' 'World Honored One, if the conditioned and unconditioned nature of ignorance, and the conditioned and unconditioned nature of actions up to old age and death, are ultimately unattainable because their nature is not real, how much more so are the expressions of the conditioned and unconditioned nature of ignorance, and the expressions of the conditioned and unconditioned nature of actions up to old age and death! Since these expressions do not exist, how can it be said: 『The expression of the conditioned or unconditioned nature of ignorance is a Bodhisattva-Mahasattva, and the expression of the conditioned or unconditioned nature of actions up to old age and death is a Bodhisattva-Mahasattva?』' 'Furthermore, Subhuti, what meaning do you observe when you say: 『The expression of the defiled (sasrava) or undefiled (anasrava) nature of ignorance is not a Bodhisattva-Mahasattva, and the expression of the defiled or undefiled nature of actions up to old age and death is not a Bodhisattva-Mahasattva?』'
語非菩薩摩訶薩耶？」
「世尊！若無明有漏無漏，若行乃至老死有漏無漏，尚畢竟不可得，性非有故，況有無明有漏無漏增語及行乃至老死有漏無漏增語！此增語既非有，如何可言：即無明若有漏若無漏增語是菩薩摩訶薩，即行乃至老死若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若生若滅增語非菩薩摩訶薩，即行乃至老死若生若滅增語非菩薩摩訶薩耶？
「世尊！若無明生滅，若行乃至老死生滅，尚畢竟不可得，性非有故，況有無明生滅增語及行乃至老死生滅增語！此增語既非有，如何可言：即無明若生若滅增語是菩薩摩訶薩，即行乃至老死若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若善若非善增語非菩薩摩訶薩，即行乃至老死若善若非善增語非菩薩摩訶薩耶？」
「世尊！若無明善非善，若行乃至老死善非善，尚畢竟不可得，性非有故，況有無明善非善增語及行乃至老死善非善增語！此增語既非有，如何可言：即無明若善若非善增語是菩薩摩訶薩，即行乃至老死若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有罪若無罪增語非菩薩摩訶薩，即行乃至老死若有罪若無罪增語非菩薩摩訶薩耶？」
「
【現代漢語翻譯】 現代漢語譯本：『是菩薩摩訶薩嗎？』 『世尊！如果無明（avidya，指對真理的無知）的有漏（sāsrava，指受煩惱污染）和無漏（anāsrava，指不受煩惱污染），如果行（samskara，指意志行為）乃至老死（jarāmarana，指衰老和死亡）的有漏和無漏，尚且畢竟不可得，因為它們的自性並非真實存在，何況會有無明的有漏和無漏的增語（adhivacana，指表達概念的語言符號）以及行乃至老死的有漏和無漏的增語！既然這些增語並非真實存在，如何能說：即無明的有漏或無漏的增語是菩薩摩訶薩，即行乃至老死的有漏或無漏的增語是菩薩摩訶薩？』 『善現（Subhuti，須菩提）！你又觀察什麼意義而說：即無明的生起（utpāda）或滅去（nirodha）的增語不是菩薩摩訶薩，即行乃至老死的生起或滅去的增語不是菩薩摩訶薩呢？』 『世尊！如果無明的生起和滅去，如果行乃至老死的生起和滅去，尚且畢竟不可得，因為它們的自性並非真實存在，何況會有無明生滅的增語以及行乃至老死生滅的增語！既然這些增語並非真實存在，如何能說：即無明的生起或滅去的增語是菩薩摩訶薩，即行乃至老死的生起或滅去的增語是菩薩摩訶薩？』 『善現！你又觀察什麼意義而說：即無明的善（kusala）或非善（akusala）的增語不是菩薩摩訶薩，即行乃至老死的善或非善的增語不是菩薩摩訶薩呢？』 『世尊！如果無明的善和非善，如果行乃至老死的善和非善，尚且畢竟不可得，因為它們的自性並非真實存在，何況會有無明善非善的增語以及行乃至老死善非善的增語！既然這些增語並非真實存在，如何能說：即無明的善或非善的增語是菩薩摩訶薩，即行乃至老死的善或非善的增語是菩薩摩訶薩？』 『善現！你又觀察什麼意義而說：即無明的有罪（sāvadya）或無罪（anavadya）的增語不是菩薩摩訶薩，即行乃至老死的有罪或無罪的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: 『Is a Bodhisattva-Mahasattva?』 『World-Honored One! If ignorance (avidya), with its defilements (sāsrava) and without defilements (anāsrava), if volitional activities (samskara) up to old age and death (jarāmarana), with defilements and without defilements, are ultimately unattainable, because their nature is not real, how much less so are the designations (adhivacana) of ignorance with defilements and without defilements, and of volitional activities up to old age and death with defilements and without defilements! Since these designations are not real, how can it be said: that the designation of ignorance with defilements or without defilements is a Bodhisattva-Mahasattva, that the designation of volitional activities up to old age and death with defilements or without defilements is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: that the designation of the arising (utpāda) or ceasing (nirodha) of ignorance is not a Bodhisattva-Mahasattva, that the designation of the arising or ceasing of volitional activities up to old age and death is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the arising and ceasing of ignorance, if the arising and ceasing of volitional activities up to old age and death, are ultimately unattainable, because their nature is not real, how much less so are the designations of the arising and ceasing of ignorance and of the arising and ceasing of volitional activities up to old age and death! Since these designations are not real, how can it be said: that the designation of the arising or ceasing of ignorance is a Bodhisattva-Mahasattva, that the designation of the arising or ceasing of volitional activities up to old age and death is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: that the designation of the wholesome (kusala) or unwholesome (akusala) of ignorance is not a Bodhisattva-Mahasattva, that the designation of the wholesome or unwholesome of volitional activities up to old age and death is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the wholesome and unwholesome of ignorance, if the wholesome and unwholesome of volitional activities up to old age and death, are ultimately unattainable, because their nature is not real, how much less so are the designations of the wholesome and unwholesome of ignorance and of the wholesome and unwholesome of volitional activities up to old age and death! Since these designations are not real, how can it be said: that the designation of the wholesome or unwholesome of ignorance is a Bodhisattva-Mahasattva, that the designation of the wholesome or unwholesome of volitional activities up to old age and death is a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: that the designation of the blamable (sāvadya) or blameless (anavadya) of ignorance is not a Bodhisattva-Mahasattva, that the designation of the blamable or blameless of volitional activities up to old age and death is not a Bodhisattva-Mahasattva?』
世尊！若無明有罪無罪，若行乃至老死有罪無罪，尚畢竟不可得，性非有故，況有無明有罪無罪增語及行乃至老死有罪無罪增語！此增語既非有，如何可言：即無明若有罪若無罪增語是菩薩摩訶薩，即行乃至老死若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若有煩惱若無煩惱增語非菩薩摩訶薩，即行乃至老死若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若無明有煩惱無煩惱，若行乃至老死有煩惱無煩惱，尚畢竟不可得，性非有故，況有無明有煩惱無煩惱增語及行乃至老死有煩惱無煩惱增語！此增語既非有，如何可言：即無明若有煩惱若無煩惱增語是菩薩摩訶薩，即行乃至老死若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若世間若出世間增語非菩薩摩訶薩，即行乃至老死若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若無明世間出世間，若行乃至老死世間出世間，尚畢竟不可得，性非有故，況有無明世間出世間增語及行乃至老死世間出世間增語！此增語既非有，如何可言：即無明若世間若出世間增語是菩薩摩訶薩，即行乃至老死若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若雜染若清凈增語非
【現代漢語翻譯】 現代漢語譯本 『世尊！如果無明（avidya，指對真理的無知）有罪或無罪，如果行（samskara，指意志行為）乃至老死（jaramarana，指衰老和死亡）有罪或無罪，這些都根本不可得，因為它們的自性並非實有。更何況會有無明有罪或無罪的增語，以及行乃至老死有罪或無罪的增語呢！既然這些增語並非實有，又怎麼能說：即無明若有罪或無罪的增語是菩薩摩訶薩（bodhisattva，指追求覺悟的修行者），即行乃至老死若有罪或無罪的增語是菩薩摩訶薩呢？』 『善現（Subhuti，佛陀的弟子）！你又觀察什麼意義而說：即無明若有煩惱或無煩惱的增語不是菩薩摩訶薩，即行乃至老死若有煩惱或無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果無明有煩惱或無煩惱，如果行乃至老死有煩惱或無煩惱，這些都根本不可得，因為它們的自性並非實有。更何況會有無明有煩惱或無煩惱的增語，以及行乃至老死有煩惱或無煩惱的增語呢！既然這些增語並非實有，又怎麼能說：即無明若有煩惱或無煩惱的增語是菩薩摩訶薩，即行乃至老死若有煩惱或無煩惱的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：即無明若是世間（loka，指輪迴的世界）或出世間（lokottara，指超越輪迴的世界）的增語不是菩薩摩訶薩，即行乃至老死若是世間或出世間的增語不是菩薩摩訶薩呢？』 『世尊！如果無明是世間或出世間，如果行乃至老死是世間或出世間，這些都根本不可得，因為它們的自性並非實有。更何況會有無明是世間或出世間的增語，以及行乃至老死是世間或出世間的增語呢！既然這些增語並非實有，又怎麼能說：即無明若是世間或出世間的增語是菩薩摩訶薩，即行乃至老死若是世間或出世間的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：即無明若是雜染（samklesa，指煩惱和痛苦）或清凈（visuddhi，指解脫和純凈）的增語不是
【English Translation】 English version 'World Honored One! If ignorance (avidya) is with or without fault, if volitional formations (samskara) and even old age and death (jaramarana) are with or without fault, these are ultimately unattainable, because their nature is not real. How much more so are the designations of ignorance being with or without fault, and volitional formations and even old age and death being with or without fault! Since these designations are not real, how can it be said: that the designation of ignorance being with or without fault is a Bodhisattva (bodhisattva), that the designation of volitional formations and even old age and death being with or without fault is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say: that the designation of ignorance being with or without defilements is not a Bodhisattva, that the designation of volitional formations and even old age and death being with or without defilements is not a Bodhisattva?' 'World Honored One! If ignorance is with or without defilements, if volitional formations and even old age and death are with or without defilements, these are ultimately unattainable, because their nature is not real. How much more so are the designations of ignorance being with or without defilements, and volitional formations and even old age and death being with or without defilements! Since these designations are not real, how can it be said: that the designation of ignorance being with or without defilements is a Bodhisattva, that the designation of volitional formations and even old age and death being with or without defilements is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say: that the designation of ignorance being worldly (loka) or transcendental (lokottara) is not a Bodhisattva, that the designation of volitional formations and even old age and death being worldly or transcendental is not a Bodhisattva?' 'World Honored One! If ignorance is worldly or transcendental, if volitional formations and even old age and death are worldly or transcendental, these are ultimately unattainable, because their nature is not real. How much more so are the designations of ignorance being worldly or transcendental, and volitional formations and even old age and death being worldly or transcendental! Since these designations are not real, how can it be said: that the designation of ignorance being worldly or transcendental is a Bodhisattva, that the designation of volitional formations and even old age and death being worldly or transcendental is a Bodhisattva?' 'Subhuti! What meaning do you observe when you say: that the designation of ignorance being defiled (samklesa) or purified (visuddhi) is not a
菩薩摩訶薩，即行乃至老死若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若無明雜染清凈，若行乃至老死雜染清凈，尚畢竟不可得，性非有故，況有無明雜染清凈增語及行乃至老死雜染清凈增語！此增語既非有，如何可言：即無明若雜染若清凈增語是菩薩摩訶薩，即行乃至老死若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若屬生死若屬涅槃增語非菩薩摩訶薩，即行乃至老死若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若無明屬生死屬涅槃，若行乃至老死屬生死屬涅槃，尚畢竟不可得，性非有故，況有無明屬生死屬涅槃增語及行乃至老死屬生死屬涅槃增語！此增語既非有，如何可言：即無明若屬生死若屬涅槃增語是菩薩摩訶薩，即行乃至老死若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若在內若在外若在兩間增語非菩薩摩訶薩，即行乃至老死若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若無明在內在外在兩間，若行乃至老死在內在外在兩間，尚畢竟不可得，性非有故，況有無明在內在外在兩間增語及行乃至老死在內在外在兩間增語！此增語既非有，如何可言：即無明若在內若在外若在兩間增語是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（菩薩中的大菩薩），是指從行（saṃskāra）乃至老死（jarā-maraṇa）這些既有雜染（saṃkleśa）又有清凈（viśuddhi）的增語（adhivacana）嗎？不是菩薩摩訶薩吧？』 『世尊！如果無明（avidyā）的雜染和清凈，以及從行乃至老死的雜染和清凈，都畢竟不可得，因為它們的自性本非實有，更何況會有無明的雜染清凈的增語，以及從行乃至老死的雜染清凈的增語呢！既然這些增語並非實有，又怎麼能說：無明的雜染清凈的增語是菩薩摩訶薩，從行乃至老死的雜染清凈的增語是菩薩摩訶薩呢？』 『善現（Subhūti）！你又觀察什麼道理說：無明屬於生死（saṃsāra）或涅槃（nirvāṇa）的增語不是菩薩摩訶薩，從行乃至老死屬於生死或涅槃的增語不是菩薩摩訶薩呢？』 『世尊！如果無明屬於生死或涅槃，以及從行乃至老死屬於生死或涅槃，都畢竟不可得，因為它們的自性本非實有，更何況會有無明屬於生死或涅槃的增語，以及從行乃至老死屬於生死或涅槃的增語呢！既然這些增語並非實有，又怎麼能說：無明屬於生死或涅槃的增語是菩薩摩訶薩，從行乃至老死屬於生死或涅槃的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：無明在內（adhyātma）、在外（bahirdhā）或在兩者之間（ubhayatra）的增語不是菩薩摩訶薩，從行乃至老死在內、在外或在兩者之間的增語不是菩薩摩訶薩呢？』 『世尊！如果無明在內、在外或在兩者之間，以及從行乃至老死在內、在外或在兩者之間，都畢竟不可得，因為它們的自性本非實有，更何況會有無明在內、在外或在兩者之間的增語，以及從行乃至老死在內、在外或在兩者之間的增語呢！既然這些增語並非實有，又怎麼能說：無明在內、在外或在兩者之間的增語是菩薩摩訶薩呢？』
【English Translation】 English version 'Bodhisattva-mahāsattva (a great Bodhisattva), is it the case that the expressions (adhivacana) of actions (saṃskāra) up to old age and death (jarā-maraṇa), whether defiled (saṃkleśa) or purified (viśuddhi), are not Bodhisattva-mahāsattvas?' 'World Honored One! If the defilement and purification of ignorance (avidyā), and the defilement and purification of actions up to old age and death, are ultimately unattainable because their nature is not real, how much less can there be expressions of the defilement and purification of ignorance, and expressions of the defilement and purification of actions up to old age and death! Since these expressions are not real, how can it be said that the expression of the defilement and purification of ignorance is a Bodhisattva-mahāsattva, or that the expression of the defilement and purification of actions up to old age and death is a Bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say that the expression of ignorance belonging to samsara (saṃsāra) or nirvana (nirvāṇa) is not a Bodhisattva-mahāsattva, and that the expression of actions up to old age and death belonging to samsara or nirvana is not a Bodhisattva-mahāsattva?' 'World Honored One! If ignorance belonging to samsara or nirvana, and actions up to old age and death belonging to samsara or nirvana, are ultimately unattainable because their nature is not real, how much less can there be expressions of ignorance belonging to samsara or nirvana, and expressions of actions up to old age and death belonging to samsara or nirvana! Since these expressions are not real, how can it be said that the expression of ignorance belonging to samsara or nirvana is a Bodhisattva-mahāsattva, or that the expression of actions up to old age and death belonging to samsara or nirvana is a Bodhisattva-mahāsattva?' 'Subhūti! What meaning do you observe when you say that the expression of ignorance being internal (adhyātma), external (bahirdhā), or in between (ubhayatra) is not a Bodhisattva-mahāsattva, and that the expression of actions up to old age and death being internal, external, or in between is not a Bodhisattva-mahāsattva?' 'World Honored One! If ignorance being internal, external, or in between, and actions up to old age and death being internal, external, or in between, are ultimately unattainable because their nature is not real, how much less can there be expressions of ignorance being internal, external, or in between, and expressions of actions up to old age and death being internal, external, or in between! Since these expressions are not real, how can it be said that the expression of ignorance being internal, external, or in between is a Bodhisattva-mahāsattva?'
，即行乃至老死若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即無明若可得若不可得增語非菩薩摩訶薩，即行乃至老死若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若無明可得不可得，若行乃至老死可得不可得，尚畢竟不可得，性非有故，況有無明可得不可得增語及行乃至老死可得不可得增語！此增語既非有，如何可言：即無明若可得若不可得增語是菩薩摩訶薩，即行乃至老死若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即佈施波羅蜜多增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若佈施波羅蜜多，若凈戒、安忍、精進、靜慮、般若波羅蜜多，尚畢竟不可得，性非有故，況有佈施波羅蜜多增語及凈戒、安忍、精進、靜慮、般若波羅蜜多增語！此增語既非有，如何可言：即佈施波羅蜜多增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若常若無常增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若常若無常增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多常無
【現代漢語翻譯】 現代漢語譯本：『那麼，善現，你又根據什麼道理說：『以無明（avidya，指對實相的無知）為首，乃至老死（jaramarana，指衰老和死亡）為終，無論在內、在外、還是在兩者之間，這些增語都不是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）』呢？』 『善現！你又觀察什麼道理說：『以無明若可得或不可得為增語，不是菩薩摩訶薩；以行（samskara，指意志行為）乃至老死若可得或不可得為增語，不是菩薩摩訶薩』呢？』 『世尊！如果無明可得或不可得，如果行乃至老死可得或不可得，這些都畢竟不可得，因為它們的自性本非實有，何況會有無明可得或不可得的增語，以及行乃至老死可得或不可得的增語呢！既然這些增語並非實有，又怎麼能說：『以無明若可得或不可得為增語是菩薩摩訶薩，以行乃至老死若可得或不可得為增語是菩薩摩訶薩』呢？』 『再者，善現！你觀察什麼道理說：『以佈施波羅蜜多（dana-paramita，指佈施的完美）為增語不是菩薩摩訶薩，以凈戒（sila，指戒律）、安忍（ksanti，指忍耐）、精進（virya，指努力）、靜慮（dhyana，指禪定）、般若波羅蜜多（prajna-paramita，指智慧的完美）為增語不是菩薩摩訶薩』呢？』 具壽善現回答說：『世尊！如果佈施波羅蜜多，如果凈戒、安忍、精進、靜慮、般若波羅蜜多，這些都畢竟不可得，因為它們的自性本非實有，何況會有佈施波羅蜜多增語以及凈戒、安忍、精進、靜慮、般若波羅蜜多增語呢！既然這些增語並非實有，又怎麼能說：『以佈施波羅蜜多增語是菩薩摩訶薩，以凈戒、安忍、精進、靜慮、般若波羅蜜多增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：『以佈施波羅蜜多若常若無常為增語不是菩薩摩訶薩，以凈戒、安忍、精進、靜慮、般若波羅蜜多若常若無常為增語不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多常無常，
【English Translation】 English version: 'Furthermore, Subhuti, by what reasoning do you say: 『The designation of ignorance (avidya), up to and including old age and death (jaramarana), whether internal, external, or in between, is not a Bodhisattva-Mahasattva (a great Bodhisattva)』?' 'Subhuti! What meaning do you observe when you say: 『The designation of ignorance, whether attainable or unattainable, is not a Bodhisattva-Mahasattva; the designation of actions (samskara), up to and including old age and death, whether attainable or unattainable, is not a Bodhisattva-Mahasattva』?' 'World Honored One! If ignorance, whether attainable or unattainable, if actions up to and including old age and death, whether attainable or unattainable, are ultimately unattainable, because their nature is non-existent, how much less can there be a designation of ignorance, whether attainable or unattainable, and a designation of actions up to and including old age and death, whether attainable or unattainable! Since these designations are non-existent, how can it be said: 『The designation of ignorance, whether attainable or unattainable, is a Bodhisattva-Mahasattva, the designation of actions up to and including old age and death, whether attainable or unattainable, is a Bodhisattva-Mahasattva』?' 'Furthermore, Subhuti! What meaning do you observe when you say: 『The designation of giving perfection (dana-paramita) is not a Bodhisattva-Mahasattva, the designation of morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), and wisdom perfection (prajna-paramita) is not a Bodhisattva-Mahasattva』?' The venerable Subhuti replied: 'World Honored One! If giving perfection, if morality, patience, vigor, meditation, and wisdom perfection, are ultimately unattainable, because their nature is non-existent, how much less can there be a designation of giving perfection and a designation of morality, patience, vigor, meditation, and wisdom perfection! Since these designations are non-existent, how can it be said: 『The designation of giving perfection is a Bodhisattva-Mahasattva, the designation of morality, patience, vigor, meditation, and wisdom perfection is a Bodhisattva-Mahasattva』?' 'Subhuti! What meaning do you observe when you say: 『The designation of giving perfection, whether permanent or impermanent, is not a Bodhisattva-Mahasattva, the designation of morality, patience, vigor, meditation, and wisdom perfection, whether permanent or impermanent, is not a Bodhisattva-Mahasattva』?' 'World Honored One! If giving perfection, whether permanent or impermanent,
常，若凈戒、安忍、精進、靜慮、般若波羅蜜多常無常，尚畢竟不可得，性非有故，況有佈施波羅蜜多常無常增語及凈戒、安忍、精進、靜慮、般若波羅蜜多常無常增語！此增語既非有，如何可言：即佈施波羅蜜多若常若無常增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若樂若苦增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多樂苦，若凈戒、安忍、精進、靜慮、般若波羅蜜多樂苦，尚畢竟不可得，性非有故，況有佈施波羅蜜多樂苦增語及凈戒、安忍、精進、靜慮、般若波羅蜜多樂苦增語！此增語既非有，如何可言：即佈施波羅蜜多若樂若苦增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若我若無我增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若我若無我增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多我無我，若凈戒、安忍、精進、靜慮、般若波羅蜜多我無我，尚畢竟不可得，性非有故，況有佈施波羅蜜多我無我
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，須菩提）！如果連佈施波羅蜜多（Dāna pāramitā，佈施的完美）的常與無常，以及凈戒（Śīla，戒律）、安忍（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）的常與無常，都畢竟不可得，因為它們的自性本非實有，何況會有佈施波羅蜜多的常與無常的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的常與無常的增語呢！既然這些增語都不存在，又怎麼能說：『佈施波羅蜜多的常與無常的增語是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），凈戒、安忍、精進、靜慮、般若波羅蜜多的常與無常的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：『佈施波羅蜜多的樂與苦的增語不是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的樂與苦的增語不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多的樂與苦，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的樂與苦，都畢竟不可得，因為它們的自性本非實有，何況會有佈施波羅蜜多的樂與苦的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的樂與苦的增語呢！既然這些增語都不存在，又怎麼能說：『佈施波羅蜜多的樂與苦的增語是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的樂與苦的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理說：『佈施波羅蜜多的我與無我的增語不是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的我與無我的增語不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多的我與無我，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的我與無我，都畢竟不可得，因為它們的自性本非實有，何況會有佈施波羅蜜多的我與無我
【English Translation】 English version: 'Subhuti! If even the permanence or impermanence of the Dāna pāramitā (perfection of giving), and the permanence or impermanence of Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom) are ultimately unattainable, because their nature is not real, how much less can there be any verbal constructs of the permanence or impermanence of Dāna pāramitā, and the verbal constructs of the permanence or impermanence of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā! Since these verbal constructs do not exist, how can it be said: 『The verbal construct of the permanence or impermanence of Dāna pāramitā is a Bodhisattva-mahāsattva (great Bodhisattva), and the verbal construct of the permanence or impermanence of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is a Bodhisattva-mahāsattva?』' 'Subhuti! What meaning do you observe when you say: 『The verbal construct of the pleasure or pain of Dāna pāramitā is not a Bodhisattva-mahāsattva, and the verbal construct of the pleasure or pain of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is not a Bodhisattva-mahāsattva?』' 'World Honored One! If the pleasure or pain of Dāna pāramitā, and the pleasure or pain of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are ultimately unattainable, because their nature is not real, how much less can there be any verbal constructs of the pleasure or pain of Dāna pāramitā, and the verbal constructs of the pleasure or pain of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā! Since these verbal constructs do not exist, how can it be said: 『The verbal construct of the pleasure or pain of Dāna pāramitā is a Bodhisattva-mahāsattva, and the verbal construct of the pleasure or pain of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is a Bodhisattva-mahāsattva?』' 'Subhuti! What meaning do you observe when you say: 『The verbal construct of the self or non-self of Dāna pāramitā is not a Bodhisattva-mahāsattva, and the verbal construct of the self or non-self of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is not a Bodhisattva-mahāsattva?』' 'World Honored One! If the self or non-self of Dāna pāramitā, and the self or non-self of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are ultimately unattainable, because their nature is not real, how much less can there be any verbal constructs of the self or non-self of Dāna pāramitā
增語及凈戒、安忍、精進、靜慮、般若波羅蜜多我無我增語！此增語既非有，如何可言：即佈施波羅蜜多若我若無我增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若凈若不凈增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多凈不凈，若凈戒、安忍、精進、靜慮、般若波羅蜜多凈不凈，尚畢竟不可得，性非有故，況有佈施波羅蜜多凈不凈增語及凈戒、安忍、精進、靜慮、般若波羅蜜多凈不凈增語！此增語既非有，如何可言：即佈施波羅蜜多若凈若不凈增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若空若不空增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若空若不空增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多空不空，若凈戒、安忍、精進、靜慮、般若波羅蜜多空不空，尚畢竟不可得，性非有故，況有佈施波羅蜜多空不空增語及凈戒、安忍、精進、靜慮、般若波羅蜜多空不空增語！此增語既非有，如何可言：即
【現代漢語翻譯】 現代漢語譯本 『須菩提，關於佈施波羅蜜多（Dāna pāramitā，佈施的完美）的「我」或「無我」的說法，以及關於凈戒（Śīla，戒律）、安忍（Kṣānti，忍耐）、精進（Vīrya，精進）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）的「我」或「無我」的說法，這些說法本身並不存在。既然這些說法不存在，又怎麼能說：『關於佈施波羅蜜多的「我」或「無我」的說法是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），關於凈戒、安忍、精進、靜慮、般若波羅蜜多的「我」或「無我」的說法是菩薩摩訶薩』呢？』 『須菩提，你又根據什麼道理說：『關於佈施波羅蜜多的「清凈」或「不清凈」的說法不是菩薩摩訶薩，關於凈戒、安忍、精進、靜慮、般若波羅蜜多的「清凈」或「不清凈」的說法不是菩薩摩訶薩』呢？』 『世尊，如果佈施波羅蜜多的清凈與不清凈，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的清凈與不清凈，其本身就畢竟不可得，因為它們的自性本非實有，更何況是關於佈施波羅蜜多的清凈與不清凈的說法，以及關於凈戒、安忍、精進、靜慮、般若波羅蜜多的清凈與不清凈的說法呢！既然這些說法不存在，又怎麼能說：『關於佈施波羅蜜多的「清凈」或「不清凈」的說法是菩薩摩訶薩，關於凈戒、安忍、精進、靜慮、般若波羅蜜多的「清凈」或「不清凈」的說法是菩薩摩訶薩』呢？』 『須菩提，你又根據什麼道理說：『關於佈施波羅蜜多的「空」或「不空」的說法不是菩薩摩訶薩，關於凈戒、安忍、精進、靜慮、般若波羅蜜多的「空」或「不空」的說法不是菩薩摩訶薩』呢？』 『世尊，如果佈施波羅蜜多的空與不空，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的空與不空，其本身就畢竟不可得，因為它們的自性本非實有，更何況是關於佈施波羅蜜多的空與不空的說法，以及關於凈戒、安忍、精進、靜慮、般若波羅蜜多的空與不空的說法呢！既然這些說法不存在，又怎麼能說：
【English Translation】 English version 'Subhuti, the expressions of 'self' or 'non-self' regarding the Dāna pāramitā (perfection of giving), and the expressions of 'self' or 'non-self' regarding Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom), these expressions themselves do not exist. Since these expressions do not exist, how can it be said: 'The expression of 'self' or 'non-self' regarding the Dāna pāramitā is a Bodhisattva-mahāsattva (great Bodhisattva), and the expression of 'self' or 'non-self' regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is a Bodhisattva-mahāsattva?' 'Subhuti, what meaning do you observe when you say: 'The expression of 'pure' or 'impure' regarding the Dāna pāramitā is not a Bodhisattva-mahāsattva, and the expression of 'pure' or 'impure' regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is not a Bodhisattva-mahāsattva?' 'World Honored One, if the purity and impurity of the Dāna pāramitā, and the purity and impurity of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of purity and impurity regarding the Dāna pāramitā, and the expressions of purity and impurity regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā! Since these expressions do not exist, how can it be said: 'The expression of 'pure' or 'impure' regarding the Dāna pāramitā is a Bodhisattva-mahāsattva, and the expression of 'pure' or 'impure' regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is a Bodhisattva-mahāsattva?' 'Subhuti, what meaning do you observe when you say: 'The expression of 'empty' or 'non-empty' regarding the Dāna pāramitā is not a Bodhisattva-mahāsattva, and the expression of 'empty' or 'non-empty' regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā is not a Bodhisattva-mahāsattva?' 'World Honored One, if the emptiness and non-emptiness of the Dāna pāramitā, and the emptiness and non-emptiness of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā, are ultimately unattainable, because their nature is non-existent, how much more so are the expressions of emptiness and non-emptiness regarding the Dāna pāramitā, and the expressions of emptiness and non-emptiness regarding Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā! Since these expressions do not exist, how can it be said:
佈施波羅蜜多若空若不空增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若有相若無相增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有相無相，若凈戒、安忍、精進、靜慮、般若波羅蜜多有相無相，尚畢竟不可得，性非有故，況有佈施波羅蜜多有相無相增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有相無相增語！此增語既非有，如何可言：即佈施波羅蜜多若有相若無相增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若有愿若無愿增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有愿無愿，若凈戒、安忍、精進、靜慮、般若波羅蜜多有愿無愿，尚畢竟不可得，性非有故，況有佈施波羅蜜多有愿無愿增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有愿無愿增語！此增語既非有，如何可言：即佈施波羅蜜多若有愿若無愿增語是菩薩摩訶薩，即凈戒、安
【現代漢語翻譯】 現代漢語譯本 『佈施波羅蜜多（Dāna pāramitā，佈施的完美）如果說是空或者不空，這樣的增語是菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩），那麼凈戒（Śīla，戒律）、安忍（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）如果說是空或者不空，這樣的增語也是菩薩摩訶薩嗎？』 『善現（Subhuti，須菩提）！你又觀察什麼道理說：佈施波羅蜜多如果說是有相或者無相，這樣的增語不是菩薩摩訶薩，那麼凈戒、安忍、精進、靜慮、般若波羅蜜多如果說是有相或者無相，這樣的增語也不是菩薩摩訶薩呢？』 『世尊！如果佈施波羅蜜多有相或者無相，如果凈戒、安忍、精進、靜慮、般若波羅蜜多有相或者無相，尚且畢竟不可得，因為它們的自性不是真實存在的，何況會有佈施波羅蜜多有相或者無相的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多有相或者無相的增語呢！這些增語既然不是真實存在的，怎麼可以說：佈施波羅蜜多如果說是有相或者無相，這樣的增語是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多如果說是有相或者無相，這樣的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：佈施波羅蜜多如果說是有愿或者無愿，這樣的增語不是菩薩摩訶薩，那麼凈戒、安忍、精進、靜慮、般若波羅蜜多如果說是有愿或者無愿，這樣的增語也不是菩薩摩訶薩呢？』 『世尊！如果佈施波羅蜜多有愿或者無愿，如果凈戒、安忍、精進、靜慮、般若波羅蜜多有愿或者無愿，尚且畢竟不可得，因為它們的自性不是真實存在的，何況會有佈施波羅蜜多有愿或者無愿的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多有愿或者無愿的增語呢！這些增語既然不是真實存在的，怎麼可以說：佈施波羅蜜多如果說是有愿或者無愿，這樣的增語是菩薩摩訶薩，凈戒、安
【English Translation】 English version 'If the expression that the Dāna pāramitā (perfection of giving) is either empty or not empty is a Bodhisattva mahāsattva (great Bodhisattva), then is the expression that the Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom) are either empty or not empty also a Bodhisattva mahāsattva?' 'Subhuti! What meaning do you observe when you say: the expression that the Dāna pāramitā is either with form or without form is not a Bodhisattva mahāsattva, and the expression that the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are either with form or without form is not a Bodhisattva mahāsattva?' 'World Honored One! If the Dāna pāramitā, whether with form or without form, and if the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā, whether with form or without form, are ultimately unattainable because their nature is not real, how much less can there be expressions of the Dāna pāramitā with form or without form, and expressions of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā with form or without form! Since these expressions are not real, how can it be said: the expression that the Dāna pāramitā is either with form or without form is a Bodhisattva mahāsattva, and the expression that the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are either with form or without form is a Bodhisattva mahāsattva?' 'Subhuti! What meaning do you observe when you say: the expression that the Dāna pāramitā is either with aspiration or without aspiration is not a Bodhisattva mahāsattva, and the expression that the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are either with aspiration or without aspiration is not a Bodhisattva mahāsattva?' 'World Honored One! If the Dāna pāramitā, whether with aspiration or without aspiration, and if the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā, whether with aspiration or without aspiration, are ultimately unattainable because their nature is not real, how much less can there be expressions of the Dāna pāramitā with aspiration or without aspiration, and expressions of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā with aspiration or without aspiration! Since these expressions are not real, how can it be said: the expression that the Dāna pāramitā is either with aspiration or without aspiration is a Bodhisattva mahāsattva, and the expression that the Śīla, Kṣānti,
忍、精進、靜慮、般若波羅蜜多若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若寂靜若不寂靜增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若寂靜若不寂靜增語非菩薩摩訶薩耶？
「世尊！若佈施波羅蜜多寂靜不寂靜，若凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜不寂靜，尚畢竟不可得，性非有故，況有佈施波羅蜜多寂靜不寂靜增語及凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜不寂靜增語！此增語既非有，如何可言：即佈施波羅蜜多若寂靜若不寂靜增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若寂靜若不寂靜增語是菩薩摩訶薩？
「善現！汝復觀何義言：即佈施波羅蜜多若遠離若不遠離增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若遠離若不遠離增語非菩薩摩訶薩耶？
「世尊！若佈施波羅蜜多遠離不遠離，若凈戒、安忍、精進、靜慮、般若波羅蜜多遠離不遠離，尚畢竟不可得，性非有故，況有佈施波羅蜜多遠離不遠離增語及凈戒、安忍、精進、靜慮、般若波羅蜜多遠離不遠離增語！此增語既非有，如何可言：即佈施波羅蜜多若遠離若不遠離增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅
【現代漢語翻譯】 現代漢語譯本 『忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）若有愿若無愿的增語，是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『善現（Subhūti，須菩提）！你再觀察是什麼意思，說：即佈施波羅蜜多（Dāna-pāramitā，佈施的完美）若寂靜若不寂靜的增語，不是菩薩摩訶薩；即凈戒（Śīla，戒律）、安忍（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完美）若寂靜若不寂靜的增語，不是菩薩摩訶薩嗎？』 『世尊（Bhagavan，佛陀）！如果佈施波羅蜜多寂靜不寂靜，如果凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜不寂靜，尚且畢竟不可得，因為它們的自性並非實有，何況會有佈施波羅蜜多寂靜不寂靜的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多寂靜不寂靜的增語！這些增語既然不是實有，如何能說：即佈施波羅蜜多若寂靜若不寂靜的增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若寂靜若不寂靜的增語是菩薩摩訶薩？』 『善現！你再觀察是什麼意思，說：即佈施波羅蜜多若遠離若不遠離的增語，不是菩薩摩訶薩；即凈戒、安忍、精進、靜慮、般若波羅蜜多若遠離若不遠離的增語，不是菩薩摩訶薩嗎？』 『世尊！如果佈施波羅蜜多遠離不遠離，如果凈戒、安忍、精進、靜慮、般若波羅蜜多遠離不遠離，尚且畢竟不可得，因為它們的自性並非實有，何況會有佈施波羅蜜多遠離不遠離的增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多遠離不遠離的增語！這些增語既然不是實有，如何能說：即佈施波羅蜜多若遠離若不遠離的增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若遠離若不遠離的增語是菩薩摩訶薩？』
【English Translation】 English version 'Are the augmentations of patience (Kṣānti), vigor (Vīrya), meditative concentration (Dhyāna), and the perfection of wisdom (Prajñāpāramitā), whether with or without aspiration, a Bodhisattva-mahāsattva (great Bodhisattva)?' 'Subhūti, what do you think? Is it correct to say that the augmentations of the perfection of giving (Dāna-pāramitā), whether tranquil or not tranquil, are not a Bodhisattva-mahāsattva, and that the augmentations of the perfection of morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditative concentration (Dhyāna), and the perfection of wisdom (Prajñāpāramitā), whether tranquil or not tranquil, are not a Bodhisattva-mahāsattva?' 'Bhagavan, if the perfection of giving, whether tranquil or not tranquil, and if the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether tranquil or not tranquil, are ultimately unattainable because their nature is not real, how much less can there be augmentations of the perfection of giving, whether tranquil or not tranquil, and augmentations of the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether tranquil or not tranquil! Since these augmentations are not real, how can it be said that the augmentations of the perfection of giving, whether tranquil or not tranquil, are a Bodhisattva-mahāsattva, and that the augmentations of the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether tranquil or not tranquil, are a Bodhisattva-mahāsattva?' 'Subhūti, what do you think? Is it correct to say that the augmentations of the perfection of giving, whether separated or not separated, are not a Bodhisattva-mahāsattva, and that the augmentations of the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether separated or not separated, are not a Bodhisattva-mahāsattva?' 'Bhagavan, if the perfection of giving, whether separated or not separated, and if the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether separated or not separated, are ultimately unattainable because their nature is not real, how much less can there be augmentations of the perfection of giving, whether separated or not separated, and augmentations of the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether separated or not separated! Since these augmentations are not real, how can it be said that the augmentations of the perfection of giving, whether separated or not separated, are a Bodhisattva-mahāsattva, and that the augmentations of the perfection of morality, patience, vigor, meditative concentration, and the perfection of wisdom, whether separated or not separated, are a Bodhisattva-mahāsattva?'
蜜多若遠離若不遠離增語是菩薩摩訶薩？
「善現！汝復觀何義言：即佈施波羅蜜多若有為若無為增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有為無為，若凈戒、安忍、精進、靜慮、般若波羅蜜多有為無為，尚畢竟不可得，性非有故，況有佈施波羅蜜多有為無為增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有為無為增語！此增語既非有，如何可言：即佈施波羅蜜多若有為若無為增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若有漏若無漏增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有漏無漏，若凈戒、安忍、精進、靜慮、般若波羅蜜多有漏無漏，尚畢竟不可得，性非有故，況有佈施波羅蜜多有漏無漏增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有漏無漏增語！此增語既非有，如何可言：即佈施波羅蜜多若有漏若無漏增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有漏若無漏增語是菩薩摩訶薩？」
「善
【現代漢語翻譯】 現代漢語譯本 蜜多（波羅蜜多，意為「到達彼岸」）的遠離或不遠離的增語是菩薩摩訶薩（菩薩，意為「覺悟的眾生」）嗎？ 「善現（須菩提的別名）！你再觀察什麼含義說：即佈施波羅蜜多（佈施，意為「給予」）若有為（有生滅變化）若無為（無生滅變化）的增語不是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多（凈戒，意為「道德行為」；安忍，意為「忍耐」；精進，意為「努力」；靜慮，意為「禪定」；般若，意為「智慧」）若有為若無為的增語不是菩薩摩訶薩呢？」 「世尊！如果佈施波羅蜜多有為無為，如果凈戒、安忍、精進、靜慮、般若波羅蜜多有為無為，尚且畢竟不可得，因為其自性非有，何況有佈施波羅蜜多有為無為的增語以及凈戒、安忍、精進、靜慮、般若波羅蜜多有為無為的增語！這些增語既然非有，如何能說：即佈施波羅蜜多若有為若無為的增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有為若無為的增語是菩薩摩訶薩呢？」 「善現！你再觀察什麼含義說：即佈施波羅蜜多若有漏（有煩惱）若無漏（無煩惱）的增語不是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有漏若無漏的增語不是菩薩摩訶薩呢？」 「世尊！如果佈施波羅蜜多有漏無漏，如果凈戒、安忍、精進、靜慮、般若波羅蜜多有漏無漏，尚且畢竟不可得，因為其自性非有，何況有佈施波羅蜜多有漏無漏的增語以及凈戒、安忍、精進、靜慮、般若波羅蜜多有漏無漏的增語！這些增語既然非有，如何能說：即佈施波羅蜜多若有漏若無漏的增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有漏若無漏的增語是菩薩摩訶薩呢？」 「善現！
【English Translation】 English version Is the designation of 'near' or 'not near' of the Pāramitā (Pāramitā, meaning 'perfection' or 'to the other shore') a Bodhisattva-mahāsattva (Bodhisattva, meaning 'enlightenment being')? 「Subhuti (a name of Śāriputra)! What do you observe in the meaning that the designation of the Dāna-pāramitā (Dāna, meaning 'giving') whether conditioned (with arising and ceasing) or unconditioned (without arising and ceasing) is not a Bodhisattva-mahāsattva, and that the designation of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās (Śīla, meaning 'moral conduct'; Kṣānti, meaning 'patience'; Vīrya, meaning 'effort'; Dhyāna, meaning 'meditation'; Prajñā, meaning 'wisdom') whether conditioned or unconditioned is not a Bodhisattva-mahāsattva?」 「World-Honored One! If the Dāna-pāramitā whether conditioned or unconditioned, and if the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether conditioned or unconditioned, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the Dāna-pāramitā whether conditioned or unconditioned, and the designations of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether conditioned or unconditioned! Since these designations are non-existent, how can it be said that the designation of the Dāna-pāramitā whether conditioned or unconditioned is a Bodhisattva-mahāsattva, and that the designation of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether conditioned or unconditioned is a Bodhisattva-mahāsattva?」 「Subhuti! What do you observe in the meaning that the designation of the Dāna-pāramitā whether defiled (with afflictions) or undefiled (without afflictions) is not a Bodhisattva-mahāsattva, and that the designation of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether defiled or undefiled is not a Bodhisattva-mahāsattva?」 「World-Honored One! If the Dāna-pāramitā whether defiled or undefiled, and if the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether defiled or undefiled, are ultimately unattainable, because their nature is non-existent, how much more so are the designations of the Dāna-pāramitā whether defiled or undefiled, and the designations of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether defiled or undefiled! Since these designations are non-existent, how can it be said that the designation of the Dāna-pāramitā whether defiled or undefiled is a Bodhisattva-mahāsattva, and that the designation of the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitās whether defiled or undefiled is a Bodhisattva-mahāsattva?」 「Subhuti!
現！汝復觀何義言：即佈施波羅蜜多若生若滅增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若生若滅增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多生滅，若凈戒、安忍、精進、靜慮、般若波羅蜜多生滅，尚畢竟不可得，性非有故，況有佈施波羅蜜多生滅增語及凈戒、安忍、精進、靜慮、般若波羅蜜多生滅增語！此增語既非有，如何可言：即佈施波羅蜜多若生若滅增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若善若非善增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若善若非善增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多善非善，若凈戒、安忍、精進、靜慮、般若波羅蜜多善非善，尚畢竟不可得，性非有故，況有佈施波羅蜜多善非善增語及凈戒、安忍、精進、靜慮、般若波羅蜜多善非善增語！此增語既非有，如何可言：即佈施波羅蜜多若善若非善增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若有罪若無罪增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅
【現代漢語翻譯】 現代漢語譯本 『善現！你再觀察，根據什麼道理說：『佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）如果產生或滅亡的說法，就不是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），持戒、安忍、精進、禪定、般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）如果產生或滅亡的說法，就不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多產生或滅亡，如果持戒、安忍、精進、禪定、般若波羅蜜多產生或滅亡，這些本身都是畢竟不可得的，因為它們的自性本空，更何況會有佈施波羅蜜多產生或滅亡的說法，以及持戒、安忍、精進、禪定、般若波羅蜜多產生或滅亡的說法呢！這些說法既然不存在，又怎麼能說：『佈施波羅蜜多如果產生或滅亡的說法是菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多如果產生或滅亡的說法是菩薩摩訶薩』呢？』 『善現！你再觀察，根據什麼道理說：『佈施波羅蜜多如果是善或非善的說法，就不是菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多如果是善或非善的說法，就不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多是善或非善，如果持戒、安忍、精進、禪定、般若波羅蜜多是善或非善，這些本身都是畢竟不可得的，因為它們的自性本空，更何況會有佈施波羅蜜多是善或非善的說法，以及持戒、安忍、精進、禪定、般若波羅蜜多是善或非善的說法呢！這些說法既然不存在，又怎麼能說：『佈施波羅蜜多如果是善或非善的說法是菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多如果是善或非善的說法是菩薩摩訶薩』呢？』 『善現！你再觀察，根據什麼道理說：『佈施波羅蜜多如果有罪或無罪的說法，就不是菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多如果有罪或無罪的說法，就不是菩薩摩訶薩』呢？』
【English Translation】 English version 『Subhuti, what do you think? Is it correct to say that a Bodhisattva-mahāsattva (great Bodhisattva) is not defined by the expression of the Dāna pāramitā (perfection of giving) arising or ceasing, or by the expression of the Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), or Prajñā pāramitā (perfection of wisdom) arising or ceasing?』 『World Honored One, if the Dāna pāramitā arises or ceases, or if the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā arises or ceases, these are ultimately unattainable because their nature is empty. How much less can there be an expression of the Dāna pāramitā arising or ceasing, or an expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā arising or ceasing! Since these expressions do not exist, how can it be said that a Bodhisattva-mahāsattva is defined by the expression of the Dāna pāramitā arising or ceasing, or by the expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā arising or ceasing?』 『Subhuti, what do you think? Is it correct to say that a Bodhisattva-mahāsattva is not defined by the expression of the Dāna pāramitā being good or not good, or by the expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā being good or not good?』 『World Honored One, if the Dāna pāramitā is good or not good, or if the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā is good or not good, these are ultimately unattainable because their nature is empty. How much less can there be an expression of the Dāna pāramitā being good or not good, or an expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā being good or not good! Since these expressions do not exist, how can it be said that a Bodhisattva-mahāsattva is defined by the expression of the Dāna pāramitā being good or not good, or by the expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā being good or not good?』 『Subhuti, what do you think? Is it correct to say that a Bodhisattva-mahāsattva is not defined by the expression of the Dāna pāramitā being with fault or without fault, or by the expression of the Śīla, Kṣānti, Vīrya, Dhyāna, or Prajñā pāramitā being with fault or without fault?』
蜜多若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有罪無罪，若凈戒、安忍、精進、靜慮、般若波羅蜜多有罪無罪，尚畢竟不可得，性非有故，況有佈施波羅蜜多有罪無罪增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有罪無罪增語！此增語既非有，如何可言：即佈施波羅蜜多若有罪若無罪增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若有煩惱若無煩惱增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多有煩惱無煩惱，若凈戒、安忍、精進、靜慮、般若波羅蜜多有煩惱無煩惱，尚畢竟不可得，性非有故，況有佈施波羅蜜多有煩惱無煩惱增語及凈戒、安忍、精進、靜慮、般若波羅蜜多有煩惱無煩惱增語！此增語既非有，如何可言：即佈施波羅蜜多若有煩惱若無煩惱增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若世間若出世間增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若世間若出
【現代漢語翻譯】 現代漢語譯本：『蜜多（波羅蜜多，意為「到彼岸」）若說有罪或無罪，這種增語（附加的言辭）不是菩薩摩訶薩（大菩薩）吧？』 『世尊！如果佈施波羅蜜多（到達佈施的彼岸）有罪或無罪，如果持戒、安忍、精進、靜慮、般若波羅蜜多（到達智慧的彼岸）有罪或無罪，尚且畢竟不可得，因為其自性非有，何況會有佈施波羅蜜多有罪或無罪的增語，以及持戒、安忍、精進、靜慮、般若波羅蜜多有罪或無罪的增語！這些增語既然非有，如何能說：即佈施波羅蜜多若有罪或無罪的增語是菩薩摩訶薩，即持戒、安忍、精進、靜慮、般若波羅蜜多若有罪或無罪的增語是菩薩摩訶薩？』 『善現（須菩提的別名）！你又觀察什麼道理說：即佈施波羅蜜多若有煩惱或無煩惱的增語不是菩薩摩訶薩，即持戒、安忍、精進、靜慮、般若波羅蜜多若有煩惱或無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果佈施波羅蜜多有煩惱或無煩惱，如果持戒、安忍、精進、靜慮、般若波羅蜜多有煩惱或無煩惱，尚且畢竟不可得，因為其自性非有，何況會有佈施波羅蜜多有煩惱或無煩惱的增語，以及持戒、安忍、精進、靜慮、般若波羅蜜多有煩惱或無煩惱的增語！這些增語既然非有，如何能說：即佈施波羅蜜多若有煩惱或無煩惱的增語是菩薩摩訶薩，即持戒、安忍、精進、靜慮、般若波羅蜜多若有煩惱或無煩惱的增語是菩薩摩訶薩？』 『善現！你又觀察什麼道理說：即佈施波羅蜜多若是世間或出世間的增語不是菩薩摩訶薩，即持戒、安忍、精進、靜慮、般若波羅蜜多若是世間或出世間的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: 'Is the term 'Mita (Pāramitā, meaning 'to the other shore') with or without fault' not a Bodhisattva Mahāsattva (Great Bodhisattva)?' 'World Honored One! If the giving Pāramitā (reaching the other shore of giving) has fault or no fault, if the morality, patience, diligence, meditation, and wisdom Pāramitā (reaching the other shore of wisdom) have fault or no fault, they are ultimately unattainable, because their nature is non-existent. How much more so are the terms 'giving Pāramitā with or without fault' and 'morality, patience, diligence, meditation, and wisdom Pāramitā with or without fault'! Since these terms are non-existent, how can it be said that 'the term giving Pāramitā with or without fault is a Bodhisattva Mahāsattva' or that 'the term morality, patience, diligence, meditation, and wisdom Pāramitā with or without fault is a Bodhisattva Mahāsattva'?' 'Subhuti (another name for Sudhāna)! What meaning do you observe that says: 'the term giving Pāramitā with or without afflictions is not a Bodhisattva Mahāsattva', or that 'the term morality, patience, diligence, meditation, and wisdom Pāramitā with or without afflictions is not a Bodhisattva Mahāsattva'?' 'World Honored One! If the giving Pāramitā has afflictions or no afflictions, if the morality, patience, diligence, meditation, and wisdom Pāramitā have afflictions or no afflictions, they are ultimately unattainable, because their nature is non-existent. How much more so are the terms 'giving Pāramitā with or without afflictions' and 'morality, patience, diligence, meditation, and wisdom Pāramitā with or without afflictions'! Since these terms are non-existent, how can it be said that 'the term giving Pāramitā with or without afflictions is a Bodhisattva Mahāsattva' or that 'the term morality, patience, diligence, meditation, and wisdom Pāramitā with or without afflictions is a Bodhisattva Mahāsattva'?' 'Subhuti! What meaning do you observe that says: 'the term giving Pāramitā that is worldly or unworldly is not a Bodhisattva Mahāsattva', or that 'the term morality, patience, diligence, meditation, and wisdom Pāramitā that is worldly or unworldly is not a Bodhisattva Mahāsattva'?'
世間增語非菩薩摩訶薩耶？
「世尊！若佈施波羅蜜多世間出世間，若凈戒、安忍、精進、靜慮、般若波羅蜜多世間出世間，尚畢竟不可得，性非有故，況有佈施波羅蜜多世間出世間增語及凈戒、安忍、精進、靜慮、般若波羅蜜多世間出世間增語！此增語既非有，如何可言：即佈施波羅蜜多若世間若出世間增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若世間若出世間增語是菩薩摩訶薩？
「善現！汝復觀何義言：即佈施波羅蜜多若雜染若清凈增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多雜染清凈，若凈戒、安忍、精進、靜慮、般若波羅蜜多雜染清凈，尚畢竟不可得，性非有故，況有佈施波羅蜜多雜染清凈增語及凈戒、安忍、精進、靜慮、般若波羅蜜多雜染清凈增語！此增語既非有，如何可言：即佈施波羅蜜多若雜染若清凈增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若屬生死若屬涅槃增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本 世間的增語不是菩薩摩訶薩（菩薩中的大菩薩）嗎？ 『世尊！如果佈施波羅蜜多（到達彼岸的佈施）的世間和出世間，以及凈戒、安忍、精進、靜慮、般若波羅蜜多（到達彼岸的智慧）的世間和出世間，都畢竟不可得，因為它們的自性本非實有，更何況佈施波羅蜜多的世間和出世間增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的世間和出世間增語呢！這些增語既然不是實有，怎麼能說：佈施波羅蜜多的世間和出世間增語就是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的世間和出世間增語就是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼意義說：佈施波羅蜜多的雜染和清凈增語不是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的雜染和清凈增語不是菩薩摩訶薩呢？』 『世尊！如果佈施波羅蜜多的雜染和清凈，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的雜染和清凈，都畢竟不可得，因為它們的自性本非實有，更何況佈施波羅蜜多的雜染和清凈增語，以及凈戒、安忍、精進、靜慮、般若波羅蜜多的雜染和清凈增語呢！這些增語既然不是實有，怎麼能說：佈施波羅蜜多的雜染和清凈增語就是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的雜染和清凈增語就是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義說：佈施波羅蜜多的屬於生死和屬於涅槃的增語不是菩薩摩訶薩，凈戒、安忍、精進、靜慮、般若波羅蜜多的屬於生死和屬於涅槃的增語不是菩薩摩訶薩呢？』
【English Translation】 English version Are worldly designations not Bodhisattva-Mahasattvas (great Bodhisattvas)? 'World Honored One! If the worldly and trans-worldly aspects of the Perfection of Giving (Dāna pāramitā), and the worldly and trans-worldly aspects of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom (Prajñā pāramitā) are ultimately unattainable, because their nature is non-existent, how much more so are the worldly and trans-worldly designations of the Perfection of Giving, and the worldly and trans-worldly designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom! Since these designations are non-existent, how can it be said that the worldly and trans-worldly designations of the Perfection of Giving are Bodhisattva-Mahasattvas, or that the worldly and trans-worldly designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom are Bodhisattva-Mahasattvas?' 'Subhuti (another name for Sudhāna)! What meaning do you observe in saying that the defiled and pure designations of the Perfection of Giving are not Bodhisattva-Mahasattvas, or that the defiled and pure designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom are not Bodhisattva-Mahasattvas?' 'World Honored One! If the defiled and pure aspects of the Perfection of Giving, and the defiled and pure aspects of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom are ultimately unattainable, because their nature is non-existent, how much more so are the defiled and pure designations of the Perfection of Giving, and the defiled and pure designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom! Since these designations are non-existent, how can it be said that the defiled and pure designations of the Perfection of Giving are Bodhisattva-Mahasattvas, or that the defiled and pure designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom are Bodhisattva-Mahasattvas?' 'Subhuti! What meaning do you observe in saying that the designations of the Perfection of Giving that belong to Samsara (cycle of birth and death) and Nirvana (liberation) are not Bodhisattva-Mahasattvas, or that the designations of the Perfections of Morality, Patience, Effort, Meditation, and Wisdom that belong to Samsara and Nirvana are not Bodhisattva-Mahasattvas?'
「世尊！若佈施波羅蜜多屬生死屬涅槃，若凈戒、安忍、精進、靜慮、般若波羅蜜多屬生死屬涅槃，尚畢竟不可得，性非有故，況有佈施波羅蜜多屬生死屬涅槃增語及凈戒、安忍、精進、靜慮、般若波羅蜜多屬生死屬涅槃增語！此增語既非有，如何可言：即佈施波羅蜜多若屬生死若屬涅槃增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若在內若在外若在兩間增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若佈施波羅蜜多在內在外在兩間，若凈戒、安忍、精進、靜慮、般若波羅蜜多在內在外在兩間，尚畢竟不可得，性非有故，況有佈施波羅蜜多在內在外在兩間增語及凈戒、安忍、精進、靜慮、般若波羅蜜多在內在外在兩間增語！此增語既非有，如何可言：即佈施波羅蜜多若在內若在外若在兩間增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即佈施波羅蜜多若可得若不可得增語非菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若可得
【現代漢語翻譯】 現代漢語譯本： 『世尊！如果佈施波羅蜜多（Dāna pāramitā，佈施的完美）屬於生死輪迴或者屬於涅槃寂靜，如果持戒、安忍、精進、禪定、般若波羅蜜多（Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā，持戒、忍辱、精進、禪定、智慧的完美）屬於生死輪迴或者屬於涅槃寂靜，這些都畢竟是不可得的，因為它們的自性本非實有。更何況說佈施波羅蜜多屬於生死輪迴或者屬於涅槃寂靜的增語，以及持戒、安忍、精進、禪定、般若波羅蜜多屬於生死輪迴或者屬於涅槃寂靜的增語呢！這些增語既然不是真實存在的，又怎麼能說：『即佈施波羅蜜多如果屬於生死輪迴或者屬於涅槃寂靜的增語是菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩），即持戒、安忍、精進、禪定、般若波羅蜜多如果屬於生死輪迴或者屬於涅槃寂靜的增語是菩薩摩訶薩』呢？』 『善現（Subhūti，須菩提）！你又觀察什麼含義而說：『即佈施波羅蜜多如果在內、在外、在兩者之間增語不是菩薩摩訶薩，即持戒、安忍、精進、禪定、般若波羅蜜多如果在內、在外、在兩者之間增語不是菩薩摩訶薩』呢？』 『世尊！如果佈施波羅蜜多在內、在外、在兩者之間，如果持戒、安忍、精進、禪定、般若波羅蜜多在內、在外、在兩者之間，這些都畢竟是不可得的，因為它們的自性本非實有。更何況說佈施波羅蜜多在內、在外、在兩者之間的增語，以及持戒、安忍、精進、禪定、般若波羅蜜多在內、在外、在兩者之間的增語呢！這些增語既然不是真實存在的，又怎麼能說：『即佈施波羅蜜多如果在內、在外、在兩者之間增語是菩薩摩訶薩，即持戒、安忍、精進、禪定、般若波羅蜜多如果在內、在外、在兩者之間增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼含義而說：『即佈施波羅蜜多如果可得或者不可得的增語不是菩薩摩訶薩，即持戒、安忍、精進、禪定、般若波羅蜜多如果可得
【English Translation】 English version: 『World Honored One! If the perfection of giving (Dāna pāramitā) belongs to samsara (birth and death) or belongs to nirvana (liberation), if the perfections of morality, patience, diligence, meditation, and wisdom (Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā) belong to samsara or belong to nirvana, these are ultimately unattainable, because their nature is not real. How much more so are the expressions that the perfection of giving belongs to samsara or belongs to nirvana, and the expressions that the perfections of morality, patience, diligence, meditation, and wisdom belong to samsara or belong to nirvana! Since these expressions are not real, how can it be said: 『The expression that the perfection of giving belongs to samsara or belongs to nirvana is a Bodhisattva mahāsattva (great Bodhisattva), the expression that the perfections of morality, patience, diligence, meditation, and wisdom belong to samsara or belong to nirvana is a Bodhisattva mahāsattva』?』 『Subhūti! What meaning do you observe when you say: 『The expression that the perfection of giving is within, without, or in between is not a Bodhisattva mahāsattva, the expression that the perfections of morality, patience, diligence, meditation, and wisdom are within, without, or in between is not a Bodhisattva mahāsattva』?』 『World Honored One! If the perfection of giving is within, without, or in between, if the perfections of morality, patience, diligence, meditation, and wisdom are within, without, or in between, these are ultimately unattainable, because their nature is not real. How much more so are the expressions that the perfection of giving is within, without, or in between, and the expressions that the perfections of morality, patience, diligence, meditation, and wisdom are within, without, or in between! Since these expressions are not real, how can it be said: 『The expression that the perfection of giving is within, without, or in between is a Bodhisattva mahāsattva, the expression that the perfections of morality, patience, diligence, meditation, and wisdom are within, without, or in between is a Bodhisattva mahāsattva』?』 『Subhūti! What meaning do you observe when you say: 『The expression that the perfection of giving is attainable or unattainable is not a Bodhisattva mahāsattva, the expression that the perfections of morality, patience, diligence, meditation, and wisdom are attainable
若不可得增語非菩薩摩訶薩耶？
「世尊！若佈施波羅蜜多可得不可得，若凈戒、安忍、精進、靜慮、般若波羅蜜多可得不可得，尚畢竟不可得，性非有故，況有佈施波羅蜜多可得不可得增語及凈戒、安忍、精進、靜慮、般若波羅蜜多可得不可得增語！此增語既非有，如何可言：即佈施波羅蜜多若可得若不可得增語是菩薩摩訶薩，即凈戒、安忍、精進、靜慮、般若波羅蜜多若可得若不可得增語是菩薩摩訶薩？
「複次，善現！汝復觀何義言：即內空增語非菩薩摩訶薩，即外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若內空，若外空乃至無性自性空，尚畢竟不可得，性非有故，況有內空增語及外空乃至無性自性空增語！此增語既非有，如何可言：即內空增語是菩薩摩訶薩，即外空乃至無性自性空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若常若無常增語非菩薩摩訶薩，即外空乃至無性自性空若常若無常增語非菩薩摩訶薩耶？」
「世尊！若內空常無常，若外空乃至無性自性空常無常，尚畢竟不可得
【現代漢語翻譯】 現代漢語譯本：如果連增語都不可得，那還算是菩薩摩訶薩嗎？ 「世尊！如果佈施波羅蜜多（Dāna pāramitā，佈施的完美）可得或不可得，如果持戒、安忍、精進、禪定、般若波羅蜜多（Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā，持戒、忍耐、精進、禪定、智慧的完美）可得或不可得，這些都畢竟不可得，因為它們的自性本非實有，更何況佈施波羅蜜多可得或不可得的增語，以及持戒、安忍、精進、禪定、般若波羅蜜多可得或不可得的增語！這些增語既然不是真實存在的，又怎麼能說：佈施波羅蜜多可得或不可得的增語是菩薩摩訶薩，持戒、安忍、精進、禪定、般若波羅蜜多可得或不可得的增語是菩薩摩訶薩呢？」 「再者，善現！你再觀察是什麼道理讓你說：內空（adhyātma-śūnyatā，內在的空性）的增語不是菩薩摩訶薩，外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外皆空的空性）、空空（śūnyatā-śūnyatā，空性的空性）、大空（mahā-śūnyatā，廣大的空性）、勝義空（paramārtha-śūnyatā，勝義諦的空性）、有為空（saṃskṛta-śūnyatā，有為法的空性）、無為空（asaṃskṛta-śūnyatā，無為法的空性）、畢竟空（atyanta-śūnyatā，究竟的空性）、無際空（anavarāgra-śūnyatā，無邊際的空性）、散空（anavakāra-śūnyatā，無散失的空性）、無變異空（prakṛti-śūnyatā，無變異的空性）、本性空（svabhāva-śūnyatā，自性的空性）、自相空（svalakṣaṇa-śūnyatā，自相的空性）、共相空（sāmalakṣaṇa-śūnyatā，共相的空性）、一切法空（sarva-dharma-śūnyatā，一切法的空性）、不可得空（anupalabdhi-śūnyatā，不可得的空性）、無性空（abhāva-śūnyatā，無自性的空性）、自性空（svabhāva-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）的增語不是菩薩摩訶薩呢？」 具壽善現回答說：「世尊！如果內空，如果外空乃至無性自性空，這些都畢竟不可得，因為它們的自性本非實有，更何況內空的增語以及外空乃至無性自性空的增語！這些增語既然不是真實存在的，又怎麼能說：內空的增語是菩薩摩訶薩，外空乃至無性自性空的增語是菩薩摩訶薩呢？」 「善現！你再觀察是什麼道理讓你說：內空若常若無常的增語不是菩薩摩訶薩，外空乃至無性自性空若常若無常的增語不是菩薩摩訶薩呢？」 「世尊！如果內空是常或無常，如果外空乃至無性自性空是常或無常，這些都畢竟不可得，因為它們的自性本非實有，更何況內空若常若無常的增語，以及外空乃至無性自性空若常若無常的增語！這些增語既然不是真實存在的，又怎麼能說：內空若常若無常的增語是菩薩摩訶薩，外空乃至無性自性空若常若無常的增語是菩薩摩訶薩呢？」
【English Translation】 English version: If even the augmentations are unattainable, then how can it be a Bodhisattva-Mahasattva? 『World Honored One! If the perfection of giving (Dāna pāramitā) is attainable or unattainable, if the perfections of morality, patience, vigor, meditation, and wisdom (Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā) are attainable or unattainable, these are ultimately unattainable, because their nature is not real. How much more so are the augmentations of the perfection of giving being attainable or unattainable, and the augmentations of the perfections of morality, patience, vigor, meditation, and wisdom being attainable or unattainable! Since these augmentations are not real, how can it be said: the augmentation of the perfection of giving being attainable or unattainable is a Bodhisattva-Mahasattva, and the augmentation of the perfections of morality, patience, vigor, meditation, and wisdom being attainable or unattainable is a Bodhisattva-Mahasattva?』 『Furthermore, Subhuti! What meaning do you observe that leads you to say: the augmentation of inner emptiness (adhyātma-śūnyatā) is not a Bodhisattva-Mahasattva, and the augmentations of outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), emptiness of non-alteration (prakṛti-śūnyatā), emptiness of inherent nature (svabhāva-śūnyatā), emptiness of self-characteristic (svalakṣaṇa-śūnyatā), emptiness of common characteristic (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of unattainability (anupalabdhi-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), and emptiness of non-nature of self-nature (abhāva-svabhāva-śūnyatā) are not Bodhisattva-Mahasattvas?』 The Venerable Subhuti replied: 『World Honored One! If inner emptiness, if outer emptiness, and even emptiness of non-nature of self-nature, these are ultimately unattainable, because their nature is not real. How much more so are the augmentations of inner emptiness and the augmentations of outer emptiness and even emptiness of non-nature of self-nature! Since these augmentations are not real, how can it be said: the augmentation of inner emptiness is a Bodhisattva-Mahasattva, and the augmentations of outer emptiness and even emptiness of non-nature of self-nature are Bodhisattva-Mahasattvas?』 『Subhuti! What meaning do you observe that leads you to say: the augmentation of inner emptiness being permanent or impermanent is not a Bodhisattva-Mahasattva, and the augmentations of outer emptiness and even emptiness of non-nature of self-nature being permanent or impermanent are not Bodhisattva-Mahasattvas?』 『World Honored One! If inner emptiness is permanent or impermanent, if outer emptiness and even emptiness of non-nature of self-nature are permanent or impermanent, these are ultimately unattainable, because their nature is not real. How much more so are the augmentations of inner emptiness being permanent or impermanent, and the augmentations of outer emptiness and even emptiness of non-nature of self-nature being permanent or impermanent! Since these augmentations are not real, how can it be said: the augmentation of inner emptiness being permanent or impermanent is a Bodhisattva-Mahasattva, and the augmentations of outer emptiness and even emptiness of non-nature of self-nature being permanent or impermanent are Bodhisattva-Mahasattvas?』
，性非有故，況有內空常無常增語及外空乃至無性自性空常無常增語！此增語既非有，如何可言：即內空若常若無常增語是菩薩摩訶薩，即外空乃至無性自性空若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若樂若苦增語非菩薩摩訶薩，即外空乃至無性自性空若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若內空樂苦，若外空乃至無性自性空樂苦，尚畢竟不可得，性非有故，況有內空樂苦增語及外空乃至無性自性空樂苦增語！此增語既非有，如何可言：即內空若樂若苦增語是菩薩摩訶薩，即外空乃至無性自性空若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若我若無我增語非菩薩摩訶薩，即外空乃至無性自性空若我若無我增語非菩薩摩訶薩耶？」
「世尊！若內空我無我，若外空乃至無性自性空我無我，尚畢竟不可得，性非有故，況有內空我無我增語及外空乃至無性自性空我無我增語！此增語既非有，如何可言：即內空若我若無我增語是菩薩摩訶薩，即外空乃至無性自性空若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若凈若不凈增語非菩薩摩訶薩，即外空乃至無性自性空若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若
【現代漢語翻譯】 現代漢語譯本 『須菩提！因為空性本身不是實有的，更何況說內空（Adhyatma-shunyata，指內在的空性）有常或無常的增語，以及外空（Bahirdha-shunyata，指外在的空性）乃至無性自性空（Asvabhava-svabhava-shunyata，指無自性的空性）有常或無常的增語呢！這些增語既然不是實有的，怎麼可以說：『內空若常若無常的增語是菩薩摩訶薩，外空乃至無性自性空若常若無常的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理說：『內空若樂若苦的增語不是菩薩摩訶薩，外空乃至無性自性空若樂若苦的增語不是菩薩摩訶薩』呢？』 『世尊！如果內空有樂或苦，外空乃至無性自性空有樂或苦，尚且畢竟不可得，因為其性不是實有的，更何況說內空有樂或苦的增語，以及外空乃至無性自性空有樂或苦的增語呢！這些增語既然不是實有的，怎麼可以說：『內空若樂若苦的增語是菩薩摩訶薩，外空乃至無性自性空若樂若苦的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理說：『內空若我若無我的增語不是菩薩摩訶薩，外空乃至無性自性空若我若無我的增語不是菩薩摩訶薩』呢？』 『世尊！如果內空有我或無我，外空乃至無性自性空有我或無我，尚且畢竟不可得，因為其性不是實有的，更何況說內空有我或無我的增語，以及外空乃至無性自性空有我或無我的增語呢！這些增語既然不是實有的，怎麼可以說：『內空若我若無我的增語是菩薩摩訶薩，外空乃至無性自性空若我若無我的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理說：『內空若凈若不凈的增語不是菩薩摩訶薩，外空乃至無性自性空若凈若不凈的增語不是菩薩摩訶薩』呢？』 『世尊！如果
【English Translation】 English version 『Subhuti, since emptiness itself is not real, how much less can it be said that the inner emptiness (Adhyatma-shunyata) has the designation of being permanent or impermanent, and that the outer emptiness (Bahirdha-shunyata) up to the emptiness of non-essential self-nature (Asvabhava-svabhava-shunyata) has the designation of being permanent or impermanent! Since these designations are not real, how can it be said: 『The designation of inner emptiness as permanent or impermanent is a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as permanent or impermanent is a Bodhisattva-Mahasattva?』』 『Furthermore, Subhuti, what meaning do you observe when you say: 『The designation of inner emptiness as pleasure or pain is not a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as pleasure or pain is not a Bodhisattva-Mahasattva?』』 『World Honored One, if inner emptiness had pleasure or pain, and outer emptiness up to the emptiness of non-essential self-nature had pleasure or pain, they would ultimately be unattainable, because their nature is not real. How much less can it be said that there is a designation of inner emptiness as pleasure or pain, and a designation of outer emptiness up to the emptiness of non-essential self-nature as pleasure or pain! Since these designations are not real, how can it be said: 『The designation of inner emptiness as pleasure or pain is a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as pleasure or pain is a Bodhisattva-Mahasattva?』』 『Furthermore, Subhuti, what meaning do you observe when you say: 『The designation of inner emptiness as self or non-self is not a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as self or non-self is not a Bodhisattva-Mahasattva?』』 『World Honored One, if inner emptiness had self or non-self, and outer emptiness up to the emptiness of non-essential self-nature had self or non-self, they would ultimately be unattainable, because their nature is not real. How much less can it be said that there is a designation of inner emptiness as self or non-self, and a designation of outer emptiness up to the emptiness of non-essential self-nature as self or non-self! Since these designations are not real, how can it be said: 『The designation of inner emptiness as self or non-self is a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as self or non-self is a Bodhisattva-Mahasattva?』』 『Furthermore, Subhuti, what meaning do you observe when you say: 『The designation of inner emptiness as pure or impure is not a Bodhisattva-Mahasattva, and the designation of outer emptiness up to the emptiness of non-essential self-nature as pure or impure is not a Bodhisattva-Mahasattva?』』 『World Honored One, if
內空凈不凈，若外空乃至無性自性空凈不凈，尚畢竟不可得，性非有故，況有內空凈不凈增語及外空乃至無性自性空凈不凈增語！此增語既非有，如何可言：即內空若凈若不凈增語是菩薩摩訶薩，即外空乃至無性自性空若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若空若不空增語非菩薩摩訶薩，即外空乃至無性自性空若空若不空增語非菩薩摩訶薩耶？」
「世尊！若內空空不空，若外空乃至無性自性空空不空，尚畢竟不可得，性非有故，況有內空空不空增語及外空乃至無性自性空空不空增語！此增語既非有，如何可言：即內空若空若不空增語是菩薩摩訶薩，即外空乃至無性自性空若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若有相若無相增語非菩薩摩訶薩，即外空乃至無性自性空若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若內空有相無相，若外空乃至無性自性空有相無相，尚畢竟不可得，性非有故，況有內空有相無相增語及外空乃至無性自性空有相無相增語！此增語既非有，如何可言：即內空若有相若無相增語是菩薩摩訶薩，即外空乃至無性自性空若有相若無相增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十八 大正藏第 05
【現代漢語翻譯】 現代漢語譯本 『內空（adhyātma-śūnyatā，指內在的空性）的清凈與不清凈，如果外空（bahirdhā-śūnyatā，指外在的空性）乃至無性自性空（asvabhāva-śūnyatā，指無自性的空性）的清凈與不清凈，尚且畢竟不可得，因為其自性並非實有，何況會有內空的清凈與不清凈的增語，以及外空乃至無性自性空的清凈與不清凈的增語呢！既然這些增語並非實有，又如何能說：內空的清凈或不清凈的增語是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩），外空乃至無性自性空的清凈或不清凈的增語是菩薩摩訶薩呢？』 『善現（Subhūti，佛陀的弟子）！你又觀察什麼道理說：內空的空與不空的增語不是菩薩摩訶薩，外空乃至無性自性空的空與不空的增語不是菩薩摩訶薩呢？』 『世尊！如果內空的空與不空，如果外空乃至無性自性空的空與不空，尚且畢竟不可得，因為其自性並非實有，何況會有內空的空與不空的增語，以及外空乃至無性自性空的空與不空的增語呢！既然這些增語並非實有，又如何能說：內空的空與不空的增語是菩薩摩訶薩，外空乃至無性自性空的空與不空的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：內空的有相與無相的增語不是菩薩摩訶薩，外空乃至無性自性有的有相與無相的增語不是菩薩摩訶薩呢？』 『世尊！如果內空的有相與無相，如果外空乃至無性自性空的有相與無相，尚且畢竟不可得，因為其自性並非實有，何況會有內空的有相與無相的增語，以及外空乃至無性自性空的有相與無相的增語呢！既然這些增語並非實有，又如何能說：內空的有相與無相的增語是菩薩摩訶薩，外空乃至無性自性空的有相與無相的增語是菩薩摩訶薩呢？』
【English Translation】 English version 'The purity and impurity of internal emptiness (adhyātma-śūnyatā), if even the purity and impurity of external emptiness (bahirdhā-śūnyatā) up to emptiness of non-inherent existence (asvabhāva-śūnyatā) are ultimately unattainable, because their nature is not real, how much less so are the designations of purity and impurity of internal emptiness, and the designations of purity and impurity of external emptiness up to emptiness of non-inherent existence! Since these designations are not real, how can it be said: the designation of purity or impurity of internal emptiness is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva), the designation of purity or impurity of external emptiness up to emptiness of non-inherent existence is a Bodhisattva-Mahasattva?' 'Subhūti! (a disciple of the Buddha) What meaning do you observe when you say: the designation of emptiness and non-emptiness of internal emptiness is not a Bodhisattva-Mahasattva, the designation of emptiness and non-emptiness of external emptiness up to emptiness of non-inherent existence is not a Bodhisattva-Mahasattva?' 'World Honored One! If the emptiness and non-emptiness of internal emptiness, if the emptiness and non-emptiness of external emptiness up to emptiness of non-inherent existence, are ultimately unattainable, because their nature is not real, how much less so are the designations of emptiness and non-emptiness of internal emptiness, and the designations of emptiness and non-emptiness of external emptiness up to emptiness of non-inherent existence! Since these designations are not real, how can it be said: the designation of emptiness and non-emptiness of internal emptiness is a Bodhisattva-Mahasattva, the designation of emptiness and non-emptiness of external emptiness up to emptiness of non-inherent existence is a Bodhisattva-Mahasattva?' 'Subhūti! What meaning do you observe when you say: the designation of form and formlessness of internal emptiness is not a Bodhisattva-Mahasattva, the designation of form and formlessness of external emptiness up to emptiness of non-inherent existence is not a Bodhisattva-Mahasattva?' 'World Honored One! If the form and formlessness of internal emptiness, if the form and formlessness of external emptiness up to emptiness of non-inherent existence, are ultimately unattainable, because their nature is not real, how much less so are the designations of form and formlessness of internal emptiness, and the designations of form and formlessness of external emptiness up to emptiness of non-inherent existence! Since these designations are not real, how can it be said: the designation of form and formlessness of internal emptiness is a Bodhisattva-Mahasattva, the designation of form and formlessness of external emptiness up to emptiness of non-inherent existence is a Bodhisattva-Mahasattva?'
冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第二十九
三藏法師玄奘奉 詔譯初分教誡教授品第七之十九
「善現！汝復觀何義言：即內空若有愿若無愿增語非菩薩摩訶薩，即外空乃至無性自性空若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若內空有愿無愿，若外空乃至無性自性空有愿無愿，尚畢竟不可得，性非有故，況有內空有愿無愿增語及外空乃至無性自性空有愿無愿增語！此增語既非有，如何可言：即內空若有愿若無愿增語是菩薩摩訶薩，即外空乃至無性自性空若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若寂靜若不寂靜增語非菩薩摩訶薩，即外空乃至無性自性空若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若內空寂靜不寂靜，若外空乃至無性自性空寂靜不寂靜，尚畢竟不可得，性非有故，況有內空寂靜不寂靜增語及外空乃至無性自性空寂靜不寂靜增語！此增語既非有，如何可言：即內空若寂靜若不寂靜增語是菩薩摩訶薩，即外空乃至無性自性空若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若遠離若不遠離增語非菩薩摩訶薩，即外空乃至無性自性空若
【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！你再觀察什麼含義說：『就內空(adhyatma-shunyata，內在的空性)而言，如果有愿或無愿的增語，就不是菩薩摩訶薩(bodhisattva-mahasattva，偉大的菩薩)，就外空(bahirdha-shunyata，外在的空性)乃至無性自性空(asvabhava-svabhava-shunyata，無自性的自性空)而言，如果有愿或無愿的增語，就不是菩薩摩訶薩』呢？』 『世尊(Bhagavan，佛陀)！如果內空有愿無愿，如果外空乃至無性自性空有愿無愿，尚且畢竟不可得，因為其自性非有，何況有內空有愿無愿的增語以及外空乃至無性自性空有愿無愿的增語！既然此增語非有，如何能說：『就內空而言，如果有愿或無愿的增語，就是菩薩摩訶薩，就外空乃至無性自性空而言，如果有愿或無愿的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『就內空而言，如果寂靜或不寂靜的增語，就不是菩薩摩訶薩，就外空乃至無性自性空而言，如果寂靜或不寂靜的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果內空寂靜不寂靜，如果外空乃至無性自性空寂靜不寂靜，尚且畢竟不可得，因為其自性非有，何況有內空寂靜不寂靜的增語以及外空乃至無性自性空寂靜不寂靜的增語！既然此增語非有，如何能說：『就內空而言，如果寂靜或不寂靜的增語，就是菩薩摩訶薩，就外空乃至無性自性空而言，如果寂靜或不寂靜的增語，就是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『就內空而言，如果遠離或不遠離的增語，就不是菩薩摩訶薩，就外空乃至無性自性空而言，如果
【English Translation】 English version 『Subhuti, what meaning do you observe when you say: 『The expression 『if there is aspiration or no aspiration』 with respect to inner emptiness (adhyatma-shunyata) is not a Bodhisattva-Mahasattva, and the expression 『if there is aspiration or no aspiration』 with respect to outer emptiness (bahirdha-shunyata) up to emptiness of non-essential nature (asvabhava-svabhava-shunyata) is not a Bodhisattva-Mahasattva』?』 『Bhagavan, if inner emptiness has aspiration or no aspiration, and if outer emptiness up to emptiness of non-essential nature has aspiration or no aspiration, they are ultimately unattainable, because their nature is non-existent. How much more so are the expressions of inner emptiness having aspiration or no aspiration, and outer emptiness up to emptiness of non-essential nature having aspiration or no aspiration! Since these expressions are non-existent, how can it be said: 『The expression 『if there is aspiration or no aspiration』 with respect to inner emptiness is a Bodhisattva-Mahasattva, and the expression 『if there is aspiration or no aspiration』 with respect to outer emptiness up to emptiness of non-essential nature is a Bodhisattva-Mahasattva』?』 『Subhuti, what meaning do you observe when you say: 『The expression 『if there is tranquility or no tranquility』 with respect to inner emptiness is not a Bodhisattva-Mahasattva, and the expression 『if there is tranquility or no tranquility』 with respect to outer emptiness up to emptiness of non-essential nature is not a Bodhisattva-Mahasattva』?』 『Bhagavan, if inner emptiness has tranquility or no tranquility, and if outer emptiness up to emptiness of non-essential nature has tranquility or no tranquility, they are ultimately unattainable, because their nature is non-existent. How much more so are the expressions of inner emptiness having tranquility or no tranquility, and outer emptiness up to emptiness of non-essential nature having tranquility or no tranquility! Since these expressions are non-existent, how can it be said: 『The expression 『if there is tranquility or no tranquility』 with respect to inner emptiness is a Bodhisattva-Mahasattva, and the expression 『if there is tranquility or no tranquility』 with respect to outer emptiness up to emptiness of non-essential nature is a Bodhisattva-Mahasattva』?』 『Subhuti, what meaning do you observe when you say: 『The expression 『if there is separation or no separation』 with respect to inner emptiness is not a Bodhisattva-Mahasattva, and the expression 『if there is separation or no separation』 with respect to outer emptiness up to emptiness of non-essential nature is not a Bodhisattva-Mahasattva』?』
遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若內空遠離不遠離，若外空乃至無性自性空遠離不遠離，尚畢竟不可得，性非有故，況有內空遠離不遠離增語及外空乃至無性自性空遠離不遠離增語！此增語既非有，如何可言：即內空若遠離若不遠離增語是菩薩摩訶薩，即外空乃至無性自性空若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若有為若無為增語非菩薩摩訶薩，即外空乃至無性自性空若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若內空有為無為，若外空乃至無性自性空有為無為，尚畢竟不可得，性非有故，況有內空有為無為增語及外空乃至無性自性空有為無為增語！此增語既非有，如何可言：即內空若有為若無為增語是菩薩摩訶薩，即外空乃至無性自性空若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若有漏若無漏增語非菩薩摩訶薩，即外空乃至無性自性空若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若內空有漏無漏，若外空乃至無性自性空有漏無漏，尚畢竟不可得，性非有故，況有內空有漏無漏增語及外空乃至無性自性空有漏無漏增語！此增語既非有，如何可言：即內空若有漏若無漏增語是菩薩摩訶薩，即外空乃至
【現代漢語翻譯】 現代漢語譯本 『世尊，如果遠離或不遠離（內空）的說法不是菩薩摩訶薩，是這樣嗎？』 『世尊！如果內空（Adhyatma-shunyata，指內在的空性）的遠離或不遠離，以及外空（Bahirdha-shunyata，指外在的空性）乃至無性自性空（Svabhava-shunyata，指無自性的空性）的遠離或不遠離，都畢竟不可得，因為它們的本性並非實有，更何況內空的遠離或不遠離的說法，以及外空乃至無性自性空的遠離或不遠離的說法！既然這些說法並非實有，又怎麼能說：內空的遠離或不遠離的說法是菩薩摩訶薩，外空乃至無性自性空的遠離或不遠離的說法是菩薩摩訶薩呢？』 『善現（Subhuti，須菩提）！你又根據什麼道理說：內空若是有為（Samskrta，指有生滅變化的）或是無為（Asamskrta，指無生滅變化的）的說法不是菩薩摩訶薩，外空乃至無性自性空若是有為或是無為的說法不是菩薩摩訶薩呢？』 『世尊！如果內空有為或無為，以及外空乃至無性自性空有為或無為，都畢竟不可得，因為它們的本性並非實有，更何況內空有為或無為的說法，以及外空乃至無性自性空有為或無為的說法！既然這些說法並非實有，又怎麼能說：內空若是有為或是無為的說法是菩薩摩訶薩，外空乃至無性自性空若是有為或是無為的說法是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：內空若是有漏（Sasrava，指有煩惱的）或是無漏（Anasrava，指無煩惱的）的說法不是菩薩摩訶薩，外空乃至無性自性空若是有漏或是無漏的說法不是菩薩摩訶薩呢？』 『世尊！如果內空有漏或無漏，以及外空乃至無性自性空有漏或無漏，都畢竟不可得，因為它們的本性並非實有，更何況內空有漏或無漏的說法，以及外空乃至
【English Translation】 English version 'World Honored One, is it the case that the expression of whether one is apart from or not apart from (inner emptiness) is not a Bodhisattva-Mahasattva?' 'World Honored One! If the being apart from or not apart from inner emptiness (Adhyatma-shunyata), and the being apart from or not apart from outer emptiness (Bahirdha-shunyata) up to the emptiness of non-inherent nature (Svabhava-shunyata), are ultimately unattainable, because their nature is not existent, how much more so the expression of being apart from or not apart from inner emptiness, and the expression of being apart from or not apart from outer emptiness up to the emptiness of non-inherent nature! Since these expressions are not existent, how can it be said that: the expression of being apart from or not apart from inner emptiness is a Bodhisattva-Mahasattva, and the expression of being apart from or not apart from outer emptiness up to the emptiness of non-inherent nature is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe in saying that: the expression of inner emptiness being conditioned (Samskrta) or unconditioned (Asamskrta) is not a Bodhisattva-Mahasattva, and the expression of outer emptiness up to the emptiness of non-inherent nature being conditioned or unconditioned is not a Bodhisattva-Mahasattva?' 'World Honored One! If inner emptiness being conditioned or unconditioned, and outer emptiness up to the emptiness of non-inherent nature being conditioned or unconditioned, are ultimately unattainable, because their nature is not existent, how much more so the expression of inner emptiness being conditioned or unconditioned, and the expression of outer emptiness up to the emptiness of non-inherent nature being conditioned or unconditioned! Since these expressions are not existent, how can it be said that: the expression of inner emptiness being conditioned or unconditioned is a Bodhisattva-Mahasattva, and the expression of outer emptiness up to the emptiness of non-inherent nature being conditioned or unconditioned is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe in saying that: the expression of inner emptiness being defiled (Sasrava) or undefiled (Anasrava) is not a Bodhisattva-Mahasattva, and the expression of outer emptiness up to the emptiness of non-inherent nature being defiled or undefiled is not a Bodhisattva-Mahasattva?' 'World Honored One! If inner emptiness being defiled or undefiled, and outer emptiness up to the emptiness of non-inherent nature being defiled or undefiled, are ultimately unattainable, because their nature is not existent, how much more so the expression of inner emptiness being defiled or undefiled, and the expression of outer emptiness up to
無性自性空若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若生若滅增語非菩薩摩訶薩，即外空乃至無性自性空若生若滅增語非菩薩摩訶薩耶？」
「世尊！若內空生滅，若外空乃至無性自性空生滅，尚畢竟不可得，性非有故，況有內空生滅增語及外空乃至無性自性空生滅增語！此增語既非有，如何可言：即內空若生若滅增語是菩薩摩訶薩，即外空乃至無性自性空若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若善若非善增語非菩薩摩訶薩，即外空乃至無性自性空若善若非善增語非菩薩摩訶薩耶？」
「世尊！若內空善非善，若外空乃至無性自性空善非善，尚畢竟不可得，性非有故，況有內空善非善增語及外空乃至無性自性空善非善增語！此增語既非有，如何可言：即內空若善若非善增語是菩薩摩訶薩，即外空乃至無性自性空若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若有罪若無罪增語非菩薩摩訶薩，即外空乃至無性自性空若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若內空有罪無罪，若外空乃至無性自性空有罪無罪，尚畢竟不可得，性非有故，況有內空有罪無罪增語及外空乃至無性自性空有罪無罪增語！此
【現代漢語翻譯】 現代漢語譯本： 『須菩提！如果說無自性的空性，無論是屬於有漏（指有煩惱的世間法）還是無漏（指無煩惱的出世間法），都只是一種增語（假名安立的說法），那麼這能算是菩薩摩訶薩（大菩薩）嗎？』 『善現（須菩提的另一個名字）！你再觀察一下，如果說內空（指對內六處空的觀察）的生起或滅去只是一種增語，就不是菩薩摩訶薩；如果說外空（指對外六處空的觀察）乃至無自性自性空（指一切法無自性的空性）的生起或滅去只是一種增語，就不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果內空的生滅，以及外空乃至無自性自性空的生滅，其本身都是畢竟不可得的，因為它們的自性本非實有，又怎麼會有內空生滅的增語，以及外空乃至無自性自性空生滅的增語呢！既然這些增語都不存在，又怎麼能說：內空的生滅增語是菩薩摩訶薩，外空乃至無自性自性空的生滅增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，如果說內空的善或非善只是一種增語，就不是菩薩摩訶薩；如果說外空乃至無自性自性空的善或非善只是一種增語，就不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果內空的善與非善，以及外空乃至無自性自性空的善與非善，其本身都是畢竟不可得的，因為它們的自性本非實有，又怎麼會有內空善非善的增語，以及外空乃至無自性自性空善非善的增語呢！既然這些增語都不存在，又怎麼能說：內空的善非善增語是菩薩摩訶薩，外空乃至無自性自性空的善非善增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，如果說內空的有罪或無罪只是一種增語，就不是菩薩摩訶薩；如果說外空乃至無自性自性空的有罪或無罪只是一種增語，就不是菩薩摩訶薩，這是什麼道理呢？』 『世尊！如果內空的有罪無罪，以及外空乃至無自性自性空的有罪無罪，其本身都是畢竟不可得的，因為它們的自性本非實有，又怎麼會有內空有罪無罪的增語，以及外空乃至無自性自性空有罪無罪的增語呢！既然這些增語都不存在，又怎麼能說：
【English Translation】 English version: 'Subhuti, if the emptiness of no-self-nature, whether it is with outflows (referring to worldly dharmas with afflictions) or without outflows (referring to transcendental dharmas without afflictions), is merely a designation (a provisional term), then can this be considered a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'Subhuti! Consider again, what is the meaning of saying that if the arising or ceasing of inner emptiness (referring to the observation of emptiness of the six internal sense bases) is merely a designation, it is not a Bodhisattva-Mahasattva; and if the arising or ceasing of outer emptiness (referring to the observation of emptiness of the six external sense bases) up to the emptiness of no-self-nature (referring to the emptiness of all dharmas having no self-nature) is merely a designation, it is not a Bodhisattva-Mahasattva?' 'World Honored One! If the arising and ceasing of inner emptiness, and the arising and ceasing of outer emptiness up to the emptiness of no-self-nature, are ultimately unattainable because their nature is not real, how can there be designations of the arising and ceasing of inner emptiness, and designations of the arising and ceasing of outer emptiness up to the emptiness of no-self-nature! Since these designations do not exist, how can it be said that the designation of the arising and ceasing of inner emptiness is a Bodhisattva-Mahasattva, and the designation of the arising and ceasing of outer emptiness up to the emptiness of no-self-nature is a Bodhisattva-Mahasattva?' 'Subhuti! Consider again, what is the meaning of saying that if the good or non-good of inner emptiness is merely a designation, it is not a Bodhisattva-Mahasattva; and if the good or non-good of outer emptiness up to the emptiness of no-self-nature is merely a designation, it is not a Bodhisattva-Mahasattva?' 'World Honored One! If the good and non-good of inner emptiness, and the good and non-good of outer emptiness up to the emptiness of no-self-nature, are ultimately unattainable because their nature is not real, how can there be designations of the good and non-good of inner emptiness, and designations of the good and non-good of outer emptiness up to the emptiness of no-self-nature! Since these designations do not exist, how can it be said that the designation of the good and non-good of inner emptiness is a Bodhisattva-Mahasattva, and the designation of the good and non-good of outer emptiness up to the emptiness of no-self-nature is a Bodhisattva-Mahasattva?' 'Subhuti! Consider again, what is the meaning of saying that if the fault or faultlessness of inner emptiness is merely a designation, it is not a Bodhisattva-Mahasattva; and if the fault or faultlessness of outer emptiness up to the emptiness of no-self-nature is merely a designation, it is not a Bodhisattva-Mahasattva?' 'World Honored One! If the fault and faultlessness of inner emptiness, and the fault and faultlessness of outer emptiness up to the emptiness of no-self-nature, are ultimately unattainable because their nature is not real, how can there be designations of the fault and faultlessness of inner emptiness, and designations of the fault and faultlessness of outer emptiness up to the emptiness of no-self-nature! Since these designations do not exist, how can it be said that:
增語既非有，如何可言：即內空若有罪若無罪增語是菩薩摩訶薩，即外空乃至無性自性空若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若有煩惱若無煩惱增語非菩薩摩訶薩，即外空乃至無性自性空若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若內空有煩惱無煩惱，若外空乃至無性自性空有煩惱無煩惱，尚畢竟不可得，性非有故，況有內空有煩惱無煩惱增語及外空乃至無性自性空有煩惱無煩惱增語！此增語既非有，如何可言：即內空若有煩惱若無煩惱增語是菩薩摩訶薩，即外空乃至無性自性空若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若世間若出世間增語非菩薩摩訶薩，即外空乃至無性自性空若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若內空世間出世間，若外空乃至無性自性空世間出世間，尚畢竟不可得，性非有故，況有內空世間出世間增語及外空乃至無性自性空世間出世間增語！此增語既非有，如何可言：即內空若世間若出世間增語是菩薩摩訶薩，即外空乃至無性自性空若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若雜染若清凈增語非菩薩摩訶薩，即外空乃至無性自性空若雜染若清凈
【現代漢語翻譯】 現代漢語譯本： 『增語』既然不是真實存在的，怎麼能說：『內空』（指內在的空性）如果有罪或無罪的『增語』就是菩薩摩訶薩（偉大的菩薩），『外空』（指外在的空性）乃至『無性自性空』（指沒有自性的空性）如果有罪或無罪的『增語』就是菩薩摩訶薩呢？」
『善現！你再觀察一下，是什麼意思讓你說：『內空』如果有煩惱或沒有煩惱的『增語』就不是菩薩摩訶薩，『外空』乃至『無性自性空』如果有煩惱或沒有煩惱的『增語』就不是菩薩摩訶薩呢？』
『世尊！如果『內空』有煩惱或沒有煩惱，如果『外空』乃至『無性自性空』有煩惱或沒有煩惱，這些都畢竟不可得，因為它們的本性不是真實存在的，更何況會有『內空』有煩惱或沒有煩惱的『增語』，以及『外空』乃至『無性自性空』有煩惱或沒有煩惱的『增語』呢！既然這些『增語』不是真實存在的，怎麼能說：『內空』如果有煩惱或沒有煩惱的『增語』就是菩薩摩訶薩，『外空』乃至『無性自性空』如果有煩惱或沒有煩惱的『增語』就是菩薩摩訶薩呢？』
『善現！你再觀察一下，是什麼意思讓你說：『內空』如果是世俗的或出世俗的『增語』就不是菩薩摩訶薩，『外空』乃至『無性自性空』如果是世俗的或出世俗的『增語』就不是菩薩摩訶薩呢？』
『世尊！如果『內空』是世俗的或出世俗的，如果『外空』乃至『無性自性空』是世俗的或出世俗的，這些都畢竟不可得，因為它們的本性不是真實存在的，更何況會有『內空』是世俗的或出世俗的『增語』，以及『外空』乃至『無性自性空』是世俗的或出世俗的『增語』呢！既然這些『增語』不是真實存在的，怎麼能說：『內空』如果是世俗的或出世俗的『增語』就是菩薩摩訶薩，『外空』乃至『無性自性空』如果是世俗的或出世俗的『增語』就是菩薩摩訶薩呢？』
『善現！你再觀察一下，是什麼意思讓你說：『內空』如果是雜染的或清凈的『增語』就不是菩薩摩訶薩，『外空』乃至『無性自性空』如果是雜染的或清凈的『增語』
【English Translation】 English version: 'Since 'designation' is not real, how can it be said: 'designation' of 'inner emptiness' (referring to the emptiness of the inner) if it has fault or no fault is a Bodhisattva-Mahasattva (great Bodhisattva), 'outer emptiness' (referring to the emptiness of the outer) up to 'emptiness of no-self-nature' (referring to the emptiness of no inherent nature) if it has fault or no fault is a Bodhisattva-Mahasattva?'
'Subhuti! Furthermore, consider what meaning leads you to say: 'designation' of 'inner emptiness' if it has afflictions or no afflictions is not a Bodhisattva-Mahasattva, 'outer emptiness' up to 'emptiness of no-self-nature' if it has afflictions or no afflictions is not a Bodhisattva-Mahasattva?'
'World Honored One! If 'inner emptiness' has afflictions or no afflictions, if 'outer emptiness' up to 'emptiness of no-self-nature' has afflictions or no afflictions, these are ultimately unattainable, because their nature is not real, let alone there be 'designation' of 'inner emptiness' having afflictions or no afflictions, and 'designation' of 'outer emptiness' up to 'emptiness of no-self-nature' having afflictions or no afflictions! Since these 'designations' are not real, how can it be said: 'designation' of 'inner emptiness' if it has afflictions or no afflictions is a Bodhisattva-Mahasattva, 'outer emptiness' up to 'emptiness of no-self-nature' if it has afflictions or no afflictions is a Bodhisattva-Mahasattva?'
'Subhuti! Furthermore, consider what meaning leads you to say: 'designation' of 'inner emptiness' if it is worldly or transcendental is not a Bodhisattva-Mahasattva, 'outer emptiness' up to 'emptiness of no-self-nature' if it is worldly or transcendental is not a Bodhisattva-Mahasattva?'
'World Honored One! If 'inner emptiness' is worldly or transcendental, if 'outer emptiness' up to 'emptiness of no-self-nature' is worldly or transcendental, these are ultimately unattainable, because their nature is not real, let alone there be 'designation' of 'inner emptiness' being worldly or transcendental, and 'designation' of 'outer emptiness' up to 'emptiness of no-self-nature' being worldly or transcendental! Since these 'designations' are not real, how can it be said: 'designation' of 'inner emptiness' if it is worldly or transcendental is a Bodhisattva-Mahasattva, 'outer emptiness' up to 'emptiness of no-self-nature' if it is worldly or transcendental is a Bodhisattva-Mahasattva?'
'Subhuti! Furthermore, consider what meaning leads you to say: 'designation' of 'inner emptiness' if it is defiled or pure is not a Bodhisattva-Mahasattva, 'outer emptiness' up to 'emptiness of no-self-nature' if it is defiled or pure
增語非菩薩摩訶薩耶？」
「世尊！若內空雜染清凈，若外空乃至無性自性空雜染清凈，尚畢竟不可得，性非有故，況有內空雜染清凈增語及外空乃至無性自性空雜染清凈增語！此增語既非有，如何可言：即內空若雜染若清凈增語是菩薩摩訶薩，即外空乃至無性自性空若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若屬生死若屬涅槃增語非菩薩摩訶薩，即外空乃至無性自性空若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若內空屬生死屬涅槃，若外空乃至無性自性空屬生死屬涅槃，尚畢竟不可得，性非有故，況有內空屬生死屬涅槃增語及外空乃至無性自性空屬生死屬涅槃增語！此增語既非有，如何可言：即內空若屬生死若屬涅槃增語是菩薩摩訶薩，即外空乃至無性自性空若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若在內若在外若在兩間增語非菩薩摩訶薩，即外空乃至無性自性空若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若內空在內在外在兩間，若外空乃至無性自性空在內在外在兩間，尚畢竟不可得，性非有故，況有內空在內在外在兩間增語及外空乃至無性自性空在內在外在兩間增語！此增語既非有，如何可言
【現代漢語翻譯】 現代漢語譯本 『增語』（假立的言說）不是菩薩摩訶薩嗎？」 『世尊！如果內空（指內在的空性）的雜染和清凈，以及外空（指外在的空性）乃至無性自性空（指無自性的空性）的雜染和清凈，都畢竟不可得，因為它們的自性本不存在，那麼又怎麼會有內空的雜染和清凈的『增語』，以及外空乃至無性自性空的雜染和清凈的『增語』呢！既然這些『增語』並不存在，又怎麼能說：內空的雜染和清凈的『增語』是菩薩摩訶薩，外空乃至無性自性空的雜染和清凈的『增語』是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：內空屬於生死或屬於涅槃的『增語』不是菩薩摩訶薩，外空乃至無性自性空屬於生死或屬於涅槃的『增語』不是菩薩摩訶薩呢？』 『世尊！如果內空屬於生死或屬於涅槃，以及外空乃至無性自性空屬於生死或屬於涅槃，都畢竟不可得，因為它們的自性本不存在，那麼又怎麼會有內空屬於生死或屬於涅槃的『增語』，以及外空乃至無性自性空屬於生死或屬於涅槃的『增語』呢！既然這些『增語』並不存在，又怎麼能說：內空屬於生死或屬於涅槃的『增語』是菩薩摩訶薩，外空乃至無性自性空屬於生死或屬於涅槃的『增語』是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：內空在內、在外或在兩者之間的『增語』不是菩薩摩訶薩，外空乃至無性自性空在內、在外或在兩者之間的『增語』不是菩薩摩訶薩呢？』 『世尊！如果內空在內、在外或在兩者之間，以及外空乃至無性自性空在內、在外或在兩者之間，都畢竟不可得，因為它們的自性本不存在，那麼又怎麼會有內空在內、在外或在兩者之間的『增語』，以及外空乃至無性自性空在內、在外或在兩者之間的『增語』呢！既然這些『增語』並不存在，又怎麼能說
【English Translation】 English version 'Is an 'expression' (a provisional designation) not a Bodhisattva-Mahasattva?' 'World Honored One! If the defilement and purity of internal emptiness (referring to the emptiness of the internal), and the defilement and purity of external emptiness (referring to the emptiness of the external) up to the emptiness of non-inherent nature (referring to the emptiness of no self-nature), are ultimately unattainable, because their nature does not exist, then how can there be an 'expression' of the defilement and purity of internal emptiness, and an 'expression' of the defilement and purity of external emptiness up to the emptiness of non-inherent nature! Since these 'expressions' do not exist, how can it be said: the 'expression' of the defilement and purity of internal emptiness is a Bodhisattva-Mahasattva, and the 'expression' of the defilement and purity of external emptiness up to the emptiness of non-inherent nature is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say: the 'expression' of internal emptiness belonging to samsara or nirvana is not a Bodhisattva-Mahasattva, and the 'expression' of external emptiness up to the emptiness of non-inherent nature belonging to samsara or nirvana is not a Bodhisattva-Mahasattva?' 'World Honored One! If internal emptiness belongs to samsara or nirvana, and external emptiness up to the emptiness of non-inherent nature belongs to samsara or nirvana, are ultimately unattainable, because their nature does not exist, then how can there be an 'expression' of internal emptiness belonging to samsara or nirvana, and an 'expression' of external emptiness up to the emptiness of non-inherent nature belonging to samsara or nirvana! Since these 'expressions' do not exist, how can it be said: the 'expression' of internal emptiness belonging to samsara or nirvana is a Bodhisattva-Mahasattva, and the 'expression' of external emptiness up to the emptiness of non-inherent nature belonging to samsara or nirvana is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say: the 'expression' of internal emptiness being internal, external, or in between is not a Bodhisattva-Mahasattva, and the 'expression' of external emptiness up to the emptiness of non-inherent nature being internal, external, or in between is not a Bodhisattva-Mahasattva?' 'World Honored One! If internal emptiness is internal, external, or in between, and external emptiness up to the emptiness of non-inherent nature is internal, external, or in between, are ultimately unattainable, because their nature does not exist, then how can there be an 'expression' of internal emptiness being internal, external, or in between, and an 'expression' of external emptiness up to the emptiness of non-inherent nature being internal, external, or in between! Since these 'expressions' do not exist, how can it be said
：即內空若在內若在外若在兩間增語是菩薩摩訶薩，即外空乃至無性自性空若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即內空若可得若不可得增語非菩薩摩訶薩，即外空乃至無性自性空若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若內空可得不可得，若外空乃至無性自性空可得不可得，尚畢竟不可得，性非有故，況有內空可得不可得增語及外空乃至無性自性空可得不可得增語！此增語既非有，如何可言：即內空若可得若不可得增語是菩薩摩訶薩，即外空乃至無性自性空若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即真如增語非菩薩摩訶薩，即法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若真如，若法界乃至不思議界，尚畢竟不可得，性非有故，況有真如增語及法界乃至不思議界增語！此增語既非有，如何可言：即真如增語是菩薩摩訶薩，即法界乃至不思議界增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若常若無常增語非菩薩摩訶薩，即法界乃至不思議界若常若無常增語非菩薩摩訶薩耶？」
「世尊！若真如常
【現代漢語翻譯】 現代漢語譯本：『如果說內空（Adhyatma-shunyata，指內在的空性）存在於內、外或兩者之間，這種說法是菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩）；如果說外空（Bahirdha-shunyata，指外在的空性）乃至無性自性空（Svabhava-shunyata，指無自性的空性）存在於內、外或兩者之間，這種說法是菩薩摩訶薩嗎？』 『善現（Subhuti，佛陀的弟子）！你又認為是什麼意思，說：如果說內空是可得或不可得，這種說法不是菩薩摩訶薩；如果說外空乃至無性自性空是可得或不可得，這種說法不是菩薩摩訶薩呢？』 『世尊！如果內空可得或不可得，如果外空乃至無性自性空可得或不可得，它們本身畢竟是不可得的，因為它們的自性並非真實存在。更何況會有內空可得或不可得的說法，以及外空乃至無性自性空可得或不可得的說法呢！這些說法既然不存在，又怎麼能說：如果說內空是可得或不可得，這種說法是菩薩摩訶薩；如果說外空乃至無性自性空是可得或不可得，這種說法是菩薩摩訶薩呢？』 『再者，善現！你認為是什麼意思，說：如果說真如（Tathata，指事物的真實如是）的說法不是菩薩摩訶薩；如果說法界（Dharmadhatu，指一切法的界限）、法性（Dharmata，指法的本性）、不虛妄性（Avitathata，指真實不虛的性質）、不變異性（Ananyathata，指不可改變的性質）、平等性（Samata，指平等無差別的性質）、離生性（Viviktata，指遠離生滅的性質）、法定（Dharma-sthiti，指法的規律）、法住（Dharma-niamata，指法安住的狀態）、實際（Bhuta-koti，指真實的邊際）、虛空界（Akasha-dhatu，指虛空的界限）、不思議界（Acintya-dhatu，指不可思議的界限）的說法不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果真如，如果法界乃至不思議界，它們本身畢竟是不可得的，因為它們的自性並非真實存在。更何況會有真如的說法，以及法界乃至不思議界的說法呢！這些說法既然不存在，又怎麼能說：如果說真如的說法是菩薩摩訶薩；如果說法界乃至不思議界的說法是菩薩摩訶薩呢？』 『善現！你又認為是什麼意思，說：如果說真如是常或無常，這種說法不是菩薩摩訶薩；如果說法界乃至不思議界是常或無常，這種說法不是菩薩摩訶薩呢？』 『世尊！如果真如是常
【English Translation】 English version: 'Is it that if inner emptiness (Adhyatma-shunyata) is said to exist internally, externally, or in between, that is a Bodhisattva-mahasattva (a great Bodhisattva); or if outer emptiness (Bahirdha-shunyata), up to emptiness of non-inherent existence (Svabhava-shunyata), is said to exist internally, externally, or in between, that is a Bodhisattva-mahasattva?' 'Subhuti! What do you think is the meaning of saying: if inner emptiness is said to be obtainable or unobtainable, that is not a Bodhisattva-mahasattva; or if outer emptiness, up to emptiness of non-inherent existence, is said to be obtainable or unobtainable, that is not a Bodhisattva-mahasattva?' 'World Honored One! If inner emptiness is obtainable or unobtainable, if outer emptiness, up to emptiness of non-inherent existence, is obtainable or unobtainable, they are ultimately unobtainable, because their nature is not real. How much more so are the statements of inner emptiness being obtainable or unobtainable, and outer emptiness, up to emptiness of non-inherent existence, being obtainable or unobtainable! Since these statements do not exist, how can it be said: if inner emptiness is said to be obtainable or unobtainable, that is a Bodhisattva-mahasattva; or if outer emptiness, up to emptiness of non-inherent existence, is said to be obtainable or unobtainable, that is a Bodhisattva-mahasattva?' 'Furthermore, Subhuti! What do you think is the meaning of saying: if the statement of Suchness (Tathata) is not a Bodhisattva-mahasattva; or if the statements of the realm of Dharma (Dharmadhatu), the nature of Dharma (Dharmata), non-deceptiveness (Avitathata), non-alterability (Ananyathata), equality (Samata), detachment from birth (Viviktata), the established Dharma (Dharma-sthiti), the abiding Dharma (Dharma-niamata), the limit of reality (Bhuta-koti), the realm of space (Akasha-dhatu), and the inconceivable realm (Acintya-dhatu) are not a Bodhisattva-mahasattva?' The Venerable Subhuti replied: 'World Honored One! If Suchness, if the realm of Dharma up to the inconceivable realm, they are ultimately unobtainable, because their nature is not real. How much more so are the statements of Suchness, and the realm of Dharma up to the inconceivable realm! Since these statements do not exist, how can it be said: if the statement of Suchness is a Bodhisattva-mahasattva; or if the statements of the realm of Dharma up to the inconceivable realm are a Bodhisattva-mahasattva?' 'Subhuti! What do you think is the meaning of saying: if Suchness is said to be permanent or impermanent, that is not a Bodhisattva-mahasattva; or if the realm of Dharma up to the inconceivable realm is said to be permanent or impermanent, that is not a Bodhisattva-mahasattva?' 'World Honored One! If Suchness is permanent'
無常，若法界乃至不思議界常無常，尚畢竟不可得，性非有故，況有真如常無常增語及法界乃至不思議界常無常增語！此增語既非有，如何可言：即真如若常若無常增語是菩薩摩訶薩，即法界乃至不思議界若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若樂若苦增語非菩薩摩訶薩，即法界乃至不思議界若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若真如樂苦，若法界乃至不思議界樂苦，尚畢竟不可得，性非有故，況有真如樂苦增語及法界乃至不思議界樂苦增語！此增語既非有，如何可言：即真如若樂若苦增語是菩薩摩訶薩，即法界乃至不思議界若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若我若無我增語非菩薩摩訶薩，即法界乃至不思議界若我若無我增語非菩薩摩訶薩耶？」
「世尊！若真如我無我，若法界乃至不思議界我無我，尚畢竟不可得，性非有故，況有真如我無我增語及法界乃至不思議界我無我增語！此增語既非有，如何可言：即真如若我若無我增語是菩薩摩訶薩，即法界乃至不思議界若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若凈若不凈增語非菩薩摩訶薩，即法界乃至不思議界若凈若不凈增語非菩薩摩訶薩耶
【現代漢語翻譯】 現代漢語譯本： 『須菩提！關於無常，如果法界（dharma-dhātu，一切事物存在的領域）乃至不可思議界（acintya-dhātu，超越思維的領域）的常與無常，其本身就畢竟不可得，因為它們的自性本非實有，更何況是關於真如（tathatā，事物的真實本性）的常與無常的增語，以及關於法界乃至不可思議界的常與無常的增語呢！既然這些增語並非真實存在，又怎麼能說：『關於真如的常與無常的增語是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），關於法界乃至不可思議界的常與無常的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理而說：『關於真如的樂與苦的增語不是菩薩摩訶薩，關於法界乃至不可思議界的樂與苦的增語不是菩薩摩訶薩』呢？』 『世尊！如果真如的樂與苦，如果法界乃至不可思議界的樂與苦，其本身就畢竟不可得，因為它們的自性本非實有，更何況是關於真如的樂與苦的增語，以及關於法界乃至不可思議界的樂與苦的增語呢！既然這些增語並非真實存在，又怎麼能說：『關於真如的樂與苦的增語是菩薩摩訶薩，關於法界乃至不可思議界的樂與苦的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理而說：『關於真我的增語不是菩薩摩訶薩，關於法界乃至不可思議界的我與無我的增語不是菩薩摩訶薩』呢？』 『世尊！如果真我的我與無我，如果法界乃至不可思議界的我與無我，其本身就畢竟不可得，因為它們的自性本非實有，更何況是關於真我的我與無我的增語，以及關於法界乃至不可思議界的我與無我的增語呢！既然這些增語並非真實存在，又怎麼能說：『關於真我的我與無我的增語是菩薩摩訶薩，關於法界乃至不可思議界的我與無我的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理而說：『關於真如的凈與不凈的增語不是菩薩摩訶薩，關於法界乃至不可思議界的凈與不凈的增語不是菩薩摩訶薩』呢？』
【English Translation】 English version: 'Subhuti, regarding impermanence, if the permanence and impermanence of the dharma-dhātu (the realm of all phenomena) and even the acintya-dhātu (the realm beyond thought) are ultimately unattainable, because their nature is not real, how much more so are the augmentations of permanence and impermanence concerning tathatā (the true nature of things), and the augmentations of permanence and impermanence concerning the dharma-dhātu and even the acintya-dhātu! Since these augmentations are not real, how can it be said: 'The augmentation of permanence and impermanence concerning tathatā is a Bodhisattva-Mahasattva (a great Bodhisattva), and the augmentation of permanence and impermanence concerning the dharma-dhātu and even the acintya-dhātu is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say: 'The augmentation of pleasure and pain concerning tathatā is not a Bodhisattva-Mahasattva, and the augmentation of pleasure and pain concerning the dharma-dhātu and even the acintya-dhātu is not a Bodhisattva-Mahasattva?' 'World Honored One, if the pleasure and pain of tathatā, if the pleasure and pain of the dharma-dhātu and even the acintya-dhātu, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of pleasure and pain concerning tathatā, and the augmentations of pleasure and pain concerning the dharma-dhātu and even the acintya-dhātu! Since these augmentations are not real, how can it be said: 'The augmentation of pleasure and pain concerning tathatā is a Bodhisattva-Mahasattva, and the augmentation of pleasure and pain concerning the dharma-dhātu and even the acintya-dhātu is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say: 'The augmentation of self and non-self concerning tathatā is not a Bodhisattva-Mahasattva, and the augmentation of self and non-self concerning the dharma-dhātu and even the acintya-dhātu is not a Bodhisattva-Mahasattva?' 'World Honored One, if the self and non-self of tathatā, if the self and non-self of the dharma-dhātu and even the acintya-dhātu, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of self and non-self concerning tathatā, and the augmentations of self and non-self concerning the dharma-dhātu and even the acintya-dhātu! Since these augmentations are not real, how can it be said: 'The augmentation of self and non-self concerning tathatā is a Bodhisattva-Mahasattva, and the augmentation of self and non-self concerning the dharma-dhātu and even the acintya-dhātu is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say: 'The augmentation of purity and impurity concerning tathatā is not a Bodhisattva-Mahasattva, and the augmentation of purity and impurity concerning the dharma-dhātu and even the acintya-dhātu is not a Bodhisattva-Mahasattva?'
？」
「世尊！若真如凈不凈，若法界乃至不思議界凈不凈，尚畢竟不可得，性非有故，況有真如凈不凈增語及法界乃至不思議界凈不凈增語！此增語既非有，如何可言：即真如若凈若不凈增語是菩薩摩訶薩，即法界乃至不思議界若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若空若不空增語非菩薩摩訶薩，即法界乃至不思議界若空若不空增語非菩薩摩訶薩耶？」
「世尊！若真如空不空，若法界乃至不思議界空不空，尚畢竟不可得，性非有故，況有真如空不空增語及法界乃至不思議界空不空增語！此增語既非有，如何可言：即真如若空若不空增語是菩薩摩訶薩，即法界乃至不思議界若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若有相若無相增語非菩薩摩訶薩，即法界乃至不思議界若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若真如有相無相，若法界乃至不思議界有相無相，尚畢竟不可得，性非有故，況有真如有相無相增語及法界乃至不思議界有相無相增語！此增語既非有，如何可言：即真如若有相若無相增語是菩薩摩訶薩，即法界乃至不思議界若有相若無相增語是菩薩摩訶薩？
「善現！汝復觀何義言：即真如若有愿若無愿增語
【現代漢語翻譯】 現代漢語譯本 「世尊！如果真如（Tathata，事物的真實本性）的清凈與不清凈，如果法界（Dharmadhatu，一切法的界限）乃至不可思議界（Acintya-dhatu，無法思議的境界）的清凈與不清凈，尚且畢竟不可得，因為它們的自性並非實有，更何況有關於真如清凈與不清凈的增語，以及關於法界乃至不可思議界清凈與不清凈的增語呢！既然這些增語並非實有，又怎麼能說：『關於真如的清凈或不清凈的增語是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），關於法界乃至不可思議界的清凈或不清凈的增語是菩薩摩訶薩』呢？」 「善現（Subhuti，佛陀的弟子）！你又觀察什麼意義而說：『關於真如的空或不空的增語不是菩薩摩訶薩，關於法界乃至不可思議界的空或不空的增語不是菩薩摩訶薩』呢？」 「世尊！如果真如的空與不空，如果法界乃至不可思議界的空與不空，尚且畢竟不可得，因為它們的自性並非實有，更何況有關於真如空與不空的增語，以及關於法界乃至不可思議界空與不空的增語呢！既然這些增語並非實有，又怎麼能說：『關於真如的空或不空的增語是菩薩摩訶薩，關於法界乃至不可思議界的空或不空的增語是菩薩摩訶薩』呢？」 「善現！你又觀察什麼意義而說：『關於真如的有相或無相的增語不是菩薩摩訶薩，關於法界乃至不可思議界的有相或無相的增語不是菩薩摩訶薩』呢？」 「世尊！如果真如的有相與無相，如果法界乃至不可思議界的有相與無相，尚且畢竟不可得，因為它們的自性並非實有，更何況有關於真如有相與無相的增語，以及關於法界乃至不可思議界有相與無相的增語呢！既然這些增語並非實有，又怎麼能說：『關於真如有相或無相的增語是菩薩摩訶薩，關於法界乃至不可思議界有相或無相的增語是菩薩摩訶薩』呢？」 「善現！你又觀察什麼意義而說：『關於真如的有愿或無愿的增語
【English Translation】 English version 「World Honored One! If the purity and impurity of Tathata (the true nature of things), if the purity and impurity of Dharmadhatu (the realm of all dharmas) and even Acintya-dhatu (the inconceivable realm), are ultimately unattainable, because their nature is not real, how much less are the augmentations of the purity and impurity of Tathata, and the augmentations of the purity and impurity of Dharmadhatu and even Acintya-dhatu! Since these augmentations are not real, how can it be said: 『The augmentation of the purity or impurity of Tathata is a Bodhisattva-mahasattva (a great Bodhisattva), the augmentation of the purity or impurity of Dharmadhatu and even Acintya-dhatu is a Bodhisattva-mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The augmentation of the emptiness or non-emptiness of Tathata is not a Bodhisattva-mahasattva, the augmentation of the emptiness or non-emptiness of Dharmadhatu and even Acintya-dhatu is not a Bodhisattva-mahasattva』?」 「World Honored One! If the emptiness and non-emptiness of Tathata, if the emptiness and non-emptiness of Dharmadhatu and even Acintya-dhatu, are ultimately unattainable, because their nature is not real, how much less are the augmentations of the emptiness and non-emptiness of Tathata, and the augmentations of the emptiness and non-emptiness of Dharmadhatu and even Acintya-dhatu! Since these augmentations are not real, how can it be said: 『The augmentation of the emptiness or non-emptiness of Tathata is a Bodhisattva-mahasattva, the augmentation of the emptiness or non-emptiness of Dharmadhatu and even Acintya-dhatu is a Bodhisattva-mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The augmentation of the form or formlessness of Tathata is not a Bodhisattva-mahasattva, the augmentation of the form or formlessness of Dharmadhatu and even Acintya-dhatu is not a Bodhisattva-mahasattva』?」 「World Honored One! If the form and formlessness of Tathata, if the form and formlessness of Dharmadhatu and even Acintya-dhatu, are ultimately unattainable, because their nature is not real, how much less are the augmentations of the form and formlessness of Tathata, and the augmentations of the form and formlessness of Dharmadhatu and even Acintya-dhatu! Since these augmentations are not real, how can it be said: 『The augmentation of the form or formlessness of Tathata is a Bodhisattva-mahasattva, the augmentation of the form or formlessness of Dharmadhatu and even Acintya-dhatu is a Bodhisattva-mahasattva』?」 「Subhuti! What meaning do you observe when you say: 『The augmentation of the wish or wishlessness of Tathata
非菩薩摩訶薩，即法界乃至不思議界若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若真如有愿無愿，若法界乃至不思議界有愿無愿，尚畢竟不可得，性非有故，況有真如有愿無愿增語及法界乃至不思議界有愿無愿增語！此增語既非有，如何可言：即真如若有愿若無愿增語是菩薩摩訶薩，即法界乃至不思議界若有愿若無愿增語是菩薩摩訶薩？
「善現！汝復觀何義言：即真如若寂靜若不寂靜增語非菩薩摩訶薩，即法界乃至不思議界若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若真如寂靜不寂靜，若法界乃至不思議界寂靜不寂靜，尚畢竟不可得，性非有故，況有真如寂靜不寂靜增語及法界乃至不思議界寂靜不寂靜增語！此增語既非有，如何可言：即真如若寂靜若不寂靜增語是菩薩摩訶薩，即法界乃至不思議界若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若遠離若不遠離增語非菩薩摩訶薩，即法界乃至不思議界若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若真如遠離不遠離，若法界乃至不思議界遠離不遠離，尚畢竟不可得，性非有故，況有真如遠離不遠離增語及法界乃至不思議界遠離不遠離增語！此增語既非有，如何可言：即真如若遠離若不遠離
【現代漢語翻譯】 現代漢語譯本 「如果不是菩薩摩訶薩（菩薩中的大菩薩），那麼，在真如（事物的真實本性）乃至不可思議界（無法用思維理解的境界）中，如果有愿或無愿的增語（附加的言辭），就不是菩薩摩訶薩嗎？」 「世尊！如果真如的愿或無愿，以及法界（一切事物存在的界限）乃至不可思議界的愿或無愿，本來就畢竟不可得，因為它們的本性並非實有，更何況是真如的愿或無愿的增語，以及法界乃至不可思議界的愿或無愿的增語呢！既然這些增語並非實有，又怎麼能說：真如的愿或無愿的增語是菩薩摩訶薩，法界乃至不可思議界的愿或無愿的增語是菩薩摩訶薩呢？」 「善現（須菩提的別名）！你又觀察什麼含義而說：真如的寂靜或不寂靜的增語不是菩薩摩訶薩，法界乃至不可思議界的寂靜或不寂靜的增語不是菩薩摩訶薩呢？」 「世尊！如果真如的寂靜或不寂靜，以及法界乃至不可思議界的寂靜或不寂靜，本來就畢竟不可得，因為它們的本性並非實有，更何況是真如的寂靜或不寂靜的增語，以及法界乃至不可思議界的寂靜或不寂靜的增語呢！既然這些增語並非實有，又怎麼能說：真如的寂靜或不寂靜的增語是菩薩摩訶薩，法界乃至不可思議界的寂靜或不寂靜的增語是菩薩摩訶薩呢？」 「善現！你又觀察什麼含義而說：真如的遠離或不遠離的增語不是菩薩摩訶薩，法界乃至不可思議界的遠離或不遠離的增語不是菩薩摩訶薩呢？」 「世尊！如果真如的遠離或不遠離，以及法界乃至不可思議界的遠離或不遠離，本來就畢竟不可得，因為它們的本性並非實有，更何況是真如的遠離或不遠離的增語，以及法界乃至不可思議界的遠離或不遠離的增語呢！既然這些增語並非實有，又怎麼能說：真如的遠離或不遠離
【English Translation】 English version 『If not a Bodhisattva-Mahasattva (a great Bodhisattva), then, in Suchness (the true nature of things) up to the Inconceivable Realm (a state beyond comprehension), if there are added words of wish or no-wish, is that not a Bodhisattva-Mahasattva?』 『World-Honored One! If the wish or no-wish of Suchness, and the wish or no-wish of the Dharma Realm (the boundary of all existence) up to the Inconceivable Realm, are ultimately unattainable because their nature is not real, how much more so are the added words of wish or no-wish of Suchness, and the added words of wish or no-wish of the Dharma Realm up to the Inconceivable Realm! Since these added words are not real, how can it be said: the added words of wish or no-wish of Suchness are a Bodhisattva-Mahasattva, and the added words of wish or no-wish of the Dharma Realm up to the Inconceivable Realm are a Bodhisattva-Mahasattva?』 『Subhuti (another name for Sudhana)! What meaning do you observe when you say: the added words of stillness or non-stillness of Suchness are not a Bodhisattva-Mahasattva, and the added words of stillness or non-stillness of the Dharma Realm up to the Inconceivable Realm are not a Bodhisattva-Mahasattva?』 『World-Honored One! If the stillness or non-stillness of Suchness, and the stillness or non-stillness of the Dharma Realm up to the Inconceivable Realm, are ultimately unattainable because their nature is not real, how much more so are the added words of stillness or non-stillness of Suchness, and the added words of stillness or non-stillness of the Dharma Realm up to the Inconceivable Realm! Since these added words are not real, how can it be said: the added words of stillness or non-stillness of Suchness are a Bodhisattva-Mahasattva, and the added words of stillness or non-stillness of the Dharma Realm up to the Inconceivable Realm are a Bodhisattva-Mahasattva?』 『Subhuti! What meaning do you observe when you say: the added words of separation or non-separation of Suchness are not a Bodhisattva-Mahasattva, and the added words of separation or non-separation of the Dharma Realm up to the Inconceivable Realm are not a Bodhisattva-Mahasattva?』 『World-Honored One! If the separation or non-separation of Suchness, and the separation or non-separation of the Dharma Realm up to the Inconceivable Realm, are ultimately unattainable because their nature is not real, how much more so are the added words of separation or non-separation of Suchness, and the added words of separation or non-separation of the Dharma Realm up to the Inconceivable Realm! Since these added words are not real, how can it be said: the added words of separation or non-separation of Suchness
增語是菩薩摩訶薩，即法界乃至不思議界若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若有為若無為增語非菩薩摩訶薩，即法界乃至不思議界若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若真如有為無為，若法界乃至不思議界有為無為，尚畢竟不可得，性非有故，況有真如有為無為增語及法界乃至不思議界有為無為增語！此增語既非有，如何可言：即真如若有為若無為增語是菩薩摩訶薩，即法界乃至不思議界若有為若無為增語是菩薩摩訶薩？
「善現！汝復觀何義言：即真如若有漏若無漏增語非菩薩摩訶薩，即法界乃至不思議界若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若真如有漏無漏，若法界乃至不思議界有漏無漏，尚畢竟不可得，性非有故，況有真如有漏無漏增語及法界乃至不思議界有漏無漏增語！此增語既非有，如何可言：即真如若有漏若無漏增語是菩薩摩訶薩，即法界乃至不思議界若有漏若無漏增語是菩薩摩訶薩？
「善現！汝復觀何義言：即真如若生若滅增語非菩薩摩訶薩，即法界乃至不思議界若生若滅增語非菩薩摩訶薩耶？」
「世尊！若真如生滅，若法界乃至不思議界生滅，尚畢竟不可得，性非有故，況有真如生滅增語及法
【現代漢語翻譯】 現代漢語譯本： 『增語』（概念性的附加說明）是菩薩摩訶薩（偉大的菩薩），即法界（一切法的總和）乃至不思議界（不可思議的境界），如果遠離或不遠離，『增語』是菩薩摩訶薩嗎？ 『善現（須菩提的別名）！你又觀察什麼意義說：即真如（事物的真實本性）如果有為（因緣和合而生）或無為（非因緣和合而生）的『增語』不是菩薩摩訶薩，即法界乃至不思議界如果有為或無為的『增語』不是菩薩摩訶薩呢？』 『世尊！如果真如有為無為，如果法界乃至不思議界有為無為，尚且畢竟不可得，因為其自性非有，何況有真如有為無為的『增語』以及法界乃至不思議界有為無為的『增語』！這『增語』既然非有，如何能說：即真如有為無為的『增語』是菩薩摩訶薩，即法界乃至不思議界有為無為的『增語』是菩薩摩訶薩？』 『善現！你又觀察什麼意義說：即真如有漏（煩惱）或無漏（無煩惱）的『增語』不是菩薩摩訶薩，即法界乃至不思議界有漏或無漏的『增語』不是菩薩摩訶薩呢？』 『世尊！如果真如有漏無漏，如果法界乃至不思議界有漏無漏，尚且畢竟不可得，因為其自性非有，何況有真如有漏無漏的『增語』以及法界乃至不思議界有漏無漏的『增語』！這『增語』既然非有，如何能說：即真如有漏無漏的『增語』是菩薩摩訶薩，即法界乃至不思議界有漏無漏的『增語』是菩薩摩訶薩？』 『善現！你又觀察什麼意義說：即真如若生若滅的『增語』不是菩薩摩訶薩，即法界乃至不思議界若生若滅的『增語』不是菩薩摩訶薩呢？』 『世尊！如果真如生滅，如果法界乃至不思議界生滅，尚且畢竟不可得，因為其自性非有，何況有真如生滅的『增語』以及法
【English Translation】 English version: 'Is 'conceptual addition' (zengyu) a Bodhisattva-Mahasattva (a great Bodhisattva), that is, the realm of Dharma (the totality of all phenomena) up to the inconceivable realm, whether it is separated or not separated, is 'conceptual addition' a Bodhisattva-Mahasattva?' 'Subhuti (Shanxian, another name for Subhuti)! What meaning do you observe when you say: 'conceptual addition' of Suchness (the true nature of things), whether conditioned (arising from causes and conditions) or unconditioned (not arising from causes and conditions), is not a Bodhisattva-Mahasattva, and 'conceptual addition' of the realm of Dharma up to the inconceivable realm, whether conditioned or unconditioned, is not a Bodhisattva-Mahasattva?' 'World Honored One! If Suchness is conditioned or unconditioned, if the realm of Dharma up to the inconceivable realm is conditioned or unconditioned, they are ultimately unattainable, because their nature is non-existent. How much more so are the 'conceptual additions' of Suchness being conditioned or unconditioned, and the 'conceptual additions' of the realm of Dharma up to the inconceivable realm being conditioned or unconditioned! Since these 'conceptual additions' are non-existent, how can it be said: 'conceptual addition' of Suchness being conditioned or unconditioned is a Bodhisattva-Mahasattva, and 'conceptual addition' of the realm of Dharma up to the inconceivable realm being conditioned or unconditioned is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'conceptual addition' of Suchness, whether defiled (with afflictions) or undefiled (without afflictions), is not a Bodhisattva-Mahasattva, and 'conceptual addition' of the realm of Dharma up to the inconceivable realm, whether defiled or undefiled, is not a Bodhisattva-Mahasattva?' 'World Honored One! If Suchness is defiled or undefiled, if the realm of Dharma up to the inconceivable realm is defiled or undefiled, they are ultimately unattainable, because their nature is non-existent. How much more so are the 'conceptual additions' of Suchness being defiled or undefiled, and the 'conceptual additions' of the realm of Dharma up to the inconceivable realm being defiled or undefiled! Since these 'conceptual additions' are non-existent, how can it be said: 'conceptual addition' of Suchness being defiled or undefiled is a Bodhisattva-Mahasattva, and 'conceptual addition' of the realm of Dharma up to the inconceivable realm being defiled or undefiled is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'conceptual addition' of Suchness, whether arising or ceasing, is not a Bodhisattva-Mahasattva, and 'conceptual addition' of the realm of Dharma up to the inconceivable realm, whether arising or ceasing, is not a Bodhisattva-Mahasattva?' 'World Honored One! If Suchness arises or ceases, if the realm of Dharma up to the inconceivable realm arises or ceases, they are ultimately unattainable, because their nature is non-existent. How much more so are the 'conceptual additions' of Suchness arising or ceasing, and the 'conceptual additions' of the realm of Dharma up to the
界乃至不思議界生滅增語！此增語既非有，如何可言：即真如若生若滅增語是菩薩摩訶薩，即法界乃至不思議界若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若善若非善增語非菩薩摩訶薩，即法界乃至不思議界若善若非善增語非菩薩摩訶薩耶？」
「世尊！若真如善非善，若法界乃至不思議界善非善，尚畢竟不可得，性非有故，況有真如善非善增語及法界乃至不思議界善非善增語！此增語既非有，如何可言：即真如若善若非善增語是菩薩摩訶薩，即法界乃至不思議界若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若有罪若無罪增語非菩薩摩訶薩，即法界乃至不思議界若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若真如有罪無罪，若法界乃至不思議界有罪無罪，尚畢竟不可得，性非有故，況有真如有罪無罪增語及法界乃至不思議界有罪無罪增語！此增語既非有，如何可言：即真如若有罪若無罪增語是菩薩摩訶薩，即法界乃至不思議界若有罪若無罪增語是菩薩摩訶薩？
「善現！汝復觀何義言：即真如若有煩惱若無煩惱增語非菩薩摩訶薩，即法界乃至不思議界若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若真如有煩惱無煩惱，若
【現代漢語翻譯】 現代漢語譯本： 『須菩提！你又觀察什麼意義而說：『真如（tathata，事物的真實本性）的生滅增語，法界（dharmadhatu，一切法的總稱）乃至不可思議界（acintya-dhatu，無法想像的境界）的生滅增語，都不是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）』呢？』 『世尊！如果真如的生滅，法界乃至不可思議界的生滅，尚且畢竟不可得，因為其自性本空，又怎麼會有真如的生滅增語以及法界乃至不可思議界的生滅增語呢？既然這些增語都不存在，又怎麼能說：『真如的生滅增語是菩薩摩訶薩，法界乃至不可思議界的生滅增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼意義而說：『真如的善與非善增語，法界乃至不可思議界的善與非善增語，都不是菩薩摩訶薩』呢？』 『世尊！如果真如的善與非善，法界乃至不可思議界的善與非善，尚且畢竟不可得，因為其自性本空，又怎麼會有真如的善與非善增語以及法界乃至不可思議界的善與非善增語呢？既然這些增語都不存在，又怎麼能說：『真如的善與非善增語是菩薩摩訶薩，法界乃至不可思議界的善與非善增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼意義而說：『真如的有罪與無罪增語，法界乃至不可思議界的有罪與無罪增語，都不是菩薩摩訶薩』呢？』 『世尊！如果真如的有罪與無罪，法界乃至不可思議界的有罪與無罪，尚且畢竟不可得，因為其自性本空，又怎麼會有真如的有罪與無罪增語以及法界乃至不可思議界的有罪與無罪增語呢？既然這些增語都不存在，又怎麼能說：『真如的有罪與無罪增語是菩薩摩訶薩，法界乃至不可思議界的有罪與無罪增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼意義而說：『真如的有煩惱與無煩惱增語，法界乃至不可思議界的有煩惱與無煩惱增語，都不是菩薩摩訶薩』呢？』 『世尊！如果真如有煩惱與無煩惱，若
【English Translation】 English version: 『Subhuti, what meaning do you observe when you say: 『The designation of arising and ceasing of Suchness (tathata), the designation of arising and ceasing of the Dharma Realm (dharmadhatu) and even the Inconceivable Realm (acintya-dhatu), are not a Bodhisattva-Mahasattva (bodhisattva-mahasattva)?』 『World-Honored One, if the arising and ceasing of Suchness, the arising and ceasing of the Dharma Realm and even the Inconceivable Realm, are ultimately unattainable, because their nature is empty, how can there be designations of the arising and ceasing of Suchness, and the arising and ceasing of the Dharma Realm and even the Inconceivable Realm? Since these designations do not exist, how can it be said: 『The designation of the arising and ceasing of Suchness is a Bodhisattva-Mahasattva, the designation of the arising and ceasing of the Dharma Realm and even the Inconceivable Realm is a Bodhisattva-Mahasattva?』 『Subhuti, what meaning do you observe when you say: 『The designation of good and non-good of Suchness, the designation of good and non-good of the Dharma Realm and even the Inconceivable Realm, are not a Bodhisattva-Mahasattva?』 『World-Honored One, if the good and non-good of Suchness, the good and non-good of the Dharma Realm and even the Inconceivable Realm, are ultimately unattainable, because their nature is empty, how can there be designations of the good and non-good of Suchness, and the good and non-good of the Dharma Realm and even the Inconceivable Realm? Since these designations do not exist, how can it be said: 『The designation of the good and non-good of Suchness is a Bodhisattva-Mahasattva, the designation of the good and non-good of the Dharma Realm and even the Inconceivable Realm is a Bodhisattva-Mahasattva?』 『Subhuti, what meaning do you observe when you say: 『The designation of guilt and non-guilt of Suchness, the designation of guilt and non-guilt of the Dharma Realm and even the Inconceivable Realm, are not a Bodhisattva-Mahasattva?』 『World-Honored One, if the guilt and non-guilt of Suchness, the guilt and non-guilt of the Dharma Realm and even the Inconceivable Realm, are ultimately unattainable, because their nature is empty, how can there be designations of the guilt and non-guilt of Suchness, and the guilt and non-guilt of the Dharma Realm and even the Inconceivable Realm? Since these designations do not exist, how can it be said: 『The designation of the guilt and non-guilt of Suchness is a Bodhisattva-Mahasattva, the designation of the guilt and non-guilt of the Dharma Realm and even the Inconceivable Realm is a Bodhisattva-Mahasattva?』 『Subhuti, what meaning do you observe when you say: 『The designation of affliction and non-affliction of Suchness, the designation of affliction and non-affliction of the Dharma Realm and even the Inconceivable Realm, are not a Bodhisattva-Mahasattva?』 『World-Honored One, if the affliction and non-affliction of Suchness, if
法界乃至不思議界有煩惱無煩惱，尚畢竟不可得，性非有故，況有真如有煩惱無煩惱增語及法界乃至不思議界有煩惱無煩惱增語！此增語既非有，如何可言：即真如若有煩惱若無煩惱增語是菩薩摩訶薩，即法界乃至不思議界若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若世間若出世間增語非菩薩摩訶薩，即法界乃至不思議界若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若真如世間出世間，若法界乃至不思議界世間出世間，尚畢竟不可得，性非有故，況有真如世間出世間增語及法界乃至不思議界世間出世間增語！此增語既非有，如何可言：即真如若世間若出世間增語是菩薩摩訶薩，即法界乃至不思議界若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若雜染若清凈增語非菩薩摩訶薩，即法界乃至不思議界若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若真如雜染清凈，若法界乃至不思議界雜染清凈，尚畢竟不可得，性非有故，況有真如雜染清凈增語及法界乃至不思議界雜染清凈增語！此增語既非有，如何可言：即真如若雜染若清凈增語是菩薩摩訶薩，即法界乃至不思議界若雜染若清凈增語是菩薩摩訶薩？
「善現！汝復觀何義
【現代漢語翻譯】 現代漢語譯本： 「須菩提！法界（一切諸法的總和）乃至不可思議界（超出思維理解的境界），其中有煩惱或無煩惱，實際上都是不可得的，因為它們的本性並非真實存在。更何況是說真如（事物的真實本性）有煩惱或無煩惱的增語，以及法界乃至不可思議界有煩惱或無煩惱的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『真如如果有煩惱或無煩惱的增語就是菩薩摩訶薩（偉大的菩薩），法界乃至不可思議界如果有煩惱或無煩惱的增語就是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼道理而說：『真如如果是世間或出世間的增語就不是菩薩摩訶薩，法界乃至不可思議界如果是世間或出世間的增語就不是菩薩摩訶薩』呢？」
「世尊！如果真如是世間或出世間，如果法界乃至不可思議界是世間或出世間，實際上都是不可得的，因為它們的本性並非真實存在。更何況是說真如是世間或出世間的增語，以及法界乃至不可思議界是世間或出世間的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『真如如果是世間或出世間的增語就是菩薩摩訶薩，法界乃至不可思議界如果是世間或出世間的增語就是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼道理而說：『真如如果是雜染（不清凈）或清凈的增語就不是菩薩摩訶薩，法界乃至不可思議界如果是雜染或清凈的增語就不是菩薩摩訶薩』呢？」
「世尊！如果真如是雜染或清凈，如果法界乃至不可思議界是雜染或清凈，實際上都是不可得的，因為它們的本性並非真實存在。更何況是說真如是雜染或清凈的增語，以及法界乃至不可思議界是雜染或清凈的增語呢！既然這些增語都不是真實存在的，又怎麼能說：『真如如果是雜染或清凈的增語就是菩薩摩訶薩，法界乃至不可思議界如果是雜染或清凈的增語就是菩薩摩訶薩』呢？」
「須菩提！你又觀察什麼道理
【English Translation】 English version: 「Subhuti, the realm of Dharma (the totality of all phenomena) and even the inconceivable realm (a state beyond comprehension), whether with afflictions or without afflictions, are ultimately unattainable because their nature is not real. How much more so are the expressions of 『true suchness』 (tathata, the true nature of things) with afflictions or without afflictions, and the expressions of the realm of Dharma and even the inconceivable realm with afflictions or without afflictions! Since these expressions are not real, how can it be said: 『If true suchness has the expression of afflictions or no afflictions, it is a Bodhisattva-Mahasattva (a great Bodhisattva), and if the realm of Dharma and even the inconceivable realm have the expression of afflictions or no afflictions, it is a Bodhisattva-Mahasattva』?」
「Furthermore, Subhuti, what meaning do you observe when you say: 『If true suchness is an expression of the mundane or the supramundane, it is not a Bodhisattva-Mahasattva, and if the realm of Dharma and even the inconceivable realm are expressions of the mundane or the supramundane, it is not a Bodhisattva-Mahasattva』?」
「World Honored One, if true suchness is mundane or supramundane, and if the realm of Dharma and even the inconceivable realm are mundane or supramundane, they are ultimately unattainable because their nature is not real. How much more so are the expressions of true suchness as mundane or supramundane, and the expressions of the realm of Dharma and even the inconceivable realm as mundane or supramundane! Since these expressions are not real, how can it be said: 『If true suchness is an expression of the mundane or the supramundane, it is a Bodhisattva-Mahasattva, and if the realm of Dharma and even the inconceivable realm are expressions of the mundane or the supramundane, it is a Bodhisattva-Mahasattva』?」
「Furthermore, Subhuti, what meaning do you observe when you say: 『If true suchness is an expression of defilement or purity, it is not a Bodhisattva-Mahasattva, and if the realm of Dharma and even the inconceivable realm are expressions of defilement or purity, it is not a Bodhisattva-Mahasattva』?」
「World Honored One, if true suchness is defiled or pure, and if the realm of Dharma and even the inconceivable realm are defiled or pure, they are ultimately unattainable because their nature is not real. How much more so are the expressions of true suchness as defiled or pure, and the expressions of the realm of Dharma and even the inconceivable realm as defiled or pure! Since these expressions are not real, how can it be said: 『If true suchness is an expression of defilement or purity, it is a Bodhisattva-Mahasattva, and if the realm of Dharma and even the inconceivable realm are expressions of defilement or purity, it is a Bodhisattva-Mahasattva』?」
「Furthermore, Subhuti, what meaning do you observe
言：即真如若屬生死若屬涅槃增語非菩薩摩訶薩，即法界乃至不思議界若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若真如屬生死屬涅槃，若法界乃至不思議界屬生死屬涅槃，尚畢竟不可得，性非有故，況有真如屬生死屬涅槃增語及法界乃至不思議界屬生死屬涅槃增語！此增語既非有，如何可言：即真如若屬生死若屬涅槃增語是菩薩摩訶薩，即法界乃至不思議界若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若在內若在外若在兩間增語非菩薩摩訶薩，即法界乃至不思議界若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若真如在內在外在兩間，若法界乃至不思議界在內在外在兩間，尚畢竟不可得，性非有故，況有真如在內在外在兩間增語及法界乃至不思議界在內在外在兩間增語！此增語既非有，如何可言：即真如若在內若在外若在兩間增語是菩薩摩訶薩，即法界乃至不思議界若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即真如若可得若不可得增語非菩薩摩訶薩，即法界乃至不思議界若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若真如可得不可得，若法界乃至不思議界可得不可得，尚畢竟不可得，性非有故，
【現代漢語翻譯】 現代漢語譯本： 『如果說，真如（tathata，事物的真實本性）屬於生死輪迴，或者屬於涅槃寂靜，這種說法不是菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）；如果說法界（dharmadhatu，一切法的界域）乃至不可思議界（acintya-dhatu，不可思議的境界）屬於生死輪迴，或者屬於涅槃寂靜，這種說法也不是菩薩摩訶薩，是這樣嗎？』 『世尊！如果真如屬於生死輪迴或涅槃寂靜，如果法界乃至不可思議界屬於生死輪迴或涅槃寂靜，這些都根本不可能成立，因為它們的本性並非實有。更何況說真如屬於生死輪迴或涅槃寂靜的說法，以及法界乃至不可思議界屬於生死輪迴或涅槃寂靜的說法呢！既然這些說法都不成立，又怎麼能說：真如屬於生死輪迴或涅槃寂靜的說法是菩薩摩訶薩，法界乃至不可思議界屬於生死輪迴或涅槃寂靜的說法是菩薩摩訶薩呢？』 『善現（Subhuti，須菩提）！你又根據什麼道理說：真如如果存在於內、外或兩者之間，這種說法不是菩薩摩訶薩；法界乃至不可思議界如果存在於內、外或兩者之間，這種說法也不是菩薩摩訶薩呢？』 『世尊！如果真如存在於內、外或兩者之間，如果法界乃至不可思議界存在於內、外或兩者之間，這些都根本不可能成立，因為它們的本性並非實有。更何況說真如存在於內、外或兩者之間的說法，以及法界乃至不可思議界存在於內、外或兩者之間的說法呢！既然這些說法都不成立，又怎麼能說：真如存在於內、外或兩者之間的說法是菩薩摩訶薩，法界乃至不可思議界存在於內、外或兩者之間的說法是菩薩摩訶薩呢？』 『善現！你又根據什麼道理說：真如如果可以獲得或不可以獲得，這種說法不是菩薩摩訶薩；法界乃至不可思議界如果可以獲得或不可以獲得，這種說法也不是菩薩摩訶薩呢？』 『世尊！如果真如可以獲得或不可以獲得，如果法界乃至不可思議界可以獲得或不可以獲得，這些都根本不可能成立，因為它們的本性並非實有。
【English Translation】 English version: 'Is it the case that the statement 'Tathata (the true nature of things), if it belongs to samsara (the cycle of birth and death) or to nirvana (liberation), is not a Bodhisattva Mahasattva (a great Bodhisattva)'; and 'the statement that the dharmadhatu (the realm of all dharmas) or even the acintya-dhatu (the inconceivable realm), if it belongs to samsara or to nirvana, is not a Bodhisattva Mahasattva?' 'World Honored One! If tathata belongs to samsara or nirvana, if the dharmadhatu or even the acintya-dhatu belongs to samsara or nirvana, these are ultimately unattainable, because their nature is non-existent. How much more so are the statements that tathata belongs to samsara or nirvana, and that the dharmadhatu or even the acintya-dhatu belongs to samsara or nirvana! Since these statements are non-existent, how can it be said that the statement 'tathata belongs to samsara or nirvana' is a Bodhisattva Mahasattva, or that the statement 'the dharmadhatu or even the acintya-dhatu belongs to samsara or nirvana' is a Bodhisattva Mahasattva?' 'Subhuti! What is the meaning of your saying that the statement 'tathata, if it is within, without, or in between, is not a Bodhisattva Mahasattva'; and 'the statement that the dharmadhatu or even the acintya-dhatu, if it is within, without, or in between, is not a Bodhisattva Mahasattva?' 'World Honored One! If tathata is within, without, or in between, if the dharmadhatu or even the acintya-dhatu is within, without, or in between, these are ultimately unattainable, because their nature is non-existent. How much more so are the statements that tathata is within, without, or in between, and that the dharmadhatu or even the acintya-dhatu is within, without, or in between! Since these statements are non-existent, how can it be said that the statement 'tathata is within, without, or in between' is a Bodhisattva Mahasattva, or that the statement 'the dharmadhatu or even the acintya-dhatu is within, without, or in between' is a Bodhisattva Mahasattva?' 'Subhuti! What is the meaning of your saying that the statement 'tathata, if it is attainable or unattainable, is not a Bodhisattva Mahasattva'; and 'the statement that the dharmadhatu or even the acintya-dhatu, if it is attainable or unattainable, is not a Bodhisattva Mahasattva?' 'World Honored One! If tathata is attainable or unattainable, if the dharmadhatu or even the acintya-dhatu is attainable or unattainable, these are ultimately unattainable, because their nature is non-existent.'
況有真如可得不可得增語及法界乃至不思議界可得不可得增語！此增語既非有，如何可言：即真如若可得若不可得增語是菩薩摩訶薩，即法界乃至不思議界若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即四念住增語非菩薩摩訶薩，即四正斷、四神足、五根、五力、七等覺支、八聖道支增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若四念住，若四正斷乃至八聖道支，尚畢竟不可得，性非有故，況有四念住增語及四正斷乃至八聖道支增語！此增語既非有，如何可言：即四念住增語是菩薩摩訶薩，即四正斷乃至八聖道支增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若常若無常增語非菩薩摩訶薩，即四正斷乃至八聖道支若常若無常增語非菩薩摩訶薩耶？」
「世尊！若四念住常無常，若四正斷乃至八聖道支常無常，尚畢竟不可得，性非有故，況有四念住常無常增語及四正斷乃至八聖道支常無常增語！此增語既非有，如何可言：即四念住若常若無常增語是菩薩摩訶薩，即四正斷乃至八聖道支若常若無常增語是菩薩摩訶薩？
「善現！汝復觀何義言：即四念住若樂若苦增語非菩薩摩訶薩，即四正斷乃至八聖道支若樂若苦增語非菩薩摩訶薩耶？」
【現代漢語翻譯】 現代漢語譯本：況且，如果說有『真如』（事物本來的真實面目）可得或不可得的增語，以及『法界』（一切諸法的總和）乃至『不思議界』（不可思議的境界）可得或不可得的增語！這些增語既然不是真實存在的，又怎麼能說：『真如』可得或不可得的增語是菩薩摩訶薩，『法界』乃至『不思議界』可得或不可得的增語是菩薩摩訶薩呢？ 「再者，善現！你觀察什麼道理說：『四念住』（四種觀想方法）的增語不是菩薩摩訶薩，『四正斷』（四種正確的努力）、『四神足』（四種神通的基礎）、『五根』（五種產生力量的要素）、『五力』（五種力量）、『七等覺支』（七種通向覺悟的要素）、『八聖道支』（八種神聖的修行方法）的增語不是菩薩摩訶薩呢？」 具壽善現回答說：「世尊！如果說『四念住』，『四正斷』乃至『八聖道支』，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況有『四念住』的增語以及『四正斷』乃至『八聖道支』的增語呢！這些增語既然不是真實存在的，又怎麼能說：『四念住』的增語是菩薩摩訶薩，『四正斷』乃至『八聖道支』的增語是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：『四念住』是常還是無常的增語不是菩薩摩訶薩，『四正斷』乃至『八聖道支』是常還是無常的增語不是菩薩摩訶薩呢？」 「世尊！如果說『四念住』是常還是無常，『四正斷』乃至『八聖道支』是常還是無常，尚且畢竟不可得，因為它們的自性不是真實存在的，更何況有『四念住』是常還是無常的增語以及『四正斷』乃至『八聖道支』是常還是無常的增語呢！這些增語既然不是真實存在的，又怎麼能說：『四念住』是常還是無常的增語是菩薩摩訶薩，『四正斷』乃至『八聖道支』是常還是無常的增語是菩薩摩訶薩呢？ 「善現！你又觀察什麼道理說：『四念住』是樂還是苦的增語不是菩薩摩訶薩，『四正斷』乃至『八聖道支』是樂還是苦的增語不是菩薩摩訶薩呢？」
【English Translation】 English version: Moreover, if there are augmentations of 'Tathata' (the true nature of things) being attainable or unattainable, and of 'Dharmadhatu' (the totality of all dharmas) up to 'Inconceivable Realm' being attainable or unattainable! Since these augmentations are not real, how can it be said: 'The augmentation of Tathata being attainable or unattainable is a Bodhisattva-Mahasattva, the augmentation of Dharmadhatu up to the Inconceivable Realm being attainable or unattainable is a Bodhisattva-Mahasattva?' Furthermore, Subhuti, what meaning do you observe when you say: 'The augmentation of the Four Foundations of Mindfulness is not a Bodhisattva-Mahasattva, the augmentation of the Four Right Exertions, the Four Bases of Psychic Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path is not a Bodhisattva-Mahasattva?' The Venerable Subhuti replied: 'World Honored One, if the Four Foundations of Mindfulness, the Four Right Exertions up to the Eightfold Noble Path, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of the Four Foundations of Mindfulness and the Four Right Exertions up to the Eightfold Noble Path! Since these augmentations are not real, how can it be said: 'The augmentation of the Four Foundations of Mindfulness is a Bodhisattva-Mahasattva, the augmentation of the Four Right Exertions up to the Eightfold Noble Path is a Bodhisattva-Mahasattva?' Subhuti, what meaning do you observe when you say: 'The augmentation of the Four Foundations of Mindfulness being permanent or impermanent is not a Bodhisattva-Mahasattva, the augmentation of the Four Right Exertions up to the Eightfold Noble Path being permanent or impermanent is not a Bodhisattva-Mahasattva?' World Honored One, if the Four Foundations of Mindfulness being permanent or impermanent, the Four Right Exertions up to the Eightfold Noble Path being permanent or impermanent, are ultimately unattainable, because their nature is not real, how much more so are the augmentations of the Four Foundations of Mindfulness being permanent or impermanent and the Four Right Exertions up to the Eightfold Noble Path being permanent or impermanent! Since these augmentations are not real, how can it be said: 'The augmentation of the Four Foundations of Mindfulness being permanent or impermanent is a Bodhisattva-Mahasattva, the augmentation of the Four Right Exertions up to the Eightfold Noble Path being permanent or impermanent is a Bodhisattva-Mahasattva?' Subhuti, what meaning do you observe when you say: 'The augmentation of the Four Foundations of Mindfulness being pleasurable or painful is not a Bodhisattva-Mahasattva, the augmentation of the Four Right Exertions up to the Eightfold Noble Path being pleasurable or painful is not a Bodhisattva-Mahasattva?'
「世尊！若四念住樂苦，若四正斷乃至八聖道支樂苦，尚畢竟不可得，性非有故，況有四念住樂苦增語及四正斷乃至八聖道支樂苦增語！此增語既非有，如何可言：即四念住若樂若苦增語是菩薩摩訶薩，即四正斷乃至八聖道支若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若我若無我增語非菩薩摩訶薩，即四正斷乃至八聖道支若我若無我增語非菩薩摩訶薩耶？」
「世尊！若四念住我無我，若四正斷乃至八聖道支我無我，尚畢竟不可得，性非有故，況有四念住我無我增語及四正斷乃至八聖道支我無我增語！此增語既非有，如何可言：即四念住若我若無我增語是菩薩摩訶薩，即四正斷乃至八聖道支若我若無我增語是菩薩摩訶薩？
「善現！汝復觀何義言：即四念住若凈若不凈增語非菩薩摩訶薩，即四正斷乃至八聖道支若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若四念住凈不凈，若四正斷乃至八聖道支凈不凈，尚畢竟不可得，性非有故，況有四念住凈不凈增語及四正斷乃至八聖道支凈不凈增語！此增語既非有，如何可言：即四念住若凈若不凈增語是菩薩摩訶薩，即四正斷乃至八聖道支若凈若不凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即四念住若空若不空增
【現代漢語翻譯】 現代漢語譯本： 『世尊！如果四念住（身、受、心、法四種觀想的修行方法）的樂和苦，如果四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生起四種精進）乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的修行方法）的樂和苦，尚且畢竟不可得，因為它們的自性本非實有，何況會有四念住的樂苦增語以及四正斷乃至八聖道支的樂苦增語呢！既然這些增語都不存在，又怎麼能說：四念住的樂或苦的增語是菩薩摩訶薩（發大心願，行菩薩道，救度眾生的修行者），四正斷乃至八聖道支的樂或苦的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼道理說：四念住的我或無我的增語不是菩薩摩訶薩，四正斷乃至八聖道支的我或無我的增語不是菩薩摩訶薩呢？』 『世尊！如果四念住的我或無我，如果四正斷乃至八聖道支的我或無我，尚且畢竟不可得，因為它們的自性本非實有，何況會有四念住的我無我增語以及四正斷乃至八聖道支的我無我增語呢！既然這些增語都不存在，又怎麼能說：四念住的我或無我的增語是菩薩摩訶薩，四正斷乃至八聖道支的我或無我的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：四念住的凈或不凈的增語不是菩薩摩訶薩，四正斷乃至八聖道支的凈或不凈的增語不是菩薩摩訶薩呢？』 『世尊！如果四念住的凈或不凈，如果四正斷乃至八聖道支的凈或不凈，尚且畢竟不可得，因為它們的自性本非實有，何況會有四念住的凈不凈增語以及四正斷乃至八聖道支的凈不凈增語呢！既然這些增語都不存在，又怎麼能說：四念住的凈或不凈的增語是菩薩摩訶薩，四正斷乃至八聖道支的凈或不凈的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：四念住的空或不空的增語
【English Translation】 English version: 'World Honored One! If the pleasure and pain of the four foundations of mindfulness (the four contemplations on body, feelings, mind, and dharmas), if the pleasure and pain of the four right exertions (the four efforts to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen) up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), are ultimately unattainable, because their nature is non-existent, how much less could there be the verbal constructs of pleasure and pain of the four foundations of mindfulness and the verbal constructs of pleasure and pain of the four right exertions up to the eightfold noble path! Since these verbal constructs do not exist, how can it be said: that the verbal construct of pleasure or pain of the four foundations of mindfulness is a Bodhisattva Mahasattva (a practitioner who has generated the great aspiration to attain Buddhahood and liberate all beings), that the verbal construct of pleasure or pain of the four right exertions up to the eightfold noble path is a Bodhisattva Mahasattva?' 'Subhuti (another name for the Venerable Subhuti)! What meaning do you observe in saying: that the verbal construct of self or non-self of the four foundations of mindfulness is not a Bodhisattva Mahasattva, that the verbal construct of self or non-self of the four right exertions up to the eightfold noble path is not a Bodhisattva Mahasattva?' 'World Honored One! If the self or non-self of the four foundations of mindfulness, if the self or non-self of the four right exertions up to the eightfold noble path, are ultimately unattainable, because their nature is non-existent, how much less could there be the verbal constructs of self or non-self of the four foundations of mindfulness and the verbal constructs of self or non-self of the four right exertions up to the eightfold noble path! Since these verbal constructs do not exist, how can it be said: that the verbal construct of self or non-self of the four foundations of mindfulness is a Bodhisattva Mahasattva, that the verbal construct of self or non-self of the four right exertions up to the eightfold noble path is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe in saying: that the verbal construct of purity or impurity of the four foundations of mindfulness is not a Bodhisattva Mahasattva, that the verbal construct of purity or impurity of the four right exertions up to the eightfold noble path is not a Bodhisattva Mahasattva?' 'World Honored One! If the purity or impurity of the four foundations of mindfulness, if the purity or impurity of the four right exertions up to the eightfold noble path, are ultimately unattainable, because their nature is non-existent, how much less could there be the verbal constructs of purity or impurity of the four foundations of mindfulness and the verbal constructs of purity or impurity of the four right exertions up to the eightfold noble path! Since these verbal constructs do not exist, how can it be said: that the verbal construct of purity or impurity of the four foundations of mindfulness is a Bodhisattva Mahasattva, that the verbal construct of purity or impurity of the four right exertions up to the eightfold noble path is a Bodhisattva Mahasattva?' 'Subhuti! What meaning do you observe in saying: that the verbal construct of emptiness or non-emptiness of the four foundations of mindfulness
語非菩薩摩訶薩，即四正斷乃至八聖道支若空若不空增語非菩薩摩訶薩耶？」
「世尊！若四念住空不空，若四正斷乃至八聖道支空不空，尚畢竟不可得，性非有故，況有四念住空不空增語及四正斷乃至八聖道支空不空增語！此增語既非有，如何可言：即四念住若空若不空增語是菩薩摩訶薩，即四正斷乃至八聖道支若空若不空增語是菩薩摩訶薩？
「善現！汝復觀何義言：即四念住若有相若無相增語非菩薩摩訶薩，即四正斷乃至八聖道支若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若四念住有相無相，若四正斷乃至八聖道支有相無相，尚畢竟不可得，性非有故，況有四念住有相無相增語及四正斷乃至八聖道支有相無相增語！此增語既非有，如何可言：即四念住若有相若無相增語是菩薩摩訶薩，即四正斷乃至八聖道支若有相若無相增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若有愿若無愿增語非菩薩摩訶薩，即四正斷乃至八聖道支若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若四念住有愿無愿，若四正斷乃至八聖道支有愿無愿，尚畢竟不可得，性非有故，況有四念住有愿無愿增語及四正斷乃至八聖道支有愿無愿增語！此增語既非有，如何可言：即四念住若有愿若無
【現代漢語翻譯】 現代漢語譯本： 「世尊，如果說四念住（satipaṭṭhāna，四種禪修方法）乃至八聖道支（aṭṭhaṅgikamagga，達到解脫的八個步驟）的空或不空的概念，不是菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩）的體現，這說法對嗎？」 「世尊！如果四念住的空與不空，乃至八聖道支的空與不空，其本身都無法真實存在，因為它們的本質並非實有，那麼更何況是四念住的空與不空的概念，以及八聖道支的空與不空的概念呢！既然這些概念都不存在，又怎麼能說：四念住的空與不空的概念是菩薩摩訶薩，或者說八聖道支的空與不空的概念是菩薩摩訶薩呢？」 「善現（Subhuti，佛陀的弟子）！你又根據什麼道理認為：四念住的有相或無相的概念不是菩薩摩訶薩，以及八聖道支的有相或無相的概念不是菩薩摩訶薩呢？」 「世尊！如果四念住的有相與無相，乃至八聖道支的有相與無相，其本身都無法真實存在，因為它們的本質並非實有，那麼更何況是四念住的有相與無相的概念，以及八聖道支的有相與無相的概念呢！既然這些概念都不存在，又怎麼能說：四念住的有相與無相的概念是菩薩摩訶薩，或者說八聖道支的有相與無相的概念是菩薩摩訶薩呢？」 「善現！你又根據什麼道理認為：四念住的有愿或無愿的概念不是菩薩摩訶薩，以及八聖道支的有愿或無愿的概念不是菩薩摩訶薩呢？」 「世尊！如果四念住的有愿與無愿，乃至八聖道支的有愿與無愿，其本身都無法真實存在，因為它們的本質並非實有，那麼更何況是四念住的有愿與無愿的概念，以及八聖道支的有愿與無愿的概念呢！既然這些概念都不存在，又怎麼能說：四念住的有愿與無愿的概念是菩薩摩訶薩，或者說八聖道支的有愿與無愿的概念是菩薩摩訶薩呢？」
【English Translation】 English version: 『World Honored One, is it correct to say that the concept of emptiness or non-emptiness regarding the four foundations of mindfulness (satipaṭṭhāna) up to the eightfold noble path (aṭṭhaṅgikamagga) is not a bodhisattvamahāsattva (great bodhisattva)?』 『World Honored One! If the emptiness and non-emptiness of the four foundations of mindfulness, up to the emptiness and non-emptiness of the eightfold noble path, are ultimately unattainable because their nature is not real, how much more so are the concepts of emptiness and non-emptiness of the four foundations of mindfulness, and the concepts of emptiness and non-emptiness of the eightfold noble path! Since these concepts do not exist, how can it be said that the concept of emptiness and non-emptiness of the four foundations of mindfulness is a bodhisattvamahāsattva, or that the concept of emptiness and non-emptiness of the eightfold noble path is a bodhisattvamahāsattva?』 『Subhuti, what meaning do you observe that leads you to say that the concept of form or formlessness of the four foundations of mindfulness is not a bodhisattvamahāsattva, and that the concept of form or formlessness of the eightfold noble path is not a bodhisattvamahāsattva?』 『World Honored One! If the form and formlessness of the four foundations of mindfulness, up to the form and formlessness of the eightfold noble path, are ultimately unattainable because their nature is not real, how much more so are the concepts of form and formlessness of the four foundations of mindfulness, and the concepts of form and formlessness of the eightfold noble path! Since these concepts do not exist, how can it be said that the concept of form and formlessness of the four foundations of mindfulness is a bodhisattvamahāsattva, or that the concept of form and formlessness of the eightfold noble path is a bodhisattvamahāsattva?』 『Subhuti, what meaning do you observe that leads you to say that the concept of aspiration or non-aspiration of the four foundations of mindfulness is not a bodhisattvamahāsattva, and that the concept of aspiration or non-aspiration of the eightfold noble path is not a bodhisattvamahāsattva?』 『World Honored One! If the aspiration and non-aspiration of the four foundations of mindfulness, up to the aspiration and non-aspiration of the eightfold noble path, are ultimately unattainable because their nature is not real, how much more so are the concepts of aspiration and non-aspiration of the four foundations of mindfulness, and the concepts of aspiration and non-aspiration of the eightfold noble path! Since these concepts do not exist, how can it be said that the concept of aspiration and non-aspiration of the four foundations of mindfulness is a bodhisattvamahāsattva, or that the concept of aspiration and non-aspiration of the eightfold noble path is a bodhisattvamahāsattva?』
愿增語是菩薩摩訶薩，即四正斷乃至八聖道支若有愿若無愿增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若寂靜若不寂靜增語非菩薩摩訶薩，即四正斷乃至八聖道支若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若四念住寂靜不寂靜，若四正斷乃至八聖道支寂靜不寂靜，尚畢竟不可得，性非有故，況有四念住寂靜不寂靜增語及四正斷乃至八聖道支寂靜不寂靜增語！此增語既非有，如何可言：即四念住若寂靜若不寂靜增語是菩薩摩訶薩，即四正斷乃至八聖道支若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若遠離若不遠離增語非菩薩摩訶薩，即四正斷乃至八聖道支若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若四念住遠離不遠離，若四正斷乃至八聖道支遠離不遠離，尚畢竟不可得，性非有故，況有四念住遠離不遠離增語及四正斷乃至八聖道支遠離不遠離增語！此增語既非有，如何可言：即四念住若遠離若不遠離增語是菩薩摩訶薩，即四正斷乃至八聖道支若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若有為若無為增語非菩薩摩訶薩，即四正斷乃至八聖道支若有為若無為增語非菩薩摩訶薩耶？」
「世尊
【現代漢語翻譯】 現代漢語譯本：『愿』這個詞語，如果用來指稱菩薩摩訶薩（偉大的菩薩），那麼，無論是四正斷（四種正確的努力）乃至八聖道支（八種神聖的修行方法），如果說有『愿』或者沒有『愿』，這個詞語是指菩薩摩訶薩嗎？ 『善現（須菩提的別名）！你再觀察一下，為什麼說：四念住（四種專注的修行）無論是寂靜還是不寂靜，用『增語』來指稱，都不是菩薩摩訶薩；四正斷乃至八聖道支，無論是寂靜還是不寂靜，用『增語』來指稱，都不是菩薩摩訶薩呢？』 『世尊！如果四念住無論是寂靜還是不寂靜，四正斷乃至八聖道支無論是寂靜還是不寂靜，它們本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況用『增語』來指稱四念住的寂靜或不寂靜，以及四正斷乃至八聖道支的寂靜或不寂靜呢！既然這個『增語』本身不存在，又怎麼能說：用『增語』來指稱四念住的寂靜或不寂靜是菩薩摩訶薩，用『增語』來指稱四正斷乃至八聖道支的寂靜或不寂靜是菩薩摩訶薩呢？』 『善現！你再觀察一下，為什麼說：四念住無論是遠離還是不遠離，用『增語』來指稱，都不是菩薩摩訶薩；四正斷乃至八聖道支，無論是遠離還是不遠離，用『增語』來指稱，都不是菩薩摩訶薩呢？』 『世尊！如果四念住無論是遠離還是不遠離，四正斷乃至八聖道支無論是遠離還是不遠離，它們本身都是畢竟不可得的，因為它們的自性並非真實存在，更何況用『增語』來指稱四念住的遠離或不遠離，以及四正斷乃至八聖道支的遠離或不遠離呢！既然這個『增語』本身不存在，又怎麼能說：用『增語』來指稱四念住的遠離或不遠離是菩薩摩訶薩，用『增語』來指稱四正斷乃至八聖道支的遠離或不遠離是菩薩摩訶薩呢？』 『善現！你再觀察一下，為什麼說：四念住無論是有為（有生滅的）還是無為（無生滅的），用『增語』來指稱，都不是菩薩摩訶薩；四正斷乃至八聖道支，無論是有為還是無為，用『增語』來指稱，都不是菩薩摩訶薩呢？』 『世尊！』
【English Translation】 English version: 'Is the term 'wish' (愿), when used to refer to a Bodhisattva-Mahasattva (a great Bodhisattva), whether it is associated with the Four Right Exertions (四正斷) up to the Eightfold Noble Path (八聖道支), whether there is a 'wish' or no 'wish', is this term referring to a Bodhisattva-Mahasattva?' 'Subhuti (善現)! Consider further, why is it said that: the Four Foundations of Mindfulness (四念住), whether they are tranquil or not tranquil, when referred to by the term 'designation' (增語), are not a Bodhisattva-Mahasattva; the Four Right Exertions up to the Eightfold Noble Path, whether they are tranquil or not tranquil, when referred to by the term 'designation', are not a Bodhisattva-Mahasattva?' 'World Honored One (世尊)! If the Four Foundations of Mindfulness, whether tranquil or not tranquil, and the Four Right Exertions up to the Eightfold Noble Path, whether tranquil or not tranquil, are ultimately unattainable, because their nature is not real, how much more so are the 'designations' of the tranquility or non-tranquility of the Four Foundations of Mindfulness, and the tranquility or non-tranquility of the Four Right Exertions up to the Eightfold Noble Path! Since this 'designation' itself does not exist, how can it be said that: the 'designation' of the tranquility or non-tranquility of the Four Foundations of Mindfulness is a Bodhisattva-Mahasattva, and the 'designation' of the tranquility or non-tranquility of the Four Right Exertions up to the Eightfold Noble Path is a Bodhisattva-Mahasattva?' 'Subhuti! Consider further, why is it said that: the Four Foundations of Mindfulness, whether they are separated or not separated, when referred to by the term 'designation', are not a Bodhisattva-Mahasattva; the Four Right Exertions up to the Eightfold Noble Path, whether they are separated or not separated, when referred to by the term 'designation', are not a Bodhisattva-Mahasattva?' 'World Honored One! If the Four Foundations of Mindfulness, whether separated or not separated, and the Four Right Exertions up to the Eightfold Noble Path, whether separated or not separated, are ultimately unattainable, because their nature is not real, how much more so are the 'designations' of the separation or non-separation of the Four Foundations of Mindfulness, and the separation or non-separation of the Four Right Exertions up to the Eightfold Noble Path! Since this 'designation' itself does not exist, how can it be said that: the 'designation' of the separation or non-separation of the Four Foundations of Mindfulness is a Bodhisattva-Mahasattva, and the 'designation' of the separation or non-separation of the Four Right Exertions up to the Eightfold Noble Path is a Bodhisattva-Mahasattva?' 'Subhuti! Consider further, why is it said that: the Four Foundations of Mindfulness, whether they are conditioned (有為) or unconditioned (無為), when referred to by the term 'designation', are not a Bodhisattva-Mahasattva; the Four Right Exertions up to the Eightfold Noble Path, whether they are conditioned or unconditioned, when referred to by the term 'designation', are not a Bodhisattva-Mahasattva?' 'World Honored One!'
！若四念住有為無為，若四正斷乃至八聖道支有為無為，尚畢竟不可得，性非有故，況有四念住有為無為增語及四正斷乃至八聖道支有為無為增語！此增語既非有，如何可言：即四念住若有為若無為增語是菩薩摩訶薩，即四正斷乃至八聖道支若有為若無為增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若有漏若無漏增語非菩薩摩訶薩，即四正斷乃至八聖道支若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若四念住有漏無漏，若四正斷乃至八聖道支有漏無漏，尚畢竟不可得，性非有故，況有四念住有漏無漏增語及四正斷乃至八聖道支有漏無漏增語！此增語既非有，如何可言：即四念住若有漏若無漏增語是菩薩摩訶薩，即四正斷乃至八聖道支若有漏若無漏增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若生若滅增語非菩薩摩訶薩，即四正斷乃至八聖道支若生若滅增語非菩薩摩訶薩耶？」
「世尊！若四念住生滅，若四正斷乃至八聖道支生滅，尚畢竟不可得，性非有故，況有四念住生滅增語及四正斷乃至八聖道支生滅增語！此增語既非有，如何可言：即四念住若生若滅增語是菩薩摩訶薩，即四正斷乃至八聖道支若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果說四念住（catvāri smṛtyupasthānāni，四種專注的修行方法）是有為（saṃskṛta，有生滅變化的）或無為（asaṃskṛta，無生滅變化的），四正斷（catvāri prahāṇāni，四種斷除惡行的修行方法）乃至八聖道支（āryāṣṭāṅgamārga，達到解脫的八種正確方法）是有為或無為，這些都畢竟是不可得的，因為它們的自性本非實有。更何況會有四念住有為無為的增語（adhivacana，假名安立）以及四正斷乃至八聖道支有為無為的增語呢！既然這些增語並非真實存在，又怎麼能說：『四念住若是有為或無為的增語是菩薩摩訶薩（bodhisattva，追求覺悟的修行者），四正斷乃至八聖道支若是有為或無為的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說：『四念住若是有漏（sāsrava，受煩惱影響的）或無漏（anāsrava，不受煩惱影響的）的增語不是菩薩摩訶薩，四正斷乃至八聖道支若是有漏或無漏的增語不是菩薩摩訶薩』呢？』 『世尊！如果說四念住是有漏或無漏，四正斷乃至八聖道支是有漏或無漏，這些都畢竟是不可得的，因為它們的自性本非實有。更何況會有四念住有漏無漏的增語以及四正斷乃至八聖道支有漏無漏的增語呢！既然這些增語並非真實存在，又怎麼能說：『四念住若是有漏或無漏的增語是菩薩摩訶薩，四正斷乃至八聖道支若是有漏或無漏的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說：『四念住若是生（utpāda，產生）或滅（nirodha，消滅）的增語不是菩薩摩訶薩，四正斷乃至八聖道支若是生或滅的增語不是菩薩摩訶薩』呢？』 『世尊！如果說四念住是生滅的，四正斷乃至八聖道支是生滅的，這些都畢竟是不可得的，因為它們的自性本非實有。更何況會有四念住生滅的增語以及四正斷乃至八聖道支生滅的增語呢！既然這些增語並非真實存在，又怎麼能說：『四念住若是生或滅的增語是菩薩摩訶薩，四正斷乃至八聖道支若是生或滅的增語是菩薩摩訶薩』呢？』 『善現！你又觀察什麼道理而說
【English Translation】 English version: 'Subhuti! If the four foundations of mindfulness (catvāri smṛtyupasthānāni) are conditioned (saṃskṛta) or unconditioned (asaṃskṛta), the four right exertions (catvāri prahāṇāni) up to the eightfold noble path (āryāṣṭāṅgamārga) are conditioned or unconditioned, these are ultimately unattainable, because their nature is not real. How much less could there be designations (adhivacana) of the four foundations of mindfulness as conditioned or unconditioned, and designations of the four right exertions up to the eightfold noble path as conditioned or unconditioned! Since these designations are not real, how can it be said: 『The designation of the four foundations of mindfulness as conditioned or unconditioned is a Bodhisattva (bodhisattva), the designation of the four right exertions up to the eightfold noble path as conditioned or unconditioned is a Bodhisattva』?' 'Subhuti! Furthermore, observing what meaning do you say: 『The designation of the four foundations of mindfulness as defiled (sāsrava) or undefiled (anāsrava) is not a Bodhisattva, the designation of the four right exertions up to the eightfold noble path as defiled or undefiled is not a Bodhisattva』?' 'World Honored One! If the four foundations of mindfulness are defiled or undefiled, the four right exertions up to the eightfold noble path are defiled or undefiled, these are ultimately unattainable, because their nature is not real. How much less could there be designations of the four foundations of mindfulness as defiled or undefiled, and designations of the four right exertions up to the eightfold noble path as defiled or undefiled! Since these designations are not real, how can it be said: 『The designation of the four foundations of mindfulness as defiled or undefiled is a Bodhisattva, the designation of the four right exertions up to the eightfold noble path as defiled or undefiled is a Bodhisattva』?' 'Subhuti! Furthermore, observing what meaning do you say: 『The designation of the four foundations of mindfulness as arising (utpāda) or ceasing (nirodha) is not a Bodhisattva, the designation of the four right exertions up to the eightfold noble path as arising or ceasing is not a Bodhisattva』?' 'World Honored One! If the four foundations of mindfulness are arising and ceasing, the four right exertions up to the eightfold noble path are arising and ceasing, these are ultimately unattainable, because their nature is not real. How much less could there be designations of the four foundations of mindfulness as arising and ceasing, and designations of the four right exertions up to the eightfold noble path as arising and ceasing! Since these designations are not real, how can it be said: 『The designation of the four foundations of mindfulness as arising or ceasing is a Bodhisattva, the designation of the four right exertions up to the eightfold noble path as arising or ceasing is a Bodhisattva』?' 'Subhuti! Furthermore, observing what meaning do you say
：即四念住若善若非善增語非菩薩摩訶薩，即四正斷乃至八聖道支若善若非善增語非菩薩摩訶薩耶？」
「世尊！若四念住善非善，若四正斷乃至八聖道支善非善，尚畢竟不可得，性非有故，況有四念住善非善增語及四正斷乃至八聖道支善非善增語！此增語既非有，如何可言：即四念住若善若非善增語是菩薩摩訶薩，即四正斷乃至八聖道支若善若非善增語是菩薩摩訶薩？
「善現！汝復觀何義言：即四念住若有罪若無罪增語非菩薩摩訶薩，即四正斷乃至八聖道支若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若四念住有罪無罪，若四正斷乃至八聖道支有罪無罪，尚畢竟不可得，性非有故，況有四念住有罪無罪增語及四正斷乃至八聖道支有罪無罪增語！此增語既非有，如何可言：即四念住若有罪若無罪增語是菩薩摩訶薩，即四正斷乃至八聖道支若有罪若無罪增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若有煩惱若無煩惱增語非菩薩摩訶薩，即四正斷乃至八聖道支若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若四念住有煩惱無煩惱，若四正斷乃至八聖道支有煩惱無煩惱，尚畢竟不可得，性非有故，況有四念住有煩惱無煩惱增語及四正斷乃至八聖道支有煩惱無煩惱增
【現代漢語翻譯】 現代漢語譯本：『世尊，如果說四念住（四種禪修方法：觀身不凈、觀受是苦、觀心無常、觀法無我）的善或非善的增語（附加的言說）不是菩薩摩訶薩（偉大的菩薩），四正斷（斷除已生惡、令未生惡不生、令未生善生、令已生善增長）乃至八聖道支（八種正確的修行方法：正見、正思惟、正語、正業、正命、正精進、正念、正定）的善或非善的增語不是菩薩摩訶薩，是這樣嗎？』 『世尊！如果四念住的善與非善，四正斷乃至八聖道支的善與非善，其自性都是畢竟不可得的，因為它們本性空無，更何況會有四念住的善與非善的增語，以及四正斷乃至八聖道支的善與非善的增語呢！既然這些增語都不存在，又怎麼能說：四念住的善或非善的增語是菩薩摩訶薩，四正斷乃至八聖道支的善或非善的增語是菩薩摩訶薩呢？』 『善現（須菩提的別名）！你又觀察什麼道理說：四念住的有罪或無罪的增語不是菩薩摩訶薩，四正斷乃至八聖道支的有罪或無罪的增語不是菩薩摩訶薩呢？』 『世尊！如果四念住的有罪與無罪，四正斷乃至八聖道支的有罪與無罪，其自性都是畢竟不可得的，因為它們本性空無，更何況會有四念住的有罪與無罪的增語，以及四正斷乃至八聖道支的有罪與無罪的增語呢！既然這些增語都不存在，又怎麼能說：四念住的有罪或無罪的增語是菩薩摩訶薩，四正斷乃至八聖道支的有罪或無罪的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：四念住的有煩惱或無煩惱的增語不是菩薩摩訶薩，四正斷乃至八聖道支的有煩惱或無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果四念住的有煩惱與無煩惱，四正斷乃至八聖道支的有煩惱與無煩惱，其自性都是畢竟不可得的，因為它們本性空無，更何況會有四念住的有煩惱與無煩惱的增語，以及四正斷乃至八聖道支的有煩惱與無煩惱的增語呢？』
【English Translation】 English version: 'World Honored One, is it the case that if the designation of the four foundations of mindfulness (four contemplations: on the impurity of the body, the suffering of feelings, the impermanence of mind, and the non-self of phenomena) as good or not good is not a Bodhisattva-Mahasattva (a great Bodhisattva), and the designation of the four right exertions (to prevent evil from arising, to abandon evil that has arisen, to generate good that has not arisen, and to maintain good that has arisen) up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) as good or not good is not a Bodhisattva-Mahasattva?' 'World Honored One! If the good and not good of the four foundations of mindfulness, and the good and not good of the four right exertions up to the eightfold noble path, are ultimately unattainable, because their nature is empty, how much more so are the designations of the good and not good of the four foundations of mindfulness, and the designations of the good and not good of the four right exertions up to the eightfold noble path! Since these designations do not exist, how can it be said that the designation of the good or not good of the four foundations of mindfulness is a Bodhisattva-Mahasattva, and the designation of the good or not good of the four right exertions up to the eightfold noble path is a Bodhisattva-Mahasattva?' 'Subhuti (another name for the Venerable Subhuti)! What meaning do you observe when you say that the designation of the four foundations of mindfulness as having fault or being faultless is not a Bodhisattva-Mahasattva, and the designation of the four right exertions up to the eightfold noble path as having fault or being faultless is not a Bodhisattva-Mahasattva?' 'World Honored One! If the having fault or being faultless of the four foundations of mindfulness, and the having fault or being faultless of the four right exertions up to the eightfold noble path, are ultimately unattainable, because their nature is empty, how much more so are the designations of the having fault or being faultless of the four foundations of mindfulness, and the designations of the having fault or being faultless of the four right exertions up to the eightfold noble path! Since these designations do not exist, how can it be said that the designation of the having fault or being faultless of the four foundations of mindfulness is a Bodhisattva-Mahasattva, and the designation of the having fault or being faultless of the four right exertions up to the eightfold noble path is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say that the designation of the four foundations of mindfulness as having defilements or being without defilements is not a Bodhisattva-Mahasattva, and the designation of the four right exertions up to the eightfold noble path as having defilements or being without defilements is not a Bodhisattva-Mahasattva?' 'World Honored One! If the having defilements or being without defilements of the four foundations of mindfulness, and the having defilements or being without defilements of the four right exertions up to the eightfold noble path, are ultimately unattainable, because their nature is empty, how much more so are the designations of the having defilements or being without defilements of the four foundations of mindfulness, and the designations of the having defilements or being without defilements of the four right exertions up to the eightfold noble path!'
語！此增語既非有，如何可言：即四念住若有煩惱若無煩惱增語是菩薩摩訶薩，即四正斷乃至八聖道支若有煩惱若無煩惱增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若世間若出世間增語非菩薩摩訶薩，即四正斷乃至八聖道支若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若四念住世間出世間，若四正斷乃至八聖道支世間出世間，尚畢竟不可得，性非有故，況有四念住世間出世間增語及四正斷乃至八聖道支世間出世間增語！此增語既非有，如何可言：即四念住若世間若出世間增語是菩薩摩訶薩，即四正斷乃至八聖道支若世間若出世間增語是菩薩摩訶薩？」
大般若波羅蜜多經卷第二十九 大正藏第 05 冊 No. 0220 大般若波羅蜜多經(第1卷-第200卷)
大般若波羅蜜多經卷第三十
三藏法師玄奘奉 詔譯初分教誡教授品第七之二十
「善現！汝復觀何義言：即四念住若雜染若清凈增語非菩薩摩訶薩，即四正斷乃至八聖道支若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若四念住雜染清凈，若四正斷乃至八聖道支雜染清凈，尚畢竟不可得，性非有故，況有四念住雜染清凈增語及四正斷乃至八聖道支雜染清凈增語！此增語既非有，
【現代漢語翻譯】 現代漢語譯本：『須菩提！既然這些增語（指附加的言說）並非真實存在，又怎麼能說：『如果四念住（四種禪修方法，即觀身不凈、觀受是苦、觀心無常、觀法無我）有煩惱或無煩惱的增語是菩薩摩訶薩（偉大的菩薩），如果四正斷（四種精進的修行，即已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）乃至八聖道支（八種通往解脫的修行方法，即正見、正思惟、正語、正業、正命、正精進、正念、正定）有煩惱或無煩惱的增語是菩薩摩訶薩』呢？』 『須菩提！你又觀察什麼道理說：『如果四念住是世間的或出世間的增語就不是菩薩摩訶薩，如果四正斷乃至八聖道支是世間的或出世間的增語就不是菩薩摩訶薩』呢？』 『世尊！如果四念住是世間的或出世間的，如果四正斷乃至八聖道支是世間的或出世間的，尚且畢竟不可得，因為它們的自性並非真實存在，更何況有四念住世間出世間的增語以及四正斷乃至八聖道支世間出世間的增語呢！既然這些增語並非真實存在，又怎麼能說：『如果四念住是世間的或出世間的增語是菩薩摩訶薩，如果四正斷乃至八聖道支是世間的或出世間的增語是菩薩摩訶薩』呢？』
『須菩提！你又觀察什麼道理說：『如果四念住是雜染的或清凈的增語就不是菩薩摩訶薩，如果四正斷乃至八聖道支是雜染的或清凈的增語就不是菩薩摩訶薩』呢？』 『世尊！如果四念住是雜染的或清凈的，如果四正斷乃至八聖道支是雜染的或清凈的，尚且畢竟不可得，因為它們的自性並非真實存在，更何況有四念住雜染清凈的增語以及四正斷乃至八聖道支雜染清凈的增語呢！既然這些增語並非真實存在，
【English Translation】 English version: 'Subhuti, since these designations (additional expressions) are not real, how can it be said: 『The designation of the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless), whether with or without defilements, is a Bodhisattva-Mahasattva (a great Bodhisattva), and the designation of the four right exertions (the four efforts to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen) up to the eightfold noble path (the eight practices leading to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), whether with or without defilements, is a Bodhisattva-Mahasattva?』 'Subhuti, what meaning do you observe in saying: 『The designation of the four foundations of mindfulness, whether worldly or transcendental, is not a Bodhisattva-Mahasattva, and the designation of the four right exertions up to the eightfold noble path, whether worldly or transcendental, is not a Bodhisattva-Mahasattva?』' 'World-Honored One, if the four foundations of mindfulness, whether worldly or transcendental, and the four right exertions up to the eightfold noble path, whether worldly or transcendental, are ultimately unattainable, because their nature is not real, how much less are the designations of the four foundations of mindfulness as worldly or transcendental, and the designations of the four right exertions up to the eightfold noble path as worldly or transcendental! Since these designations are not real, how can it be said: 『The designation of the four foundations of mindfulness as worldly or transcendental is a Bodhisattva-Mahasattva, and the designation of the four right exertions up to the eightfold noble path as worldly or transcendental is a Bodhisattva-Mahasattva?』'
'Subhuti, what meaning do you observe in saying: 『The designation of the four foundations of mindfulness, whether defiled or pure, is not a Bodhisattva-Mahasattva, and the designation of the four right exertions up to the eightfold noble path, whether defiled or pure, is not a Bodhisattva-Mahasattva?』' 'World-Honored One, if the four foundations of mindfulness, whether defiled or pure, and the four right exertions up to the eightfold noble path, whether defiled or pure, are ultimately unattainable, because their nature is not real, how much less are the designations of the four foundations of mindfulness as defiled or pure, and the designations of the four right exertions up to the eightfold noble path as defiled or pure! Since these designations are not real,
如何可言：即四念住若雜染若清凈增語是菩薩摩訶薩，即四正斷乃至八聖道支若雜染若清凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若屬生死若屬涅槃增語非菩薩摩訶薩，即四正斷乃至八聖道支若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若四念住屬生死屬涅槃，若四正斷乃至八聖道支屬生死屬涅槃，尚畢竟不可得，性非有故，況有四念住屬生死屬涅槃增語及四正斷乃至八聖道支屬生死屬涅槃增語！此增語既非有，如何可言：即四念住若屬生死若屬涅槃增語是菩薩摩訶薩，即四正斷乃至八聖道支若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若在內若在外若在兩間增語非菩薩摩訶薩，即四正斷乃至八聖道支若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若四念住在內在外在兩間，若四正斷乃至八聖道支在內在外在兩間，尚畢竟不可得，性非有故，況有四念住在內在外在兩間增語及四正斷乃至八聖道支在內在外在兩間增語！此增語既非有，如何可言：即四念住若在內若在外若在兩間增語是菩薩摩訶薩，即四正斷乃至八聖道支若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四念住若可得若不可得
【現代漢語翻譯】 現代漢語譯本：如何能說：『四念住（satipaṭṭhāna，四種禪修方法）如果與雜染或清凈相關聯，那麼這種說法就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），四正斷（sammappadhāna，四種正勤）乃至八聖道支（aṭṭhaṅgikamagga，八正道）如果與雜染或清凈相關聯，那麼這種說法就是菩薩摩訶薩』？」 『善現（Subhuti，佛陀的弟子）！你再觀察一下，為什麼說：『四念住如果屬於生死（saṃsāra，輪迴）或涅槃（nirvāṇa，解脫），那麼這種說法就不是菩薩摩訶薩，四正斷乃至八聖道支如果屬於生死或涅槃，那麼這種說法就不是菩薩摩訶薩』？」 『世尊（Bhagavan，佛陀的尊稱）！如果四念住屬於生死或涅槃，如果四正斷乃至八聖道支屬於生死或涅槃，它們本身就畢竟不可得，因為它們的自性並非實有，更何況會有四念住屬於生死或涅槃的說法，以及四正斷乃至八聖道支屬於生死或涅槃的說法！既然這些說法並非實有，又如何能說：『四念住如果屬於生死或涅槃，那麼這種說法就是菩薩摩訶薩，四正斷乃至八聖道支如果屬於生死或涅槃，那麼這種說法就是菩薩摩訶薩』？」 『善現！你再觀察一下，為什麼說：『四念住如果在內、在外或在兩者之間，那麼這種說法就不是菩薩摩訶薩，四正斷乃至八聖道支如果在內、在外或在兩者之間，那麼這種說法就不是菩薩摩訶薩』？」 『世尊！如果四念住在內、在外或在兩者之間，如果四正斷乃至八聖道支在內、在外或在兩者之間，它們本身就畢竟不可得，因為它們的自性並非實有，更何況會有四念住在內、在外或在兩者之間的說法，以及四正斷乃至八聖道支在內、在外或在兩者之間的說法！既然這些說法並非實有，又如何能說：『四念住如果在內、在外或在兩者之間，那麼這種說法就是菩薩摩訶薩，四正斷乃至八聖道支如果在內、在外或在兩者之間，那麼這種說法就是菩薩摩訶薩』？」 『善現！你再觀察一下，為什麼說：『四念住如果可得或不可得
【English Translation】 English version: How can it be said: 『The designation of a bodhisattva-mahāsattva (great bodhisattva) is applied to the four satipaṭṭhānas (foundations of mindfulness) if they are associated with defilement or purity, and the designation of a bodhisattva-mahāsattva is applied to the four sammappadhānas (right efforts) up to the eight aṭṭhaṅgikamagga (noble eightfold path) if they are associated with defilement or purity』?」 『Subhuti, what do you think about this: Why is it said that 『the designation of a bodhisattva-mahāsattva is not applied to the four satipaṭṭhānas if they belong to saṃsāra (cycle of rebirth) or nirvāṇa (liberation), and the designation of a bodhisattva-mahāsattva is not applied to the four sammappadhānas up to the eight aṭṭhaṅgikamagga if they belong to saṃsāra or nirvāṇa』?」 『Bhagavan, if the four satipaṭṭhānas belong to saṃsāra or nirvāṇa, and if the four sammappadhānas up to the eight aṭṭhaṅgikamagga belong to saṃsāra or nirvāṇa, they are ultimately unattainable because their nature is not real. How much more so are the designations of the four satipaṭṭhānas belonging to saṃsāra or nirvāṇa, and the designations of the four sammappadhānas up to the eight aṭṭhaṅgikamagga belonging to saṃsāra or nirvāṇa! Since these designations are not real, how can it be said: 『The designation of a bodhisattva-mahāsattva is applied to the four satipaṭṭhānas if they belong to saṃsāra or nirvāṇa, and the designation of a bodhisattva-mahāsattva is applied to the four sammappadhānas up to the eight aṭṭhaṅgikamagga if they belong to saṃsāra or nirvāṇa』?」 『Subhuti, what do you think about this: Why is it said that 『the designation of a bodhisattva-mahāsattva is not applied to the four satipaṭṭhānas if they are internal, external, or in between, and the designation of a bodhisattva-mahāsattva is not applied to the four sammappadhānas up to the eight aṭṭhaṅgikamagga if they are internal, external, or in between』?」 『Bhagavan, if the four satipaṭṭhānas are internal, external, or in between, and if the four sammappadhānas up to the eight aṭṭhaṅgikamagga are internal, external, or in between, they are ultimately unattainable because their nature is not real. How much more so are the designations of the four satipaṭṭhānas being internal, external, or in between, and the designations of the four sammappadhānas up to the eight aṭṭhaṅgikamagga being internal, external, or in between! Since these designations are not real, how can it be said: 『The designation of a bodhisattva-mahāsattva is applied to the four satipaṭṭhānas if they are internal, external, or in between, and the designation of a bodhisattva-mahāsattva is applied to the four sammappadhānas up to the eight aṭṭhaṅgikamagga if they are internal, external, or in between』?」 『Subhuti, what do you think about this: Why is it said that 『the designation of a bodhisattva-mahāsattva is not applied to the four satipaṭṭhānas if they are attainable or unattainable
增語非菩薩摩訶薩，即四正斷乃至八聖道支若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若四念住可得不可得，若四正斷乃至八聖道支可得不可得，尚畢竟不可得，性非有故，況有四念住可得不可得增語及四正斷乃至八聖道支可得不可得增語！此增語既非有，如何可言：即四念住若可得若不可得增語是菩薩摩訶薩，即四正斷乃至八聖道支若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即苦聖諦增語非菩薩摩訶薩，即集、滅、道聖諦增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若苦聖諦，若集、滅、道聖諦，尚畢竟不可得，性非有故，況有苦聖諦增語及集、滅、道聖諦增語！此增語既非有，如何可言：即苦聖諦增語是菩薩摩訶薩，即集、滅、道聖諦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若常若無常增語非菩薩摩訶薩，即集、滅、道聖諦若常若無常增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦常無常，若集、滅、道聖諦常無常，尚畢竟不可得，性非有故，況有苦聖諦常無常增語及集、滅、道聖諦常無常增語！此增語既非有，如何可言：即苦聖諦若常若無常增語是菩薩摩訶薩，即集、滅、道聖諦若常若無常增語是菩薩摩訶薩？」
【現代漢語翻譯】 現代漢語譯本：『世尊，如果說「四念住」（smrti-upasthana，四種專注的修行方法）乃至「八聖道支」（arya-astangika-marga，達到解脫的八種正確方法）是可得或不可得的增語，那麼這個增語不是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『世尊！如果「四念住」可得或不可得，「四正斷」（samyak-pradhana，四種正確的努力）乃至「八聖道支」可得或不可得，這些本身都是畢竟不可得的，因為它們的自性並非真實存在。更何況是「四念住」可得或不可得的增語，以及「四正斷」乃至「八聖道支」可得或不可得的增語呢！既然這些增語本身不存在，又怎麼能說：「四念住」可得或不可得的增語是菩薩摩訶薩，「四正斷」乃至「八聖道支」可得或不可得的增語是菩薩摩訶薩呢？』 『再者，善現（Subhuti）！你認為是什麼道理，說「苦聖諦」（duhkha-satya，關於苦的真理）的增語不是菩薩摩訶薩，「集聖諦」（samudaya-satya，關於苦的起因的真理）、「滅聖諦」（nirodha-satya，關於苦的止息的真理）、「道聖諦」（marga-satya，關於達到苦的止息的道路的真理）的增語不是菩薩摩訶薩呢？』 具壽善現回答說：『世尊！如果「苦聖諦」、「集聖諦」、「滅聖諦」、「道聖諦」本身都是畢竟不可得的，因為它們的自性並非真實存在。更何況是「苦聖諦」的增語以及「集聖諦」、「滅聖諦」、「道聖諦」的增語呢！既然這些增語本身不存在，又怎麼能說：「苦聖諦」的增語是菩薩摩訶薩，「集聖諦」、「滅聖諦」、「道聖諦」的增語是菩薩摩訶薩呢？』 『善現！你又認為是什麼道理，說「苦聖諦」是常或無常的增語不是菩薩摩訶薩，「集聖諦」、「滅聖諦」、「道聖諦」是常或無常的增語不是菩薩摩訶薩呢？』 『世尊！如果「苦聖諦」是常或無常，「集聖諦」、「滅聖諦」、「道聖諦」是常或無常，這些本身都是畢竟不可得的，因為它們的自性並非真實存在。更何況是「苦聖諦」是常或無常的增語，以及「集聖諦」、「滅聖諦」、「道聖諦」是常或無常的增語呢！既然這些增語本身不存在，又怎麼能說：「苦聖諦」是常或無常的增語是菩薩摩訶薩，「集聖諦」、「滅聖諦」、「道聖諦」是常或無常的增語是菩薩摩訶薩呢？』
【English Translation】 English version: 'Venerable One, if the expression 'the four foundations of mindfulness' (smrti-upasthana) or 'the eightfold noble path' (arya-astangika-marga), whether attainable or unattainable, is an expression, is that expression not a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'Venerable One! If the four foundations of mindfulness, whether attainable or unattainable, or the four right exertions (samyak-pradhana) up to the eightfold noble path, whether attainable or unattainable, are ultimately unattainable because their nature is not real, how much more so are the expressions of the four foundations of mindfulness, whether attainable or unattainable, and the expressions of the four right exertions up to the eightfold noble path, whether attainable or unattainable! Since these expressions do not exist, how can it be said that the expression of the four foundations of mindfulness, whether attainable or unattainable, is a Bodhisattva-Mahasattva, or that the expression of the four right exertions up to the eightfold noble path, whether attainable or unattainable, is a Bodhisattva-Mahasattva?' 'Furthermore, Subhuti! What is the reason you say that the expression of the 'truth of suffering' (duhkha-satya) is not a Bodhisattva-Mahasattva, and that the expressions of the 'truth of the origin of suffering' (samudaya-satya), the 'truth of the cessation of suffering' (nirodha-satya), and the 'truth of the path to the cessation of suffering' (marga-satya) are not Bodhisattva-Mahasattvas?' The venerable Subhuti replied, 'Venerable One! If the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering are themselves ultimately unattainable because their nature is not real, how much more so are the expressions of the truth of suffering and the expressions of the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering! Since these expressions do not exist, how can it be said that the expression of the truth of suffering is a Bodhisattva-Mahasattva, or that the expressions of the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering are Bodhisattva-Mahasattvas?' 'Subhuti! What is the reason you say that the expression of the truth of suffering, whether permanent or impermanent, is not a Bodhisattva-Mahasattva, and that the expressions of the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering, whether permanent or impermanent, are not Bodhisattva-Mahasattvas?' 'Venerable One! If the truth of suffering, whether permanent or impermanent, and the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering, whether permanent or impermanent, are themselves ultimately unattainable because their nature is not real, how much more so are the expressions of the truth of suffering, whether permanent or impermanent, and the expressions of the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering, whether permanent or impermanent! Since these expressions do not exist, how can it be said that the expression of the truth of suffering, whether permanent or impermanent, is a Bodhisattva-Mahasattva, or that the expressions of the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering, whether permanent or impermanent, are Bodhisattva-Mahasattvas?'
「善現！汝復觀何義言：即苦聖諦若樂若苦增語非菩薩摩訶薩，即集、滅、道聖諦若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦樂苦，若集、滅、道聖諦樂苦，尚畢竟不可得，性非有故，況有苦聖諦樂苦增語及集、滅、道聖諦樂苦增語！此增語既非有，如何可言：即苦聖諦若樂若苦增語是菩薩摩訶薩，即集、滅、道聖諦若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若我若無我增語非菩薩摩訶薩，即集、滅、道聖諦若我若無我增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦我無我，若集、滅、道聖諦我無我，尚畢竟不可得，性非有故，況有苦聖諦我無我增語及集、滅、道聖諦我無我增語！此增語既非有，如何可言：即苦聖諦若我若無我增語是菩薩摩訶薩，即集、滅、道聖諦若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若凈若不凈增語非菩薩摩訶薩，即集、滅、道聖諦若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦凈不凈，若集、滅、道聖諦凈不凈，尚畢竟不可得，性非有故，況有苦聖諦凈不凈增語及集、滅、道聖諦凈不凈增語！此增語既非有，如何可言：即苦聖諦若凈若不凈增語是菩薩摩訶薩，即集、滅、道聖諦若凈若不
【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！你再觀察什麼含義說：『即苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）如果說是樂或者苦的增語（prajñapti，假名安立），就不是菩薩摩訶薩（bodhisattva mahāsattva，大菩薩），即集聖諦（samudaya satya，四聖諦之一，指苦的根源是集諦）滅聖諦（nirodha satya，四聖諦之一，指滅除苦的真理）道聖諦（marga satya，四聖諦之一，指達到滅苦的道路）如果說是樂或者苦的增語，就不是菩薩摩訶薩』呢？』 『世尊（Bhagavan）！如果苦聖諦是樂或者苦，如果集、滅、道聖諦是樂或者苦，尚且畢竟不可得，因為它們的自性不是實有的，何況會有苦聖諦是樂或者苦的增語，以及集、滅、道聖諦是樂或者苦的增語呢！既然這些增語不是實有的，怎麼可以說：『即苦聖諦如果說是樂或者苦的增語是菩薩摩訶薩，即集、滅、道聖諦如果說是樂或者苦的增語是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『即苦聖諦如果說是我或者無我的增語，就不是菩薩摩訶薩，即集、滅、道聖諦如果說是我或者無我的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果苦聖諦是我或者無我，如果集、滅、道聖諦是我或者無我，尚且畢竟不可得，因為它們的自性不是實有的，何況會有苦聖諦是我或者無我的增語，以及集、滅、道聖諦是我或者無我的增語呢！既然這些增語不是實有的，怎麼可以說：『即苦聖諦如果說是我或者無我的增語是菩薩摩訶薩，即集、滅、道聖諦如果說是我或者無我的增語是菩薩摩訶薩』呢？』 『善現！你再觀察什麼含義說：『即苦聖諦如果是清凈或者不清凈的增語，就不是菩薩摩訶薩，即集、滅、道聖諦如果是清凈或者不清凈的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果苦聖諦是清凈或者不清凈，如果集、滅、道聖諦是清凈或者不清凈，尚且畢竟不可得，因為它們的自性不是實有的，何況會有苦聖諦是清凈或者不清凈的增語，以及集、滅、道聖諦是清凈或者不清凈的增語呢！既然這些增語不是實有的，怎麼可以說：『即苦聖諦如果是清凈或者不清凈的增語是菩薩摩訶薩，即集、滅、道聖諦如果是清凈或者不清凈的增語是菩薩摩訶薩』呢？』
【English Translation】 English version: 'Subhuti! What meaning do you observe when you say: 'That which is a designation of the noble truth of suffering (duhkha satya), whether as pleasure or pain, is not a Bodhisattva-Mahasattva (bodhisattva mahāsattva), and that which is a designation of the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya), whether as pleasure or pain, is not a Bodhisattva-Mahasattva'?' 'Bhagavan! If the noble truth of suffering were pleasure or pain, and if the noble truths of origin, cessation, and path were pleasure or pain, they would ultimately be unattainable, because their nature is not existent. How much more so would designations of the noble truth of suffering as pleasure or pain, and designations of the noble truths of origin, cessation, and path as pleasure or pain, be unattainable! Since these designations are not existent, how can it be said: 'That which is a designation of the noble truth of suffering as pleasure or pain is a Bodhisattva-Mahasattva, and that which is a designation of the noble truths of origin, cessation, and path as pleasure or pain is a Bodhisattva-Mahasattva'?' 'Subhuti! What meaning do you observe when you say: 'That which is a designation of the noble truth of suffering as self or non-self is not a Bodhisattva-Mahasattva, and that which is a designation of the noble truths of origin, cessation, and path as self or non-self is not a Bodhisattva-Mahasattva'?' 'Bhagavan! If the noble truth of suffering were self or non-self, and if the noble truths of origin, cessation, and path were self or non-self, they would ultimately be unattainable, because their nature is not existent. How much more so would designations of the noble truth of suffering as self or non-self, and designations of the noble truths of origin, cessation, and path as self or non-self, be unattainable! Since these designations are not existent, how can it be said: 'That which is a designation of the noble truth of suffering as self or non-self is a Bodhisattva-Mahasattva, and that which is a designation of the noble truths of origin, cessation, and path as self or non-self is a Bodhisattva-Mahasattva'?' 'Subhuti! What meaning do you observe when you say: 'That which is a designation of the noble truth of suffering as pure or impure is not a Bodhisattva-Mahasattva, and that which is a designation of the noble truths of origin, cessation, and path as pure or impure is not a Bodhisattva-Mahasattva'?' 'Bhagavan! If the noble truth of suffering were pure or impure, and if the noble truths of origin, cessation, and path were pure or impure, they would ultimately be unattainable, because their nature is not existent. How much more so would designations of the noble truth of suffering as pure or impure, and designations of the noble truths of origin, cessation, and path as pure or impure, be unattainable! Since these designations are not existent, how can it be said: 'That which is a designation of the noble truth of suffering as pure or impure is a Bodhisattva-Mahasattva, and that which is a designation of the noble truths of origin, cessation, and path as pure or impure is a Bodhisattva-Mahasattva'?'
凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若空若不空增語非菩薩摩訶薩，即集、滅、道聖諦若空若不空增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦空不空，若集、滅、道聖諦空不空，尚畢竟不可得，性非有故，況有苦聖諦空不空增語及集、滅、道聖諦空不空增語！此增語既非有，如何可言：即苦聖諦若空若不空增語是菩薩摩訶薩，即集、滅、道聖諦若空若不空增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若有相若無相增語非菩薩摩訶薩，即集、滅、道聖諦若有相若無相增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有相無相，若集、滅、道聖諦有相無相，尚畢竟不可得，性非有故，況有苦聖諦有相無相增語及集、滅、道聖諦有相無相增語！此增語既非有，如何可言：即苦聖諦若有相若無相增語是菩薩摩訶薩，即集、滅、道聖諦若有相若無相增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若有愿若無愿增語非菩薩摩訶薩，即集、滅、道聖諦若有愿若無愿增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有愿無愿，若集、滅、道聖諦有愿無愿，尚畢竟不可得，性非有故，況有苦聖諦有愿無愿增語及集、滅、道聖諦有愿無愿增語！此增語既非有，
【現代漢語翻譯】 現代漢語譯本 『凈增語』（凈化的增語）是菩薩摩訶薩（偉大的菩薩）嗎？ 『善現（Subhuti）！你再觀察一下，是什麼意思讓你說：『苦聖諦（duhkha satya，關於苦的真理）若空若不空的增語』不是菩薩摩訶薩，『集聖諦（samudaya satya，關於苦的起因的真理）、滅聖諦（nirodha satya，關於苦的止息的真理）、道聖諦（marga satya，關於通往苦的止息的道路的真理）若空若不空的增語』不是菩薩摩訶薩呢？』 『世尊（Bhagavan）！如果苦聖諦空不空，如果集、滅、道聖諦空不空，尚且畢竟不可得，因為它們的自性並非實有，何況會有苦聖諦空不空的增語以及集、滅、道聖諦空不空的增語呢！既然這些增語並非實有，又怎麼能說：『苦聖諦若空若不空的增語是菩薩摩訶薩』，『集、滅、道聖諦若空若不空的增語是菩薩摩訶薩』呢？』 『善現！你再觀察一下，是什麼意思讓你說：『苦聖諦若有相若無相的增語』不是菩薩摩訶薩，『集、滅、道聖諦若有相若無相的增語』不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦有相無相，如果集、滅、道聖諦有相無相，尚且畢竟不可得，因為它們的自性並非實有，何況會有苦聖諦有相無相的增語以及集、滅、道聖諦有相無相的增語呢！既然這些增語並非實有，又怎麼能說：『苦聖諦若有相若無相的增語是菩薩摩訶薩』，『集、滅、道聖諦若有相若無相的增語是菩薩摩訶薩』呢？』 『善現！你再觀察一下，是什麼意思讓你說：『苦聖諦若有愿若無愿的增語』不是菩薩摩訶薩，『集、滅、道聖諦若有愿若無愿的增語』不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦有愿無愿，如果集、滅、道聖諦有愿無愿，尚且畢竟不可得，因為它們的自性並非實有，何況會有苦聖諦有愿無愿的增語以及集、滅、道聖諦有愿無愿的增語呢！既然這些增語並非實有，
【English Translation】 English version Is 『purified designation』 a Bodhisattva-Mahasattva (a great Bodhisattva)? 『Subhuti! Consider again, what is the meaning of your saying: 『The designation of the Truth of Suffering (duhkha satya), whether empty or not empty, is not a Bodhisattva-Mahasattva,』 and 『the designation of the Truth of Origin (samudaya satya), the Truth of Cessation (nirodha satya), and the Truth of the Path (marga satya), whether empty or not empty, is not a Bodhisattva-Mahasattva?』 『Bhagavan! If the Truth of Suffering, whether empty or not empty, and if the Truth of Origin, Cessation, and Path, whether empty or not empty, are ultimately unattainable, because their nature is not real, how much less can there be a designation of the Truth of Suffering, whether empty or not empty, and a designation of the Truth of Origin, Cessation, and Path, whether empty or not empty! Since these designations are not real, how can it be said: 『The designation of the Truth of Suffering, whether empty or not empty, is a Bodhisattva-Mahasattva,』 and 『the designation of the Truth of Origin, Cessation, and Path, whether empty or not empty, is a Bodhisattva-Mahasattva?』』 『Subhuti! Consider again, what is the meaning of your saying: 『The designation of the Truth of Suffering, whether having characteristics or not having characteristics, is not a Bodhisattva-Mahasattva,』 and 『the designation of the Truth of Origin, Cessation, and Path, whether having characteristics or not having characteristics, is not a Bodhisattva-Mahasattva?』 『Bhagavan! If the Truth of Suffering, whether having characteristics or not having characteristics, and if the Truth of Origin, Cessation, and Path, whether having characteristics or not having characteristics, are ultimately unattainable, because their nature is not real, how much less can there be a designation of the Truth of Suffering, whether having characteristics or not having characteristics, and a designation of the Truth of Origin, Cessation, and Path, whether having characteristics or not having characteristics! Since these designations are not real, how can it be said: 『The designation of the Truth of Suffering, whether having characteristics or not having characteristics, is a Bodhisattva-Mahasattva,』 and 『the designation of the Truth of Origin, Cessation, and Path, whether having characteristics or not having characteristics, is a Bodhisattva-Mahasattva?』』 『Subhuti! Consider again, what is the meaning of your saying: 『The designation of the Truth of Suffering, whether having aspiration or not having aspiration, is not a Bodhisattva-Mahasattva,』 and 『the designation of the Truth of Origin, Cessation, and Path, whether having aspiration or not having aspiration, is not a Bodhisattva-Mahasattva?』 『Bhagavan! If the Truth of Suffering, whether having aspiration or not having aspiration, and if the Truth of Origin, Cessation, and Path, whether having aspiration or not having aspiration, are ultimately unattainable, because their nature is not real, how much less can there be a designation of the Truth of Suffering, whether having aspiration or not having aspiration, and a designation of the Truth of Origin, Cessation, and Path, whether having aspiration or not having aspiration! Since these designations are not real,
如何可言：即苦聖諦若有愿若無愿增語是菩薩摩訶薩，即集、滅、道聖諦若有愿若無愿增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若寂靜若不寂靜增語非菩薩摩訶薩，即集、滅、道聖諦若寂靜若不寂靜增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦寂靜不寂靜，若集、滅、道聖諦寂靜不寂靜，尚畢竟不可得，性非有故，況有苦聖諦寂靜不寂靜增語及集、滅、道聖諦寂靜不寂靜增語！此增語既非有，如何可言：即苦聖諦若寂靜若不寂靜增語是菩薩摩訶薩，即集、滅、道聖諦若寂靜若不寂靜增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若遠離若不遠離增語非菩薩摩訶薩，即集、滅、道聖諦若遠離若不遠離增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦遠離不遠離，若集、滅、道聖諦遠離不遠離，尚畢竟不可得，性非有故，況有苦聖諦遠離不遠離增語及集、滅、道聖諦遠離不遠離增語！此增語既非有，如何可言：即苦聖諦若遠離若不遠離增語是菩薩摩訶薩，即集、滅、道聖諦若遠離若不遠離增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若有為若無為增語非菩薩摩訶薩，即集、滅、道聖諦若有為若無為增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有為
【現代漢語翻譯】 現代漢語譯本 如何能說：如果對苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）有愿求或無愿求的說法是菩薩摩訶薩（bodhisattva mahāsattva，大菩薩），那麼對集聖諦（samudaya satya，四聖諦之一，指苦的根源的真理）、滅聖諦（nirodha satya，四聖諦之一，指滅苦的真理）、道聖諦（marga satya，四聖諦之一，指滅苦的方法的真理）有愿求或無愿求的說法也是菩薩摩訶薩呢？ 『善現（Subhuti，佛陀的弟子）！你再觀察是什麼道理，說：如果對苦聖諦有寂靜或不寂靜的說法就不是菩薩摩訶薩，那麼對集、滅、道聖諦有寂靜或不寂靜的說法就不是菩薩摩訶薩呢？』 『世尊（Bhagavan，佛陀的尊稱）！如果苦聖諦的寂靜與不寂靜，以及集、滅、道聖諦的寂靜與不寂靜，本來就畢竟不可得，因為它們的自性本非實有，何況會有苦聖諦寂靜與不寂靜的說法，以及集、滅、道聖諦寂靜與不寂靜的說法呢！既然這些說法並非實有，又如何能說：如果對苦聖諦有寂靜或不寂靜的說法是菩薩摩訶薩，那麼對集、滅、道聖諦有寂靜或不寂靜的說法也是菩薩摩訶薩呢？』 『善現！你再觀察是什麼道理，說：如果對苦聖諦有遠離或不遠離的說法就不是菩薩摩訶薩，那麼對集、滅、道聖諦有遠離或不遠離的說法就不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的遠離與不遠離，以及集、滅、道聖諦的遠離與不遠離，本來就畢竟不可得，因為它們的自性本非實有，何況會有苦聖諦遠離與不遠離的說法，以及集、滅、道聖諦遠離與不遠離的說法呢！既然這些說法並非實有，又如何能說：如果對苦聖諦有遠離或不遠離的說法是菩薩摩訶薩，那麼對集、滅、道聖諦有遠離或不遠離的說法也是菩薩摩訶薩呢？』 『善現！你再觀察是什麼道理，說：如果對苦聖諦有為或無為的說法就不是菩薩摩訶薩，那麼對集、滅、道聖諦有為或無為的說法就不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的有為
【English Translation】 English version How can it be said: if the expression of having a desire or not having a desire for the noble truth of suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is suffering) is a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva), then the expression of having a desire or not having a desire for the noble truths of origin (samudaya satya, one of the Four Noble Truths, referring to the truth of the origin of suffering), cessation (nirodha satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering), and path (marga satya, one of the Four Noble Truths, referring to the truth of the path to the cessation of suffering) is also a Bodhisattva Mahasattva? 'Subhuti (a disciple of the Buddha)! Further, what meaning do you observe when you say: if the expression of the noble truth of suffering being tranquil or not tranquil is not a Bodhisattva Mahasattva, then the expression of the noble truths of origin, cessation, and path being tranquil or not tranquil is not a Bodhisattva Mahasattva?' 'Bhagavan (a respectful title for the Buddha)! If the tranquility and non-tranquility of the noble truth of suffering, and the tranquility and non-tranquility of the noble truths of origin, cessation, and path, are ultimately unattainable, because their nature is not real, how much less can there be expressions of the noble truth of suffering being tranquil or not tranquil, and expressions of the noble truths of origin, cessation, and path being tranquil or not tranquil! Since these expressions are not real, how can it be said: if the expression of the noble truth of suffering being tranquil or not tranquil is a Bodhisattva Mahasattva, then the expression of the noble truths of origin, cessation, and path being tranquil or not tranquil is also a Bodhisattva Mahasattva?' 'Subhuti! Further, what meaning do you observe when you say: if the expression of the noble truth of suffering being separated or not separated is not a Bodhisattva Mahasattva, then the expression of the noble truths of origin, cessation, and path being separated or not separated is not a Bodhisattva Mahasattva?' 'Bhagavan! If the separation and non-separation of the noble truth of suffering, and the separation and non-separation of the noble truths of origin, cessation, and path, are ultimately unattainable, because their nature is not real, how much less can there be expressions of the noble truth of suffering being separated or not separated, and expressions of the noble truths of origin, cessation, and path being separated or not separated! Since these expressions are not real, how can it be said: if the expression of the noble truth of suffering being separated or not separated is a Bodhisattva Mahasattva, then the expression of the noble truths of origin, cessation, and path being separated or not separated is also a Bodhisattva Mahasattva?' 'Subhuti! Further, what meaning do you observe when you say: if the expression of the noble truth of suffering being conditioned or unconditioned is not a Bodhisattva Mahasattva, then the expression of the noble truths of origin, cessation, and path being conditioned or unconditioned is not a Bodhisattva Mahasattva?' 'Bhagavan! If the conditioned nature of the noble truth of suffering
無為，若集、滅、道聖諦有為無為，尚畢竟不可得，性非有故，況有苦聖諦有為無為增語及集、滅、道聖諦有為無為增語！此增語既非有，如何可言：即苦聖諦若有為若無為增語是菩薩摩訶薩，即集、滅、道聖諦若有為若無為增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若有漏若無漏增語非菩薩摩訶薩，即集、滅、道聖諦若有漏若無漏增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有漏無漏，若集、滅、道聖諦有漏無漏，尚畢竟不可得，性非有故，況有苦聖諦有漏無漏增語及集、滅、道聖諦有漏無漏增語！此增語既非有，如何可言：即苦聖諦若有漏若無漏增語是菩薩摩訶薩，即集、滅、道聖諦若有漏若無漏增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若生若滅增語非菩薩摩訶薩，即集、滅、道聖諦若生若滅增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦生滅，若集、滅、道聖諦生滅，尚畢竟不可得，性非有故，況有苦聖諦生滅增語及集、滅、道聖諦生滅增語！此增語既非有，如何可言：即苦聖諦若生若滅增語是菩薩摩訶薩，即集、滅、道聖諦若生若滅增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若善若非善增語非菩薩摩訶薩，即集、滅、道聖諦若善若非
【現代漢語翻譯】 現代漢語譯本： 無為法，如果說苦、集、滅、道四聖諦的有為法和無為法，其自性畢竟都不可得，因為它們的本性並非實有，更何況是關於苦聖諦的有為法和無為法的增語，以及關於集、滅、道聖諦的有為法和無為法的增語呢！既然這些增語都不是真實存在的，又怎麼能說：關於苦聖諦的有為法或無為法的增語是菩薩摩訶薩，關於集、滅、道聖諦的有為法或無為法的增語是菩薩摩訶薩呢？ 『善現（須菩提的尊稱）！你又觀察什麼道理說：關於苦聖諦的有漏法或無漏法的增語不是菩薩摩訶薩，關於集、滅、道聖諦的有漏法或無漏法的增語不是菩薩摩訶薩呢？』 『世尊！如果說苦聖諦的有漏法和無漏法，以及集、滅、道聖諦的有漏法和無漏法，其自性畢竟都不可得，因為它們的本性並非實有，更何況是關於苦聖諦的有漏法和無漏法的增語，以及關於集、滅、道聖諦的有漏法和無漏法的增語呢！既然這些增語都不是真實存在的，又怎麼能說：關於苦聖諦的有漏法或無漏法的增語是菩薩摩訶薩，關於集、滅、道聖諦的有漏法或無漏法的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：關於苦聖諦的生起或滅去的增語不是菩薩摩訶薩，關於集、滅、道聖諦的生起或滅去的增語不是菩薩摩訶薩呢？』 『世尊！如果說苦聖諦的生起和滅去，以及集、滅、道聖諦的生起和滅去，其自性畢竟都不可得，因為它們的本性並非實有，更何況是關於苦聖諦的生起和滅去的增語，以及關於集、滅、道聖諦的生起和滅去的增語呢！既然這些增語都不是真實存在的，又怎麼能說：關於苦聖諦的生起或滅去的增語是菩薩摩訶薩，關於集、滅、道聖諦的生起或滅去的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：關於苦聖諦的善或非善的增語不是菩薩摩訶薩，關於集、滅、道聖諦的善或非善的增語不是菩薩摩訶薩呢？』
【English Translation】 English version: The unconditioned (asamskrta), if the noble truths of suffering (duhkha), origin (samudaya), cessation (nirodha), and path (marga), whether conditioned (samskrta) or unconditioned, are ultimately unattainable because their nature is non-existent, how much more so are the designations (adhivacana) of the conditioned and unconditioned aspects of the noble truth of suffering, and the designations of the conditioned and unconditioned aspects of the noble truths of origin, cessation, and path! Since these designations are non-existent, how can it be said: 'The designation of the conditioned or unconditioned aspect of the noble truth of suffering is a Bodhisattva-Mahasattva,' or 'The designation of the conditioned or unconditioned aspect of the noble truths of origin, cessation, and path is a Bodhisattva-Mahasattva?' 'Subhuti (a respectful name for Subhuti)! What meaning do you observe when you say: 'The designation of the defiled (sasrava) or undefiled (anasrava) aspect of the noble truth of suffering is not a Bodhisattva-Mahasattva,' and 'The designation of the defiled or undefiled aspect of the noble truths of origin, cessation, and path is not a Bodhisattva-Mahasattva?' 'World-Honored One! If the defiled and undefiled aspects of the noble truth of suffering, and the defiled and undefiled aspects of the noble truths of origin, cessation, and path, are ultimately unattainable because their nature is non-existent, how much more so are the designations of the defiled and undefiled aspects of the noble truth of suffering, and the designations of the defiled and undefiled aspects of the noble truths of origin, cessation, and path! Since these designations are non-existent, how can it be said: 'The designation of the defiled or undefiled aspect of the noble truth of suffering is a Bodhisattva-Mahasattva,' or 'The designation of the defiled or undefiled aspect of the noble truths of origin, cessation, and path is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of the arising (utpada) or ceasing (nirodha) aspect of the noble truth of suffering is not a Bodhisattva-Mahasattva,' and 'The designation of the arising or ceasing aspect of the noble truths of origin, cessation, and path is not a Bodhisattva-Mahasattva?' 'World-Honored One! If the arising and ceasing of the noble truth of suffering, and the arising and ceasing of the noble truths of origin, cessation, and path, are ultimately unattainable because their nature is non-existent, how much more so are the designations of the arising and ceasing of the noble truth of suffering, and the designations of the arising and ceasing of the noble truths of origin, cessation, and path! Since these designations are non-existent, how can it be said: 'The designation of the arising or ceasing aspect of the noble truth of suffering is a Bodhisattva-Mahasattva,' or 'The designation of the arising or ceasing aspect of the noble truths of origin, cessation, and path is a Bodhisattva-Mahasattva?' 'Subhuti! What meaning do you observe when you say: 'The designation of the wholesome (kusala) or unwholesome (akusala) aspect of the noble truth of suffering is not a Bodhisattva-Mahasattva,' and 'The designation of the wholesome or unwholesome aspect of the noble truths of origin, cessation, and path is not a Bodhisattva-Mahasattva?'
善增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦善非善，若集、滅、道聖諦善非善，尚畢竟不可得，性非有故，況有苦聖諦善非善增語及集、滅、道聖諦善非善增語！此增語既非有，如何可言：即苦聖諦若善若非善增語是菩薩摩訶薩，即集、滅、道聖諦若善若非善增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若有罪若無罪增語非菩薩摩訶薩，即集、滅、道聖諦若有罪若無罪增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有罪無罪，若集、滅、道聖諦有罪無罪，尚畢竟不可得，性非有故，況有苦聖諦有罪無罪增語及集、滅、道聖諦有罪無罪增語！此增語既非有，如何可言：即苦聖諦若有罪若無罪增語是菩薩摩訶薩，即集、滅、道聖諦若有罪若無罪增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若有煩惱若無煩惱增語非菩薩摩訶薩，即集、滅、道聖諦若有煩惱若無煩惱增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦有煩惱無煩惱，若集、滅、道聖諦有煩惱無煩惱，尚畢竟不可得，性非有故，況有苦聖諦有煩惱無煩惱增語及集、滅、道聖諦有煩惱無煩惱增語！此增語既非有，如何可言：即苦聖諦若有煩惱若無煩惱增語是菩薩摩訶薩，即集、滅、道聖諦若有煩惱若無煩惱增語
【現代漢語翻譯】 現代漢語譯本： 『善增語』不是菩薩摩訶薩嗎？」 『世尊！如果苦聖諦的善與非善，以及集、滅、道聖諦的善與非善，都畢竟不可得，因為它們的自性本不存在，更何況會有苦聖諦的善與非善的增語，以及集、滅、道聖諦的善與非善的增語呢！既然這些增語都不存在，又怎麼能說：苦聖諦的善與非善的增語是菩薩摩訶薩，集、滅、道聖諦的善與非善的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：苦聖諦的有罪與無罪的增語不是菩薩摩訶薩，集、滅、道聖諦的有罪與無罪的增語不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的有罪與無罪，以及集、滅、道聖諦的有罪與無罪，都畢竟不可得，因為它們的自性本不存在，更何況會有苦聖諦的有罪與無罪的增語，以及集、滅、道聖諦的有罪與無罪的增語呢！既然這些增語都不存在，又怎麼能說：苦聖諦的有罪與無罪的增語是菩薩摩訶薩，集、滅、道聖諦的有罪與無罪的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼意義而說：苦聖諦的有煩惱與無煩惱的增語不是菩薩摩訶薩，集、滅、道聖諦的有煩惱與無煩惱的增語不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的有煩惱與無煩惱，以及集、滅、道聖諦的有煩惱與無煩惱，都畢竟不可得，因為它們的自性本不存在，更何況會有苦聖諦的有煩惱與無煩惱的增語，以及集、滅、道聖諦的有煩惱與無煩惱的增語呢！既然這些增語都不存在，又怎麼能說：苦聖諦的有煩惱與無煩惱的增語是菩薩摩訶薩，集、滅、道聖諦的有煩惱與無煩惱的增語
【English Translation】 English version: 'Is 'good augmentation' not a Bodhisattva Mahasattva?' 'World Honored One! If the good and non-good of the Noble Truth of Suffering, and the good and non-good of the Noble Truths of Origin, Cessation, and Path, are ultimately unattainable because their nature does not exist, how much less can there be augmentations of the good and non-good of the Noble Truth of Suffering, and augmentations of the good and non-good of the Noble Truths of Origin, Cessation, and Path! Since these augmentations do not exist, how can it be said: the augmentation of the good and non-good of the Noble Truth of Suffering is a Bodhisattva Mahasattva, and the augmentation of the good and non-good of the Noble Truths of Origin, Cessation, and Path is a Bodhisattva Mahasattva?' 'Subhuti, what meaning do you observe when you say: the augmentation of the sinful and sinless of the Noble Truth of Suffering is not a Bodhisattva Mahasattva, and the augmentation of the sinful and sinless of the Noble Truths of Origin, Cessation, and Path is not a Bodhisattva Mahasattva?' 'World Honored One! If the sinful and sinless of the Noble Truth of Suffering, and the sinful and sinless of the Noble Truths of Origin, Cessation, and Path, are ultimately unattainable because their nature does not exist, how much less can there be augmentations of the sinful and sinless of the Noble Truth of Suffering, and augmentations of the sinful and sinless of the Noble Truths of Origin, Cessation, and Path! Since these augmentations do not exist, how can it be said: the augmentation of the sinful and sinless of the Noble Truth of Suffering is a Bodhisattva Mahasattva, and the augmentation of the sinful and sinless of the Noble Truths of Origin, Cessation, and Path is a Bodhisattva Mahasattva?' 'Subhuti, what meaning do you observe when you say: the augmentation of the afflicted and unafflicted of the Noble Truth of Suffering is not a Bodhisattva Mahasattva, and the augmentation of the afflicted and unafflicted of the Noble Truths of Origin, Cessation, and Path is not a Bodhisattva Mahasattva?' 'World Honored One! If the afflicted and unafflicted of the Noble Truth of Suffering, and the afflicted and unafflicted of the Noble Truths of Origin, Cessation, and Path, are ultimately unattainable because their nature does not exist, how much less can there be augmentations of the afflicted and unafflicted of the Noble Truth of Suffering, and augmentations of the afflicted and unafflicted of the Noble Truths of Origin, Cessation, and Path! Since these augmentations do not exist, how can it be said: the augmentation of the afflicted and unafflicted of the Noble Truth of Suffering is a Bodhisattva Mahasattva, and the augmentation of the afflicted and unafflicted of the Noble Truths of Origin, Cessation, and Path
是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若世間若出世間增語非菩薩摩訶薩，即集、滅、道聖諦若世間若出世間增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦世間出世間，若集、滅、道聖諦世間出世間，尚畢竟不可得，性非有故，況有苦聖諦世間出世間增語及集、滅、道聖諦世間出世間增語！此增語既非有，如何可言：即苦聖諦若世間若出世間增語是菩薩摩訶薩，即集、滅、道聖諦若世間若出世間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若雜染若清凈增語非菩薩摩訶薩，即集、滅、道聖諦若雜染若清凈增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦雜染清凈，若集、滅、道聖諦雜染清凈，尚畢竟不可得，性非有故，況有苦聖諦雜染清凈增語及集、滅、道聖諦雜染清凈增語！此增語既非有，如何可言：即苦聖諦若雜染若清凈增語是菩薩摩訶薩，即集、滅、道聖諦若雜染若清凈增語是菩薩摩訶薩？
「善現！汝復觀何義言：即苦聖諦若屬生死若屬涅槃增語非菩薩摩訶薩，即集、滅、道聖諦若屬生死若屬涅槃增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦屬生死屬涅槃，若集、滅、道聖諦屬生死屬涅槃，尚畢竟不可得，性非有故，況有苦聖諦屬生死屬涅槃增
【現代漢語翻譯】 現代漢語譯本：『是菩薩摩訶薩嗎？』 『善現（Subhuti）！你再觀察一下，根據什麼道理說：苦聖諦（duhkha satya）的世間或出世間增語不是菩薩摩訶薩，集聖諦（samudaya satya）、滅聖諦（nirodha satya）、道聖諦（marga satya）的世間或出世間增語不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的世間和出世間，以及集、滅、道聖諦的世間和出世間，都畢竟不可得，因為它們的自性本空，更何況是苦聖諦的世間和出世間增語，以及集、滅、道聖諦的世間和出世間增語呢！這些增語既然不存在，又怎麼能說：苦聖諦的世間或出世間增語是菩薩摩訶薩，集、滅、道聖諦的世間或出世間增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：苦聖諦的雜染或清凈增語不是菩薩摩訶薩，集、滅、道聖諦的雜染或清凈增語不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的雜染和清凈，以及集、滅、道聖諦的雜染和清凈，都畢竟不可得，因為它們的自性本空，更何況是苦聖諦的雜染和清凈增語，以及集、滅、道聖諦的雜染和清凈增語呢！這些增語既然不存在，又怎麼能說：苦聖諦的雜染或清凈增語是菩薩摩訶薩，集、滅、道聖諦的雜染或清凈增語是菩薩摩訶薩呢？』 『善現！你再觀察一下，根據什麼道理說：苦聖諦的屬於生死或屬於涅槃增語不是菩薩摩訶薩，集、滅、道聖諦的屬於生死或屬於涅槃增語不是菩薩摩訶薩呢？』 『世尊！如果苦聖諦的屬於生死和屬於涅槃，以及集、滅、道聖諦的屬於生死和屬於涅槃，都畢竟不可得，因為它們的自性本空，更何況是苦聖諦的屬於生死和屬於涅槃增語，以及集、滅、道聖諦的屬於生死和屬於涅槃增語呢？』
【English Translation】 English version: 『Is a Bodhisattva-Mahasattva?』 『Subhuti! Furthermore, consider by what reasoning you say: that the designation of the noble truth of suffering (duhkha satya), whether mundane or supramundane, is not a Bodhisattva-Mahasattva; that the designation of the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya), whether mundane or supramundane, is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the noble truth of suffering, whether mundane or supramundane, and the noble truths of origin, cessation, and path, whether mundane or supramundane, are ultimately unattainable, because their nature is without inherent existence, how much more so are the designations of the noble truth of suffering, whether mundane or supramundane, and the designations of the noble truths of origin, cessation, and path, whether mundane or supramundane! Since these designations do not exist, how can it be said: that the designation of the noble truth of suffering, whether mundane or supramundane, is a Bodhisattva-Mahasattva; that the designation of the noble truths of origin, cessation, and path, whether mundane or supramundane, is a Bodhisattva-Mahasattva?』 『Subhuti! Furthermore, consider by what reasoning you say: that the designation of the noble truth of suffering, whether defiled or purified, is not a Bodhisattva-Mahasattva; that the designation of the noble truths of origin, cessation, and path, whether defiled or purified, is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the noble truth of suffering, whether defiled or purified, and the noble truths of origin, cessation, and path, whether defiled or purified, are ultimately unattainable, because their nature is without inherent existence, how much more so are the designations of the noble truth of suffering, whether defiled or purified, and the designations of the noble truths of origin, cessation, and path, whether defiled or purified! Since these designations do not exist, how can it be said: that the designation of the noble truth of suffering, whether defiled or purified, is a Bodhisattva-Mahasattva; that the designation of the noble truths of origin, cessation, and path, whether defiled or purified, is a Bodhisattva-Mahasattva?』 『Subhuti! Furthermore, consider by what reasoning you say: that the designation of the noble truth of suffering, whether belonging to samsara or nirvana, is not a Bodhisattva-Mahasattva; that the designation of the noble truths of origin, cessation, and path, whether belonging to samsara or nirvana, is not a Bodhisattva-Mahasattva?』 『World-Honored One! If the noble truth of suffering, whether belonging to samsara or nirvana, and the noble truths of origin, cessation, and path, whether belonging to samsara or nirvana, are ultimately unattainable, because their nature is without inherent existence, how much more so are the designations of the noble truth of suffering, whether belonging to samsara or nirvana, and the designations of the noble truths of origin, cessation, and path, whether belonging to samsara or nirvana?』
語及集、滅、道聖諦屬生死屬涅槃增語！此增語既非有，如何可言：即苦聖諦若屬生死若屬涅槃增語是菩薩摩訶薩，即集、滅、道聖諦若屬生死若屬涅槃增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若在內若在外若在兩間增語非菩薩摩訶薩，即集、滅、道聖諦若在內若在外若在兩間增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦在內在外在兩間，若集、滅、道聖諦在內在外在兩間，尚畢竟不可得，性非有故，況有苦聖諦在內在外在兩間增語及集、滅、道聖諦在內在外在兩間增語！此增語既非有，如何可言：即苦聖諦若在內若在外若在兩間增語是菩薩摩訶薩，即集、滅、道聖諦若在內若在外若在兩間增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即苦聖諦若可得若不可得增語非菩薩摩訶薩，即集、滅、道聖諦若可得若不可得增語非菩薩摩訶薩耶？」
「世尊！若苦聖諦可得不可得，若集、滅、道聖諦可得不可得，尚畢竟不可得，性非有故，況有苦聖諦可得不可得增語及集、滅、道聖諦可得不可得增語！此增語既非有，如何可言：即苦聖諦若可得若不可得增語是菩薩摩訶薩，即集、滅、道聖諦若可得若不可得增語是菩薩摩訶薩？」
「複次，善現！汝觀何義言：即四靜慮增語
【現代漢語翻譯】 現代漢語譯本： 『關於苦、集、滅、道四聖諦，如果說它們屬於生死或涅槃的增語，這種增語本身並不存在。既然如此，怎麼能說：『如果說苦聖諦屬於生死或涅槃的增語就是菩薩摩訶薩，如果說集、滅、道聖諦屬於生死或涅槃的增語就是菩薩摩訶薩』呢？』 『善現（Subhuti）！你又根據什麼道理說：『如果說苦聖諦在內、在外或在兩者之間是增語，就不是菩薩摩訶薩，如果說集、滅、道聖諦在內、在外或在兩者之間是增語，就不是菩薩摩訶薩』呢？』 『世尊！如果苦聖諦在內、在外或在兩者之間，如果集、滅、道聖諦在內、在外或在兩者之間，它們本身都是畢竟不可得的，因為它們的自性本空。更何況說有苦聖諦在內、在外或在兩者之間的增語，以及集、滅、道聖諦在內、在外或在兩者之間的增語呢！既然這種增語並不存在，怎麼能說：『如果說苦聖諦在內、在外或在兩者之間的增語就是菩薩摩訶薩，如果說集、滅、道聖諦在內、在外或在兩者之間的增語就是菩薩摩訶薩』呢？』 『善現！你又根據什麼道理說：『如果說苦聖諦是可得或不可得的增語，就不是菩薩摩訶薩，如果說集、滅、道聖諦是可得或不可得的增語，就不是菩薩摩訶薩』呢？』 『世尊！如果苦聖諦是可得或不可得，如果集、滅、道聖諦是可得或不可得，它們本身都是畢竟不可得的，因為它們的自性本空。更何況說有苦聖諦可得或不可得的增語，以及集、滅、道聖諦可得或不可得的增語呢！既然這種增語並不存在，怎麼能說：『如果說苦聖諦是可得或不可得的增語就是菩薩摩訶薩，如果說集、滅、道聖諦是可得或不可得的增語就是菩薩摩訶薩』呢？』 『再者，善現！你根據什麼道理說：『如果說四靜慮（catuh-dhyana，四種禪定）的增語』
【English Translation】 English version: 'Regarding the Four Noble Truths of suffering (duhkha), origin (samudaya), cessation (nirodha), and path (marga), if it is said that they are designations belonging to samsara (birth and death) or nirvana, such a designation itself does not exist. Since this is the case, how can it be said: 『If the designation of the Noble Truth of suffering belongs to samsara or nirvana, it is a Bodhisattva-Mahasattva; if the designation of the Noble Truths of origin, cessation, and path belongs to samsara or nirvana, it is a Bodhisattva-Mahasattva』?' 'Subhuti! Furthermore, by what reasoning do you say: 『If the designation of the Noble Truth of suffering is internal, external, or in between, it is not a Bodhisattva-Mahasattva; if the designation of the Noble Truths of origin, cessation, and path is internal, external, or in between, it is not a Bodhisattva-Mahasattva』?' 'World Honored One! If the Noble Truth of suffering is internal, external, or in between, if the Noble Truths of origin, cessation, and path are internal, external, or in between, they are ultimately unattainable because their nature is empty. How much more so are the designations of the Noble Truth of suffering being internal, external, or in between, and the designations of the Noble Truths of origin, cessation, and path being internal, external, or in between! Since these designations do not exist, how can it be said: 『If the designation of the Noble Truth of suffering being internal, external, or in between is a Bodhisattva-Mahasattva; if the designation of the Noble Truths of origin, cessation, and path being internal, external, or in between is a Bodhisattva-Mahasattva』?' 'Subhuti! Furthermore, by what reasoning do you say: 『If the designation of the Noble Truth of suffering is attainable or unattainable, it is not a Bodhisattva-Mahasattva; if the designation of the Noble Truths of origin, cessation, and path is attainable or unattainable, it is not a Bodhisattva-Mahasattva』?' 'World Honored One! If the Noble Truth of suffering is attainable or unattainable, if the Noble Truths of origin, cessation, and path are attainable or unattainable, they are ultimately unattainable because their nature is empty. How much more so are the designations of the Noble Truth of suffering being attainable or unattainable, and the designations of the Noble Truths of origin, cessation, and path being attainable or unattainable! Since these designations do not exist, how can it be said: 『If the designation of the Noble Truth of suffering being attainable or unattainable is a Bodhisattva-Mahasattva; if the designation of the Noble Truths of origin, cessation, and path being attainable or unattainable is a Bodhisattva-Mahasattva』?' 'Furthermore, Subhuti! By what reasoning do you say: 『If the designation of the four dhyanas (catuh-dhyana, four meditative absorptions)』
非菩薩摩訶薩，即四無量、四無色定增語非菩薩摩訶薩耶？」
具壽善現答言：「世尊！若四靜慮，若四無量、四無色定，尚畢竟不可得，性非有故，況有四靜慮增語及四無量、四無色定增語！此增語既非有，如何可言：即四靜慮增語是菩薩摩訶薩，即四無量、四無色定增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四靜慮若常若無常增語非菩薩摩訶薩，即四無量、四無色定若常若無常增語非菩薩摩訶薩耶？」
「世尊！若四靜慮常無常，若四無量、四無色定常無常，尚畢竟不可得，性非有故，況有四靜慮常無常增語及四無量、四無色定常無常增語！此增語既非有，如何可言：即四靜慮若常若無常增語是菩薩摩訶薩，即四無量、四無色定若常若無常增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四靜慮若樂若苦增語非菩薩摩訶薩，即四無量、四無色定若樂若苦增語非菩薩摩訶薩耶？」
「世尊！若四靜慮樂苦，若四無量、四無色定樂苦，尚畢竟不可得，性非有故，況有四靜慮樂苦增語及四無量、四無色定樂苦增語！此增語既非有，如何可言：即四靜慮若樂若苦增語是菩薩摩訶薩，即四無量、四無色定若樂若苦增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四靜慮若
【現代漢語翻譯】 現代漢語譯本 「不是菩薩摩訶薩（菩薩中的大菩薩），就是四無量（慈、悲、喜、舍四種心）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的增語（假名安立的說法）不是菩薩摩訶薩嗎？」 具壽善現回答說：「世尊！如果說四靜慮（初禪、二禪、三禪、四禪），四無量、四無色定，它們本身畢竟是不可得的，因為它們的自性本空，更何況是四靜慮的增語以及四無量、四無色定的增語呢！這些增語既然不存在，又怎麼能說：四靜慮的增語是菩薩摩訶薩，四無量、四無色定的增語是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：四靜慮的常或無常的增語不是菩薩摩訶薩，四無量、四無色定的常或無常的增語不是菩薩摩訶薩呢？」 「世尊！如果說四靜慮的常與無常，四無量、四無色定的常與無常，它們本身畢竟是不可得的，因為它們的自性本空，更何況是四靜慮的常無常增語以及四無量、四無色定的常無常增語呢！這些增語既然不存在，又怎麼能說：四靜慮的常或無常的增語是菩薩摩訶薩，四無量、四無色定的常或無常的增語是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：四靜慮的樂或苦的增語不是菩薩摩訶薩，四無量、四無色定的樂或苦的增語不是菩薩摩訶薩呢？」 「世尊！如果說四靜慮的樂與苦，四無量、四無色定的樂與苦，它們本身畢竟是不可得的，因為它們的自性本空，更何況是四靜慮的樂苦增語以及四無量、四無色定的樂苦增語呢！這些增語既然不存在，又怎麼能說：四靜慮的樂或苦的增語是菩薩摩訶薩，四無量、四無色定的樂或苦的增語是菩薩摩訶薩呢？」 「善現！你又觀察什麼道理說：四靜慮的
【English Translation】 English version 'Is it not the case that a Bodhisattva-Mahasattva (a great Bodhisattva), is not the same as the designation of the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception)?' The venerable Subhuti replied, 'World Honored One, if the four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), the four immeasurables, and the four formless attainments are ultimately unattainable, because their nature is empty, how much more so are the designations of the four dhyanas and the four immeasurables and the four formless attainments! Since these designations do not exist, how can it be said that the designation of the four dhyanas is a Bodhisattva-Mahasattva, or that the designation of the four immeasurables and the four formless attainments is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the designation of the four dhyanas, whether permanent or impermanent, is not a Bodhisattva-Mahasattva, and that the designation of the four immeasurables and the four formless attainments, whether permanent or impermanent, is not a Bodhisattva-Mahasattva?' 'World Honored One, if the permanence or impermanence of the four dhyanas, and the permanence or impermanence of the four immeasurables and the four formless attainments, are ultimately unattainable, because their nature is empty, how much more so are the designations of the permanence or impermanence of the four dhyanas and the permanence or impermanence of the four immeasurables and the four formless attainments! Since these designations do not exist, how can it be said that the designation of the permanence or impermanence of the four dhyanas is a Bodhisattva-Mahasattva, or that the designation of the permanence or impermanence of the four immeasurables and the four formless attainments is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the designation of the four dhyanas, whether pleasurable or painful, is not a Bodhisattva-Mahasattva, and that the designation of the four immeasurables and the four formless attainments, whether pleasurable or painful, is not a Bodhisattva-Mahasattva?' 'World Honored One, if the pleasure or pain of the four dhyanas, and the pleasure or pain of the four immeasurables and the four formless attainments, are ultimately unattainable, because their nature is empty, how much more so are the designations of the pleasure or pain of the four dhyanas and the pleasure or pain of the four immeasurables and the four formless attainments! Since these designations do not exist, how can it be said that the designation of the pleasure or pain of the four dhyanas is a Bodhisattva-Mahasattva, or that the designation of the pleasure or pain of the four immeasurables and the four formless attainments is a Bodhisattva-Mahasattva?' 'Subhuti, what meaning do you observe when you say that the designation of the four dhyanas'
我若無我增語非菩薩摩訶薩，即四無量、四無色定若我若無我增語非菩薩摩訶薩耶？」
「世尊！若四靜慮我無我，若四無量、四無色定我無我，尚畢竟不可得，性非有故，況有四靜慮我無我增語及四無量、四無色定我無我增語！此增語既非有，如何可言：即四靜慮若我若無我增語是菩薩摩訶薩，即四無量、四無色定若我若無我增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四靜慮若凈若不凈增語非菩薩摩訶薩，即四無量、四無色定若凈若不凈增語非菩薩摩訶薩耶？」
「世尊！若四靜慮凈不凈，若四無量、四無色定凈不凈，尚畢竟不可得，性非有故，況有四靜慮凈不凈增語及四無量、四無色定凈不凈增語！此增語既非有，如何可言：即四靜慮若凈若不凈增語是菩薩摩訶薩，即四無量、四無色定若凈若不凈增語是菩薩摩訶薩？」
「善現！汝復觀何義言：即四靜慮若空若不空增語非菩薩摩訶薩，即四無量、四無色定若空若不空增語非菩薩摩訶薩耶？」
「世尊！若四靜慮空不空，若四無量、四無色定空不空，尚畢竟不可得，性非有故，況有四靜慮空不空增語及四無量、四無色定空不空增語！此增語既非有，如何可言：即四靜慮若空若不空增語是菩薩摩訶薩，即四無量、四無色定若
【現代漢語翻譯】 現代漢語譯本： 『如果我說「有我」或「無我」是菩薩摩訶薩，或者說四無量心（慈、悲、喜、舍）和四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）是「有我」或「無我」，那我就不是菩薩摩訶薩。』 『世尊！如果說四禪定（初禪、二禪、三禪、四禪）的「有我」或「無我」，以及四無量心和四無色定的「有我」或「無我」，這些本身都是不可得的，因為它們的自性本空，更何況是說四禪定的「有我」或「無我」的增語，以及四無量心和四無色定的「有我」或「無我」的增語！既然這些增語都不存在，又怎麼能說：四禪定的「有我」或「無我」的增語是菩薩摩訶薩，四無量心和四無色定的「有我」或「無我」的增語是菩薩摩訶薩呢？』 『善現！你又觀察什麼道理說：四禪定的「清凈」或「不清凈」的增語不是菩薩摩訶薩，四無量心和四無色定的「清凈」或「不清凈」的增語不是菩薩摩訶