T06n0220_大般若波羅蜜多經(第201卷-第400卷)

大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一

三藏法師玄奘奉　詔譯

初分難信解品第三十四之二十

「複次，善現！見者清凈故色清凈，色清凈故一切智智清凈。何以故？若見者清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若見者清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若見者清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若見者清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故色處清凈，色處清凈故一切智智清凈。何以故？若見者清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若見者清凈

【現代漢語翻譯】 現代漢語譯本 『複次，善現（Subhuti）！見者清凈，所以色（rupa）清凈；色清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果見者清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。見者清凈，所以受（vedana）、想（samjna）、行（samskara）、識（vijnana）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！見者清凈，所以眼處（caksu-ayatana）清凈；眼處清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。見者清凈，所以耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意處（manas-ayatana）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！見者清凈，所以色處（rupa-ayatana）清凈；色處清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。見者清凈，所以聲（shabda）、香（gandha）、味（rasa）、觸（sprashtavya）、法處（dharma-ayatana）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果見者清凈

【English Translation】 English version 'Furthermore, Subhuti! Because the seer is pure, form (rupa) is pure; because form is pure, all-knowing wisdom (sarvajnata) is pure. Why is that? If the seer is pure, if form is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? If the seer is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, the eye faculty (caksu-ayatana) is pure; because the eye faculty is pure, all-knowing wisdom is pure. Why is that? If the seer is pure, if the eye faculty is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind faculties (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is pure. Why is that? If the seer is pure, if the ear, nose, tongue, body, and mind faculties are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, the form object (rupa-ayatana) is pure; because the form object is pure, all-knowing wisdom is pure. Why is that? If the seer is pure, if the form object is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, sound (shabda), smell (gandha), taste (rasa), touch (sprashtavya), and the mental object (dharma-ayatana) are pure; because sound, smell, taste, touch, and the mental object are pure, all-knowing wisdom is pure. Why is that? If the seer is pure

---

，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若見者清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若見者清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若見者清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若香界乃至鼻觸為緣

【現代漢語翻譯】 現代漢語譯本： 『善現！』如果聲、香、味、觸、法這六種感官的對境是清凈的，如果一切智智（對一切事物、一切方面的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為能見者清凈，所以眼界（視覺器官及其功能）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為如果能見者清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為能見者清凈，所以眼識界（視覺意識）、眼觸（視覺接觸）以及眼觸為緣所生的各種感受都是清凈的；乃至因為眼觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為如果能見者清凈，如果眼識界乃至眼觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為能見者清凈，所以耳界（聽覺器官及其功能）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為如果能見者清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為能見者清凈，所以聲界（聽覺對像）、耳識界（聽覺意識）以及耳觸（聽覺接觸）、耳觸為緣所生的各種感受都是清凈的；聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為如果能見者清凈，如果聲界乃至耳觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為能見者清凈，所以鼻界（嗅覺器官及其功能）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？因為如果能見者清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為能見者清凈，所以香界（嗅覺對像）、鼻識界（嗅覺意識）以及鼻觸（嗅覺接觸）、鼻觸為緣所生的各種感受都是清凈的；香界乃至鼻觸為緣

【English Translation】 English version: 'Subhuti, if the realms of sound, smell, taste, touch, and dharma are pure, and if the all-knowing wisdom (sarvajñatā, the wisdom of knowing all things in all aspects) is pure, it is because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the seer is pure, the eye realm (the organ and function of sight) is pure; because the eye realm is pure, the all-knowing wisdom is pure. Why is that? Because if the seer is pure, if the eye realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the seer is pure, the eye consciousness realm (visual consciousness), eye contact (visual contact), and the various feelings arising from eye contact are pure; and because the various feelings arising from eye contact are pure, the all-knowing wisdom is pure. Why is that? Because if the seer is pure, if the eye consciousness realm and the various feelings arising from eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the seer is pure, the ear realm (the organ and function of hearing) is pure; because the ear realm is pure, the all-knowing wisdom is pure. Why is that? Because if the seer is pure, if the ear realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the seer is pure, the sound realm (the object of hearing), the ear consciousness realm (auditory consciousness), and ear contact (auditory contact), and the various feelings arising from ear contact are pure; and because the sound realm and the various feelings arising from ear contact are pure, the all-knowing wisdom is pure. Why is that? Because if the seer is pure, if the sound realm and the various feelings arising from ear contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the seer is pure, the nose realm (the organ and function of smell) is pure; because the nose realm is pure, the all-knowing wisdom is pure. Why is that? Because if the seer is pure, if the nose realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the seer is pure, the smell realm (the object of smell), the nose consciousness realm (olfactory consciousness), and nose contact (olfactory contact), and the various feelings arising from nose contact are pure; and because the smell realm and the various feelings arising from nose contact are pure

---

所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若見者清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故身界清凈，身界清凈故一切智智清凈。何以故？若見者清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故意界清凈，意界清凈故一切智智清凈。何以故？若見者清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若見者清凈，若法界乃至意觸為緣所生諸受清凈，若

【現代漢語翻譯】 現代漢語譯本 所產生的各種感受是清凈的，如果一切智智（sarvajnatajnana，指佛陀的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！』見者（darsana，指能見的主體）清凈，所以舌界（jihva-dhatu，指舌根）清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果舌界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。見者清凈，所以味界（rasa-dhatu，指味塵）、舌識界（jihva-vijnana-dhatu，指舌識）以及舌觸（jihva-samsparsha，指舌根與味塵的接觸）、舌觸為緣所生的各種感受是清凈的；味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』見者清凈，所以身界（kaya-dhatu，指身根）清凈；身界清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果身界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。見者清凈，所以觸界（sprashtavya-dhatu，指觸塵）、身識界（kaya-vijnana-dhatu，指身識）以及身觸（kaya-samsparsha，指身根與觸塵的接觸）、身觸為緣所生的各種感受是清凈的；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』見者清凈，所以意界（mano-dhatu，指意根）清凈；意界清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果意界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。見者清凈，所以法界（dharma-dhatu，指法塵）、意識界（mano-vijnana-dhatu，指意識）以及意觸（manah-samsparsha，指意根與法塵的接觸）、意觸為緣所生的各種感受是清凈的；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果

【English Translation】 English version The various feelings that arise are pure; if the all-knowing wisdom (sarvajnatajnana) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! (a disciple of the Buddha)' Because the seer (darsana) is pure, the tongue element (jihva-dhatu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the tongue element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the taste element (rasa-dhatu), the tongue consciousness element (jihva-vijnana-dhatu), and the tongue contact (jihva-samsparsha), and the various feelings arising from tongue contact are pure; because the taste element and the various feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the taste element and the various feelings arising from tongue contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the seer is pure, the body element (kaya-dhatu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the body element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the touch element (sprashtavya-dhatu), the body consciousness element (kaya-vijnana-dhatu), and the body contact (kaya-samsparsha), and the various feelings arising from body contact are pure; because the touch element and the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the touch element and the various feelings arising from body contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the seer is pure, the mind element (mano-dhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the mind element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and the mind contact (manah-samsparsha), and the various feelings arising from mind contact are pure; because the dharma element and the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why? If the seer is pure, if the dharma element and the various feelings arising from mind contact are pure, if

---

一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故地界清凈，地界清凈故一切智智清凈。何以故？若見者清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若見者清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故無明清凈，無明清凈故一切智智清凈。何以故？若見者清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若見者清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若見者清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若見者清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 一切智慧的智慧（一切智智）是清凈的，因為它沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現（Subhuti）！因為見者清凈，所以地界清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為見者清凈，所以水界、火界、風界、空界、識界清凈；因為水界、火界、風界、空界、識界清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果水界、火界、風界、空界、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！因為見者清凈，所以無明清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為見者清凈，所以行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！因為見者清凈，所以佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為見者清凈，所以凈戒波羅蜜多（Śīla pāramitā，戒律的完美）、安忍波羅蜜多（Kṣānti pāramitā，忍耐的完美）、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）、般若波羅蜜多（Prajñā pāramitā，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。

【English Translation】 English version The purity of all-knowing wisdom (Sarvajnata) is because it is without duality, without division of duality, without difference, and without cessation. 'Subhuti! Because the seer is pure, the earth element is pure; because the earth element is pure, all-knowing wisdom is pure. Why? If the seer is pure, if the earth element is pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation. Because the seer is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, all-knowing wisdom is pure. Why? If the seer is pure, if the water, fire, wind, space, and consciousness elements are pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation. 'Subhuti! Because the seer is pure, ignorance is pure; because ignorance is pure, all-knowing wisdom is pure. Why? If the seer is pure, if ignorance is pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation. Because the seer is pure, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair are pure; because formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why? If the seer is pure, if formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation. 'Subhuti! Because the seer is pure, the perfection of giving (Dāna pāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why? If the seer is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation. Because the seer is pure, the perfections of morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why? If the seer is pure, if the perfections of morality up to wisdom are pure, if all-knowing wisdom is pure, they are without duality, without division of duality, without difference, and without cessation.

---

凈，無二、無二分、無別、無斷故。

「善現！見者清凈故內空清凈，內空清凈故一切智智清凈。何以故？若見者清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若見者清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故真如清凈，真如清凈故一切智智清凈。何以故？若見者清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若見者清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若見者清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故集、滅、道聖諦清凈，集、滅

、道聖諦清凈故一切智智清凈。何以故？若見者清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若見者清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若見者清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若見者清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若見者清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若見者清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若見者清凈，若四

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)！因為道聖諦(marga satya，四聖諦之一，指引向解脫的道路)清凈，所以一切智智(sarvajnata，佛陀的智慧)清凈。為什麼呢？如果見者(darshana，指能見、能認知的主體)清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為見者清凈，所以四靜慮(dhyana，禪定)清凈，因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為見者清凈，所以四無量(apramana，四種無限的慈悲心)和四無色定(arupasamapatti，四種無色界的禪定)清凈，因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為見者清凈，所以八解脫(vimoksha，八種解脫束縛的方法)清凈，因為八解脫清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為見者清凈，所以八勝處(abhibhayatana，八種克服感官慾望的方法)、九次第定(navanupurvaviharasamapatti，九種次第進入禪定的方法)、十遍處(krtasna-ayatana，十種禪定境界)清凈，因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為見者清凈，所以四念住(smrtyupasthana，四種觀照的方法)清凈，因為四念住清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為見者清凈，所以四正斷(samyakprahana，四種正確的努力)、四神足(rddhipada，四種成就神通的基礎)、五根(indriya，五種控制心智的力量)、五力(bala，五種增強心智的力量)、七等覺支(bodhyanga，七種覺悟的因素)、八聖道支(aryastangamarga，八種通往解脫的道路)清凈，因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果四正斷

【English Translation】 English version: 'Subhuti! Because the Noble Truth of the Path (marga satya, one of the Four Noble Truths, referring to the path leading to liberation) is pure, therefore the All-Knowing Wisdom (sarvajnata, the wisdom of the Buddha) is pure. Why is that? If the seer (darshana, the subject that sees or perceives) is pure, if the Noble Truths of Origin, Cessation, and Path are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, therefore the Four Dhyanas (dhyana, meditative states) are pure, and because the Four Dhyanas are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Four Dhyanas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, therefore the Four Immeasurables (apramana, four boundless states of loving-kindness, compassion, joy, and equanimity) and the Four Formless Absorptions (arupasamapatti, four meditative states of the formless realm) are pure, and because the Four Immeasurables and the Four Formless Absorptions are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, therefore the Eight Liberations (vimoksha, eight methods of freeing oneself from bondage) are pure, and because the Eight Liberations are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, therefore the Eight Overcomings (abhibhayatana, eight methods of overcoming sensory desires), the Nine Successive Abidings (navanupurvaviharasamapatti, nine successive meditative states), and the Ten All-Encompassing Bases (krtasna-ayatana, ten meditative states) are pure, and because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, therefore the Four Foundations of Mindfulness (smrtyupasthana, four methods of contemplation) are pure, and because the Four Foundations of Mindfulness are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Four Foundations of Mindfulness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, therefore the Four Right Exertions (samyakprahana, four correct efforts), the Four Bases of Psychic Power (rddhipada, four foundations for achieving psychic powers), the Five Faculties (indriya, five powers that control the mind), the Five Strengths (bala, five powers that strengthen the mind), the Seven Factors of Enlightenment (bodhyanga, seven factors of awakening), and the Eightfold Noble Path (aryastangamarga, eight paths leading to liberation) are pure, and because the Four Right Exertions up to the Eightfold Noble Path are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the seer is pure, if the Four Right Exertions

---

正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若見者清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若見者清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若見者清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若見者清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若見者清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若見者清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所

【現代漢語翻譯】 現代漢語譯本： 正斷（正確的斷除）乃至八聖道支（八種達到解脫的正確方法）清凈，如果一切智智（佛陀的智慧）清凈，是因為它們之間無二、無二分、無別、無斷的緣故。 『善現（須菩提的別名）！見者（能見的主體）清凈，所以空解脫門（通往空性的解脫之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果空解脫門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。見者清凈，所以無相解脫門（不執著于相的解脫之門）、無愿解脫門（不執著于願望的解脫之門）清凈；無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』 『善現！見者清凈，所以菩薩十地（菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果菩薩十地清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』 『善現！見者清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果五眼清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。見者清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；六神通清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果六神通清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』 『善現！見者清凈，所以佛十力（佛陀的十種力量）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果見者清凈，如果佛十力清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。見者清凈，所以四無所畏（佛陀的四種無畏懼的品質）、四無礙解（佛陀的四種無礙的智慧）、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（佛陀獨有的十八種功德）清凈；四無所

【English Translation】 English version: The right cessation, up to and including the purity of the eightfold noble path, if the all-knowing wisdom (sarvajnata, the wisdom of a Buddha) is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. 'Subhuti (a disciple of the Buddha)! Because the seer (the one who sees) is pure, the emptiness liberation door (sunyata vimoksha-mukha, the door to liberation through emptiness) is pure; because the emptiness liberation door is pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the seer is pure, the signless liberation door (animitta vimoksha-mukha, the door to liberation through non-signs) and the wishless liberation door (apranihita vimoksha-mukha, the door to liberation through non-wishing) are pure; because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the seer is pure, the ten bodhisattva grounds (bhumi, the ten stages of a bodhisattva's path) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the seer is pure, the five eyes (panca-cakshus, the five types of vision: physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the five eyes are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the seer is pure, the six superknowledges (shad abhijna, the six supernatural powers: divine eye, divine ear, knowing others' minds, remembering past lives, magical powers, and the extinction of outflows) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the seer is pure, the ten powers of a Buddha (tathagata-bala, the ten powers of a Buddha) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the seer is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the seer is pure, the four fearlessnesses (catvari-vaisaradyani, the four kinds of fearlessness of a Buddha), the four analytical knowledges (catasrah-pratisamvidah, the four kinds of unobstructed knowledge), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma, the eighteen unique qualities of a Buddha) are pure; the four fearlessnesses, the four

---

畏乃至十八佛不共法清凈故一切智智清凈。何以故？若見者清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若見者清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若見者清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若見者清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若見者清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若見者清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若見者清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於四無所畏（catvāri vaiśāradyāni）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）的清凈，一切智智（sarvākārajñatā）也清凈。為什麼呢？如果見者（darśana）清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！由於見者清凈，無忘失法（āveṇika-smṛti）也清凈；由於無忘失法清凈，一切智智也清凈。為什麼呢？如果見者清凈，無忘失法清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於見者清凈，恒住舍性（upekṣā-vihāra）也清凈；由於恒住舍性清凈，一切智智也清凈。為什麼呢？如果見者清凈，恒住舍性清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！由於見者清凈，一切智（sarvajñatā）也清凈；由於一切智清凈，一切智智也清凈。為什麼呢？如果見者清凈，一切智清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於見者清凈，道相智（mārgākārajñatā）和一切相智（sarvākārajñatā）也清凈；由於道相智和一切相智清凈，一切智智也清凈。為什麼呢？如果見者清凈，道相智和一切相智清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！由於見者清凈，一切陀羅尼門（sarva-dhāraṇī-mukha）也清凈；由於一切陀羅尼門清凈，一切智智也清凈。為什麼呢？如果見者清凈，一切陀羅尼門清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於見者清凈，一切三摩地門（sarva-samādhi-mukha）也清凈；由於一切三摩地門清凈，一切智智也清凈。為什麼呢？如果見者清凈，一切三摩地門清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti! Because of the purity of the four fearlessnesses (catvāri vaiśāradyāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), the all-knowing wisdom (sarvākārajñatā) is also pure. Why is that? If the seer (darśana) is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, the non-forgetfulness of Dharma (āveṇika-smṛti) is also pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, the non-forgetfulness of Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the abiding in equanimity (upekṣā-vihāra) is also pure; because the abiding in equanimity is pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, the abiding in equanimity is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, the all-knowing (sarvajñatā) is also pure; because the all-knowing is pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, the all-knowing is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are also pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, the knowledge of the path and the knowledge of all aspects are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the seer is pure, all the entrances to Dharani (sarva-dhāraṇī-mukha) are also pure; because all the entrances to Dharani are pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, all the entrances to Dharani are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seer is pure, all the entrances to Samadhi (sarva-samādhi-mukha) are also pure; because all the entrances to Samadhi are pure, the all-knowing wisdom is also pure. Why is that? If the seer is pure, all the entrances to Samadhi are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

、無別、無斷故。

「善現！見者清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若見者清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。見者清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若見者清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若見者清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若見者清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！見者清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若見者清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！貪清凈即色清凈，色清凈即貪清凈。何以故？是貪清凈與色清凈，無二、無二分、無別、無斷故。貪清凈即受、想、行、識清凈，受、想、行、識清凈即貪清凈。何以故？是貪清凈與

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！』因為『見者』（dṛṣṭi）清凈，所以預流果（srotaāpanna-phala）清凈；因為預流果清凈，所以一切智智（sarvajñātā）清凈。為什麼呢？如果『見者』清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『見者』清凈，所以一來果（sakṛdāgāmi-phala）、不還果（anāgāmi-phala）、阿羅漢果（arhat-phala）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果『見者』清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『見者』清凈，所以獨覺菩提（pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果『見者』清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『見者』清凈，所以一切菩薩摩訶薩（bodhisattva-mahāsattva）的行持清凈；因為一切菩薩摩訶薩的行持清凈，所以一切智智清凈。為什麼呢？如果『見者』清凈，如果一切菩薩摩訶薩的行持清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『見者』清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果『見者』清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』再者，貪（rāga）清凈即是色（rūpa）清凈，色清凈即是貪清凈。為什麼呢？因為貪清凈與色清凈之間，沒有二元性、沒有二分性、沒有差別、沒有斷絕。貪清凈即是受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）清凈，受、想、行、識清凈即是貪清凈。為什麼呢？因為貪清凈與

【English Translation】 English version 'Subhuti! Because the 'seer' (dṛṣṭi) is pure, the fruit of a stream-enterer (srotaāpanna-phala) is pure; because the fruit of a stream-enterer is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? If the 'seer' is pure, if the fruit of a stream-enterer is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the 'seer' is pure, the fruit of a once-returner (sakṛdāgāmi-phala), the fruit of a non-returner (anāgāmi-phala), and the fruit of an arhat (arhat-phala) are pure; because the fruit of a once-returner, the fruit of a non-returner, and the fruit of an arhat are pure, the all-knowing wisdom is pure. Why is that? If the 'seer' is pure, if the fruit of a once-returner, the fruit of a non-returner, and the fruit of an arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the 'seer' is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the 'seer' is pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the 'seer' is pure, the practices of all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) are pure; because the practices of all bodhisattva-mahāsattvas are pure, the all-knowing wisdom is pure. Why is that? If the 'seer' is pure, if the practices of all bodhisattva-mahāsattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the 'seer' is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the 'seer' is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Furthermore, Subhuti! Purity of craving (rāga) is the same as purity of form (rūpa), and purity of form is the same as purity of craving. Why is that? Because between purity of craving and purity of form, there is no duality, no division, no difference, and no separation. Purity of craving is the same as purity of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), and purity of feeling, perception, mental formations, and consciousness is the same as purity of craving. Why is that? Because between purity of craving and

---

受、想、行、識清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即眼處清凈，眼處清凈即貪清凈。何以故？是貪清凈與眼處清凈，無二、無二分、無別、無斷故。貪清凈即耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈即貪清凈。何以故？是貪清凈與耳、鼻、舌、身、意處清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即色處清凈，色處清凈即貪清凈。何以故？是貪清凈與色處清凈，無二、無二分、無別、無斷故。貪清凈即聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈即貪清凈。何以故？是貪清凈與聲、香、味、觸、法處清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即眼界清凈，眼界清凈即貪清凈。何以故？是貪清凈與眼界清凈，無二、無二分、無別、無斷故。貪清凈即色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈即貪清凈。何以故？是貪清凈與色界乃至眼觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即耳界清凈，耳界清凈即貪清凈。何以故？是貪清凈與耳界清凈，無二、無二分、無別、無斷故。貪清凈即聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清

【現代漢語翻譯】 現代漢語譯本 感受（受）、思想（想）、行為（行）、意識（識）都是清凈的，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti）！貪慾清凈即是眼處清凈，眼處清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與眼處清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。貪慾清凈即是耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與耳、鼻、舌、身、意處清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

『善現！貪慾清凈即是色處清凈，色處清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與色處清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。貪慾清凈即是聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與聲、香、味、觸、法處清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

『善現！貪慾清凈即是眼界清凈，眼界清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與眼界清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。貪慾清凈即是眼識界以及眼觸、眼觸為緣所生諸受清凈，眼識界乃至眼觸為緣所生諸受清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與眼識界乃至眼觸為緣所生諸受清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

『善現！貪慾清凈即是耳界清凈，耳界清凈即是貪慾清凈。為什麼呢？因為貪慾清凈與耳界清凈之間，沒有二元對立、沒有分割、沒有差別、沒有斷絕。貪慾清凈即是聲界、耳識界以及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈

【English Translation】 English version Sensation (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure, because they are non-dual, indivisible, non-distinct, and non-discontinuous.

'Subhuti! The purity of craving is the purity of the eye-base, and the purity of the eye-base is the purity of craving. Why is that? Because the purity of craving and the purity of the eye-base are non-dual, indivisible, non-distinct, and non-discontinuous. The purity of craving is the purity of the ear, nose, tongue, body, and mind bases, and the purity of the ear, nose, tongue, body, and mind bases is the purity of craving. Why is that? Because the purity of craving and the purity of the ear, nose, tongue, body, and mind bases are non-dual, indivisible, non-distinct, and non-discontinuous.'

'Subhuti! The purity of craving is the purity of the form-base, and the purity of the form-base is the purity of craving. Why is that? Because the purity of craving and the purity of the form-base are non-dual, indivisible, non-distinct, and non-discontinuous. The purity of craving is the purity of the sound, smell, taste, touch, and dharma bases, and the purity of the sound, smell, taste, touch, and dharma bases is the purity of craving. Why is that? Because the purity of craving and the purity of the sound, smell, taste, touch, and dharma bases are non-dual, indivisible, non-distinct, and non-discontinuous.'

'Subhuti! The purity of craving is the purity of the eye-element, and the purity of the eye-element is the purity of craving. Why is that? Because the purity of craving and the purity of the eye-element are non-dual, indivisible, non-distinct, and non-discontinuous. The purity of craving is the purity of the eye-consciousness element, and the eye-contact, and the various sensations arising from eye-contact, and the purity of the eye-consciousness element, and the eye-contact, and the various sensations arising from eye-contact is the purity of craving. Why is that? Because the purity of craving and the purity of the eye-consciousness element, and the eye-contact, and the various sensations arising from eye-contact are non-dual, indivisible, non-distinct, and non-discontinuous.'

'Subhuti! The purity of craving is the purity of the ear-element, and the purity of the ear-element is the purity of craving. Why is that? Because the purity of craving and the purity of the ear-element are non-dual, indivisible, non-distinct, and non-discontinuous. The purity of craving is the purity of the sound-element, the ear-consciousness element, and the ear-contact, and the various sensations arising from ear-contact, and the purity of the sound-element, and the ear-consciousness element, and the ear-contact, and the various sensations arising from ear-contact

---

凈即貪清凈。何以故？是貪清凈與聲界乃至耳觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即鼻界清凈，鼻界清凈即貪清凈。何以故？是貪清凈與鼻界清凈，無二、無二分、無別、無斷故。貪清凈即香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈即貪清凈。何以故？是貪清凈與香界乃至鼻觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即舌界清凈，舌界清凈即貪清凈。何以故？是貪清凈與舌界清凈，無二、無二分、無別、無斷故。貪清凈即味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈即貪清凈。何以故？是貪清凈與味界乃至舌觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即身界清凈，身界清凈即貪清凈。何以故？是貪清凈與身界清凈，無二、無二分、無別、無斷故。貪清凈即觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈即貪清凈。何以故？是貪清凈與觸界乃至身觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即意界清凈，意界清凈即貪清凈。何以故？是貪清凈與意界清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 貪的清凈就是耳界的清凈。為什麼呢？因為貪的清凈與耳界，以及由耳觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！貪的清凈就是鼻界的清凈，鼻界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與鼻界的清凈，是無二、無二分、無差別、無間斷的。貪的清凈就是香界、鼻識界以及鼻觸、由鼻觸為緣所生的各種感受的清凈，香界乃至由鼻觸為緣所生的各種感受的清凈就是貪的清凈。為什麼呢？因為貪的清凈與香界乃至由鼻觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！貪的清凈就是舌界的清凈，舌界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與舌界的清凈，是無二、無二分、無差別、無間斷的。貪的清凈就是味界、舌識界以及舌觸、由舌觸為緣所生的各種感受的清凈，味界乃至由舌觸為緣所生的各種感受的清凈就是貪的清凈。為什麼呢？因為貪的清凈與味界乃至由舌觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！貪的清凈就是身界的清凈，身界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與身界的清凈，是無二、無二分、無差別、無間斷的。貪的清凈就是觸界、身識界以及身觸、由身觸為緣所生的各種感受的清凈，觸界乃至由身觸為緣所生的各種感受的清凈就是貪的清凈。為什麼呢？因為貪的清凈與觸界乃至由身觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！貪的清凈就是意界的清凈，意界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與意界的清凈，是無二、無二分、無

【English Translation】 English version 'Subhuti! The purity of greed is the purity of the ear realm. Why? Because the purity of greed and the purity of the ear realm, as well as the various feelings arising from ear contact, are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of greed is the purity of the nose realm, and the purity of the nose realm is the purity of greed. Why? Because the purity of greed and the purity of the nose realm are non-dual, non-divisible, non-different, and non-separate. The purity of greed is the purity of the smell realm, the nose consciousness realm, and nose contact, as well as the various feelings arising from nose contact. The purity of the smell realm and the various feelings arising from nose contact is the purity of greed. Why? Because the purity of greed and the purity of the smell realm and the various feelings arising from nose contact are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of greed is the purity of the tongue realm, and the purity of the tongue realm is the purity of greed. Why? Because the purity of greed and the purity of the tongue realm are non-dual, non-divisible, non-different, and non-separate. The purity of greed is the purity of the taste realm, the tongue consciousness realm, and tongue contact, as well as the various feelings arising from tongue contact. The purity of the taste realm and the various feelings arising from tongue contact is the purity of greed. Why? Because the purity of greed and the purity of the taste realm and the various feelings arising from tongue contact are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of greed is the purity of the body realm, and the purity of the body realm is the purity of greed. Why? Because the purity of greed and the purity of the body realm are non-dual, non-divisible, non-different, and non-separate. The purity of greed is the purity of the touch realm, the body consciousness realm, and body contact, as well as the various feelings arising from body contact. The purity of the touch realm and the various feelings arising from body contact is the purity of greed. Why? Because the purity of greed and the purity of the touch realm and the various feelings arising from body contact are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of greed is the purity of the mind realm, and the purity of the mind realm is the purity of greed. Why? Because the purity of greed and the purity of the mind realm are non-dual, non-divisible, non-

---

別、無斷故。貪清凈即法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈即貪清凈。何以故？是貪清凈與法界乃至意觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即地界清凈，地界清凈即貪清凈。何以故？是貪清凈與地界清凈，無二、無二分、無別、無斷故。貪清凈即水、火、風、空、識界清凈，水、火、風、空、識界清凈即貪清凈。何以故？是貪清凈與水、火、風、空、識界清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即無明清凈，無明清凈即貪清凈。何以故？是貪清凈與無明清凈，無二、無二分、無別、無斷故。貪清凈即行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈即貪清凈。何以故？是貪清凈與行乃至老死愁嘆苦憂惱清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即佈施波羅蜜多清凈，佈施波羅蜜多清凈即貪清凈。何以故？是貪清凈與佈施波羅蜜多清凈，無二、無二分、無別、無斷故。貪清凈即凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈即貪清凈。何以故？是貪清凈與凈戒乃至般若波羅蜜多清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『須菩提，貪的清凈就是法界（一切事物存在的根本法則）、意識界（六識中的意識）以及意觸（意識與外境接觸）和意觸為緣所生諸受的清凈，法界乃至意觸為緣所生諸受的清凈就是貪的清凈。為什麼呢？因為貪的清凈與法界乃至意觸為緣所生諸受的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。 『須菩提，貪的清凈就是地界（構成物質世界的地元素）的清凈，地界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與地界的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。貪的清凈就是水、火、風、空、識界（構成物質世界的水、火、風、空元素和意識元素）的清凈，水、火、風、空、識界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與水、火、風、空、識界的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。 『須菩提，貪的清凈就是無明（對真理的無知）的清凈，無明的清凈就是貪的清凈。為什麼呢？因為貪的清凈與無明的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。貪的清凈就是行（意志活動）、識（識別作用）、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）、老死愁嘆苦憂惱（衰老、死亡、憂愁、悲嘆、痛苦、憂慮、煩惱）的清凈，行乃至老死愁嘆苦憂惱的清凈就是貪的清凈。為什麼呢？因為貪的清凈與行乃至老死愁嘆苦憂惱的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。 『須菩提，貪的清凈就是佈施波羅蜜多（通過佈施到達彼岸）的清凈，佈施波羅蜜多的清凈就是貪的清凈。為什麼呢？因為貪的清凈與佈施波羅蜜多的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。貪的清凈就是凈戒（持守戒律）、安忍（忍辱）、精進（努力修行）、靜慮（禪定）、般若波羅蜜多（通過智慧到達彼岸）的清凈，凈戒乃至般若波羅蜜多的清凈就是貪的清凈。為什麼呢？因為貪的清凈與凈戒乃至般若波羅蜜多的清凈，沒有兩個，沒有兩部分，沒有區別，沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti, the purity of greed is the purity of the dharmadhatu (the fundamental principle of all existence), the vijnanadhatu (the consciousness element of the six consciousnesses), and the contact of mind and the feelings arising from the contact of mind; the purity of the dharmadhatu and the feelings arising from the contact of mind is the purity of greed. Why? Because the purity of greed and the purity of the dharmadhatu and the feelings arising from the contact of mind are not two, not two parts, not different, and not disconnected. 'Subhuti, the purity of greed is the purity of the earth element, and the purity of the earth element is the purity of greed. Why? Because the purity of greed and the purity of the earth element are not two, not two parts, not different, and not disconnected. The purity of greed is the purity of the water, fire, wind, space, and consciousness elements, and the purity of the water, fire, wind, space, and consciousness elements is the purity of greed. Why? Because the purity of greed and the purity of the water, fire, wind, space, and consciousness elements are not two, not two parts, not different, and not disconnected. 'Subhuti, the purity of greed is the purity of ignorance, and the purity of ignorance is the purity of greed. Why? Because the purity of greed and the purity of ignorance are not two, not two parts, not different, and not disconnected. The purity of greed is the purity of volitional activities, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age, death, sorrow, lamentation, pain, grief, and despair; the purity of volitional activities and old age, death, sorrow, lamentation, pain, grief, and despair is the purity of greed. Why? Because the purity of greed and the purity of volitional activities and old age, death, sorrow, lamentation, pain, grief, and despair are not two, not two parts, not different, and not disconnected. 'Subhuti, the purity of greed is the purity of the perfection of giving, and the purity of the perfection of giving is the purity of greed. Why? Because the purity of greed and the purity of the perfection of giving are not two, not two parts, not different, and not disconnected. The purity of greed is the purity of the perfection of morality, patience, effort, meditation, and wisdom; the purity of the perfection of morality, patience, effort, meditation, and wisdom is the purity of greed. Why? Because the purity of greed and the purity of the perfection of morality, patience, effort, meditation, and wisdom are not two, not two parts, not different, and not disconnected.

---

「善現！貪清凈即內空清凈，內空清凈即貪清凈。何以故？是貪清凈與內空清凈，無二、無二分、無別、無斷故。貪清凈即外空、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、無性自性空清凈，外空乃至無性自性空清凈即貪清凈。何以故？是貪清凈與外空乃至無性自性空清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即真如清凈，真如清凈即貪清凈。何以故？是貪清凈與真如清凈，無二、無二分、無別、無斷故。貪清凈即法界、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、不思議界清凈，法界乃至不思議界清凈即貪清凈。何以故？是貪清凈與法界乃至不思議界清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即苦聖諦清凈，苦聖諦清凈即貪清凈。何以故？是貪清凈與苦聖諦清凈，無二、無二分、無別、無斷故。貪清凈即集、滅、道聖諦清凈，集、滅、道聖諦清凈即貪清凈。何以故？是貪清凈與集、滅、道聖諦清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即四靜慮清凈，四靜慮清凈即貪清凈。何以故？是貪清凈與四靜慮清凈，無

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！貪的清凈就是內空（adhyatma-shunyata）的清凈，內空的清凈就是貪的清凈。為什麼呢？因為貪的清凈與內空的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。貪的清凈就是外空（bahirdha-shunyata）、內外空（adhyatma-bahirdha-shunyata）、空空（shunyata-shunyata）、大空（maha-shunyata）、勝義空（paramartha-shunyata）、有為空（samskrita-shunyata）、無為空（asamskrita-shunyata）、畢竟空（atyanta-shunyata）、無際空（anavaragra-shunyata）、散空（avakasha-shunyata）、無變異空（aviparinama-shunyata）、本性空（prakriti-shunyata）、自相空（svalakshana-shunyata）、共相空（samanya-lakshana-shunyata）、一切法空（sarva-dharma-shunyata）、不可得空（anupalambha-shunyata）、無性空（abhava-shunyata）、自性空（svabhava-shunyata）、無性自性空（abhava-svabhava-shunyata）的清凈，外空乃至無性自性空的清凈就是貪的清凈。為什麼呢？因為貪的清凈與外空乃至無性自性空的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現！貪的清凈就是真如（tathata）的清凈，真如的清凈就是貪的清凈。為什麼呢？因為貪的清凈與真如的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。貪的清凈就是法界（dharma-dhatu）、法性（dharma-ta）、不虛妄性（avitathata）、不變異性（ananyathata）、平等性（samata）、離生性（viviktata）、法定（dharmasthitita）、法住（dharmata）、實際（bhutakoti）、虛空界（akasha-dhatu）、不思議界（acintya-dhatu）的清凈，法界乃至不思議界的清凈就是貪的清凈。為什麼呢？因為貪的清凈與法界乃至不思議界的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現！貪的清凈就是苦聖諦（duhkha-satya）的清凈，苦聖諦的清凈就是貪的清凈。為什麼呢？因為貪的清凈與苦聖諦的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。貪的清凈就是集（samudaya）、滅（nirodha）、道（marga）聖諦的清凈，集、滅、道聖諦的清凈就是貪的清凈。為什麼呢？因為貪的清凈與集、滅、道聖諦的清凈，沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現！貪的清凈就是四靜慮（catvari-dhyanani）的清凈，四靜慮的清凈就是貪的清凈。為什麼呢？因為貪的清凈與四靜慮的清凈，沒有

【English Translation】 English version: 『Subhuti! The purity of greed is the purity of inner emptiness (adhyatma-shunyata), and the purity of inner emptiness is the purity of greed. Why is that? Because the purity of greed and the purity of inner emptiness are non-dual, non-separate, not different, and not discontinuous. The purity of greed is the purity of outer emptiness (bahirdha-shunyata), inner and 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), beginningless emptiness (anavaragra-shunyata), dispersed emptiness (avakasha-shunyata), unchanging emptiness (aviparinama-shunyata), essential emptiness (prakriti-shunyata), self-characteristic emptiness (svalakshana-shunyata), general characteristic emptiness (samanya-lakshana-shunyata), emptiness of all dharmas (sarva-dharma-shunyata), emptiness of non-apprehension (anupalambha-shunyata), emptiness of non-existence (abhava-shunyata), emptiness of self-nature (svabhava-shunyata), and emptiness of non-existence of self-nature (abhava-svabhava-shunyata). The purity of outer emptiness up to the purity of non-existence of self-nature is the purity of greed. Why is that? Because the purity of greed and the purity of outer emptiness up to the purity of non-existence of self-nature are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! The purity of greed is the purity of suchness (tathata), and the purity of suchness is the purity of greed. Why is that? Because the purity of greed and the purity of suchness are non-dual, non-separate, not different, and not discontinuous. The purity of greed is the purity of the dharma-realm (dharma-dhatu), dharma-nature (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), dharma-established (dharmasthitita), dharma-abiding (dharmata), reality-limit (bhutakoti), space-realm (akasha-dhatu), and inconceivable realm (acintya-dhatu). The purity of the dharma-realm up to the purity of the inconceivable realm is the purity of greed. Why is that? Because the purity of greed and the purity of the dharma-realm up to the purity of the inconceivable realm are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! The purity of greed is the purity of the noble truth of suffering (duhkha-satya), and the purity of the noble truth of suffering is the purity of greed. Why is that? Because the purity of greed and the purity of the noble truth of suffering are non-dual, non-separate, not different, and not discontinuous. The purity of greed is the purity of the noble truths of origin (samudaya), cessation (nirodha), and path (marga). The purity of the noble truths of origin, cessation, and path is the purity of greed. Why is that? Because the purity of greed and the purity of the noble truths of origin, cessation, and path are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! The purity of greed is the purity of the four meditative absorptions (catvari-dhyanani), and the purity of the four meditative absorptions is the purity of greed. Why is that? Because the purity of greed and the purity of the four meditative absorptions are non-

---

二、無二分、無別、無斷故。貪清凈即四無量、四無色定清凈，四無量、四無色定清凈即貪清凈。何以故？是貪清凈與四無量、四無色定清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即八解脫清凈，八解脫清凈即貪清凈。何以故？是貪清凈與八解脫清凈，無二、無二分、無別、無斷故。貪清凈即八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈即貪清凈。何以故？是貪清凈與八勝處、九次第定、十遍處清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即四念住清凈，四念住清凈即貪清凈。何以故？是貪清凈與四念住清凈，無二、無二分、無別、無斷故。貪清凈即四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈即貪清凈。何以故？是貪清凈與四正斷乃至八聖道支清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即空解脫門清凈，空解脫門清凈即貪清凈。何以故？是貪清凈與空解脫門清凈，無二、無二分、無別、無斷故。貪清凈即無相、無愿解脫門清凈，無相、無愿解脫門清凈即貪清凈。何以故？是貪清凈與無相、無愿解脫門清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即菩薩十地清凈，菩薩十地清凈即貪清

【現代漢語翻譯】 現代漢語譯本： 二、因為沒有二分、沒有差別、沒有斷絕的緣故。貪的清凈就是四無量心（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）的清凈，四無量心和四無色定的清凈就是貪的清凈。為什麼呢？因為貪的清凈與四無量心和四無色定的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現（須菩提的別名）！』貪的清凈就是八解脫（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）的清凈，八解脫的清凈就是貪的清凈。為什麼呢？因為貪的清凈與八解脫的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。貪的清凈就是八勝處（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）的清凈，八勝處、九次第定、十遍處的清凈就是貪的清凈。為什麼呢？因為貪的清凈與八勝處、九次第定、十遍處的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！』貪的清凈就是四念住（身念住、受念住、心念住、法念住）的清凈，四念住的清凈就是貪的清凈。為什麼呢？因為貪的清凈與四念住的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。貪的清凈就是四正斷（已生惡令斷、未生惡令不生、未生善令生、已生善令增長）、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（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）的清凈，四正斷乃至八聖道支的清凈就是貪的清凈。為什麼呢？因為貪的清凈與四正斷乃至八聖道支的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！』貪的清凈就是空解脫門（觀一切法皆空）的清凈，空解脫門的清凈就是貪的清凈。為什麼呢？因為貪的清凈與空解脫門的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。貪的清凈就是無相解脫門（觀一切法無相）、無愿解脫門（觀一切法無愿）的清凈，無相、無愿解脫門的清凈就是貪的清凈。為什麼呢？因為貪的清凈與無相、無愿解脫門的清凈，沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！』貪的清凈就是菩薩十地（歡喜地、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）的清凈，菩薩十地的清凈就是貪的清凈。

【English Translation】 English version: Secondly, because there is no duality, no distinction, and no severance. The purity of greed is the purity of the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), and the purity of the four immeasurables and the four formless absorptions is the purity of greed. Why is that? Because the purity of greed and the purity of the four immeasurables and the four formless absorptions are without duality, without division, without distinction, and without severance. 'Subhuti (another name for Sudhana)!' The purity of greed is the purity 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 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, and liberation through the cessation of perception and feeling), and the purity of the eight liberations is the purity of greed. Why is that? Because the purity of greed and the purity of the eight liberations are without duality, without division, without distinction, and without severance. The purity of greed is the purity of the eight mastery states (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 color, mastery over the yellow color, mastery over the red color, and mastery over the white color), the nine successive abidings (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, the sphere of neither perception nor non-perception, and the cessation of perception and feeling), and the ten all-pervading spheres (the earth sphere, the water sphere, the fire sphere, the wind sphere, the blue sphere, the yellow sphere, the red sphere, the white sphere, the space sphere, and the consciousness sphere), and the purity of the eight mastery states, the nine successive abidings, and the ten all-pervading spheres is the purity of greed. Why is that? Because the purity of greed and the purity of the eight mastery states, the nine successive abidings, and the ten all-pervading spheres are without duality, without division, without distinction, and without severance. 'Subhuti!' The purity of greed is the purity of the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena), and the purity of the four foundations of mindfulness is the purity of greed. Why is that? Because the purity of greed and the purity of the four foundations of mindfulness are without duality, without division, without distinction, and without severance. The purity of greed is the purity of the four right exertions (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to arouse wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), the four bases of spiritual power (the power of desire, the power of effort, the power of mind, and the power of investigation), the five roots (the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom), the five powers (the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom), the seven factors of enlightenment (the factor of investigation of phenomena, the factor of effort, the factor of joy, the factor of tranquility, the factor of mindfulness, the factor of concentration, and the factor of equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and the purity of the four right exertions up to the eightfold noble path is the purity of greed. Why is that? Because the purity of greed and the purity of the four right exertions up to the eightfold noble path are without duality, without division, without distinction, and without severance. 'Subhuti!' The purity of greed is the purity of the emptiness liberation gate (contemplating all phenomena as empty), and the purity of the emptiness liberation gate is the purity of greed. Why is that? Because the purity of greed and the purity of the emptiness liberation gate are without duality, without division, without distinction, and without severance. The purity of greed is the purity of the signless liberation gate (contemplating all phenomena as signless) and the wishless liberation gate (contemplating all phenomena as wishless), and the purity of the signless and wishless liberation gates is the purity of greed. Why is that? Because the purity of greed and the purity of the signless and wishless liberation gates are without duality, without division, without distinction, and without severance. 'Subhuti!' The purity of greed is the purity of the ten Bodhisattva grounds (the ground of joy, the ground of purity, the ground of illumination, the ground of blazing wisdom, the ground of difficult conquest, the ground of manifestation, the ground of far-going, the ground of immovability, the ground of good wisdom, and the ground of the cloud of dharma), and the purity of the ten Bodhisattva grounds is the purity of greed.

---

凈。何以故？是貪清凈與菩薩十地清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即五眼清凈，五眼清凈即貪清凈。何以故？是貪清凈與五眼清凈，無二、無二分、無別、無斷故。貪清凈即六神通清凈，六神通清凈即貪清凈。何以故？是貪清凈與六神通清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即佛十力清凈，佛十力清凈即貪清凈。何以故？是貪清凈與佛十力清凈，無二、無二分、無別、無斷故。貪清凈即四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈即貪清凈。何以故？是貪清凈與四無所畏乃至十八佛不共法清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即無忘失法清凈，無忘失法清凈即貪清凈。何以故？是貪清凈與無忘失法清凈，無二、無二分、無別、無斷故。貪清凈即恒住舍性清凈，恒住舍性清凈即貪清凈。何以故？是貪清凈與恒住舍性清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即一切智清凈，一切智清凈即貪清凈。何以故？是貪清凈與一切智清凈，無二、無二分、無別、無斷故。貪清凈即道相智、一切相智清凈，道相智、一切相智清凈即貪清凈。何以故？是貪清凈與道相智、一切相智

【現代漢語翻譯】 現代漢語譯本：『凈。為什麼呢？因為貪的清凈與菩薩十地（菩薩修行的十個階段）的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。』 『善現！貪的清凈就是五眼（肉眼、天眼、慧眼、法眼、佛眼）的清凈，五眼的清凈就是貪的清凈。為什麼呢？因為貪的清凈與五眼的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。貪的清凈就是六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的清凈，六神通的清凈就是貪的清凈。為什麼呢？因為貪的清凈與六神通的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。』 『善現！貪的清凈就是佛十力（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）的清凈，佛十力的清凈就是貪的清凈。為什麼呢？因為貪的清凈與佛十力的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。貪的清凈就是四無所畏（正等覺無畏、漏盡無畏、說障法無畏、說盡苦道無畏）、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）的清凈，四無所畏乃至十八佛不共法的清凈就是貪的清凈。為什麼呢？因為貪的清凈與四無所畏乃至十八佛不共法的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。』 『善現！貪的清凈就是無忘失法（不忘失所聞所持的佛法）的清凈，無忘失法的清凈就是貪的清凈。為什麼呢？因為貪的清凈與無忘失法的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。貪的清凈就是恒住舍性（保持平靜、不偏不倚的心態）的清凈，恒住舍性的清凈就是貪的清凈。為什麼呢？因為貪的清凈與恒住舍性的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。』 『善現！貪的清凈就是一切智（佛陀所證悟的智慧）的清凈，一切智的清凈就是貪的清凈。為什麼呢？因為貪的清凈與一切智的清凈，沒有兩個、沒有兩部分、沒有差別、沒有斷絕的緣故。貪的清凈就是道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物本質的智慧）的清凈，道相智、一切相智的清凈就是貪的清凈。為什麼呢？因為貪的清凈與道相智、一切相智

【English Translation】 English version: 'Pure. Why is that? Because the purity of greed and the purity of the ten Bodhisattva grounds (ten stages of practice for a Bodhisattva) are not two, not two parts, not different, and not separate.' 'Subhuti, the purity of greed is the purity of the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), and the purity of the five eyes is the purity of greed. Why is that? Because the purity of greed and the purity of the five eyes are not two, not two parts, not different, and not separate. The purity of greed is the purity of the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows), and the purity of the six superknowledges is the purity of greed. Why is that? Because the purity of greed and the purity of the six superknowledges are not two, not two parts, not different, and not separate.' 'Subhuti, the purity of greed is the purity of 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 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 everywhere, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows), and the purity of the ten powers of a Buddha is the purity of greed. Why is that? Because the purity of greed and the purity of the ten powers of a Buddha are not two, not two parts, not different, and not separate. The purity of greed is the purity of the four fearlessnesses (fearlessness of perfect enlightenment, fearlessness of the extinction of outflows, fearlessness of teaching obstructive dharmas, fearlessness of teaching 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, unobstructed knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha not shared with Sravakas or Pratyekabuddhas), and the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha is the purity of greed. Why is that? Because the purity of greed and the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha are not two, not two parts, not different, and not separate.' 'Subhuti, the purity of greed is the purity of non-forgetfulness of the dharma (not forgetting the Buddha's teachings that one has heard and held), and the purity of non-forgetfulness of the dharma is the purity of greed. Why is that? Because the purity of greed and the purity of non-forgetfulness of the dharma are not two, not two parts, not different, and not separate. The purity of greed is the purity of constant abiding in equanimity (maintaining a calm, impartial state of mind), and the purity of constant abiding in equanimity is the purity of greed. Why is that? Because the purity of greed and the purity of constant abiding in equanimity are not two, not two parts, not different, and not separate.' 'Subhuti, the purity of greed is the purity of all-knowing wisdom (the wisdom attained by the Buddha), and the purity of all-knowing wisdom is the purity of greed. Why is that? Because the purity of greed and the purity of all-knowing wisdom are not two, not two parts, not different, and not separate. The purity of greed is the purity of the knowledge of the path (wisdom of understanding the path of practice) and the knowledge of all aspects (wisdom of understanding the essence of all things), and the purity of the knowledge of the path and the knowledge of all aspects is the purity of greed. Why is that? Because the purity of greed and the knowledge of the path and the knowledge of all aspects

---

清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即一切陀羅尼門清凈，一切陀羅尼門清凈即貪清凈。何以故？是貪清凈與一切陀羅尼門清凈，無二、無二分、無別、無斷故。貪清凈即一切三摩地門清凈，一切三摩地門清凈即貪清凈。何以故？是貪清凈與一切三摩地門清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即預流果清凈，預流果清凈即貪清凈。何以故？是貪清凈與預流果清凈，無二、無二分、無別、無斷故。貪清凈即一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈即貪清凈。何以故？是貪清凈與一來、不還、阿羅漢果清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即獨覺菩提清凈，獨覺菩提清凈即貪清凈。何以故？是貪清凈與獨覺菩提清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈即貪清凈。何以故？是貪清凈與一切菩薩摩訶薩行清凈，無二、無二分、無別、無斷故。

「善現！貪清凈即諸佛無上正等菩提清凈，諸佛無上正等菩提清凈即貪清凈。何以故？是貪清凈與諸佛無上正等菩提清凈，無二、無二分、無別、無斷故。

「複次，善現！瞋清凈即色清凈，色清凈即瞋清凈。何

【現代漢語翻譯】 現代漢語譯本 清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。 『善現（Subhuti）！貪的清凈就是一切陀羅尼門（dharani-mukha，總持法門）的清凈，一切陀羅尼門的清凈就是貪的清凈。為什麼呢？因為貪的清凈與一切陀羅尼門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。貪的清凈就是一切三摩地門（samadhi-mukha，禪定法門）的清凈，一切三摩地門的清凈就是貪的清凈。為什麼呢？因為貪的清凈與一切三摩地門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。』 『善現！貪的清凈就是預流果（srota-apanna-phala，入流果）的清凈，預流果的清凈就是貪的清凈。為什麼呢？因為貪的清凈與預流果的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。貪的清凈就是一來果（sakrd-agamin-phala，一還果）、不還果（anagamin-phala，不來果）、阿羅漢果（arhat-phala，無學果）的清凈，一來果、不還果、阿羅漢果的清凈就是貪的清凈。為什麼呢？因為貪的清凈與一來果、不還果、阿羅漢果的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。』 『善現！貪的清凈就是獨覺菩提（pratyeka-buddha-bodhi，緣覺菩提）的清凈，獨覺菩提的清凈就是貪的清凈。為什麼呢？因為貪的清凈與獨覺菩提的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。』 『善現！貪的清凈就是一切菩薩摩訶薩行（bodhisattva-mahasattva-carya，大菩薩行）的清凈，一切菩薩摩訶薩行的清凈就是貪的清凈。為什麼呢？因為貪的清凈與一切菩薩摩訶薩行的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。』 『善現！貪的清凈就是諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等覺）的清凈，諸佛無上正等菩提的清凈就是貪的清凈。為什麼呢？因為貪的清凈與諸佛無上正等菩提的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。』 『再者，善現！嗔的清凈就是色的清凈，色的清凈就是嗔的清凈。』

【English Translation】 English version Purity, without duality, without division of duality, without distinction, without severance. 'Subhuti! The purity of greed is the purity of all dharani-mukhas (gateways to mantras), and the purity of all dharani-mukhas is the purity of greed. Why is that? Because the purity of greed and the purity of all dharani-mukhas are without duality, without division of duality, without distinction, without severance. The purity of greed is the purity of all samadhi-mukhas (gateways to meditative concentration), and the purity of all samadhi-mukhas is the purity of greed. Why is that? Because the purity of greed and the purity of all samadhi-mukhas are without duality, without division of duality, without distinction, without severance.' 'Subhuti! The purity of greed is the purity of the srota-apanna-phala (stream-enterer fruition), and the purity of the srota-apanna-phala is the purity of greed. Why is that? Because the purity of greed and the purity of the srota-apanna-phala are without duality, without division of duality, without distinction, without severance. The purity of greed is the purity of the sakrd-agamin-phala (once-returner fruition), the anagamin-phala (non-returner fruition), and the arhat-phala (arhat fruition), and the purity of the sakrd-agamin-phala, the anagamin-phala, and the arhat-phala is the purity of greed. Why is that? Because the purity of greed and the purity of the sakrd-agamin-phala, the anagamin-phala, and the arhat-phala are without duality, without division of duality, without distinction, without severance.' 'Subhuti! The purity of greed is the purity of pratyeka-buddha-bodhi (solitary buddha enlightenment), and the purity of pratyeka-buddha-bodhi is the purity of greed. Why is that? Because the purity of greed and the purity of pratyeka-buddha-bodhi are without duality, without division of duality, without distinction, without severance.' 'Subhuti! The purity of greed is the purity of all bodhisattva-mahasattva-carya (practices of great bodhisattvas), and the purity of all bodhisattva-mahasattva-carya is the purity of greed. Why is that? Because the purity of greed and the purity of all bodhisattva-mahasattva-carya are without duality, without division of duality, without distinction, without severance.' 'Subhuti! The purity of greed is the purity of the anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas, and the purity of the anuttara-samyak-sambodhi of all Buddhas is the purity of greed. Why is that? Because the purity of greed and the purity of the anuttara-samyak-sambodhi of all Buddhas are without duality, without division of duality, without distinction, without severance.' 'Furthermore, Subhuti! The purity of hatred is the purity of form, and the purity of form is the purity of hatred.'

---

以故？是瞋清凈與色清凈，無二、無二分、無別、無斷故。瞋清凈即受、想、行、識清凈，受、想、行、識清凈即瞋清凈。何以故？是瞋清凈與受、想、行、識清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即眼處清凈，眼處清凈即瞋清凈。何以故？是瞋清凈與眼處清凈，無二、無二分、無別、無斷故。瞋清凈即耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈即瞋清凈。何以故？是瞋清凈與耳、鼻、舌、身、意處清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即色處清凈，色處清凈即瞋清凈。何以故？是瞋清凈與色處清凈，無二、無二分、無別、無斷故。瞋清凈即聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈即瞋清凈。何以故？是瞋清凈與聲、香、味、觸、法處清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即眼界清凈，眼界清凈即瞋清凈。何以故？是瞋清凈與眼界清凈，無二、無二分、無別、無斷故。瞋清凈即色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與色界乃至眼觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即耳界清凈，耳界清凈即瞋清凈。何以故

【現代漢語翻譯】 現代漢語譯本： 「什麼原因呢？是因為嗔的清凈與色的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。嗔的清凈也就是受、想、行、識的清凈，受、想、行、識的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與受、想、行、識的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。 「善現（Subhuti）！嗔的清凈也就是眼處的清凈，眼處的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與眼處的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。嗔的清凈也就是耳、鼻、舌、身、意處的清凈，耳、鼻、舌、身、意處的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與耳、鼻、舌、身、意處的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈也就是色處的清凈，色處的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與色處的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。嗔的清凈也就是聲、香、味、觸、法處的清凈，聲、香、味、觸、法處的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與聲、香、味、觸、法處的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈也就是眼界的清凈，眼界的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與眼界的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。嗔的清凈也就是、眼識界以及眼觸、眼觸為緣所生諸受的清凈，乃至眼觸為緣所生諸受的清凈也就是嗔的清凈。什麼原因呢？是因為嗔的清凈與**乃至眼觸為緣所生諸受的清凈，沒有二者、沒有二分、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈也就是耳界的清凈，耳界的清凈也就是嗔的清凈。什麼原因呢？

【English Translation】 English version: Why is that? It is because the purity of anger and the purity of form are not two, not divided, not different, and not separate. The purity of anger is the same as the purity of feeling, perception, volition, and consciousness; the purity of feeling, perception, volition, and consciousness is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of feeling, perception, volition, and consciousness are not two, not divided, not different, and not separate. 「Subhuti! The purity of anger is the same as the purity of the eye-base; the purity of the eye-base is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the eye-base are not two, not divided, not different, and not separate. The purity of anger is the same as the purity of the ear, nose, tongue, body, and mind-bases; the purity of the ear, nose, tongue, body, and mind-bases is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the ear, nose, tongue, body, and mind-bases are not two, not divided, not different, and not separate. 「Subhuti! The purity of anger is the same as the purity of the form-base; the purity of the form-base is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the form-base are not two, not divided, not different, and not separate. The purity of anger is the same as the purity of the sound, smell, taste, touch, and dharma-bases; the purity of the sound, smell, taste, touch, and dharma-bases is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the sound, smell, taste, touch, and dharma-bases are not two, not divided, not different, and not separate. 「Subhuti! The purity of anger is the same as the purity of the eye-element; the purity of the eye-element is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the eye-element are not two, not divided, not different, and not separate. The purity of anger is the same as the **, eye-consciousness element, and eye-contact, and the feelings arising from eye-contact; the purity of the ** up to the feelings arising from eye-contact is the same as the purity of anger. Why is that? It is because the purity of anger and the purity of the ** up to the feelings arising from eye-contact are not two, not divided, not different, and not separate. 「Subhuti! The purity of anger is the same as the purity of the ear-element; the purity of the ear-element is the same as the purity of anger. Why is that?

---

？是瞋清凈與耳界清凈，無二、無二分、無別、無斷故。瞋清凈即聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與聲界乃至耳觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即鼻界清凈，鼻界清凈即瞋清凈。何以故？是瞋清凈與鼻界清凈，無二、無二分、無別、無斷故。瞋清凈即香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與香界乃至鼻觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即舌界清凈，舌界清凈即瞋清凈。何以故？是瞋清凈與舌界清凈，無二、無二分、無別、無斷故。瞋清凈即味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與味界乃至舌觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即身界清凈，身界清凈即瞋清凈。何以故？是瞋清凈與身界清凈，無二、無二分、無別、無斷故。瞋清凈即觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與觸界乃至身觸為緣所生諸受清凈

【現代漢語翻譯】 現代漢語譯本：'是嗔的清凈與耳界的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。嗔的清凈就是聲界、耳識界以及耳觸、耳觸為緣所生的各種感受的清凈，聲界乃至耳觸為緣所生的各種感受的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與聲界乃至耳觸為緣所生的各種感受的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。' '善現（Subhuti）！嗔的清凈就是鼻界的清凈，鼻界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與鼻界的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。嗔的清凈就是香界、鼻識界以及鼻觸、鼻觸為緣所生的各種感受的清凈，香界乃至鼻觸為緣所生的各種感受的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與香界乃至鼻觸為緣所生的各種感受的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。' '善現（Subhuti）！嗔的清凈就是舌界的清凈，舌界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與舌界的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。嗔的清凈就是味界、舌識界以及舌觸、舌觸為緣所生的各種感受的清凈，味界乃至舌觸為緣所生的各種感受的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與味界乃至舌觸為緣所生的各種感受的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。' '善現（Subhuti）！嗔的清凈就是身界的清凈，身界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與身界的清凈，沒有二者之分，沒有二者的部分之分，沒有差別，沒有斷絕。嗔的清凈就是觸界、身識界以及身觸、身觸為緣所生的各種感受的清凈，觸界乃至身觸為緣所生的各種感受的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與觸界乃至身觸為緣所生的各種感受的清凈，'

【English Translation】 English version: 'Is the purity of anger the same as the purity of the ear realm? They are non-dual, without parts, without distinction, and without separation. The purity of anger is the purity of the sound realm, the ear consciousness realm, and the ear contact, and the various feelings arising from ear contact. The purity of the sound realm and the various feelings arising from ear contact is the purity of anger. Why is that? Because the purity of anger and the purity of the sound realm and the various feelings arising from ear contact are non-dual, without parts, without distinction, and without separation.' 'Subhuti! The purity of anger is the purity of the nose realm, and the purity of the nose realm is the purity of anger. Why is that? Because the purity of anger and the purity of the nose realm are non-dual, without parts, without distinction, and without separation. The purity of anger is the purity of the smell realm, the nose consciousness realm, and the nose contact, and the various feelings arising from nose contact. The purity of the smell realm and the various feelings arising from nose contact is the purity of anger. Why is that? Because the purity of anger and the purity of the smell realm and the various feelings arising from nose contact are non-dual, without parts, without distinction, and without separation.' 'Subhuti! The purity of anger is the purity of the tongue realm, and the purity of the tongue realm is the purity of anger. Why is that? Because the purity of anger and the purity of the tongue realm are non-dual, without parts, without distinction, and without separation. The purity of anger is the purity of the taste realm, the tongue consciousness realm, and the tongue contact, and the various feelings arising from tongue contact. The purity of the taste realm and the various feelings arising from tongue contact is the purity of anger. Why is that? Because the purity of anger and the purity of the taste realm and the various feelings arising from tongue contact are non-dual, without parts, without distinction, and without separation.' 'Subhuti! The purity of anger is the purity of the body realm, and the purity of the body realm is the purity of anger. Why is that? Because the purity of anger and the purity of the body realm are non-dual, without parts, without distinction, and without separation. The purity of anger is the purity of the touch realm, the body consciousness realm, and the body contact, and the various feelings arising from body contact. The purity of the touch realm and the various feelings arising from body contact is the purity of anger. Why is that? Because the purity of anger and the purity of the touch realm and the various feelings arising from body contact'

---

，無二、無二分、無別、無斷故。

「善現！瞋清凈即意界清凈，意界清凈即瞋清凈。何以故？是瞋清凈與意界清凈，無二、無二分、無別、無斷故。瞋清凈即法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈即瞋清凈。何以故？是瞋清凈與法界乃至意觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即地界清凈，地界清凈即瞋清凈。何以故？是瞋清凈與地界清凈，無二、無二分、無別、無斷故。瞋清凈即水、火、風、空、識界清凈，水、火、風、空、識界清凈即瞋清凈。何以故？是瞋清凈與水、火、風、空、識界清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即無明清凈，無明清凈即瞋清凈。何以故？是瞋清凈與無明清凈，無二、無二分、無別、無斷故。瞋清凈即行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈即瞋清凈。何以故？是瞋清凈與行乃至老死愁嘆苦憂惱清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二

三藏

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！嗔（dvesha，憤怒）的清凈就是意界（manodhatu，意識的領域）的清凈，意界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與意界的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是法界（dharmadhatu，一切法的領域）、意識界（vijnanadhatu，意識的領域）以及意觸（manahsamsparsha，意識的接觸）、意觸為緣所生的諸受（vedana，感受）的清凈，法界乃至意觸為緣所生的諸受的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與法界乃至意觸為緣所生的諸受的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是地界（prthividhatu，地元素）的清凈，地界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與地界的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是水、火、風、空、識界（ap-, tejo-, vayu-, akasa-, vijnanadhatu，水、火、風、空、識元素）的清凈，水、火、風、空、識界的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與水、火、風、空、識界的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是無明（avidya，無知）的清凈，無明的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與無明的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是行（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煩惱）的清凈，行乃至老死愁嘆苦憂惱的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與行乃至老死愁嘆苦憂惱的清凈，無二、無二分、無差別、無斷絕的緣故。 《大般若波羅蜜多經》卷第二百一 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百二 三藏

【English Translation】 English version: 'Subhuti! The purity of anger (dvesha) is the purity of the mind element (manodhatu), and the purity of the mind element is the purity of anger. Why is that? Because the purity of anger and the purity of the mind element are non-dual, non-divisible, non-different, and non-discontinuous. The purity of anger is the purity of the dharma element (dharmadhatu), the consciousness element (vijnanadhatu), and the mental contact (manahsamsparsha), and the feelings (vedana) born of mental contact. The purity of the dharma element and the feelings born of mental contact is the purity of anger. Why is that? Because the purity of anger and the purity of the dharma element and the feelings born of mental contact are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti! The purity of anger is the purity of the earth element (prthividhatu), and the purity of the earth element is the purity of anger. Why is that? Because the purity of anger and the purity of the earth element are non-dual, non-divisible, non-different, and non-discontinuous. The purity of anger is the purity of the water, fire, wind, space, and consciousness elements (ap-, tejo-, vayu-, akasa-, vijnanadhatu), and the purity of the water, fire, wind, space, and consciousness elements is the purity of anger. Why is that? Because the purity of anger and the purity of the water, fire, wind, space, and consciousness elements are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti! The purity of anger is the purity of ignorance (avidya), and the purity of ignorance is the purity of anger. Why is that? Because the purity of anger and the purity of ignorance are non-dual, non-divisible, non-different, and non-discontinuous. The purity of anger is the purity of volitional 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). The purity of volitional formations through old age, death, sorrow, lamentation, pain, grief, and despair is the purity of anger. Why is that? Because the purity of anger and the purity of volitional formations through old age, death, sorrow, lamentation, pain, grief, and despair are non-dual, non-divisible, non-different, and non-discontinuous.' The Great Perfection of Wisdom Sutra, Scroll 201 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 202 Tripitaka

---

法師玄奘奉　詔譯初分難信解品第三十四之二十一

「善現！瞋清凈即佈施波羅蜜多清凈，佈施波羅蜜多清凈即瞋清凈。何以故？是瞋清凈與佈施波羅蜜多清凈，無二、無二分、無別、無斷故。瞋清凈即凈戒、安忍、精進、靜慮、般若波羅蜜多清凈。凈戒乃至般若波羅蜜多清凈即瞋清凈。何以故？是瞋清凈與凈戒乃至般若波羅蜜多清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即內空清凈，內空清凈即瞋清凈。何以故？是瞋清凈與內空清凈，無二、無二分、無別、無斷故。瞋清凈即外空、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、無性自性空清凈，外空乃至無性自性空清凈即瞋清凈。何以故？是瞋清凈與外空乃至無性自性空清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即真如清凈，真如清凈即瞋清凈。何以故？是瞋清凈與真如清凈，無二、無二分、無別、無斷故。瞋清凈即法界、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、不思議界清凈，法界乃至不思議界清凈即瞋清凈。何以故？是瞋清凈與法界乃至不思議界清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！嗔恚的清凈就是佈施波羅蜜多（Dāna pāramitā，佈施的完美）的清凈，佈施波羅蜜多的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與佈施波羅蜜多的清凈，無二、無二分、無差別、無斷絕的緣故。嗔恚的清凈就是持戒、安忍、精進、靜慮、般若波羅蜜多（Prajñā pāramitā，智慧的完美）的清凈。持戒乃至般若波羅蜜多的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與持戒乃至般若波羅蜜多的清凈，無二、無二分、無差別、無斷絕的緣故。 「善現！嗔恚的清凈就是內空（adhyātma-śūnyatā，內空的空性）的清凈，內空的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與內空的清凈，無二、無二分、無差別、無斷絕的緣故。嗔恚的清凈就是外空（bahirdhā-śūnyatā，外空的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外空的空性）、空空（śūnyatā-śūnyatā，空的空性）、大空（mahā-śūnyatā，大的空性）、勝義空（paramārtha-śūnyatā，勝義的空性）、有為空（saṃskṛta-śūnyatā，有為的空性）、無為空（asaṃskṛta-śūnyatā，無為的空性）、畢竟空（atyanta-śūnyatā，究竟的空性）、無際空（anavarāgra-śūnyatā，無邊的空性）、散空（anavakāra-śūnyatā，無散的空性）、無變異空（avikāra-śūnyatā，無變的空性）、本性空（prakṛti-śūnyatā，本性的空性）、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，無自性的空性）的清凈，外空乃至無性自性空的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與外空乃至無性自性空的清凈，無二、無二分、無差別、無斷絕的緣故。 「善現！嗔恚的清凈就是真如（tathatā，事物的真實本性）的清凈，真如的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與真如的清凈，無二、無二分、無差別、無斷絕的緣故。嗔恚的清凈就是法界（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（ananyathātva，不變異的性質）、平等性（samatā，平等性）、離生性（viviktatā，離生的性質）、法定（dharmasthiti，法的住立）、法住（dharmatāsthiti，法的住立）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空界）、不思議界（acintyadhātu，不可思議的界）的清凈，法界乃至不思議界的清凈就是嗔恚的清凈。為什麼呢？因為嗔恚的清凈與法界乃至不思議界的清凈，無二、無二分、無差別、無斷絕的緣故。

【English Translation】 English version: 『Subhuti! The purity of anger is the purity of the perfection of giving (Dāna pāramitā), and the purity of the perfection of giving is the purity of anger. Why is that? Because the purity of anger and the purity of the perfection of giving are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the perfection of morality, patience, vigor, meditation, and wisdom (Prajñā pāramitā). The purity of morality up to the perfection of wisdom is the purity of anger. Why is that? Because the purity of anger and the purity of morality up to the perfection of wisdom are non-dual, not divided, not different, and not discontinuous. 『Subhuti! The purity of anger is the purity of inner emptiness (adhyātma-śūnyatā), and the purity of inner emptiness is the purity of anger. Why is that? Because the purity of anger and the purity of inner emptiness are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of 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), beginningless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), unchanging emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), general characteristic emptiness (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), and emptiness of non-self-nature (abhāva-svabhāva-śūnyatā). The purity of outer emptiness up to the emptiness of non-self-nature is the purity of anger. Why is that? Because the purity of anger and the purity of outer emptiness up to the emptiness of non-self-nature are non-dual, not divided, not different, and not discontinuous. 『Subhuti! The purity of anger is the purity of suchness (tathatā), and the purity of suchness is the purity of anger. Why is that? Because the purity of anger and the purity of suchness are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the dharma-realm (dharmadhātu), the nature of dharma (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātva), equality (samatā), detachment (viviktatā), dharma-establishment (dharmasthiti), dharma-abiding (dharmatāsthiti), the limit of reality (bhūta-koṭi), the space-realm (ākāśadhātu), and the inconceivable realm (acintyadhātu). The purity of the dharma-realm up to the inconceivable realm is the purity of anger. Why is that? Because the purity of anger and the purity of the dharma-realm up to the inconceivable realm are non-dual, not divided, not different, and not discontinuous.』

---

、無斷故。

「善現！瞋清凈即苦聖諦清凈，苦聖諦清凈即瞋清凈。何以故？是瞋清凈與苦聖諦清凈，無二、無二分、無別、無斷故。瞋清凈即集、滅、道聖諦清凈，集、滅、道聖諦清凈即瞋清凈。何以故？是瞋清凈與集、滅、道聖諦清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即四靜慮清凈，四靜慮清凈即瞋清凈。何以故？是瞋清凈與四靜慮清凈，無二、無二分、無別、無斷故。瞋清凈即四無量、四無色定清凈，四無量、四無色定清凈即瞋清凈。何以故？是瞋清凈與四無量、四無色定清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即八解脫清凈，八解脫清凈即瞋清凈。何以故？是瞋清凈與八解脫清凈，無二、無二分、無別、無斷故。瞋清凈即八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈即瞋清凈。何以故？是瞋清凈與八勝處、九次第定、十遍處清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即四念住清凈，四念住清凈即瞋清凈。何以故？是瞋清凈與四念住清凈，無二、無二分、無別、無斷故。瞋清凈即四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈即瞋清凈。何以故？是瞋清凈與四正斷乃至八聖道支清凈

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 嗔的清凈就是苦聖諦的清凈，苦聖諦的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與苦聖諦的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是集、滅、道聖諦的清凈，集、滅、道聖諦的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與集、滅、道聖諦的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是四靜慮(catuh-dhyana，四種禪定狀態)的清凈，四靜慮的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與四靜慮的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是四無量(catasro-'pramanah，四種無限的慈悲喜捨心)、四無色定(catasrah-arupyasamapattayah，四種無色界的禪定)的清凈，四無量、四無色定的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與四無量、四無色定的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是八解脫(asta-vimoksah，八種解脫)的清凈，八解脫的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與八解脫的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是八勝處(asta-abhibhv-ayatanani，八種克服感官的禪定)、九次第定(nava-anupurva-vihara-samapatti，九種次第進入的禪定)、十遍處(dasa-krtsnayatana，十種遍一切處的禪定)的清凈，八勝處、九次第定、十遍處的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與八勝處、九次第定、十遍處的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是四念住(catvari-smrtyupasthanani，四種專注的修行)的清凈，四念住的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與四念住的清凈，無二、無二分、無差別、無斷絕的緣故。嗔的清凈就是四正斷(catvari-samyak-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(asta-aryamargangani，八種神聖的道路因素)的清凈，四正斷乃至八聖道支的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與四正斷乃至八聖道支的清凈

【English Translation】 English version 'Subhuti! The purity of anger is the purity of the noble truth of suffering, and the purity of the noble truth of suffering is the purity of anger. Why? Because the purity of anger and the purity of the noble truth of suffering are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the noble truths of origin, cessation, and path, and the purity of the noble truths of origin, cessation, and path is the purity of anger. Why? Because the purity of anger and the purity of the noble truths of origin, cessation, and path are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of anger is the purity of the four dhyanas (catuh-dhyana, four meditative states), and the purity of the four dhyanas is the purity of anger. Why? Because the purity of anger and the purity of the four dhyanas are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the four immeasurables (catasro-'pramanah, four boundless states of loving-kindness, compassion, joy, and equanimity) and the four formless attainments (catasrah-arupyasamapattayah, four formless meditative states), and the purity of the four immeasurables and the four formless attainments is the purity of anger. Why? Because the purity of anger and the purity of the four immeasurables and the four formless attainments are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of anger is the purity of the eight liberations (asta-vimoksah, eight kinds of liberation), and the purity of the eight liberations is the purity of anger. Why? Because the purity of anger and the purity of the eight liberations are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the eight mastery states (asta-abhibhv-ayatanani, eight states of overcoming the senses), the nine successive abidings (nava-anupurva-vihara-samapatti, nine successive meditative states), and the ten totalities (dasa-krtsnayatana, ten states of all-encompassing meditation), and the purity of the eight mastery states, the nine successive abidings, and the ten totalities is the purity of anger. Why? Because the purity of anger and the purity of the eight mastery states, the nine successive abidings, and the ten totalities are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of anger is the purity of the four foundations of mindfulness (catvari-smrtyupasthanani, four applications of mindfulness), and the purity of the four foundations of mindfulness is the purity of anger. Why? Because the purity of anger and the purity of the four foundations of mindfulness are non-dual, not divided, not different, and not discontinuous. The purity of anger is the purity of the four right exertions (catvari-samyak-pradhanani, four right efforts), the four bases of power (catvarah-rddhipadah, four bases of spiritual power), the five faculties (panca-indriyani, five controlling faculties), the five powers (panca-balani, five powers), the seven factors of enlightenment (sapta-bodhyangani, seven factors of awakening), and the eightfold noble path (asta-aryamargangani, eight factors of the noble path), and the purity of the four right exertions up to the eightfold noble path is the purity of anger. Why? Because the purity of anger and the purity of the four right exertions up to the eightfold noble path

---

，無二、無二分、無別、無斷故。

「善現！瞋清凈即空解脫門清凈，空解脫門清凈即瞋清凈。何以故？是瞋清凈與空解脫門清凈，無二、無二分、無別、無斷故。瞋清凈即無相、無愿解脫門清凈，無相、無愿解脫門清凈即瞋清凈。何以故？是瞋清凈與無相、無愿解脫門清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即菩薩十地清凈，菩薩十地清凈即瞋清凈。何以故？是瞋清凈與菩薩十地清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即五眼清凈，五眼清凈即瞋清凈。何以故？是瞋清凈與五眼清凈，無二、無二分、無別、無斷故。瞋清凈即六神通清凈，六神通清凈即瞋清凈。何以故？是瞋清凈與六神通清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即佛十力清凈，佛十力清凈即瞋清凈。何以故？是瞋清凈與佛十力清凈，無二、無二分、無別、無斷故。瞋清凈即四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈即瞋清凈。何以故？是瞋清凈與四無所畏乃至十八佛不共法清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即無忘失法清凈，無忘失法清凈即瞋清凈。何以故？是瞋清凈與無忘失法清凈，無二、

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現（Subhuti）！嗔（dvesha，憤怒）的清凈就是空解脫門（śūnyatā-vimokṣa-mukha，通往空性的解脫之門）的清凈，空解脫門的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與空解脫門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。嗔的清凈就是無相（animitta，沒有特徵）和無愿（apraṇihita，沒有願望）解脫門的清凈，無相和無愿解脫門的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與無相和無愿解脫門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！嗔的清凈就是菩薩十地（daśa-bhūmi，菩薩修行的十個階段）的清凈，菩薩十地的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與菩薩十地的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！嗔的清凈就是五眼（pañca-cakṣus，五種不同的視覺能力）的清凈，五眼的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與五眼的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。嗔的清凈就是六神通（ṣaṭ-abhijñā，六種超自然能力）的清凈，六神通的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與六神通的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！嗔的清凈就是佛十力（daśa-bala，佛的十種力量）的清凈，佛十力的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與佛十力的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。嗔的清凈就是四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、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）的清凈，四無所畏乃至十八佛不共法的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與四無所畏乃至十八佛不共法的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！嗔的清凈就是無忘失法（āveṇika-smṛti，不忘失的法）的清凈，無忘失法的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與無忘失法的清凈，沒有二元性，

【English Translation】 English version because of no duality, no division of duality, no difference, and no discontinuity. 『Subhuti! The purity of anger (dvesha) is the purity of the emptiness liberation door (śūnyatā-vimokṣa-mukha), and the purity of the emptiness liberation door is the purity of anger. Why is that? Because the purity of anger and the purity of the emptiness liberation door have no duality, no division of duality, no difference, and no discontinuity. The purity of anger is the purity of the signless (animitta) and wishless (apraṇihita) liberation doors, and the purity of the signless and wishless liberation doors is the purity of anger. Why is that? Because the purity of anger and the purity of the signless and wishless liberation doors have no duality, no division of duality, no difference, and no discontinuity.』 『Subhuti! The purity of anger is the purity of the ten bodhisattva grounds (daśa-bhūmi), and the purity of the ten bodhisattva grounds is the purity of anger. Why is that? Because the purity of anger and the purity of the ten bodhisattva grounds have no duality, no division of duality, no difference, and no discontinuity.』 『Subhuti! The purity of anger is the purity of the five eyes (pañca-cakṣus), and the purity of the five eyes is the purity of anger. Why is that? Because the purity of anger and the purity of the five eyes have no duality, no division of duality, no difference, and no discontinuity. The purity of anger is the purity of the six superknowledges (ṣaṭ-abhijñā), and the purity of the six superknowledges is the purity of anger. Why is that? Because the purity of anger and the purity of the six superknowledges have no duality, no division of duality, no difference, and no discontinuity.』 『Subhuti! The purity of anger is the purity of the ten powers of a Buddha (daśa-bala), and the purity of the ten powers of a Buddha is the purity of anger. Why is that? Because the purity of anger and the purity of the ten powers of a Buddha have no duality, no division of duality, no difference, and no discontinuity. The purity of anger is the purity of 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 āveṇikā buddha-dharmāḥ), and the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha is the purity of anger. Why is that? Because the purity of anger and the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha have no duality, no division of duality, no difference, and no discontinuity.』 『Subhuti! The purity of anger is the purity of non-forgetfulness (āveṇika-smṛti), and the purity of non-forgetfulness is the purity of anger. Why is that? Because the purity of anger and the purity of non-forgetfulness have no duality,

---

無二分、無別、無斷故。瞋清凈即恒住舍性清凈，恒住舍性清凈即瞋清凈。何以故？是瞋清凈與恒住舍性清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即一切智清凈，一切智清凈即瞋清凈。何以故？是瞋清凈與一切智清凈，無二、無二分、無別、無斷故。瞋清凈即道相智、一切相智清凈，道相智、一切相智清凈即瞋清凈。何以故？是瞋清凈與道相智、一切相智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即一切陀羅尼門清凈，一切陀羅尼門清凈即瞋清凈。何以故？是瞋清凈與一切陀羅尼門清凈，無二、無二分、無別、無斷故。瞋清凈即一切三摩地門清凈，一切三摩地門清凈即瞋清凈。何以故？是瞋清凈與一切三摩地門清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即預流果清凈，預流果清凈即瞋清凈。何以故？是瞋清凈與預流果清凈，無二、無二分、無別、無斷故。瞋清凈即一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈即瞋清凈。何以故？是瞋清凈與一來、不還、阿羅漢果清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即獨覺菩提清凈，獨覺菩提清凈即瞋清凈。何以故？是瞋清凈與獨覺菩提清凈，無二、無二分、無別、無斷故。

「

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有分別，沒有斷絕的緣故。嗔的清凈就是恒常安住的舍性清凈，恒常安住的舍性清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與恒常安住的舍性清凈，沒有二元性，沒有分別，沒有斷絕的緣故。 『善現（Subhuti）！嗔的清凈就是一切智（sarvajnata）的清凈，一切智的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與一切智的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。嗔的清凈就是道相智（marga-jnana）、一切相智（sarvakarajnata）的清凈，道相智、一切相智的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與道相智、一切相智的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。 『善現！嗔的清凈就是一切陀羅尼門（dharani-mukha）的清凈，一切陀羅尼門的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與一切陀羅尼門的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。嗔的清凈就是一切三摩地門（samadhi-mukha）的清凈，一切三摩地門的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與一切三摩地門的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。 『善現！嗔的清凈就是預流果（srota-apatti-phala）的清凈，預流果的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與預流果的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。嗔的清凈就是一來果（sakrdagami-phala）、不還果（anagami-phala）、阿羅漢果（arhat-phala）的清凈，一來果、不還果、阿羅漢果的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與一來果、不還果、阿羅漢果的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。 『善現！嗔的清凈就是獨覺菩提（pratyekabuddha-bodhi）的清凈，獨覺菩提的清凈就是嗔的清凈。為什麼呢？因為嗔的清凈與獨覺菩提的清凈，沒有二元性，沒有分別，沒有斷絕的緣故。

【English Translation】 English version Because there is no duality, no distinction, and no severance. The purity of anger is the purity of equanimity that is constantly abiding, and the purity of equanimity that is constantly abiding is the purity of anger. Why is that? Because the purity of anger and the purity of equanimity that is constantly abiding have no duality, no distinction, and no severance. 'Subhuti! The purity of anger is the purity of all-knowing wisdom (sarvajnata), and the purity of all-knowing wisdom is the purity of anger. Why is that? Because the purity of anger and the purity of all-knowing wisdom have no duality, no distinction, and no severance. The purity of anger is the purity of the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata), and the purity of the knowledge of the path and the knowledge of all aspects is the purity of anger. Why is that? Because the purity of anger and the purity of the knowledge of the path and the knowledge of all aspects have no duality, no distinction, and no severance. 'Subhuti! The purity of anger is the purity of all dharani gateways (dharani-mukha), and the purity of all dharani gateways is the purity of anger. Why is that? Because the purity of anger and the purity of all dharani gateways have no duality, no distinction, and no severance. The purity of anger is the purity of all samadhi gateways (samadhi-mukha), and the purity of all samadhi gateways is the purity of anger. Why is that? Because the purity of anger and the purity of all samadhi gateways have no duality, no distinction, and no severance. 'Subhuti! The purity of anger is the purity of the fruit of stream-entry (srota-apatti-phala), and the purity of the fruit of stream-entry is the purity of anger. Why is that? Because the purity of anger and the purity of the fruit of stream-entry have no duality, no distinction, and no severance. The purity of anger is the purity of the fruit of once-returning (sakrdagami-phala), the fruit of non-returning (anagami-phala), and the fruit of arhatship (arhat-phala), and the purity of the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship is the purity of anger. Why is that? Because the purity of anger and the purity of the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship have no duality, no distinction, and no severance. 'Subhuti! The purity of anger is the purity of the enlightenment of a solitary buddha (pratyekabuddha-bodhi), and the purity of the enlightenment of a solitary buddha is the purity of anger. Why is that? Because the purity of anger and the purity of the enlightenment of a solitary buddha have no duality, no distinction, and no severance.

---

善現！瞋清凈即一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈即瞋清凈。何以故？是瞋清凈與一切菩薩摩訶薩行清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈即諸佛無上正等菩提清凈，諸佛無上正等菩提清凈即瞋清凈。何以故？是瞋清凈與諸佛無上正等菩提清凈，無二、無二分、無別、無斷故。

「複次，善現！癡清凈即色清凈，色清凈即癡清凈。何以故？是癡清凈與色清凈，無二、無二分、無別、無斷故。癡清凈即受、想、行、識清凈，受、想、行、識清凈即癡清凈。何以故？是癡清凈與受、想、行、識清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即眼處清凈，眼處清凈即癡清凈。何以故？是癡清凈與眼處清凈，無二、無二分、無別、無斷故。癡清凈即耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈即癡清凈。何以故？是癡清凈與耳、鼻、舌、身、意處清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即色處清凈，色處清凈即癡清凈。何以故？是癡清凈與色處清凈，無二、無二分、無別、無斷故。癡清凈即聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈即癡清凈。何以故？是癡清凈與聲、香、味、觸、法處清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！嗔（dvesha，憤怒）的清凈就是一切菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的行持清凈，一切菩薩摩訶薩的行持清凈就是嗔的清凈。為什麼呢？因為這嗔的清凈與一切菩薩摩訶薩的行持清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！嗔的清凈就是諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）的清凈，諸佛無上正等菩提的清凈就是嗔的清凈。為什麼呢？因為這嗔的清凈與諸佛無上正等菩提的清凈，無二、無二分、無差別、無斷絕的緣故。 『再者，善現！癡（moha，愚癡）的清凈就是色（rupa，物質）的清凈，色的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與色的清凈，無二、無二分、無差別、無斷絕的緣故。癡的清凈就是受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的清凈，受、想、行、識的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與受、想、行、識的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！癡的清凈就是眼處（caksu-ayatana，眼根）的清凈，眼處的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與眼處的清凈，無二、無二分、無差別、無斷絕的緣故。癡的清凈就是耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）的清凈，耳、鼻、舌、身、意處的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與耳、鼻、舌、身、意處的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！癡的清凈就是色處（rupa-ayatana，色境）的清凈，色處的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與色處的清凈，無二、無二分、無差別、無斷絕的緣故。癡的清凈就是聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法處（dharma-ayatana，法境）的清凈，聲、香、味、觸、法處的清凈就是癡的清凈。為什麼呢？因為這癡的清凈與聲、香、味、觸、法處的清凈，無二、無二分、無差別、無斷絕的緣故。

【English Translation】 English version 『Subhuti! The purity of anger (dvesha) is the purity of the conduct of all Bodhisattva-Mahasattvas (great Bodhisattvas), and the purity of the conduct of all Bodhisattva-Mahasattvas is the purity of anger. Why is that? Because the purity of anger and the purity of the conduct of all Bodhisattva-Mahasattvas are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! The purity of anger is the purity of the unsurpassed, right, and perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas, and the purity of the unsurpassed, right, and perfect enlightenment of all Buddhas is the purity of anger. Why is that? Because the purity of anger and the purity of the unsurpassed, right, and perfect enlightenment of all Buddhas are non-dual, non-separate, non-different, and non-discontinuous. 『Furthermore, Subhuti! The purity of ignorance (moha) is the purity of form (rupa), and the purity of form is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of form are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), and the purity of feeling, perception, volition, and consciousness is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of feeling, perception, volition, and consciousness are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! The purity of ignorance is the purity of the eye-base (caksu-ayatana), and the purity of the eye-base is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the eye-base are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana), and the purity of the ear, nose, tongue, body, and mind-base is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the ear, nose, tongue, body, and mind-base are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! The purity of ignorance is the purity of the form-base (rupa-ayatana), and the purity of the form-base is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the form-base are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma-base (dharma-ayatana), and the purity of sound, smell, taste, touch, and dharma-base is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of sound, smell, taste, touch, and dharma-base are non-dual, non-separate, non-different, and non-discontinuous.

---

故。

「善現！癡清凈即眼界清凈，眼界清凈即癡清凈。何以故？是癡清凈與眼界清凈，無二、無二分、無別、無斷故。癡清凈即色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈即癡清凈。何以故？是癡清凈與色界乃至眼觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即耳界清凈，耳界清凈即癡清凈。何以故？是癡清凈與耳界清凈，無二、無二分、無別、無斷故。癡清凈即聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈即癡清凈。何以故？是癡清凈與聲界乃至耳觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即鼻界清凈，鼻界清凈即癡清凈。何以故？是癡清凈與鼻界清凈，無二、無二分、無別、無斷故。癡清凈即香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈即癡清凈。何以故？是癡清凈與香界乃至鼻觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即舌界清凈，舌界清凈即癡清凈。何以故？是癡清凈與舌界清凈，無二、無二分、無別、無斷故。癡清凈即味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 因此。 『善現（Subhuti）！癡（moha，無明）的清凈即是眼界（cakṣur-dhātu，視覺感官）的清凈，眼界的清凈即是癡的清凈。為什麼呢？因為癡的清凈與眼界的清凈，是無二、無二分、無差別、無斷絕的。癡的清凈即是色界（rūpa-dhātu，視覺對像）、眼識界（cakṣur-vijñāna-dhātu，視覺意識）以及眼觸（cakṣuḥ-sparśa，視覺接觸）、眼觸為緣所生諸受（vedanā，感受）的清凈，色界乃至眼觸為緣所生諸受的清凈即是癡的清凈。為什麼呢？因為癡的清凈與色界乃至眼觸為緣所生諸受的清凈，是無二、無二分、無差別、無斷絕的。 『善現！癡的清凈即是耳界（śrotra-dhātu，聽覺感官）的清凈，耳界的清凈即是癡的清凈。為什麼呢？因為癡的清凈與耳界的清凈，是無二、無二分、無差別、無斷絕的。癡的清凈即是聲界（śabda-dhātu，聽覺對像）、耳識界（śrotra-vijñāna-dhātu，聽覺意識）以及耳觸（śrotra-sparśa，聽覺接觸）、耳觸為緣所生諸受的清凈，聲界乃至耳觸為緣所生諸受的清凈即是癡的清凈。為什麼呢？因為癡的清凈與聲界乃至耳觸為緣所生諸受的清凈，是無二、無二分、無差別、無斷絕的。 『善現！癡的清凈即是鼻界（ghrāṇa-dhātu，嗅覺感官）的清凈，鼻界的清凈即是癡的清凈。為什麼呢？因為癡的清凈與鼻界的清凈，是無二、無二分、無差別、無斷絕的。癡的清凈即是香界（gandha-dhātu，嗅覺對像）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識）以及鼻觸（ghrāṇa-sparśa，嗅覺接觸）、鼻觸為緣所生諸受的清凈，香界乃至鼻觸為緣所生諸受的清凈即是癡的清凈。為什麼呢？因為癡的清凈與香界乃至鼻觸為緣所生諸受的清凈，是無二、無二分、無差別、無斷絕的。 『善現！癡的清凈即是舌界（jihvā-dhātu，味覺感官）的清凈，舌界的清凈即是癡的清凈。為什麼呢？因為癡的清凈與舌界的清凈，是無二、無二分、無差別、無斷絕的。癡的清凈即是味界（rasa-dhātu，味覺對像）、舌識界（jihvā-vijñāna-dhātu，味覺意識）以及舌觸（jihvā-sparśa，味覺接觸）、舌觸為緣所生諸受的清凈，味界乃至舌觸為緣所生諸

【English Translation】 English version Therefore, 『Subhuti! The purity of ignorance (moha) is the purity of the eye-element (cakṣur-dhātu), and the purity of the eye-element is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the eye-element are non-dual, not divided, not different, and not discontinuous. The purity of ignorance is the purity of the form-element (rūpa-dhātu), the eye-consciousness-element (cakṣur-vijñāna-dhātu), and eye-contact (cakṣuḥ-sparśa), and the feelings (vedanā) born of eye-contact; the purity of the form-element up to the feelings born of eye-contact is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the form-element up to the feelings born of eye-contact are non-dual, not divided, not different, and not discontinuous.』 『Subhuti! The purity of ignorance is the purity of the ear-element (śrotra-dhātu), and the purity of the ear-element is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the ear-element are non-dual, not divided, not different, and not discontinuous. The purity of ignorance is the purity of the sound-element (śabda-dhātu), the ear-consciousness-element (śrotra-vijñāna-dhātu), and ear-contact (śrotra-sparśa), and the feelings born of ear-contact; the purity of the sound-element up to the feelings born of ear-contact is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the sound-element up to the feelings born of ear-contact are non-dual, not divided, not different, and not discontinuous.』 『Subhuti! The purity of ignorance is the purity of the nose-element (ghrāṇa-dhātu), and the purity of the nose-element is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the nose-element are non-dual, not divided, not different, and not discontinuous. The purity of ignorance is the purity of the smell-element (gandha-dhātu), the nose-consciousness-element (ghrāṇa-vijñāna-dhātu), and nose-contact (ghrāṇa-sparśa), and the feelings born of nose-contact; the purity of the smell-element up to the feelings born of nose-contact is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the smell-element up to the feelings born of nose-contact are non-dual, not divided, not different, and not discontinuous.』 『Subhuti! The purity of ignorance is the purity of the tongue-element (jihvā-dhātu), and the purity of the tongue-element is the purity of ignorance. Why is that? Because the purity of ignorance and the purity of the tongue-element are non-dual, not divided, not different, and not discontinuous. The purity of ignorance is the purity of the taste-element (rasa-dhātu), the tongue-consciousness-element (jihvā-vijñāna-dhātu), and tongue-contact (jihvā-sparśa), and the feelings born of tongue-contact; the purity of the taste-element up to the feelings born of tongue-contact is the purity of ignorance.

---

受清凈即癡清凈。何以故？是癡清凈與味界乃至舌觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即身界清凈，身界清凈即癡清凈。何以故？是癡清凈與身界清凈，無二、無二分、無別、無斷故。癡清凈即觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈即癡清凈。何以故？是癡清凈與觸界乃至身觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即意界清凈，意界清凈即癡清凈。何以故？是癡清凈與意界清凈，無二、無二分、無別、無斷故。癡清凈即法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈即癡清凈。何以故？是癡清凈與法界乃至意觸為緣所生諸受清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即地界清凈，地界清凈即癡清凈。何以故？是癡清凈與地界清凈，無二、無二分、無別、無斷故。癡清凈即水、火、風、空、識界清凈，水、火、風、空、識界清凈即癡清凈。何以故？是癡清凈與水、火、風、空、識界清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即無明清凈，無明清凈即癡清凈。何以故？是癡清凈與無明清凈，無二、無二分、無別、無斷故。癡清凈即

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！感受的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與味界(rasa-dhatu，味覺的元素)乃至舌觸(jihva-samsparsha，舌頭與外物的接觸)為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！癡的清凈即是身界(kaya-dhatu，身體的元素)的清凈，身界的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與身界的清凈，是無二、無二分、無差別、無間斷的。癡的清凈即是觸界(sparsha-dhatu，觸覺的元素)、身識界(kaya-vijnana-dhatu，身體意識的元素)以及身觸(kaya-samsparsha，身體與外物的接觸)、身觸為緣所生的各種感受的清凈，觸界乃至身觸為緣所生的各種感受的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與觸界乃至身觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！癡的清凈即是意界(mano-dhatu，意識的元素)的清凈，意界的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與意界的清凈，是無二、無二分、無差別、無間斷的。癡的清凈即是法界(dharma-dhatu，心法的元素)、意識界(mano-vijnana-dhatu，意識的元素)以及意觸(mano-samsparsha，意識與外物的接觸)、意觸為緣所生的各種感受的清凈，法界乃至意觸為緣所生的各種感受的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與法界乃至意觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。』 『善現！癡的清凈即是地界(prthivi-dhatu，地元素的元素)的清凈，地界的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與地界的清凈，是無二、無二分、無差別、無間斷的。癡的清凈即是水界(ap-dhatu，水元素的元素)、火界(tejo-dhatu，火元素的元素)、風界(vayu-dhatu，風元素的元素)、空界(akasha-dhatu，空元素的元素)、識界(vijnana-dhatu，意識的元素)的清凈，水、火、風、空、識界的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與水、火、風、空、識界的清凈，是無二、無二分、無差別、無間斷的。』 『善現！癡的清凈即是無明(avidya，無知)的清凈，無明的清凈即是癡的清凈。為什麼呢？因為這癡的清凈與無明的清凈，是無二、無二分、無差別、無間斷的。癡的清凈即是……』

【English Translation】 English version 'Subhuti! The purity of feeling is the purity of delusion. Why? Because this purity of delusion and the purity of feelings arising from the condition of the taste element (rasa-dhatu) up to the tongue contact (jihva-samsparsha), are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of delusion is the purity of the body element (kaya-dhatu), and the purity of the body element is the purity of delusion. Why? Because this purity of delusion and the purity of the body element are non-dual, non-divisible, non-different, and non-separate. The purity of delusion is the purity of the touch element (sparsha-dhatu), the body consciousness element (kaya-vijnana-dhatu), and the body contact (kaya-samsparsha), and the purity of feelings arising from the condition of body contact. The purity of the touch element up to the feelings arising from the condition of body contact is the purity of delusion. Why? Because this purity of delusion and the purity of the touch element up to the feelings arising from the condition of body contact are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of delusion is the purity of the mind element (mano-dhatu), and the purity of the mind element is the purity of delusion. Why? Because this purity of delusion and the purity of the mind element are non-dual, non-divisible, non-different, and non-separate. The purity of delusion is the purity of the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and the mind contact (mano-samsparsha), and the purity of feelings arising from the condition of mind contact. The purity of the dharma element up to the feelings arising from the condition of mind contact is the purity of delusion. Why? Because this purity of delusion and the purity of the dharma element up to the feelings arising from the condition of mind contact are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of delusion is the purity of the earth element (prthivi-dhatu), and the purity of the earth element is the purity of delusion. Why? Because this purity of delusion and the purity of the earth element are non-dual, non-divisible, non-different, and non-separate. The purity of delusion is the purity of the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu). The purity of the water, fire, wind, space, and consciousness elements is the purity of delusion. Why? Because this purity of delusion and the purity of the water, fire, wind, space, and consciousness elements are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti! The purity of delusion is the purity of ignorance (avidya), and the purity of ignorance is the purity of delusion. Why? Because this purity of delusion and the purity of ignorance are non-dual, non-divisible, non-different, and non-separate. The purity of delusion is...'

---

行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈即癡清凈。何以故？是癡清凈與行乃至老死愁嘆苦憂惱清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即佈施波羅蜜多清凈，佈施波羅蜜多清凈即癡清凈。何以故？是癡清凈與佈施波羅蜜多清凈，無二、無二分、無別、無斷故。癡清凈即凈戒、安忍、精進、靜慮、般若波羅蜜多清凈。凈戒乃至般若波羅蜜多清凈即癡清凈。何以故？是癡清凈與凈戒乃至般若波羅蜜多清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即內空清凈，內空清凈即癡清凈。何以故？是癡清凈與內空清凈，無二、無二分、無別、無斷故。癡清凈即外空、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、無性自性空清凈，外空乃至無性自性空清凈即癡清凈。何以故？是癡清凈與外空乃至無性自性空清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即真如清凈，真如清凈即癡清凈。何以故？是癡清凈與真如清凈，無二、無二分、無別、無斷故。癡清凈即法界、法性、不虛妄性、不變異性、平等性、離生性、法

【現代漢語翻譯】 現代漢語譯本：『行』（karma，業力）、『識』（consciousness，意識）、『名色』（name and form，精神和物質）、『六處』（six sense bases，六根）、『觸』（contact，接觸）、『受』（feeling，感受）、『愛』（craving，渴愛）、『取』（grasping，執取）、『有』（becoming，存在）、『生』（birth，出生）、『老死愁嘆苦憂惱』（old age, death, sorrow, lamentation, pain, grief, and despair，衰老、死亡、悲傷、哀嘆、痛苦、憂愁和絕望）的清凈，『行』乃至『老死愁嘆苦憂惱』的清凈即是『癡』（ignorance，無明）的清凈。為什麼呢？因為『癡』的清凈與『行』乃至『老死愁嘆苦憂惱』的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現』（Subhuti，須菩提）！『癡』的清凈即是『佈施波羅蜜多』（giving perfection，佈施的圓滿）的清凈，『佈施波羅蜜多』的清凈即是『癡』的清凈。為什麼呢？因為『癡』的清凈與『佈施波羅蜜多』的清凈，無二、無二分、無差別、無斷絕的緣故。『癡』的清凈即是『凈戒』（morality，戒律）、『安忍』（patience，忍辱）、『精進』（effort，精進）、『靜慮』（meditation，禪定）、『般若波羅蜜多』（wisdom perfection，智慧的圓滿）的清凈。『凈戒』乃至『般若波羅蜜多』的清凈即是『癡』的清凈。為什麼呢？因為『癡』的清凈與『凈戒』乃至『般若波羅蜜多』的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現』！『癡』的清凈即是『內空』（internal emptiness，內空）的清凈，『內空』的清凈即是『癡』的清凈。為什麼呢？因為『癡』的清凈與『內空』的清凈，無二、無二分、無差別、無斷絕的緣故。『癡』的清凈即是『外空』（external emptiness，外空）、『內外空』（internal-external emptiness，內外空）、『空空』（emptiness of emptiness，空空）、『大空』（great emptiness，大空）、『勝義空』（ultimate emptiness，勝義空）、『有為空』（conditioned emptiness，有為空）、『無為空』（unconditioned emptiness，無為空）、『畢竟空』（ultimate emptiness，畢竟空）、『無際空』（boundless emptiness，無際空）、『散空』（dispersed emptiness，散空）、『無變異空』（unchanging emptiness，無變異空）、『本性空』（essential emptiness，本性空）、『自相空』（own-characteristic emptiness，自相空）、『共相空』（common-characteristic emptiness，共相空）、『一切法空』（emptiness of all dharmas，一切法空）、『不可得空』（unobtainable emptiness，不可得空）、『無性空』（no-nature emptiness，無性空）、『自性空』（self-nature emptiness，自性空）、『無性自性空』（no-nature of self-nature emptiness，無性自性空）的清凈，『外空』乃至『無性自性空』的清凈即是『癡』的清凈。為什麼呢？因為『癡』的清凈與『外空』乃至『無性自性空』的清凈，無二、無二分、無差別、無斷絕的緣故。 『善現』！『癡』的清凈即是『真如』（suchness，真如）的清凈，『真如』的清凈即是『癡』的清凈。為什麼呢？因為『癡』的清凈與『真如』的清凈，無二、無二分、無差別、無斷絕的緣故。『癡』的清凈即是『法界』（dharma-realm，法界）、『法性』（dharma-nature，法性）、『不虛妄性』（non-deceptive nature，不虛妄性）、『不變異性』（non-altering nature，不變異性）、『平等性』（equality nature，平等性）、『離生性』（separation from arising nature，離生性）、『法

【English Translation】 English version: The purity of 『actions』 (karma), 『consciousness』, 『name and form』 (mind and matter), 『six sense bases』, 『contact』, 『feeling』, 『craving』, 『grasping』, 『becoming』, 『birth』, and 『old age, death, sorrow, lamentation, pain, grief, and despair』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『actions』 up to 『old age, death, sorrow, lamentation, pain, grief, and despair』 are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti』! The purity of 『ignorance』 is the purity of 『giving perfection』, and the purity of 『giving perfection』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『giving perfection』 are non-dual, non-separate, non-different, and non-discontinuous. The purity of 『ignorance』 is the purity of 『morality』, 『patience』, 『effort』, 『meditation』, and 『wisdom perfection』. The purity of 『morality』 up to 『wisdom perfection』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『morality』 up to 『wisdom perfection』 are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti』! The purity of 『ignorance』 is the purity of 『internal emptiness』, and the purity of 『internal emptiness』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『internal emptiness』 are non-dual, non-separate, non-different, and non-discontinuous. The purity of 『ignorance』 is the purity of 『external emptiness』, 『internal-external emptiness』, 『emptiness of emptiness』, 『great emptiness』, 『ultimate emptiness』, 『conditioned emptiness』, 『unconditioned emptiness』, 『ultimate emptiness』, 『boundless emptiness』, 『dispersed emptiness』, 『unchanging emptiness』, 『essential emptiness』, 『own-characteristic emptiness』, 『common-characteristic emptiness』, 『emptiness of all dharmas』, 『unobtainable emptiness』, 『no-nature emptiness』, 『self-nature emptiness』, and 『no-nature of self-nature emptiness』. The purity of 『external emptiness』 up to 『no-nature of self-nature emptiness』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『external emptiness』 up to 『no-nature of self-nature emptiness』 are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti』! The purity of 『ignorance』 is the purity of 『suchness』, and the purity of 『suchness』 is the purity of 『ignorance』. Why is that? Because the purity of 『ignorance』 and the purity of 『suchness』 are non-dual, non-separate, non-different, and non-discontinuous. The purity of 『ignorance』 is the purity of 『dharma-realm』, 『dharma-nature』, 『non-deceptive nature』, 『non-altering nature』, 『equality nature』, 『separation from arising nature』, 『dharma

---

定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈即癡清凈。何以故？是癡清凈與法界乃至不思議界清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即苦聖諦清凈，苦聖諦清凈即癡清凈。何以故？是癡清凈與苦聖諦清凈，無二、無二分、無別、無斷故。癡清凈即集、滅、道聖諦清凈，集、滅、道聖諦清凈即癡清凈。何以故？是癡清凈與集、滅、道聖諦清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即四靜慮清凈，四靜慮清凈即癡清凈。何以故？是癡清凈與四靜慮清凈，無二、無二分、無別、無斷故。癡清凈即四無量、四無色定清凈，四無量、四無色定清凈即癡清凈。何以故？是癡清凈與四無量、四無色定清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即八解脫清凈，八解脫清凈即癡清凈。何以故？是癡清凈與八解脫清凈，無二、無二分、無別、無斷故。癡清凈即八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈即癡清凈。何以故？是癡清凈與八勝處、九次第定、十遍處清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即四念住清凈，四念住清凈即癡清凈。何以故？是癡清凈與四念住清凈，無二、無二分、無別、無斷故。癡清凈

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！』 定（Dhyana）、法住（Dharmasthiti）、實際（Bhūtakoti）、虛空界（Akasadhatu）、不思議界（Acintyadhatu）清凈，法界（Dharmadhatu）乃至不思議界清凈，即是癡（Moha）清凈。為什麼呢？因為癡清凈與法界乃至不思議界清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！』 癡清凈即是苦聖諦（Duhkha Satya）清凈，苦聖諦清凈即是癡清凈。為什麼呢？因為癡清凈與苦聖諦清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是集（Samudaya）、滅（Nirodha）、道（Marga）聖諦清凈，集、滅、道聖諦清凈即是癡清凈。為什麼呢？因為癡清凈與集、滅、道聖諦清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！』 癡清凈即是四靜慮（catvari dhyanani）清凈，四靜慮清凈即是癡清凈。為什麼呢？因為癡清凈與四靜慮清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是四無量（catasra apramanani）、四無色定（catasra arupyasamapattayah）清凈，四無量、四無色定清凈即是癡清凈。為什麼呢？因為癡清凈與四無量、四無色定清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！』 癡清凈即是八解脫（asta vimoksah）清凈，八解脫清凈即是癡清凈。為什麼呢？因為癡清凈與八解脫清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是八勝處（asta abhibhvayatanani）、九次第定（nava anupurvasamapattayah）、十遍處（dasa krtasnah）清凈，八勝處、九次第定、十遍處清凈即是癡清凈。為什麼呢？因為癡清凈與八勝處、九次第定、十遍處清凈，無二、無二分、無差別、無斷絕的緣故。 『善現！』 癡清凈即是四念住（catvari smrtyupasthanani）清凈，四念住清凈即是癡清凈。為什麼呢？因為癡清凈與四念住清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈

【English Translation】 English version 'Subhuti, the purity of Dhyana (meditation), Dharmasthiti (abiding in Dharma), Bhūtakoti (the limit of reality), Akasadhatu (the space element), and Acintyadhatu (the inconceivable element), the purity of Dharmadhatu (the realm of Dharma) up to Acintyadhatu, is the purity of Moha (ignorance). Why? Because the purity of Moha and the purity of Dharmadhatu up to Acintyadhatu are non-dual, not divided, not different, and not discontinuous. 'Subhuti, the purity of Moha is the purity of Duhkha Satya (the noble truth of suffering), and the purity of Duhkha Satya is the purity of Moha. Why? Because the purity of Moha and the purity of Duhkha Satya are non-dual, not divided, not different, and not discontinuous. The purity of Moha is the purity of Samudaya (the noble truth of the origin of suffering), Nirodha (the noble truth of the cessation of suffering), and Marga (the noble truth of the path to the cessation of suffering), and the purity of Samudaya, Nirodha, and Marga is the purity of Moha. Why? Because the purity of Moha and the purity of Samudaya, Nirodha, and Marga are non-dual, not divided, not different, and not discontinuous. 'Subhuti, the purity of Moha is the purity of catvari dhyanani (the four meditations), and the purity of the four meditations is the purity of Moha. Why? Because the purity of Moha and the purity of the four meditations are non-dual, not divided, not different, and not discontinuous. The purity of Moha is the purity of catasra apramanani (the four immeasurables) and catasra arupyasamapattayah (the four formless absorptions), and the purity of the four immeasurables and the four formless absorptions is the purity of Moha. Why? Because the purity of Moha and the purity of the four immeasurables and the four formless absorptions are non-dual, not divided, not different, and not discontinuous. 'Subhuti, the purity of Moha is the purity of asta vimoksah (the eight liberations), and the purity of the eight liberations is the purity of Moha. Why? Because the purity of Moha and the purity of the eight liberations are non-dual, not divided, not different, and not discontinuous. The purity of Moha is the purity of asta abhibhvayatanani (the eight mastery spheres), nava anupurvasamapattayah (the nine successive abidings), and dasa krtasnah (the ten totalities), and the purity of the eight mastery spheres, the nine successive abidings, and the ten totalities is the purity of Moha. Why? Because the purity of Moha and the purity of the eight mastery spheres, the nine successive abidings, and the ten totalities are non-dual, not divided, not different, and not discontinuous. 'Subhuti, the purity of Moha is the purity of catvari smrtyupasthanani (the four foundations of mindfulness), and the purity of the four foundations of mindfulness is the purity of Moha. Why? Because the purity of Moha and the purity of the four foundations of mindfulness are non-dual, not divided, not different, and not discontinuous. The purity of Moha

---

即四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈即癡清凈。何以故？是癡清凈與四正斷乃至八聖道支清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即空解脫門清凈，空解脫門清凈即癡清凈。何以故？是癡清凈與空解脫門清凈，無二、無二分、無別、無斷故。癡清凈即無相、無愿解脫門清凈，無相、無愿解脫門清凈即癡清凈。何以故？是癡清凈與無相、無愿解脫門清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即菩薩十地清凈，菩薩十地清凈即癡清凈。何以故？是癡清凈與菩薩十地清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即五眼清凈，五眼清凈即癡清凈。何以故？是癡清凈與五眼清凈，無二、無二分、無別、無斷故。癡清凈即六神通清凈，六神通清凈即癡清凈。何以故？是癡清凈與六神通清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即佛十力清凈，佛十力清凈即癡清凈。何以故？是癡清凈與佛十力清凈，無二、無二分、無別、無斷故。癡清凈即四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈即癡清凈。何以故？是癡清凈與四無所畏乃至十八佛不共法清凈，

【現代漢語翻譯】 現代漢語譯本 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）、四神足（欲、勤、心、觀四種定力）、五根（信、精進、念、定、慧五種善法生起之根本）、五力（信、精進、念、定、慧五根增長所生之力）、七等覺支（擇法、精進、喜、輕安、念、定、舍七種幫助覺悟的因素）、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）清凈，四正斷乃至八聖道支清凈即是癡（無明）清凈。為什麼呢？因為癡清凈與四正斷乃至八聖道支清凈，無二、無二分、無差別、無斷絕的緣故。 『善現（須菩提的別名）！癡清凈即是空解脫門清凈，空解脫門清凈即是癡清凈。為什麼呢？因為癡清凈與空解脫門清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是無相、無愿解脫門清凈，無相、無愿解脫門清凈即是癡清凈。為什麼呢？因為癡清凈與無相、無愿解脫門清凈，無二、無二分、無差別、無斷絕的緣故。』 『善現！癡清凈即是菩薩十地（菩薩修行過程中的十個階段）清凈，菩薩十地清凈即是癡清凈。為什麼呢？因為癡清凈與菩薩十地清凈，無二、無二分、無差別、無斷絕的緣故。』 『善現！癡清凈即是五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈即是癡清凈。為什麼呢？因為癡清凈與五眼清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清凈即是癡清凈。為什麼呢？因為癡清凈與六神通清凈，無二、無二分、無差別、無斷絕的緣故。』 『善現！癡清凈即是佛十力（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、宿住隨念智力、死生智力、漏盡智力）清凈，佛十力清凈即是癡清凈。為什麼呢？因為癡清凈與佛十力清凈，無二、無二分、無差別、無斷絕的緣故。癡清凈即是四無所畏（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）清凈，四無所畏乃至十八佛不共法清凈即是癡清凈。為什麼呢？因為癡清凈與四無所畏乃至十八佛不共法清凈，

【English Translation】 English version The purity of the four right exertions (samyak-pradhana, the effort 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 magical power (rddhi-pada, the power of desire, effort, thought, and investigation), the five roots (indriya, faith, vigor, mindfulness, concentration, and wisdom), the five powers (bala, the strengthened forms of the five roots), the seven factors of enlightenment (bodhyanga, mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity), and the eightfold noble path (arya-astangika-marga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is the purity of ignorance (moha). Why? Because the purity of ignorance and the purity of the four right exertions up to the eightfold noble path are non-dual, non-separate, non-different, and non-discontinuous. 'Subhuti (a name of Shariputra)! The purity of ignorance is the purity of the emptiness liberation gate (sunyata-vimoksha-mukha), and the purity of the emptiness liberation gate is the purity of ignorance. Why? Because the purity of ignorance and the purity of the emptiness liberation gate are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of the signless and wishless liberation gates (animitta-vimoksha-mukha and apranihita-vimoksha-mukha), and the purity of the signless and wishless liberation gates is the purity of ignorance. Why? Because the purity of ignorance and the purity of the signless and wishless liberation gates are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! The purity of ignorance is the purity of the ten bodhisattva grounds (bhumi, the ten stages of a bodhisattva's path), and the purity of the ten bodhisattva grounds is the purity of ignorance. Why? Because the purity of ignorance and the purity of the ten bodhisattva grounds are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! The purity of ignorance is the purity of the five eyes (panca-caksu, the physical eye, the divine eye, the wisdom eye, the dharma eye, and the buddha eye), and the purity of the five eyes is the purity of ignorance. Why? Because the purity of ignorance and the purity of the five eyes are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of the six superknowledges (abhijna, the divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, the magical power, and the extinction of outflows), and the purity of the six superknowledges is the purity of ignorance. Why? Because the purity of ignorance and the purity of the six superknowledges are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! The purity of ignorance is the purity of the ten powers of a Buddha (tathagata-bala, the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various meditative states, the power of knowing the different faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the various realms, 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 outflows), and the purity of the ten powers of a Buddha is the purity of ignorance. Why? Because the purity of ignorance and the purity of the ten powers of a Buddha are non-dual, non-separate, non-different, and non-discontinuous. The purity of ignorance is the purity of the four fearlessnesses (vaisaradya, fearlessness in claiming complete enlightenment, fearlessness in claiming the extinction of outflows, fearlessness in explaining the obstacles to enlightenment, and fearlessness in explaining the path to the cessation of suffering), the four analytical knowledges (pratisamvid, analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of the language, and analytical knowledge of eloquence), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma), the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha is the purity of ignorance. Why? Because the purity of ignorance and the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha are

---

無二、無二分、無別、無斷故。

「善現！癡清凈即無忘失法清凈，無忘失法清凈即癡清凈。何以故？是癡清凈與無忘失法清凈，無二、無二分、無別、無斷故。癡清凈即恒住舍性清凈，恒住舍性清凈即癡清凈。何以故？是癡清凈與恒住舍性清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即一切智清凈，一切智清凈即癡清凈。何以故？是癡清凈與一切智清凈，無二、無二分、無別、無斷故。癡清凈即道相智、一切相智清凈，道相智、一切相智清凈即癡清凈。何以故？是癡清凈與道相智、一切相智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即一切陀羅尼門清凈，一切陀羅尼門清凈即癡清凈。何以故？是癡清凈與一切陀羅尼門清凈，無二、無二分、無別、無斷故。癡清凈即一切三摩地門清凈，一切三摩地門清凈即癡清凈。何以故？是癡清凈與一切三摩地門清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即預流果清凈，預流果清凈即癡清凈。何以故？是癡清凈與預流果清凈，無二、無二分、無別、無斷故。癡清凈即一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈即癡清凈。何以故？是癡清凈與一來、不還、阿羅漢果清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現（Subhuti）！愚癡的清凈即是無忘失法（amṛti-dharma）的清凈，無忘失法的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與無忘失法的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。愚癡的清凈即是恒住舍性（upekṣā-svabhāva）的清凈，恒住舍性的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與恒住舍性的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現！愚癡的清凈即是一切智（sarvajñatā）的清凈，一切智的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與一切智的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。愚癡的清凈即是道相智（mārgākāra-jñāna）、一切相智（sarvākāra-jñāna）的清凈，道相智、一切相智的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與道相智、一切相智的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現！愚癡的清凈即是一切陀羅尼門（dhāraṇī-mukha）的清凈，一切陀羅尼門的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與一切陀羅尼門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。愚癡的清凈即是一切三摩地門（samādhi-mukha）的清凈，一切三摩地門的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與一切三摩地門的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現！愚癡的清凈即是預流果（srota-āpanna-phala）的清凈，預流果的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與預流果的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。愚癡的清凈即是一來（sakṛdāgāmin）、不還（anāgāmin）、阿羅漢果（arhat-phala）的清凈，一來、不還、阿羅漢果的清凈即是愚癡的清凈。為什麼呢？因為這愚癡的清凈與一來、不還、阿羅漢果的清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

【English Translation】 English version Because of no duality, no division of duality, no difference, and no severance.

'Subhuti! The purity of ignorance is the purity of non-forgetfulness (amṛti-dharma), and the purity of non-forgetfulness is the purity of ignorance. Why? Because this purity of ignorance and the purity of non-forgetfulness have no duality, no division of duality, no difference, and no severance. The purity of ignorance is the purity of constant equanimity (upekṣā-svabhāva), and the purity of constant equanimity is the purity of ignorance. Why? Because this purity of ignorance and the purity of constant equanimity have no duality, no division of duality, no difference, and no severance.'

'Subhuti! The purity of ignorance is the purity of all-knowingness (sarvajñatā), and the purity of all-knowingness is the purity of ignorance. Why? Because this purity of ignorance and the purity of all-knowingness have no duality, no division of duality, no difference, and no severance. The purity of ignorance is the purity of the knowledge of the path (mārgākāra-jñāna) and the knowledge of all aspects (sarvākāra-jñāna), and the purity of the knowledge of the path and the knowledge of all aspects is the purity of ignorance. Why? Because this purity of ignorance and the purity of the knowledge of the path and the knowledge of all aspects have no duality, no division of duality, no difference, and no severance.'

'Subhuti! The purity of ignorance is the purity of all dharani gates (dhāraṇī-mukha), and the purity of all dharani gates is the purity of ignorance. Why? Because this purity of ignorance and the purity of all dharani gates have no duality, no division of duality, no difference, and no severance. The purity of ignorance is the purity of all samadhi gates (samādhi-mukha), and the purity of all samadhi gates is the purity of ignorance. Why? Because this purity of ignorance and the purity of all samadhi gates have no duality, no division of duality, no difference, and no severance.'

'Subhuti! The purity of ignorance is the purity of the stream-enterer fruit (srota-āpanna-phala), and the purity of the stream-enterer fruit is the purity of ignorance. Why? Because this purity of ignorance and the purity of the stream-enterer fruit have no duality, no division of duality, no difference, and no severance. The purity of ignorance is the purity of the once-returner (sakṛdāgāmin), non-returner (anāgāmin), and arhat fruit (arhat-phala), and the purity of the once-returner, non-returner, and arhat fruit is the purity of ignorance. Why? Because this purity of ignorance and the purity of the once-returner, non-returner, and arhat fruit have no duality, no division of duality, no difference, and no severance.'

---

「善現！癡清凈即獨覺菩提清凈，獨覺菩提清凈即癡清凈。何以故？是癡清凈與獨覺菩提清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈即癡清凈。何以故？是癡清凈與一切菩薩摩訶薩行清凈，無二、無二分、無別、無斷故。

「善現！癡清凈即諸佛無上正等菩提清凈，諸佛無上正等菩提清凈即癡清凈。何以故？是癡清凈與諸佛無上正等菩提清凈，無二、無二分、無別、無斷故。

「複次，善現！貪清凈故色清凈，色清凈故一切智智清凈。何以故？若貪清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若貪清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若貪清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若貪清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！癡(moha, 愚癡)的清凈就是獨覺菩提(pratyekabuddha-bodhi, 辟支佛的覺悟)的清凈，獨覺菩提的清凈就是癡的清凈。為什麼呢？因為癡的清凈與獨覺菩提的清凈，是無二、無二分、無差別、無斷絕的緣故。 『善現！癡的清凈就是一切菩薩摩訶薩(bodhisattva-mahasattva, 大菩薩)行的清凈，一切菩薩摩訶薩行的清凈就是癡的清凈。為什麼呢？因為癡的清凈與一切菩薩摩訶薩行的清凈，是無二、無二分、無差別、無斷絕的緣故。 『善現！癡的清凈就是諸佛無上正等菩提(anuttara-samyak-sambodhi, 無上正等覺悟)的清凈，諸佛無上正等菩提的清凈就是癡的清凈。為什麼呢？因為癡的清凈與諸佛無上正等菩提的清凈，是無二、無二分、無差別、無斷絕的緣故。 『再者，善現！貪(raga, 貪慾)的清凈所以色(rupa, 物質)清凈，色清凈所以一切智智(sarvajnata, 一切種智)清凈。為什麼呢？如果貪清凈，如果色清凈，如果一切智智清凈，是無二、無二分、無差別、無斷絕的緣故。貪清凈所以受(vedana, 感受)、想(samjna, 表象)、行(samskara, 意志)、識(vijnana, 意識)清凈，受、想、行、識清凈所以一切智智清凈。為什麼呢？如果貪清凈，如果受、想、行、識清凈，如果一切智智清凈，是無二、無二分、無差別、無斷絕的緣故。 『善現！貪清凈所以眼處(caksu-ayatana, 眼根)清凈，眼處清凈所以一切智智清凈。為什麼呢？如果貪清凈，如果眼處清凈，如果一切智智清凈，是無二、無二分、無差別、無斷絕的緣故。貪清凈所以耳(srotra, 耳根)、鼻(ghrana, 鼻根)、舌(jihva, 舌根)、身(kaya, 身根)、意處(manas-ayatana, 意根)清凈，耳、鼻、舌、身、意處清凈所以一切智智清凈。為什麼呢？如果貪清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，是無二、無二分、無差別、無斷絕的緣故。 『善現！貪清凈

【English Translation】 English version 'Subhuti! The purity of delusion (moha) is the purity of the pratyekabuddha-bodhi (awakening of a solitary buddha), and the purity of the pratyekabuddha-bodhi is the purity of delusion. Why? Because the purity of delusion and the purity of the pratyekabuddha-bodhi are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of delusion is the purity of the practice of all bodhisattva-mahasattvas (great bodhisattvas), and the purity of the practice of all bodhisattva-mahasattvas is the purity of delusion. Why? Because the purity of delusion and the purity of the practice of all bodhisattva-mahasattvas are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of delusion is the purity of the anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas, and the purity of the anuttara-samyak-sambodhi of all Buddhas is the purity of delusion. Why? Because the purity of delusion and the purity of the anuttara-samyak-sambodhi of all Buddhas are non-dual, not divided, not different, and not discontinuous. 'Furthermore, Subhuti! Because of the purity of greed (raga), form (rupa) is pure, and because form is pure, all-knowing wisdom (sarvajnata) is pure. Why? If greed is pure, if form is pure, if all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. Because of the purity of greed, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are pure, and because feeling, perception, volition, and consciousness are pure, all-knowing wisdom is pure. Why? If greed is pure, if feeling, perception, volition, and consciousness are pure, if all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. 'Subhuti! Because of the purity of greed, the eye-base (caksu-ayatana) is pure, and because the eye-base is pure, all-knowing wisdom is pure. Why? If greed is pure, if the eye-base is pure, if all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. Because of the purity of greed, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-bases (manas-ayatana) are pure, and because the ear, nose, tongue, body, and mind-bases are pure, all-knowing wisdom is pure. Why? If greed is pure, if the ear, nose, tongue, body, and mind-bases are pure, if all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. 'Subhuti! The purity of greed

---

故色處清凈，色處清凈故一切智智清凈。何以故？若貪清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若貪清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若貪清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若貪清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若貪清凈，若鼻界清凈

【現代漢語翻譯】 現代漢語譯本： 因此，如果色（rupa，物質現象）處清凈，則一切智智（sarvajnata，對一切事物和現象的完全理解）也清凈。為什麼呢？因為如果貪（raga，執著）清凈，色處清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於貪清凈，所以聲、香、味、觸、法（shabda, gandha, rasa, sparsha, dharma，聲音、氣味、味道、觸感和心理現象）處也清凈；由於聲、香、味、觸、法處清凈，所以一切智智也清凈。為什麼呢？因為如果貪清凈，聲、香、味、觸、法處清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhuti，佛陀的弟子）！由於貪清凈，所以眼界（caksu-dhatu，視覺感官）清凈；由於眼界清凈，所以一切智智清凈。為什麼呢？因為如果貪清凈，眼界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於貪清凈，所以色界（rupa-dhatu，視覺對像）、眼識界（caksu-vijnana-dhatu，視覺意識）以及眼觸（caksu-samsparsha，視覺接觸）、眼觸為緣所生諸受（caksu-samsparshaja-vedana，視覺接觸所產生的感受）也清凈；由於色界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果貪清凈，色界乃至眼觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於貪清凈，所以耳界（shrotra-dhatu，聽覺感官）清凈；由於耳界清凈，所以一切智智清凈。為什麼呢？因為如果貪清凈，耳界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於貪清凈，所以聲界（shabda-dhatu，聲音對像）、耳識界（shrotra-vijnana-dhatu，聽覺意識）以及耳觸（shrotra-samsparsha，聽覺接觸）、耳觸為緣所生諸受（shrotra-samsparshaja-vedana，聽覺接觸所產生的感受）也清凈；由於聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果貪清凈，聲界乃至耳觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於貪清凈，所以鼻界（ghrana-dhatu，嗅覺感官）清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？因為如果貪清凈，鼻界清凈

【English Translation】 English version: Therefore, if the realm of form (rupa, material phenomena) is pure, then the all-knowing wisdom (sarvajnata, complete understanding of all things and phenomena) is also pure. Why is that? Because if attachment (raga, clinging) is pure, the realm of form is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because attachment is pure, the realms of sound, smell, taste, touch, and mental phenomena (shabda, gandha, rasa, sparsha, dharma) are also pure; because the realms of sound, smell, taste, touch, and mental phenomena are pure, the all-knowing wisdom is also pure. Why is that? Because if attachment is pure, the realms of sound, smell, taste, touch, and mental phenomena are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti (a disciple of the Buddha)! Because attachment is pure, the eye realm (caksu-dhatu, visual sense) is pure; because the eye realm is pure, the all-knowing wisdom is pure. Why is that? Because if attachment is pure, the eye realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because attachment is pure, the realm of visual objects (rupa-dhatu), the realm of visual consciousness (caksu-vijnana-dhatu), and visual contact (caksu-samsparsha), and the feelings arising from visual contact (caksu-samsparshaja-vedana) are also pure; because the realm of visual objects and the feelings arising from visual contact are pure, the all-knowing wisdom is pure. Why is that? Because if attachment is pure, the realm of visual objects and the feelings arising from visual contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because attachment is pure, the ear realm (shrotra-dhatu, auditory sense) is pure; because the ear realm is pure, the all-knowing wisdom is pure. Why is that? Because if attachment is pure, the ear realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because attachment is pure, the realm of sound (shabda-dhatu), the realm of auditory consciousness (shrotra-vijnana-dhatu), and auditory contact (shrotra-samsparsha), and the feelings arising from auditory contact (shrotra-samsparshaja-vedana) are also pure; because the realm of sound and the feelings arising from auditory contact are pure, the all-knowing wisdom is pure. Why is that? Because if attachment is pure, the realm of sound and the feelings arising from auditory contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because attachment is pure, the nose realm (ghrana-dhatu, olfactory sense) is pure; because the nose realm is pure, the all-knowing wisdom is pure. Why is that? Because if attachment is pure, the nose realm is pure

---

，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若貪清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故身界清凈，身界清凈故一切智智清凈。何以故？若貪清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故意界清凈，意界清凈故一切智智清凈。何以故？若貪清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它無二、無二分、無別、無斷。因為貪慾清凈，所以香界（gandha-dhatu，指嗅覺的感知對像）、鼻識界（ghrana-vijnana-dhatu，指鼻識的感知領域）以及鼻觸（ghrana-samsparsha，指鼻根與外境的接觸）、鼻觸為緣所生諸受（ghrana-samsparsha-ja-vedana，指由鼻觸產生的感受）都清凈。香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果貪慾清凈，香界乃至鼻觸為緣所生諸受清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為貪慾清凈，所以舌界（jihva-dhatu，指味覺的感知對像）清凈，舌界清凈所以一切智智清凈。為什麼呢？因為如果貪慾清凈，舌界清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。因為貪慾清凈，所以味界（rasa-dhatu，指味覺的感知對像）、舌識界（jihva-vijnana-dhatu，指舌識的感知領域）以及舌觸（jihva-samsparsha，指舌根與外境的接觸）、舌觸為緣所生諸受（jihva-samsparsha-ja-vedana，指由舌觸產生的感受）都清凈。味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果貪慾清凈，味界乃至舌觸為緣所生諸受清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為貪慾清凈，所以身界（kaya-dhatu，指觸覺的感知對像）清凈，身界清凈所以一切智智清凈。為什麼呢？因為如果貪慾清凈，身界清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。因為貪慾清凈，所以觸界（sprastavya-dhatu，指觸覺的感知對像）、身識界（kaya-vijnana-dhatu，指身識的感知領域）以及身觸（kaya-samsparsha，指身體與外境的接觸）、身觸為緣所生諸受（kaya-samsparsha-ja-vedana，指由身觸產生的感受）都清凈。觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果貪慾清凈，觸界乃至身觸為緣所生諸受清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為貪慾清凈，所以意界（mano-dhatu，指意識的感知對像）清凈，意界清凈所以一切智智清凈。為什麼呢？因為如果貪慾清凈，意界清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』

【English Translation】 English version: 'Subhuti! If the sarvajnata (all-knowing wisdom of a Buddha) is pure, it is because it is non-dual, without division, without distinction, and without discontinuity. Because of the purity of greed, the gandha-dhatu (sphere of smell), ghrana-vijnana-dhatu (sphere of nose consciousness), and ghrana-samsparsha (nose contact), and ghrana-samsparsha-ja-vedana (feelings born of nose contact) are pure. Because the gandha-dhatu up to the ghrana-samsparsha-ja-vedana are pure, the sarvajnata is pure. Why is that? Because if greed is pure, the gandha-dhatu up to the ghrana-samsparsha-ja-vedana are pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity.' 'Subhuti! Because of the purity of greed, the jihva-dhatu (sphere of taste) is pure, and because the jihva-dhatu is pure, the sarvajnata is pure. Why is that? Because if greed is pure, the jihva-dhatu is pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity. Because of the purity of greed, the rasa-dhatu (sphere of taste), jihva-vijnana-dhatu (sphere of tongue consciousness), and jihva-samsparsha (tongue contact), and jihva-samsparsha-ja-vedana (feelings born of tongue contact) are pure. Because the rasa-dhatu up to the jihva-samsparsha-ja-vedana are pure, the sarvajnata is pure. Why is that? Because if greed is pure, the rasa-dhatu up to the jihva-samsparsha-ja-vedana are pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity.' 'Subhuti! Because of the purity of greed, the kaya-dhatu (sphere of touch) is pure, and because the kaya-dhatu is pure, the sarvajnata is pure. Why is that? Because if greed is pure, the kaya-dhatu is pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity. Because of the purity of greed, the sprastavya-dhatu (sphere of touch), kaya-vijnana-dhatu (sphere of body consciousness), and kaya-samsparsha (body contact), and kaya-samsparsha-ja-vedana (feelings born of body contact) are pure. Because the sprastavya-dhatu up to the kaya-samsparsha-ja-vedana are pure, the sarvajnata is pure. Why is that? Because if greed is pure, the sprastavya-dhatu up to the kaya-samsparsha-ja-vedana are pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity.' 'Subhuti! Because of the purity of greed, the mano-dhatu (sphere of mind) is pure, and because the mano-dhatu is pure, the sarvajnata is pure. Why is that? Because if greed is pure, the mano-dhatu is pure, and the sarvajnata is pure, they are non-dual, without division, without distinction, and without discontinuity.'

---

斷故。貪清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若貪清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故地界清凈，地界清凈故一切智智清凈。何以故？若貪清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若貪清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故無明清凈，無明清凈故一切智智清凈。何以故？若貪清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若貪清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若貪清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故凈戒、安忍、

【現代漢語翻譯】 現代漢語譯本： 因為斷除了貪慾，所以法界（dharma-dhātu，一切事物存在的根本性質）、意識界（vijñāna-dhātu，意識的領域）以及意觸（mano-sparśa，意識與對像接觸）和意觸為緣所生的諸受（vedanā，感受）都清凈了。因為法界乃至意觸為緣所生的諸受清凈，所以一切智智（sarvajñātā，對一切事物和現象的智慧）也清凈了。為什麼呢？因為貪慾的清凈、法界乃至意觸為緣所生的諸受的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 「善現（Subhuti，佛陀的弟子）！因為貪慾清凈，所以地界（pṛthivī-dhātu，地元素）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為貪慾的清凈、地界的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為貪慾清凈，所以水界（ap-dhātu，水元素）、火界（tejas-dhātu，火元素）、風界（vāyu-dhātu，風元素）、空界（ākāśa-dhātu，空間元素）和識界（vijñāna-dhātu，意識元素）都清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為貪慾的清凈、水、火、風、空、識界的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 「善現！因為貪慾清凈，所以無明（avidyā，無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為貪慾的清凈、無明的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為貪慾清凈，所以行（saṃskāra，意志）、識（vijñāna，意識）、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、哀嘆、痛苦、憂愁和絕望）都清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為貪慾的清凈、行乃至老死愁嘆苦憂惱的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 「善現！因為貪慾清凈，所以佈施波羅蜜多（dāna-pāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為貪慾的清凈、佈施波羅蜜多的清凈，以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為貪慾清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍耐）……

【English Translation】 English version: Because of the cessation of greed, the dharma-dhātu (the fundamental nature of all things), the vijñāna-dhātu (the realm of consciousness), and mano-sparśa (mental contact) and the vedanā (feelings) born of mano-sparśa are purified. Because the dharma-dhātu and the vedanā born of mano-sparśa are purified, sarvajñātā (the wisdom of knowing all things) is also purified. Why is that? Because the purification of greed, the purification of the dharma-dhātu and the vedanā born of mano-sparśa, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous. 「Subhuti! Because of the purification of greed, the pṛthivī-dhātu (earth element) is purified; because the pṛthivī-dhātu is purified, sarvajñātā is purified. Why is that? Because the purification of greed, the purification of the pṛthivī-dhātu, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous. Because of the purification of greed, the ap-dhātu (water element), tejas-dhātu (fire element), vāyu-dhātu (wind element), ākāśa-dhātu (space element), and vijñāna-dhātu (consciousness element) are purified; because the water, fire, wind, space, and consciousness elements are purified, sarvajñātā is purified. Why is that? Because the purification of greed, the purification of the water, fire, wind, space, and consciousness elements, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous.」 「Subhuti! Because of the purification of greed, avidyā (ignorance) is purified; because avidyā is purified, sarvajñātā is purified. Why is that? Because the purification of greed, the purification of avidyā, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous. Because of the purification of greed, saṃskāra (volition), vijñāna (consciousness), nāmarūpa (mind and matter), ṣaḍāyatana (six sense bases), sparśa (contact), vedanā (feeling), tṛṣṇā (craving), upādāna (grasping), bhava (becoming), jāti (birth), and jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa (old age, death, sorrow, lamentation, pain, distress, and despair) are purified; because saṃskāra through jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa are purified, sarvajñātā is purified. Why is that? Because the purification of greed, the purification of saṃskāra through jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous.」 「Subhuti! Because of the purification of greed, dāna-pāramitā (perfection of giving) is purified; because dāna-pāramitā is purified, sarvajñātā is purified. Why is that? Because the purification of greed, the purification of dāna-pāramitā, and the purification of sarvajñātā are not dual, not divided, not separate, and not discontinuous. Because of the purification of greed, śīla (morality), kṣānti (patience)...

---

精進、靜慮、般若波羅蜜多清凈。凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若貪清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故內空清凈，內空清凈故一切智智清凈。何以故？若貪清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若貪清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故真如清凈，真如清凈故一切智智清凈。何以故？若貪清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若貪清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以

【現代漢語翻譯】 現代漢語譯本：精進（Vīrya，努力）、靜慮（Dhyāna，禪定）、般若波羅蜜多（Prajñāpāramitā，智慧的完成）清凈。凈戒（Śīla，戒律）乃至般若波羅蜜多清凈，因此一切智智（Sarvākārajñatā，對一切事物和所有方面的智慧）清凈。為什麼呢？如果貪（Rāga，慾望）清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！貪清凈，因此內空（Adhyātmaśūnyatā，內在的空性）清凈，內空清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。貪清凈，因此外空（Bahirdhāśūnyatā，外在的空性）、內外空（Adhyātmabahirdhāśūnyatā，內外皆空的空性）、空空（Śūnyatāśūnyatā，空性的空性）、大空（Mahāśūnyatā，廣大的空性）、勝義空（Paramārthaśūnyatā，勝義的空性）、有為空（Saṃskṛtaśūnyatā，有為法的空性）、無為空（Asaṃskṛtaśūnyatā，無為法的空性）、畢竟空（Atyantaśūnyatā，究竟的空性）、無際空（Anavarāgraśūnyatā，無始無終的空性）、散空（Anavakāraśūnyatā，無散的空性）、無變異空（Prakṛtiśūnyatā，無變異的空性）、本性空（Svabhāvaśūnyatā，自性的空性）、自相空（Svalakṣaṇaśūnyatā，自相的空性）、共相空（Sāmānyalakṣaṇaśūnyatā，共相的空性）、一切法空（Sarvadharmaśūnyatā，一切法的空性）、不可得空（Anupalambhaśūnyatā，不可得的空性）、無性空（Abhāvaśūnyatā，無性的空性）、自性空（Svabhāvaśūnyatā，自性的空性）、無性自性空（Abhāvasvabhāvaśūnyatā，無自性的空性）清凈，外空乃至無性自性空清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！貪清凈，因此真如（Tathatā，事物的真實本性）清凈，真如清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。貪清凈，因此法界（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（Ananyathātva，不變異的性質）、平等性（Samatā，平等性）、離生性（Viviktatā，離生的性質）、法定（Dharmasthiti，法的安住）、法住（Dharmaniyāmatā，法的規律）、實際（Bhūtakoti，真實的邊際）、虛空界（Ākāśadhātu，虛空界）、不思議界（Acintyadhātu，不可思議的界）清凈，法界乃至不思議界清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！貪清凈，因此苦聖諦（Duḥkhasatya，苦的真理）清凈，苦聖諦清凈，因此一切智智清凈。為什麼呢？

【English Translation】 English version: 'Perfection of vigor (Vīrya), meditative concentration (Dhyāna), and wisdom (Prajñāpāramitā) are pure. Because of the purity of moral discipline (Śīla) up to the perfection of wisdom, the all-knowing wisdom (Sarvākārajñatā) is pure. Why is that? If desire (Rāga) is pure, if moral discipline up to the perfection of wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because desire is pure, inner emptiness (Adhyātmaśūnyatā) is pure, and because inner emptiness is pure, the all-knowing wisdom is pure. Why is that? If desire is pure, if inner emptiness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because desire is pure, outer emptiness (Bahirdhāśūnyatā), inner and outer emptiness (Adhyātmabahirdhāśūnyatā), emptiness of emptiness (Śūnyatāśūnyatā), great emptiness (Mahāśūnyatā), ultimate emptiness (Paramārthaśūnyatā), conditioned emptiness (Saṃskṛtaśūnyatā), unconditioned emptiness (Asaṃskṛtaśūnyatā), absolute emptiness (Atyantaśūnyatā), beginningless emptiness (Anavarāgraśūnyatā), dispersed emptiness (Anavakāraśūnyatā), emptiness of non-change (Prakṛtiśūnyatā), emptiness of inherent nature (Svabhāvaśūnyatā), emptiness of self-characteristic (Svalakṣaṇaśūnyatā), emptiness of general characteristic (Sāmānyalakṣaṇaśūnyatā), emptiness of all dharmas (Sarvadharmaśūnyatā), emptiness of non-apprehension (Anupalambhaśūnyatā), emptiness of non-existence (Abhāvaśūnyatā), emptiness of self-nature (Svabhāvaśūnyatā), and emptiness of non-existence of self-nature (Abhāvasvabhāvaśūnyatā) are pure. Because outer emptiness up to the emptiness of non-existence of self-nature are pure, the all-knowing wisdom is pure. Why is that? If desire is pure, if outer emptiness up to the emptiness of non-existence of self-nature are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because desire is pure, suchness (Tathatā) is pure, and because suchness is pure, the all-knowing wisdom is pure. Why is that? If desire is pure, if suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because desire is pure, the realm of dharma (Dharmadhātu), the nature of dharma (Dharmatā), non-falsity (Avitathatā), non-alteration (Ananyathātva), equality (Samatā), detachment (Viviktatā), the establishment of dharma (Dharmasthiti), the regulation of dharma (Dharmaniyāmatā), the limit of reality (Bhūtakoti), the realm of space (Ākāśadhātu), and the inconceivable realm (Acintyadhātu) are pure. Because the realm of dharma up to the inconceivable realm are pure, the all-knowing wisdom is pure. Why is that? If desire is pure, if the realm of dharma up to the inconceivable realm are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because desire is pure, the noble truth of suffering (Duḥkhasatya) is pure, and because the noble truth of suffering is pure, the all-knowing wisdom is pure. Why is that?'

---

故？若貪清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若貪清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若貪清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若貪清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若貪清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若貪清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若貪清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故四正斷、四神足、五根、五力、七等

【現代漢語翻譯】 現代漢語譯本： 「為什麼呢？如果貪慾清凈，那麼苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）清凈，如果苦聖諦清凈，那麼一切智智（sarvajnata，佛陀的智慧）清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為貪慾清凈，所以集聖諦（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，指滅苦之道的真理）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼集、滅、道聖諦清凈，如果集、滅、道聖諦清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！因為貪慾清凈，所以四靜慮（dhyana，禪定）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼四靜慮清凈，如果四靜慮清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為貪慾清凈，所以四無量（apramana，四種無限的慈悲心）和四無色定（arupasamapatti，四種無色界的禪定）清凈；因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼四無量和四無色定清凈，如果四無量和四無色定清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現！因為貪慾清凈，所以八解脫（vimoksha，八種解脫束縛的方法）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼八解脫清凈，如果八解脫清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為貪慾清凈，所以八勝處（abhibhayatana，八種克服感官慾望的禪定）、九次第定（navanupurvaviharasamapatti，九種次第進入禪定的方法）、十遍處（krtasnayatana，十種禪定境界）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼八勝處、九次第定、十遍處清凈，如果八勝處、九次第定、十遍處清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現！因為貪慾清凈，所以四念住（smrtyupasthana，四種觀照方法）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果貪慾清凈，那麼四念住清凈，如果四念住清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為貪慾清凈，所以四正斷（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

【English Translation】 English version: Why is that? If craving is pure, then the noble truth of suffering (duhkha satya) is pure; if the noble truth of suffering is pure, then all-knowing wisdom (sarvajnata) is pure, because there is no duality, no division, no difference, and no separation between them. Because craving is pure, the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya) are pure; because the noble truths of origin, cessation, and path are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the noble truths of origin, cessation, and path are pure; if the noble truths of origin, cessation, and path are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because craving is pure, the four dhyanas (meditative absorptions) are pure; because the four dhyanas are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the four dhyanas are pure; if the four dhyanas are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because craving is pure, the four immeasurables (apramana) and the four formless absorptions (arupasamapatti) are pure; because the four immeasurables and the four formless absorptions are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the four immeasurables and the four formless absorptions are pure; if the four immeasurables and the four formless absorptions are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because craving is pure, the eight liberations (vimoksha) are pure; because the eight liberations are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the eight liberations are pure; if the eight liberations are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because craving is pure, the eight abhibhayatanas (overcoming sense desires), the nine sequential abidings (navanupurvaviharasamapatti), and the ten kasinas (krtasnayatana) are pure; because the eight abhibhayatanas, the nine sequential abidings, and the ten kasinas are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the eight abhibhayatanas, the nine sequential abidings, and the ten kasinas are pure; if the eight abhibhayatanas, the nine sequential abidings, and the ten kasinas are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because craving is pure, the four foundations of mindfulness (smrtyupasthana) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom is pure. Why is that? If craving is pure, then the four foundations of mindfulness are pure; if the four foundations of mindfulness are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because craving is pure, the four right exertions (samyakprahana), the four bases of magical power (rddhipada), the five faculties (indriya), the five powers (bala), and the seven factors of enlightenment are pure.

---

覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若貪清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若貪清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若貪清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若貪清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百三

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十二

「善現！貪清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若貪清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若貪清凈，若六神通清

【現代漢語翻譯】 現代漢語譯本：

『善現（Subhuti）！覺支（bodhyanga，菩提的構成要素）、八聖道支（aryastangamarga，達到涅槃的八種正確方法）清凈，四正斷（samyakpradhana，四種正確的努力）乃至八聖道支清凈，因此一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果貪（raga，慾望）清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

『善現！貪清凈，因此空解脫門（sunyata-vimoksa-mukha，通往空性的解脫之門）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。貪清凈，因此無相（animitta，沒有特徵）和無愿（apranihita，沒有願望）解脫門清凈，無相和無愿解脫門清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

『善現！貪清凈，因此菩薩十地（bodhisattva-bhumi，菩薩修行的十個階段）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

《大般若波羅蜜多經》卷第二百二 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百三

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十二

『善現！貪清凈，因此五眼（panca-caksus，五種不同的視覺能力）清凈，五眼清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。貪清凈，因此六神通（sadabhijna，六種超自然能力）清凈，六神通清凈，因此一切智智清凈。為什麼呢？如果貪清凈，如果六神通清凈

【English Translation】 English version:

'Subhuti! The purity of the bodhyangas (factors of enlightenment), the purity of the eightfold noble path, the purity of the four right exertions up to the purity of the eightfold noble path, therefore, the sarvajnata (omniscience) is pure. Why? If raga (greed) is pure, if the four right exertions up to the eightfold noble path are pure, if sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because greed is pure, the sunyata-vimoksa-mukha (the gate of liberation of emptiness) is pure, and because the gate of liberation of emptiness is pure, sarvajnata is pure. Why? If greed is pure, if the gate of liberation of emptiness is pure, if sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because greed is pure, the animitta (signless) and apranihita (wishless) gates of liberation are pure, and because the signless and wishless gates of liberation are pure, sarvajnata is pure. Why? If greed is pure, if the signless and wishless gates of liberation are pure, if sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because greed is pure, the ten bodhisattva-bhumis (ten stages of a bodhisattva's path) are pure, and because the ten bodhisattva-bhumis are pure, sarvajnata is pure. Why? If greed is pure, if the ten bodhisattva-bhumis are pure, if sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.

The Great Prajnaparamita Sutra, Scroll 202 Taiso Tripitaka Volume 06, No. 0220, The Great Prajnaparamita Sutra (Scrolls 201-400)

The Great Prajnaparamita Sutra, Scroll 203

Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Section 22 of the First Part, Difficult to Believe and Understand

'Subhuti! Because greed is pure, the panca-caksus (five eyes) are pure, and because the five eyes are pure, sarvajnata is pure. Why? If greed is pure, if the five eyes are pure, if sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because greed is pure, the sadabhijna (six supernormal powers) are pure, and because the six supernormal powers are pure, sarvajnata is pure. Why? If greed is pure, if the six supernormal powers are pure

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若貪清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若貪清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若貪清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若貪清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若貪清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若貪清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故一切陀羅尼門清凈，一

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它與二元性、二元性的分割、差別和斷滅無關。』

『善現！因為貪慾清凈，所以佛陀的十力（dasabala，佛陀的十種力量）清凈；因為佛陀的十力清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、佛陀的十力清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。因為貪慾清凈，所以四無所畏（catvari vaisaradyani，佛陀的四種無畏）、四無礙解（catasrah pratisamvidah，四種無礙的智慧）、大慈（maitri，慈愛）、大悲（karuna，悲憫）、大喜（mudita，喜悅）、大舍（upeksa，平靜）以及十八佛不共法（avenika buddha dharma，佛陀獨有的十八種功德）都清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、四無所畏乃至十八佛不共法清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。』

『善現！因為貪慾清凈，所以無忘失法（asammosa dharma，不忘失正念的品質）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、無忘失法清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。因為貪慾清凈，所以恒住舍性（upeksa，保持平靜的品質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、恒住舍性清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。』

『善現！因為貪慾清凈，所以一切智（sarvajna，佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、一切智清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。因為貪慾清凈，所以道相智（marga-jnana，對道的智慧）和一切相智（sarvakarajnata，對一切事物的智慧）清凈；因為道相智和一切相智清凈，所以一切智智清凈。為什麼呢？因為貪慾清凈、道相智、一切相智清凈和一切智智清凈，它們之間沒有二元性、二元性的分割、差別和斷滅。』

『善現！因為貪慾清凈，所以一切陀羅尼門（dharani-mukha，總持一切法門的智慧）清凈；因為一

【English Translation】 English version: 'Subhuti, if the all-knowing wisdom (sarvajnata) is pure, it is because it is without duality, without division of duality, without difference, and without cessation.'

'Subhuti, because of the purity of greed, the ten powers of a Buddha (dasabala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the ten powers of a Buddha, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. Because of the purity of greed, the four fearlessnesses (catvari vaisaradyani), the four analytical knowledges (catasrah pratisamvidah), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (avenika buddha dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation.'

'Subhuti, because of the purity of greed, the non-forgetfulness of dharma (asammosa dharma) is pure; because the non-forgetfulness of dharma is pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the non-forgetfulness of dharma, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. Because of the purity of greed, the constant abiding in equanimity (upeksa) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the constant abiding in equanimity, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation.'

'Subhuti, because of the purity of greed, the all-knowing (sarvajna) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the all-knowing, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. Because of the purity of greed, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because the purity of greed, the purity of the knowledge of the path, the purity of the knowledge of all aspects, and the purity of the all-knowing wisdom are without duality, without division of duality, without difference, and without cessation.'

'Subhuti, because of the purity of greed, all the gateways to dharani (dharani-mukha) are pure; because one

---

切陀羅尼門清凈故一切智智清凈。何以故？若貪清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若貪清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若貪清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。貪清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若貪清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若貪清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈。故一切智智清凈。何以故？若貪清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！貪清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若貪清凈，若諸佛無上正等菩提清凈，若一切智

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！由於對貪慾的清凈，一切陀羅尼門（dharani-mukha，總持之門）也清凈；由於一切陀羅尼門清凈，一切智智（sarvajnata，一切種智）也清凈。為什麼呢？因為貪慾的清凈、一切陀羅尼門的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 由於對貪慾的清凈，一切三摩地門（samadhi-mukha，三昧之門）也清凈；由於一切三摩地門清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、一切三摩地門的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於對貪慾的清凈，預流果（srota-apanna-phala，入流果）也清凈；由於預流果清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、預流果的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 由於對貪慾的清凈，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）也清凈；由於一來果、不還果、阿羅漢果清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、一來果、不還果、阿羅漢果的清凈、一切智智的清凈，這四者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於對貪慾的清凈，獨覺菩提（pratyekabuddha-bodhi，緣覺菩提）也清凈；由於獨覺菩提清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、獨覺菩提的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於對貪慾的清凈，一切菩薩摩訶薩行（bodhisattva-mahasattva-carya，菩薩大行）也清凈；由於一切菩薩摩訶薩行清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、一切菩薩摩訶薩行的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於對貪慾的清凈，諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）也清凈；由於諸佛無上正等菩提清凈，一切智智也清凈。為什麼呢？因為貪慾的清凈、諸佛無上正等菩提的清凈、一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 『Subhuti, because of the purity of greed, all dharani-mukhas (gates of mantras) are pure; because all dharani-mukhas are pure, sarvajnata (all-knowing wisdom) is pure. Why is that? Because the purity of greed, the purity of all dharani-mukhas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because of the purity of greed, all samadhi-mukhas (gates of concentration) are pure; because all samadhi-mukhas are pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of all samadhi-mukhas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because of the purity of greed, the srota-apanna-phala (stream-enterer fruit) is pure; because the srota-apanna-phala is pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of the srota-apanna-phala, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because of the purity of greed, the sakrdagamin-phala (once-returner fruit), the anagamin-phala (non-returner fruit), and the arhat-phala (arhat fruit) are pure; because the sakrdagamin-phala, the anagamin-phala, and the arhat-phala are pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of the sakrdagamin-phala, the anagamin-phala, the arhat-phala, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because of the purity of greed, pratyekabuddha-bodhi (solitary-buddha enlightenment) is pure; because pratyekabuddha-bodhi is pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of pratyekabuddha-bodhi, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because of the purity of greed, all bodhisattva-mahasattva-caryas (great bodhisattva practices) are pure; because all bodhisattva-mahasattva-caryas are pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of all bodhisattva-mahasattva-caryas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because of the purity of greed, the anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas is pure; because the anuttara-samyak-sambodhi of all Buddhas is pure, sarvajnata is pure. Why is that? Because the purity of greed, the purity of the anuttara-samyak-sambodhi of all Buddhas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.

---

智清凈，無二、無二分、無別、無斷故。

「複次，善現！瞋清凈故色清凈，色清凈故一切智智清凈。何以故？若瞋清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若瞋清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若瞋清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若瞋清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故色處清凈，色處清凈故一切智智清凈。何以故？若瞋清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若瞋清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若瞋清凈，若眼界清凈，若一切

【現代漢語翻譯】 現代漢語譯本 智慧的清凈，是因為它無二、無二分、無差別、無斷絕的緣故。 『再者，善現（Subhuti）！因為嗔恨的清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智（sarvajnata，一切智慧）清凈。為什麼呢？如果嗔恨清凈，如果色清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為嗔恨清凈，所以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！因為嗔恨清凈，所以眼處（caksu-ayatana，眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果眼處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為嗔恨清凈，所以耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！因為嗔恨清凈，所以色處（rupa-ayatana，色塵）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果色處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為嗔恨清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，法塵）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！因為嗔恨清凈，所以眼界（caksu-dhatu，眼界）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果嗔恨清凈，如果眼界清凈，如果一切

【English Translation】 English version Wisdom is pure because it is without duality, without division, without difference, and without cessation. 'Furthermore, Subhuti! Because of the purity of anger, form (rupa) is pure; because form is pure, all-knowing wisdom (sarvajnata) is pure. Why is that? If anger is pure, if form is pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because of the purity of anger, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? If anger is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation.' 'Subhuti! Because of the purity of anger, the eye faculty (caksu-ayatana) is pure; because the eye faculty is pure, all-knowing wisdom is pure. Why is that? If anger is pure, if the eye faculty is pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because of the purity of anger, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind faculties (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is pure. Why is that? If anger is pure, if the ear, nose, tongue, body, and mind faculties are pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation.' 'Subhuti! Because of the purity of anger, the form object (rupa-ayatana) is pure; because the form object is pure, all-knowing wisdom is pure. Why is that? If anger is pure, if the form object is pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because of the purity of anger, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and mental objects (dharma-ayatana) are pure; because sound, smell, taste, touch, and mental objects are pure, all-knowing wisdom is pure. Why is that? If anger is pure, if sound, smell, taste, touch, and mental objects are pure, if all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation.' 'Subhuti! Because of the purity of anger, the eye element (caksu-dhatu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? If anger is pure, if the eye element is pure, if all

---

智智清凈，無二、無二分、無別、無斷故。瞋清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若瞋清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若瞋清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若瞋清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！智慧的清凈，是因為它與任何事物都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。嗔恨的清凈，導致眼識界(Caksu-vijnana-dhatu，視覺意識的領域)以及眼觸(Caksu-samsparsha，眼睛與外境的接觸)、眼觸為緣所生諸受(Caksu-samsparshaja-vedana，由眼觸產生的感受)的清凈，乃至眼觸為緣所生諸受的清凈，導致一切智智(Sarvajnata，對一切事物和現象的智慧)的清凈。為什麼呢？因為嗔恨的清凈，乃至眼觸為緣所生諸受的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。 『善現！嗔恨的清凈，導致耳界(Srotra-dhatu，聽覺的領域)的清凈，耳界的清凈，導致一切智智的清凈。為什麼呢？因為嗔恨的清凈，耳界的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。嗔恨的清凈，導致聲界(Sabda-dhatu，聲音的領域)、耳識界(Srotra-vijnana-dhatu，聽覺意識的領域)以及耳觸(Srotra-samsparsha，耳朵與外境的接觸)、耳觸為緣所生諸受(Srotra-samsparshaja-vedana，由耳觸產生的感受)的清凈，聲界乃至耳觸為緣所生諸受的清凈，導致一切智智的清凈。為什麼呢？因為嗔恨的清凈，聲界乃至耳觸為緣所生諸受的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。 『善現！嗔恨的清凈，導致鼻界(Ghrana-dhatu，嗅覺的領域)的清凈，鼻界的清凈，導致一切智智的清凈。為什麼呢？因為嗔恨的清凈，鼻界的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。嗔恨的清凈，導致香界(Gandha-dhatu，氣味的領域)、鼻識界(Ghrana-vijnana-dhatu，嗅覺意識的領域)以及鼻觸(Ghrana-samsparsha，鼻子與外境的接觸)、鼻觸為緣所生諸受(Ghrana-samsparshaja-vedana，由鼻觸產生的感受)的清凈，香界乃至鼻觸為緣所生諸受的清凈，導致一切智智的清凈。為什麼呢？因為嗔恨的清凈，香界乃至鼻觸為緣所生諸受的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。 『善現！嗔恨的清凈，導致舌界(Jihva-dhatu，味覺的領域)的清凈，舌界的清凈，導致一切智智的清凈。為什麼呢？因為嗔恨的清凈，舌界的清凈，與一切智智的清凈，都不是二元的、沒有分割的、沒有差別的、沒有斷滅的。

【English Translation】 English version 『Subhuti! The purity of the wisdom of all-knowledge (Sarvajnata) is because it is non-dual, non-divisible, non-distinct, and non-discontinuous. The purity of aversion leads to the purity of the eye-consciousness element (Caksu-vijnana-dhatu), as well as eye-contact (Caksu-samsparsha), and the feelings born of eye-contact (Caksu-samsparshaja-vedana), and the purity of the feelings born of eye-contact leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the feelings born of eye-contact, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous. 『Subhuti! The purity of aversion leads to the purity of the ear element (Srotra-dhatu), and the purity of the ear element leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the ear element, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous. The purity of aversion leads to the purity of the sound element (Sabda-dhatu), the ear-consciousness element (Srotra-vijnana-dhatu), as well as ear-contact (Srotra-samsparsha), and the feelings born of ear-contact (Srotra-samsparshaja-vedana), and the purity of the sound element and the feelings born of ear-contact leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the sound element and the feelings born of ear-contact, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous. 『Subhuti! The purity of aversion leads to the purity of the nose element (Ghrana-dhatu), and the purity of the nose element leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the nose element, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous. The purity of aversion leads to the purity of the smell element (Gandha-dhatu), the nose-consciousness element (Ghrana-vijnana-dhatu), as well as nose-contact (Ghrana-samsparsha), and the feelings born of nose-contact (Ghrana-samsparshaja-vedana), and the purity of the smell element and the feelings born of nose-contact leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the smell element and the feelings born of nose-contact, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous. 『Subhuti! The purity of aversion leads to the purity of the tongue element (Jihva-dhatu), and the purity of the tongue element leads to the purity of the wisdom of all-knowledge. Why is that? Because the purity of aversion, the purity of the tongue element, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-distinct, and non-discontinuous.

---

清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故身界清凈，身界清凈故一切智智清凈。何以故？若瞋清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故意界清凈，意界清凈故一切智智清凈。何以故？若瞋清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若瞋清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故地界清凈，地界清凈故一切智智清凈。何以故？若瞋清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故水、火、風、空、識界清凈，水、火、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為嗔(dvesha, 憤怒)清凈，所以味界(rasa-dhatu, 味覺的領域)清凈，舌識界(jihva-vijnana-dhatu, 舌頭意識的領域)以及舌觸(jihva-samsparsha, 舌頭接觸)和舌觸為緣所生的諸受(vedana, 感受)也清凈。因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智(sarvajnata, 對一切的智慧)清凈。為什麼呢？因為嗔清凈，味界乃至舌觸為緣所生的諸受清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈，所以身界(kaya-dhatu, 身體的領域)清凈，身界清凈所以一切智智清凈。為什麼呢？因為嗔清凈，身界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以觸界(sparsha-dhatu, 觸覺的領域)，身識界(kaya-vijnana-dhatu, 身體意識的領域)以及身觸(kaya-samsparsha, 身體接觸)和身觸為緣所生的諸受清凈。因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為嗔清凈，觸界乃至身觸為緣所生的諸受清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈，所以意界(mano-dhatu, 意識的領域)清凈，意界清凈所以一切智智清凈。為什麼呢？因為嗔清凈，意界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以法界(dharma-dhatu, 法的領域)，意識界(mano-vijnana-dhatu, 意識的領域)以及意觸(mano-samsparsha, 意識接觸)和意觸為緣所生的諸受清凈。因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為嗔清凈，法界乃至意觸為緣所生的諸受清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈，所以地界(prthivi-dhatu, 地的領域)清凈，地界清凈所以一切智智清凈。為什麼呢？因為嗔清凈，地界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以水界(ap-dhatu, 水的領域)，火界(tejo-dhatu, 火的領域)，風界(vayu-dhatu, 風的領域)，空界(akasha-dhatu, 空的領域)，識界(vijnana-dhatu, 意識的領域)清凈，水、火、

【English Translation】 English version 'Subhuti! Because anger (dvesha) is pure, the taste realm (rasa-dhatu) is pure, the tongue consciousness realm (jihva-vijnana-dhatu) and tongue contact (jihva-samsparsha), and the feelings (vedana) arising from tongue contact are pure. Because the taste realm and the feelings arising from tongue contact are pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if anger is pure, the taste realm and the feelings arising from tongue contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because anger is pure, the body realm (kaya-dhatu) is pure, and because the body realm is pure, the all-knowing wisdom is pure. Why is that? Because if anger is pure, the body realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the touch realm (sparsha-dhatu), the body consciousness realm (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the feelings arising from body contact are pure. Because the touch realm and the feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? Because if anger is pure, the touch realm and the feelings arising from body contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because anger is pure, the mind realm (mano-dhatu) is pure, and because the mind realm is pure, the all-knowing wisdom is pure. Why is that? Because if anger is pure, the mind realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the dharma realm (dharma-dhatu), the mind consciousness realm (mano-vijnana-dhatu), and mind contact (mano-samsparsha), and the feelings arising from mind contact are pure. Because the dharma realm and the feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? Because if anger is pure, the dharma realm and the feelings arising from mind contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because anger is pure, the earth realm (prthivi-dhatu) is pure, and because the earth realm is pure, the all-knowing wisdom is pure. Why is that? Because if anger is pure, the earth realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the water realm (ap-dhatu), the fire realm (tejo-dhatu), the wind realm (vayu-dhatu), the space realm (akasha-dhatu), and the consciousness realm (vijnana-dhatu) are pure, water, fire,

---

風、空、識界清凈故一切智智清凈。何以故？若瞋清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故無明清凈，無明清凈故一切智智清凈。何以故？若瞋清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若瞋清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若瞋清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若瞋清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故內空清凈，內空清凈故一切智智清凈。何以故？若瞋清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！風、空、識界清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果嗔（dvesa，指嗔恨）清凈，那麼水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！嗔清凈，所以無明（avidya，指對真理的無知）清凈，無明清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。嗔清凈，所以行（samskara，指業力）、識（vijnana，指意識）、名色（namarupa，指身心）、六處（sadayatana，指六根）、觸（sparsa，指感官接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！嗔清凈，所以佈施波羅蜜多（dana-paramita，指佈施的完美）清凈，佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。嗔清凈，所以凈戒（sila-paramita，指持戒的完美）、安忍（ksanti-paramita，指忍辱的完美）、精進（virya-paramita，指精進的完美）、靜慮（dhyana-paramita，指禪定的完美）、般若波羅蜜多（prajna-paramita，指智慧的完美）清凈，凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！嗔清凈，所以內空（adhyatma-sunyata，指內在的空性）清凈，內空清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。嗔清凈，所以外空（bahirdha-sunyata，指外在的空性）、內外空（adhyatma-bahirdha-sunyata，指內外皆空）、空空（sunyata-sunyata，指空性的空性）、大空（maha-sunyata，指廣大的空性）、勝義空（paramartha-sunyata，指勝義諦的空性）、有為空（samskrta-sunyata，指有為法的空性）、無為空（asamskrta-sunyata，指無為法的空性）、畢竟空（atyanta-sunyata，指究竟的空性）、無際空（anavaragra-sunyata，指無邊際的空性）、散空（avakasa-sunyata，指散佈的空性）清凈，外空乃至散空清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果外空乃至散空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti, because the wind, space, and consciousness realms are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If anger (dvesa) is pure, then the water, fire, wind, space, and consciousness realms are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because anger is pure, ignorance (avidya) is pure, and because ignorance is pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if ignorance is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, volitional formations (samskara), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age, death, sorrow, lamentation, pain, grief, and despair are pure. Because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because anger is pure, the perfection of giving (dana-paramita) is pure, and because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if the perfection of giving is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the perfections of morality (sila-paramita), patience (ksanti-paramita), vigor (virya-paramita), meditation (dhyana-paramita), and wisdom (prajna-paramita) are pure. Because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if the perfections of morality up to wisdom are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because anger is pure, inner emptiness (adhyatma-sunyata) is pure, and because inner emptiness is pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if inner emptiness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, 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), unconditioned emptiness (asamskrta-sunyata), absolute emptiness (atyanta-sunyata), beginningless emptiness (anavaragra-sunyata), and dispersed emptiness (avakasa-sunyata) are pure. Because outer emptiness up to dispersed emptiness are pure, the all-knowing wisdom is pure. Why is that? If anger is pure, if outer emptiness up to dispersed emptiness are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若瞋清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故真如清凈，真如清凈故一切智智清凈。何以故？若瞋清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若瞋清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若瞋清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若瞋清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若瞋清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故四無

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！空（sunyata）、無變異空（avikara-sunyata）、本性空（prakriti-sunyata）、自相空（svalaksana-sunyata）、共相空（samanya-sunyata）、一切法空（sarva-dharma-sunyata）、不可得空（anupalabdhi-sunyata）、無性空（abhava-sunyata）、自性空（svabhava-sunyata）、無性自性空（abhava-svabhava-sunyata）清凈，外空乃至無性自性空清凈故，一切智智（sarvajnatajnana，指佛陀的智慧）清凈。為什麼呢？如果嗔（dvesa）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！嗔清凈的緣故，真如（tathata）清凈，真如清凈的緣故，一切智智清凈。為什麼呢？如果嗔清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。嗔清凈的緣故，法界（dharmadhatu）、法性（dharmata）、不虛妄性（avitathata）、不變異性（ananyathata）、平等性（samata）、離生性（viviktata）、法定（dharmasthiti）、法住（dharmaniyamata）、實際（bhutakoti）、虛空界（akasa-dhatu）、不思議界（acintya-dhatu）清凈，法界乃至不思議界清凈的緣故，一切智智清凈。為什麼呢？如果嗔清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！嗔清凈的緣故，苦聖諦（duhkha-satya）清凈，苦聖諦清凈的緣故，一切智智清凈。為什麼呢？如果嗔清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。嗔清凈的緣故，集（samudaya）、滅（nirodha）、道（marga）聖諦清凈，集、滅、道聖諦清凈的緣故，一切智智清凈。為什麼呢？如果嗔清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！嗔清凈的緣故，四靜慮（catvari-dhyanani）清凈，四靜慮清凈的緣故，一切智智清凈。為什麼呢？如果嗔清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。嗔清凈的緣故，四無

【English Translation】 English version 『Subhuti! Because emptiness (sunyata), emptiness without alteration (avikara-sunyata), emptiness of inherent nature (prakriti-sunyata), emptiness of self-characteristics (svalaksana-sunyata), emptiness of common characteristics (samanya-sunyata), emptiness of all dharmas (sarva-dharma-sunyata), emptiness of non-apprehension (anupalabdhi-sunyata), emptiness of non-existence (abhava-sunyata), emptiness of self-nature (svabhava-sunyata), and emptiness of non-existence of self-nature (abhava-svabhava-sunyata) are pure, and because the purity of outer emptiness up to the emptiness of non-existence of self-nature, the all-knowing wisdom (sarvajnatajnana) is pure. Why is that? Because if anger (dvesa) is pure, if outer emptiness up to the emptiness of non-existence of self-nature is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because anger is pure, thusness (tathata) is pure, and because thusness is pure, all-knowing wisdom is pure. Why is that? Because if anger is pure, if thusness is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the realm of dharma (dharmadhatu), the nature of dharma (dharmata), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), the established dharma (dharmasthiti), the fixed dharma (dharmaniyamata), the limit of reality (bhutakoti), the space realm (akasa-dhatu), and the inconceivable realm (acintya-dhatu) are pure, and because the realm of dharma up to the inconceivable realm are pure, all-knowing wisdom is pure. Why is that? Because if anger is pure, if the realm of dharma up to the inconceivable realm are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because anger is pure, the noble truth of suffering (duhkha-satya) is pure, and because the noble truth of suffering is pure, all-knowing wisdom is pure. Why is that? Because if anger is pure, if the noble truth of suffering is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the noble truths of origin (samudaya), cessation (nirodha), and path (marga) are pure, and because the noble truths of origin, cessation, and path are pure, all-knowing wisdom is pure. Why is that? Because if anger is pure, if the noble truths of origin, cessation, and path are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because anger is pure, the four meditative absorptions (catvari-dhyanani) are pure, and because the four meditative absorptions are pure, all-knowing wisdom is pure. Why is that? Because if anger is pure, if the four meditative absorptions are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because anger is pure, the four immeasurable

---

量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若瞋清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若瞋清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若瞋清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若瞋清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若瞋清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若瞋清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若瞋

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！嗔（dvesha）的清凈導致四無量（catvāri apramāṇāni，即慈、悲、喜、舍四種無限的禪定）和四無色定（catasra ārūpyasamāpattayaḥ，即空無邊處定、識無邊處定、無所有處定、非想非非想處定）的清凈，四無量和四無色定的清凈導致一切智智（sarvākārajñatā，即對一切事物、一切方面都完全瞭解的智慧）的清凈。為什麼呢？因為嗔的清凈、四無量和四無色定的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈導致八解脫（aṣṭa vimokṣāḥ，即八種解脫煩惱束縛的禪定）的清凈，八解脫的清凈導致一切智智的清凈。為什麼呢？因為嗔的清凈、八解脫的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。嗔的清凈導致八勝處（aṣṭāv abhibhāyatanāni，即八種通過觀想來克服感官慾望的禪定）、九次第定（navānupūrvasamāpattayaḥ，即從初禪到滅盡定的九種禪定）和十遍處（daśa kṛtsnāyatanāni，即十種通過觀想來擴充套件意識的禪定）的清凈，八勝處、九次第定和十遍處的清凈導致一切智智的清凈。為什麼呢？因為嗔的清凈、八勝處、九次第定和十遍處的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈導致四念住（catvāri smṛtyupasthānāni，即身念住、受念住、心念住、法念住）的清凈，四念住的清凈導致一切智智的清凈。為什麼呢？因為嗔的清凈、四念住的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。嗔的清凈導致四正斷（catvāri samyakprahāṇāni，即已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（catvāra ṛddhipādāḥ，即欲神足、勤神足、心神足、觀神足）、五根（pañcendriyāṇi，即信根、精進根、念根、定根、慧根）、五力（pañca balāni，即信力、精進力、念力、定力、慧力）、七等覺支（sapta bodhyaṅgāni，即念等覺支、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）和八聖道支（āryāṣṭāṅgamārgaḥ，即正見、正思惟、正語、正業、正命、正精進、正念、正定）的清凈，四正斷乃至八聖道支的清凈導致一切智智的清凈。為什麼呢？因為嗔的清凈、四正斷乃至八聖道支的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！嗔的清凈導致空解脫門（śūnyatāvimokṣamukha，即通過觀空性而獲得的解脫）的清凈，空解脫門的清凈導致一切智智的清凈。為什麼呢？因為嗔的清凈、空解脫門的清凈、以及一切智智的清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。嗔的清凈導致無相（animitta，即不執著于任何相）和無愿（apraṇihita，即不追求任何願望）解脫門的清凈，無相和無愿解脫門的清凈導致一切智智的清凈。為什麼呢？因為嗔

【English Translation】 English version: 『Subhuti! The purity of aversion (dvesha) leads to the purity of the four immeasurables (catvāri apramāṇāni, i.e., loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (catasra ārūpyasamāpattayaḥ, i.e., the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), and the purity of the four immeasurables and the four formless absorptions leads to the purity of all-knowing wisdom (sarvākārajñatā). Why is that? Because the purity of aversion, the purity of the four immeasurables and the four formless absorptions, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! The purity of aversion leads to the purity of the eight liberations (aṣṭa vimokṣāḥ, i.e., eight meditative states that free one from the bonds of affliction), and the purity of the eight liberations leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion, the purity of the eight liberations, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. The purity of aversion leads to the purity of the eight mastery states (aṣṭāv abhibhāyatanāni, i.e., eight meditative states for overcoming sensory desires through contemplation), the nine successive abidings (navānupūrvasamāpattayaḥ, i.e., nine meditative states from the first dhyana to the cessation of feeling and perception), and the ten all-encompassing spheres (daśa kṛtsnāyatanāni, i.e., ten meditative states for expanding consciousness through contemplation), and the purity of the eight mastery states, the nine successive abidings, and the ten all-encompassing spheres leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion, the purity of the eight mastery states, the nine successive abidings, and the ten all-encompassing spheres, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! The purity of aversion leads to the purity of the four foundations of mindfulness (catvāri smṛtyupasthānāni, i.e., mindfulness of the body, feelings, mind, and phenomena), and the purity of the four foundations of mindfulness leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion, the purity of the four foundations of mindfulness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. The purity of aversion leads to the purity of the four right exertions (catvāri samyakprahāṇāni, i.e., preventing the arising of unwholesome states, abandoning arisen unwholesome states, cultivating unarisen wholesome states, and maintaining arisen wholesome states), the four bases of psychic power (catvāra ṛddhipādāḥ, i.e., the bases of desire, effort, mind, and investigation), the five faculties (pañcendriyāṇi, i.e., the faculties of faith, effort, mindfulness, concentration, and wisdom), the five powers (pañca balāni, i.e., the powers of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (sapta bodhyaṅgāni, i.e., mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (āryāṣṭāṅgamārgaḥ, i.e., right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and the purity of the four right exertions up to the eightfold noble path leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion, the purity of the four right exertions up to the eightfold noble path, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! The purity of aversion leads to the purity of the emptiness liberation gate (śūnyatāvimokṣamukha, i.e., liberation through the contemplation of emptiness), and the purity of the emptiness liberation gate leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion, the purity of the emptiness liberation gate, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. The purity of aversion leads to the purity of the signless (animitta, i.e., not clinging to any signs) and wishless (apraṇihita, i.e., not pursuing any desires) liberation gates, and the purity of the signless and wishless liberation gates leads to the purity of all-knowing wisdom. Why is that? Because the purity of aversion

---

清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若瞋清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若瞋清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若瞋清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若瞋清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若瞋清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若瞋清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故恒住舍性清凈，恒住舍性清凈故一

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！清凈，如果無相、無愿解脫門清凈，如果一切智智(sarvajnata，佛陀的智慧)清凈，因為它們無二、無二分、無差別、無斷絕。 『善現！嗔(dvesa，憤怒)清凈，所以菩薩十地(bodhisattva-bhumi，菩薩修行的十個階段)清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果菩薩十地清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。 『善現！嗔清凈，所以五眼(panca-caksus，肉眼、天眼、慧眼、法眼、佛眼)清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果五眼清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。嗔清凈，所以六神通(sad-abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通)清凈；六神通清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果六神通清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。 『善現！嗔清凈，所以佛十力(tathagata-bala，佛陀的十種力量)清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果佛十力清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。嗔清凈，所以四無所畏(catvari-vaisaradyani，佛陀的四種無畏)、四無礙解(catasrah-pratisamvidah，佛陀的四種無礙解)、大慈(maha-maitri，偉大的慈愛)、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)、十八佛不共法(avenika-buddha-dharma，佛陀獨有的十八種功德)清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。 『善現！嗔清凈，所以無忘失法(asammosa-dharma，不忘失正念的品質)清凈；無忘失法清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果無忘失法清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。嗔清凈，所以恒住舍性(upeksa-pratisamvid，保持平等心的能力)清凈；恒住舍性清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Purity, if the signlessness, wishlessness liberation door is pure, if the all-knowing wisdom (sarvajnata) is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because anger (dvesa) is pure, the ten bodhisattva stages (bodhisattva-bhumi) are pure; because the ten bodhisattva stages are pure, the all-knowing wisdom is pure. Why? If anger is pure, if the ten bodhisattva stages are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because anger is pure, the five eyes (panca-caksus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why? If anger is pure, if the five eyes are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because anger is pure, the six supernormal powers (sad-abhijna) are pure; because the six supernormal powers are pure, the all-knowing wisdom is pure. Why? If anger is pure, if the six supernormal powers are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because anger is pure, the ten powers of the Buddha (tathagata-bala) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why? If anger is pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because anger is pure, the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why? If anger is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because anger is pure, the non-forgetfulness of dharma (asammosa-dharma) is pure; because the non-forgetfulness of dharma is pure, the all-knowing wisdom is pure. Why? If anger is pure, if the non-forgetfulness of dharma is pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because anger is pure, the constant abiding in equanimity (upeksa-pratisamvid) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure.

---

切智智清凈。何以故？若瞋清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若瞋清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若瞋清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若瞋清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若瞋清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若瞋清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。瞋清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若瞋清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈

【現代漢語翻譯】 現代漢語譯本： 一切智智（Buddha's omniscience）的清凈是這樣的。為什麼呢？如果嗔（hatred）清凈，如果恒常安住的舍性（equanimity）清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！因為嗔清凈，所以一切智（omniscience）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以道相智（knowledge of the path）、一切相智（knowledge of all aspects）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈，所以一切陀羅尼門（all dharani gates）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以一切三摩地門（all samadhi gates）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈，所以預流果（Sotapanna）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為嗔清凈，所以一來果（Sakadagami）、不還果（Anagami）、阿羅漢果（Arhat）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果嗔清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為嗔清凈

【English Translation】 English version: The purity of all-knowing wisdom (Sarvajnatajnana) is such. Why is that? If hatred (dvesha) is pure, if the equanimity (upeksha) that constantly abides is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because hatred is pure, all-knowingness (sarvajnata) is pure; because all-knowingness is pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if all-knowingness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because hatred is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if the knowledge of the path and the knowledge of all aspects are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because hatred is pure, all dharani gates are pure; because all dharani gates are pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if all dharani gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because hatred is pure, all samadhi gates are pure; because all samadhi gates are pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if all samadhi gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because hatred is pure, the fruit of stream-entry (Sotapanna) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if the fruit of stream-entry is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because hatred is pure, the fruits of once-returner (Sakadagami), non-returner (Anagami), and Arhat are pure; because the fruits of once-returner, non-returner, and Arhat are pure, all-knowing wisdom is pure. Why is that? If hatred is pure, if the fruits of once-returner, non-returner, and Arhat are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because hatred is pure

---

故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若瞋清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若瞋清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！瞋清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若瞋清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！癡清凈故色清凈，色清凈故一切智智清凈。何以故？若癡清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若癡清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若癡清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若癡清凈，若耳、鼻、舌、身、意處清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 因此，獨覺菩提（Pratyekabuddha-bodhi，指不依師教，獨自悟道的覺悟）是清凈的，獨覺菩提清凈，所以一切智智（sarvajnata，指佛陀所證得的智慧）也是清凈的。為什麼呢？因為嗔（dvesa，指嗔恨）的清凈、獨覺菩提的清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為嗔的清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，指發大心願的菩薩）的修行是清凈的；一切菩薩摩訶薩的修行清凈，所以一切智智也是清凈的。為什麼呢？因為嗔的清凈、一切菩薩摩訶薩的修行清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。』 『善現！因為嗔的清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，指佛陀所證得的無上正等覺悟）是清凈的；諸佛無上正等菩提清凈，所以一切智智也是清凈的。為什麼呢？因為嗔的清凈、諸佛無上正等菩提的清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。』 『再者，善現！因為癡（moha，指愚癡）的清凈，所以色（rupa，指物質現象）是清凈的；色清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈、色的清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。因為癡的清凈，所以受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）也是清凈的；受、想、行、識清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈、受、想、行、識的清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。』 『善現！因為癡的清凈，所以眼處（caksu-ayatana，指眼根）是清凈的；眼處清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈、眼處的清凈、以及一切智智的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。因為癡的清凈，所以耳（srotra，指耳根）、鼻（ghrana，指鼻根）、舌（jihva，指舌根）、身（kaya，指身根）、意處（manas-ayatana，指意根）也是清凈的；耳、鼻、舌、身、意處清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈、耳、鼻、舌、身、意處的清凈、以及一切智智的清凈，

【English Translation】 English version Therefore, the Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha who achieves enlightenment on their own) is pure, and because the Pratyekabuddha-bodhi is pure, the Sarvajnata (the wisdom of a Buddha) is also pure. Why is this so? Because the purity of hatred (dvesa), the purity of Pratyekabuddha-bodhi, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous. 'Subhuti! Because hatred is pure, the practice of all Bodhisattva-mahasattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahasattvas is pure, the Sarvajnata is also pure. Why is this so? Because the purity of hatred, the purity of the practice of all Bodhisattva-mahasattvas, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous.' 'Subhuti! Because hatred is pure, the Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment of a Buddha) of all Buddhas is pure; because the Anuttara-samyak-sambodhi of all Buddhas is pure, the Sarvajnata is also pure. Why is this so? Because the purity of hatred, the purity of the Anuttara-samyak-sambodhi of all Buddhas, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous.' 'Furthermore, Subhuti! Because delusion (moha) is pure, form (rupa) is pure; because form is pure, the Sarvajnata is also pure. Why is this so? Because the purity of delusion, the purity of form, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous. Because delusion is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure; because feeling, perception, mental formations, and consciousness are pure, the Sarvajnata is also pure. Why is this so? Because the purity of delusion, the purity of feeling, perception, mental formations, and consciousness, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous.' 'Subhuti! Because delusion is pure, the eye-base (caksu-ayatana) is pure; because the eye-base is pure, the Sarvajnata is also pure. Why is this so? Because the purity of delusion, the purity of the eye-base, and the purity of Sarvajnata are non-dual, undivided, not separate, and not discontinuous. Because delusion is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) are also pure; because the ear, nose, tongue, body, and mind-base are pure, the Sarvajnata is also pure. Why is this so? Because the purity of delusion, the purity of the ear, nose, tongue, body, and mind-base, and the purity of Sarvajnata are

---

凈，無二、無二分、無別、無斷故。

「善現！癡清凈故色處清凈，色處清凈故一切智智清凈。何以故？若癡清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若癡清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若癡清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若癡清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故鼻界清凈

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為愚癡（moha）清凈，所以色處（rūpāyatana）清凈；因為色處清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果愚癡清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡清凈，所以聲、香、味、觸、法處（śabda, gandha, rasa, sparśa, dharmāyatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡清凈，所以眼界（cakṣurdhātu）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡清凈，所以眼識界（cakṣurvijñānadhātu）以及眼觸（cakṣuḥsparśa）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā）清凈；眼識界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡清凈，所以耳界（śrotradhātu）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡清凈，所以聲界（śabdadhātu）、耳識界（śrotravijñānadhātu）以及耳觸（śrotraḥsparśa）、耳觸為緣所生諸受（śrotraḥsparśajā vedanā）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡清凈，所以鼻界（ghrāṇadhātu）清凈

【English Translation】 English version 'Subhuti! Because ignorance (moha) is pure, the sphere of form (rūpāyatana) is pure; because the sphere of form is pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If ignorance is pure, if the sphere of form is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because ignorance is pure, the spheres of sound, smell, taste, touch, and mental objects (śabda, gandha, rasa, sparśa, dharmāyatana) are pure; because the spheres of sound, smell, taste, touch, and mental objects are pure, all-knowing wisdom is pure. Why is that? If ignorance is pure, if the spheres of sound, smell, taste, touch, and mental objects are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because ignorance is pure, the eye element (cakṣurdhātu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? If ignorance is pure, if the eye element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because ignorance is pure, the eye consciousness element (cakṣurvijñānadhātu), eye contact (cakṣuḥsparśa), and the feelings born of eye contact (cakṣuḥsparśajā vedanā) are pure; because the eye consciousness element and the feelings born of eye contact are pure, all-knowing wisdom is pure. Why is that? If ignorance is pure, if the eye consciousness element and the feelings born of eye contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because ignorance is pure, the ear element (śrotradhātu) is pure; because the ear element is pure, all-knowing wisdom is pure. Why is that? If ignorance is pure, if the ear element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because ignorance is pure, the sound element (śabdadhātu), the ear consciousness element (śrotravijñānadhātu), ear contact (śrotraḥsparśa), and the feelings born of ear contact (śrotraḥsparśajā vedanā) are pure; because the sound element and the feelings born of ear contact are pure, all-knowing wisdom is pure. Why is that? If ignorance is pure, if the sound element and the feelings born of ear contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because ignorance is pure, the nose element (ghrāṇadhātu) is pure'

---

，鼻界清凈故一切智智清凈。何以故？若癡清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若癡清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故身界清凈，身界清凈故一切智智清凈。何以故？若癡清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故意界清凈，意界清凈故一切智智清凈。何以故？若癡清

【現代漢語翻譯】 現代漢語譯本 「善現（Subhuti）！因為愚癡（moha）清凈，所以鼻界（ghrana-dhatu）清凈；因為鼻界清凈，所以一切智智（sarvajnata-jnana，指佛陀的智慧）清凈。為什麼呢？如果愚癡清凈，鼻界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為愚癡清凈，所以香界（gandha-dhatu）、鼻識界（ghrana-vijnana-dhatu）以及鼻觸（ghrana-samsparsha）、鼻觸為緣所生的諸受（vedana）都清凈；因為香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為愚癡清凈，所以舌界（jihva-dhatu）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，舌界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為愚癡清凈，所以味界（rasa-dhatu）、舌識界（jihva-vijnana-dhatu）以及舌觸（jihva-samsparsha）、舌觸為緣所生的諸受清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，味界乃至舌觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為愚癡清凈，所以身界（kaya-dhatu）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，身界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為愚癡清凈，所以觸界（sprashtavya-dhatu）、身識界（kaya-vijnana-dhatu）以及身觸（kaya-samsparsha）、身觸為緣所生的諸受清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，觸界乃至身觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為愚癡清凈，所以意界（mano-dhatu）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，

【English Translation】 English version 『Subhuti, because of the purity of ignorance (moha), the nose element (ghrana-dhatu) is pure; because of the purity of the nose element, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If ignorance is pure, the nose element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of ignorance, the smell element (gandha-dhatu), the nose consciousness element (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsha), and the feelings (vedana) born of nose contact are pure; because the smell element and the feelings born of nose contact are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, the smell element and the feelings born of nose contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because of the purity of ignorance, the tongue element (jihva-dhatu) is pure; because of the purity of the tongue element, the all-knowing wisdom is pure. Why is that? If ignorance is pure, the tongue element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of ignorance, the taste element (rasa-dhatu), the tongue consciousness element (jihva-vijnana-dhatu), and tongue contact (jihva-samsparsha), and the feelings born of tongue contact are pure; because the taste element and the feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, the taste element and the feelings born of tongue contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because of the purity of ignorance, the body element (kaya-dhatu) is pure; because of the purity of the body element, the all-knowing wisdom is pure. Why is that? If ignorance is pure, the body element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of ignorance, the touch element (sprashtavya-dhatu), the body consciousness element (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the feelings born of body contact are pure; because the touch element and the feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, the touch element and the feelings born of body contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because of the purity of ignorance, the mind element (mano-dhatu) is pure; because of the purity of the mind element, the all-knowing wisdom is pure. Why is that? If ignorance is pure,

---

凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若癡清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故地界清凈，地界清凈故一切智智清凈。何以故？若癡清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若癡清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故無明清凈，無明清凈故一切智智清凈。何以故？若癡清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若癡清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若癡清凈，若佈施波羅蜜多清凈，若一切智智

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果意界（manodhatu，意識的領域）清凈，那麼一切智智（sarvajnata，對一切事物和現象的完全理解）就清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為癡（moha，無明）清凈，所以法界（dhammadhatu，一切法的領域）、意識界（vijnanadhatu，意識的領域）以及意觸（manahsamsparsha，意識的接觸）、意觸為緣所生諸受（manahsamsparshaja vedana，意識接觸所產生的感受）都清凈；因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼法界乃至意觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為癡清凈，所以地界（prthividhatu，地元素）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼地界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為癡清凈，所以水界（apadhatu，水元素）、火界（tejodhatu，火元素）、風界（vayudhatu，風元素）、空界（akashadhatu，空元素）、識界（vijnanadhatu，意識元素）都清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為癡清凈，所以無明（avidya，對實相的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼無明清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為癡清凈，所以行（samskara，意志）、識（vijnana，意識）、名色（namarupa，身心）、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 upayas，衰老、死亡、悲傷、哀號、痛苦、憂愁、絕望）都清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為癡清凈，所以佈施波羅蜜多（danaparamita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果癡清凈，那麼佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti! If the mind element (manodhatu) is pure, then the all-knowing wisdom (sarvajnata) is pure, because there is no duality, no division, no difference, and no separation between them. Because ignorance (moha) is pure, the realm of phenomena (dhammadhatu), the realm of consciousness (vijnanadhatu), and mental contact (manahsamsparsha), and the feelings born of mental contact (manahsamsparshaja vedana) are pure; because the realm of phenomena and the feelings born of mental contact are pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then the realm of phenomena and the feelings born of mental contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because ignorance is pure, the earth element (prthividhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then the earth element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because ignorance is pure, the water element (apadhatu), the fire element (tejodhatu), the wind element (vayudhatu), the space element (akashadhatu), and the consciousness element (vijnanadhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then the water, fire, wind, space, and consciousness elements are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because ignorance is pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because ignorance is pure, volitional 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 upayas) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because ignorance is pure, the perfection of giving (danaparamita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because if ignorance is pure, then the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

清凈，無二、無二分、無別、無斷故。癡清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若癡清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故內空清凈，內空清凈故一切智智清凈。何以故？若癡清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若癡清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故真如清凈，真如清凈故一切智智清凈。何以故？若癡清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若癡清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善

【現代漢語翻譯】 現代漢語譯本：癡（無明）是清凈的，因為它是無二、無二分、無差別、無斷絕的。由於癡的清凈，所以凈戒（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）也是清凈的。由於凈戒乃至般若波羅蜜多的清凈，所以一切智智（佛陀的智慧）也是清凈的。為什麼呢？因為癡的清凈，與凈戒乃至般若波羅蜜多的清凈，與一切智智的清凈，它們之間是無二、無二分、無差別、無斷絕的。 善現（須菩提）！由於癡的清凈，所以內空（內在的空性）也是清凈的，由於內空的清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈，與內空的清凈，與一切智智的清凈，它們之間是無二、無二分、無差別、無斷絕的。由於癡的清凈，所以外空（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（自性的空性）、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）也是清凈的。由於外空乃至無性自性空的清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈，與外空乃至無性自性空的清凈，與一切智智的清凈，它們之間是無二、無二分、無差別、無斷絕的。 善現！由於癡的清凈，所以真如（事物的真實本性）也是清凈的，由於真如的清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈，與真如的清凈，與一切智智的清凈，它們之間是無二、無二分、無差別、無斷絕的。由於癡的清凈，所以法界（一切法的界限）、法性（法的本性）、不虛妄性（不虛假的性質）、不變異性（不變異的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法的規律）、法住（法的住立）、實際（真實的實際）、虛空界（虛空的界限）、不思議界（不可思議的界限）也是清凈的。由於法界乃至不思議界的清凈，所以一切智智也是清凈的。為什麼呢？因為癡的清凈，與法界乃至不思議界的清凈，與一切智智的清凈，它們之間是無二、無二分、無差別、無斷絕的。 善現！

【English Translation】 English version: Ignorance (moha) is pure because it is non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, the pure precepts (śīla), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), and perfection of wisdom (prajñāpāramitā) are also pure. Because of the purity of the pure precepts up to the perfection of wisdom, the all-knowing wisdom (sarvajñatā) is also pure. Why is that? Because the purity of ignorance, the purity of the pure precepts up to the perfection of wisdom, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because of the purity of ignorance, the inner emptiness (adhyātmaśūnyatā) is also pure, and because of the purity of inner emptiness, the all-knowing wisdom is also pure. Why is that? Because the purity of ignorance, the purity of inner emptiness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, the outer emptiness (bahirdhāśūnyatā), the emptiness of both inner and outer (adhyātmabahirdhāśūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the ultimate emptiness (paramārthaśūnyatā), the emptiness of conditioned things (saṃskṛtaśūnyatā), the emptiness of unconditioned things (asaṃskṛtaśūnyatā), the ultimate emptiness (atyantaśūnyatā), the emptiness of no beginning or end (anavarāgraśūnyatā), the emptiness of dispersion (avakāraśūnyatā), the emptiness of non-change (prakṛtiśūnyatā), the emptiness of inherent nature (svabhāvaśūnyatā), the emptiness of self-characteristics (svalakṣaṇaśūnyatā), the emptiness of common characteristics (sāmānyalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the emptiness of non-attainment (anupalambhaśūnyatā), the emptiness of no-nature (abhāvaśūnyatā), the emptiness of self-nature (svabhāvaśūnyatā), and the emptiness of no-self-nature (abhāvasvabhāvaśūnyatā) are also pure. Because of the purity of outer emptiness up to the emptiness of no-self-nature, the all-knowing wisdom is also pure. Why is that? Because the purity of ignorance, the purity of outer emptiness up to the emptiness of no-self-nature, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because of the purity of ignorance, suchness (tathatā) is also pure, and because of the purity of suchness, the all-knowing wisdom is also pure. Why is that? Because the purity of ignorance, the purity of suchness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātva), the equality (samatā), the non-origination (viviktatā), the fixed nature of dharma (dharmasthiti), the abiding of dharma (dharmatā), the reality (bhūtakoti), the space realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are also pure. Because of the purity of the realm of dharma up to the inconceivable realm, the all-knowing wisdom is also pure. Why is that? Because the purity of ignorance, the purity of the realm of dharma up to the inconceivable realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti!

---

現！癡清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若癡清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若癡清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若癡清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若癡清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若癡清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若癡清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若癡清凈，若四念住清凈，若一切智智清凈，無二、無二分、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為愚癡(avidya)清凈，所以苦聖諦(duhkha satya)清凈；因為苦聖諦清凈，所以一切智智(sarvajnata)清凈。為什麼呢？如果愚癡清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為愚癡清凈，所以集聖諦(samudaya satya)、滅聖諦(nirodha satya)、道聖諦(marga satya)清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為愚癡清凈，所以四靜慮(dhyana)清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為愚癡清凈，所以四無量(apramana)、四無色定(arupa samapatti)清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為愚癡清凈，所以八解脫(vimoksha)清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為愚癡清凈，所以八勝處(abhibhayatana)、九次第定(anupurva vihara samapatti)、十遍處(krtasna ayatana)清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為愚癡清凈，所以四念住(smrtyupasthana)清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，

【English Translation】 English version 『Subhuti! Because ignorance (avidya) is pure, therefore the truth of suffering (duhkha satya) is pure; because the truth of suffering is pure, therefore the wisdom of all-knowing (sarvajnata) is pure. Why is that? If ignorance is pure, if the truth of suffering is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them. Because ignorance is pure, therefore the truth of origin (samudaya satya), the truth of cessation (nirodha satya), and the truth of the path (marga satya) are pure; because the truth of origin, cessation, and path are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the truth of origin, cessation, and path are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because ignorance is pure, therefore the four meditative absorptions (dhyana) are pure; because the four meditative absorptions are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the four meditative absorptions are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them. Because ignorance is pure, therefore the four immeasurables (apramana) and the four formless absorptions (arupa samapatti) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the four immeasurables and the four formless absorptions are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because ignorance is pure, therefore the eight liberations (vimoksha) are pure; because the eight liberations are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the eight liberations are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them. Because ignorance is pure, therefore the eight fields of mastery (abhibhayatana), the nine successive abidings (anupurva vihara samapatti), and the ten totalities (krtasna ayatana) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because ignorance is pure, therefore the four foundations of mindfulness (smrtyupasthana) are pure; because the four foundations of mindfulness are pure, therefore the wisdom of all-knowing is pure. Why is that? If ignorance is pure, if the four foundations of mindfulness are pure, if the wisdom of all-knowing is pure, there is no duality, no division,

---

無別、無斷故。癡清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若癡清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若癡清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若癡清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若癡清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若癡清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若癡清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若癡清凈，若佛十力清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 因為沒有差別，沒有分割的緣故。由於愚癡的清凈，四正斷（斷除惡行的四種方法）、四神足（獲得神通的四種禪定）、五根（信、精進、念、定、慧五種善法）、五力（信、精進、念、定、慧五種力量）、七等覺支（七種幫助達到覺悟的因素）、八聖道支（達到解脫的八種正確方法）都清凈，四正斷乃至八聖道支清凈的緣故，一切智智（佛陀的智慧）清凈。為什麼呢？如果愚癡清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！』由於愚癡的清凈，空解脫門（通過認識空性而解脫的方法）清凈，空解脫門清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。由於愚癡的清凈，無相解脫門（通過認識無相而解脫的方法）、無愿解脫門（通過認識無愿而解脫的方法）清凈，無相、無愿解脫門清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！』由於愚癡的清凈，菩薩十地（菩薩修行的十個階段）清凈，菩薩十地清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！』由於愚癡的清凈，五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。由於愚癡的清凈，六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！』由於愚癡的清凈，佛十力（佛陀的十種力量）清凈，佛十力清凈的緣故，一切智智清凈。為什麼呢？如果愚癡清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version Because there is no distinction, no separation. Because of the purity of ignorance, the four right exertions (four methods to abandon evil actions), the four bases of spiritual power (four concentrations to attain supernatural powers), the five roots (five good qualities of faith, vigor, mindfulness, concentration, and wisdom), the five powers (five strengths of faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors that help achieve enlightenment), and the eightfold noble path (eight correct methods to achieve liberation) are pure. Because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If ignorance is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. 『Subhuti (another name for Sudhira)!』 Because of the purity of ignorance, the emptiness liberation door (method of liberation through understanding emptiness) is pure, and because the emptiness liberation door is pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. Because of the purity of ignorance, the signless liberation door (method of liberation through understanding signlessness) and the wishless liberation door (method of liberation through understanding wishlessness) are pure, and because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. 『Subhuti!』 Because of the purity of ignorance, the ten bodhisattva grounds (ten stages of bodhisattva practice) are pure, and because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. 『Subhuti!』 Because of the purity of ignorance, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye) are pure, and because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. Because of the purity of ignorance, the six supernormal powers (heavenly eye, heavenly ear, mind-reading, past lives, magical powers, and the extinction of outflows) are pure, and because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the six supernormal powers are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them. 『Subhuti!』 Because of the purity of ignorance, the ten powers of the Buddha (ten powers of the Buddha) are pure, and because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If ignorance is pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation between them.

---

凈，無二、無二分、無別、無斷故。癡清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若癡清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若癡清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若癡清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若癡清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若癡清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若癡清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故一切三摩地門清凈，一切三摩地門清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為愚癡（癡，moha）的清凈，所以四無所畏（catvāri vaiśāradyāni）、四無礙解（catas pratisaṃvidaḥ）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ）也清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智（sarvākārajñatā）也清凈。為什麼呢？因為愚癡的清凈，與四無所畏乃至十八佛不共法的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡的清凈，所以無忘失法（āveṇika-smṛti）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為愚癡的清凈，與無忘失法的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡的清凈，所以恒住舍性（upekṣā-vihāra）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為愚癡的清凈，與恒住舍性的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡的清凈，所以一切智（sarvajñatā）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為愚癡的清凈，與一切智的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡的清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為愚癡的清凈，與道相智、一切相智的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為愚癡的清凈，所以一切陀羅尼門（sarva-dhāraṇī-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為愚癡的清凈，與一切陀羅尼門的清凈，與一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為愚癡的清凈，所以一切三摩地門（sarva-samādhi-mukha）清凈，一切三摩地門清凈

【English Translation】 English version: 'Subhuti, because of the purity of ignorance (moha), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catas pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ) are also pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom (sarvākārajñatā) is also pure. Why is that? Because the purity of ignorance, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti, because of the purity of ignorance, the non-forgetfulness of Dharma (āveṇika-smṛti) is pure; because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of ignorance, the purity of the non-forgetfulness of Dharma, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, the abiding in equanimity (upekṣā-vihāra) is pure; because the abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of ignorance, the purity of the abiding in equanimity, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti, because of the purity of ignorance, the all-knowingness (sarvajñatā) is pure; because the all-knowingness is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of ignorance, the purity of the all-knowingness, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of ignorance, the purity of the knowledge of the path and the knowledge of all aspects, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti, because of the purity of ignorance, all gateways to Dharani (sarva-dhāraṇī-mukha) are pure; because all gateways to Dharani are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of ignorance, the purity of all gateways to Dharani, and the purity of the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of ignorance, all gateways to Samadhi (sarva-samādhi-mukha) are pure, all gateways to Samadhi are pure

---

故一切智智清凈。何以故？若癡清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若癡清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。癡清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若癡清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若癡清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若癡清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！癡清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若癡清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百三 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

【現代漢語翻譯】 現代漢語譯本 因此，一切智智（sarvajnata，指佛陀的智慧）是清凈的。為什麼呢？如果愚癡（moha，指無明）是清凈的，那麼一切三摩地門（samādhi-mukha，指禪定的各種方法）就是清凈的，那麼一切智智就是清凈的，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為愚癡清凈，所以預流果（srota-apanna-phala，指證得須陀洹果位）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，那麼預流果清凈，那麼一切智智清凈，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為愚癡清凈，所以一來果（sakrdagami-phala，指證得斯陀含果位）、不還果（anagami-phala，指證得阿那含果位）、阿羅漢果（arhat-phala，指證得阿羅漢果位）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，那麼一來果、不還果、阿羅漢果清凈，那麼一切智智清凈，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為愚癡清凈，所以獨覺菩提（pratyekabuddha-bodhi，指辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，那麼獨覺菩提清凈，那麼一切智智清凈，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為愚癡清凈，所以一切菩薩摩訶薩行（bodhisattva-mahāsattva-carya，指菩薩的修行）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，那麼一切菩薩摩訶薩行清凈，那麼一切智智清凈，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為愚癡清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，指佛陀的無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果愚癡清凈，那麼諸佛無上正等菩提清凈，那麼一切智智清凈，因為它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

【English Translation】 English version Therefore, the purity of all-knowing wisdom (sarvajnata) is established. Why is this so? If ignorance (moha) is pure, then all entrances to samadhi (samādhi-mukha) are pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because ignorance is pure, the fruit of stream-entry (srota-apanna-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is this so? If ignorance is pure, then the fruit of stream-entry is pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because ignorance is pure, the fruit of once-returner (sakrdagami-phala), the fruit of non-returner (anagami-phala), and the fruit of arhat (arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, all-knowing wisdom is pure. Why is this so? If ignorance is pure, then the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because ignorance is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is this so? If ignorance is pure, then the enlightenment of a solitary buddha is pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because ignorance is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahāsattva-carya) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is this so? If ignorance is pure, then the practices of all bodhisattva-mahasattvas are pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because ignorance is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is this so? If ignorance is pure, then the unsurpassed perfect enlightenment of all Buddhas is pure, and thus all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.』

---

大般若波羅蜜多經卷第二百四

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十三

「複次，善現！色清凈故受清凈，受清凈故色清凈。何以故？是色清凈與受清凈，無二、無二分、無別、無斷故。受清凈故想清凈，想清凈故受清凈。何以故？是受清凈與想清凈，無二、無二分、無別、無斷故。想清凈故行清凈，行清凈故想清凈。何以故？是想清凈與行清凈，無二、無二分、無別、無斷故。行清凈故識清凈，識清凈故行清凈。何以故？是行清凈與識清凈，無二、無二分、無別、無斷故。識清凈故眼處清凈，眼處清凈故識清凈。何以故？是識清凈與眼處清凈，無二、無二分、無別、無斷故。

「眼處清凈故耳處清凈，耳處清凈故眼處清凈。何以故？是眼處清凈與耳處清凈，無二、無二分、無別、無斷故。耳處清凈故鼻處清凈，鼻處清凈故耳處清凈。何以故？是耳處清凈與鼻處清凈，無二、無二分、無別、無斷故。鼻處清凈故舌處清凈，舌處清凈故鼻處清凈。何以故？是鼻處清凈與舌處清凈，無二、無二分、無別、無斷故。舌處清凈故身處清凈，身處清凈故舌處清凈。何以故？是舌處清凈與身處清凈，無二、無二分、無別、無斷故。身處清凈故意處清凈，意處清凈故身處清凈。何以故？是身

【現代漢語翻譯】 現代漢語譯本 『複次，善現（Subhuti）！因為色（rupa，物質現象）清凈，所以受（vedana，感受）也清凈；因為受清凈，所以色也清凈。為什麼呢？因為色清凈和受清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為受清凈，所以想（samjna，概念）也清凈；因為想清凈，所以受也清凈。為什麼呢？因為受清凈和想清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為想清凈，所以行（samskara，意志）也清凈；因為行清凈，所以想也清凈。為什麼呢？因為想清凈和行清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為行清凈，所以識（vijnana，意識）也清凈；因為識清凈，所以行也清凈。為什麼呢？因為行清凈和識清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為識清凈，所以眼處（caksu-ayatana，眼根）清凈；因為眼處清凈，所以識也清凈。為什麼呢？因為識清凈和眼處清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。 『因為眼處清凈，所以耳處（srotra-ayatana，耳根）清凈；因為耳處清凈，所以眼處也清凈。為什麼呢？因為眼處清凈和耳處清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為耳處清凈，所以鼻處（ghrana-ayatana，鼻根）清凈；因為鼻處清凈，所以耳處也清凈。為什麼呢？因為耳處清凈和鼻處清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為鼻處清凈，所以舌處（jihva-ayatana，舌根）清凈；因為舌處清凈，所以鼻處也清凈。為什麼呢？因為鼻處清凈和舌處清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為舌處清凈，所以身處（kaya-ayatana，身根）清凈；因為身處清凈，所以舌處也清凈。為什麼呢？因為舌處清凈和身處清凈，兩者之間沒有差別，沒有分割，沒有區別，沒有斷絕。因為身處清凈，所以意處（manas-ayatana，意根）清凈；因為意處清凈，所以身處也清凈。為什麼呢？因為身處

【English Translation】 English version 『Furthermore, Subhuti, because form (rupa) is pure, feeling (vedana) is pure; because feeling is pure, form is pure. Why? Because the purity of form and the purity of feeling are non-dual, indivisible, indistinguishable, and not discontinuous. Because feeling is pure, perception (samjna) is pure; because perception is pure, feeling is pure. Why? Because the purity of feeling and the purity of perception are non-dual, indivisible, indistinguishable, and not discontinuous. Because perception is pure, mental formations (samskara) are pure; because mental formations are pure, perception is pure. Why? Because the purity of perception and the purity of mental formations are non-dual, indivisible, indistinguishable, and not discontinuous. Because mental formations are pure, consciousness (vijnana) is pure; because consciousness is pure, mental formations are pure. Why? Because the purity of mental formations and the purity of consciousness are non-dual, indivisible, indistinguishable, and not discontinuous. Because consciousness is pure, the eye-base (caksu-ayatana) is pure; because the eye-base is pure, consciousness is pure. Why? Because the purity of consciousness and the purity of the eye-base are non-dual, indivisible, indistinguishable, and not discontinuous.』 『Because the eye-base is pure, the ear-base (srotra-ayatana) is pure; because the ear-base is pure, the eye-base is pure. Why? Because the purity of the eye-base and the purity of the ear-base are non-dual, indivisible, indistinguishable, and not discontinuous. Because the ear-base is pure, the nose-base (ghrana-ayatana) is pure; because the nose-base is pure, the ear-base is pure. Why? Because the purity of the ear-base and the purity of the nose-base are non-dual, indivisible, indistinguishable, and not discontinuous. Because the nose-base is pure, the tongue-base (jihva-ayatana) is pure; because the tongue-base is pure, the nose-base is pure. Why? Because the purity of the nose-base and the purity of the tongue-base are non-dual, indivisible, indistinguishable, and not discontinuous. Because the tongue-base is pure, the body-base (kaya-ayatana) is pure; because the body-base is pure, the tongue-base is pure. Why? Because the purity of the tongue-base and the purity of the body-base are non-dual, indivisible, indistinguishable, and not discontinuous. Because the body-base is pure, the mind-base (manas-ayatana) is pure; because the mind-base is pure, the body-base is pure. Why? Because the body-base

---

處清凈與意處清凈，無二、無二分、無別、無斷故。意處清凈故色處清凈，色處清凈故意處清凈。何以故？是意處清凈與色處清凈，無二、無二分、無別、無斷故。

「色處清凈故聲處清凈，聲處清凈故色處清凈。何以故？是色處清凈與聲處清凈，無二、無二分、無別、無斷故。聲處清凈故香處清凈，香處清凈故聲處清凈。何以故？是聲處清凈與香處清凈，無二、無二分、無別、無斷故。香處清凈故味處清凈，味處清凈故香處清凈。何以故？是香處清凈與味處清凈，無二、無二分、無別、無斷故。味處清凈故觸處清凈，觸處清凈故味處清凈。何以故？是味處清凈與觸處清凈，無二、無二分、無別、無斷故。觸處清凈故法處清凈，法處清凈故觸處清凈。何以故？是觸處清凈與法處清凈，無二、無二分、無別、無斷故。法處清凈故眼界清凈，眼界清凈故法處清凈。何以故？是法處清凈與眼界清凈，無二、無二分、無別、無斷故。

「眼界清凈故色界清凈，色界清凈故眼界清凈。何以故？是眼界清凈與色界清凈，無二、無二分、無別、無斷故。色界清凈故眼識界清凈，眼識界清凈故色界清凈。何以故？是色界清凈與眼識界清凈，無二、無二分、無別、無斷故。眼識界清凈故眼觸清凈，眼觸清凈故眼識界清凈。何

【現代漢語翻譯】 現代漢語譯本 意處（manas-ayatana，意根）清凈和處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為意處清凈，所以色處（rupa-ayatana，色根）清凈；因為色處清凈，所以意處清凈。為什麼呢？因為意處清凈和色處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 因為色處清凈，所以聲處（shabda-ayatana，聲根）清凈；因為聲處清凈，所以色處清凈。為什麼呢？因為色處清凈和聲處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為聲處清凈，所以香處（gandha-ayatana，香根）清凈；因為香處清凈，所以聲處清凈。為什麼呢？因為聲處清凈和香處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為香處清凈，所以味處（rasa-ayatana，味根）清凈；因為味處清凈，所以香處清凈。為什麼呢？因為香處清凈和味處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為味處清凈，所以觸處（sprashtavya-ayatana，觸根）清凈；因為觸處清凈，所以味處清凈。為什麼呢？因為味處清凈和觸處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為觸處清凈，所以法處（dharma-ayatana，法根）清凈；因為法處清凈，所以觸處清凈。為什麼呢？因為觸處清凈和法處清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為法處清凈，所以眼界（caksu-dhatu，眼界）清凈；因為眼界清凈，所以法處清凈。為什麼呢？因為法處清凈和眼界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 因為眼界清凈，所以清凈；因為清凈，所以眼界清凈。為什麼呢？因為眼界清凈和清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為清凈，所以眼識界（caksu-vijnana-dhatu，眼識界）清凈；因為眼識界清凈，所以清凈。為什麼呢？因為清凈和眼識界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為眼識界清凈，所以眼觸（caksu-samsparsha，眼觸）清凈；因為眼觸清凈，所以眼識界清凈。為什麼呢？

【English Translation】 English version The purity of the mind-base (manas-ayatana) and the purity of the base are without duality, without division, without distinction, and without severance. Because the mind-base is pure, the form-base (rupa-ayatana) is pure; because the form-base is pure, the mind-base is pure. Why is that? Because the purity of the mind-base and the purity of the form-base are without duality, without division, without distinction, and without severance. Because the form-base is pure, the sound-base (shabda-ayatana) is pure; because the sound-base is pure, the form-base is pure. Why is that? Because the purity of the form-base and the purity of the sound-base are without duality, without division, without distinction, and without severance. Because the sound-base is pure, the smell-base (gandha-ayatana) is pure; because the smell-base is pure, the sound-base is pure. Why is that? Because the purity of the sound-base and the purity of the smell-base are without duality, without division, without distinction, and without severance. Because the smell-base is pure, the taste-base (rasa-ayatana) is pure; because the taste-base is pure, the smell-base is pure. Why is that? Because the purity of the smell-base and the purity of the taste-base are without duality, without division, without distinction, and without severance. Because the taste-base is pure, the touch-base (sprashtavya-ayatana) is pure; because the touch-base is pure, the taste-base is pure. Why is that? Because the purity of the taste-base and the purity of the touch-base are without duality, without division, without distinction, and without severance. Because the touch-base is pure, the dharma-base (dharma-ayatana) is pure; because the dharma-base is pure, the touch-base is pure. Why is that? Because the purity of the touch-base and the purity of the dharma-base are without duality, without division, without distinction, and without severance. Because the dharma-base is pure, the eye-element (caksu-dhatu) is pure; because the eye-element is pure, the dharma-base is pure. Why is that? Because the purity of the dharma-base and the purity of the eye-element are without duality, without division, without distinction, and without severance. Because the eye-element is pure, the ** is pure; because the ** is pure, the eye-element is pure. Why is that? Because the purity of the eye-element and the purity of the ** are without duality, without division, without distinction, and without severance. Because the ** is pure, the eye-consciousness-element (caksu-vijnana-dhatu) is pure; because the eye-consciousness-element is pure, the ** is pure. Why is that? Because the purity of the ** and the purity of the eye-consciousness-element are without duality, without division, without distinction, and without severance. Because the eye-consciousness-element is pure, the eye-contact (caksu-samsparsha) is pure; because the eye-contact is pure, the eye-consciousness-element is pure. Why is that?

---

以故？是眼識界清凈與眼觸清凈，無二、無二分、無別、無斷故。眼觸清凈故眼觸為緣所生諸受清凈，眼觸為緣所生諸受清凈故眼觸清凈。何以故？是眼觸清凈與眼觸為緣所生諸受清凈，無二、無二分、無別、無斷故。眼觸為緣所生諸受清凈故耳界清凈，耳界清凈故眼觸為緣所生諸受清凈。何以故？是眼觸為緣所生諸受清凈與耳界清凈，無二、無二分、無別、無斷故。

「耳界清凈故聲界清凈，聲界清凈故耳界清凈。何以故？是耳界清凈與聲界清凈，無二、無二分、無別、無斷故。聲界清凈故耳識界清凈，耳識界清凈故聲界清凈。何以故？是聲界清凈與耳識界清凈，無二、無二分、無別、無斷故。耳識界清凈故耳觸清凈，耳觸清凈故耳識界清凈。何以故？是耳識界清凈與耳觸清凈，無二、無二分、無別、無斷故。耳觸清凈故耳觸為緣所生諸受清凈，耳觸為緣所生諸受清凈故耳觸清凈。何以故？是耳觸清凈與耳觸為緣所生諸受清凈，無二、無二分、無別、無斷故。耳觸為緣所生諸受清凈故鼻界清凈，鼻界清凈故耳觸為緣所生諸受清凈。何以故？是耳觸為緣所生諸受清凈與鼻界清凈，無二、無二分、無別、無斷故。

「鼻界清凈故香界清凈，香界清凈故鼻界清凈。何以故？是鼻界清凈與香界清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為眼識界（眼睛的識別能力）的清凈與眼觸（眼睛與外物接觸）的清凈，是無二、無二分、無差別、無間斷的。眼觸清凈，所以由眼觸為緣所生的各種感受也清凈；由眼觸為緣所生的各種感受清凈，所以眼觸也清凈。為什麼呢？因為眼觸的清凈與由眼觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。由眼觸為緣所生的各種感受清凈，所以耳界（耳朵的感知範圍）清凈；耳界清凈，所以由眼觸為緣所生的各種感受也清凈。為什麼呢？因為由眼觸為緣所生的各種感受的清凈與耳界的清凈，是無二、無二分、無差別、無間斷的。 耳界清凈，所以聲界（聲音的感知範圍）清凈；聲界清凈，所以耳界清凈。為什麼呢？因為耳界的清凈與聲界的清凈，是無二、無二分、無差別、無間斷的。聲界清凈，所以耳識界（耳朵的識別能力）清凈；耳識界清凈，所以聲界清凈。為什麼呢？因為聲界的清凈與耳識界的清凈，是無二、無二分、無差別、無間斷的。耳識界清凈，所以耳觸（耳朵與聲音接觸）清凈；耳觸清凈，所以耳識界清凈。為什麼呢？因為耳識界的清凈與耳觸的清凈，是無二、無二分、無差別、無間斷的。耳觸清凈，所以由耳觸為緣所生的各種感受也清凈；由耳觸為緣所生的各種感受清凈，所以耳觸也清凈。為什麼呢？因為耳觸的清凈與由耳觸為緣所生的各種感受的清凈，是無二、無二分、無差別、無間斷的。由耳觸為緣所生的各種感受清凈，所以鼻界（鼻子的感知範圍）清凈；鼻界清凈，所以由耳觸為緣所生的各種感受也清凈。為什麼呢？因為由耳觸為緣所生的各種感受的清凈與鼻界的清凈，是無二、無二分、無差別、無間斷的。 鼻界清凈，所以香界（氣味的感知範圍）清凈；香界清凈，所以鼻界清凈。為什麼呢？因為鼻界的清凈與香界的清凈，是無二、無二

【English Translation】 English version Why is that? It is because the purity of the eye-consciousness realm (the ability of the eyes to perceive) and the purity of eye-contact (the contact between the eyes and external objects) are non-dual, non-divisible, non-different, and non-discontinuous. Because eye-contact is pure, the various feelings arising from eye-contact are also pure; because the various feelings arising from eye-contact are pure, eye-contact is also pure. Why is that? It is because the purity of eye-contact and the purity of the various feelings arising from eye-contact are non-dual, non-divisible, non-different, and non-discontinuous. Because the various feelings arising from eye-contact are pure, the ear realm (the range of perception of the ears) is pure; because the ear realm is pure, the various feelings arising from eye-contact are also pure. Why is that? It is because the purity of the various feelings arising from eye-contact and the purity of the ear realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the ear realm is pure, the sound realm (the range of perception of sounds) is pure; because the sound realm is pure, the ear realm is pure. Why is that? It is because the purity of the ear realm and the purity of the sound realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the sound realm is pure, the ear-consciousness realm (the ability of the ears to perceive) is pure; because the ear-consciousness realm is pure, the sound realm is pure. Why is that? It is because the purity of the sound realm and the purity of the ear-consciousness realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the ear-consciousness realm is pure, ear-contact (the contact between the ears and sounds) is pure; because ear-contact is pure, the ear-consciousness realm is pure. Why is that? It is because the purity of the ear-consciousness realm and the purity of ear-contact are non-dual, non-divisible, non-different, and non-discontinuous. Because ear-contact is pure, the various feelings arising from ear-contact are also pure; because the various feelings arising from ear-contact are pure, ear-contact is also pure. Why is that? It is because the purity of ear-contact and the purity of the various feelings arising from ear-contact are non-dual, non-divisible, non-different, and non-discontinuous. Because the various feelings arising from ear-contact are pure, the nose realm (the range of perception of the nose) is pure; because the nose realm is pure, the various feelings arising from ear-contact are also pure. Why is that? It is because the purity of the various feelings arising from ear-contact and the purity of the nose realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the nose realm is pure, the smell realm (the range of perception of smells) is pure; because the smell realm is pure, the nose realm is pure. Why is that? It is because the purity of the nose realm and the purity of the smell realm are non-dual, non-di

---

分、無別、無斷故。香界清凈故鼻識界清凈，鼻識界清凈故香界清凈。何以故？是香界清凈與鼻識界清凈，無二、無二分、無別、無斷故。鼻識界清凈故鼻觸清凈，鼻觸清凈故鼻識界清凈。何以故？是鼻識界清凈與鼻觸清凈，無二、無二分、無別、無斷故。鼻觸清凈故鼻觸為緣所生諸受清凈，鼻觸為緣所生諸受清凈故鼻觸清凈。何以故？是鼻觸清凈與鼻觸為緣所生諸受清凈，無二、無二分、無別、無斷故。鼻觸為緣所生諸受清凈故舌界清凈，舌界清凈故鼻觸為緣所生諸受清凈。何以故？是鼻觸為緣所生諸受清凈與舌界清凈，無二、無二分、無別、無斷故。

「舌界清凈故味界清凈，味界清凈故舌界清凈。何以故？是舌界清凈與味界清凈，無二、無二分、無別、無斷故。味界清凈故舌識界清凈，舌識界清凈故味界清凈。何以故？是味界清凈與舌識界清凈，無二、無二分、無別、無斷故。舌識界清凈故舌觸清凈，舌觸清凈故舌識界清凈。何以故？是舌識界清凈與舌觸清凈，無二、無二分、無別、無斷故。舌觸清凈故舌觸為緣所生諸受清凈，舌觸為緣所生諸受清凈故舌觸清凈。何以故？是舌觸清凈與舌觸為緣所生諸受清凈，無二、無二分、無別、無斷故。舌觸為緣所生諸受清凈故身界清凈，身界清凈故舌觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 『香界』（氣味存在的領域）清凈，是因為它與『鼻識界』（鼻子感知的領域）沒有分別、沒有分割、沒有差異、沒有斷絕。『鼻識界』清凈，是因為它與『香界』沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『香界』的清凈與『鼻識界』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『鼻識界』清凈，是因為它與『鼻觸』（鼻子接觸）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『鼻觸』清凈，是因為它與『鼻識界』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『鼻識界』的清凈與『鼻觸』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『鼻觸』清凈，是因為它與『鼻觸』為緣所生的諸受（感受）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『鼻觸』為緣所生的諸受清凈，是因為它與『鼻觸』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『鼻觸』的清凈與『鼻觸』為緣所生的諸受清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『鼻觸』為緣所生的諸受清凈，是因為它與『舌界』（舌頭感知的領域）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『舌界』清凈，是因為它與『鼻觸』為緣所生的諸受清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『鼻觸』為緣所生的諸受清凈與『舌界』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。 『舌界』清凈，是因為它與『味界』（味道存在的領域）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『味界』清凈，是因為它與『舌界』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『舌界』的清凈與『味界』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『味界』清凈，是因為它與『舌識界』（舌頭感知的領域）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『舌識界』清凈，是因為它與『味界』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『味界』的清凈與『舌識界』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『舌識界』清凈，是因為它與『舌觸』（舌頭接觸）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『舌觸』清凈，是因為它與『舌識界』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『舌識界』的清凈與『舌觸』的清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『舌觸』清凈，是因為它與『舌觸』為緣所生的諸受（感受）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『舌觸』為緣所生的諸受清凈，是因為它與『舌觸』清凈沒有分別、沒有分割、沒有差異、沒有斷絕。為什麼呢？因為『舌觸』的清凈與『舌觸』為緣所生的諸受清凈，兩者之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。『舌觸』為緣所生的諸受清凈，是因為它與『身界』（身體感知的領域）清凈沒有分別、沒有分割、沒有差異、沒有斷絕。『身界』清凈，是因為它與『舌觸』為緣所生的諸受清凈沒有分別、沒有分割、沒有差異、沒有斷絕。

【English Translation】 English version The 'smell realm' (the realm where odors exist) is pure because it is without separation, without division, without difference, and without discontinuity from the 'nose consciousness realm' (the realm of nose perception). The 'nose consciousness realm' is pure because it is without separation, without division, without difference, and without discontinuity from the 'smell realm'. Why is this so? Because the purity of the 'smell realm' and the purity of the 'nose consciousness realm' are without duality, without dual division, without difference, and without discontinuity. The 'nose consciousness realm' is pure because it is without separation, without division, without difference, and without discontinuity from 'nose contact' (the contact of the nose). 'Nose contact' is pure because it is without separation, without division, without difference, and without discontinuity from the 'nose consciousness realm'. Why is this so? Because the purity of the 'nose consciousness realm' and the purity of 'nose contact' are without duality, without dual division, without difference, and without discontinuity. 'Nose contact' is pure because it is without separation, without division, without difference, and without discontinuity from the various feelings arising from 'nose contact'. The various feelings arising from 'nose contact' are pure because they are without separation, without division, without difference, and without discontinuity from 'nose contact'. Why is this so? Because the purity of 'nose contact' and the purity of the various feelings arising from 'nose contact' are without duality, without dual division, without difference, and without discontinuity. The various feelings arising from 'nose contact' are pure because they are without separation, without division, without difference, and without discontinuity from the 'tongue realm' (the realm of tongue perception). The 'tongue realm' is pure because it is without separation, without division, without difference, and without discontinuity from the various feelings arising from 'nose contact'. Why is this so? Because the purity of the various feelings arising from 'nose contact' and the purity of the 'tongue realm' are without duality, without dual division, without difference, and without discontinuity. The 'tongue realm' is pure because it is without separation, without division, without difference, and without discontinuity from the 'taste realm' (the realm where tastes exist). The 'taste realm' is pure because it is without separation, without division, without difference, and without discontinuity from the 'tongue realm'. Why is this so? Because the purity of the 'tongue realm' and the purity of the 'taste realm' are without duality, without dual division, without difference, and without discontinuity. The 'taste realm' is pure because it is without separation, without division, without difference, and without discontinuity from the 'tongue consciousness realm' (the realm of tongue perception). The 'tongue consciousness realm' is pure because it is without separation, without division, without difference, and without discontinuity from the 'taste realm'. Why is this so? Because the purity of the 'taste realm' and the purity of the 'tongue consciousness realm' are without duality, without dual division, without difference, and without discontinuity. The 'tongue consciousness realm' is pure because it is without separation, without division, without difference, and without discontinuity from 'tongue contact' (the contact of the tongue). 'Tongue contact' is pure because it is without separation, without division, without difference, and without discontinuity from the 'tongue consciousness realm'. Why is this so? Because the purity of the 'tongue consciousness realm' and the purity of 'tongue contact' are without duality, without dual division, without difference, and without discontinuity. 'Tongue contact' is pure because it is without separation, without division, without difference, and without discontinuity from the various feelings arising from 'tongue contact'. The various feelings arising from 'tongue contact' are pure because they are without separation, without division, without difference, and without discontinuity from 'tongue contact'. Why is this so? Because the purity of 'tongue contact' and the purity of the various feelings arising from 'tongue contact' are without duality, without dual division, without difference, and without discontinuity. The various feelings arising from 'tongue contact' are pure because they are without separation, without division, without difference, and without discontinuity from the 'body realm' (the realm of body perception). The 'body realm' is pure because it is without separation, without division, without difference, and without discontinuity from the various feelings arising from 'tongue contact'.

---

受清凈。何以故？是舌觸為緣所生諸受清凈與身界清凈，無二、無二分、無別、無斷故。

「身界清凈故觸界清凈，觸界清凈故身界清凈。何以故？是身界清凈與觸界清凈，無二、無二分、無別、無斷故。觸界清凈故身識界清凈，身識界清凈故觸界清凈。何以故？是觸界清凈與身識界清凈，無二、無二分、無別、無斷故。身識界清凈故身觸清凈，身觸清凈故身識界清凈。何以故？是身識界清凈與身觸清凈，無二、無二分、無別、無斷故。身觸清凈故身觸為緣所生諸受清凈，身觸為緣所生諸受清凈故身觸清凈。何以故？是身觸清凈與身觸為緣所生諸受清凈，無二、無二分、無別、無斷故。身觸為緣所生諸受清凈故意界清凈，意界清凈故身觸為緣所生諸受清凈。何以故？是身觸為緣所生諸受清凈與意界清凈，無二、無二分、無別、無斷故。

「意界清凈故法界清凈，法界清凈故意界清凈。何以故？是意界清凈與法界清凈，無二、無二分、無別、無斷故。法界清凈故意識界清凈，意識界清凈故法界清凈。何以故？是法界清凈與意識界清凈，無二、無二分、無別、無斷故。意識界清凈故意觸清凈，意觸清凈故意識界清凈。何以故？是意識界清凈與意觸清凈，無二、無二分、無別、無斷故。意觸清凈故意觸為緣所生

【現代漢語翻譯】 現代漢語譯本 感受是清凈的。為什麼呢？因為舌頭接觸所產生的感受是清凈的，與身體界是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 身體界清凈，所以觸界清凈；觸界清凈，所以身體界清凈。為什麼呢？因為身體界清凈與觸界清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。觸界清凈，所以身識界清凈；身識界清凈，所以觸界清凈。為什麼呢？因為觸界清凈與身識界清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。身識界清凈，所以身體接觸清凈；身體接觸清凈，所以身識界清凈。為什麼呢？因為身識界清凈與身體接觸清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。身體接觸清凈，所以身體接觸所產生的感受清凈；身體接觸所產生的感受清凈，所以身體接觸清凈。為什麼呢？因為身體接觸清凈與身體接觸所產生的感受清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。身體接觸所產生的感受清凈，所以意界清凈；意界清凈，所以身體接觸所產生的感受清凈。為什麼呢？因為身體接觸所產生的感受清凈與意界清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 意界清凈，所以法界清凈；法界清凈，所以意界清凈。為什麼呢？因為意界清凈與法界清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。法界清凈，所以意識界清凈；意識界清凈，所以法界清凈。為什麼呢？因為法界清凈與意識界清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。意識界清凈，所以意觸清凈；意觸清凈，所以意識界清凈。為什麼呢？因為意識界清凈與意觸清凈之間，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。意觸清凈，所以意觸所產生的

【English Translation】 English version The feelings are pure. Why is that? Because the feelings arising from tongue contact are pure, and the body realm is pure; there is no duality, no division, no difference, and no separation between them. Because the body realm is pure, the touch realm is pure; because the touch realm is pure, the body realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the body realm and the purity of the touch realm. Because the touch realm is pure, the body consciousness realm is pure; because the body consciousness realm is pure, the touch realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the touch realm and the purity of the body consciousness realm. Because the body consciousness realm is pure, body contact is pure; because body contact is pure, the body consciousness realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the body consciousness realm and the purity of body contact. Because body contact is pure, the feelings arising from body contact are pure; because the feelings arising from body contact are pure, body contact is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of body contact and the purity of the feelings arising from body contact. Because the feelings arising from body contact are pure, the mind realm is pure; because the mind realm is pure, the feelings arising from body contact are pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the feelings arising from body contact and the purity of the mind realm. Because the mind realm is pure, the dharma realm is pure; because the dharma realm is pure, the mind realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the mind realm and the purity of the dharma realm. Because the dharma realm is pure, the consciousness realm is pure; because the consciousness realm is pure, the dharma realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the dharma realm and the purity of the consciousness realm. Because the consciousness realm is pure, mind contact is pure; because mind contact is pure, the consciousness realm is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the consciousness realm and the purity of mind contact. Because mind contact is pure, the feelings arising from mind contact are

---

諸受清凈，意觸為緣所生諸受清凈故意觸清凈。何以故？是意觸清凈與意觸為緣所生諸受清凈，無二、無二分、無別、無斷故。意觸為緣所生諸受清凈故地界清凈，地界清凈故意觸為緣所生諸受清凈。何以故？是意觸為緣所生諸受清凈與地界清凈，無二、無二分、無別、無斷故。

「地界清凈故水界清凈，水界清凈故地界清凈。何以故？是地界清凈與水界清凈，無二、無二分、無別、無斷故。水界清凈故火界清凈，火界清凈故水界清凈。何以故？是水界清凈與火界清凈，無二、無二分、無別、無斷故。火界清凈故風界清凈，風界清凈故火界清凈。何以故？是火界清凈與風界清凈，無二、無二分、無別、無斷故。風界清凈故空界清凈，空界清凈故風界清凈。何以故？是風界清凈與空界清凈，無二、無二分、無別、無斷故。空界清凈故識界清凈，識界清凈故空界清凈。何以故？是空界清凈與識界清凈，無二、無二分、無別、無斷故。識界清凈故無明清凈，無明清凈故識界清凈。何以故？是識界清凈與無明清凈，無二、無二分、無別、無斷故。

「無明清凈故行清凈，行清凈故無明清凈。何以故？是無明清凈與行清凈，無二、無二分、無別、無斷故。行清凈故識清凈，識清凈故行清凈。何以故？是行清凈與識清

【現代漢語翻譯】 現代漢語譯本 所有感受的清凈，是因為意觸（manas-sparsha，意識與外境的接觸）為緣所生的感受清凈，所以意觸是清凈的。為什麼呢？因為這意觸的清凈與意觸為緣所生的感受清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 意觸為緣所生的感受清凈，所以地界（prthivi-dhatu，構成物質的四大元素之一，指堅固性）是清凈的；地界清凈，所以意觸為緣所生的感受是清凈的。為什麼呢？因為這意觸為緣所生的感受清凈與地界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 地界清凈，所以水界（ap-dhatu，構成物質的四大元素之一，指流動性）是清凈的；水界清凈，所以地界是清凈的。為什麼呢？因為這地界清凈與水界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 水界清凈，所以火界（tejas-dhatu，構成物質的四大元素之一，指熱能）是清凈的；火界清凈，所以水界是清凈的。為什麼呢？因為這水界清凈與火界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 火界清凈，所以風界（vayu-dhatu，構成物質的四大元素之一，指運動性）是清凈的；風界清凈，所以火界是清凈的。為什麼呢？因為這火界清凈與風界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 風界清凈，所以空界（akasha-dhatu，指空間）是清凈的；空界清凈，所以風界是清凈的。為什麼呢？因為這風界清凈與空界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 空界清凈，所以識界（vijnana-dhatu，指意識）是清凈的；識界清凈，所以空界是清凈的。為什麼呢？因為這空界清凈與識界清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 識界清凈，所以無明（avidya，指對真理的無知）是清凈的；無明清凈，所以識界是清凈的。為什麼呢？因為這識界清凈與無明清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 無明清凈，所以行（samskara，指意志行為）是清凈的；行清凈，所以無明是清凈的。為什麼呢？因為這無明清凈與行清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 行清凈，所以識是清凈的；識清凈，所以行是清凈的。為什麼呢？因為這行清凈與識清凈

【English Translation】 English version All feelings are pure because the feelings that arise from contact with the mind (manas-sparsha) are pure, therefore, contact with the mind is pure. Why is that? Because the purity of this contact with the mind and the purity of the feelings that arise from contact with the mind are not two, not divided, not separate, and not discontinuous. Because the feelings that arise from contact with the mind are pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the feelings that arise from contact with the mind are pure. Why is that? Because the purity of these feelings that arise from contact with the mind and the purity of the earth element are not two, not divided, not separate, and not discontinuous. Because the earth element is pure, the water element (ap-dhatu) is pure; because the water element is pure, the earth element is pure. Why is that? Because the purity of the earth element and the purity of the water element are not two, not divided, not separate, and not discontinuous. Because the water element is pure, the fire element (tejas-dhatu) is pure; because the fire element is pure, the water element is pure. Why is that? Because the purity of the water element and the purity of the fire element are not two, not divided, not separate, and not discontinuous. Because the fire element is pure, the wind element (vayu-dhatu) is pure; because the wind element is pure, the fire element is pure. Why is that? Because the purity of the fire element and the purity of the wind element are not two, not divided, not separate, and not discontinuous. Because the wind element is pure, the space element (akasha-dhatu) is pure; because the space element is pure, the wind element is pure. Why is that? Because the purity of the wind element and the purity of the space element are not two, not divided, not separate, and not discontinuous. Because the space element is pure, the consciousness element (vijnana-dhatu) is pure; because the consciousness element is pure, the space element is pure. Why is that? Because the purity of the space element and the purity of the consciousness element are not two, not divided, not separate, and not discontinuous. Because the consciousness element is pure, ignorance (avidya) is pure; because ignorance is pure, the consciousness element is pure. Why is that? Because the purity of the consciousness element and the purity of ignorance are not two, not divided, not separate, and not discontinuous. Because ignorance is pure, volitional formations (samskara) are pure; because volitional formations are pure, ignorance is pure. Why is that? Because the purity of ignorance and the purity of volitional formations are not two, not divided, not separate, and not discontinuous. Because volitional formations are pure, consciousness is pure; because consciousness is pure, volitional formations are pure. Why is that? Because the purity of volitional formations and the purity of consciousness

---

凈，無二、無二分、無別、無斷故。識清凈故名色清凈，名色清凈故識清凈。何以故？是識清凈與名色清凈，無二、無二分、無別、無斷故。名色清凈故六處清凈，六處清凈故名色清凈。何以故？是名色清凈與六處清凈，無二、無二分、無別、無斷故。六處清凈故觸清凈，觸清凈故六處清凈。何以故？是六處清凈與觸清凈，無二、無二分、無別、無斷故。觸清凈故受清凈，受清凈故觸清凈。何以故？是觸清凈與受清凈，無二、無二分、無別、無斷故。受清凈故愛清凈，愛清凈故受清凈。何以故？是受清凈與愛清凈，無二、無二分、無別、無斷故。愛清凈故取清凈，取清凈故愛清凈。何以故？是愛清凈與取清凈，無二、無二分、無別、無斷故。取清凈故有清凈，有清凈故取清凈。何以故？是取清凈與有清凈，無二、無二分、無別、無斷故。有清凈故生清凈，生清凈故有清凈。何以故？是有清凈與生清凈，無二、無二分、無別、無斷故。生清凈故老死愁嘆苦憂惱清凈，老死愁嘆苦憂惱清凈故生清凈。何以故？是生清凈與老死愁嘆苦憂惱清凈，無二、無二分、無別、無斷故。老死愁嘆苦憂惱清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故老死愁嘆苦憂惱清凈。何以故？是老死愁嘆苦憂惱清凈與佈施波羅蜜多清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本 『凈』，是因為無二、無二分、無別、無斷的緣故。識（vijñāna，意識）清凈，所以名色（nāmarūpa，精神和物質）清凈；名色清凈，所以識清凈。為什麼呢？因為識清凈與名色清凈，無二、無二分、無別、無斷的緣故。名色清凈，所以六處（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）清凈；六處清凈，所以名色清凈。為什麼呢？因為名色清凈與六處清凈，無二、無二分、無別、無斷的緣故。六處清凈，所以觸（sparśa，感官與外境的接觸）清凈；觸清凈，所以六處清凈。為什麼呢？因為六處清凈與觸清凈，無二、無二分、無別、無斷的緣故。觸清凈，所以受（vedanā，感受）清凈；受清凈，所以觸清凈。為什麼呢？因為觸清凈與受清凈，無二、無二分、無別、無斷的緣故。受清凈，所以愛（tṛṣṇā，渴愛）清凈；愛清凈，所以受清凈。為什麼呢？因為受清凈與愛清凈，無二、無二分、無別、無斷的緣故。愛清凈，所以取（upādāna，執取）清凈；取清凈，所以愛清凈。為什麼呢？因為愛清凈與取清凈，無二、無二分、無別、無斷的緣故。取清凈，所以有（bhava，存在）清凈；有清凈，所以取清凈。為什麼呢？因為取清凈與有清凈，無二、無二分、無別、無斷的緣故。有清凈，所以生（jāti，出生）清凈；生清凈，所以有清凈。為什麼呢？因為有清凈與生清凈，無二、無二分、無別、無斷的緣故。生清凈，所以老死愁嘆苦憂惱清凈；老死愁嘆苦憂惱清凈，所以生清凈。為什麼呢？因為生清凈與老死愁嘆苦憂惱清凈，無二、無二分、無別、無斷的緣故。老死愁嘆苦憂惱清凈，所以佈施波羅蜜多（dānapāramitā，佈施的完美）清凈；佈施波羅蜜多清凈，所以老死愁嘆苦憂惱清凈。為什麼呢？因為老死愁嘆苦憂惱清凈與佈施波羅蜜多清凈，無二、無二

【English Translation】 English version 'Purity' is because of no duality, no division, no difference, and no cessation. Because consciousness (vijñāna) is pure, name and form (nāmarūpa) are pure; because name and form are pure, consciousness is pure. Why? Because the purity of consciousness and the purity of name and form are without duality, without division, without difference, and without cessation. Because name and form are pure, the six sense bases (ṣaḍāyatana) are pure; because the six sense bases are pure, name and form are pure. Why? Because the purity of name and form and the purity of the six sense bases are without duality, without division, without difference, and without cessation. Because the six sense bases are pure, contact (sparśa) is pure; because contact is pure, the six sense bases are pure. Why? Because the purity of the six sense bases and the purity of contact are without duality, without division, without difference, and without cessation. Because contact is pure, feeling (vedanā) is pure; because feeling is pure, contact is pure. Why? Because the purity of contact and the purity of feeling are without duality, without division, without difference, and without cessation. Because feeling is pure, craving (tṛṣṇā) is pure; because craving is pure, feeling is pure. Why? Because the purity of feeling and the purity of craving are without duality, without division, without difference, and without cessation. Because craving is pure, grasping (upādāna) is pure; because grasping is pure, craving is pure. Why? Because the purity of craving and the purity of grasping are without duality, without division, without difference, and without cessation. Because grasping is pure, becoming (bhava) is pure; because becoming is pure, grasping is pure. Why? Because the purity of grasping and the purity of becoming are without duality, without division, without difference, and without cessation. Because becoming is pure, birth (jāti) is pure; because birth is pure, becoming is pure. Why? Because the purity of becoming and the purity of birth are without duality, without division, without difference, and without cessation. Because birth is pure, old age, death, sorrow, lamentation, pain, grief, and despair are pure; because old age, death, sorrow, lamentation, pain, grief, and despair are pure, birth is pure. Why? Because the purity of birth and the purity of old age, death, sorrow, lamentation, pain, grief, and despair are without duality, without division, without difference, and without cessation. Because old age, death, sorrow, lamentation, pain, grief, and despair are pure, the perfection of giving (dānapāramitā) is pure; because the perfection of giving is pure, old age, death, sorrow, lamentation, pain, grief, and despair are pure. Why? Because the purity of old age, death, sorrow, lamentation, pain, grief, and despair and the purity of the perfection of giving are without duality, without division

---

分、無別、無斷故。

「佈施波羅蜜多清凈故凈戒波羅蜜多清凈，凈戒波羅蜜多清凈故佈施波羅蜜多清凈。何以故？是佈施波羅蜜多清凈與凈戒波羅蜜多清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故安忍波羅蜜多清凈，安忍波羅蜜多清凈故凈戒波羅蜜多清凈。何以故？是凈戒波羅蜜多清凈與安忍波羅蜜多清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故精進波羅蜜多清凈，精進波羅蜜多清凈故安忍波羅蜜多清凈。何以故？是安忍波羅蜜多清凈與精進波羅蜜多清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故靜慮波羅蜜多清凈，靜慮波羅蜜多清凈故精進波羅蜜多清凈。何以故？是精進波羅蜜多清凈與靜慮波羅蜜多清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故般若波羅蜜多清凈，般若波羅蜜多清凈故靜慮波羅蜜多清凈。何以故？是靜慮波羅蜜多清凈與般若波羅蜜多清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故內空清凈，內空清凈故般若波羅蜜多清凈。何以故？是般若波羅蜜多清凈與內空清凈，無二、無二分、無別、無斷故。

「內空清凈故外空清凈，外空清凈故內空清凈。何以故？是內空清凈與外空清凈，無二、無二分、無別、無斷故。外空清凈故內

【現代漢語翻譯】 現代漢語譯本：因為它們之間沒有分割、沒有差別、沒有斷絕的緣故。

『因為佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）清凈，所以持戒波羅蜜多（Śīla pāramitā，持戒的最高境界）清凈；因為持戒波羅蜜多清凈，所以佈施波羅蜜多清凈。為什麼呢？因為這佈施波羅蜜多的清凈與持戒波羅蜜多的清凈，是無二、無二分、無差別、無斷絕的緣故。因為持戒波羅蜜多清凈，所以安忍波羅蜜多（Kṣānti pāramitā，忍辱的最高境界）清凈；因為安忍波羅蜜多清凈，所以持戒波羅蜜多清凈。為什麼呢？因為這持戒波羅蜜多的清凈與安忍波羅蜜多的清凈，是無二、無二分、無差別、無斷絕的緣故。因為安忍波羅蜜多清凈，所以精進波羅蜜多（Vīrya pāramitā，精進的最高境界）清凈；因為精進波羅蜜多清凈，所以安忍波羅蜜多清凈。為什麼呢？因為這安忍波羅蜜多的清凈與精進波羅蜜多的清凈，是無二、無二分、無差別、無斷絕的緣故。因為精進波羅蜜多清凈，所以靜慮波羅蜜多（Dhyāna pāramitā，禪定的最高境界）清凈；因為靜慮波羅蜜多清凈，所以精進波羅蜜多清凈。為什麼呢？因為這精進波羅蜜多的清凈與靜慮波羅蜜多的清凈，是無二、無二分、無差別、無斷絕的緣故。因為靜慮波羅蜜多清凈，所以般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）清凈；因為般若波羅蜜多清凈，所以靜慮波羅蜜多清凈。為什麼呢？因為這靜慮波羅蜜多的清凈與般若波羅蜜多的清凈，是無二、無二分、無差別、無斷絕的緣故。因為般若波羅蜜多清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；因為內空清凈，所以般若波羅蜜多清凈。為什麼呢？因為這般若波羅蜜多的清凈與內空的清凈，是無二、無二分、無差別、無斷絕的緣故。

『因為內空清凈，所以外空（bahirdhā-śūnyatā，外在的空性）清凈；因為外空清凈，所以內空清凈。為什麼呢？因為這內空的清凈與外空的清凈，是無二、無二分、無差別、無斷絕的緣故。因為外空清凈，所以內

【English Translation】 English version: Because they are undivided, non-distinct, and not discontinuous.

'Because the perfection of giving (Dāna pāramitā) is pure, the perfection of morality (Śīla pāramitā) is pure; because the perfection of morality is pure, the perfection of giving is pure. Why? Because the purity of the perfection of giving and the purity of the perfection of morality are non-dual, not divided, not distinct, and not discontinuous. Because the perfection of morality is pure, the perfection of patience (Kṣānti pāramitā) is pure; because the perfection of patience is pure, the perfection of morality is pure. Why? Because the purity of the perfection of morality and the purity of the perfection of patience are non-dual, not divided, not distinct, and not discontinuous. Because the perfection of patience is pure, the perfection of vigor (Vīrya pāramitā) is pure; because the perfection of vigor is pure, the perfection of patience is pure. Why? Because the purity of the perfection of patience and the purity of the perfection of vigor are non-dual, not divided, not distinct, and not discontinuous. Because the perfection of vigor is pure, the perfection of meditation (Dhyāna pāramitā) is pure; because the perfection of meditation is pure, the perfection of vigor is pure. Why? Because the purity of the perfection of vigor and the purity of the perfection of meditation are non-dual, not divided, not distinct, and not discontinuous. Because the perfection of meditation is pure, the perfection of wisdom (Prajñā pāramitā) is pure; because the perfection of wisdom is pure, the perfection of meditation is pure. Why? Because the purity of the perfection of meditation and the purity of the perfection of wisdom are non-dual, not divided, not distinct, and not discontinuous. Because the perfection of wisdom is pure, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, the perfection of wisdom is pure. Why? Because the purity of the perfection of wisdom and the purity of inner emptiness are non-dual, not divided, not distinct, and not discontinuous.'

'Because inner emptiness is pure, outer emptiness (bahirdhā-śūnyatā) is pure; because outer emptiness is pure, inner emptiness is pure. Why? Because the purity of inner emptiness and the purity of outer emptiness are non-dual, not divided, not distinct, and not discontinuous. Because outer emptiness is pure, inner

---

外空清凈，內外空清凈故外空清凈。何以故？是外空清凈與內外空清凈，無二、無二分、無別、無斷故。內外空清凈故空空清凈，空空清凈故內外空清凈。何以故？是內外空清凈與空空清凈，無二、無二分、無別、無斷故。空空清凈故大空清凈，大空清凈故空空清凈。何以故？是空空清凈與大空清凈，無二、無二分、無別、無斷故。大空清凈故勝義空清凈，勝義空清凈故大空清凈。何以故？是大空清凈與勝義空清凈，無二、無二分、無別、無斷故。勝義空清凈故有為空清凈，有為空清凈故勝義空清凈。何以故？是勝義空清凈與有為空清凈，無二、無二分、無別、無斷故。有為空清凈故無為空清凈，無為空清凈故有為空清凈。何以故？是有為空清凈與無為空清凈，無二、無二分、無別、無斷故。無為空清凈故畢竟空清凈，畢竟空清凈故無為空清凈。何以故？是無為空清凈與畢竟空清凈，無二、無二分、無別、無斷故。畢竟空清凈故無際空清凈，無際空清凈故畢竟空清凈。何以故？是畢竟空清凈與無際空清凈，無二、無二分、無別、無斷故。無際空清凈故散空清凈，散空清凈故無際空清凈。何以故？是無際空清凈與散空清凈，無二、無二分、無別、無斷故。散空清凈故無變異空清凈，無變異空清凈故散空清凈。何以故？是

【現代漢語翻譯】 現代漢語譯本 外在的空性是清凈的，因為內在和外在的空性都是清凈的，所以外在的空性是清凈的。為什麼呢？因為這外在的空性與內在和外在的空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。內在和外在的空性是清凈的，所以空性的空性是清凈的，空性的空性是清凈的，所以內在和外在的空性是清凈的。為什麼呢？因為這內在和外在的空性與空性的空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。空性的空性是清凈的，所以大空性是清凈的，大空性是清凈的，所以空性的空性是清凈的。為什麼呢？因為這空性的空性與大空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。大空性是清凈的，所以勝義空性（ परमार्थशून्यता, paramārthaśūnyatā，終極真理的空性）是清凈的，勝義空性是清凈的，所以大空性是清凈的。為什麼呢？因為這大空性與勝義空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。勝義空性是清凈的，所以有為法空性（संस्कृतशून्यता, saṃskṛtaśūnyatā，因緣和合的空性）是清凈的，有為法空性是清凈的，所以勝義空性是清凈的。為什麼呢？因為這勝義空性與有為法空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。有為法空性是清凈的，所以無為法空性（असंस्कृतशून्यता, asaṃskṛtaśūnyatā，非因緣和合的空性）是清凈的，無為法空性是清凈的，所以有為法空性是清凈的。為什麼呢？因為這有為法空性與無為法空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。無為法空性是清凈的，所以畢竟空性（अत्यन्तशून्यता, atyantaśūnyatā，絕對的空性）是清凈的，畢竟空性是清凈的，所以無為法空性是清凈的。為什麼呢？因為這無為法空性與畢竟空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。畢竟空性是清凈的，所以無際空性（अनवराग्रशून्यता, anavarāgraśūnyatā，無始無終的空性）是清凈的，無際空性是清凈的，所以畢竟空性是清凈的。為什麼呢？因為這畢竟空性與無際空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。無際空性是清凈的，所以散空性（अनपकारशून्यता, anapakāraśūnyatā，無散失的空性）是清凈的，散空性是清凈的，所以無際空性是清凈的。為什麼呢？因為這無際空性與散空性，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。散空性是清凈的，所以無變異空性（प्रकृतिशून्यता, prakṛtiśūnyatā，自性不變的空性）是清凈的，無變異空性是清凈的，所以散空性是清凈的。為什麼呢？是 English version External emptiness is pure, because internal and external emptiness is pure, therefore external emptiness is pure. Why is that? Because this external emptiness and internal and external emptiness are without duality, without division, without distinction, and without severance. Because internal and external emptiness is pure, therefore emptiness of emptiness is pure, and because emptiness of emptiness is pure, therefore internal and external emptiness is pure. Why is that? Because this internal and external emptiness and emptiness of emptiness are without duality, without division, without distinction, and without severance. Because emptiness of emptiness is pure, therefore great emptiness is pure, and because great emptiness is pure, therefore emptiness of emptiness is pure. Why is that? Because this emptiness of emptiness and great emptiness are without duality, without division, without distinction, and without severance. Because great emptiness is pure, therefore ultimate emptiness (paramārthaśūnyatā) is pure, and because ultimate emptiness is pure, therefore great emptiness is pure. Why is that? Because this great emptiness and ultimate emptiness are without duality, without division, without distinction, and without severance. Because ultimate emptiness is pure, therefore conditioned emptiness (saṃskṛtaśūnyatā) is pure, and because conditioned emptiness is pure, therefore ultimate emptiness is pure. Why is that? Because this ultimate emptiness and conditioned emptiness are without duality, without division, without distinction, and without severance. Because conditioned emptiness is pure, therefore unconditioned emptiness (asaṃskṛtaśūnyatā) is pure, and because unconditioned emptiness is pure, therefore conditioned emptiness is pure. Why is that? Because this conditioned emptiness and unconditioned emptiness are without duality, without division, without distinction, and without severance. Because unconditioned emptiness is pure, therefore ultimate emptiness (atyantaśūnyatā) is pure, and because ultimate emptiness is pure, therefore unconditioned emptiness is pure. Why is that? Because this unconditioned emptiness and ultimate emptiness are without duality, without division, without distinction, and without severance. Because ultimate emptiness is pure, therefore boundless emptiness (anavarāgraśūnyatā) is pure, and because boundless emptiness is pure, therefore ultimate emptiness is pure. Why is that? Because this ultimate emptiness and boundless emptiness are without duality, without division, without distinction, and without severance. Because boundless emptiness is pure, therefore non-dispersive emptiness (anapakāraśūnyatā) is pure, and because non-dispersive emptiness is pure, therefore boundless emptiness is pure. Why is that? Because this boundless emptiness and non-dispersive emptiness are without duality, without division, without distinction, and without severance. Because non-dispersive emptiness is pure, therefore emptiness of non-change (prakṛtiśūnyatā) is pure, and because emptiness of non-change is pure, therefore non-dispersive emptiness is pure. Why is that? It is

【English Translation】 External emptiness is pure, because internal and external emptiness is pure, therefore external emptiness is pure. Why is that? Because this external emptiness and internal and external emptiness are without duality, without division, without distinction, and without severance. Because internal and external emptiness is pure, therefore emptiness of emptiness is pure, and because emptiness of emptiness is pure, therefore internal and external emptiness is pure. Why is that? Because this internal and external emptiness and emptiness of emptiness are without duality, without division, without distinction, and without severance. Because emptiness of emptiness is pure, therefore great emptiness is pure, and because great emptiness is pure, therefore emptiness of emptiness is pure. Why is that? Because this emptiness of emptiness and great emptiness are without duality, without division, without distinction, and without severance. Because great emptiness is pure, therefore ultimate emptiness (paramārthaśūnyatā) is pure, and because ultimate emptiness is pure, therefore great emptiness is pure. Why is that? Because this great emptiness and ultimate emptiness are without duality, without division, without distinction, and without severance. Because ultimate emptiness is pure, therefore conditioned emptiness (saṃskṛtaśūnyatā) is pure, and because conditioned emptiness is pure, therefore ultimate emptiness is pure. Why is that? Because this ultimate emptiness and conditioned emptiness are without duality, without division, without distinction, and without severance. Because conditioned emptiness is pure, therefore unconditioned emptiness (asaṃskṛtaśūnyatā) is pure, and because unconditioned emptiness is pure, therefore conditioned emptiness is pure. Why is that? Because this conditioned emptiness and unconditioned emptiness are without duality, without division, without distinction, and without severance. Because unconditioned emptiness is pure, therefore ultimate emptiness (atyantaśūnyatā) is pure, and because ultimate emptiness is pure, therefore unconditioned emptiness is pure. Why is that? Because this unconditioned emptiness and ultimate emptiness are without duality, without division, without distinction, and without severance. Because ultimate emptiness is pure, therefore boundless emptiness (anavarāgraśūnyatā) is pure, and because boundless emptiness is pure, therefore ultimate emptiness is pure. Why is that? Because this ultimate emptiness and boundless emptiness are without duality, without division, without distinction, and without severance. Because boundless emptiness is pure, therefore non-dispersive emptiness (anapakāraśūnyatā) is pure, and because non-dispersive emptiness is pure, therefore boundless emptiness is pure. Why is that? Because this boundless emptiness and non-dispersive emptiness are without duality, without division, without distinction, and without severance. Because non-dispersive emptiness is pure, therefore emptiness of non-change (prakṛtiśūnyatā) is pure, and because emptiness of non-change is pure, therefore non-dispersive emptiness is pure. Why is that? It is

---

散空清凈與無變異空清凈，無二、無二分、無別、無斷故。無變異空清凈故本性空清凈，本性空清凈故無變異空清凈。何以故？是無變異空清凈與本性空清凈，無二、無二分、無別、無斷故。本性空清凈故自相空清凈，自相空清凈故本性空清凈。何以故？是本性空清凈與自相空清凈，無二、無二分、無別、無斷故。自相空清凈故共相空清凈，共相空清凈故自相空清凈。何以故？是自相空清凈與共相空清凈，無二、無二分、無別、無斷故。共相空清凈故一切法空清凈，一切法空清凈故共相空清凈。何以故？是共相空清凈與一切法空清凈，無二、無二分、無別、無斷故。一切法空清凈故不可得空清凈，不可得空清凈故一切法空清凈。何以故？是一切法空清凈與不可得空清凈，無二、無二分、無別、無斷故。不可得空清凈故無性空清凈，無性空清凈故不可得空清凈。何以故？是不可得空清凈與無性空清凈，無二、無二分、無別、無斷故。無性空清凈故自性空清凈，自性空清凈故無性空清凈。何以故？是無性空清凈與自性空清凈，無二、無二分、無別、無斷故。自性空清凈故無性自性空清凈，無性自性空清凈故自性空清凈。何以故？是自性空清凈與無性自性空清凈，無二、無二分、無別、無斷故。無性自性空清凈故真如清凈，

【現代漢語翻譯】 現代漢語譯本 散空（Sankha-sunyata，指分析事物后所見的空性）的清凈與無變異空（Aviparinama-sunyata，指不變異的空性）的清凈，是無二、無二分、無差別、無斷絕的。因為無變異空清凈，所以本性空（Prakriti-sunyata，指事物本性的空性）清凈；因為本性空清凈，所以無變異空清凈。為什麼呢？因為這無變異空清凈與本性空清凈，是無二、無二分、無差別、無斷絕的。因為本性空清凈，所以自相空（Svalaksana-sunyata，指事物自身特性的空性）清凈；因為自相空清凈，所以本性空清凈。為什麼呢？因為這本性空清凈與自相空清凈，是無二、無二分、無差別、無斷絕的。因為自相空清凈，所以共相空（Samanya-laksana-sunyata，指事物普遍特性的空性）清凈；因為共相空清凈，所以自相空清凈。為什麼呢？因為這自相空清凈與共相空清凈，是無二、無二分、無差別、無斷絕的。因為共相空清凈，所以一切法空（Sarva-dharma-sunyata，指一切事物皆空的空性）清凈；因為一切法空清凈，所以共相空清凈。為什麼呢？因為這共相空清凈與一切法空清凈，是無二、無二分、無差別、無斷絕的。因為一切法空清凈，所以不可得空（Anupalambha-sunyata，指不可獲得的空性）清凈；因為不可得空清凈，所以一切法空清凈。為什麼呢？因為這 一切法空清凈與不可得空清凈，是無二、無二分、無差別、無斷絕的。因為不可得空清凈，所以無性空（Abhava-sunyata，指無自性的空性）清凈；因為無性空清凈，所以不可得空清凈。為什麼呢？因為這不可得空清凈與無性空清凈，是無二、無二分、無差別、無斷絕的。因為無性空清凈，所以自性空（Svabhava-sunyata，指事物自身存在的空性）清凈；因為自性空清凈，所以無性空清凈。為什麼呢？因為這無性空清凈與自性空清凈，是無二、無二分、無差別、無斷絕的。因為自性空清凈，所以無性自性空（Abhava-svabhava-sunyata，指無自性的自性空性）清凈；因為無性自性空清凈，所以自性空清凈。為什麼呢？因為這自性空清凈與無性自性空清凈，是無二、無二分、無差別、無斷絕的。因為無性自性空清凈，所以真如（Tathata，指事物的真實如是）清凈。

【English Translation】 English version The purity of scattered emptiness (Sankha-sunyata, emptiness seen after analyzing things) and the purity of non-changing emptiness (Aviparinama-sunyata, emptiness that does not change) are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of non-changing emptiness, the essential emptiness (Prakriti-sunyata, emptiness of the nature of things) is pure; because of the purity of essential emptiness, the non-changing emptiness is pure. Why is that? Because this non-changing emptiness and essential emptiness are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of essential emptiness, the self-characteristic emptiness (Svalaksana-sunyata, emptiness of the specific characteristics of things) is pure; because of the purity of self-characteristic emptiness, the essential emptiness is pure. Why is that? Because this essential emptiness and self-characteristic emptiness are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of self-characteristic emptiness, the common-characteristic emptiness (Samanya-laksana-sunyata, emptiness of the general characteristics of things) is pure; because of the purity of common-characteristic emptiness, the self-characteristic emptiness is pure. Why is that? Because this self-characteristic emptiness and common-characteristic emptiness are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of common-characteristic emptiness, the emptiness of all dharmas (Sarva-dharma-sunyata, emptiness that all things are empty) is pure; because of the purity of the emptiness of all dharmas, the common-characteristic emptiness is pure. Why is that? Because this common-characteristic emptiness and the emptiness of all dharmas are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of the emptiness of all dharmas, the unobtainable emptiness (Anupalambha-sunyata, emptiness that cannot be obtained) is pure; because of the purity of unobtainable emptiness, the emptiness of all dharmas is pure. Why is that? Because this emptiness of all dharmas and unobtainable emptiness are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of unobtainable emptiness, the emptiness of non-nature (Abhava-sunyata, emptiness of no self-nature) is pure; because of the purity of the emptiness of non-nature, the unobtainable emptiness is pure. Why is that? Because this unobtainable emptiness and the emptiness of non-nature are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of the emptiness of non-nature, the self-nature emptiness (Svabhava-sunyata, emptiness of the self-existence of things) is pure; because of the purity of self-nature emptiness, the emptiness of non-nature is pure. Why is that? Because this emptiness of non-nature and self-nature emptiness are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of self-nature emptiness, the emptiness of non-self-nature (Abhava-svabhava-sunyata, emptiness of no self-nature) is pure; because of the purity of the emptiness of non-self-nature, the self-nature emptiness is pure. Why is that? Because this self-nature emptiness and the emptiness of non-self-nature are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of the emptiness of non-self-nature, the Suchness (Tathata, the true suchness of things) is pure.

---

真如清凈故無性自性空清凈。何以故？是無性自性空清凈與真如清凈，無二、無二分、無別、無斷故。

「真如清凈故法界清凈，法界清凈故真如清凈。何以故？是真如清凈與法界清凈，無二、無二分、無別、無斷故。法界清凈故法性清凈，法性清凈故法界清凈。何以故？是法界清凈與法性清凈，無二、無二分、無別、無斷故。法性清凈故不虛妄性清凈，不虛妄性清凈故法性清凈。何以故？是法性清凈與不虛妄性清凈，無二、無二分、無別、無斷故。不虛妄性清凈故不變異性清凈，不變異性清凈故不虛妄性清凈。何以故？是不虛妄性清凈與不變異性清凈，無二、無二分、無別、無斷故。不變異性清凈故平等性清凈，平等性清凈故不變異性清凈。何以故？是不變異性清凈與平等性清凈，無二、無二分、無別、無斷故。平等性清凈故離生性清凈，離生性清凈故平等性清凈。何以故？是平等性清凈與離生性清凈，無二、無二分、無別、無斷故。離生性清凈故法定清凈，法定清凈故離生性清凈。何以故？是離生性清凈與法定清凈，無二、無二分、無別、無斷故。法定清凈故法住清凈，法住清凈故法定清凈。何以故？是法定清凈與法住清凈，無二、無二分、無別、無斷故。法住清凈故實際清凈，實際清凈故法住清凈。何以

【現代漢語翻譯】 現代漢語譯本 『真如』（Tathata，事物的真實本性）清凈，所以『無性自性空』（nihsvabhava-svabhava-sunyata，無自性的空性）清凈。為什麼呢？因為這『無性自性空』的清凈與『真如』的清凈，是無二、無二分、無差別、無斷絕的。 『真如』清凈，所以『法界』（Dharmadhatu，一切現象的領域）清凈，『法界』清凈，所以『真如』清凈。為什麼呢？因為這『真如』的清凈與『法界』的清凈，是無二、無二分、無差別、無斷絕的。『法界』清凈，所以『法性』（Dharmata，法的本性）清凈，『法性』清凈，所以『法界』清凈。為什麼呢？因為這『法界』的清凈與『法性』的清凈，是無二、無二分、無差別、無斷絕的。『法性』清凈，所以『不虛妄性』（Avitathata，真實不虛的性質）清凈，『不虛妄性』清凈，所以『法性』清凈。為什麼呢？因為這『法性』的清凈與『不虛妄性』的清凈，是無二、無二分、無差別、無斷絕的。『不虛妄性』清凈，所以『不變異性』（Ananyathata，不可變異的性質）清凈，『不變異性』清凈，所以『不虛妄性』清凈。為什麼呢？因為這『不虛妄性』的清凈與『不變異性』的清凈，是無二、無二分、無差別、無斷絕的。『不變異性』清凈，所以『平等性』（Samata，平等無別的性質）清凈，『平等性』清凈，所以『不變異性』清凈。為什麼呢？因為這『不變異性』的清凈與『平等性』的清凈，是無二、無二分、無差別、無斷絕的。『平等性』清凈，所以『離生性』（Viviktata，遠離生起的性質）清凈，『離生性』清凈，所以『平等性』清凈。為什麼呢？因為這『平等性』的清凈與『離生性』的清凈，是無二、無二分、無差別、無斷絕的。『離生性』清凈，所以『法定』（Dharmasthitita，法之安住）清凈，『法定』清凈，所以『離生性』清凈。為什麼呢？因為這『離生性』的清凈與『法定』的清凈，是無二、無二分、無差別、無斷絕的。『法定』清凈，所以『法住』（Dharmaniyamata，法之規律）清凈，『法住』清凈，所以『法定』清凈。為什麼呢？因為這『法定』的清凈與『法住』的清凈，是無二、無二分、無差別、無斷絕的。『法住』清凈，所以『實際』（Bhuta-koti，真實的邊際）清凈，『實際』清凈，所以『法住』清凈。為什麼呢？

【English Translation】 English version Because 『Tathata』 (the suchness, the true nature of things) is pure, therefore 『nihsvabhava-svabhava-sunyata』 (emptiness of self-nature) is pure. Why is that? Because this purity of 『nihsvabhava-svabhava-sunyata』 and the purity of 『Tathata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Tathata』 is pure, therefore 『Dharmadhatu』 (the realm of all phenomena) is pure, and because 『Dharmadhatu』 is pure, therefore 『Tathata』 is pure. Why is that? Because the purity of 『Tathata』 and the purity of 『Dharmadhatu』 are non-dual, non-divisible, non-different, and non-separate. Because 『Dharmadhatu』 is pure, therefore 『Dharmata』 (the nature of Dharma) is pure, and because 『Dharmata』 is pure, therefore 『Dharmadhatu』 is pure. Why is that? Because the purity of 『Dharmadhatu』 and the purity of 『Dharmata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Dharmata』 is pure, therefore 『Avitathata』 (the non-falsity) is pure, and because 『Avitathata』 is pure, therefore 『Dharmata』 is pure. Why is that? Because the purity of 『Dharmata』 and the purity of 『Avitathata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Avitathata』 is pure, therefore 『Ananyathata』 (the non-alteration) is pure, and because 『Ananyathata』 is pure, therefore 『Avitathata』 is pure. Why is that? Because the purity of 『Avitathata』 and the purity of 『Ananyathata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Ananyathata』 is pure, therefore 『Samata』 (the equality) is pure, and because 『Samata』 is pure, therefore 『Ananyathata』 is pure. Why is that? Because the purity of 『Ananyathata』 and the purity of 『Samata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Samata』 is pure, therefore 『Viviktata』 (the separation from arising) is pure, and because 『Viviktata』 is pure, therefore 『Samata』 is pure. Why is that? Because the purity of 『Samata』 and the purity of 『Viviktata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Viviktata』 is pure, therefore 『Dharmasthitita』 (the abiding of Dharma) is pure, and because 『Dharmasthitita』 is pure, therefore 『Viviktata』 is pure. Why is that? Because the purity of 『Viviktata』 and the purity of 『Dharmasthitita』 are non-dual, non-divisible, non-different, and non-separate. Because 『Dharmasthitita』 is pure, therefore 『Dharmaniyamata』 (the regularity of Dharma) is pure, and because 『Dharmaniyamata』 is pure, therefore 『Dharmasthitita』 is pure. Why is that? Because the purity of 『Dharmasthitita』 and the purity of 『Dharmaniyamata』 are non-dual, non-divisible, non-different, and non-separate. Because 『Dharmaniyamata』 is pure, therefore 『Bhuta-koti』 (the limit of reality) is pure, and because 『Bhuta-koti』 is pure, therefore 『Dharmaniyamata』 is pure. Why is that?

---

故？是法住清凈與實際清凈，無二、無二分、無別、無斷故。實際清凈故虛空界清凈，虛空界清凈故實際清凈。何以故？是實際清凈與虛空界清凈，無二、無二分、無別、無斷故。虛空界清凈故不思議界清凈，不思議界清凈故虛空界清凈。何以故？是虛空界清凈與不思議界清凈，無二、無二分、無別、無斷故。不思議界清凈故苦聖諦清凈，苦聖諦清凈故不思議界清凈。何以故？是不思議界清凈與苦聖諦清凈，無二、無二分、無別、無斷故。

「苦聖諦清凈故集聖諦清凈，集聖諦清凈故苦聖諦清凈。何以故？是苦聖諦清凈與集聖諦清凈，無二、無二分、無別、無斷故。集聖諦清凈故滅聖諦清凈，滅聖諦清凈故集聖諦清凈。何以故？是集聖諦清凈與滅聖諦清凈，無二、無二分、無別、無斷故。滅聖諦清凈故道聖諦清凈，道聖諦清凈故滅聖諦清凈。何以故？是滅聖諦清凈與道聖諦清凈，無二、無二分、無別、無斷故。道聖諦清凈故四靜慮清凈，四靜慮清凈故道聖諦清凈。何以故？是道聖諦清凈與四靜慮清凈，無二、無二分、無別、無斷故。

「四靜慮清凈故四無量清凈，四無量清凈故四靜慮清凈。何以故？是四靜慮清凈與四無量清凈，無二、無二分、無別、無斷故。四無量清凈故四無色定清凈，四無色定清凈故

【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為法性安住的清凈與實際的清凈，是無二、無二分、無差別、無斷絕的。因為實際清凈，所以虛空界清凈；因為虛空界清凈，所以實際清凈。為什麼呢？因為實際清凈與虛空界清凈，是無二、無二分、無差別、無斷絕的。因為虛空界清凈，所以不可思議界清凈；因為不可思議界清凈，所以虛空界清凈。為什麼呢？因為虛空界清凈與不可思議界清凈，是無二、無二分、無差別、無斷絕的。因為不可思議界清凈，所以苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）清凈；因為苦聖諦清凈，所以不可思議界清凈。為什麼呢？因為不可思議界清凈與苦聖諦清凈，是無二、無二分、無差別、無斷絕的。 因為苦聖諦清凈，所以集聖諦（samudaya satya，四聖諦之一，指苦的根源是集諦的真理）清凈；因為集聖諦清凈，所以苦聖諦清凈。為什麼呢？因為苦聖諦清凈與集聖諦清凈，是無二、無二分、無差別、無斷絕的。因為集聖諦清凈，所以滅聖諦（nirodha satya，四聖諦之一，指滅苦可以實現的真理）清凈；因為滅聖諦清凈，所以集聖諦清凈。為什麼呢？因為集聖諦清凈與滅聖諦清凈，是無二、無二分、無差別、無斷絕的。因為滅聖諦清凈，所以道聖諦（marga satya，四聖諦之一，指滅苦的方法是道諦的真理）清凈；因為道聖諦清凈，所以滅聖諦清凈。為什麼呢？因為滅聖諦清凈與道聖諦清凈，是無二、無二分、無差別、無斷絕的。因為道聖諦清凈，所以四靜慮（catvari dhyanani，佛教的四種禪定境界）清凈；因為四靜慮清凈，所以道聖諦清凈。為什麼呢？因為道聖諦清凈與四靜慮清凈，是無二、無二分、無差別、無斷絕的。 因為四靜慮清凈，所以四無量（catvari apramanani，佛教的四種無限的慈悲心）清凈；因為四無量清凈，所以四靜慮清凈。為什麼呢？因為四靜慮清凈與四無量清凈，是無二、無二分、無差別、無斷絕的。因為四無量清凈，所以四無色定（catasra arupyasamapattayah，佛教的四種無色界禪定）清凈；因為四無色定清凈，所以

【English Translation】 English version Why? Because the purity of the abiding of Dharma and the purity of reality are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of reality, the space realm is pure; because the space realm is pure, reality is pure. Why? Because the purity of reality and the purity of the space realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the space realm is pure, the inconceivable realm is pure; because the inconceivable realm is pure, the space realm is pure. Why? Because the purity of the space realm and the purity of the inconceivable realm are non-dual, non-divisible, non-different, and non-discontinuous. Because the inconceivable realm is pure, the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, the inconceivable realm is pure. Why? Because the purity of the inconceivable realm and the purity of the noble truth of suffering are non-dual, non-divisible, non-different, and non-discontinuous. Because the noble truth of suffering is pure, the noble truth of the origin of suffering (samudaya satya) is pure; because the noble truth of the origin of suffering is pure, the noble truth of suffering is pure. Why? Because the purity of the noble truth of suffering and the purity of the noble truth of the origin of suffering are non-dual, non-divisible, non-different, and non-discontinuous. Because the noble truth of the origin of suffering is pure, the noble truth of the cessation of suffering (nirodha satya) is pure; because the noble truth of the cessation of suffering is pure, the noble truth of the origin of suffering is pure. Why? Because the purity of the noble truth of the origin of suffering and the purity of the noble truth of the cessation of suffering are non-dual, non-divisible, non-different, and non-discontinuous. Because the noble truth of the cessation of suffering is pure, the noble truth of the path to the cessation of suffering (marga satya) is pure; because the noble truth of the path to the cessation of suffering is pure, the noble truth of the cessation of suffering is pure. Why? Because the purity of the noble truth of the cessation of suffering and the purity of the noble truth of the path to the cessation of suffering are non-dual, non-divisible, non-different, and non-discontinuous. Because the noble truth of the path to the cessation of suffering is pure, the four dhyanas (catvari dhyanani) are pure; because the four dhyanas are pure, the noble truth of the path to the cessation of suffering is pure. Why? Because the purity of the noble truth of the path to the cessation of suffering and the purity of the four dhyanas are non-dual, non-divisible, non-different, and non-discontinuous. Because the four dhyanas are pure, the four immeasurables (catvari apramanani) are pure; because the four immeasurables are pure, the four dhyanas are pure. Why? Because the purity of the four dhyanas and the purity of the four immeasurables are non-dual, non-divisible, non-different, and non-discontinuous. Because the four immeasurables are pure, the four formless attainments (catasra arupyasamapattayah) are pure; because the four formless attainments are pure,

---

四無量清凈。何以故？是四無量清凈與四無色定清凈，無二、無二分、無別、無斷故。四無色定清凈故八解脫清凈，八解脫清凈故四無色定清凈。何以故？是四無色定清凈與八解脫清凈，無二、無二分、無別、無斷故。

「八解脫清凈故八勝處清凈，八勝處清凈故八解脫清凈。何以故？是八解脫清凈與八勝處清凈，無二、無二分、無別、無斷故。八勝處清凈故九次第定清凈，九次第定清凈故八勝處清凈。何以故？是八勝處清凈與九次第定清凈，無二、無二分、無別、無斷故。九次第定清凈故十遍處清凈，十遍處清凈故九次第定清凈。何以故？是九次第定清凈與十遍處清凈，無二、無二分、無別、無斷故。十遍處清凈故四念住清凈，四念住清凈故十遍處清凈。何以故？是十遍處清凈與四念住清凈，無二、無二分、無別、無斷故。

「四念住清凈故四正斷清凈，四正斷清凈故四念住清凈。何以故？是四念住清凈與四正斷清凈，無二、無二分、無別、無斷故。四正斷清凈故四神足清凈，四神足清凈故四正斷清凈。何以故？是四正斷清凈與四神足清凈，無二、無二分、無別、無斷故。四神足清凈故五根清凈，五根清凈故四神足清凈。何以故？是四神足清凈與五根清凈，無二、無二分、無別、無斷故。五根清凈故五

【現代漢語翻譯】 現代漢語譯本 四無量（四種廣大的心境）是清凈的。為什麼呢？因為這四無量清凈與四無色定（四種無物質的禪定）清凈，是無二、無二分、無差別、無間斷的。四無色定清凈，所以八解脫（八種從束縛中解脫的方法）清凈；八解脫清凈，所以四無色定清凈。為什麼呢？因為這四無色定清凈與八解脫清凈，是無二、無二分、無差別、無間斷的。 八解脫清凈，所以八勝處（八種克服感官的禪定）清凈；八勝處清凈，所以八解脫清凈。為什麼呢？因為這八解脫清凈與八勝處清凈，是無二、無二分、無差別、無間斷的。八勝處清凈，所以九次第定（九種漸次進入禪定的方法）清凈；九次第定清凈，所以八勝處清凈。為什麼呢？因為這八勝處清凈與九次第定清凈，是無二、無二分、無差別、無間斷的。九次第定清凈，所以十遍處（十種禪定境界）清凈；十遍處清凈，所以九次第定清凈。為什麼呢？因為這九次第定清凈與十遍處清凈，是無二、無二分、無差別、無間斷的。十遍處清凈，所以四念住（四種觀照方法）清凈；四念住清凈，所以十遍處清凈。為什麼呢？因為這十遍處清凈與四念住清凈，是無二、無二分、無差別、無間斷的。 四念住清凈，所以四正斷（四種正確的努力）清凈；四正斷清凈，所以四念住清凈。為什麼呢？因為這四念住清凈與四正斷清凈，是無二、無二分、無差別、無間斷的。四正斷清凈，所以四神足（四種達到神通的方法）清凈；四神足清凈，所以四正斷清凈。為什麼呢？因為這四正斷清凈與四神足清凈，是無二、無二分、無差別、無間斷的。四神足清凈，所以五根（五種控制心智的能力）清凈；五根清凈，所以四神足清凈。為什麼呢？因為這四神足清凈與五根清凈，是無二、無二分、無差別、無間斷的。五根清凈，所以五

【English Translation】 English version The four immeasurables (four boundless states of mind) are pure. Why is that? Because the purity of these four immeasurables and the purity of the four formless absorptions (four immaterial meditative states) are non-dual, not divided, not different, and not discontinuous. Because the four formless absorptions are pure, the eight liberations (eight ways of liberation from bondage) are pure; because the eight liberations are pure, the four formless absorptions are pure. Why is that? Because the purity of these four formless absorptions and the purity of the eight liberations are non-dual, not divided, not different, and not discontinuous. Because the eight liberations are pure, the eight mastery states (eight meditative states overcoming the senses) are pure; because the eight mastery states are pure, the eight liberations are pure. Why is that? Because the purity of these eight liberations and the purity of the eight mastery states are non-dual, not divided, not different, and not discontinuous. Because the eight mastery states are pure, the nine successive abidings (nine progressive stages of meditative absorption) are pure; because the nine successive abidings are pure, the eight mastery states are pure. Why is that? Because the purity of these eight mastery states and the purity of the nine successive abidings are non-dual, not divided, not different, and not discontinuous. Because the nine successive abidings are pure, the ten all-encompassing spheres (ten meditative states of totality) are pure; because the ten all-encompassing spheres are pure, the nine successive abidings are pure. Why is that? Because the purity of these nine successive abidings and the purity of the ten all-encompassing spheres are non-dual, not divided, not different, and not discontinuous. Because the ten all-encompassing spheres are pure, the four foundations of mindfulness (four ways of observing) are pure; because the four foundations of mindfulness are pure, the ten all-encompassing spheres are pure. Why is that? Because the purity of these ten all-encompassing spheres and the purity of the four foundations of mindfulness are non-dual, not divided, not different, and not discontinuous. Because the four foundations of mindfulness are pure, the four right exertions (four correct efforts) are pure; because the four right exertions are pure, the four foundations of mindfulness are pure. Why is that? Because the purity of these four foundations of mindfulness and the purity of the four right exertions are non-dual, not divided, not different, and not discontinuous. Because the four right exertions are pure, the four bases of power (four ways to attain psychic powers) are pure; because the four bases of power are pure, the four right exertions are pure. Why is that? Because the purity of these four right exertions and the purity of the four bases of power are non-dual, not divided, not different, and not discontinuous. Because the four bases of power are pure, the five faculties (five mental control abilities) are pure; because the five faculties are pure, the four bases of power are pure. Why is that? Because the purity of these four bases of power and the purity of the five faculties are non-dual, not divided, not different, and not discontinuous. Because the five faculties are pure, the five

---

力清凈，五力清凈故五根清凈。何以故？是五根清凈與五力清凈，無二、無二分、無別、無斷故。五力清凈故七等覺支清凈，七等覺支清凈故五力清凈。何以故？是五力清凈與七等覺支清凈，無二、無二分、無別、無斷故。七等覺支清凈故八聖道支清凈，八聖道支清凈故七等覺支清凈。何以故？是七等覺支清凈與八聖道支清凈，無二、無二分、無別、無斷故。八聖道支清凈故空解脫門清凈，空解脫門清凈故八聖道支清凈。何以故？是八聖道支清凈與空解脫門清凈，無二、無二分、無別、無斷故。

「空解脫門清凈故無相解脫門清凈，無相解脫門清凈故空解脫門清凈。何以故？是空解脫門清凈與無相解脫門清凈，無二、無二分、無別、無斷故。無相解脫門清凈故無愿解脫門清凈，無愿解脫門清凈故無相解脫門清凈。何以故？是無相解脫門清凈與無愿解脫門清凈，無二、無二分、無別、無斷故。無愿解脫門清凈故菩薩十地清凈，菩薩十地清凈故無愿解脫門清凈。何以故？是無愿解脫門清凈與菩薩十地清凈，無二、無二分、無別、無斷故。

「菩薩十地清凈故五眼清凈，五眼清凈故菩薩十地清凈。何以故？是菩薩十地清凈與五眼清凈，無二、無二分、無別、無斷故。

「五眼清凈故六神通清凈，六神通清

【現代漢語翻譯】 現代漢語譯本 力量清凈，因為五力（信、精進、念、定、慧五種力量）清凈，所以五根（信根、精進根、念根、定根、慧根）清凈。為什麼呢？因為這五根清凈與五力清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以七等覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）清凈，七等覺支清凈，所以五力清凈。為什麼呢？因為這五力清凈與七等覺支清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。七等覺支清凈，所以八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）清凈，八聖道支清凈，所以七等覺支清凈。為什麼呢？因為這七等覺支清凈與八聖道支清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。八聖道支清凈，所以空解脫門（體悟空性，從空性中解脫）清凈，空解脫門清凈，所以八聖道支清凈。為什麼呢？因為這八聖道支清凈與空解脫門清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 空解脫門清凈，所以無相解脫門（體悟無相，從無相中解脫）清凈，無相解脫門清凈，所以空解脫門清凈。為什麼呢？因為這空解脫門清凈與無相解脫門清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。無相解脫門清凈，所以無愿解脫門（體悟無愿，從無愿中解脫）清凈，無愿解脫門清凈，所以無相解脫門清凈。為什麼呢？因為這無相解脫門清凈與無愿解脫門清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。無愿解脫門清凈，所以菩薩十地（菩薩修行的十個階段）清凈，菩薩十地清凈，所以無愿解脫門清凈。為什麼呢？因為這無愿解脫門清凈與菩薩十地清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 菩薩十地清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈，所以菩薩十地清凈。為什麼呢？因為這菩薩十地清凈與五眼清凈，沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 五眼清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清

【English Translation】 English version The power is pure, and because the five powers (faith, vigor, mindfulness, concentration, and wisdom) are pure, the five roots (the roots of faith, vigor, mindfulness, concentration, and wisdom) are pure. Why is that? Because the purity of these five roots and the purity of the five powers are not dual, not divided, not different, and not disconnected. Because the five powers are pure, the seven factors of enlightenment (investigation of dharma, vigor, joy, tranquility, mindfulness, concentration, and equanimity) are pure, and because the seven factors of enlightenment are pure, the five powers are pure. Why is that? Because the purity of these five powers and the purity of the seven factors of enlightenment are not dual, not divided, not different, and not disconnected. Because the seven factors of enlightenment are pure, the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is pure, and because the eightfold noble path is pure, the seven factors of enlightenment are pure. Why is that? Because the purity of these seven factors of enlightenment and the purity of the eightfold noble path are not dual, not divided, not different, and not disconnected. Because the eightfold noble path is pure, the emptiness liberation gate (realizing emptiness and liberating from emptiness) is pure, and because the emptiness liberation gate is pure, the eightfold noble path is pure. Why is that? Because the purity of the eightfold noble path and the purity of the emptiness liberation gate are not dual, not divided, not different, and not disconnected. Because the emptiness liberation gate is pure, the signlessness liberation gate (realizing signlessness and liberating from signlessness) is pure, and because the signlessness liberation gate is pure, the emptiness liberation gate is pure. Why is that? Because the purity of the emptiness liberation gate and the purity of the signlessness liberation gate are not dual, not divided, not different, and not disconnected. Because the signlessness liberation gate is pure, the wishlessness liberation gate (realizing wishlessness and liberating from wishlessness) is pure, and because the wishlessness liberation gate is pure, the signlessness liberation gate is pure. Why is that? Because the purity of the signlessness liberation gate and the purity of the wishlessness liberation gate are not dual, not divided, not different, and not disconnected. Because the wishlessness liberation gate is pure, the ten bodhisattva grounds (the ten stages of bodhisattva practice) are pure, and because the ten bodhisattva grounds are pure, the wishlessness liberation gate is pure. Why is that? Because the purity of the wishlessness liberation gate and the purity of the ten bodhisattva grounds are not dual, not divided, not different, and not disconnected. Because the ten bodhisattva grounds are pure, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye) are pure, and because the five eyes are pure, the ten bodhisattva grounds are pure. Why is that? Because the purity of the ten bodhisattva grounds and the purity of the five eyes are not dual, not divided, not different, and not disconnected. Because the five eyes are pure, the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) are pure, and the six supernormal

---

凈故五眼清凈。何以故？是五眼清凈與六神通清凈，無二、無二分、無別、無斷故。六神通清凈故佛十力清凈，佛十力清凈故六神通清凈。何以故？是六神通清凈與佛十力清凈，無二、無二分、無別、無斷故。

「佛十力清凈故四無所畏清凈，四無所畏清凈故佛十力清凈。何以故？是佛十力清凈與四無所畏清凈，無二、無二分、無別、無斷故。四無所畏清凈故四無礙解清凈，四無礙解清凈故四無所畏清凈。何以故？是四無所畏清凈與四無礙解清凈，無二、無二分、無別、無斷故。四無礙解清凈故大慈清凈，大慈清凈故四無礙解清凈。何以故？是四無礙解清凈與大慈清凈，無二、無二分、無別、無斷故。大慈清凈故大悲清凈，大悲清凈故大慈清凈。何以故？是大慈清凈與大悲清凈，無二、無二分、無別、無斷故。大悲清凈故大喜清凈，大喜清凈故大悲清凈。何以故？是大悲清凈與大喜清凈，無二、無二分、無別、無斷故。大喜清凈故大舍清凈，大舍清凈故大喜清凈。何以故？是大喜清凈與大舍清凈，無二、無二分、無別、無斷故。大舍清凈故十八佛不共法清凈，十八佛不共法清凈故大舍清凈。何以故？是大舍清凈與十八佛不共法清凈，無二、無二分、無別、無斷故。十八佛不共法清凈故無忘失法清凈，無忘失法清

凈故十八佛不共法清凈。何以故？是十八佛不共法清凈與無忘失法清凈，無二、無二分、無別、無斷故。

「無忘失法清凈故恒住舍性清凈，恒住舍性清凈故無忘失法清凈。何以故？是無忘失法清凈與恒住舍性清凈，無二、無二分、無別、無斷故。恒住舍性清凈故一切智清凈，一切智清凈故恒住舍性清凈。何以故？是恒住舍性清凈與一切智清凈，無二、無二分、無別、無斷故。

「一切智清凈故道相智清凈，道相智清凈故一切智清凈。何以故？是一切智清凈與道相智清凈，無二、無二分、無別、無斷故。道相智清凈故一切相智清凈，一切相智清凈故道相智清凈。何以故？是道相智清凈與一切相智清凈，無二、無二分、無別、無斷故。一切相智清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切相智清凈。何以故？是一切相智清凈與一切陀羅尼門清凈，無二、無二分、無別、無斷故。

「一切陀羅尼門清凈故一切三摩地門清凈，一切三摩地門清凈故一切陀羅尼門清凈。何以故？是一切陀羅尼門清凈與一切三摩地門清凈，無二、無二分、無別、無斷故。一切三摩地門清凈故預流果清凈，預流果清凈故一切三摩地門清凈。何以故？是一切三摩地門清凈與預流果清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本：十八佛不共法（Buddha's eighteen unique qualities）的清凈是由於其清凈。為什麼呢？因為這十八佛不共法的清凈與無忘失法（non-forgetfulness of Dharma）的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 因為無忘失法的清凈，所以恒常安住于舍性（equanimity）的清凈；因為恒常安住于舍性的清凈，所以無忘失法清凈。為什麼呢？因為這無忘失法的清凈與恒常安住于舍性的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為恒常安住于舍性的清凈，所以一切智（omniscience）清凈；因為一切智清凈，所以恒常安住于舍性的清凈。為什麼呢？因為這恒常安住于舍性的清凈與一切智的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 因為一切智清凈，所以道相智（knowledge of the path）清凈；因為道相智清凈，所以一切智清凈。為什麼呢？因為這 一切智的清凈與道相智的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為道相智清凈，所以一切相智（knowledge of all aspects）清凈；因為一切相智清凈，所以道相智清凈。為什麼呢？因為這道相智的清凈與一切相智的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為一切相智清凈，所以一切陀羅尼門（all dharani gates）清凈；因為一切陀羅尼門清凈，所以一切相智清凈。為什麼呢？因為這 一切相智的清凈與一切陀羅尼門的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 因為一切陀羅尼門清凈，所以一切三摩地門（all samadhi gates）清凈；因為一切三摩地門清凈，所以一切陀羅尼門清凈。為什麼呢？因為這 一切陀羅尼門的清凈與一切三摩地門的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。因為一切三摩地門清凈，所以預流果（Sotapanna-phala）清凈；因為預流果清凈，所以一切三摩地門清凈。為什麼呢？因為這 一切三摩地門的清凈與預流果的清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。

【English Translation】 English version: The purity of the eighteen unique qualities of a Buddha (Buddha's eighteen unique qualities) is due to its own purity. Why is that? Because the purity of these eighteen unique qualities of a Buddha and the purity of non-forgetfulness of Dharma (non-forgetfulness of Dharma) are without duality, without division, without distinction, and without separation. Because of the purity of non-forgetfulness of Dharma, there is the purity of constantly abiding in equanimity (equanimity); because of the purity of constantly abiding in equanimity, there is the purity of non-forgetfulness of Dharma. Why is that? Because the purity of non-forgetfulness of Dharma and the purity of constantly abiding in equanimity are without duality, without division, without distinction, and without separation. Because of the purity of constantly abiding in equanimity, there is the purity of omniscience (omniscience); because of the purity of omniscience, there is the purity of constantly abiding in equanimity. Why is that? Because the purity of constantly abiding in equanimity and the purity of omniscience are without duality, without division, without distinction, and without separation. Because of the purity of omniscience, there is the purity of the knowledge of the path (knowledge of the path); because of the purity of the knowledge of the path, there is the purity of omniscience. Why is that? Because the purity of omniscience and the purity of the knowledge of the path are without duality, without division, without distinction, and without separation. Because of the purity of the knowledge of the path, there is the purity of the knowledge of all aspects (knowledge of all aspects); because of the purity of the knowledge of all aspects, there is the purity of the knowledge of the path. Why is that? Because the purity of the knowledge of the path and the purity of the knowledge of all aspects are without duality, without division, without distinction, and without separation. Because of the purity of the knowledge of all aspects, there is the purity of all dharani gates (all dharani gates); because of the purity of all dharani gates, there is the purity of the knowledge of all aspects. Why is that? Because the purity of the knowledge of all aspects and the purity of all dharani gates are without duality, without division, without distinction, and without separation. Because of the purity of all dharani gates, there is the purity of all samadhi gates (all samadhi gates); because of the purity of all samadhi gates, there is the purity of all dharani gates. Why is that? Because the purity of all dharani gates and the purity of all samadhi gates are without duality, without division, without distinction, and without separation. Because of the purity of all samadhi gates, there is the purity of the fruit of stream-entry (Sotapanna-phala); because of the purity of the fruit of stream-entry, there is the purity of all samadhi gates. Why is that? Because the purity of all samadhi gates and the purity of the fruit of stream-entry are without duality, without division, without distinction, and without separation.

---

「預流果清凈故一來果清凈，一來果清凈故預流果清凈。何以故？是預流果清凈與一來果清凈，無二、無二分、無別、無斷故。一來果清凈故不還果清凈，不還果清凈故一來果清凈。何以故？是一來果清凈與不還果清凈，無二、無二分、無別、無斷故。不還果清凈故阿羅漢果清凈，阿羅漢果清凈故不還果清凈。何以故？是不還果清凈與阿羅漢果清凈，無二、無二分、無別、無斷故。阿羅漢果清凈故獨覺菩提清凈，獨覺菩提清凈故阿羅漢果清凈。何以故？是阿羅漢果清凈與獨覺菩提清凈，無二、無二分、無別、無斷故。

「獨覺菩提清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故獨覺菩提清凈。何以故？是獨覺菩提清凈與一切菩薩摩訶薩行清凈，無二、無二分、無別、無斷故。

「一切菩薩摩訶薩行清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切菩薩摩訶薩行清凈。何以故？是一切菩薩摩訶薩行清凈與諸佛無上正等菩提清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百四 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百五

三藏法師玄奘奉　詔譯初分難信解品第三十四之

【現代漢語翻譯】 現代漢語譯本 『因為預流果（Srota-apanna-phala，初果，入流果）清凈，所以一來果（Sakrdagamin-phala，二果，一還果）清凈；因為一來果清凈，所以預流果清凈。為什麼呢？因為預流果的清凈和一來果的清凈，是無二、無二分、無差別、無斷絕的緣故。因為一來果清凈，所以不還果（Anagamin-phala，三果，不來果）清凈；因為不還果清凈，所以一來果清凈。為什麼呢？因為一來果的清凈和不還果的清凈，是無二、無二分、無差別、無斷絕的緣故。因為不還果清凈，所以阿羅漢果（Arhat-phala，四果，無學果）清凈；因為阿羅漢果清凈，所以不還果清凈。為什麼呢？因為不還果的清凈和阿羅漢果的清凈，是無二、無二分、無差別、無斷絕的緣故。因為阿羅漢果清凈，所以獨覺菩提（Pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以阿羅漢果清凈。為什麼呢？因為阿羅漢果的清凈和獨覺菩提的清凈，是無二、無二分、無差別、無斷絕的緣故。 『因為獨覺菩提清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以獨覺菩提清凈。為什麼呢？因為獨覺菩提的清凈和一切菩薩摩訶薩的修行清凈，是無二、無二分、無差別、無斷絕的緣故。 『因為一切菩薩摩訶薩的修行清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切菩薩摩訶薩的修行清凈。為什麼呢？因為一切菩薩摩訶薩的修行清凈和諸佛無上正等菩提清凈，是無二、無二分、無差別、無斷絕的緣故。 《大般若波羅蜜多經》卷第二百四 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百五 三藏法師玄奘奉　詔譯初分難信解品第三十四之

【English Translation】 English version 'Because the Srota-apanna-phala (stream-enterer fruit) is pure, therefore the Sakrdagamin-phala (once-returner fruit) is pure; because the Sakrdagamin-phala is pure, therefore the Srota-apanna-phala is pure. Why? Because the purity of the Srota-apanna-phala and the purity of the Sakrdagamin-phala are non-dual, not divided, not different, and not discontinuous. Because the Sakrdagamin-phala is pure, therefore the Anagamin-phala (non-returner fruit) is pure; because the Anagamin-phala is pure, therefore the Sakrdagamin-phala is pure. Why? Because the purity of the Sakrdagamin-phala and the purity of the Anagamin-phala are non-dual, not divided, not different, and not discontinuous. Because the Anagamin-phala is pure, therefore the Arhat-phala (arhat fruit) is pure; because the Arhat-phala is pure, therefore the Anagamin-phala is pure. Why? Because the purity of the Anagamin-phala and the purity of the Arhat-phala are non-dual, not divided, not different, and not discontinuous. Because the Arhat-phala is pure, therefore the Pratyekabuddha-bodhi (awakening of a Pratyekabuddha) is pure; because the Pratyekabuddha-bodhi is pure, therefore the Arhat-phala is pure. Why? Because the purity of the Arhat-phala and the purity of the Pratyekabuddha-bodhi are non-dual, not divided, not different, and not discontinuous.' 'Because the Pratyekabuddha-bodhi is pure, therefore the practice of all Bodhisattva-mahasattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahasattvas is pure, therefore the Pratyekabuddha-bodhi is pure. Why? Because the purity of the Pratyekabuddha-bodhi and the purity of the practice of all Bodhisattva-mahasattvas are non-dual, not divided, not different, and not discontinuous.' 'Because the practice of all Bodhisattva-mahasattvas is pure, therefore the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas is pure; because the Anuttara-samyak-sambodhi of all Buddhas is pure, therefore the practice of all Bodhisattva-mahasattvas is pure. Why? Because the purity of the practice of all Bodhisattva-mahasattvas and the purity of the Anuttara-samyak-sambodhi of all Buddhas are non-dual, not divided, not different, and not discontinuous.' The Great Prajnaparamita Sutra, Scroll 204 Taisho Tripitaka Volume 06, No. 0220, The Great Prajnaparamita Sutra (Scrolls 201-400) The Great Prajnaparamita Sutra, Scroll 205 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34 of the First Section, Difficult to Believe and Understand

---

二十四

「複次，善現！般若波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『再者，善現！由於般若波羅蜜多（智慧的完美）清凈，所以色（物質現象）清凈；由於色清凈，所以一切智智（對一切事物和現象的智慧）清凈。為什麼呢？如果般若波羅蜜多清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以受（感受）、想（概念）、行（意志）、識（意識）清凈；由於受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於般若波羅蜜多清凈，所以眼處（視覺器官）清凈；由於眼處清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）清凈；由於耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於般若波羅蜜多清凈，所以色處（視覺對像）清凈；由於色處清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、思維對像）清凈；由於聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Furthermore, Subhuti, because the Perfection of Wisdom (prajnaparamita) is pure, form (rupa) is pure; because form is pure, the wisdom of all-knowing (sarvajnata) is pure. Why is that? If the Perfection of Wisdom is pure, if form is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation. Because the Perfection of Wisdom is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is pure. Why is that? If the Perfection of Wisdom is pure, if feeling, perception, mental formations, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation. 'Subhuti, because the Perfection of Wisdom is pure, the eye-base (caksu-ayatana) is pure; because the eye-base is pure, the wisdom of all-knowing is pure. Why is that? If the Perfection of Wisdom is pure, if the eye-base is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation. Because the Perfection of Wisdom is pure, the ear, nose, tongue, body, and mind-bases (srota, ghrana, jihva, kaya, manas-ayatana) are pure; because the ear, nose, tongue, body, and mind-bases are pure, the wisdom of all-knowing is pure. Why is that? If the Perfection of Wisdom is pure, if the ear, nose, tongue, body, and mind-bases are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation. 'Subhuti, because the Perfection of Wisdom is pure, the form-object (rupa-visaya) is pure; because the form-object is pure, the wisdom of all-knowing is pure. Why is that? If the Perfection of Wisdom is pure, if the form-object is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation. Because the Perfection of Wisdom is pure, sound, smell, taste, touch, and mental-object (sabda, gandha, rasa, sparsha, dharma-visaya) are pure; because sound, smell, taste, touch, and mental-object are pure, the wisdom of all-knowing is pure. Why is that? If the Perfection of Wisdom is pure, if sound, smell, taste, touch, and mental-object are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, no separation.'

---

「善現！般若波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！由於般若波羅蜜多(Prajnaparamita，智慧的完美)的清凈，所以眼界(eye realm)清凈；由於眼界清凈，所以一切智智(sarvajnata，對一切的智慧)清凈。為什麼呢？如果般若波羅蜜多清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以眼識界(eye consciousness realm)以及眼觸(eye contact)、眼觸為緣所生的諸受(feelings arising from eye contact)清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果眼識界乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於般若波羅蜜多的清凈，所以耳界(ear realm)清凈；由於耳界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以聲界(sound realm)、耳識界(ear consciousness realm)以及耳觸(ear contact)、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於般若波羅蜜多的清凈，所以鼻界(nose realm)清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於般若波羅蜜多清凈，所以香界(smell realm)、鼻識界(nose consciousness realm)以及鼻觸(nose contact)、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，

【English Translation】 English version 『Subhuti! Because of the purity of Prajnaparamita (Perfection of Wisdom), the eye realm is pure; because the eye realm is pure, all-knowing wisdom (sarvajnata) is pure. Why? If Prajnaparamita is pure, if the eye realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because of the purity of Prajnaparamita, the eye consciousness realm, as well as eye contact, and the feelings arising from eye contact are pure; and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why? If Prajnaparamita is pure, if the eye consciousness realm and the feelings arising from eye contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 『Subhuti! Because of the purity of Prajnaparamita, the ear realm is pure; because the ear realm is pure, all-knowing wisdom is pure. Why? If Prajnaparamita is pure, if the ear realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because of the purity of Prajnaparamita, the sound realm, the ear consciousness realm, as well as ear contact, and the feelings arising from ear contact are pure; and because the sound realm and the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why? If Prajnaparamita is pure, if the sound realm and the feelings arising from ear contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 『Subhuti! Because of the purity of Prajnaparamita, the nose realm is pure; because the nose realm is pure, all-knowing wisdom is pure. Why? If Prajnaparamita is pure, if the nose realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because of the purity of Prajnaparamita, the smell realm, the nose consciousness realm, as well as nose contact, and the feelings arising from nose contact are pure; and because the smell realm and the feelings arising from nose contact are pure, all-knowing wisdom is pure. Why? If Prajnaparamita is pure,

---

若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 如果香界乃至鼻觸為緣所生的各種感受是清凈的，那麼一切智智(sarvajnata，佛陀的智慧)也是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！般若波羅蜜多(prajnaparamita，智慧的完美)清凈，所以舌界清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。般若波羅蜜多清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受都是清凈的；味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！般若波羅蜜多清凈，所以身界清凈；身界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。般若波羅蜜多清凈，所以觸界、身識界以及身觸、身觸為緣所生的各種感受都是清凈的；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！般若波羅蜜多清凈，所以意界清凈；意界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。般若波羅蜜多清凈，所以法界、意識界以及意觸、意觸為緣所生的各種感受都是清凈的；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version 'Subhuti! If the sphere of smell, and even the feelings born of contact with the nose, are pure, then the sarvajnata (all-knowing wisdom of a Buddha) is also pure, because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the prajnaparamita (perfection of wisdom) is pure, the sphere of the tongue is pure; because the sphere of the tongue is pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of the tongue is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the prajnaparamita is pure, the sphere of taste, the sphere of tongue-consciousness, and the contact of the tongue, and the feelings born of contact with the tongue are pure; because the sphere of taste and even the feelings born of contact with the tongue are pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of taste and even the feelings born of contact with the tongue are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the prajnaparamita is pure, the sphere of the body is pure; because the sphere of the body is pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of the body is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the prajnaparamita is pure, the sphere of touch, the sphere of body-consciousness, and the contact of the body, and the feelings born of contact with the body are pure; because the sphere of touch and even the feelings born of contact with the body are pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of touch and even the feelings born of contact with the body are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the prajnaparamita is pure, the sphere of the mind is pure; because the sphere of the mind is pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of the mind is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the prajnaparamita is pure, the sphere of dharmas (phenomena), the sphere of mind-consciousness, and the contact of the mind, and the feelings born of contact with the mind are pure; because the sphere of dharmas and even the feelings born of contact with the mind are pure, the sarvajnata is pure. Why is that? If the prajnaparamita is pure, if the sphere of dharmas and even the feelings born of contact with the mind are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them.'

---

受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若佈施波羅蜜多清凈，若

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為清凈的受（vedana），以及法界（dharmadhatu）乃至意觸（mano-samphassa）為緣所生的諸受清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果般若波羅蜜多（prajnaparamita）清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為般若波羅蜜多清凈，所以地界（prthivi-dhatu）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為般若波羅蜜多清凈，所以水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayo-dhatu）、空界（akasa-dhatu）、識界（vijnana-dhatu）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為般若波羅蜜多清凈，所以無明（avidya）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為般若波羅蜜多清凈，所以行（samskara）、識（vijnana）、名色（nama-rupa）、六處（sadayatana）、觸（sparsha）、受（vedana）、愛（trsna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為般若波羅蜜多清凈，所以佈施波羅蜜多（dana-paramita）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果佈施波羅蜜多清凈，如果

【English Translation】 English version: 'Subhuti! Because of the purity of feeling (vedana), and because of the purity of all feelings arising from the dharmadhatu (the realm of phenomena) up to and including contact with mind (mano-samphassa), therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the perfection of wisdom (prajnaparamita) is pure, if the feelings arising from the dharmadhatu up to and including contact with mind are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of wisdom is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the perfection of wisdom is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of wisdom is pure, the water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), space element (akasa-dhatu), and consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the perfection of wisdom is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of wisdom is pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the perfection of wisdom is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of wisdom is pure, volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, sadness, and distress (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional formations up to and including old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is pure. Why is that? If the perfection of wisdom is pure, if volitional formations up to and including old age, death, sorrow, lamentation, pain, sadness, and distress are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of wisdom is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If the perfection of wisdom is pure, if the perfection of giving is pure, if

---

一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故凈戒、安忍、精進、靜慮波羅蜜多清凈，凈戒乃至靜慮波羅蜜多清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若凈戒乃至靜慮波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本： 一切智慧的智慧（一切智智）是清凈的，因為它沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。由於般若波羅蜜多（智慧的完美）清凈，所以凈戒（戒律）、安忍（忍耐）、精進（努力）、靜慮（禪定）波羅蜜多也清凈；由於凈戒乃至靜慮波羅蜜多清凈，所以一切智慧的智慧清凈。為什麼呢？因為般若波羅蜜多清凈，凈戒乃至靜慮波羅蜜多清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現（須菩提的別名）！由於般若波羅蜜多清凈，所以內空（內在的空性）清凈；由於內空清凈，所以一切智慧的智慧清凈。為什麼呢？因為般若波羅蜜多清凈，內空清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。由於般若波羅蜜多清凈，所以外空（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（自性的空性）、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）也清凈；由於外空乃至無性自性空清凈，所以一切智慧的智慧清凈。為什麼呢？因為般若波羅蜜多清凈，外空乃至無性自性空清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！由於般若波羅蜜多清凈，所以真如（事物的真實本性）清凈；由於真如清凈，所以一切智慧的智慧清凈。為什麼呢？因為般若波羅蜜多清凈，真如清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。由於般若波羅蜜多清凈，所以法界（一切法的界限）、法性（一切法的本性）、不虛妄性（不虛假的本性）、不變異性（不變異的本性）、平等性（平等的本性）、離生性（遠離生起的本性）、法定（法所決定的）、法住（法所安住的）、實際（真實的實際）、虛空界（虛空的界限）、不思議界（不可思議的界限）也清凈；由於法界乃至不思議界清凈，所以一切智慧的智慧清凈。為什麼呢？

【English Translation】 English version: The purity of all-knowing wisdom (Sarvajnata) is because it is without duality, without division of duality, without difference, and without cessation. Because the Perfection of Wisdom (Prajnaparamita) is pure, the Perfections of Morality (Shila), Patience (Kshanti), Effort (Virya), and Concentration (Dhyana) are also pure; because the Perfections of Morality up to Concentration are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the Perfection of Wisdom, the purity of the Perfections of Morality up to Concentration, and the purity of all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. 'Subhuti! Because the Perfection of Wisdom is pure, the inner emptiness (Adhyatma-shunyata) is pure; because the inner emptiness is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the Perfection of Wisdom, the purity of inner emptiness, and the purity of all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. Because the Perfection of Wisdom is pure, the outer emptiness (Bahirdha-shunyata), the emptiness of both inner and outer (Adhyatma-bahirdha-shunyata), the emptiness of emptiness (Shunyata-shunyata), the great emptiness (Maha-shunyata), the ultimate emptiness (Paramartha-shunyata), the emptiness of conditioned things (Samskrita-shunyata), the emptiness of unconditioned things (Asamskrita-shunyata), the absolute emptiness (Atyanta-shunyata), the emptiness without beginning or end (Anavaragra-shunyata), the emptiness of dispersion (Avakara-shunyata), the emptiness of non-alteration (Prakriti-shunyata), the emptiness of inherent nature (Svabhava-shunyata), the emptiness of self-characteristic (Svalakshana-shunyata), the emptiness of common characteristic (Samanya-lakshana-shunyata), the emptiness of all dharmas (Sarva-dharma-shunyata), the emptiness of non-attainment (Anupalambha-shunyata), the emptiness of no-nature (Abhava-shunyata), the emptiness of self-nature (Svabhava-shunyata), and the emptiness of no-nature of self-nature (Abhava-svabhava-shunyata) are also pure; because the outer emptiness up to the emptiness of no-nature of self-nature are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the Perfection of Wisdom, the purity of the outer emptiness up to the emptiness of no-nature of self-nature, and the purity of all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. 'Subhuti! Because the Perfection of Wisdom is pure, Suchness (Tathata) is pure; because Suchness is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the Perfection of Wisdom, the purity of Suchness, and the purity of all-knowing wisdom are without duality, without division of duality, without difference, and without cessation. Because the Perfection of Wisdom is pure, the realm of dharma (Dharmadhatu), the nature of dharma (Dharmata), the non-falsity (Avitathata), the non-alteration (Ananyathata), the equality (Samatva), the non-origination (Viviktata), the fixed nature of dharma (Dharma-sthiti), the abiding nature of dharma (Dharma-niyamata), the limit of reality (Bhuta-koti), the realm of space (Akasha-dhatu), and the inconceivable realm (Acintya-dhatu) are also pure; because the realm of dharma up to the inconceivable realm are pure, the all-knowing wisdom is pure. Why is that?

---

？若般若波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本： 『如果般若波羅蜜多（智慧的完美）清凈，如果法界乃至不可思議界清凈，如果一切智智（對一切事物和現象的智慧）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

『善現（須菩提的別名）！因為般若波羅蜜多清凈，所以苦聖諦（四聖諦之一，指人生是苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？因為如果般若波羅蜜多清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為般若波羅蜜多清凈，所以集聖諦（四聖諦之一，指苦的根源）、滅聖諦（四聖諦之一，指滅苦的境界）、道聖諦（四聖諦之一，指滅苦的方法）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為如果般若波羅蜜多清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

『善現！因為般若波羅蜜多清凈，所以四靜慮（四種禪定狀態）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為如果般若波羅蜜多清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為般若波羅蜜多清凈，所以四無量（四種慈悲喜捨的禪定）、四無色定（四種超越物質的禪定）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為如果般若波羅蜜多清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

『善現！因為般若波羅蜜多清凈，所以八解脫（八種從束縛中解脫的方法）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為如果般若波羅蜜多清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為般若波羅蜜多清凈，所以八勝處（八種克服感官慾望的禪定）、九次第定（九種漸次深入的禪定）、十遍處（十種觀想一切處所的禪定）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version: 'If the Prajnaparamita (Perfection of Wisdom) is pure, if the Dharmadhatu (Realm of Dharma) up to the Inconceivable Realm is pure, if the Sarvajnata (Wisdom of all-knowing) is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti (a disciple of Buddha)! Because the Prajnaparamita is pure, the Noble Truth of Suffering is pure; because the Noble Truth of Suffering is pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, if the Noble Truth of Suffering is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Prajnaparamita is pure, the Noble Truth of Origin, the Noble Truth of Cessation, and the Noble Truth of the Path are pure; because the Noble Truth of Origin, Cessation, and Path are pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, if the Noble Truth of Origin, Cessation, and Path are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Prajnaparamita is pure, the Four Dhyanas (Four meditative states) are pure; because the Four Dhyanas are pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, if the Four Dhyanas are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Prajnaparamita is pure, the Four Immeasurables (Four boundless states of mind) and the Four Formless Absorptions are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Prajnaparamita is pure, the Eight Liberations are pure; because the Eight Liberations are pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, if the Eight Liberations are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Prajnaparamita is pure, the Eight Overcomings, the Nine Successive Abidings, and the Ten Kasinas are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten Kasinas are pure, the Sarvajnata is pure. Why is that?

---

？若般若波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故五眼

【現代漢語翻譯】 現代漢語譯本：如果般若波羅蜜多（智慧的完美）清凈，那麼八勝處（八種克服感官的禪定狀態）、九次第定（九種漸次進入禪定的方法）、十遍處（十種禪定境界）也清凈，如果一切智智（對一切事物和現象的智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。

『善現（須菩提的別名）！因為般若波羅蜜多清凈，所以四念住（四種觀想方法）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果四念住清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為般若波羅蜜多清凈，所以四正斷（四種精進的修行）、四神足（四種神通的基礎）、五根（五種產生善法的能力）、五力（五種克服障礙的力量）、七等覺支（七種通向覺悟的因素）、八聖道支（八種通向解脫的道路）也清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！因為般若波羅蜜多清凈，所以空解脫門（通過認識空性而獲得的解脫）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果空解脫門清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為般若波羅蜜多清凈，所以無相解脫門（通過認識無相而獲得的解脫）、無愿解脫門（通過無愿而獲得的解脫）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！因為般若波羅蜜多清凈，所以菩薩十地（菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果菩薩十地清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！因為般若波羅蜜多清凈，所以五眼（五種不同的視覺能力）

【English Translation】 English version: If the Prajnaparamita (perfection of wisdom) is pure, then the eight abhibhayatanas (eight stages of overcoming the senses), the nine anupurvaviharasamapatti (nine successive meditative attainments), and the ten krtsnayatanas (ten all-encompassing meditative states) are also pure. If the sarvajnatajnana (wisdom of all-knowing) is pure, it is because there is no duality, no division, no difference, and no separation between them.

'Subhuti (another name for Sudhata)! Because the Prajnaparamita is pure, the four smrtyupasthanas (four foundations of mindfulness) are pure; because the four smrtyupasthanas are pure, the sarvajnatajnana is pure. Why is that? If the Prajnaparamita is pure, if the four smrtyupasthanas are pure, if the sarvajnatajnana is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Prajnaparamita is pure, the four samyakpradhanas (four right exertions), the four rdhipadas (four bases of miraculous power), the five indriyas (five spiritual faculties), the five balas (five spiritual powers), the seven bodhyangas (seven factors of enlightenment), and the eight aryamargas (eightfold noble path) are also pure; because the four samyakpradhanas up to the eight aryamargas are pure, the sarvajnatajnana is pure. Why is that? If the Prajnaparamita is pure, if the four samyakpradhanas up to the eight aryamargas are pure, if the sarvajnatajnana is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Prajnaparamita is pure, the sunyata vimoksha mukha (the gate of liberation through emptiness) is pure; because the sunyata vimoksha mukha is pure, the sarvajnatajnana is pure. Why is that? If the Prajnaparamita is pure, if the sunyata vimoksha mukha is pure, if the sarvajnatajnana is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Prajnaparamita is pure, the animitta vimoksha mukha (the gate of liberation through signlessness) and the apranihita vimoksha mukha (the gate of liberation through wishlessness) are pure; because the animitta and apranihita vimoksha mukhas are pure, the sarvajnatajnana is pure. Why is that? If the Prajnaparamita is pure, if the animitta and apranihita vimoksha mukhas are pure, if the sarvajnatajnana is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Prajnaparamita is pure, the ten bhumis of a Bodhisattva (ten stages of a Bodhisattva's practice) are pure; because the ten bhumis of a Bodhisattva are pure, the sarvajnatajnana is pure. Why is that? If the Prajnaparamita is pure, if the ten bhumis of a Bodhisattva are pure, if the sarvajnatajnana is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Prajnaparamita is pure, the five eyes (five different types of vision)

---

清凈，五眼清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故一切智清凈，

【現代漢語翻譯】 現代漢語譯本 清凈，因為五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，所以一切智智（佛的智慧）清凈。為什麼呢？如果般若波羅蜜多（以空性為核心的智慧）清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為六神通清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為般若波羅蜜多清凈，所以佛的十力（知是處非處力、知業報力、知諸禪解脫三昧力、知諸根勝劣力、知種種解力、知種種界力、知一切至所道力、知天眼無礙力、知宿命無漏力、知永斷習氣力）清凈，因為佛的十力清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果佛的十力清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以四無所畏（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）清凈，因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為般若波羅蜜多清凈，所以無忘失法（佛陀不會忘失所知所見之法）清凈，因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以恒住舍性（佛陀對於一切眾生平等對待，不偏愛也不厭惡）清凈，因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為般若波羅蜜多清凈，所以一切智（佛陀的智慧）清凈，

【English Translation】 English version Purity, because the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the Prajna Paramita (wisdom centered on emptiness) is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Prajna Paramita is pure, the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) are pure, and because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that? If the Prajna Paramita is pure, if the six supernormal powers are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti (another name for Sudhuti)! Because the Prajna Paramita is pure, the ten powers of the Buddha (power of knowing what is possible and impossible, power of knowing the consequences of actions, power of knowing all the various meditations and liberations, 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 path that leads everywhere, power of the unobstructed heavenly eye, power of knowing past lives without outflows, power of knowing the complete eradication of habits) are pure, and because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If the Prajna Paramita is pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Prajna Paramita is pure, the four fearlessnesses (fearlessness regarding all-knowing wisdom, 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 unobstructed knowledges (unobstructed knowledge of the dharma, unobstructed knowledge of the meaning, unobstructed knowledge of the language, unobstructed knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha (eighteen qualities of the Buddha not shared with other Sravakas and Pratyekabuddhas) are pure, and because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If the Prajna Paramita is pure, if the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the Prajna Paramita is pure, the non-forgetfulness of the Dharma (the Buddha does not forget what he knows and sees) is pure, and because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? If the Prajna Paramita is pure, if the non-forgetfulness of the Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Prajna Paramita is pure, the constant abiding in equanimity (the Buddha treats all beings equally, without favoritism or aversion) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the Prajna Paramita is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the Prajna Paramita is pure, the all-knowing wisdom (Buddha's wisdom) is pure,

---

一切智清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。般若波羅蜜多清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故獨覺

【現代漢語翻譯】 現代漢語譯本： 因為一切智（sarvajna，指佛陀所證悟的智慧）清凈，所以一切智智（sarvajnata-jnana，指佛陀的智慧）清凈。為什麼呢？如果般若波羅蜜多（prajnaparamita，指以智慧達到彼岸）清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以道相智（marga-jnana，指了解修行道的智慧）、一切相智（sarvakarajnata，指了解一切事物所有方面的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為般若波羅蜜多清凈，所以一切陀羅尼門（dharani-mukha，指總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以一切三摩地門（samadhi-mukha，指進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為般若波羅蜜多清凈，所以預流果（srota-apanna-phala，指證得須陀洹果位的修行者）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為般若波羅蜜多清凈，所以一來（sakrdagamin，指證得斯陀含果位的修行者）、不還（anagamin，指證得阿那含果位的修行者）、阿羅漢果（arhat-phala，指證得阿羅漢果位的修行者）清凈；因為一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果般若波羅蜜多清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為般若波羅蜜多清凈，所以獨覺（pratyekabuddha，指不需他人教導而獨自證悟的修行者）

【English Translation】 English version: Because the wisdom of all-knowing (sarvajna) is pure, the wisdom of all-knowingness (sarvajnata-jnana) is pure. Why is that? If the perfection of wisdom (prajnaparamita) is pure, if the wisdom of all-knowing is pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of wisdom is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the wisdom of all-knowingness is pure. Why is that? If the perfection of wisdom is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of wisdom is pure, all gateways to dharani (dharani-mukha) are pure; because all gateways to dharani are pure, the wisdom of all-knowingness is pure. Why is that? If the perfection of wisdom is pure, if all gateways to dharani are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of wisdom is pure, all gateways to samadhi (samadhi-mukha) are pure; because all gateways to samadhi are pure, the wisdom of all-knowingness is pure. Why is that? If the perfection of wisdom is pure, if all gateways to samadhi are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of wisdom is pure, the fruit of stream-entry (srota-apanna-phala) is pure; because the fruit of stream-entry is pure, the wisdom of all-knowingness is pure. Why is that? If the perfection of wisdom is pure, if the fruit of stream-entry is pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of wisdom is pure, the fruits of once-returner (sakrdagamin), non-returner (anagamin), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the wisdom of all-knowingness is pure. Why is that? If the perfection of wisdom is pure, if the fruits of once-returner, non-returner, and arhat are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of wisdom is pure, the enlightenment of a solitary buddha (pratyekabuddha) is pure

---

菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！般若波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若般若波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！靜慮波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故耳、鼻、舌

【現代漢語翻譯】 現代漢語譯本 『須菩提，獨覺的菩提（BODHI，覺悟）清凈，所以一切智智（Sarvajnata，一切智慧的智慧）清凈。為什麼呢？因為般若波羅蜜多（Prajnaparamita，智慧的完美）清凈，獨覺菩提清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，般若波羅蜜多清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的修行清凈，一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為般若波羅蜜多清凈，一切菩薩摩訶薩的修行清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，般若波羅蜜多清凈，所以諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）清凈，諸佛的無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為般若波羅蜜多清凈，諸佛的無上正等菩提清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『再者，須菩提，靜慮波羅蜜多（Dhyana-paramita，禪定的完美）清凈，所以色（Rupa，物質）清凈，色清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，色清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。靜慮波羅蜜多清凈，所以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）清凈，受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，受、想、行、識清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，靜慮波羅蜜多清凈，所以眼處（Caksu-ayatana，眼根）清凈，眼處清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，眼處清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。靜慮波羅蜜多清凈，所以耳（Srotra，耳根）、鼻（Ghrana，鼻根）、舌（Jihva，舌根）

【English Translation】 English version 'Subhuti, the Bodhi (Enlightenment) of a Pratyekabuddha (Solitary Buddha) is pure, therefore the Sarvajnata (Omniscience) is pure. Why is that? Because if the Prajnaparamita (Perfection of Wisdom) is pure, the Bodhi of a Pratyekabuddha is pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Prajnaparamita is pure, the practice of all Bodhisattva-mahasattvas (Great Bodhisattvas) is pure, and because the practice of all Bodhisattva-mahasattvas is pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, the practice of all Bodhisattva-mahasattvas is pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Prajnaparamita is pure, the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) of all Buddhas is pure, and because the Anuttara-samyak-sambodhi of all Buddhas is pure, the Sarvajnata is pure. Why is that? Because if the Prajnaparamita is pure, the Anuttara-samyak-sambodhi of all Buddhas is pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti, because the Dhyana-paramita (Perfection of Meditation) is pure, Rupa (Form) is pure, and because Rupa is pure, the Sarvajnata is pure. Why is that? Because if the Dhyana-paramita is pure, Rupa is pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Dhyana-paramita is pure, Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), and Vijnana (Consciousness) are pure, and because Vedana, Samjna, Samskara, and Vijnana are pure, the Sarvajnata is pure. Why is that? Because if the Dhyana-paramita is pure, Vedana, Samjna, Samskara, and Vijnana are pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Dhyana-paramita is pure, the Caksu-ayatana (Eye Base) is pure, and because the Eye Base is pure, the Sarvajnata is pure. Why is that? Because if the Dhyana-paramita is pure, the Eye Base is pure, and the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Dhyana-paramita is pure, the Srotra (Ear Base), the Ghrana (Nose Base), and the Jihva (Tongue Base)

---

、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！當禪定波羅蜜多（Dhyana Paramita，意為通過禪定達到的完美）清凈時，眼、耳、鼻、舌、身、意這六處也清凈，因為這六處清凈，一切智智（Sarvajnata，意為對一切事物無礙的智慧）也清凈。為什麼呢？因為禪定波羅蜜多清凈、六處清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以色處（Rupa Ayatana，意為視覺的感知領域）清凈；色處清凈，所以一切智智清凈。為什麼呢？因為禪定波羅蜜多清凈、色處清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。禪定波羅蜜多清凈，所以聲、香、味、觸、法這五處（Shabda, Gandha, Rasa, Sparsha, Dharma Ayatana，意為聽覺、嗅覺、味覺、觸覺和意識的感知領域）也清凈；這五處清凈，所以一切智智清凈。為什麼呢？因為禪定波羅蜜多清凈、這五處清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以眼界（Caksu Dhatu，意為視覺的元素）清凈；眼界清凈，所以一切智智清凈。為什麼呢？因為禪定波羅蜜多清凈、眼界清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。禪定波羅蜜多清凈，所以眼識界（Caksu Vijnana Dhatu，意為視覺意識的元素）以及眼觸（Caksu Sparsha，意為視覺接觸）和眼觸為緣所生的諸受（Vedana，意為感受）都清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為禪定波羅蜜多清凈、眼識界以及眼觸和眼觸為緣所生的諸受清凈，和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以耳界（Srotra Dhatu，意為聽覺的元素）清凈；耳界清凈，所以一切智智清凈。為什麼呢？因為禪定波羅蜜多清凈、耳界清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti, when the Dhyana Paramita (Perfection of Meditation) is pure, the six sense bases—eye, ear, nose, tongue, body, and mind—are also pure. Because these six bases are pure, the Sarvajnata (Omniscience) is also pure. Why is that? Because the purity of the Dhyana Paramita, the purity of the six bases, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.

'Subhuti, because the Dhyana Paramita is pure, the Rupa Ayatana (sense base of form) is pure; because the sense base of form is pure, the Sarvajnata is pure. Why is that? Because the purity of the Dhyana Paramita, the purity of the sense base of form, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because the Dhyana Paramita is pure, the five sense bases—sound, smell, taste, touch, and dharma (Shabda, Gandha, Rasa, Sparsha, Dharma Ayatana)—are also pure; because these five bases are pure, the Sarvajnata is pure. Why is that? Because the purity of the Dhyana Paramita, the purity of these five bases, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.

'Subhuti, because the Dhyana Paramita is pure, the Caksu Dhatu (element of sight) is pure; because the element of sight is pure, the Sarvajnata is pure. Why is that? Because the purity of the Dhyana Paramita, the purity of the element of sight, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because the Dhyana Paramita is pure, the Caksu Vijnana Dhatu (element of visual consciousness), as well as the Caksu Sparsha (visual contact) and the feelings (Vedana) arising from visual contact, are pure; and because the feelings arising from visual contact are pure, the Sarvajnata is pure. Why is that? Because the purity of the Dhyana Paramita, the purity of the element of visual consciousness, visual contact, and the feelings arising from visual contact, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.

'Subhuti, because the Dhyana Paramita is pure, the Srotra Dhatu (element of hearing) is pure; because the element of hearing is pure, the Sarvajnata is pure. Why is that? Because the purity of the Dhyana Paramita, the purity of the element of hearing, and the purity of Sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.

---

故。靜慮波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。

【現代漢語翻譯】 現代漢語譯本： 因此，由於靜慮波羅蜜多（禪定到彼岸）的清凈，所以聲界（聲音的領域）、耳識界（耳朵的意識領域）以及耳觸（耳朵的接觸）和耳觸為緣所生的各種感受都是清凈的。由於聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智（對一切事物和一切方式的智慧）也是清凈的。為什麼呢？因為靜慮波羅蜜多清凈，聲界乃至耳觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現（須菩提的別名）！由於靜慮波羅蜜多的清凈，所以鼻界（鼻子的領域）是清凈的，鼻界清凈所以一切智智也是清凈的。為什麼呢？因為靜慮波羅蜜多清凈，鼻界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。由於靜慮波羅蜜多的清凈，所以香界（氣味的領域）、鼻識界（鼻子的意識領域）以及鼻觸（鼻子的接觸）和鼻觸為緣所生的各種感受都是清凈的。由於香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智也是清凈的。為什麼呢？因為靜慮波羅蜜多清凈，香界乃至鼻觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。』

『善現！由於靜慮波羅蜜多的清凈，所以舌界（舌頭的領域）是清凈的，舌界清凈所以一切智智也是清凈的。為什麼呢？因為靜慮波羅蜜多清凈，舌界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。由於靜慮波羅蜜多的清凈，所以味界（味道的領域）、舌識界（舌頭的意識領域）以及舌觸（舌頭的接觸）和舌觸為緣所生的各種感受都是清凈的。由於味界乃至舌觸為緣所生的各種感受清凈，所以一切智智也是清凈的。為什麼呢？因為靜慮波羅蜜多清凈，味界乃至舌觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。』

『善現！由於靜慮波羅蜜多的清凈，所以身界（身體的領域）是清凈的，身界清凈所以一切智智也是清凈的。

【English Translation】 English version: Therefore, because of the purity of Dhyana Paramita (Perfection of Meditation), the sound realm, the ear consciousness realm, and ear contact, as well as the various feelings arising from ear contact, are pure. Because the sound realm and the various feelings arising from ear contact are pure, the Sarvajnata (all-knowing wisdom) is also pure. Why is this so? Because if Dhyana Paramita is pure, if the sound realm and the various feelings arising from ear contact are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti (another name for Sudhana)! Because of the purity of Dhyana Paramita, the nose realm is pure, and because the nose realm is pure, Sarvajnata is also pure. Why is this so? Because if Dhyana Paramita is pure, if the nose realm is pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation among them. Because of the purity of Dhyana Paramita, the smell realm, the nose consciousness realm, and nose contact, as well as the various feelings arising from nose contact, are pure. Because the smell realm and the various feelings arising from nose contact are pure, Sarvajnata is also pure. Why is this so? Because if Dhyana Paramita is pure, if the smell realm and the various feelings arising from nose contact are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.'

'Subhuti! Because of the purity of Dhyana Paramita, the tongue realm is pure, and because the tongue realm is pure, Sarvajnata is also pure. Why is this so? Because if Dhyana Paramita is pure, if the tongue realm is pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation among them. Because of the purity of Dhyana Paramita, the taste realm, the tongue consciousness realm, and tongue contact, as well as the various feelings arising from tongue contact, are pure. Because the taste realm and the various feelings arising from tongue contact are pure, Sarvajnata is also pure. Why is this so? Because if Dhyana Paramita is pure, if the taste realm and the various feelings arising from tongue contact are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.'

'Subhuti! Because of the purity of Dhyana Paramita, the body realm is pure, and because the body realm is pure, Sarvajnata is also pure.'

---

何以故？若靜慮波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善

【現代漢語翻譯】 現代漢語譯本 為什麼呢？如果靜慮波羅蜜多（Dhyana Paramita，禪定到彼岸）清凈，那麼身界（kaya-dhatu，身體的界別）清凈，如果一切智智（sarvajñatā，對一切事物和現象的智慧）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為靜慮波羅蜜多清凈，所以觸界（sparsha-dhatu，觸覺的界別）、身識界（kaya-vijñāna-dhatu，身體感知的界別）以及身觸（kaya-samsparsha，身體的接觸）、身觸為緣所生的諸受（vedana，感受）都清凈，觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！靜慮波羅蜜多清凈，所以意界（mano-dhatu，意識的界別）清凈，意界清凈，所以一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果意界清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。靜慮波羅蜜多清凈，所以法界（dharma-dhatu，法或現象的界別）、意識界（mano-vijñāna-dhatu，意識感知的界別）以及意觸（mano-samsparsha，意識的接觸）、意觸為緣所生的諸受清凈，法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！靜慮波羅蜜多清凈，所以地界（prthivi-dhatu，地的界別）清凈，地界清凈，所以一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果地界清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。靜慮波羅蜜多清凈，所以水、火、風、空、識界（ap-dhatu, tejo-dhatu, vayo-dhatu, akasha-dhatu, vijnana-dhatu，水、火、風、空、意識的界別）清凈，水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善

【English Translation】 English version Why is that? If the Dhyana Paramita (Perfection of Meditation) is pure, then the kaya-dhatu (element of body) is pure, if the sarvajñatā (omniscience) is pure, it is because there is no duality, no division, no difference, no separation between them. Because the Dhyana Paramita is pure, therefore the sparsha-dhatu (element of touch), the kaya-vijñāna-dhatu (element of body consciousness), and the kaya-samsparsha (body contact), and the vedana (feelings) arising from body contact are pure. Because the element of touch up to the feelings arising from body contact are pure, therefore the sarvajñatā is pure. Why is that? If the Dhyana Paramita is pure, if the element of touch up to the feelings arising from body contact are pure, if the sarvajñatā is pure, it is because there is no duality, no division, no difference, no separation between them. 『Subhuti! Because the Dhyana Paramita is pure, therefore the mano-dhatu (element of mind) is pure, and because the element of mind is pure, therefore the sarvajñatā is pure. Why is that? If the Dhyana Paramita is pure, if the element of mind is pure, if the sarvajñatā is pure, it is because there is no duality, no division, no difference, no separation between them. Because the Dhyana Paramita is pure, therefore the dharma-dhatu (element of phenomena), the mano-vijñāna-dhatu (element of mind consciousness), and the mano-samsparsha (mind contact), and the feelings arising from mind contact are pure. Because the element of phenomena up to the feelings arising from mind contact are pure, therefore the sarvajñatā is pure. Why is that? If the Dhyana Paramita is pure, if the element of phenomena up to the feelings arising from mind contact are pure, if the sarvajñatā is pure, it is because there is no duality, no division, no difference, no separation between them. 『Subhuti! Because the Dhyana Paramita is pure, therefore the prthivi-dhatu (element of earth) is pure, and because the element of earth is pure, therefore the sarvajñatā is pure. Why is that? If the Dhyana Paramita is pure, if the element of earth is pure, if the sarvajñatā is pure, it is because there is no duality, no division, no difference, no separation between them. Because the Dhyana Paramita is pure, therefore the ap-dhatu, tejo-dhatu, vayo-dhatu, akasha-dhatu, vijnana-dhatu (elements of water, fire, wind, space, and consciousness) are pure, and because the elements of water, fire, wind, space, and consciousness are pure, therefore the sarvajñatā is pure. Why is that? If the Dhyana Paramita is pure, if the elements of water, fire, wind, space, and consciousness are pure, if the sarvajñatā is pure, it is because there is no duality, no division, no difference, no separation between them. 『Good

---

現！靜慮波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故凈戒、安忍、精進、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故外空、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、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為靜慮波羅蜜多（Dhyana Paramita，禪定波羅蜜多）清凈，所以無明（Avidya，無知）清凈；因為無明清凈，所以一切智智（Sarvajnata，一切智慧）清凈。為什麼呢？因為靜慮波羅蜜多清凈，與無明清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為靜慮波羅蜜多清凈，所以行（Samskara，業力）、識（Vijnana，意識）、名色（Namarupa，名色）、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，老死憂悲苦惱）都清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，與行乃至老死愁嘆苦憂惱清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為靜慮波羅蜜多清凈，所以佈施波羅蜜多（Dana Paramita，佈施波羅蜜多）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，與佈施波羅蜜多清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為靜慮波羅蜜多清凈，所以凈戒（Shila Paramita，持戒波羅蜜多）、安忍（Kshanti Paramita，忍辱波羅蜜多）、精進（Virya Paramita，精進波羅蜜多）、般若波羅蜜多（Prajna Paramita，智慧波羅蜜多）都清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，與凈戒乃至般若波羅蜜多清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為靜慮波羅蜜多清凈，所以內空（Adhyatma-shunyata，內空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，與內空清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為靜慮波羅蜜多清凈，所以外空（Bahirdha-shunyata，外空性）、內外空（Adhyatma-bahirdha-shunyata，內外空性）、空空（Shunyata-shunyata，空性之空性）、大空（Mahashunyata，大空性）、勝義空（Paramartha-shunyata，勝義空性）、有為空（Samskrta-shunyata，有為法空性）、無為空（Asamskrta-shunyata，無為法空性）、畢竟空（Atyanta-shunyata，畢竟空性）、無際空（Anavaragra-shunyata，無際空性）、散空（Anavakara-shunyata，散空性）、無變異空（Prakrti-shunyata，無變異空性）、本性空（Svabhava-shunyata，本性空性）、自相空（Svalaksana-shunyata，自相空性）都清凈；

【English Translation】 English version: 'Subhuti! Because the Dhyana Paramita (Perfection of Meditation) is pure, Avidya (ignorance) is pure; because Avidya is pure, Sarvajnata (all-knowing wisdom) is pure. Why is that? Because the purity of Dhyana Paramita, the purity of Avidya, and the purity of Sarvajnata are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dhyana Paramita is pure, Samskara (volitional formations), Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jaramarana-shoka-parideva-duhkha-daurmanasya-upayasa (old age, death, sorrow, lamentation, pain, distress, and despair) are pure; because Samskara through Jaramarana-shoka-parideva-duhkha-daurmanasya-upayasa are pure, Sarvajnata is pure. Why is that? Because the purity of Dhyana Paramita, the purity of Samskara through Jaramarana-shoka-parideva-duhkha-daurmanasya-upayasa, and the purity of Sarvajnata are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because the Dhyana Paramita is pure, the Dana Paramita (Perfection of Giving) is pure; because the Dana Paramita is pure, Sarvajnata is pure. Why is that? Because the purity of Dhyana Paramita, the purity of Dana Paramita, and the purity of Sarvajnata are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dhyana Paramita is pure, the Shila Paramita (Perfection of Morality), Kshanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), and Prajna Paramita (Perfection of Wisdom) are pure; because the Shila Paramita through Prajna Paramita are pure, Sarvajnata is pure. Why is that? Because the purity of Dhyana Paramita, the purity of Shila Paramita through Prajna Paramita, and the purity of Sarvajnata are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because the Dhyana Paramita is pure, Adhyatma-shunyata (internal emptiness) is pure; because internal emptiness is pure, Sarvajnata is pure. Why is that? Because the purity of Dhyana Paramita, the purity of internal emptiness, and the purity of Sarvajnata are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dhyana Paramita is pure, Bahirdha-shunyata (external emptiness), Adhyatma-bahirdha-shunyata (internal and external emptiness), Shunyata-shunyata (emptiness of emptiness), Mahashunyata (great emptiness), Paramartha-shunyata (ultimate emptiness), Samskrta-shunyata (emptiness of the conditioned), Asamskrta-shunyata (emptiness of the unconditioned), Atyanta-shunyata (absolute emptiness), Anavaragra-shunyata (beginningless emptiness), Anavakara-shunyata (dispersed emptiness), Prakrti-shunyata (emptiness of nature), Svabhava-shunyata (emptiness of inherent existence), and Svalaksana-shunyata (emptiness of self-characteristics) are pure;

---

共相空、一切法空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若靜慮波羅

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！共相空（sarva-dharma-sunyata，一切法皆空的空性）、一切法空（sarva-dharma-sunyata，一切法皆空的空性）、不可得空（anupalabdhi-sunyata，不可得的空性）、無性空（svabhava-sunyata，無自性的空性）、自性空（prakrti-sunyata，自性的空性）、無性自性空（svabhava-sunyata，無自性的空性）清凈，外空（adhyatma-sunyata，內空）乃至無性自性空清凈，因此一切智智（sarvajnata，一切智）清凈。為什麼呢？如果靜慮波羅蜜多（dhyana-paramita，禪定波羅蜜多）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！靜慮波羅蜜多清凈，因此真如（tathata，事物的真實本性）清凈，真如清凈，因此一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。靜慮波羅蜜多清凈，因此法界（dharma-dhatu，一切法的界限）、法性（dharma-svabhava，法的自性）、不虛妄性（avitathata，真實不虛的性質）、不變異性（avikaratva，不變異的性質）、平等性（samata，平等性質）、離生性（viviktata，遠離生起的性質）、法定（dharmata，法的規律）、法住（dharma-sthiti，法的住立）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空的界限）、不思議界（acintya-dhatu，不可思議的界限）清凈，法界乃至不思議界清凈，因此一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！靜慮波羅蜜多清凈，因此苦聖諦（duhkha-satya，苦的真理）清凈，苦聖諦清凈，因此一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。靜慮波羅蜜多清凈，因此集聖諦（samudaya-satya，苦的起因的真理）、滅聖諦（nirodha-satya，苦的止息的真理）、道聖諦（marga-satya，通往苦的止息的道路的真理）清凈，集、滅、道聖諦清凈，因此一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！靜慮波羅蜜多清凈，因此四靜慮（catvari dhyanani，四種禪定）清凈，四靜慮清凈，因此一切智智清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! Because the emptiness of the common characteristics (sarva-dharma-sunyata), the emptiness of all dharmas (sarva-dharma-sunyata), the emptiness of non-apprehension (anupalabdhi-sunyata), the emptiness of no-nature (svabhava-sunyata), the emptiness of self-nature (prakrti-sunyata), and the purity of the emptiness of no-nature of self-nature (svabhava-sunyata), and because the outer emptiness (adhyatma-sunyata) up to the purity of the emptiness of no-nature of self-nature, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the perfection of meditative concentration (dhyana-paramita) is pure, if the outer emptiness up to the emptiness of no-nature of self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of meditative concentration is pure, therefore suchness (tathata) is pure, and because suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, if suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, therefore the realm of dharma (dharma-dhatu), the nature of dharma (dharma-svabhava), the non-deceptive nature (avitathata), the non-changing nature (avikaratva), the equality (samata), the nature of being free from arising (viviktata), the law of dharma (dharmata), the abiding of dharma (dharma-sthiti), the limit of reality (bhutakoti), the realm of space (akasa-dhatu), and the inconceivable realm (acintya-dhatu) are pure, and because the realm of dharma up to the inconceivable realm is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, if the realm of dharma up to the inconceivable realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of meditative concentration is pure, therefore the noble truth of suffering (duhkha-satya) is pure, and because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, therefore 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) are pure, and because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of meditative concentration is pure, therefore the four meditative absorptions (catvari dhyanani) are pure, and because the four meditative absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故空解脫門

【現代漢語翻譯】 現代漢語譯本：般若波羅蜜多（prajñāpāramitā，智慧的完美）的清凈，是因為四靜慮（catvāri dhyānāni，四種禪定）的清凈，是因為一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。靜慮波羅蜜多清凈，所以四無量（catvāri apramāṇāni，四種無限的慈悲喜捨）和四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定）清凈；四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，四無量和四無色定清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現（Subhūti，佛陀的弟子）！靜慮波羅蜜多清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。靜慮波羅蜜多清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服處）、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）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，八勝處、九次第定、十遍處清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現！靜慮波羅蜜多清凈，所以四念住（catvāri smṛtyupasthānāni，四種念住）清凈；四念住清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，四念住清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。靜慮波羅蜜多清凈，所以四正斷（catvāri samyakprahāṇāni，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）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāryamārgāṅgāni，八種聖道的因素）清凈；四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為靜慮波羅蜜多清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現！靜慮波羅蜜多清凈，所以空解脫門（śūnyatāvimokṣamukha，空性的解脫之門）清凈

【English Translation】 English version: The purity of Prajñāpāramitā (perfection of wisdom) is because of the purity of the four Dhyānas (meditations), which is because of the purity of Sarvākārajñatā (omniscience), as they are non-dual, undivided, not different, and not discontinuous. Because the Dhyāna Pāramitā is pure, the four Apramāṇas (immeasurables) and the four Ārūpyasamāpattis (formless absorptions) are pure; because the four Apramāṇas and four Ārūpyasamāpattis are pure, Sarvākārajñatā is pure. Why is that? Because the purity of Dhyāna Pāramitā, the purity of the four Apramāṇas and four Ārūpyasamāpattis, and the purity of Sarvākārajñatā are non-dual, undivided, not different, and not discontinuous. Subhūti! Because the Dhyāna Pāramitā is pure, the eight Vimokṣas (liberations) are pure; because the eight Vimokṣas are pure, Sarvākārajñatā is pure. Why is that? Because the purity of Dhyāna Pāramitā, the purity of the eight Vimokṣas, and the purity of Sarvākārajñatā are non-dual, undivided, not different, and not discontinuous. Because the Dhyāna Pāramitā is pure, the eight Abhibhāyatanas (masteries), the nine Anupūrvasamāpattis (successive attainments), and the ten Kṛtsnāyatanas (totalities) are pure; because the eight Abhibhāyatanas, the nine Anupūrvasamāpattis, and the ten Kṛtsnāyatanas are pure, Sarvākārajñatā is pure. Why is that? Because the purity of Dhyāna Pāramitā, the purity of the eight Abhibhāyatanas, the nine Anupūrvasamāpattis, and the ten Kṛtsnāyatanas, and the purity of Sarvākārajñatā are non-dual, undivided, not different, and not discontinuous. Subhūti! Because the Dhyāna Pāramitā is pure, the four Smṛtyupasthānas (foundations of mindfulness) are pure; because the four Smṛtyupasthānas are pure, Sarvākārajñatā is pure. Why is that? Because the purity of Dhyāna Pāramitā, the purity of the four Smṛtyupasthānas, and the purity of Sarvākārajñatā are non-dual, undivided, not different, and not discontinuous. Because the Dhyāna Pāramitā is pure, the four Samyakprahāṇas (right exertions), the four Ṛddhipādas (bases of power), the five Indriyas (faculties), the five Balas (powers), the seven Bodhyaṅgas (factors of enlightenment), and the eight Āryamārgāṅgas (factors of the noble path) are pure; because the four Samyakprahāṇas up to the eight Āryamārgāṅgas are pure, Sarvākārajñatā is pure. Why is that? Because the purity of Dhyāna Pāramitā, the purity of the four Samyakprahāṇas up to the eight Āryamārgāṅgas, and the purity of Sarvākārajñatā are non-dual, undivided, not different, and not discontinuous. Subhūti! Because the Dhyāna Pāramitā is pure, the Śūnyatāvimokṣamukha (door of liberation of emptiness) is pure.

---

清凈，空解脫門清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因為禪定波羅蜜多（Dhyana Paramita，意為通過禪定達到的完美）清凈，所以空解脫門（Sunyata Vimoksha，意為空性的解脫之門）清凈，因為空解脫門清凈，所以一切智智（Sarvajnata，意為對一切事物和現象的智慧）清凈。為什麼呢？如果禪定波羅蜜多清凈，空解脫門清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 因為禪定波羅蜜多清凈，所以無相解脫門（Animitta Vimoksha，意為無相的解脫之門）和無愿解脫門（Apranihita Vimoksha，意為無愿的解脫之門）清凈，因為無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，無相解脫門和無愿解脫門清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為禪定波羅蜜多清凈，所以菩薩十地（Bodhisattva Bhumi，意為菩薩修行的十個階段）清凈，因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，菩薩十地清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為禪定波羅蜜多清凈，所以五眼（Panca-Caksus，意為肉眼、天眼、慧眼、法眼、佛眼）清凈，因為五眼清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，五眼清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為禪定波羅蜜多清凈，所以六神通（Sadabhijna，意為六種超自然能力）清凈，因為六神通清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，六神通清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為禪定波羅蜜多清凈，所以佛十力（Tathagata-bala，意為佛的十種力量）清凈，因為佛十力清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，佛十力清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為禪定波羅蜜多清凈，所以四無所畏（Catur-vaisaradya，意為佛的四種無畏）、四無礙解（Catur-pratisamvid，意為四種無礙的智慧）、大慈（Maitri，意為慈愛）、大悲（Karuna，意為悲憫）、大喜（Mudita，意為喜悅）、大舍（Upeksa，意為平等心）、十八佛不共法（Asta-dasa-avenika-buddha-dharma，意為佛獨有的十八種功德）清凈，四無所畏乃至……

【English Translation】 English version: 『Subhuti, because the perfection of meditative concentration (Dhyana Paramita) is pure, therefore the emptiness liberation door (Sunyata Vimoksha) is pure; because the emptiness liberation door is pure, therefore the all-knowing wisdom (Sarvajnata) is pure. Why is that? If the perfection of meditative concentration is pure, the emptiness liberation door is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, therefore the signless liberation door (Animitta Vimoksha) and the wishless liberation door (Apranihita Vimoksha) are pure; because the signless liberation door and the wishless liberation door are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, the signless liberation door and the wishless liberation door are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the perfection of meditative concentration is pure, therefore the ten Bodhisattva grounds (Bodhisattva Bhumi) are pure; because the ten Bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, the ten Bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the perfection of meditative concentration is pure, therefore the five eyes (Panca-Caksus) are pure; because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, therefore the six superknowledges (Sadabhijna) are pure; because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, the six superknowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the perfection of meditative concentration is pure, therefore the ten powers of a Buddha (Tathagata-bala) are pure; because the ten powers of a Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of meditative concentration is pure, the ten powers of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, therefore the four fearlessnesses (Catur-vaisaradya), the four analytical knowledges (Catur-pratisamvid), great loving-kindness (Maitri), great compassion (Karuna), great joy (Mudita), great equanimity (Upeksa), and the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma) are pure; the four fearlessnesses and so on...

---

至十八佛不共法清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故一切三摩地門清凈，一切三摩

【現代漢語翻譯】 現代漢語譯本 因為十八佛不共法（buddha-aveṇika-dharma，佛獨有的十八種功德）清凈的緣故，一切智智（sarvākāra-jñatā，對一切事物、一切方面的智慧）也清凈。為什麼呢？如果靜慮波羅蜜多（dhyāna-pāramitā，禪定波羅蜜多）清凈，如果四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼的自信）乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhūti，佛陀的弟子）！因為靜慮波羅蜜多清凈的緣故，無忘失法（āveṇika-smṛti，不忘失正念的功德）也清凈，因為無忘失法清凈的緣故，一切智智也清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為靜慮波羅蜜多清凈的緣故，恒住舍性（upekṣā-vihāra，常住于舍的狀態）也清凈，因為恒住舍性清凈的緣故，一切智智也清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為靜慮波羅蜜多清凈的緣故，一切智（sarvajñatā，對一切事物的智慧）也清凈，因為一切智清凈的緣故，一切智智也清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為靜慮波羅蜜多清凈的緣故，道相智（mārgākāra-jñatā，對修行道的智慧）、一切相智（sarvākāra-jñatā，對一切事物、一切方面的智慧）也清凈，因為道相智、一切相智清凈的緣故，一切智智也清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為靜慮波羅蜜多清凈的緣故，一切陀羅尼門（dhāraṇī-mukha，總持一切法門的智慧）也清凈，因為一切陀羅尼門清凈的緣故，一切智智也清凈。為什麼呢？如果靜慮波羅蜜多清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為靜慮波羅蜜多清凈的緣故，一切三摩地門（samādhi-mukha，進入禪定的法門）也清凈，一切三摩

【English Translation】 English version Because the eighteen unique qualities of a Buddha (buddha-aveṇika-dharma) are pure, the wisdom of all aspects (sarvākāra-jñatā) is also pure. Why is that? If the perfection of meditative concentration (dhyāna-pāramitā) is pure, if the four fearlessnesses (catvāri vaiśāradyāni) and even the eighteen unique qualities of a Buddha are pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the perfection of meditative concentration is pure, the non-forgetfulness of the Dharma (āveṇika-smṛti) is also pure, and because the non-forgetfulness of the Dharma is pure, the wisdom of all aspects is also pure. Why is that? If the perfection of meditative concentration is pure, if the non-forgetfulness of the Dharma is pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, the constant abiding in equanimity (upekṣā-vihāra) is also pure, and because the constant abiding in equanimity is pure, the wisdom of all aspects is also pure. Why is that? If the perfection of meditative concentration is pure, if the constant abiding in equanimity is pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhūti! Because the perfection of meditative concentration is pure, the wisdom of all things (sarvajñatā) is also pure, and because the wisdom of all things is pure, the wisdom of all aspects is also pure. Why is that? If the perfection of meditative concentration is pure, if the wisdom of all things is pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, the wisdom of the path (mārgākāra-jñatā) and the wisdom of all aspects are also pure, and because the wisdom of the path and the wisdom of all aspects are pure, the wisdom of all aspects is also pure. Why is that? If the perfection of meditative concentration is pure, if the wisdom of the path and the wisdom of all aspects are pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhūti! Because the perfection of meditative concentration is pure, all the gateways to Dharani (dhāraṇī-mukha) are also pure, and because all the gateways to Dharani are pure, the wisdom of all aspects is also pure. Why is that? If the perfection of meditative concentration is pure, if all the gateways to Dharani are pure, if the wisdom of all aspects is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of meditative concentration is pure, all the gateways to Samadhi (samādhi-mukha) are also pure, all the gateways to Sama

---

地門清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。靜慮波羅蜜多清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！靜慮波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若靜慮波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！禪定之門清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？如果禪定波羅蜜多（dhyana-paramita，通過禪定達到的完美）清凈，如果一切三摩地門（samadhi，專注的狀態）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以預流果（srota-apanna，入流者的果位）清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。禪定波羅蜜多清凈，所以一來果（sakrdagamin，一來者的果位）、不還果（anagamin，不還者的果位）、阿羅漢果（arhat，阿羅漢的果位）清凈，一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以獨覺菩提（pratyekabuddha-bodhi，獨覺的覺悟）清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以一切菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的修行清凈，一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！禪定波羅蜜多清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，佛陀的無上正等覺悟）清凈，諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果禪定波羅蜜多清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because the gate of dhyana (meditation) is pure, therefore the sarvajnata (Buddha's wisdom) is pure. Why is that? If the dhyana-paramita (perfection of meditation) is pure, if all the gates of samadhi (state of concentration) are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because the dhyana-paramita is pure, therefore the srota-apanna-phala (fruit of stream-enterer) is pure, and because the srota-apanna-phala is pure, therefore the sarvajnata is pure. Why is that? If the dhyana-paramita is pure, if the srota-apanna-phala is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the dhyana-paramita is pure, therefore the sakrdagamin-phala (fruit of once-returner), the anagamin-phala (fruit of non-returner), and the arhat-phala (fruit of arhat) are pure, and because the sakrdagamin-phala, the anagamin-phala, and the arhat-phala are pure, therefore the sarvajnata is pure. Why is that? If the dhyana-paramita is pure, if the sakrdagamin-phala, the anagamin-phala, and the arhat-phala are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because the dhyana-paramita is pure, therefore the pratyekabuddha-bodhi (enlightenment of a solitary buddha) is pure, and because the pratyekabuddha-bodhi is pure, therefore the sarvajnata is pure. Why is that? If the dhyana-paramita is pure, if the pratyekabuddha-bodhi is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because the dhyana-paramita is pure, therefore the practice of all bodhisattva-mahasattvas (great bodhisattvas) is pure, and because the practice of all bodhisattva-mahasattvas is pure, therefore the sarvajnata is pure. Why is that? If the dhyana-paramita is pure, if the practice of all bodhisattva-mahasattvas is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because the dhyana-paramita is pure, therefore the anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas is pure, and because the anuttara-samyak-sambodhi of all Buddhas is pure, therefore the sarvajnata is pure. Why is that? If the dhyana-paramita is pure, if the anuttara-samyak-sambodhi of all Buddhas is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』

---

大般若波羅蜜多經卷第二百五 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百六

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十五

「複次，善現！精進波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本 複次，善現（Subhuti）！精進波羅蜜多（Vīrya-pāramitā，精進的完美）清凈的緣故，色（Rūpa，物質現象）也清凈；色清凈的緣故，一切智智（Sarvākārajñatā，對一切事物、一切方面的智慧）也清凈。為什麼呢？如果精進波羅蜜多清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕的緣故。精進波羅蜜多清凈的緣故，受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識（Vijñāna，意識）也清凈；受、想、行、識清凈的緣故，一切智智也清凈。為什麼呢？如果精進波羅蜜多清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕的緣故。 善現！精進波羅蜜多清凈的緣故，眼處（Cakṣurāyatana，視覺器官）也清凈；眼處清凈的緣故，一切智智也清凈。為什麼呢？如果精進波羅蜜多清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕的緣故。精進波羅蜜多清凈的緣故，耳（Śrotra，聽覺器官）、鼻（Ghrāṇa，嗅覺器官）、舌（Jihvā，味覺器官）、身（Kāya，觸覺器官）、意處（Mana-āyatana，思維器官）也清凈；耳、鼻、舌、身、意處清凈的緣故，一切智智也清凈。為什麼呢？如果精進波羅蜜多清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕的緣故。 善現！精進波羅蜜多清凈的緣故，色處（Rūpāyatana，視覺對像）也清凈；色處清凈的緣故，一切智智也清凈。為什麼呢？如果精進波羅蜜多清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕的緣故。

【English Translation】 English version Furthermore, Subhuti! Because the perfection of vigor (Vīrya-pāramitā) is pure, form (Rūpa) is also pure; because form is pure, the wisdom of all-knowing (Sarvākārajñatā) is also pure. Why is that? If the perfection of vigor is pure, if form is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna) are also pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of vigor is pure, if feeling, perception, mental formations, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, the eye-sphere (Cakṣurāyatana) is also pure; because the eye-sphere is pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of vigor is pure, if the eye-sphere is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the ear (Śrotra), nose (Ghrāṇa), tongue (Jihvā), body (Kāya), and mind-sphere (Mana-āyatana) are also pure; because the ear, nose, tongue, body, and mind-sphere are pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of vigor is pure, if the ear, nose, tongue, body, and mind-sphere are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, the form-sphere (Rūpāyatana) is also pure; because the form-sphere is pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of vigor is pure, if the form-sphere is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.

---

別、無斷故。精進波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若精進波

【現代漢語翻譯】 現代漢語譯本 沒有差別，沒有斷絕的緣故。因為精進波羅蜜多（Vīrya-pāramitā，精進的完美）清凈，所以聲、香、味、觸、法處清凈；因為聲、香、味、觸、法處清凈，所以一切智智（sarvajñātā，對一切法的智慧）清凈。為什麼呢？如果精進波羅蜜多清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！因為精進波羅蜜多清凈，所以眼界清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為精進波羅蜜多清凈，所以眼識界以及眼觸、眼觸為緣所生的諸受清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為精進波羅蜜多清凈，所以耳界清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為精進波羅蜜多清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為精進波羅蜜多清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，

【English Translation】 English version There is no separation, no break. Because the Vīrya-pāramitā (Perfection of Effort) is pure, the sense fields of sound, smell, taste, touch, and dharma are pure; because the sense fields of sound, smell, taste, touch, and dharma are pure, the sarvajñātā (wisdom of all-knowing) is pure. Why is that? If the Vīrya-pāramitā is pure, if the sense fields of sound, smell, taste, touch, and dharma are pure, if the sarvajñātā is pure, there is no duality, no division, no separation, no break between them. 『Subhūti! Because the Vīrya-pāramitā is pure, the eye-sphere is pure; because the eye-sphere is pure, the sarvajñātā is pure. Why is that? If the Vīrya-pāramitā is pure, if the eye-sphere is pure, if the sarvajñātā is pure, there is no duality, no division, no separation, no break between them. Because the Vīrya-pāramitā is pure, the eye-consciousness sphere, and eye-contact, and the feelings born of eye-contact are pure; and because the feelings born of eye-contact are pure, the sarvajñātā is pure. Why is that? If the Vīrya-pāramitā is pure, if the feelings born of eye-contact are pure, if the sarvajñātā is pure, there is no duality, no division, no separation, no break between them.』 『Subhūti! Because the Vīrya-pāramitā is pure, the ear-sphere is pure; because the ear-sphere is pure, the sarvajñātā is pure. Why is that? If the Vīrya-pāramitā is pure, if the ear-sphere is pure, if the sarvajñātā is pure, there is no duality, no division, no separation, no break between them. Because the Vīrya-pāramitā is pure, the sound-sphere, the ear-consciousness sphere, and ear-contact, and the feelings born of ear-contact are pure; and because the sound-sphere and the feelings born of ear-contact are pure, the sarvajñātā is pure. Why is that? If the Vīrya-pāramitā is pure, if the sound-sphere and the feelings born of ear-contact are pure, if the sarvajñātā is pure, there is no duality, no division, no separation, no break between them.』 『Subhūti! Because the Vīrya-pāramitā is pure, the nose-sphere is pure; because the nose-sphere is pure, the sarvajñātā is pure. Why is that? If the Vīrya-pāramitā is pure,

---

羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)！精進波羅蜜多(Vīrya pāramitā，精進的完美)清凈，所以鼻界(ghrāṇāyatana，鼻根)清凈，如果鼻界清凈，那麼一切智智(sarvākārajñatā，對一切事物和現象的智慧)清凈，因為它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以香界(gandhāyatana，香塵)、鼻識界(ghrāṇavijñāna，鼻識)以及鼻觸(ghrāṇasamsparśa，鼻根與香塵的接觸)、鼻觸為緣所生諸受(ghrāṇasamsparśajā vedanā，由鼻觸產生的感受)清凈，香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！精進波羅蜜多清凈，所以舌界(jihvāyatana，舌根)清凈，舌界清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果舌界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以味界(rasāyatana，味塵)、舌識界(jihvāvijñāna，舌識)以及舌觸(jihvāsamsparśa，舌根與味塵的接觸)、舌觸為緣所生諸受(jihvāsamsparśajā vedanā，由舌觸產生的感受)清凈，味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！精進波羅蜜多清凈，所以身界(kāyāyatana，身根)清凈，身界清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果身界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以觸界(spraṣṭavyāyatana，觸塵)、身識界(kāyavijñāna，身識)以及身觸(kāyasamsparśa，身根與觸塵的接觸)、身觸為緣所生諸受(kāyasamsparśajā vedanā，由身觸產生的感受)清凈，觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

【English Translation】 English version: 『Subhuti! Because the Perfection of Vigor (Vīrya pāramitā) is pure, the nose-sphere (ghrāṇāyatana) is pure; because the nose-sphere is pure, the Omniscience (sarvākārajñatā) is pure, since they are not two, not divided, not different, and not discontinuous. Because the Perfection of Vigor is pure, the sphere of smell (gandhāyatana), the nose-consciousness (ghrāṇavijñāna), and nose-contact (ghrāṇasamsparśa), and the feelings born of nose-contact (ghrāṇasamsparśajā vedanā) are pure; because the sphere of smell up to the feelings born of nose-contact are pure, the Omniscience is pure. Why is that? Because if the Perfection of Vigor is pure, if the sphere of smell up to the feelings born of nose-contact are pure, if the Omniscience is pure, they are not two, not divided, not different, and not discontinuous. 『Subhuti! Because the Perfection of Vigor is pure, the tongue-sphere (jihvāyatana) is pure; because the tongue-sphere is pure, the Omniscience is pure. Why is that? Because if the Perfection of Vigor is pure, if the tongue-sphere is pure, if the Omniscience is pure, they are not two, not divided, not different, and not discontinuous. Because the Perfection of Vigor is pure, the sphere of taste (rasāyatana), the tongue-consciousness (jihvāvijñāna), and tongue-contact (jihvāsamsparśa), and the feelings born of tongue-contact (jihvāsamsparśajā vedanā) are pure; because the sphere of taste up to the feelings born of tongue-contact are pure, the Omniscience is pure. Why is that? Because if the Perfection of Vigor is pure, if the sphere of taste up to the feelings born of tongue-contact are pure, if the Omniscience is pure, they are not two, not divided, not different, and not discontinuous. 『Subhuti! Because the Perfection of Vigor is pure, the body-sphere (kāyāyatana) is pure; because the body-sphere is pure, the Omniscience is pure. Why is that? Because if the Perfection of Vigor is pure, if the body-sphere is pure, if the Omniscience is pure, they are not two, not divided, not different, and not discontinuous. Because the Perfection of Vigor is pure, the sphere of touch (spraṣṭavyāyatana), the body-consciousness (kāyavijñāna), and body-contact (kāyasamsparśa), and the feelings born of body-contact (kāyasamsparśajā vedanā) are pure; because the sphere of touch up to the feelings born of body-contact are pure, the Omniscience is pure. Why is that? Because if the Perfection of Vigor is pure, if the sphere of touch up to the feelings born of body-contact are pure, if the Omniscience is pure, they are not two, not divided, not different, and not discontinuous.』

---

「善現！精進波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若行乃

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！精進波羅蜜多（Vīrya-pāramitā，精進的完美）清凈，所以意界（manodhātu，意識的領域）清凈；意界清凈，所以一切智智（sarvajñātā，對一切的智慧）清凈。為什麼呢？因為精進波羅蜜多清凈、意界清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。精進波羅蜜多清凈，所以法界（dharmadhātu，法的領域）、意識界（vijñānadhātu，意識的領域）以及意觸（manas-sparśa，意識的接觸）、意觸為緣所生的諸受（vedanā，感受）都清凈；法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈、法界乃至意觸為緣所生的諸受清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！精進波羅蜜多清凈，所以地界（pṛthivī-dhātu，地的元素）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈、地界清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。精進波羅蜜多清凈，所以水界（ap-dhātu，水的元素）、火界（tejo-dhātu，火的元素）、風界（vāyu-dhātu，風的元素）、空界（ākāśa-dhātu，空的元素）、識界（vijñāna-dhātu，意識的元素）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈、水、火、風、空、識界清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！精進波羅蜜多清凈，所以無明（avidyā，無知）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈、無明清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。精進波羅蜜多清凈，所以行（saṃskāra，意志）、識（vijñāna，意識）、名色（nāmarūpa，名與色）、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（jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya，衰老死亡悲傷哀號痛苦憂愁）都清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈、行乃至老死愁嘆苦憂惱清凈、一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version 'Subhuti! Because the perfection of vigor (Vīrya-pāramitā) is pure, the mind element (manodhātu) is pure; because the mind element is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? Because the perfection of vigor, the mind element, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the perfection of vigor is pure, the element of dharma (dharmadhātu), the element of consciousness (vijñānadhātu), and mental contact (manas-sparśa), and the feelings (vedanā) born of mental contact are pure; because the element of dharma and the feelings born of mental contact are pure, the all-knowing wisdom is pure. Why is that? Because the perfection of vigor, the element of dharma and the feelings born of mental contact, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous. 'Subhuti! Because the perfection of vigor is pure, the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because the perfection of vigor, the earth element, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the perfection of vigor is pure, the water element (ap-dhātu), the fire element (tejo-dhātu), the wind element (vāyu-dhātu), the space element (ākāśa-dhātu), and the consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because the perfection of vigor, the water, fire, wind, space, and consciousness elements, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous. 'Subhuti! Because the perfection of vigor is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because the perfection of vigor, ignorance, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the perfection of vigor is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya) are pure; because volitional formations through old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? Because the perfection of vigor, volitional formations through old age, death, sorrow, lamentation, pain, grief, and despair, and the all-knowing wisdom are non-dual, non-separate, non-different, and non-discontinuous.

---

至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故凈戒、安忍、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若真

【現代漢語翻譯】 現代漢語譯本：乃至老死、憂愁、悲嘆、痛苦、憂慮、煩惱都清凈，是因為如果一切智慧的智慧（一切智智）清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 善現（須菩提尊者的別稱）！因為精進波羅蜜多（精進的完美）清凈，所以佈施波羅蜜多（佈施的完美）也清凈；因為佈施波羅蜜多清凈，所以一切智慧的智慧也清凈。為什麼呢？如果精進波羅蜜多清凈，佈施波羅蜜多清凈，以及一切智慧的智慧清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為精進波羅蜜多清凈，所以凈戒波羅蜜多（持戒的完美）、安忍波羅蜜多（忍辱的完美）、靜慮波羅蜜多（禪定的完美）、般若波羅蜜多（智慧的完美）也清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智慧的智慧也清凈。為什麼呢？如果精進波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈，以及一切智慧的智慧清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 善現！因為精進波羅蜜多清凈，所以內空（內在的空性）清凈；因為內空清凈，所以一切智慧的智慧也清凈。為什麼呢？如果精進波羅蜜多清凈，內空清凈，以及一切智慧的智慧清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為精進波羅蜜多清凈，所以外空（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（勝義諦的空性）、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（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）都清凈；因為外空乃至無性自性空清凈，所以一切智慧的智慧也清凈。為什麼呢？如果精進波羅蜜多清凈，外空乃至無性自性空清凈，以及一切智慧的智慧清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 善現！因為精進波羅蜜多清凈，所以真如（事物的真實本性）清凈；因為真如清凈，所以一切智慧的智慧也清凈。為什麼呢？如果精進波羅蜜多清凈，真如清凈，以及一切智慧的智慧清凈，它們之間就沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: Even to old age, death, sorrow, lamentation, pain, grief, and distress are purified, because if the all-knowing wisdom (sarvajnata) is purified, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor (virya paramita) is pure, the perfection of giving (dana paramita) is also pure; because the perfection of giving is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of vigor is pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the perfections of morality (sila paramita), patience (kshanti paramita), meditation (dhyana paramita), and wisdom (prajna paramita) are also pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is also pure. Why is that? If the perfection of vigor is pure, the perfections of morality up to wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, the inner emptiness (adhyatma shunyata) is pure; because the inner emptiness is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of vigor is pure, the inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the outer emptiness (bahirdha shunyata), the inner and outer emptiness (adhyatma-bahirdha shunyata), the emptiness of emptiness (shunyata shunyata), the great emptiness (maha shunyata), the ultimate emptiness (paramartha shunyata), the conditioned emptiness (samskrita shunyata), the unconditioned emptiness (asamskrita shunyata), the absolute emptiness (atyanta shunyata), the boundless emptiness (anavaragra shunyata), the dispersed emptiness (avakasha shunyata), the unchanging emptiness (aviparita shunyata), the essential emptiness (prakriti shunyata), the self-characteristic emptiness (svalakshana shunyata), the common-characteristic emptiness (samanya lakshana shunyata), the emptiness of all dharmas (sarva dharma shunyata), the emptiness of non-attainment (anupalambha shunyata), the emptiness of non-nature (abhava shunyata), the emptiness of self-nature (svabhava shunyata), and the emptiness of non-self-nature (abhava-svabhava shunyata) are all pure; because the outer emptiness up to the emptiness of non-self-nature are pure, the all-knowing wisdom is also pure. Why is that? If the perfection of vigor is pure, the outer emptiness up to the emptiness of non-self-nature are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, suchness (tathata) is pure; because suchness is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of vigor is pure, suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

如清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故八解脫清凈，八解脫清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果精進波羅蜜多（Vīrya-pāramitā，精進的完美）清凈，那麼一切智智（sarvajñātā，對一切的智慧）也就清凈，因為它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以法界（dharmadhātu，法性界）、法性（dharmatā，法的本性）、不虛妄性（avitathatā，真實不虛的性質）、不變異性（ananyathātā，不改變的性質）、平等性（samatā，平等的性質）、離生性（viviktatā，遠離生起的性質）、法定（dharmasthiti，法的住立）、法住（dharmasthititā，法安住的狀態）、實際（bhūtakoti，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）都清凈。法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為如果精進波羅蜜多清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！精進波羅蜜多清凈，所以苦聖諦（duḥkha satya，苦的真理）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？因為如果精進波羅蜜多清凈，苦聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以集聖諦（samudaya satya，苦的起因的真理）、滅聖諦（nirodha satya，苦的止息的真理）、道聖諦（mārga satya，通往苦的止息的道路的真理）清凈，集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為如果精進波羅蜜多清凈，集、滅、道聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！精進波羅蜜多清凈，所以四靜慮（catvāri dhyānāni，四種禪定）清凈，四靜慮清凈，所以一切智智清凈。為什麼呢？因為如果精進波羅蜜多清凈，四靜慮清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。精進波羅蜜多清凈，所以四無量（catvāri apramāṇāni，四種無量心）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定）清凈，四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為如果精進波羅蜜多清凈，四無量、四無色定清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！精進波羅蜜多清凈，所以八解脫（aṣṭau vimokṣāḥ，八種解脫）清凈，八解脫清凈

【English Translation】 English version: 『Subhuti! If the Perfection of Vigor (Vīrya-pāramitā) is pure, then the All-knowing Wisdom (sarvajñātā) is also pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Perfection of Vigor is pure, the Realm of Dharma (dharmadhātu), the Nature of Dharma (dharmatā), the Non-falsity (avitathatā), the Non-alteration (ananyathātā), the Equality (samatā), the Separateness (viviktatā), the Dharma-established (dharmasthiti), the Dharma-abiding (dharmasthititā), the Limit of Reality (bhūtakoti), the Space Realm (ākāśadhātu), and the Inconceivable Realm (acintyadhātu) are pure. Because the Realm of Dharma up to the Inconceivable Realm is pure, the All-knowing Wisdom is pure. Why is that? Because if the Perfection of Vigor is pure, the Realm of Dharma up to the Inconceivable Realm is pure, and the All-knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! Because the Perfection of Vigor is pure, the Noble Truth of Suffering (duḥkha satya) is pure, and because the Noble Truth of Suffering is pure, the All-knowing Wisdom is pure. Why is that? Because if the Perfection of Vigor is pure, the Noble Truth of Suffering is pure, and the All-knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Perfection of Vigor is pure, the Noble Truth of Origin (samudaya satya), the Noble Truth of Cessation (nirodha satya), and the Noble Truth of the Path (mārga satya) are pure, and because the Noble Truth of Origin, Cessation, and Path are pure, the All-knowing Wisdom is pure. Why is that? Because if the Perfection of Vigor is pure, the Noble Truth of Origin, Cessation, and Path are pure, and the All-knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! Because the Perfection of Vigor is pure, the Four Dhyanas (catvāri dhyānāni) are pure, and because the Four Dhyanas are pure, the All-knowing Wisdom is pure. Why is that? Because if the Perfection of Vigor is pure, the Four Dhyanas are pure, and the All-knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Perfection of Vigor is pure, the Four Immeasurables (catvāri apramāṇāni) and the Four Formless Attainments (catasra ārūpyasamāpattayaḥ) are pure, and because the Four Immeasurables and the Four Formless Attainments are pure, the All-knowing Wisdom is pure. Why is that? Because if the Perfection of Vigor is pure, the Four Immeasurables and the Four Formless Attainments are pure, and the All-knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti! Because the Perfection of Vigor is pure, the Eight Liberations (aṣṭau vimokṣāḥ) are pure, and because the Eight Liberations are pure

---

故一切智智清凈。何以故？若精進波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本：因此，一切智智（sarvajnata-jnana，佛陀的智慧）是清凈的。為什麼呢？如果精進波羅蜜多（virya-paramita，精進的完美）清凈，如果八解脫（asta-vimoksa，八種解脫禪定）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為精進波羅蜜多清凈，所以八勝處（asta-abhibhayatana，八種克服禪定）、九次第定（nava-anupurva-vihara-samapatti，九種次第禪定）、十遍處（dasa-krsnayatanani，十種遍一切處禪定）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現（Subhuti，佛陀的弟子）！因為精進波羅蜜多清凈，所以四念住（catvari-smrtyupasthanani，四種念住）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為精進波羅蜜多清凈，所以四正斷（catvari-samyak-pradhanani，四種正勤）、四神足（catvarah-rddhipadah，四種神足）、五根（panca-indriyani，五種根）、五力（panca-balani，五種力）、七等覺支（sapta-bodhyangani，七種覺悟的因素）、八聖道支（asta-aryamargangani，八種聖道因素）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現！因為精進波羅蜜多清凈，所以空解脫門（sunyata-vimoksa-mukha，空性的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為精進波羅蜜多清凈，所以無相解脫門（animitta-vimoksa-mukha，無相的解脫之門）、無愿解脫門（apranihita-vimoksa-mukha，無愿的解脫之門）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version: Therefore, the purity of all-knowing wisdom (sarvajnata-jnana) is established. Why is that? If the perfection of vigor (virya-paramita) is pure, if the eight liberations (asta-vimoksa) are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the eight fields of mastery (asta-abhibhayatana), the nine successive abidings (nava-anupurva-vihara-samapatti), and the ten all-pervading spheres (dasa-krsnayatanani) are pure; because the eight fields of mastery, the nine successive abidings, and the ten all-pervading spheres are pure, all-knowing wisdom is pure. Why is that? If the perfection of vigor is pure, if the eight fields of mastery, the nine successive abidings, and the ten all-pervading spheres are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, the four foundations of mindfulness (catvari-smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom is pure. Why is that? If the perfection of vigor is pure, if the four foundations of mindfulness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the four right exertions (catvari-samyak-pradhanani), the four bases of magical power (catvarah-rddhipadah), the five faculties (panca-indriyani), the five powers (panca-balani), the seven factors of enlightenment (sapta-bodhyangani), and the eightfold noble path (asta-aryamargangani) are pure; because the four right exertions up to the eightfold noble path are pure, all-knowing wisdom is pure. Why is that? If the perfection of vigor is pure, if the four right exertions up to the eightfold noble path are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the perfection of vigor is pure, the door of liberation of emptiness (sunyata-vimoksa-mukha) is pure; because the door of liberation of emptiness is pure, all-knowing wisdom is pure. Why is that? If the perfection of vigor is pure, if the door of liberation of emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the doors of liberation of signlessness (animitta-vimoksa-mukha) and wishlessness (apranihita-vimoksa-mukha) are pure; because the doors of liberation of signlessness and wishlessness are pure, all-knowing wisdom is pure. Why is that? If the perfection of vigor is pure, if the doors of liberation of signlessness and wishlessness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

「善現！精進波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為精進波羅蜜多（Vīrya-pāramitā，精進的完美）清凈，所以菩薩十地（Bodhisattva-bhūmi，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智（Sarvākāra-jñatā，對一切事物和現象的智慧）清凈。為什麼呢？因為精進波羅蜜多清凈，菩薩十地清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為精進波羅蜜多清凈，所以五眼（Pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，五眼清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為精進波羅蜜多清凈，所以六神通（Ṣaḍabhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，六神通清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為精進波羅蜜多清凈，所以佛十力（Tathāgata-balāni，佛的十種力量）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，佛十力清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為精進波羅蜜多清凈，所以四無所畏（Catvāri vaiśāradyāni，佛的四種無畏）、四無礙解（Catasra-pratisaṃvidaḥ，四種無礙的智慧）、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）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，四無所畏乃至十八佛不共法清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為精進波羅蜜多清凈，所以無忘失法（Āveṇika-smṛti，不忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，無忘失法清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 『Subhuti! Because the perfection of vigor (Vīrya-pāramitā) is pure, the ten stages of a Bodhisattva (Bodhisattva-bhūmi) are pure; because the ten stages of a Bodhisattva are pure, the all-knowing wisdom (Sarvākāra-jñatā) is pure. Why is that? Because if the perfection of vigor is pure, the ten stages of a Bodhisattva are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the perfection of vigor is pure, the five eyes (Pañca-cakṣus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of vigor is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the six superknowledges (Ṣaḍabhijñā) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of vigor is pure, the six superknowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the perfection of vigor is pure, the ten powers of a Buddha (Tathāgata-balāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of vigor is pure, the ten powers of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the four fearlessnesses (Catvāri vaiśāradyāni), the four analytical knowledges (Catasra-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) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of vigor is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the perfection of vigor is pure, the non-forgetfulness of Dharma (Āveṇika-smṛti) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of vigor is pure, the non-forgetfulness of Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

斷故。精進波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。精進波羅蜜多清凈故一來

【現代漢語翻譯】 現代漢語譯本 因此，由於精進波羅蜜多（Vīrya-pāramitā，精進的完美）的清凈，所以恒住舍性（upekṣā，平等心）清凈；由於恒住舍性清凈，所以一切智智（sarvajñātā，對一切的智慧）清凈。為什麼呢？如果精進波羅蜜多清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhūti，佛陀的弟子）！由於精進波羅蜜多的清凈，所以一切智（sarvajña，對一切的智慧）清凈；由於一切智清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於精進波羅蜜多的清凈，所以道相智（mārgākāra-jñāna，對道的智慧）和一切相智（sarvākāra-jñāna，對一切相的智慧）清凈；由於道相智和一切相智清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果道相智和一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於精進波羅蜜多的清凈，所以一切陀羅尼門（dhāraṇī-mukha，總持之門）清凈；由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於精進波羅蜜多的清凈，所以一切三摩地門（samādhi-mukha，禪定之門）清凈；由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於精進波羅蜜多的清凈，所以預流果（srota-āpanna-phala，入流果）清凈；由於預流果清凈，所以一切智智清凈。為什麼呢？如果精進波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於精進波羅蜜多的清凈，所以一來

【English Translation】 English version Therefore, because the perfection of vigor (Vīrya-pāramitā) is pure, equanimity (upekṣā) is constantly pure; because equanimity is constantly pure, the wisdom of all-knowing (sarvajñātā) is pure. Why is that? If the perfection of vigor is pure, if equanimity is constantly pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the perfection of vigor is pure, the wisdom of all-knowing (sarvajña) is pure; because the wisdom of all-knowing is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of vigor is pure, if the wisdom of all-knowing is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the knowledge of the path (mārgākāra-jñāna) and the knowledge of all aspects (sarvākāra-jñāna) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of vigor is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the perfection of vigor is pure, all gateways to dharani (dhāraṇī-mukha) are pure; because all gateways to dharani are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of vigor is pure, if all gateways to dharani are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, all gateways to samadhi (samādhi-mukha) are pure; because all gateways to samadhi are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of vigor is pure, if all gateways to samadhi are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the perfection of vigor is pure, the fruit of stream-entry (srota-āpanna-phala) is pure; because the fruit of stream-entry is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of vigor is pure, if the fruit of stream-entry is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of vigor is pure, the once-returner

---

、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！精進波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若精進波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！安忍波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 精進波羅蜜多(Vīrya-pāramitā，精進的完美)清凈，則一來果(Sakrdāgāmin，佛教修行第二果位)、不還果(Anāgāmin，佛教修行第三果位)、阿羅漢果(Arhat，佛教修行最高果位)清凈；一來果、不還果、阿羅漢果清凈，則一切智智(sarvajñātā，佛陀的智慧)清凈。為什麼呢？因為精進波羅蜜多清凈，與一來果、不還果、阿羅漢果清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！精進波羅蜜多清凈，則獨覺菩提(Pratyekabuddha-bodhi，獨覺的覺悟)清凈；獨覺菩提清凈，則一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，與獨覺菩提清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！精進波羅蜜多清凈，則一切菩薩摩訶薩(Bodhisattva-mahāsattva，偉大的菩薩)的修行清凈；一切菩薩摩訶薩的修行清凈，則一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，與一切菩薩摩訶薩的修行清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！精進波羅蜜多清凈，則諸佛無上正等菩提(Anuttarā-samyak-saṃbodhi，佛陀的無上正等覺悟)清凈；諸佛無上正等菩提清凈，則一切智智清凈。為什麼呢？因為精進波羅蜜多清凈，與諸佛無上正等菩提清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『複次，善現！安忍波羅蜜多(Kṣānti-pāramitā，忍耐的完美)清凈，則色(Rūpa，物質現象)清凈；色清凈，則一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，與色清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。安忍波羅蜜多清凈，則受(Vedanā，感受)、想(Saṃjñā，知覺)、行(Saṃskāra，意志)、識(Vijñāna，意識)清凈；受、想、行、識清凈，則一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，與受、想、行、識清凈，與一切智智清凈，它們之間沒有二元對立，沒有

【English Translation】 English version 'Subhuti! When the perfection of vigor (Vīrya-pāramitā) is pure, the fruits of Once-Returner (Sakrdāgāmin), Non-Returner (Anāgāmin), and Arhat (Arhat) are pure; when the fruits of Once-Returner, Non-Returner, and Arhat are pure, then the all-knowing wisdom (sarvajñātā) is pure. Why is that? Because the purity of the perfection of vigor, the purity of the fruits of Once-Returner, Non-Returner, and Arhat, and the purity of all-knowing wisdom are not two, not divided, not different, and not disconnected. 'Subhuti! When the perfection of vigor is pure, the enlightenment of a solitary buddha (Pratyekabuddha-bodhi) is pure; when the enlightenment of a solitary buddha is pure, then the all-knowing wisdom is pure. Why is that? Because the purity of the perfection of vigor, the purity of the enlightenment of a solitary buddha, and the purity of all-knowing wisdom are not two, not divided, not different, and not disconnected. 'Subhuti! When the perfection of vigor is pure, the practices of all great bodhisattvas (Bodhisattva-mahāsattva) are pure; when the practices of all great bodhisattvas are pure, then the all-knowing wisdom is pure. Why is that? Because the purity of the perfection of vigor, the purity of the practices of all great bodhisattvas, and the purity of all-knowing wisdom are not two, not divided, not different, and not disconnected. 'Subhuti! When the perfection of vigor is pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttarā-samyak-saṃbodhi) is pure; when the unsurpassed perfect enlightenment of all Buddhas is pure, then the all-knowing wisdom is pure. Why is that? Because the purity of the perfection of vigor, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of all-knowing wisdom are not two, not divided, not different, and not disconnected. 'Furthermore, Subhuti! When the perfection of patience (Kṣānti-pāramitā) is pure, form (Rūpa) is pure; when form is pure, then the all-knowing wisdom is pure. Why is that? Because the purity of the perfection of patience, the purity of form, and the purity of all-knowing wisdom are not two, not divided, not different, and not disconnected. When the perfection of patience is pure, feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna) are pure; when feeling, perception, mental formations, and consciousness are pure, then the all-knowing wisdom is pure. Why is that? Because the purity of the perfection of patience, the purity of feeling, perception, mental formations, and consciousness, and the purity of all-knowing wisdom are not two, not

---

二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若色界乃至眼觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 因為它們是無二、無二分、無差別、無斷絕的。 『善現（Subhuti）！因為安忍波羅蜜多（Kshanti Paramita，忍辱的完美）清凈，所以眼處（caksu ayatana，視覺器官）清凈；因為眼處清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為安忍波羅蜜多清凈，眼處清凈，和一切智智清凈，這三者之間是無二、無二分、無差別、無斷絕的。因為安忍波羅蜜多清凈，所以耳、鼻、舌、身、意處（srotra、ghrana、jihva、kaya、manas ayatana，聽覺、嗅覺、味覺、觸覺和意識器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，耳、鼻、舌、身、意處清凈，和一切智智清凈，這三者之間是無二、無二分、無差別、無斷絕的。 『善現！因為安忍波羅蜜多清凈，所以色處（rupa ayatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，色處清凈，和一切智智清凈，這三者之間是無二、無二分、無差別、無斷絕的。因為安忍波羅蜜多清凈，所以聲、香、味、觸、法處（sabda、gandha、rasa、sprastavya、dharma ayatana，聽覺、嗅覺、味覺、觸覺和意識的對象）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，聲、香、味、觸、法處清凈，和一切智智清凈，這三者之間是無二、無二分、無差別、無斷絕的。 『善現！因為安忍波羅蜜多清凈，所以眼界（caksu dhatu，視覺元素）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，眼界清凈，和一切智智清凈，這三者之間是無二、無二分、無差別、無斷絕的。因為安忍波羅蜜多清凈，所以、眼識界（caksu vijnana dhatu，視覺意識元素）以及眼觸（caksu sparsa，視覺接觸）、眼觸為緣所生諸受（caksu sparsaja vedana，由視覺接觸產生的感受）清凈，乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為安忍波羅蜜多清凈，**乃至眼觸為緣所生諸

【English Translation】 English version Because they are non-dual, non-divisible, non-distinct, and non-discontinuous. 'Subhuti! Because the Perfection of Patience (Kshanti Paramita) is pure, the eye-base (caksu ayatana) is pure; because the eye-base is pure, the All-Knowing Wisdom (sarvajnata) is pure. Why is that? Because the Perfection of Patience is pure, the eye-base is pure, and the All-Knowing Wisdom is pure, these three are non-dual, non-divisible, non-distinct, and non-discontinuous. Because the Perfection of Patience is pure, the ear, nose, tongue, body, and mind-bases (srotra, ghrana, jihva, kaya, manas ayatana) are pure; because the ear, nose, tongue, body, and mind-bases are pure, the All-Knowing Wisdom is pure. Why is that? Because the Perfection of Patience is pure, the ear, nose, tongue, body, and mind-bases are pure, and the All-Knowing Wisdom is pure, these three are non-dual, non-divisible, non-distinct, and non-discontinuous.' 'Subhuti! Because the Perfection of Patience is pure, the form-base (rupa ayatana) is pure; because the form-base is pure, the All-Knowing Wisdom is pure. Why is that? Because the Perfection of Patience is pure, the form-base is pure, and the All-Knowing Wisdom is pure, these three are non-dual, non-divisible, non-distinct, and non-discontinuous. Because the Perfection of Patience is pure, the sound, smell, taste, touch, and dharma-bases (sabda, gandha, rasa, sprastavya, dharma ayatana) are pure; because the sound, smell, taste, touch, and dharma-bases are pure, the All-Knowing Wisdom is pure. Why is that? Because the Perfection of Patience is pure, the sound, smell, taste, touch, and dharma-bases are pure, and the All-Knowing Wisdom is pure, these three are non-dual, non-divisible, non-distinct, and non-discontinuous.' 'Subhuti! Because the Perfection of Patience is pure, the eye-element (caksu dhatu) is pure; because the eye-element is pure, the All-Knowing Wisdom is pure. Why is that? Because the Perfection of Patience is pure, the eye-element is pure, and the All-Knowing Wisdom is pure, these three are non-dual, non-divisible, non-distinct, and non-discontinuous. Because the Perfection of Patience is pure, the eye-consciousness element (caksu vijnana dhatu), as well as eye-contact (caksu sparsa), and the feelings born of eye-contact (caksu sparsaja vedana) are pure, ** and so on, up to the feelings born of eye-contact being pure, the All-Knowing Wisdom is pure. Why is that? Because the Perfection of Patience is pure, ** and so on, up to the feelings born of eye-contact

---

受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！受的清凈，如果一切智智（sarvajnata，佛陀的智慧）清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。』 『善現！安忍波羅蜜多（ksanti-paramita，忍辱波羅蜜）清凈，所以耳界清凈；耳界清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果耳界清凈，如果一切智智清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。安忍波羅蜜多清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。』 『善現！安忍波羅蜜多清凈，所以鼻界清凈；鼻界清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果鼻界清凈，如果一切智智清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。安忍波羅蜜多清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。』 『善現！安忍波羅蜜多清凈，所以舌界清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果舌界清凈，如果一切智智清凈，是因為它們無二、無二分、無差別、無斷絕的緣故。安忍波羅蜜多清凈，所以味界、舌識界以及舌觸、舌觸為緣

【English Translation】 English version 'Subhuti! The purity of feeling is such that if the purity of all-knowing wisdom (sarvajnata) is present, it is because they are non-dual, non-divided, non-different, and non-separate.' 'Subhuti! Because the perfection of patience (ksanti-paramita) is pure, the ear realm is pure; because the ear realm is pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the ear realm is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divided, non-different, and non-separate. Because the perfection of patience is pure, the sound realm, the ear consciousness realm, and ear contact, and the feelings born of ear contact are pure; because the sound realm and the feelings born of ear contact are pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the sound realm and the feelings born of ear contact are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divided, non-different, and non-separate.' 'Subhuti! Because the perfection of patience is pure, the nose realm is pure; because the nose realm is pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the nose realm is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divided, non-different, and non-separate. Because the perfection of patience is pure, the smell realm, the nose consciousness realm, and nose contact, and the feelings born of nose contact are pure; because the smell realm and the feelings born of nose contact are pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the smell realm and the feelings born of nose contact are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divided, non-different, and non-separate.' 'Subhuti! Because the perfection of patience is pure, the tongue realm is pure; because the tongue realm is pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the tongue realm is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divided, non-different, and non-separate. Because the perfection of patience is pure, the taste realm, the tongue consciousness realm, and tongue contact, and the feelings born of tongue contact are

---

所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！由於所產生的各種感受是清凈的，所以一切智智（sarvajnata，佛陀的智慧）也是清凈的。為什麼呢？如果安忍波羅蜜多（ksanti-paramita，忍辱的完美）是清凈的，那麼味界（rasa-dhatu，味覺的元素）乃至舌觸為緣所產生的各種感受也是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！由於安忍波羅蜜多是清凈的，所以身界（kaya-dhatu，身體的元素）也是清凈的，身界清凈所以一切智智也是清凈的。為什麼呢？如果安忍波羅蜜多是清凈的，那麼身界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於安忍波羅蜜多是清凈的，所以觸界（sparsha-dhatu，觸覺的元素）、身識界（kaya-vijnana-dhatu，身體意識的元素）以及身觸、身觸為緣所產生的各種感受也是清凈的，觸界乃至身觸為緣所產生的各種感受是清凈的，所以一切智智也是清凈的。為什麼呢？如果安忍波羅蜜多是清凈的，那麼觸界乃至身觸為緣所產生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！由於安忍波羅蜜多是清凈的，所以意界（mano-dhatu，意識的元素）也是清凈的，意界清凈所以一切智智也是清凈的。為什麼呢？如果安忍波羅蜜多是清凈的，那麼意界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於安忍波羅蜜多是清凈的，所以法界（dharma-dhatu，法的元素）、意識界（mano-vijnana-dhatu，意識的元素）以及意觸、意觸為緣所產生的各種感受也是清凈的，法界乃至意觸為緣所產生的各種感受是清凈的，所以一切智智也是清凈的。為什麼呢？如果安忍波羅蜜多是清凈的，那麼法界乃至意觸為緣所產生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！由於安忍波羅蜜多是清凈的，所以地界（prthivi-dhatu，地元素的元素）也是清凈的，地界清凈所以一切智智也是清凈的。為什麼呢？如果安忍波羅蜜多是清凈的，那麼地界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

【English Translation】 English version 'Subhuti! Because all feelings that arise are pure, therefore the all-knowing wisdom (sarvajnata) is also pure. Why is that? If the perfection of patience (ksanti-paramita) is pure, then the element of taste (rasa-dhatu) and all feelings arising from tongue contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because the perfection of patience is pure, the element of body (kaya-dhatu) is also pure, and because the element of body is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of patience is pure, then the element of body is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because the perfection of patience is pure, the element of touch (sparsha-dhatu), the element of body consciousness (kaya-vijnana-dhatu), and body contact, and all feelings arising from body contact are pure. Because the element of touch and all feelings arising from body contact are pure, the all-knowing wisdom is also pure. Why is that? If the perfection of patience is pure, then the element of touch and all feelings arising from body contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because the perfection of patience is pure, the element of mind (mano-dhatu) is also pure, and because the element of mind is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of patience is pure, then the element of mind is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because the perfection of patience is pure, the element of dharma (dharma-dhatu), the element of mind consciousness (mano-vijnana-dhatu), and mind contact, and all feelings arising from mind contact are pure. Because the element of dharma and all feelings arising from mind contact are pure, the all-knowing wisdom is also pure. Why is that? If the perfection of patience is pure, then the element of dharma and all feelings arising from mind contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because the perfection of patience is pure, the element of earth (prthivi-dhatu) is also pure, and because the element of earth is pure, the all-knowing wisdom is also pure. Why is that? If the perfection of patience is pure, then the element of earth is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.'

---

故。安忍波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故凈戒、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。

【現代漢語翻譯】 現代漢語譯本： 因此，由於安忍波羅蜜多（Kṣānti-pāramitā，忍辱的完美）的清凈，水、火、風、空、識界（五蘊中的物質和精神元素）也清凈；由於水、火、風、空、識界的清凈，一切智智（Sarvākārajñatā，對一切事物和現象的智慧）也清凈。為什麼呢？因為安忍波羅蜜多的清凈，與水、火、風、空、識界的清凈，與一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhūti，佛陀的弟子）！由於安忍波羅蜜多的清凈，無明（Avidyā，對實相的無知）也清凈；由於無明的清凈，一切智智也清凈。為什麼呢？因為安忍波羅蜜多的清凈，與無明的清凈，與一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於安忍波羅蜜多的清凈，行（Saṃskāra，意志行為）、識（Vijñāna，意識）、名色（Nāmarūpa，精神和物質）、六處（Ṣaḍāyatana，六根）、觸（Sparśa，感官接觸）、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，衰老、死亡、悲傷、哀號、痛苦、憂愁和煩惱）也清凈；由於行乃至老死愁嘆苦憂惱的清凈，一切智智也清凈。為什麼呢？因為安忍波羅蜜多的清凈，與行乃至老死愁嘆苦憂惱的清凈，與一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於安忍波羅蜜多的清凈，佈施波羅蜜多（Dāna-pāramitā，佈施的完美）也清凈；由於佈施波羅蜜多的清凈，一切智智也清凈。為什麼呢？因為安忍波羅蜜多的清凈，與佈施波羅蜜多的清凈，與一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於安忍波羅蜜多的清凈，凈戒（Śīla-pāramitā，戒律的完美）、精進（Vīrya-pāramitā，精進的完美）、靜慮（Dhyāna-pāramitā，禪定的完美）、般若波羅蜜多（Prajñā-pāramitā，智慧的完美）也清凈；由於凈戒乃至般若波羅蜜多的清凈，一切智智也清凈。為什麼呢？因為安忍波羅蜜多的清凈，與凈戒乃至般若波羅蜜多的清凈，與一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於安忍波羅蜜多的清凈，內空（Adhyātma-śūnyatā，內在的空性）也清凈；由於內空的清凈，一切智智也清凈。

【English Translation】 English version: Therefore, because of the purity of the Kṣānti-pāramitā (perfection of patience), the water, fire, wind, space, and consciousness realms (material and mental elements of the five aggregates) are also pure; because of the purity of the water, fire, wind, space, and consciousness realms, the Sarvākārajñatā (wisdom of all aspects) is also pure. Why is that? Because the purity of the Kṣānti-pāramitā, the purity of the water, fire, wind, space, and consciousness realms, and the purity of the Sarvākārajñatā are without duality, without division, without difference, and without severance. 'Subhūti! Because of the purity of the Kṣānti-pāramitā, Avidyā (ignorance) is also pure; because of the purity of Avidyā, the Sarvākārajñatā is also pure. Why is that? Because the purity of the Kṣānti-pāramitā, the purity of Avidyā, and the purity of the Sarvākārajñatā are without duality, without division, without difference, and without severance. Because of the purity of the Kṣānti-pāramitā, Saṃskāra (volitional formations), Vijñāna (consciousness), Nāmarūpa (name and form), Ṣaḍāyatana (six sense bases), Sparśa (contact), Vedanā (feeling), Tṛṣṇā (craving), Upādāna (grasping), Bhava (becoming), Jāti (birth), and Jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya (old age, death, sorrow, lamentation, pain, grief, and despair) are also pure; because of the purity of Saṃskāra up to Jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya, the Sarvākārajñatā is also pure. Why is that? Because the purity of the Kṣānti-pāramitā, the purity of Saṃskāra up to Jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya, and the purity of the Sarvākārajñatā are without duality, without division, without difference, and without severance. 'Subhūti! Because of the purity of the Kṣānti-pāramitā, the Dāna-pāramitā (perfection of giving) is also pure; because of the purity of the Dāna-pāramitā, the Sarvākārajñatā is also pure. Why is that? Because the purity of the Kṣānti-pāramitā, the purity of the Dāna-pāramitā, and the purity of the Sarvākārajñatā are without duality, without division, without difference, and without severance. Because of the purity of the Kṣānti-pāramitā, the Śīla-pāramitā (perfection of morality), Vīrya-pāramitā (perfection of vigor), Dhyāna-pāramitā (perfection of meditation), and Prajñā-pāramitā (perfection of wisdom) are also pure; because of the purity of Śīla-pāramitā up to Prajñā-pāramitā, the Sarvākārajñatā is also pure. Why is that? Because the purity of the Kṣānti-pāramitā, the purity of Śīla-pāramitā up to Prajñā-pāramitā, and the purity of the Sarvākārajñatā are without duality, without division, without difference, and without severance. 'Subhūti! Because of the purity of the Kṣānti-pāramitā, Adhyātma-śūnyatā (inner emptiness) is also pure; because of the purity of inner emptiness, the Sarvākārajñatā is also pure.'

---

何以故？若安忍波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？如果安忍波羅蜜多（Kṣānti-pāramitā，忍辱的完美）清凈，如果內空（adhyātma-śūnyatā，內空的空性）清凈，如果一切智智（sarvajñatā，對一切事物和現象的智慧）清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。安忍波羅蜜多清凈，所以外空（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（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）都清凈，外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 善現（Subhūti，佛陀的弟子）！安忍波羅蜜多清凈，所以真如（tathatā，事物的真實本性）清凈，真如清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果真如清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。安忍波羅蜜多清凈，所以法界（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（ananyathātva，不變異的性質）、平等性（samatā，平等的性質）、離生性（viviktatā，遠離產生的性質）、法定（dharmasthiti，法的住立）、法住（dharmasthititā，法安住的狀態）、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）都清凈，法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果法界乃至不思議界清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 善現！安忍波羅蜜多清凈，所以苦聖諦（duḥkha-satya，苦的真理）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果苦聖諦清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。安忍波羅蜜多清凈，所以集（samudaya，苦的根源）、滅（nirodha，苦的止息）、道（mārga，通往苦的止息的道路）聖諦清凈，集、滅、道聖諦清凈

【English Translation】 English version: Why is that? If the perfection of patience (Kṣānti-pāramitā) is pure, if inner emptiness (adhyātma-śūnyatā) is pure, if the wisdom of all-knowing (sarvajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, 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 (sāmānya-lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (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 all pure. Because outer emptiness up to the emptiness of non-nature of self-nature is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of patience is pure, if outer emptiness up to the emptiness of non-nature of self-nature is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhūti! Because the perfection of patience is pure, thusness (tathatā) is pure, and because thusness is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of patience is pure, if thusness is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātva), equality (samatā), detachment (viviktatā), dharma-establishment (dharmasthiti), dharma-abiding (dharmasthititā), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are all pure. Because the realm of dharma up to the inconceivable realm is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of patience is pure, if the realm of dharma up to the inconceivable realm is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhūti! Because the perfection of patience is pure, the noble truth of suffering (duḥkha-satya) is pure, and because the noble truth of suffering is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of patience is pure, if the noble truth of suffering is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the noble truths of origin (samudaya), cessation (nirodha), and path (mārga) are pure, and because the noble truths of origin, cessation, and path are pure

---

故一切智智清凈。何以故？若安忍波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故四正斷、四神足、五根、五力、七

【現代漢語翻譯】 現代漢語譯本： 因此，一切智智（sarvajñātājñāna，指佛陀的智慧）是清凈的。為什麼呢？因為如果安忍波羅蜜多（kṣānti-pāramitā，忍辱波羅蜜）清凈，如果集、滅、道聖諦（satya，四聖諦）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現（Subhūti，須菩提）！安忍波羅蜜多清凈，所以四靜慮（dhyāna，四禪定）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。安忍波羅蜜多清凈，所以四無量（apramāṇa，四無量心）、四無色定（ārūpya-samāpatti，四空定）清凈；四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』

『善現！安忍波羅蜜多清凈，所以八解脫（vimokṣa，八解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。安忍波羅蜜多清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八勝處）、九次第定（navānupūrva-vihāra-samāpatti，九次第定）、十遍處（daśa kṛtsnāyatanāni，十遍處）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』

『善現！安忍波羅蜜多清凈，所以四念住（smṛtyupasthāna，四念住）清凈；四念住清凈，所以一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。安忍波羅蜜多清凈，所以四正斷（samyakprahāṇa，四正勤）、四神足（ṛddhipāda，四神足）、五根（indriya，五根）、五力（bala，五力）、七

【English Translation】 English version: Therefore, the purity of all-knowing wisdom (sarvajñātājñāna) is established. Why is this so? Because if the perfection of patience (kṣānti-pāramitā) is pure, if the noble truths of suffering, its origin, its cessation, and the path (satya) are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhūti! Because the perfection of patience is pure, the four concentrations (dhyāna) are pure; because the four concentrations are pure, all-knowing wisdom is pure. Why is this so? Because if the perfection of patience is pure, if the four concentrations are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the four immeasurables (apramāṇa) and the four formless absorptions (ārūpya-samāpatti) are pure; because the four immeasurables and the four formless absorptions are pure, all-knowing wisdom is pure. Why is this so? Because if the perfection of patience is pure, if the four immeasurables and the four formless absorptions are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhūti! Because the perfection of patience is pure, the eight liberations (vimokṣa) are pure; because the eight liberations are pure, all-knowing wisdom is pure. Why is this so? Because if the perfection of patience is pure, if the eight liberations are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrva-vihāra-samāpatti), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, all-knowing wisdom is pure. Why is this so? Because if the perfection of patience is pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhūti! Because the perfection of patience is pure, the four foundations of mindfulness (smṛtyupasthāna) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom is pure. Why is this so? Because if the perfection of patience is pure, if the four foundations of mindfulness are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the four right exertions (samyakprahāṇa), the four bases of magical power (ṛddhipāda), the five faculties (indriya), the five powers (bala), and the seven

---

等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故佛十力清凈，佛

【現代漢語翻譯】 現代漢語譯本 等覺支（bodhyanga，菩提的組成部分）、八聖道支（aryastangika-marga，達到涅槃的八種正確方法）清凈，四正斷（samyak-pradhana，四種正確的努力）乃至八聖道支清凈，因此一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？因為如果安忍波羅蜜多（ksanti-paramita，忍辱的完美）清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！安忍波羅蜜多清凈，因此空解脫門（sunyata-vimoksa-mukha，通往空性的解脫之門）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。安忍波羅蜜多清凈，因此無相（animitta，無相）和無愿（apranihita，無愿）解脫門清凈，無相和無愿解脫門清凈，因此一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！安忍波羅蜜多清凈，因此菩薩十地（bodhisattva-bhumi，菩薩修行的十個階段）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！安忍波羅蜜多清凈，因此五眼（panca-caksus，五種不同的視覺能力）清凈，五眼清凈，因此一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。安忍波羅蜜多清凈，因此六神通（sad-abhijna，六種超自然能力）清凈，六神通清凈，因此一切智智清凈。為什麼呢？因為如果安忍波羅蜜多清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！安忍波羅蜜多清凈，因此佛十力（tathagata-bala，佛陀的十種力量）清凈，佛

【English Translation】 English version The bodhyangas (constituents of enlightenment) and the aryastangika-marga (the eightfold noble path) are pure; the samyak-pradhana (four right efforts) up to the aryastangika-marga are pure, therefore the sarvajnata (Buddha's wisdom) is pure. Why is that? Because if the ksanti-paramita (perfection of patience) is pure, if the four right efforts up to the eightfold noble path are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ksanti-paramita is pure, the sunyata-vimoksa-mukha (the gate of liberation through emptiness) is pure; because the gate of liberation through emptiness is pure, the sarvajnata is pure. Why is that? Because if the ksanti-paramita is pure, if the gate of liberation through emptiness is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ksanti-paramita is pure, the animitta (signless) and apranihita (wishless) gates of liberation are pure; because the signless and wishless gates of liberation are pure, the sarvajnata is pure. Why is that? Because if the ksanti-paramita is pure, if the signless and wishless gates of liberation are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ksanti-paramita is pure, the bodhisattva-bhumi (ten stages of a bodhisattva) are pure; because the ten stages of a bodhisattva are pure, the sarvajnata is pure. Why is that? Because if the ksanti-paramita is pure, if the ten stages of a bodhisattva are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ksanti-paramita is pure, the panca-caksus (five eyes) are pure; because the five eyes are pure, the sarvajnata is pure. Why is that? Because if the ksanti-paramita is pure, if the five eyes are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ksanti-paramita is pure, the sad-abhijna (six supernormal powers) are pure; because the six supernormal powers are pure, the sarvajnata is pure. Why is that? Because if the ksanti-paramita is pure, if the six supernormal powers are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ksanti-paramita is pure, the tathagata-bala (ten powers of a Buddha) are pure, the

---

十力清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍

【現代漢語翻譯】 現代漢語譯本 由於十力（dasabala，佛陀的十種力量）清凈，一切智智（sarvajnata，對一切事物和現象的智慧）也清凈。為什麼呢？如果安忍波羅蜜多（ksanti-paramita，忍辱的完美）清凈，佛的十力清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。由於安忍波羅蜜多清凈，四無所畏（catvari-vaisaradyani，佛陀的四種無畏）、四無礙解（catasrah-pratisamvidah，四種無礙的智慧）、大慈（maitri，慈愛）、大悲（karuna，悲憫）、大喜（mudita，喜悅）、大舍（upeksa，捨棄）以及十八佛不共法（avenika-buddha-dharma，佛陀獨有的十八種功德）也清凈。由於四無所畏乃至十八佛不共法清凈，一切智智也清凈。為什麼呢？如果安忍波羅蜜多清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！由於安忍波羅蜜多清凈，無忘失法（asammosa-dharma，不忘失正念的品質）也清凈，由於無忘失法清凈，一切智智也清凈。為什麼呢？如果安忍波羅蜜多清凈，無忘失法清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。由於安忍波羅蜜多清凈，恒住舍性（tatramadhyasthata，保持平等捨棄的品質）也清凈，由於恒住舍性清凈，一切智智也清凈。為什麼呢？如果安忍波羅蜜多清凈，恒住舍性清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！由於安忍波羅蜜多清凈，一切智（sarvajna，對一切事物的智慧）也清凈，由於一切智清凈，一切智智也清凈。為什麼呢？如果安忍波羅蜜多清凈，一切智清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。由於安忍波羅蜜多清凈，道相智（marga-jnana，對道的智慧）和一切相智（sarvakarajnata，對一切事物所有方面的智慧）也清凈，由於道相智和一切相智清凈，一切智智也清凈。為什麼呢？如果安忍波羅蜜多清凈，道相智和一切相智清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！安忍

【English Translation】 English version Because the ten powers (dasabala) are pure, the wisdom of all-knowing (sarvajnata) is also pure. Why is that? If the perfection of patience (ksanti-paramita) is pure, the ten powers of the Buddha are pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are also pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of patience is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of patience is pure, the non-forgetfulness of the Dharma (asammosa-dharma) is also pure, and because the non-forgetfulness of the Dharma is pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of patience is pure, the non-forgetfulness of the Dharma is pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the constant abiding in equanimity (tatramadhyasthata) is also pure, and because the constant abiding in equanimity is pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of patience is pure, the constant abiding in equanimity is pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of patience is pure, the wisdom of all (sarvajna) is also pure, and because the wisdom of all is pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of patience is pure, the wisdom of all is pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of patience is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are also pure, and because the knowledge of the path and the knowledge of all aspects are pure, the wisdom of all-knowing is also pure. Why is that? If the perfection of patience is pure, the knowledge of the path and the knowledge of all aspects are pure, and the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! The perfection of patience

---

波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。安忍波羅蜜多清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！安忍波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本： 『善現！』（須菩提的另一個稱呼）安忍波羅蜜多（忍辱的完美）清凈，所以一切陀羅尼門（總持一切法門的法門）清凈；一切陀羅尼門清凈，所以一切智智（對一切法的智慧）清凈。為什麼呢？如果安忍波羅蜜多清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。安忍波羅蜜多清凈，所以一切三摩地門（禪定的法門）清凈；一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！』安忍波羅蜜多清凈，所以預流果（初果，須陀洹）清凈；預流果清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。安忍波羅蜜多清凈，所以一來果（二果，斯陀含）、不還果（三果，阿那含）、阿羅漢果（四果，無學）清凈；一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！』安忍波羅蜜多清凈，所以獨覺菩提（辟支佛的覺悟）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！』安忍波羅蜜多清凈，所以一切菩薩摩訶薩行（菩薩的修行）清凈；一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果安忍波羅蜜多清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti (another name for Sudhana)! Because the perfection of patience (kṣānti-pāramitā) is pure, all dhāraṇī gates (gateways to upholding all dharmas) are pure; because all dhāraṇī gates are pure, all-knowing wisdom (sarvajñātā) is pure. Why is that? If the perfection of patience is pure, if all dhāraṇī gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the perfection of patience is pure, all samādhi gates (gateways to meditative concentration) are pure; because all samādhi gates are pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if all samādhi gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the perfection of patience is pure, the stream-enterer fruit (srotaāpanna, the first stage of enlightenment) is pure; because the stream-enterer fruit is pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the stream-enterer fruit is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the perfection of patience is pure, the once-returner fruit (sakṛdāgāmin, the second stage), the non-returner fruit (anāgāmin, the third stage), and the arhat fruit (the fourth and final stage) are pure; because the once-returner fruit, the non-returner fruit, and the arhat fruit are pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the once-returner fruit, the non-returner fruit, and the arhat fruit are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the perfection of patience is pure, the pratyekabuddha bodhi (the enlightenment of a solitary buddha) is pure; because the pratyekabuddha bodhi is pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if the pratyekabuddha bodhi is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the perfection of patience is pure, all the practices of bodhisattva mahāsattvas (great bodhisattvas) are pure; because all the practices of bodhisattva mahāsattvas are pure, all-knowing wisdom is pure. Why is that? If the perfection of patience is pure, if all the practices of bodhisattva mahāsattvas are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

---

、無斷故。

「善現！安忍波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若安忍波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百六 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百七

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十六

「複次，善現！凈戒波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若耳、鼻、舌

【現代漢語翻譯】 現代漢語譯本 『善現！』因為安忍波羅蜜多（Kṣānti-pāramitā，忍耐的完美）清凈，所以諸佛的無上正等菩提（Anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）清凈；因為諸佛的無上正等菩提清凈，所以一切智智（Sarvākārajñatā，對一切事物和現象的智慧）清凈。為什麼呢？因為安忍波羅蜜多清凈，諸佛的無上正等菩提清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

《大般若波羅蜜多經》卷第二百六 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百七

三藏法師玄奘奉詔譯 初分難信解品第三十四之二十六

『複次，善現！』因為凈戒波羅蜜多（Śīla-pāramitā，戒律的完美）清凈，所以色（Rūpa，物質形態）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為凈戒波羅蜜多清凈，色清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為凈戒波羅蜜多清凈，所以受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識（Vijñāna，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為凈戒波羅蜜多清凈，受、想、行、識清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

『善現！』因為凈戒波羅蜜多清凈，所以眼處（Cakṣurāyatana，視覺器官）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為凈戒波羅蜜多清凈，眼處清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為凈戒波羅蜜多清凈，所以耳（Śrotrāyatana，聽覺器官）、鼻（Ghrāṇāyatana，嗅覺器官）、舌（Jihvāyatana，味覺器官）、身（Kāyāyatana，觸覺器官）、意處（Manāyatana，思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為凈戒波羅蜜多清凈，耳、鼻、舌

【English Translation】 English version 'Subhuti, because the perfection of patience (Kṣānti-pāramitā) is pure, the unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom (Sarvākārajñatā) is pure. Why is that? Because the purity of the perfection of patience, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-separate.

The Great Perfection of Wisdom Sutra, Scroll 206 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 207

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 26 on Difficult to Believe and Understand

'Furthermore, Subhuti, because the perfection of moral discipline (Śīla-pāramitā) is pure, form (Rūpa) is pure; because form is pure, all-knowing wisdom is pure. Why is that? Because the purity of the perfection of moral discipline, the purity of form, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-separate. Because the perfection of moral discipline is pure, feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? Because the purity of the perfection of moral discipline, the purity of feeling, perception, mental formations, and consciousness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-separate.

'Subhuti, because the perfection of moral discipline is pure, the eye faculty (Cakṣurāyatana) is pure; because the eye faculty is pure, all-knowing wisdom is pure. Why is that? Because the purity of the perfection of moral discipline, the purity of the eye faculty, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-separate. Because the perfection of moral discipline is pure, the ear (Śrotrāyatana), nose (Ghrāṇāyatana), tongue (Jihvāyatana), body (Kāyāyatana), and mind faculties (Manāyatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is pure. Why is that? Because the purity of the perfection of moral discipline, the ear, nose, tongue

---

、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！』如果凈戒波羅蜜多（Śīla-pāramitā，持戒的完美）清凈，那麼身、語、意三處就清凈；如果一切智智（sarvajñātā，對一切事物和現象的智慧）清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為凈戒波羅蜜多清凈，所以色處（rūpa-āyatana，視覺的領域）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為如果凈戒波羅蜜多清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以聲、香、味、觸、法處（śabda-āyatana, gandha-āyatana, rasa-āyatana, sparśa-āyatana, dharma-āyatana，聽覺、嗅覺、味覺、觸覺和思想的領域）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為如果凈戒波羅蜜多清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為凈戒波羅蜜多清凈，所以眼界（cakṣur-dhātu，視覺的元素）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為如果凈戒波羅蜜多清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以眼識界（cakṣur-vijñāna-dhātu，視覺意識的元素）以及眼觸（cakṣuḥ-sparśa，視覺接觸）和眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanā，由視覺接觸產生的感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果凈戒波羅蜜多清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！』因為凈戒波羅蜜多清凈，所以耳界（śrotra-dhātu，聽覺的元素）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為如果凈戒波羅蜜多清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以聲界（śabda-dhātu，聲音的元素）、耳識界（śrotra-vijñāna-dhātu，聽覺意識的元素）以及耳觸（śrotra-sparśa，聽覺接觸）、耳觸為緣所生諸受清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。

【English Translation】 English version: 'Subhuti! If the perfection of moral discipline (Śīla-pāramitā) is pure, then the three places of body, speech, and mind are pure; if the all-knowing wisdom (sarvajñātā) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the visual field (rūpa-āyatana) is pure; because the visual field is pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of moral discipline is pure, if the visual field is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the fields of sound, smell, taste, touch, and mental objects (śabda-āyatana, gandha-āyatana, rasa-āyatana, sparśa-āyatana, dharma-āyatana) are pure; because the fields of sound, smell, taste, touch, and mental objects are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of moral discipline is pure, if the fields of sound, smell, taste, touch, and mental objects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the element of the eye (cakṣur-dhātu) is pure; because the element of the eye is pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of moral discipline is pure, if the element of the eye is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the element of eye consciousness (cakṣur-vijñāna-dhātu), as well as eye contact (cakṣuḥ-sparśa) and the feelings arising from eye contact (cakṣuḥ-sparśa-pratyayā vedanā), are pure; and because the feelings arising from eye contact are pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of moral discipline is pure, if the feelings arising from eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the element of the ear (śrotra-dhātu) is pure; because the element of the ear is pure, the all-knowing wisdom is pure. Why is that? Because if the perfection of moral discipline is pure, if the element of the ear is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the element of sound (śabda-dhātu), the element of ear consciousness (śrotra-vijñāna-dhātu), as well as ear contact (śrotra-sparśa), and the feelings arising from ear contact are pure; and because the element of sound and the feelings arising from ear contact are pure, the all-knowing wisdom is pure.'

---

切智智清凈。何以故？若凈戒波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多

【現代漢語翻譯】 現代漢語譯本： 「須菩提（善現）！一切智智（佛陀的智慧）是清凈的。為什麼呢？如果凈戒波羅蜜多（持戒的圓滿）是清凈的，如果聲界乃至耳觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「須菩提！因為凈戒波羅蜜多清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為凈戒波羅蜜多清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的各種感受都是清凈的；因為香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「須菩提！因為凈戒波羅蜜多清凈，所以舌界清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為凈戒波羅蜜多清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受都是清凈的；因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

「須菩提！因為凈戒波羅蜜多清凈，所以身界清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為凈戒波羅蜜多

【English Translation】 English version: 'Subhuti (Good Manifestation), the All-Knowing Wisdom (Buddha's wisdom) is pure. Why is that? If the Perfection of Pure Morality (the perfection of keeping precepts) is pure, if the realm of sound and the various feelings arising from ear contact are pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the Perfection of Pure Morality is pure, the realm of nose is pure; because the realm of nose is pure, the All-Knowing Wisdom is pure. Why is that? If the Perfection of Pure Morality is pure, if the realm of nose is pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the Perfection of Pure Morality is pure, the realm of smell, the realm of nose consciousness, and the nose contact, and the various feelings arising from nose contact are all pure; because the realm of smell and the various feelings arising from nose contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Perfection of Pure Morality is pure, if the realm of smell and the various feelings arising from nose contact are pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the Perfection of Pure Morality is pure, the realm of tongue is pure; because the realm of tongue is pure, the All-Knowing Wisdom is pure. Why is that? If the Perfection of Pure Morality is pure, if the realm of tongue is pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the Perfection of Pure Morality is pure, the realm of taste, the realm of tongue consciousness, and the tongue contact, and the various feelings arising from tongue contact are all pure; because the realm of taste and the various feelings arising from tongue contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Perfection of Pure Morality is pure, if the realm of taste and the various feelings arising from tongue contact are pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the Perfection of Pure Morality is pure, the realm of body is pure; because the realm of body is pure, the All-Knowing Wisdom is pure. Why is that? If the Perfection of Pure Morality is pure, if the realm of body is pure, if the All-Knowing Wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the Perfection of Pure Morality

---

清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若無明清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為清凈的緣故，觸界（sparśa-dhātu）、身識界（kāya-vijñāna-dhātu）以及身觸（kāya-sparśa）、身觸為緣所生的諸受（vedanā）都清凈；觸界乃至身觸為緣所生的諸受清凈的緣故，一切智智（sarvākāra-jñatā）清凈。為什麼呢？如果凈戒波羅蜜多（śīla-pāramitā）清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！凈戒波羅蜜多清凈的緣故，意界（mano-dhātu）清凈，意界清凈的緣故，一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。凈戒波羅蜜多清凈的緣故，法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）以及意觸（manaḥ-sparśa）、意觸為緣所生的諸受清凈；法界乃至意觸為緣所生的諸受清凈的緣故，一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！凈戒波羅蜜多清凈的緣故，地界（pṛthivī-dhātu）清凈，地界清凈的緣故，一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。凈戒波羅蜜多清凈的緣故，水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈；水、火、風、空、識界清凈的緣故，一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！凈戒波羅蜜多清凈的緣故，無明（avidyā）清凈，無明清凈的緣故，一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果無明清凈，

【English Translation】 English version: 'Subhuti, because of purity, the touch element (sparśa-dhātu), the body-consciousness element (kāya-vijñāna-dhātu), and body-contact (kāya-sparśa), and the feelings (vedanā) born of body-contact are pure; because the touch element up to the feelings born of body-contact are pure, the all-knowing wisdom (sarvākāra-jñatā) is pure. Why is that? If the perfection of moral discipline (śīla-pāramitā) is pure, if the touch element up to the feelings born of body-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the perfection of moral discipline is pure, the mind element (mano-dhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the dharma element (dharma-dhātu), the mind-consciousness element (mano-vijñāna-dhātu), and mind-contact (manaḥ-sparśa), and the feelings born of mind-contact are pure; because the dharma element up to the feelings born of mind-contact are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the dharma element up to the feelings born of mind-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the perfection of moral discipline is pure, the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the water element (ap-dhātu), the fire element (tejo-dhātu), the wind element (vāyu-dhātu), the space element (ākāśa-dhātu), and the consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the perfection of moral discipline is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if ignorance is pure,

---

若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故安忍、精進、靜慮、般若波羅蜜多清凈，安忍乃至般若波羅蜜多清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若安忍乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本：如果一切智智（Buddha's omniscience）清凈，是因為它無二、無二分、無差別、無斷絕的緣故。由於凈戒波羅蜜多（Śīla-pāramitā，持戒的完美）清凈，所以行（saṃskāra，意志）、識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六處（ṣaḍāyatana，六根）、觸（sparśa，感觸）、受（vedanā，感受）、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生）、老死愁嘆苦憂惱清凈。由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 「善現（Subhūti）！由於凈戒波羅蜜多清凈，所以佈施波羅蜜多（Dāna-pāramitā，佈施的完美）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。由於凈戒波羅蜜多清凈，所以安忍（kṣānti，忍辱）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）清凈；由於安忍乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果安忍乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 「善現！由於凈戒波羅蜜多清凈，所以內空（adhyātma-śūnyatā，內空的空性）清凈；由於內空清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果內空清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。由於凈戒波羅蜜多清凈，所以外空（bahirdhā-śūnyatā，外空的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外空的空性）、空空（śūnyatā-śūnyatā，空性的空性）、大空（mahā-śūnyatā，大空性）、勝義空（paramārtha-śūnyatā，勝義的空性）、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，無始無終的空性）、散空（anavakāra-śūnyatā，無散的空性）、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（anupalambha-śūnyatā，不可得的空性）、無性空（abhāva-śūnyatā，無性的空性）、自性空（prakṛti-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的空性）清凈；由於外空乃至無性自性空清凈，所以一切智智清凈。

【English Translation】 English version: If the omniscience of a Buddha (sarvajñatā, all-knowing wisdom) is pure, it is because it is non-dual, without division, without difference, and without cessation. Because the perfection of moral discipline (Śīla-pāramitā) is pure, so are the volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair. Because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, therefore the omniscience of a Buddha is pure. Why is that? If the perfection of moral discipline is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and if the omniscience of a Buddha is pure, they are non-dual, without division, without difference, and without cessation. 「Subhūti! Because the perfection of moral discipline is pure, so is the perfection of giving (Dāna-pāramitā); because the perfection of giving is pure, so is the omniscience of a Buddha. Why is that? If the perfection of moral discipline is pure, if the perfection of giving is pure, and if the omniscience of a Buddha is pure, they are non-dual, without division, without difference, and without cessation. Because the perfection of moral discipline is pure, so are the perfections of patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā); because the perfections of patience up to wisdom are pure, so is the omniscience of a Buddha. Why is that? If the perfection of moral discipline is pure, if the perfections of patience up to wisdom are pure, and if the omniscience of a Buddha is pure, they are non-dual, without division, without difference, and without cessation.」 「Subhūti! Because the perfection of moral discipline is pure, so is the emptiness of the internal (adhyātma-śūnyatā); because the emptiness of the internal is pure, so is the omniscience of a Buddha. Why is that? If the perfection of moral discipline is pure, if the emptiness of the internal is pure, and if the omniscience of a Buddha is pure, they are non-dual, without division, without difference, and without cessation. Because the perfection of moral discipline is pure, so are the emptiness of the external (bahirdhā-śūnyatā), the emptiness of both internal and external (adhyātmabahirdhā-śūnyatā), the emptiness of emptiness (śūnyatā-śūnyatā), the great emptiness (mahā-śūnyatā), the emptiness of the ultimate reality (paramārtha-śūnyatā), the emptiness of the conditioned (saṃskṛta-śūnyatā), the emptiness of the unconditioned (asaṃskṛta-śūnyatā), the emptiness of the ultimate (atyanta-śūnyatā), the emptiness of beginninglessness (anavarāgra-śūnyatā), the emptiness of dispersion (anavakāra-śūnyatā), the emptiness of non-alteration (prakṛti-śūnyatā), the emptiness of inherent nature (svabhāva-śūnyatā), the emptiness of self-characteristics (svalakṣaṇa-śūnyatā), the emptiness of common characteristics (sāmalakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalambha-śūnyatā), the emptiness of non-existence (abhāva-śūnyatā), the emptiness of inherent nature (prakṛti-śūnyatā), and the emptiness of non-inherent nature (abhāva-svabhāva-śūnyatā); because the emptiness of the external up to the emptiness of non-inherent nature is pure, so is the omniscience of a Buddha.」

---

。何以故？若凈戒波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故四無量、四

【現代漢語翻譯】 現代漢語譯本 為什麼呢？如果凈戒波羅蜜多（Śīla-pāramitā，持戒的完美）清凈，如果外空乃至無性自性空清凈，如果一切智智（sarvajñātā，對一切事物和現象的智慧）清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhūti）！因為凈戒波羅蜜多清凈，所以真如（Tathatā，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果真如清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以法界（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（Ananyathātva，不可改變的性質）、平等性（Samatā，平等無別的性質）、離生性（Viviktatā，遠離生滅的性質）、法定（Dharmaniyāmatā，法之規律）、法住（Dharmasthititā，法之安住）、實際（Bhūtakoti，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）清凈；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果法界乃至不思議界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為凈戒波羅蜜多清凈，所以苦聖諦（Duḥkha-satya，關於苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果苦聖諦清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以集聖諦（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）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為凈戒波羅蜜多清凈，所以四靜慮（catvāri dhyānāni，四種禪定）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果四靜慮清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為凈戒波羅蜜多清凈，所以四無量（catvāri apramāṇāni，四種無量心）清凈，四

【English Translation】 English version Why is that? If the perfection of pure morality (Śīla-pāramitā) is pure, if the emptiness of the external and even the emptiness of self-nature without inherent existence are pure, if the all-knowing wisdom (sarvajñātā) is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the perfection of pure morality is pure, thus the suchness (Tathatā) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? If the perfection of pure morality is pure, if the suchness is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of pure morality is pure, thus the realm of dharma (Dharmadhātu), the nature of dharma (Dharmatā), the non-deceptive nature (Avitathatā), the unchangeable nature (Ananyathātva), the equality (Samatā), the detachment from birth (Viviktatā), the law of dharma (Dharmaniyāmatā), the abiding of dharma (Dharmasthititā), the limit of reality (Bhūtakoti), the realm of space (Ākāśadhātu), and the inconceivable realm (Acintyadhātu) are pure; because the realm of dharma and even the inconceivable realm are pure, thus the all-knowing wisdom is pure. Why is that? If the perfection of pure morality is pure, if the realm of dharma and even the inconceivable realm are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the perfection of pure morality is pure, thus the noble truth of suffering (Duḥkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? If the perfection of pure morality is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of pure morality is pure, thus the noble truth of the origin of suffering (Samudaya-satya), the noble truth of the cessation of suffering (Nirodha-satya), and the noble truth of the path to the cessation of suffering (Mārga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? If the perfection of pure morality is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the perfection of pure morality is pure, thus the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? If the perfection of pure morality is pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the perfection of pure morality is pure, thus the four immeasurables (catvāri apramāṇāni) are pure, the four

---

無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！無色定(arupa-samapatti，指四種超越物質的禪定狀態)清凈，因為四無量(apramana，指慈、悲、喜、舍四種無限的禪定)和四無色定清凈，所以一切智智(sarvajnata-jnana，指佛陀的智慧)清凈。為什麼呢？如果凈戒波羅蜜多(sila-paramita，指持戒的完美)清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！凈戒波羅蜜多清凈，所以八解脫(vimoksa，指八種解脫禪定)清凈，八解脫清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。凈戒波羅蜜多清凈，所以八勝處(abhibhayatana，指八種克服感官的禪定)、九次第定(anupurva-vihara-samapatti，指九種次第進入的禪定)、十遍處(krsna-kasina-ayatana，指十種觀想的禪定)清凈，八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！凈戒波羅蜜多清凈，所以四念住(smrtyupasthana，指四種觀想的禪修方法)清凈，四念住清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。凈戒波羅蜜多清凈，所以四正斷(samyak-pradhana，指四種精進的修行)、四神足(rddhi-pada，指四種成就神通的基礎)、五根(indriya，指五種控制心智的力量)、五力(bala，指五種增強心智的力量)、七等覺支(bodhyanga，指七種通往覺悟的因素)、八聖道支(arya-astangika-marga，指八種通往解脫的道路)清凈，四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！凈戒波羅蜜多清凈，所以空解脫門(sunyata-vimoksa-mukha，指通過理解空性而獲得的解脫)清凈，空解脫門清凈，所以一切智智清凈。為什麼呢？如果凈戒波羅蜜多清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』

【English Translation】 English version 'Subhuti! The purity of the formless concentrations (arupa-samapatti) leads to the purity of the all-knowing wisdom (sarvajnata-jnana), because the four immeasurables (apramana) and the four formless concentrations are pure. Why is that? If the perfection of moral discipline (sila-paramita) is pure, if the four immeasurables and the four formless concentrations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the eight liberations (vimoksa) are pure, and because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the eight fields of mastery (abhibhayatana), the nine successive abidings (anupurva-vihara-samapatti), and the ten totalities (krsna-kasina-ayatana) are pure, and because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the four foundations of mindfulness (smrtyupasthana) are pure, and because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of moral discipline is pure, the four right exertions (samyak-pradhana), the four bases of spiritual power (rddhi-pada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eightfold noble path (arya-astangika-marga) are pure, and because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of moral discipline is pure, the emptiness liberation gate (sunyata-vimoksa-mukha) is pure, and because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

二、無二分、無別、無斷故。凈戒波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若

【現代漢語翻譯】 現代漢語譯本 二、因為沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。持戒波羅蜜多（凈戒的圓滿）清凈，所以無相解脫門（不執著于任何表象的解脫之門）、無愿解脫門（不希求任何事物的解脫之門）清凈；無相、無愿解脫門清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果持戒波羅蜜多清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。 『善現（須菩提的別名）！』持戒波羅蜜多清凈，所以菩薩十地（菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。 『善現！』持戒波羅蜜多清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。持戒波羅蜜多清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；六神通清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。 『善現！』持戒波羅蜜多清凈，所以佛十力（佛陀的十種力量）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有差異、沒有斷滅的緣故。持戒波羅蜜多清凈，所以四無所畏（佛陀的四種無畏）、四無礙解（佛陀的四種無礙辯才）、大慈、大悲、大喜、大舍、十八佛不共法（佛陀獨有的十八種功德）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果四無所畏乃至十八佛不共法清凈，如果

【English Translation】 English version Secondly, it is because there is no duality, no distinction, no difference, and no severance. Because the perfection of pure precepts (Śīla-pāramitā) is pure, the doors to liberation of signlessness (animitta-vimokṣa-mukha) and wishlessness (apraṇihita-vimokṣa-mukha) are pure; because the doors to liberation of signlessness and wishlessness are pure, the all-knowing wisdom (sarvajñatā-jñāna) is pure. Why is that? If the perfection of pure precepts is pure, if the doors to liberation of signlessness and wishlessness are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, no difference, and no severance between them. 『Subhuti (Śubhūti)!』 Because the perfection of pure precepts is pure, the ten bodhisattva grounds (bodhisattva-bhūmi) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the perfection of pure precepts is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, no difference, and no severance between them. 『Subhuti!』 Because the perfection of pure precepts is pure, the five eyes (pañca-cakṣus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the perfection of pure precepts is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, no difference, and no severance between them. Because the perfection of pure precepts is pure, the six superknowledges (ṣaḍ-abhijñā) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? If the perfection of pure precepts is pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, no difference, and no severance between them. 『Subhuti!』 Because the perfection of pure precepts is pure, the ten powers of a Buddha (daśa-tathāgata-balāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the perfection of pure precepts is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, no difference, and no severance between them. Because the perfection of pure precepts is pure, 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) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the perfection of pure precepts is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if

---

一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本： 一切智慧的智慧（一切智智）是清凈的，因為它沒有二元性、沒有二分性、沒有差別、沒有斷滅。

『善現（Subhuti）！因為持戒波羅蜜多（Śīla-pāramitā，圓滿的戒律）清凈，所以沒有忘失法（amuṣita-smṛti，不忘失正念的法）清凈；因為沒有忘失法清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，沒有忘失法清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為持戒波羅蜜多清凈，所以恒住舍性（upekṣā，平等舍離的性質）清凈；因為恒住舍性清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，恒住舍性清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

『善現！因為持戒波羅蜜多清凈，所以一切智（sarvajñatā，對一切法的智慧）清凈；因為一切智清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，一切智清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為持戒波羅蜜多清凈，所以道相智（mārgākāra-jñatā，對道的智慧）和一切相智（sarvākāra-jñatā，對一切相的智慧）清凈；因為道相智和一切相智清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，道相智和一切相智清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

『善現！因為持戒波羅蜜多清凈，所以一切陀羅尼門（dhāraṇī-mukha，總持一切法的法門）清凈；因為一切陀羅尼門清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，一切陀羅尼門清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為持戒波羅蜜多清凈，所以一切三摩地門（samādhi-mukha，進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智慧的智慧清凈。為什麼呢？因為持戒波羅蜜多清凈，一切三摩地門清凈，以及一切智慧的智慧清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

【English Translation】 English version: The purity of the wisdom of all wisdoms (sarvajnata-jnana, the wisdom of all wisdoms) is because it is without duality, without division, without distinction, and without cessation.

'Subhuti! Because the perfection of moral discipline (Śīla-pāramitā) is pure, therefore the non-forgetfulness of the Dharma (amuṣita-smṛti) is pure; because the non-forgetfulness of the Dharma is pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if the non-forgetfulness of the Dharma is pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation. Because the perfection of moral discipline is pure, therefore the constant abiding in equanimity (upekṣā) is pure; because the constant abiding in equanimity is pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if the constant abiding in equanimity is pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation.

'Subhuti! Because the perfection of moral discipline is pure, therefore all-knowing wisdom (sarvajñatā) is pure; because all-knowing wisdom is pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if all-knowing wisdom is pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation. Because the perfection of moral discipline is pure, therefore the wisdom of the aspects of the path (mārgākāra-jñatā) and the wisdom of all aspects (sarvākāra-jñatā) are pure; because the wisdom of the aspects of the path and the wisdom of all aspects are pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if the wisdom of the aspects of the path and the wisdom of all aspects are pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation.

'Subhuti! Because the perfection of moral discipline is pure, therefore all the gateways to dharani (dhāraṇī-mukha) are pure; because all the gateways to dharani are pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if all the gateways to dharani are pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation. Because the perfection of moral discipline is pure, therefore all the gateways to samadhi (samādhi-mukha) are pure; because all the gateways to samadhi are pure, therefore the wisdom of all wisdoms is pure. Why is that? Because if the perfection of moral discipline is pure, if all the gateways to samadhi are pure, and if the wisdom of all wisdoms is pure, they are without duality, without division, without distinction, and without cessation.

---

二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。凈戒波羅蜜多清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！凈戒波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若凈戒波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！佈施波羅蜜多清凈故色清凈，色清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，

【現代漢語翻譯】 現代漢語譯本 沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。

『善現(Subhuti)！因為持戒波羅蜜多(Śīla-pāramitā，圓滿的戒律)清凈，所以預流果(Srotaāpanna-phala，入流果)清凈；因為預流果清凈，所以一切智智(sarvajñātā，對一切事物和現象的智慧)清凈。為什麼呢？如果持戒波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。因為持戒波羅蜜多清凈，所以一來果(Sakṛdāgāmi-phala，一來果)、不還果(Anāgāmi-phala，不還果)、阿羅漢果(Arhat-phala，無學果)清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。

『善現！因為持戒波羅蜜多清凈，所以獨覺菩提(Pratyekabuddha-bodhi，辟支佛的覺悟)清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。

『善現！因為持戒波羅蜜多清凈，所以一切菩薩摩訶薩(Bodhisattva-mahāsattva，大菩薩)的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。

『善現！因為持戒波羅蜜多清凈，所以諸佛無上正等菩提(Anuttarā-samyak-saṃbodhi，無上正等正覺)清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果持戒波羅蜜多清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷滅的緣故。

『再者，善現！因為佈施波羅蜜多(Dāna-pāramitā，圓滿的佈施)清凈，所以色(rūpa，物質現象)清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，

【English Translation】 English version Because of non-duality, non-division, non-difference, and non-severance.

'Subhuti! Because the perfection of moral discipline (Śīla-pāramitā) is pure, the fruit of a stream-enterer (Srotaāpanna-phala) is pure; because the fruit of a stream-enterer is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? If the perfection of moral discipline is pure, if the fruit of a stream-enterer is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the perfection of moral discipline is pure, the fruits of a once-returner (Sakṛdāgāmi-phala), a non-returner (Anāgāmi-phala), and an Arhat (Arhat-phala) are pure; because the fruits of a once-returner, a non-returner, and an Arhat are pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the fruits of a once-returner, a non-returner, and an Arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the perfection of moral discipline is pure, the enlightenment of a solitary buddha (Pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the perfection of moral discipline is pure, the practice of all Bodhisattva-mahāsattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahāsattvas is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the practice of all Bodhisattva-mahāsattvas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the perfection of moral discipline is pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the perfection of moral discipline is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Furthermore, Subhuti! Because the perfection of giving (Dāna-pāramitā) is pure, form (rūpa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure,

---

若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故色處清凈，色處清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若眼界清凈，

【現代漢語翻譯】 現代漢語譯本：如果色（rupa，物質現象）清凈，如果一切智智（sarvajnata，對一切事物和現象的智慧）清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。佈施波羅蜜多（dāna pāramitā，佈施的完美）清凈，所以受（vedanā，感受）、想（samjñā，知覺）、行（samskāra，意志）、識（vijñāna，意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果受、想、行、識清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。 善現（Subhuti，佛陀的弟子）！佈施波羅蜜多清凈，所以眼處（cakṣurāyatana，眼根）清凈；眼處清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果眼處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。佈施波羅蜜多清凈，所以耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。 善現！佈施波羅蜜多清凈，所以色處（rūpāyatana，色塵）清凈；色處清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果色處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。佈施波羅蜜多清凈，所以聲（śabdāyatana，聲塵）、香（gandhāyatana，香塵）、味（rasāyatana，味塵）、觸（spraṣṭavyāyatana，觸塵）、法處（dharmāyatana，法塵）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕的緣故。 善現！佈施波羅蜜多清凈，所以眼界（cakṣurdhātu，眼界）清凈；眼界清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果眼界清凈，

【English Translation】 English version: If form (rupa) is pure, if all-knowing wisdom (sarvajnata) is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Because the perfection of giving (dāna pāramitā) is pure, so are feeling (vedanā), perception (samjñā), mental formations (samskāra), and consciousness (vijñāna) pure; because feeling, perception, mental formations, and consciousness are pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Subhuti! Because the perfection of giving is pure, so is the eye base (cakṣurāyatana) pure; because the eye base is pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if the eye base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Because the perfection of giving is pure, so are the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana) pure; because the ear, nose, tongue, body, and mind bases are pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if the ear, nose, tongue, body, and mind bases are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Subhuti! Because the perfection of giving is pure, so is the form base (rūpāyatana) pure; because the form base is pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if the form base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Because the perfection of giving is pure, so are the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma bases (dharmāyatana) pure; because the sound, smell, taste, touch, and dharma bases are pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if the sound, smell, taste, touch, and dharma bases are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. Subhuti! Because the perfection of giving is pure, so is the eye element (cakṣurdhātu) pure; because the eye element is pure, so is all-knowing wisdom pure. Why is that? If the perfection of giving is pure, if the eye element is pure,

---

若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多

【現代漢語翻譯】 現代漢語譯本：如果一切智智（sarvajnata-jnana，指佛陀的智慧）清凈，是因為它無二、無二分、無別、無斷的緣故。佈施波羅蜜多（dana-paramita，指佈施的完美）清凈，所以眼識界（caksu-vijnana-dhatu，指眼識的領域）以及眼觸（caksu-sparsha，指眼根與外境的接觸）、眼觸為緣所生的諸受（vedana，指感受）清凈，乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的緣故。 「善現（Subhuti，佛陀的弟子）！佈施波羅蜜多清凈，所以耳界（shrotra-dhatu，指耳根的領域）清凈，耳界清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果耳界清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的緣故。佈施波羅蜜多清凈，所以聲界（shabda-dhatu，指聲音的領域）、耳識界（shrotra-vijnana-dhatu，指耳識的領域）以及耳觸（shrotra-sparsha，指耳根與外境的接觸）、耳觸為緣所生的諸受清凈，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的緣故。 「善現！佈施波羅蜜多清凈，所以鼻界（ghrana-dhatu，指鼻根的領域）清凈，鼻界清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果鼻界清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的緣故。佈施波羅蜜多清凈，所以香界（gandha-dhatu，指氣味的領域）、鼻識界（ghrana-vijnana-dhatu，指鼻識的領域）以及鼻觸（ghrana-sparsha，指鼻根與外境的接觸）、鼻觸為緣所生的諸受清凈，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的緣故。 「善現！佈施波羅蜜多

【English Translation】 English version: If the all-knowing wisdom (sarvajnata-jnana) is pure, it is because it is non-dual, without division, without distinction, and without discontinuity. Because the perfection of giving (dana-paramita) is pure, therefore the eye-consciousness realm (caksu-vijnana-dhatu) and eye-contact (caksu-sparsha), and the feelings (vedana) arising from eye-contact are pure, and even the feelings arising from eye-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if even the feelings arising from eye-contact are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. 『Subhuti! Because the perfection of giving is pure, therefore the ear-realm (shrotra-dhatu) is pure, and because the ear-realm is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the ear-realm is pure, if the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. Because the perfection of giving is pure, therefore the sound-realm (shabda-dhatu), the ear-consciousness realm (shrotra-vijnana-dhatu), and ear-contact (shrotra-sparsha), and the feelings arising from ear-contact are pure, and the sound-realm and even the feelings arising from ear-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the sound-realm and even the feelings arising from ear-contact are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity.』 『Subhuti! Because the perfection of giving is pure, therefore the nose-realm (ghrana-dhatu) is pure, and because the nose-realm is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the nose-realm is pure, if the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. Because the perfection of giving is pure, therefore the smell-realm (gandha-dhatu), the nose-consciousness realm (ghrana-vijnana-dhatu), and nose-contact (ghrana-sparsha), and the feelings arising from nose-contact are pure, and the smell-realm and even the feelings arising from nose-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the smell-realm and even the feelings arising from nose-contact are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity.』 『Subhuti! The perfection of giving

---

清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故身界清凈，身界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故意界清凈，意界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若法界乃至意觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 因為佈施波羅蜜多(Dāna pāramitā，佈施的完美)清凈，所以舌界(jivhā-dhātu，舌根的界)清凈；因為舌界清凈，所以一切智智(sarvajñātā，對一切事物和現象的智慧)清凈。為什麼呢？如果佈施波羅蜜多清凈，舌界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為佈施波羅蜜多清凈，所以味界(rasa-dhātu，味覺的界)、舌識界(jivhā-vijñāna-dhātu，舌識的界)以及舌觸(jivhā-sparśa，舌根的接觸)、舌觸為緣所生諸受(jivhā-sparśa-pratyaya-vedanā，由舌觸產生的感受)都清凈；因為味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，味界乃至舌觸為緣所生諸受清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為佈施波羅蜜多清凈，所以身界(kāya-dhātu，身體的界)清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，身界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為佈施波羅蜜多清凈，所以觸界(spraṣṭavya-dhātu，觸覺的界)、身識界(kāya-vijñāna-dhātu，身識的界)以及身觸(kāya-sparśa，身體的接觸)、身觸為緣所生諸受(kāya-sparśa-pratyaya-vedanā，由身觸產生的感受)都清凈；因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，觸界乃至身觸為緣所生諸受清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為佈施波羅蜜多清凈，所以意界(mano-dhātu，意識的界)清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，意界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為佈施波羅蜜多清凈，所以法界(dharma-dhātu，法或現象的界)、意識界(mano-vijñāna-dhātu，意識的界)以及意觸(manaḥ-sparśa，意識的接觸)、意觸為緣所生諸受(manaḥ-sparśa-pratyaya-vedanā，由意觸產生的感受)都清凈；因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，法界乃至意觸為緣所生諸受清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, the tongue element (jivhā-dhātu) is pure; because the tongue element is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? If the perfection of giving is pure, the tongue element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the taste element (rasa-dhātu), the tongue consciousness element (jivhā-vijñāna-dhātu), and tongue contact (jivhā-sparśa), and the feelings born of tongue contact (jivhā-sparśa-pratyaya-vedanā) are all pure; because the taste element and so on up to the feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, the taste element and so on up to the feelings born of tongue contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of giving is pure, the body element (kāya-dhātu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, the body element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and body contact (kāya-sparśa), and the feelings born of body contact (kāya-sparśa-pratyaya-vedanā) are all pure; because the touch element and so on up to the feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, the touch element and so on up to the feelings born of body contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of giving is pure, the mind element (mano-dhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, the mind element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and mind contact (manaḥ-sparśa), and the feelings born of mind contact (manaḥ-sparśa-pratyaya-vedanā) are all pure; because the dharma element and so on up to the feelings born of mind contact are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, the dharma element and so on up to the feelings born of mind contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故地界清凈，地界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故無明清凈，無明清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故凈戒波羅蜜多清凈，凈戒波羅蜜多清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若凈戒波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故安忍、精進、靜慮、般若波羅蜜多清凈，安忍乃至

【現代漢語翻譯】 現代漢語譯本： 『善現！』如果受（vedanā）清凈，那麼一切智智（sarvajnata）也就清凈，因為它們之間無二、無二分、無差別、無斷絕。

『善現！』佈施波羅蜜多（dāna-pāramitā）清凈，所以地界（prthivī-dhātu）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈、地界清凈和一切智智清凈之間，無二、無二分、無差別、無斷絕。佈施波羅蜜多清凈，所以水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈、水、火、風、空、識界清凈和一切智智清凈之間，無二、無二分、無差別、無斷絕。

『善現！』佈施波羅蜜多清凈，所以無明（avidyā）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈、無明清凈和一切智智清凈之間，無二、無二分、無差別、無斷絕。佈施波羅蜜多清凈，所以行（samskāra）、識（vijñāna）、名色（nāma-rūpa）、六處（sadāyatana）、觸（sparśa）、受（vedanā）、愛（trsnā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarāmarana-śoka-parideva-duhkha-daurmanasya）清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈、行乃至老死愁嘆苦憂惱清凈和一切智智清凈之間，無二、無二分、無差別、無斷絕。

『善現！』佈施波羅蜜多清凈，所以凈戒波羅蜜多（śīla-pāramitā）清凈；凈戒波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈、凈戒波羅蜜多清凈和一切智智清凈之間，無二、無二分、無差別、無斷絕。佈施波羅蜜多清凈，所以安忍（ksānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā）清凈；安忍乃至

【English Translation】 English version: 'Subhuti, if feeling (vedanā) is pure, then the all-knowing wisdom (sarvajnata) is also pure, because they are non-dual, non-distinct, non-different, and non-separate.

'Subhuti, because the perfection of giving (dāna-pāramitā) is pure, the earth element (prthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why? Because the perfection of giving, the earth element, and the all-knowing wisdom are non-dual, non-distinct, non-different, and non-separate. Because the perfection of giving is pure, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why? Because the perfection of giving, the water, fire, wind, space, and consciousness elements, and the all-knowing wisdom are non-dual, non-distinct, non-different, and non-separate.

'Subhuti, because the perfection of giving is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why? Because the perfection of giving, ignorance, and the all-knowing wisdom are non-dual, non-distinct, non-different, and non-separate. Because the perfection of giving is pure, formations (samskāra), consciousness (vijñāna), name and form (nāma-rūpa), the six sense bases (sadāyatana), contact (sparśa), feeling (vedanā), craving (trsnā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarāmarana-śoka-parideva-duhkha-daurmanasya) are pure; because formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why? Because the perfection of giving, formations up to old age, death, sorrow, lamentation, pain, grief, and despair, and the all-knowing wisdom are non-dual, non-distinct, non-different, and non-separate.

'Subhuti, because the perfection of giving is pure, the perfection of moral discipline (śīla-pāramitā) is pure; because the perfection of moral discipline is pure, the all-knowing wisdom is pure. Why? Because the perfection of giving, the perfection of moral discipline, and the all-knowing wisdom are non-dual, non-distinct, non-different, and non-separate. Because the perfection of giving is pure, the perfections of patience (ksānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure; the perfections of patience up to

---

般若波羅蜜多清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若安忍乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故內空清凈，內空清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故真如清凈，真如清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現

！佈施波羅蜜多清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，所以苦聖諦（duḥkha satya，關於苦的真理）清凈；由於苦聖諦清凈，所以一切智智（sarvajñātājñāna，對一切的智慧）清凈。為什麼呢？如果佈施波羅蜜多清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於佈施波羅蜜多清凈，所以集聖諦（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，關於達到苦的止息的道路的真理）清凈；由於集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於佈施波羅蜜多清凈，所以四靜慮（catvāri dhyānāni，四種禪定狀態）清凈；由於四靜慮清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於佈施波羅蜜多清凈，所以四無量（catvāri apramāṇāni，四種無限的心理狀態）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定）清凈；由於四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於佈施波羅蜜多清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；由於八解脫清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於佈施波羅蜜多清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服處）、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）清凈；由於八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, therefore the noble truth of suffering (duḥkha satya) is pure; because the noble truth of suffering is pure, therefore the wisdom of omniscience (sarvajñātājñāna) is pure. Why is that? If the perfection of giving is pure, if the noble truth of suffering is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, therefore the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (mārga satya) are pure; because the noble truths of origin, cessation, and path are pure, therefore the wisdom of omniscience is pure. Why is that? If the perfection of giving is pure, if the noble truths of origin, cessation, and path are pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of giving is pure, therefore the four concentrations (catvāri dhyānāni) are pure; because the four concentrations are pure, therefore the wisdom of omniscience is pure. Why is that? If the perfection of giving is pure, if the four concentrations are pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, therefore the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the wisdom of omniscience is pure. Why is that? If the perfection of giving is pure, if the four immeasurables and the four formless absorptions are pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of giving is pure, therefore the eight liberations (aṣṭa vimokṣāḥ) are pure; because the eight liberations are pure, therefore the wisdom of omniscience is pure. Why is that? If the perfection of giving is pure, if the eight liberations are pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, therefore the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, therefore the wisdom of omniscience is pure. Why is that? If the perfection of giving is pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them.'

---

「善現！佈施波羅蜜多清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，所以四念住（catvāri smṛtyupasthānāni，四種正念的修行）清凈；由於四念住清凈，所以一切智智（sarvajñatā，對一切事物和現象的智慧）清凈。為什麼呢？如果佈施波羅蜜多清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 由於佈施波羅蜜多清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種通往神通的途徑）、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（aṣṭāṅgamārga，八正道）清凈；由於四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於佈施波羅蜜多清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈；由於空解脫門清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 由於佈施波羅蜜多清凈，所以無相解脫門（animittavimokṣamukha，通往無相的解脫之門）、無愿解脫門（apraṇihitavimokṣamukha，通往無愿的解脫之門）清凈；由於無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於佈施波羅蜜多清凈，所以菩薩十地（daśa bhūmayaḥ，菩薩修行的十個階段）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於佈施波羅蜜多清凈，所以五眼（pañca cakṣūṃṣi，五種不同的視覺能力）清凈；由於五眼清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowing (sarvajñatā) is pure. Why is that? If the perfection of giving is pure, if the four foundations of mindfulness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārga) are pure; because the four right exertions up to the eightfold noble path are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of giving is pure, if the four right exertions up to the eightfold noble path are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of giving is pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, the wisdom of all-knowing is pure. Why is that? If the perfection of giving is pure, if the emptiness liberation gate is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the signless liberation gate (animittavimokṣamukha) and the wishless liberation gate (apraṇihitavimokṣamukha) are pure; because the signless and wishless liberation gates are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of giving is pure, if the signless and wishless liberation gates are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of giving is pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of giving is pure, if the ten bodhisattva grounds are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the perfection of giving is pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, the wisdom of all-knowing is pure. Why is that? If the perfection of giving is pure, if the five eyes are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.

---

、無斷故。佈施波羅蜜多清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！因為佈施波羅蜜多(Dāna pāramitā，佈施的完美)清凈，所以六神通(ṣaḍabhijñā，六種超自然能力)清凈；因為六神通清凈，所以一切智智(sarvajñātājñāna，對一切事物和所有方面的智慧)清凈。為什麼呢？因為佈施波羅蜜多清凈，六神通清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為佈施波羅蜜多清凈，所以佛十力(daśabala，佛陀的十種力量)清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈，佛十力清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為佈施波羅蜜多清凈，所以四無所畏(catvāri vaiśāradyāni，佛陀的四種無畏)、四無礙解(catasra pratisaṃvidaḥ，四種無礙的智慧)、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)和十八佛不共法(aṣṭādaśāveṇikabuddhadharmāḥ，佛陀獨有的十八種功德)清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈，四無所畏乃至十八佛不共法清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為佈施波羅蜜多清凈，所以無忘失法(āveṇikabuddhadharmāḥ，不忘失的品質)清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈，無忘失法清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為佈施波羅蜜多清凈，所以恒住舍性(upekṣā，平等心)清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈，恒住舍性清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為佈施波羅蜜多清凈，所以一切智(sarvajñatā，對一切事物的智慧)清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為佈施波羅蜜多清凈，一切智清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，

【English Translation】 English version 'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, the six superknowledges (ṣaḍabhijñā) are pure; because the six superknowledges are pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? Because the perfection of giving is pure, the six superknowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of giving is pure, the ten powers of a Buddha (daśabala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the perfection of giving is pure, the ten powers of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the perfection of giving is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of giving is pure, the non-forgetfulness of the Dharma (āveṇikabuddhadharmāḥ) is pure; because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? Because the perfection of giving is pure, the non-forgetfulness of the Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the perfection of giving is pure, the constant abiding in equanimity (upekṣā) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because the perfection of giving is pure, the constant abiding in equanimity is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the perfection of giving is pure, the all-knowingness (sarvajñatā) is pure; because the all-knowingness is pure, the all-knowing wisdom is pure. Why is that? Because the perfection of giving is pure, the all-knowingness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference,

---

無斷故。佈施波羅蜜多清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。佈施波羅蜜多清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若獨覺菩提清凈，若一切智智清凈，無二、

【現代漢語翻譯】 現代漢語譯本 沒有斷絕的緣故。因為佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，所以道相智（道之相的智慧）、一切相智（對一切事物之相的智慧）清凈；因為道相智、一切相智清凈，所以一切智智（對一切智慧的智慧）清凈。為什麼呢？如果佈施波羅蜜多清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！因為佈施波羅蜜多清凈，所以一切陀羅尼門（一切總持之門）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為佈施波羅蜜多清凈，所以一切三摩地門（一切禪定之門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為佈施波羅蜜多清凈，所以預流果（Srotaāpanna-phala，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為佈施波羅蜜多清凈，所以一來果（Sakṛdāgāmi-phala，一還果）、不還果（Anāgāmi-phala，不還果）、阿羅漢果（Arhat-phala，無生果）清凈；因為一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為佈施波羅蜜多清凈，所以獨覺菩提（Pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、

【English Translation】 English version There is no break. Because the perfection of giving (Dāna pāramitā) is pure, the knowledge of the aspects of the path (道相智, Daoxiangzhi) and the knowledge of all aspects (一切相智, Yiqiexiangzhi) are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, the all-knowing wisdom (一切智智, Yiqiezhizhi) is pure. Why is that? If the perfection of giving is pure, if the knowledge of the aspects of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. 'Subhūti! Because the perfection of giving is pure, all the gateways to Dharani (陀羅尼門, Tuoluonimen) are pure; because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if all the gateways to Dharani are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Because the perfection of giving is pure, all the gateways to Samadhi (三摩地門, Sanmodimen) are pure; because all the gateways to Samadhi are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if all the gateways to Samadhi are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. 'Subhūti! Because the perfection of giving is pure, the fruit of stream-entry (預流果, Srotaāpanna-phala) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Because the perfection of giving is pure, the fruit of once-returner (一來果, Sakṛdāgāmi-phala), the fruit of non-returner (不還果, Anāgāmi-phala), and the fruit of Arhat (阿羅漢果, Arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. 'Subhūti! Because the perfection of giving is pure, the enlightenment of a Pratyekabuddha (獨覺菩提, Pratyekabuddha-bodhi) is pure; because the enlightenment of a Pratyekabuddha is pure, the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the enlightenment of a Pratyekabuddha is pure, if the all-knowing wisdom is pure, there is no duality,

---

無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！佈施波羅蜜多清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若佈施波羅蜜多清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百七 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百八

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十七

「複次，善現！內空清凈故色清凈，色清凈故一切智智清凈。何以故？若內空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若內空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若內空清凈，若眼處清凈，若一切智智清凈，

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有分別，沒有斷滅的緣故。

『善現（Subhuti）！由於佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，一切菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的修行清凈；一切菩薩摩訶薩的修行清凈，所以一切智智（sarvajñatā，一切智慧）清凈。為什麼呢？如果佈施波羅蜜多清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！由於佈施波羅蜜多清凈，諸佛的無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）清凈；諸佛的無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果佈施波羅蜜多清凈，如果諸佛的無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

《大般若波羅蜜多經》卷第二百七 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百八

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十七

『複次，善現！由於內空（adhyātma-śūnyatā，內在的空性）清凈，所以色（rūpa，物質現象）清凈；色清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。由於內空清凈，所以受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！由於內空清凈，所以眼處（cakṣurāyatana，眼根）清凈；眼處清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果眼處清凈，如果一切智智清凈，它們之間

【English Translation】 English version Because there is no duality, no distinction, and no severance.

'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, the practice of all Bodhisattva-mahāsattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahāsattvas is pure, therefore the all-knowing wisdom (sarvajñatā) is pure. Why is that? If the perfection of giving is pure, if the practice of all Bodhisattva-mahāsattvas is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.

'Subhuti! Because the perfection of giving is pure, the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the all-knowing wisdom is pure. Why is that? If the perfection of giving is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.

The Great Perfection of Wisdom Sutra, Scroll 207 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 208

Translated by the Tripitaka Master Xuanzang under Imperial Decree, the 27th of the 34th chapter on the Difficult to Believe and Understand in the First Section

'Furthermore, Subhuti! Because the inner emptiness (adhyātma-śūnyatā) is pure, form (rūpa) is pure; because form is pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the inner emptiness is pure, feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, volition, and consciousness are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if feeling, perception, volition, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.

'Subhuti! Because the inner emptiness is pure, the eye base (cakṣurāyatana) is pure; because the eye base is pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the eye base is pure, if the all-knowing wisdom is pure, there is

---

無二、無二分、無別、無斷故。內空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若內空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若內空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若內空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若內空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若內空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故聲界、耳識界及耳觸、耳觸為

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。因為內在的空性是清凈的，所以耳、鼻、舌、身、意（六根）的處所是清凈的；因為耳、鼻、舌、身、意（六根）的處所是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果耳、鼻、舌、身、意（六根）的處所是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。 『善現（須菩提的別名）！因為內在的空性是清凈的，所以色（視覺）的處所是清凈的；因為色的處所是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果色的處所是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。因為內在的空性是清凈的，所以聲、香、味、觸、法（六塵）的處所是清凈的；因為聲、香、味、觸、法（六塵）的處所是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果聲、香、味、觸、法（六塵）的處所是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。 『善現（須菩提的別名）！因為內在的空性是清凈的，所以眼界（視覺的範圍）是清凈的；因為眼界是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果眼界是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。因為內在的空性是清凈的，所以眼識界（視覺的意識）、眼觸（視覺的接觸）以及眼觸為緣所生的諸受（視覺接觸所產生的感受）是清凈的；乃至眼觸為緣所生的諸受是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果眼識界、眼觸以及眼觸為緣所生的諸受是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。 『善現（須菩提的別名）！因為內在的空性是清凈的，所以耳界（聽覺的範圍）是清凈的；因為耳界是清凈的，所以一切智智（佛的智慧）是清凈的。為什麼呢？如果內在的空性是清凈的，如果耳界是清凈的，如果一切智智（佛的智慧）是清凈的，那麼它們之間就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅。因為內在的空性是清凈的，所以聲界（聽覺的對象）、耳識界（聽覺的意識）以及耳觸（聽覺的接觸），耳觸為

【English Translation】 English version There is no duality, no division of duality, no difference, and no cessation. Because inner emptiness is pure, the places of the ear, nose, tongue, body, and mind (the six senses) are pure; because the places of the ear, nose, tongue, body, and mind are pure, all-knowing wisdom (Buddha's wisdom) is pure. Why? If inner emptiness is pure, if the places of the ear, nose, tongue, body, and mind are pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti (another name for Sudhana)! Because inner emptiness is pure, the place of form (sight) is pure; because the place of form is pure, all-knowing wisdom (Buddha's wisdom) is pure. Why? If inner emptiness is pure, if the place of form is pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. Because inner emptiness is pure, the places of sound, smell, taste, touch, and dharma (the six objects of sense) are pure; because the places of sound, smell, taste, touch, and dharma are pure, all-knowing wisdom is pure. Why? If inner emptiness is pure, if the places of sound, smell, taste, touch, and dharma are pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because inner emptiness is pure, the eye realm (the scope of vision) is pure; because the eye realm is pure, all-knowing wisdom is pure. Why? If inner emptiness is pure, if the eye realm is pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. Because inner emptiness is pure, the eye consciousness realm (the consciousness of vision), eye contact (visual contact), and the feelings arising from eye contact are pure; and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why? If inner emptiness is pure, if the eye consciousness realm, eye contact, and the feelings arising from eye contact are pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because inner emptiness is pure, the ear realm (the scope of hearing) is pure; because the ear realm is pure, all-knowing wisdom is pure. Why? If inner emptiness is pure, if the ear realm is pure, if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. Because inner emptiness is pure, the sound realm (the object of hearing), the ear consciousness realm (the consciousness of hearing), and ear contact (the contact of hearing), and the ear contact is

---

緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若內空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若內空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若內空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由緣所生的各種感受清凈，聲界（sound realm）乃至耳觸為緣所生的各種感受清凈，因此一切智智（sarvajnata，一切智）清凈。為什麼呢？如果內空（adhyatma-shunyata，內在的空性）清凈，如果聲界乃至耳觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！內空清凈，因此鼻界（nose realm）清凈，鼻界清凈，因此一切智智清凈。為什麼呢？如果內空清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。內空清凈，因此香界（smell realm）、鼻識界（nose consciousness realm）以及鼻觸（nose contact）、鼻觸為緣所生的各種感受清凈，香界乃至鼻觸為緣所生的各種感受清凈，因此一切智智清凈。為什麼呢？如果內空清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！內空清凈，因此舌界（tongue realm）清凈，舌界清凈，因此一切智智清凈。為什麼呢？如果內空清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。內空清凈，因此味界（taste realm）、舌識界（tongue consciousness realm）以及舌觸（tongue contact）、舌觸為緣所生的各種感受清凈，味界乃至舌觸為緣所生的各種感受清凈，因此一切智智清凈。為什麼呢？如果內空清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！內空清凈，因此身界（body realm）清凈，身界清凈，因此一切智智清凈。為什麼呢？如果內空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。內空清凈，因此觸界（touch realm）、身識界（body consciousness realm）以及身觸（body contact）、身觸為緣所生的各種感受清凈，

【English Translation】 English version 'Subhuti! Because the various feelings arising from conditions are pure, and because the sound realm (sound realm) and even the various feelings arising from ear contact are pure, therefore the sarvajnata (all-knowing wisdom) is pure. Why is that? If inner emptiness (adhyatma-shunyata, inner emptiness) is pure, if the sound realm and even the various feelings arising from ear contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, therefore the nose realm (nose realm) is pure, and because the nose realm is pure, therefore the sarvajnata is pure. Why is that? If inner emptiness is pure, if the nose realm is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because inner emptiness is pure, therefore the smell realm (smell realm), the nose consciousness realm (nose consciousness realm), and nose contact (nose contact), and the various feelings arising from nose contact are pure, and because the smell realm and even the various feelings arising from nose contact are pure, therefore the sarvajnata is pure. Why is that? If inner emptiness is pure, if the smell realm and even the various feelings arising from nose contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, therefore the tongue realm (tongue realm) is pure, and because the tongue realm is pure, therefore the sarvajnata is pure. Why is that? If inner emptiness is pure, if the tongue realm is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because inner emptiness is pure, therefore the taste realm (taste realm), the tongue consciousness realm (tongue consciousness realm), and tongue contact (tongue contact), and the various feelings arising from tongue contact are pure, and because the taste realm and even the various feelings arising from tongue contact are pure, therefore the sarvajnata is pure. Why is that? If inner emptiness is pure, if the taste realm and even the various feelings arising from tongue contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, therefore the body realm (body realm) is pure, and because the body realm is pure, therefore the sarvajnata is pure. Why is that? If inner emptiness is pure, if the body realm is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because inner emptiness is pure, therefore the touch realm (touch realm), the body consciousness realm (body consciousness realm), and body contact (body contact), and the various feelings arising from body contact are pure,

---

觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若內空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若內空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若內空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若內空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若內空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！由於內空（adhyatma-shunyata）的清凈，觸界（sparsha-dhatu）乃至身觸為緣所生的諸受（vedana）也清凈，因此一切智智（sarvajnata-jnana，一切智慧的智慧）也清凈。為什麼呢？因為內空清凈，觸界乃至身觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

「善現！由於內空清凈，意界（mano-dhatu）也清凈，意界清凈，因此一切智智也清凈。為什麼呢？因為內空清凈，意界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。由於內空清凈，法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）以及意觸（mano-sparsha）、意觸為緣所生的諸受也清凈，法界乃至意觸為緣所生的諸受清凈，因此一切智智也清凈。為什麼呢？因為內空清凈，法界乃至意觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

「善現！由於內空清凈，地界（prithvi-dhatu）也清凈，地界清凈，因此一切智智也清凈。為什麼呢？因為內空清凈，地界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。由於內空清凈，水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayu-dhatu）、空界（akasha-dhatu）、識界（vijnana-dhatu）也清凈，水、火、風、空、識界清凈，因此一切智智也清凈。為什麼呢？因為內空清凈，水、火、風、空、識界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

「善現！由於內空清凈，無明（avidya）也清凈，無明清凈，因此一切智智也清凈。為什麼呢？因為內空清凈，無明清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。由於內空清凈，行（samskara）、識（vijnana）、名色（nama-rupa）、六處（sadayatana）、觸（sparsha）、受（vedana）、愛（trishna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa）也清凈，行乃至老死愁嘆苦憂惱清凈，因此一切智智也清凈。

【English Translation】 English version: 『Subhuti, because of the purity of inner emptiness (adhyatma-shunyata), the touch realm (sparsha-dhatu) and the feelings (vedana) born of contact with the body are also pure, therefore the all-knowing wisdom (sarvajnata-jnana) is also pure. Why is that? Because if inner emptiness is pure, the touch realm and the feelings born of contact with the body are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because of the purity of inner emptiness, the mind realm (mano-dhatu) is also pure, and because the mind realm is pure, the all-knowing wisdom is also pure. Why is that? Because if inner emptiness is pure, the mind realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of inner emptiness, the dharma realm (dharma-dhatu), the consciousness realm (mano-vijnana-dhatu), and mental contact (mano-sparsha), and the feelings born of mental contact are also pure, and because the dharma realm and the feelings born of mental contact are pure, the all-knowing wisdom is also pure. Why is that? Because if inner emptiness is pure, the dharma realm and the feelings born of mental contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because of the purity of inner emptiness, the earth element (prithvi-dhatu) is also pure, and because the earth element is pure, the all-knowing wisdom is also pure. Why is that? Because if inner emptiness is pure, the earth element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of inner emptiness, the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu) are also pure, and because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is also pure. Why is that? Because if inner emptiness is pure, the water, fire, wind, space, and consciousness elements are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti, because of the purity of inner emptiness, ignorance (avidya) is also pure, and because ignorance is pure, the all-knowing wisdom is also pure. Why is that? Because if inner emptiness is pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of inner emptiness, 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, death, sorrow, lamentation, pain, sadness, and distress (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa) are also pure, and because formations through old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is also pure.』

---

惱清凈故一切智智清凈。何以故？若內空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若內空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若內空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故外空清凈，外空清凈故一切智智清凈。何以故？若內空清凈，若外空清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故內外空、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、無性自性空清凈，內外空乃至無性自性空清凈故一切智智清凈。何以故？若內空清凈，若內外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若內空清凈，若真如清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本： 因為惱的清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果內空（adhyatma-shunyata，指內在的空性）清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為內空清凈，所以佈施波羅蜜多（dana-paramita，指佈施的完美）清凈，因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為內空清凈，所以凈戒（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）清凈，因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為內空清凈，所以外空（bahirdha-shunyata，指外在的空性）清凈，因為外空清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果外空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為內空清凈，所以內外空（adhyatma-bahirdha-shunyata，指內外皆空）、空空（shunyata-shunyata，指空性的空性）、大空（maha-shunyata，指廣大的空性）、勝義空（paramartha-shunyata，指勝義諦的空性）、有為空（samskrta-shunyata，指有為法的空性）、無為空（asamskrta-shunyata，指無為法的空性）、畢竟空（atyanta-shunyata，指究竟的空性）、無際空（anavaragra-shunyata，指無邊際的空性）、散空（anavakara-shunyata，指無散亂的空性）、無變異空（prakrti-shunyata，指無變異的空性）、本性空（svabhava-shunyata，指自性的空性）、自相空（svalaksana-shunyata，指自相的空性）、共相空（samanya-laksana-shunyata，指共相的空性）、一切法空（sarva-dharma-shunyata，指一切法的空性）、不可得空（anupalambha-shunyata，指不可得的空性）、無性空（abhava-shunyata，指無自性的空性）、自性空（prakrti-shunyata，指自性的空性）、無性自性空（abhava-svabhava-shunyata，指無自性的自性的空性）清凈，因為內外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果內外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為內空清凈，所以真如（tathata，指事物的真實本性）清凈，因為真如清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性

【English Translation】 English version: Because of the purity of vexation, the all-knowing wisdom (sarvajnata) is pure. Why is that? If inner emptiness (adhyatma-shunyata) is pure, if the aggregates of form, feeling, perception, mental formations, and consciousness, up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, the perfection of giving (dana-paramita) is pure, and because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If inner emptiness is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because inner emptiness is pure, the perfections of morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), and wisdom (prajna-paramita) are pure, and because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is that? If inner emptiness is pure, if the perfections of morality up to wisdom are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, outer emptiness (bahirdha-shunyata) is pure, and because outer emptiness is pure, the all-knowing wisdom is pure. Why is that? If inner emptiness is pure, if outer emptiness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because inner emptiness is pure, inner and outer emptiness (adhyatma-bahirdha-shunyata), emptiness of emptiness (shunyata-shunyata), great emptiness (maha-shunyata), ultimate emptiness (paramartha-shunyata), conditioned emptiness (samskrta-shunyata), unconditioned emptiness (asamskrta-shunyata), absolute emptiness (atyanta-shunyata), beginningless emptiness (anavaragra-shunyata), dispersed emptiness (anavakara-shunyata), emptiness of non-change (prakrti-shunyata), emptiness of inherent nature (svabhava-shunyata), emptiness of self-characteristics (svalaksana-shunyata), emptiness of general characteristics (samanya-laksana-shunyata), emptiness of all dharmas (sarva-dharma-shunyata), emptiness of non-apprehension (anupalambha-shunyata), emptiness of non-existence (abhava-shunyata), emptiness of self-nature (prakrti-shunyata), and emptiness of non-existence of self-nature (abhava-svabhava-shunyata) are pure, and because inner and outer emptiness up to the emptiness of non-existence of self-nature are pure, the all-knowing wisdom is pure. Why is that? If inner emptiness is pure, if inner and outer emptiness up to the emptiness of non-existence of self-nature are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because inner emptiness is pure, suchness (tathata) is pure, and because suchness is pure, the all-knowing wisdom is pure. Why is that? If inner emptiness is pure, if suchness is pure, if the all-knowing wisdom is pure, there is no duality

---

、無二分、無別、無斷故。內空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若內空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若內空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若內空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若內空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若內空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若內空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故八勝處、九次

【現代漢語翻譯】 現代漢語譯本 『沒有二分、沒有差別、沒有斷滅的緣故。因為內空（Adhyatma-shunyata，指內在的空性）清凈，所以法界（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，指遠離生起的性質）、法定（Dharmasthiti，指法所安住的狀態）、法住（Dharmata-sthiti，指法性所安住的狀態）、實際（Bhuta-koti，指真實的邊際）、虛空界（Akasha-dhatu，指虛空的界限）、不可思議界（Acintya-dhatu，指不可思議的界限）清凈，因為法界乃至不可思議界清凈，所以一切智智（Sarvajnata，指一切智慧的智慧）清凈。為什麼呢？如果內空清凈，如果法界乃至不可思議界清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。』 『善現（Subhuti，佛陀的弟子）！因為內空清凈，所以苦聖諦（Duhkha-satya，指苦的真理）清凈，因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。因為內空清凈，所以集聖諦（Samudaya-satya，指苦的起因的真理）、滅聖諦（Nirodha-satya，指苦的止息的真理）、道聖諦（Marga-satya，指通往苦的止息的道路的真理）清凈，因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。』 『善現！因為內空清凈，所以四靜慮（Dhyana，指四種禪定狀態）清凈，因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。因為內空清凈，所以四無量（Apramana，指四種無限的慈悲喜捨心）、四無色定（Arupadhyana，指四種無色界的禪定）清凈，因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。』 『善現！因為內空清凈，所以八解脫（Ashta-vimoksha，指八種解脫）清凈，因為八解脫清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。因為內空清凈，所以八勝處（Ashta-abhibhayatana，指八種克服色慾的禪定）、九次第

【English Translation】 English version 'Because there is no duality, no distinction, and no severance. Because the inner emptiness (Adhyatma-shunyata) is pure, therefore the realm of Dharma (Dharmadhatu), the nature of Dharma (Dharmata), the non-falsity (Avitathata), the non-alteration (Ananyathata), the equality (Samata), the detachment from arising (Viviktata), the established Dharma (Dharmasthiti), the abiding of Dharma (Dharmata-sthiti), the reality (Bhuta-koti), the realm of space (Akasha-dhatu), and the inconceivable realm (Acintya-dhatu) are pure. Because the realm of Dharma up to the inconceivable realm is pure, therefore the all-knowing wisdom (Sarvajnata) is pure. Why is that? If the inner emptiness is pure, if the realm of Dharma up to the inconceivable realm is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.' 'Subhuti! Because the inner emptiness is pure, therefore the noble truth of suffering (Duhkha-satya) is pure, and because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the inner emptiness is pure, therefore 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) are pure, and because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.' 'Subhuti! Because the inner emptiness is pure, therefore the four meditative absorptions (Dhyana) are pure, and because the four meditative absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the inner emptiness is pure, therefore the four immeasurables (Apramana) and the four formless absorptions (Arupadhyana) are pure, and because the four immeasurables and the four formless absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.' 'Subhuti! Because the inner emptiness is pure, therefore the eight liberations (Ashta-vimoksha) are pure, and because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the inner emptiness is pure, therefore the eight mastery states (Ashta-abhibhayatana) and the nine successive

---

第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若內空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若內空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若內空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若內空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若內空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若內空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故五眼清凈，五眼清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！由於第十遍處（ten kasinas）的清凈，八勝處（eight stages of mastery）、九次第定（nine successive abidings）、十遍處清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果內空（adhyatma-sunyata）清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於內空清凈，所以四念住（four foundations of mindfulness）清凈；由於四念住清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於內空清凈，所以四正斷（four right exertions）、四神足（four bases of spiritual power）、五根（five spiritual faculties）、五力（five powers）、七等覺支（seven factors of enlightenment）、八聖道支（eightfold noble path）清凈；由於四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於內空清凈，所以空解脫門（emptiness liberation door）清凈；由於空解脫門清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於內空清凈，所以無相（signlessness）、無愿（wishlessness）解脫門清凈；由於無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於內空清凈，所以菩薩十地（ten bodhisattva grounds）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？如果內空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於內空清凈，所以五眼（five eyes）清凈；由於五眼清凈，所以一切智智清凈。

【English Translation】 English version: 「Subhuti! Because of the purity of the tenth kasina, the eight stages of mastery, the nine successive abidings, and the ten kasinas, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the eight stages of mastery, the nine successive abidings, and the ten kasinas are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. 「Subhuti! Because inner emptiness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the four foundations of mindfulness are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. Because inner emptiness is pure, the four right exertions, the four bases of spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right exertions up to the eightfold noble path are pure, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the four right exertions up to the eightfold noble path are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. 「Subhuti! Because inner emptiness is pure, the emptiness liberation door is pure; because the emptiness liberation door is pure, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the emptiness liberation door is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. Because inner emptiness is pure, the signlessness and wishlessness liberation doors are pure; because the signlessness and wishlessness liberation doors are pure, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the signlessness and wishlessness liberation doors are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. 「Subhuti! Because inner emptiness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the sarvajnata is pure. Why is that? If inner emptiness is pure, if the ten bodhisattva grounds are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity between them. 「Subhuti! Because inner emptiness is pure, the five eyes are pure; because the five eyes are pure, the sarvajnata is pure.

---

。何以故？若內空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若內空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若內空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若內空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若內空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若內空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若內空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故道相智、一

切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若內空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若內空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若內空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若內空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。內空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若內空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若內空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若內空清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為切相智（Sarvakarajnana，即一切種智，指對一切事物和現象的智慧）清凈，所以道相智（Marga-jnana，指對修行道路的智慧）和一切相智（Sarvakarajnana）清凈，因此一切智智（Sarvajnatva，指佛陀的智慧）清凈。為什麼呢？如果內空（Adhyatma-shunyata，指內在的空性）清凈，道相智和一切相智清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為內空清凈，所以一切陀羅尼門（Dharani-mukha，指總持一切法門的智慧）清凈，一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果內空清凈，一切陀羅尼門清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為內空清凈，所以一切三摩地門（Samadhi-mukha，指禪定之門）清凈，一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果內空清凈，一切三摩地門清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為內空清凈，所以預流果（Srota-apatti-phala，指初果，入流果）清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果內空清凈，預流果清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為內空清凈，所以一來果（Sakrdagami-phala，指二果，一來果）、不還果（Anagami-phala，指三果，不還果）、阿羅漢果（Arhat-phala，指四果，阿羅漢果）清凈，一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果內空清凈，一來果、不還果、阿羅漢果清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為內空清凈，所以獨覺菩提（Pratyekabuddha-bodhi，指辟支佛的覺悟）清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果內空清凈，獨覺菩提清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為內空清凈，所以一切菩薩摩訶薩行（Bodhisattva-mahasattva-carya，指菩薩的修行）清凈，一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果內空清凈

【English Translation】 English version: 'Subhuti, because the purity of the knowledge of all aspects (Sarvakarajnana), the knowledge of the path (Marga-jnana) and the knowledge of all aspects (Sarvakarajnana) are pure, therefore the all-knowing wisdom (Sarvajnatva) is pure. Why is that? If the inner emptiness (Adhyatma-shunyata) is pure, the knowledge of the path and the knowledge of all aspects are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the inner emptiness is pure, all the gateways to Dharani (Dharani-mukha) are pure, and because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, all the gateways to Dharani are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inner emptiness is pure, all the gateways to Samadhi (Samadhi-mukha) are pure, and because all the gateways to Samadhi are pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, all the gateways to Samadhi are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the inner emptiness is pure, the fruit of Stream-enterer (Srota-apatti-phala) is pure, and because the fruit of Stream-enterer is pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the fruit of Stream-enterer is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inner emptiness is pure, the fruit of Once-returner (Sakrdagami-phala), the fruit of Non-returner (Anagami-phala), and the fruit of Arhat (Arhat-phala) are pure, and because the fruit of Once-returner, the fruit of Non-returner, and the fruit of Arhat are pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the fruit of Once-returner, the fruit of Non-returner, and the fruit of Arhat are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the inner emptiness is pure, the enlightenment of a Pratyekabuddha (Pratyekabuddha-bodhi) is pure, and because the enlightenment of a Pratyekabuddha is pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the enlightenment of a Pratyekabuddha is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the inner emptiness is pure, all the practices of a Bodhisattva-mahasattva (Bodhisattva-mahasattva-carya) are pure, and because all the practices of a Bodhisattva-mahasattva are pure, the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure

---

，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若內空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！外空清凈故色清凈，色清凈故一切智智清凈。何以故？若外空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若外空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若外空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若外空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若外空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故聲、香、味、觸、法處清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果一切菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的修行是清凈的，如果一切智智（Sarvajnata，一切智）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為內空（adhyatma-shunyata，內在的空性）是清凈的，所以諸佛的無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）是清凈的；因為諸佛的無上正等菩提是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內空是清凈的，如果諸佛的無上正等菩提是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『又，善現！因為外空（bahirdha-shunyata，外在的空性）是清凈的，所以色（rupa，物質）是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？因為如果外空是清凈的，如果色是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為外空是清凈的，所以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）是清凈的；因為受、想、行、識是清凈的，所以一切智智是清凈的。為什麼呢？因為如果外空是清凈的，如果受、想、行、識是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為外空是清凈的，所以眼處（cakshur-ayatana，眼根）是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果外空是清凈的，如果眼處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為外空是清凈的，所以耳（shrotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果外空是清凈的，如果耳、鼻、舌、身、意處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為外空是清凈的，所以色處（rupa-ayatana，色境）是清凈的；因為色處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果外空是清凈的，如果色處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為外空是清凈的，所以聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprashtavya，觸感）、法處（dharma-ayatana，法境）是清凈的

【English Translation】 English version 'Subhuti! If the practice of all Bodhisattva-Mahasattvas is pure, if the Sarvajnata (all-knowing wisdom) is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the adhyatma-shunyata (internal emptiness) is pure, the anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas is pure; because the anuttara-samyak-sambodhi of all Buddhas is pure, the Sarvajnata is pure. Why? Because if the adhyatma-shunyata is pure, if the anuttara-samyak-sambodhi of all Buddhas is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. 'Furthermore, Subhuti! Because the bahirdha-shunyata (external emptiness) is pure, rupa (form) is pure; because rupa is pure, the Sarvajnata is pure. Why? Because if the bahirdha-shunyata is pure, if rupa is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. Because the bahirdha-shunyata is pure, vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are pure; because vedana, samjna, samskara, and vijnana are pure, the Sarvajnata is pure. Why? Because if the bahirdha-shunyata is pure, if vedana, samjna, samskara, and vijnana are pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the bahirdha-shunyata is pure, the cakshur-ayatana (eye base) is pure; because the cakshur-ayatana is pure, the Sarvajnata is pure. Why? Because if the bahirdha-shunyata is pure, if the cakshur-ayatana is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. Because the bahirdha-shunyata is pure, the shrotra (ear base), ghrana (nose base), jihva (tongue base), kaya (body base), and manas-ayatana (mind base) are pure; because the shrotra, ghrana, jihva, kaya, and manas-ayatana are pure, the Sarvajnata is pure. Why? Because if the bahirdha-shunyata is pure, if the shrotra, ghrana, jihva, kaya, and manas-ayatana are pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the bahirdha-shunyata is pure, the rupa-ayatana (form base) is pure; because the rupa-ayatana is pure, the Sarvajnata is pure. Why? Because if the bahirdha-shunyata is pure, if the rupa-ayatana is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. Because the bahirdha-shunyata is pure, shabda (sound), gandha (smell), rasa (taste), sprashtavya (touch), and dharma-ayatana (dharma base) are pure.

---

凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若外空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若外空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若外空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若外空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若外空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若外空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生

【現代漢語翻譯】 現代漢語譯本： 『凈』（指清凈），因為聲、香、味、觸、法這五種感官對像清凈，所以一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）也清凈。為什麼呢？如果外空（bāhya-śūnyatā, 外在的空性）清凈，那麼聲、香、味、觸、法這五種感官對象也清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現』（Subhuti, 須菩提）！因為外空清凈，所以眼界（cakṣur-dhātu, 眼的感知領域）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果外空清凈，那麼眼界清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為外空清凈，所以眼識界（cakṣur-vijñāna-dhātu, 眼識的感知領域）、眼觸（cakṣuḥ-sparśa, 眼根與外境的接觸）以及眼觸為緣所生的各種感受也清凈；乃至因為眼觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果外空清凈，那麼眼識界、眼觸以及眼觸為緣所生的各種感受清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現』！因為外空清凈，所以耳界（śrotra-dhātu, 耳的感知領域）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果外空清凈，那麼耳界清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為外空清凈，所以聲界（śabda-dhātu, 聲音的感知領域）、耳識界（śrotra-vijñāna-dhātu, 耳識的感知領域）以及耳觸（śrotra-sparśa, 耳根與外境的接觸）、耳觸為緣所生的各種感受也清凈；乃至因為耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果外空清凈，那麼聲界、耳識界、耳觸以及耳觸為緣所生的各種感受清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現』！因為外空清凈，所以鼻界（ghrāṇa-dhātu, 鼻的感知領域）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果外空清凈，那麼鼻界清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為外空清凈，所以香界（gandha-dhātu, 氣味的感知領域）、鼻識界（ghrāṇa-vijñāna-dhātu, 鼻識的感知領域）以及鼻觸（ghrāṇa-sparśa, 鼻根與外境的接觸）、鼻觸為緣所生的各種感受也清凈；

【English Translation】 English version: 'Purity' (referring to cleanliness), because the sense objects of sound, smell, taste, touch, and dharma are pure, therefore the all-knowing wisdom (sarvajñatā, Buddha's wisdom) is also pure. Why is that? If external emptiness (bāhya-śūnyatā) is pure, then the sense objects of sound, smell, taste, touch, and dharma are also pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. 'Subhuti'! Because external emptiness is pure, therefore the eye realm (cakṣur-dhātu) is pure; because the eye realm is pure, therefore the all-knowing wisdom is pure. Why is that? If external emptiness is pure, then the eye realm is pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. Because external emptiness is pure, therefore the eye consciousness realm (cakṣur-vijñāna-dhātu), eye contact (cakṣuḥ-sparśa), and the various feelings arising from eye contact are also pure; and even because the various feelings arising from eye contact are pure, therefore the all-knowing wisdom is pure. Why is that? If external emptiness is pure, then the eye consciousness realm, eye contact, and the various feelings arising from eye contact are pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. 'Subhuti'! Because external emptiness is pure, therefore the ear realm (śrotra-dhātu) is pure; because the ear realm is pure, therefore the all-knowing wisdom is pure. Why is that? If external emptiness is pure, then the ear realm is pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. Because external emptiness is pure, therefore the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), and the various feelings arising from ear contact are also pure; and even because the various feelings arising from ear contact are pure, therefore the all-knowing wisdom is pure. Why is that? If external emptiness is pure, then the sound realm, the ear consciousness realm, ear contact, and the various feelings arising from ear contact are pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. 'Subhuti'! Because external emptiness is pure, therefore the nose realm (ghrāṇa-dhātu) is pure; because the nose realm is pure, therefore the all-knowing wisdom is pure. Why is that? If external emptiness is pure, then the nose realm is pure, and then the all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no severance between them. Because external emptiness is pure, therefore the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and the various feelings arising from nose contact are also pure;

---

諸受清凈故一切智智清凈。何以故？若外空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若外空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若外空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若外空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若外空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若外空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智

【現代漢語翻譯】 現代漢語譯本： 「須菩提！因為一切感受都是清凈的，所以一切智智（Buddha's সর্বজ্ঞতা, 一切智慧的智慧）也是清凈的。為什麼呢？如果外空（bāhya-śūnyatā, 外部的空性）是清凈的，那麼香界（gandha-dhātu, 香的界域）乃至鼻觸為緣所生的各種感受也是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 「須菩提！因為外空是清凈的，所以舌界（jihvā-dhātu, 舌的界域）也是清凈的；因為舌界是清凈的，所以一切智智也是清凈的。為什麼呢？如果外空是清凈的，那麼舌界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。因為外空是清凈的，所以味界（rasa-dhātu, 味的界域）、舌識界（jihvā-vijñāna-dhātu, 舌識的界域）以及舌觸（jihvā-sparśa, 舌的接觸）、舌觸為緣所生的各種感受也是清凈的；因為味界乃至舌觸為緣所生的各種感受是清凈的，所以一切智智也是清凈的。為什麼呢？如果外空是清凈的，那麼味界乃至舌觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 「須菩提！因為外空是清凈的，所以身界（kāya-dhātu, 身的界域）也是清凈的；因為身界是清凈的，所以一切智智也是清凈的。為什麼呢？如果外空是清凈的，那麼身界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。因為外空是清凈的，所以觸界（spraṣṭavya-dhātu, 觸的界域）、身識界（kāya-vijñāna-dhātu, 身識的界域）以及身觸（kāya-sparśa, 身的接觸）、身觸為緣所生的各種感受也是清凈的；因為觸界乃至身觸為緣所生的各種感受是清凈的，所以一切智智也是清凈的。為什麼呢？如果外空是清凈的，那麼觸界乃至身觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 「須菩提！因為外空是清凈的，所以意界（mano-dhātu, 意的界域）也是清凈的；因為意界是清凈的，所以一切智智也是清凈的。為什麼呢？如果外空是清凈的，那麼意界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。因為外空是清凈的，所以法界（dharma-dhātu, 法的界域）、意識界（mano-vijñāna-dhātu, 意識的界域）以及意觸（manaḥ-sparśa, 意的接觸）、意觸為緣所生的各種感受也是清凈的；因為法界乃至意觸為緣所生的各種感受是清凈的，所以一切智智也是清凈的。

【English Translation】 English version: 『Subhuti, because all feelings are pure, therefore the All-Knowing Wisdom of a Buddha (sarvajñatā, the wisdom of all wisdom) is also pure. Why is that? If external emptiness (bāhya-śūnyatā) is pure, then the sphere of smell (gandha-dhātu) and the various feelings arising from contact with the nose are also pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because external emptiness is pure, therefore the sphere of the tongue (jihvā-dhātu) is also pure; because the sphere of the tongue is pure, therefore the All-Knowing Wisdom is also pure. Why is that? If external emptiness is pure, then the sphere of the tongue is pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because external emptiness is pure, therefore the sphere of taste (rasa-dhātu), the sphere of tongue consciousness (jihvā-vijñāna-dhātu), and the contact of the tongue (jihvā-sparśa), and the various feelings arising from contact with the tongue are also pure; because the sphere of taste and the various feelings arising from contact with the tongue are pure, therefore the All-Knowing Wisdom is also pure. Why is that? If external emptiness is pure, then the sphere of taste and the various feelings arising from contact with the tongue are pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because external emptiness is pure, therefore the sphere of the body (kāya-dhātu) is also pure; because the sphere of the body is pure, therefore the All-Knowing Wisdom is also pure. Why is that? If external emptiness is pure, then the sphere of the body is pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because external emptiness is pure, therefore the sphere of touch (spraṣṭavya-dhātu), the sphere of body consciousness (kāya-vijñāna-dhātu), and the contact of the body (kāya-sparśa), and the various feelings arising from contact with the body are also pure; because the sphere of touch and the various feelings arising from contact with the body are pure, therefore the All-Knowing Wisdom is also pure. Why is that? If external emptiness is pure, then the sphere of touch and the various feelings arising from contact with the body are pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because external emptiness is pure, therefore the sphere of mind (mano-dhātu) is also pure; because the sphere of mind is pure, therefore the All-Knowing Wisdom is also pure. Why is that? If external emptiness is pure, then the sphere of mind is pure, and if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because external emptiness is pure, therefore the sphere of phenomena (dharma-dhātu), the sphere of mind consciousness (mano-vijñāna-dhātu), and the contact of the mind (manaḥ-sparśa), and the various feelings arising from contact with the mind are also pure; because the sphere of phenomena and the various feelings arising from contact with the mind are pure, therefore the All-Knowing Wisdom is also pure.』

---

智清凈。何以故？若外空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若外空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若外空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若外空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若外空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若外空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本：智慧的清凈是怎樣的呢？因為如果外空（adhyātma-śūnyatā）清凈，那麼法界（dharma-dhātu）乃至意觸為緣所生的諸受清凈，如果一切智智（sarvākāra-jñatā）清凈，這是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 善現（Subhūti）！因為外空清凈，所以地界（pṛthivī-dhātu）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為如果外空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為外空清凈，所以水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為如果外空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 善現！因為外空清凈，所以無明（avidyā）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為如果外空清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為外空清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāma-rūpa）、六處（ṣaḍ-āyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為如果外空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 善現！因為外空清凈，所以佈施波羅蜜多（dāna-pāramitā）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果外空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為外空清凈，所以凈戒波羅蜜多（śīla-pāramitā）、安忍波羅蜜多（kṣānti-pāramitā）、精進波羅蜜多（vīrya-pāramitā）、靜慮波羅蜜多（dhyāna-pāramitā）、般若波羅蜜多（prajñā-pāramitā）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。

【English Translation】 English version: How is wisdom purified? Because if the outer emptiness (adhyātma-śūnyatā) is pure, then the dharma-realm (dharma-dhātu) and even the feelings arising from contact with the mind are pure, and if all-knowing wisdom (sarvākāra-jñatā) is pure, it is because there is no duality, no division, no difference, and no cessation between them. Subhūti! Because the outer emptiness is pure, the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, all-knowing wisdom is pure. Why? Because if the outer emptiness is pure, if the earth element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the outer emptiness is pure, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, all-knowing wisdom is pure. Why? Because if the outer emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Subhūti! Because the outer emptiness is pure, ignorance (avidyā) is pure; because ignorance is pure, all-knowing wisdom is pure. Why? Because if the outer emptiness is pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the outer emptiness is pure, formations (saṃskāra), consciousness (vijñāna), name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, all-knowing wisdom is pure. Why? Because if the outer emptiness is pure, if formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Subhūti! Because the outer emptiness is pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why? Because if the outer emptiness is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the outer emptiness is pure, the perfections of morality (śīla-pāramitā), patience (kṣānti-pāramitā), vigor (vīrya-pāramitā), meditation (dhyāna-pāramitā), and wisdom (prajñā-pāramitā) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure.

---

。何以故？若外空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若外空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故內外空、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、無性自性空清凈，內外空乃至無性自性空清凈故一切智智清凈。何以故？若外空清凈，若內外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若外空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若外空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若外空清凈，若苦聖諦清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本： 「這是什麼緣故呢？如果外空（adhyatma-shunyata，內空）清凈，如果凈戒乃至般若波羅蜜多（prajna-paramita，智慧的完美）清凈，如果一切智智（sarvajnata，對一切的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現（Subhuti）！因為外空清凈，所以內空（bahirdha-shunyata，外空）清凈；因為內空清凈，所以一切智智清凈。這是什麼緣故呢？如果外空清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為外空清凈，所以內外空（adhyatma-bahirdha-shunyata，內外空）、空空（shunyata-shunyata，空性之空性）、大空（maha-shunyata，大空）、勝義空（paramartha-shunyata，勝義空）、有為空（samskrita-shunyata，有為之空）、無為空（asamskrita-shunyata，無為之空）、畢竟空（atyanta-shunyata，究竟空）、無際空（anavaragra-shunyata，無邊際空）、散空（anavakara-shunyata，無散空）、無變異空（prakriti-shunyata，無變異空）、本性空（svabhava-shunyata，自性空）、自相空（svalaksana-shunyata，自相空）、共相空（samanya-laksana-shunyata，共相空）、一切法空（sarva-dharma-shunyata，一切法空）、不可得空（anupalambha-shunyata，不可得空）、無性空（abhava-shunyata，無性空）、自性空（svabhava-shunyata，自性空）、無性自性空（abhava-svabhava-shunyata，無自性空）清凈；因為內外空乃至無性自性空清凈，所以一切智智清凈。這是什麼緣故呢？如果外空清凈，如果內外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為外空清凈，所以真如（tathata，真如）清凈；因為真如清凈，所以一切智智清凈。這是什麼緣故呢？如果外空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為外空清凈，所以法界（dharma-dhatu，法界）、法性（dharma-ta，法性）、不虛妄性（avitathata，不虛妄性）、不變異性（ananyathata，不變異性）、平等性（samata，平等性）、離生性（viviktata，離生性）、法定（dharmasthitita，法定）、法住（dharmata，法住）、實際（bhutakoti，實際）、虛空界（akasha-dhatu，虛空界）、不思議界（acintya-dhatu，不思議界）清凈；因為法界乃至不思議界清凈，所以一切智智清凈。這是什麼緣故呢？如果外空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為外空清凈，所以苦聖諦（duhkha-satya，苦諦）清凈；因為苦聖諦清凈，所以一切智智清凈。這是什麼緣故呢？如果外空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性

【English Translation】 English version: Why is that? If external emptiness (adhyatma-shunyata) is pure, if pure morality up to the perfection of wisdom (prajna-paramita) is pure, if the wisdom of all-knowing (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation among them. 『Subhuti, because external emptiness is pure, therefore internal emptiness (bahirdha-shunyata) is pure; because internal emptiness is pure, therefore the wisdom of all-knowing is pure. Why is that? If external emptiness is pure, if internal emptiness is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation among them. Because external emptiness is pure, therefore 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), ultimate emptiness (atyanta-shunyata), boundless emptiness (anavaragra-shunyata), dispersed emptiness (anavakara-shunyata), unchanging emptiness (prakriti-shunyata), essential emptiness (svabhava-shunyata), self-characteristic emptiness (svalaksana-shunyata), common characteristic emptiness (samanya-laksana-shunyata), emptiness of all dharmas (sarva-dharma-shunyata), emptiness of non-apprehension (anupalambha-shunyata), emptiness of non-existence (abhava-shunyata), emptiness of self-nature (svabhava-shunyata), and emptiness of non-self-nature (abhava-svabhava-shunyata) are pure; because internal and external emptiness up to emptiness of non-self-nature are pure, therefore the wisdom of all-knowing is pure. Why is that? If external emptiness is pure, if internal and external emptiness up to emptiness of non-self-nature are pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation among them.』 『Subhuti, because external emptiness is pure, therefore suchness (tathata) is pure; because suchness is pure, therefore the wisdom of all-knowing is pure. Why is that? If external emptiness is pure, if suchness is pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation among them. Because external emptiness is pure, therefore the realm of dharma (dharma-dhatu), the nature of dharma (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), the fixed nature of dharma (dharmasthitita), the abiding nature of dharma (dharmata), the limit of reality (bhutakoti), the realm of space (akasha-dhatu), and the inconceivable realm (acintya-dhatu) are pure; because the realm of dharma up to the inconceivable realm are pure, therefore the wisdom of all-knowing is pure. Why is that? If external emptiness is pure, if the realm of dharma up to the inconceivable realm are pure, if the wisdom of all-knowing is pure, it is because there is no duality, no division, no difference, and no separation among them.』 『Subhuti, because external emptiness is pure, therefore the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, therefore the wisdom of all-knowing is pure. Why is that? If external emptiness is pure, if the noble truth of suffering is pure, if the wisdom of all-knowing is pure, it is because there is no duality

---

、無二分、無別、無斷故。外空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若外空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若外空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若外空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若外空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若外空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若外空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！因為外在的空性清凈，所以集諦(Samudaya Satya，苦的根源)、滅諦(Nirodha Satya，苦的止息)、道諦(Marga Satya，通往止息苦的道路)這三聖諦也清凈；因為集、滅、道三聖諦清凈，所以一切智智(Sarvajnata，佛陀的智慧)也清凈。為什麼呢？因為外在的空性清凈，與集、滅、道三聖諦的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為外在的空性清凈，所以四禪定(Dhyana，四種禪定狀態)也清凈；因為四禪定清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與四禪定的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為外在的空性清凈，所以四無量心(Brahmavihara，四種慈悲喜捨的修行)和四無色定(Arupadhatu，四種無色界的禪定)也清凈；因為四無量心和四無色定清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與四無量心和四無色定的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為外在的空性清凈，所以八解脫(Astha Vimoksha，八種解脫的修行)也清凈；因為八解脫清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與八解脫的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為外在的空性清凈，所以八勝處(Asthavijaya，八種克服感官的修行)、九次第定(Navanusamapatti，九種次第進入禪定的修行)、十遍處(Dasakrtsna，十種禪定境界)也清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與八勝處、九次第定、十遍處的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為外在的空性清凈，所以四念住(Smrtyupasthana，四種觀照的修行)也清凈；因為四念住清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與四念住的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為外在的空性清凈，所以四正斷(Samyakprahana，四種精進的修行)、四神足(Rddhipada，四種成就神通的修行)、五根(Indriya，五種修行的根本)、五力(Bala，五種修行的力量)、七等覺支(Saptabodhyanga，七種覺悟的因素)、八聖道支(Aryastangika Marga，八種通往解脫的道路)也清凈；因為四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，所以一切智智也清凈。為什麼呢？因為外在的空性清凈，與四正斷、四神足、五根、五力、七等覺支、八聖道支的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 『Subhuti, because the outer emptiness is pure, therefore the noble truths of suffering's origin (Samudaya Satya), suffering's cessation (Nirodha Satya), and the path to the cessation of suffering (Marga Satya) are also pure; because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom (Sarvajnata) is also pure. Why is that? Because the purity of outer emptiness, the purity of the noble truths of origin, cessation, and path, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. 『Subhuti, because the outer emptiness is pure, therefore the four meditative absorptions (Dhyana) are also pure; because the four meditative absorptions are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the four meditative absorptions, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because the outer emptiness is pure, therefore the four immeasurables (Brahmavihara) and the four formless absorptions (Arupadhatu) are also pure; because the four immeasurables and the four formless absorptions are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the four immeasurables and the four formless absorptions, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. 『Subhuti, because the outer emptiness is pure, therefore the eight liberations (Astha Vimoksha) are also pure; because the eight liberations are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the eight liberations, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because the outer emptiness is pure, therefore the eight mastery (Asthavijaya), the nine successive abidings (Navanusamapatti), and the ten totalities (Dasakrtsna) are also pure; because the eight mastery, the nine successive abidings, and the ten totalities are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the eight mastery, the nine successive abidings, and the ten totalities, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. 『Subhuti, because the outer emptiness is pure, therefore the four foundations of mindfulness (Smrtyupasthana) are also pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the four foundations of mindfulness, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because the outer emptiness is pure, therefore 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 (Saptabodhyanga), and the eightfold noble path (Aryastangika Marga) are also pure; because the four right exertions, the four bases of magical power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure, therefore the all-knowing wisdom is also pure. Why is that? Because the purity of outer emptiness, the purity of the four right exertions, the four bases of magical power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous.

---

正斷乃至八聖道支清凈故一切智智清凈。何以故？若外空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若外空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若外空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若外空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若外空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若外空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若外空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故四無所畏

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於四正斷（catvāri samyakprahāṇāni）乃至八聖道支（aṣṭāṅgamārga）清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果外空（adhyātmikaśūnyatā）清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於外空清凈，所以空解脫門（śūnyatāvimokṣamukha）清凈，空解脫門清凈所以一切智智清凈。為什麼呢？如果外空清凈，空解脫門清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。外空清凈，所以無相（animitta）、無愿（apraṇihita）解脫門清凈，無相、無愿解脫門清凈所以一切智智清凈。為什麼呢？如果外空清凈，無相、無愿解脫門清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於外空清凈，所以菩薩十地（daśa bhūmayaḥ）清凈，菩薩十地清凈所以一切智智清凈。為什麼呢？如果外空清凈，菩薩十地清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於外空清凈，所以五眼（pañca cakṣūṃṣi）清凈，五眼清凈所以一切智智清凈。為什麼呢？如果外空清凈，五眼清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。外空清凈，所以六神通（ṣaḍabhijñāḥ）清凈，六神通清凈所以一切智智清凈。為什麼呢？如果外空清凈，六神通清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於外空清凈，所以佛十力（daśa balāni）清凈，佛十力清凈所以一切智智清凈。為什麼呢？如果外空清凈，佛十力清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。外空清凈，所以四無所畏（catvāri vaiśāradyāni）清凈，四無所畏清凈所以一切智智清凈。

【English Translation】 English version 『Subhuti! Because the four right exertions (catvāri samyakprahāṇāni) up to the eightfold noble path (aṣṭāṅgamārga) are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the inner emptiness (adhyātmikaśūnyatā) is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the inner emptiness is pure, therefore the emptiness liberation gate (śūnyatāvimokṣamukha) is pure, and because the emptiness liberation gate is pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the emptiness liberation gate is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inner emptiness is pure, therefore the signless (animitta) and wishless (apraṇihita) liberation gates are pure, and because the signless and wishless liberation gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the signless and wishless liberation gates are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the inner emptiness is pure, therefore the ten bodhisattva grounds (daśa bhūmayaḥ) are pure, and because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the inner emptiness is pure, therefore the five eyes (pañca cakṣūṃṣi) are pure, and because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inner emptiness is pure, therefore the six super knowledges (ṣaḍabhijñāḥ) are pure, and because the six super knowledges are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the six super knowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the inner emptiness is pure, therefore the ten powers of a Buddha (daśa balāni) are pure, and because the ten powers of a Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? If the inner emptiness is pure, the ten powers of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inner emptiness is pure, therefore the four fearlessnesses (catvāri vaiśāradyāni) are pure, and because the four fearlessnesses are pure, therefore the all-knowing wisdom is pure.

---

、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若外空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若外空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若外空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若外空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若外空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若外空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？

【現代漢語翻譯】 現代漢語譯本：『須菩提！因為外空的清凈，所以四無礙解（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（對眾生離苦得樂感到歡喜）、大舍（平等對待一切眾生，不偏愛不憎恨）、十八佛不共法（佛獨有的十八種功德）都清凈；因為四無所畏（佛的四種無所畏懼的自信）乃至十八佛不共法清凈，所以一切智智（佛的智慧）清凈。為什麼呢？因為外空的清凈，與四無所畏乃至十八佛不共法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為外空的清凈，所以無忘失法（不忘失一切善法）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為外空的清凈，與無忘失法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為外空的清凈，所以恒住舍性（始終保持平等捨棄的性質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為外空的清凈，與恒住舍性的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為外空的清凈，所以一切智（聲聞、緣覺的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為外空的清凈，與一切智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為外空的清凈，所以道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物真相的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為外空的清凈，與道相智、一切相智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為外空的清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為外空的清凈，與一切陀羅尼門的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為外空的清凈，所以一切三摩地門（進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version: 'Subhuti, because of the purity of external emptiness, the four unobstructed knowledges (four kinds of unhindered eloquence), great loving-kindness (the wish to give happiness to all beings), great compassion (the wish to relieve the suffering of all beings), great joy (rejoicing in the happiness and liberation of all beings), great equanimity (treating all beings equally without preference or hatred), and the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha) are pure; because the four fearlessnesses (four kinds of fearless confidence of a Buddha) up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? Because the purity of external emptiness, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of external emptiness, the non-forgetfulness of Dharma (not forgetting all good dharmas) is pure; because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of external emptiness, the purity of the non-forgetfulness of Dharma, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of external emptiness, the constant abiding in equanimity (always maintaining the nature of equal abandonment) is pure; because the constant abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of external emptiness, the purity of constant abiding in equanimity, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of external emptiness, the all-knowing wisdom (wisdom of Sravakas and Pratyekabuddhas) is pure; because the all-knowing wisdom is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of external emptiness, the purity of the all-knowing wisdom, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of external emptiness, the knowledge of the path (wisdom of understanding the path of practice) and the knowledge of all aspects (wisdom of understanding the truth of all things) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of external emptiness, the purity of the knowledge of the path and the knowledge of all aspects, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of external emptiness, all Dharani gates (wisdom of upholding all dharmas) are pure; because all Dharani gates are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of external emptiness, the purity of all Dharani gates, and the purity of the all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of external emptiness, all Samadhi gates (gateways to enter into meditative concentration) are pure; because all Samadhi gates are pure, therefore the all-knowing wisdom is pure. Why is that?'

---

若外空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若外空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。外空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若外空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若外空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若外空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！外空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若外空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！內外空清凈故色清凈，色清凈故一切智智清凈。何以故？若內外空清凈，若色清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果外在的空性清凈，如果一切三摩地（Samadhi，禪定）之門清凈，如果一切智智（Sarvajnata，一切智慧）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為外在的空性清凈，所以預流果（Srotaapanna，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為如果外在的空性清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為外在的空性清凈，所以一來果（Sakrdagamin，一來果）、不還果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為如果外在的空性清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為外在的空性清凈，所以獨覺菩提（Pratyekabuddha-bodhi，緣覺的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為如果外在的空性清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為外在的空性清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為如果外在的空性清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為外在的空性清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為如果外在的空性清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『再者，善現！因為內外空清凈，所以色（Rupa，物質）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為如果內外空清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti! If the external emptiness is pure, if all the doors of Samadhi are pure, if all-knowing wisdom (Sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the external emptiness is pure, the fruit of a Stream-enterer (Srotaapanna) is pure; because the fruit of a Stream-enterer is pure, all-knowing wisdom is pure. Why is that? Because if the external emptiness is pure, if the fruit of a Stream-enterer is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the external emptiness is pure, the fruit of a Once-returner (Sakrdagamin), a Non-returner (Anagamin), and an Arhat are pure; because the fruit of a Once-returner, a Non-returner, and an Arhat are pure, all-knowing wisdom is pure. Why is that? Because if the external emptiness is pure, if the fruit of a Once-returner, a Non-returner, and an Arhat are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the external emptiness is pure, the enlightenment of a Pratyekabuddha (Solitary Buddha) is pure; because the enlightenment of a Pratyekabuddha is pure, all-knowing wisdom is pure. Why is that? Because if the external emptiness is pure, if the enlightenment of a Pratyekabuddha is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the external emptiness is pure, the practice of all Bodhisattva-mahasattvas is pure; because the practice of all Bodhisattva-mahasattvas is pure, all-knowing wisdom is pure. Why is that? Because if the external emptiness is pure, if the practice of all Bodhisattva-mahasattvas is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the external emptiness is pure, the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is that? Because if the external emptiness is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti! Because the internal and external emptiness is pure, form (Rupa) is pure; because form is pure, all-knowing wisdom is pure. Why is that? Because if the internal and external emptiness is pure, if form is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

分、無別、無斷故。內外空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若內外空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若內外空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若內外空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若內外空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若內外空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若內外空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為內外空（adhyatma-bahirdha-shunyata）清凈，所以受（vedana）、想（samjna）、行（samskara）、識（vijnana）也清凈；因為受、想、行、識清凈，所以一切智智（sarvajnata-jnana）也清凈。為什麼呢？因為內外空清凈，與受、想、行、識清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為內外空清凈，所以眼處（cakshur-ayatana）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為內外空清凈，與眼處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為內外空清凈，所以耳（shrotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意處（manas-ayatana）也清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為內外空清凈，與耳、鼻、舌、身、意處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為內外空清凈，所以色處（rupa-ayatana）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為內外空清凈，與色處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為內外空清凈，所以聲（shabda）、香（gandha）、味（rasa）、觸（sprashtavya）、法處（dharma-ayatana）也清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為內外空清凈，與聲、香、味、觸、法處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為內外空清凈，所以眼界（cakshur-dhatu）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為內外空清凈，與眼界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為內外空清凈，所以眼識界（cakshur-vijnana-dhatu）以及眼觸（cakshuh-sparsha）、眼觸為緣所生的諸受（vedana）也清凈，乃至眼……』

【English Translation】 English version: 'Subhuti! Because the emptiness of internal and external (adhyatma-bahirdha-shunyata) is pure, therefore feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure; because feeling, perception, mental formations, and consciousness are pure, therefore the wisdom of all-knowing (sarvajnata-jnana) is also pure. Why is that? Because the purity of internal and external emptiness, the purity of feeling, perception, mental formations, and consciousness, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the eye base (cakshur-ayatana) is pure; because the eye base is pure, therefore the wisdom of all-knowing is pure. Why is that? Because the purity of internal and external emptiness, the purity of the eye base, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because the emptiness of internal and external is pure, therefore the ear (shrotra), nose (ghrana), tongue (jihva), body (kaya), and mind bases (manas-ayatana) are also pure; because the ear, nose, tongue, body, and mind bases are pure, therefore the wisdom of all-knowing is pure. Why is that? Because the purity of internal and external emptiness, the purity of the ear, nose, tongue, body, and mind bases, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the form base (rupa-ayatana) is pure; because the form base is pure, therefore the wisdom of all-knowing is pure. Why is that? Because the purity of internal and external emptiness, the purity of the form base, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because the emptiness of internal and external is pure, therefore the sound (shabda), smell (gandha), taste (rasa), touch (sprashtavya), and dharma bases (dharma-ayatana) are also pure; because the sound, smell, taste, touch, and dharma bases are pure, therefore the wisdom of all-knowing is pure. Why is that? Because the purity of internal and external emptiness, the purity of the sound, smell, taste, touch, and dharma bases, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the eye element (cakshur-dhatu) is pure; because the eye element is pure, therefore the wisdom of all-knowing is pure. Why is that? Because the purity of internal and external emptiness, the purity of the eye element, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because the emptiness of internal and external is pure, therefore the eye consciousness element (cakshur-vijnana-dhatu) and eye contact (cakshuh-sparsha), and the feelings (vedana) born of eye contact are also pure, and so on until the eye...'

---

觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若內外空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若內外空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百八 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百九

三藏法師玄奘奉　詔譯初分難信解品第三

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！因為觸（sparśa，感官接觸）為緣所生的各種感受是清凈的，所以一切智智（sarvākārajñatā，對一切事物和現象的智慧）是清凈的。為什麼呢？如果內外空（adhyātmabāhyā-śūnyatā，內在和外在的空性）是清凈的，如果乃至眼觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』 『善現！因為內外空是清凈的，所以耳界（śrotra-dhātu，聽覺的感官領域）是清凈的；因為耳界是清凈的，所以一切智智是清凈的。為什麼呢？如果內外空是清凈的，如果耳界是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為內外空是清凈的，所以聲界（śabda-dhātu，聲音的領域）、耳識界（śrotra-vijñāna-dhātu，聽覺意識的領域）以及耳觸、耳觸為緣所生的各種感受是清凈的；因為聲界乃至耳觸為緣所生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果內外空是清凈的，如果聲界乃至耳觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』 『善現！因為內外空是清凈的，所以鼻界（ghrāṇa-dhātu，嗅覺的感官領域）是清凈的；因為鼻界是清凈的，所以一切智智是清凈的。為什麼呢？如果內外空是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為內外空是清凈的，所以香界（gandha-dhātu，氣味的領域）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識的領域）以及鼻觸、鼻觸為緣所生的各種感受是清凈的；因為香界乃至鼻觸為緣所生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果內外空是清凈的，如果香界乃至鼻觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』

【English Translation】 English version: 'Subhuti! Because the various feelings born of contact (sparśa) are pure, therefore the wisdom of all modes (sarvākārajñatā) is pure. Why is that? If inner and outer emptiness (adhyātmabāhyā-śūnyatā) is pure, if even the various feelings born of eye contact are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because inner and outer emptiness is pure, therefore the ear realm (śrotra-dhātu) is pure; because the ear realm is pure, therefore the wisdom of all modes is pure. Why is that? If inner and outer emptiness is pure, if the ear realm is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no discontinuity between them. Because inner and outer emptiness is pure, therefore the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear contact, and the various feelings born of ear contact are pure; because the sound realm and even the various feelings born of ear contact are pure, therefore the wisdom of all modes is pure. Why is that? If inner and outer emptiness is pure, if the sound realm and even the various feelings born of ear contact are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because inner and outer emptiness is pure, therefore the nose realm (ghrāṇa-dhātu) is pure; because the nose realm is pure, therefore the wisdom of all modes is pure. Why is that? If inner and outer emptiness is pure, if the nose realm is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no discontinuity between them. Because inner and outer emptiness is pure, therefore the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact, and the various feelings born of nose contact are pure; because the smell realm and even the various feelings born of nose contact are pure, therefore the wisdom of all modes is pure. Why is that? If inner and outer emptiness is pure, if the smell realm and even the various feelings born of nose contact are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no discontinuity between them.'

---

十四之二十八

「善現！內外空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若內外空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若內外空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若內外空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若內外空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為內外空（adhyātmabahirdhāśūnyatā）清凈，所以舌界（jihvendriya-dhātu）清凈；因為舌界清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果內外空清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為內外空清凈，所以味界（rasa-dhātu）、舌識界（jihvā-vijñāna-dhātu）以及舌觸（jihvā-sparśa）、舌觸為緣所生的諸受（vedanā）都清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為內外空清凈，所以身界（kāya-dhātu）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為內外空清凈，所以觸界（spraṣṭavya-dhātu）、身識界（kāya-vijñāna-dhātu）以及身觸（kāya-sparśa）、身觸為緣所生的諸受清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為內外空清凈，所以意界（mano-dhātu）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為內外空清凈，所以法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）以及意觸（manaḥ-sparśa）、意觸為緣所生的諸受清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti! Because the emptiness of the internal and external (adhyātmabahirdhāśūnyatā) is pure, therefore the tongue element (jihvendriya-dhātu) is pure; because the tongue element is pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the emptiness of the internal and external is pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of the internal and external is pure, therefore the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and the tongue contact (jihvā-sparśa), and the feelings (vedanā) born of tongue contact are pure; because the taste element and so on up to the feelings born of tongue contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of the internal and external is pure, if the taste element and so on up to the feelings born of tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the emptiness of the internal and external is pure, therefore the body element (kāya-dhātu) is pure; because the body element is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of the internal and external is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of the internal and external is pure, therefore the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and the body contact (kāya-sparśa), and the feelings born of body contact are pure; because the touch element and so on up to the feelings born of body contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of the internal and external is pure, if the touch element and so on up to the feelings born of body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the emptiness of the internal and external is pure, therefore the mind element (mano-dhātu) is pure; because the mind element is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of the internal and external is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of the internal and external is pure, therefore the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and the mind contact (manaḥ-sparśa), and the feelings born of mind contact are pure; because the dharma element and so on up to the feelings born of mind contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of the internal and external is pure, if the dharma element and so on up to the feelings born of mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』

---

二分、無別、無斷故。

「善現！內外空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若內外空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若內外空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若內外空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若內外空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若內外空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若內外空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智

【現代漢語翻譯】 現代漢語譯本 因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。

『善現（Subhuti）！因為內空和外空清凈，所以地界清凈；因為地界清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？如果內空和外空清凈，地界清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。因為內空和外空清凈，所以水界、火界、風界、空界、識界清凈；因為水界、火界、風界、空界、識界清凈，所以一切智智清凈。為什麼呢？如果內空和外空清凈，水界、火界、風界、空界、識界清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。

『善現！因為內空和外空清凈，所以無明（avidya，對實相的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果內空和外空清凈，無明清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。因為內空和外空清凈，所以行（samskara，業力）、識（vijnana，意識）、名色（namarupa，身心）、六處（sadayatana，六根）、觸（sparsha，感官接觸）、受（vedana，感受）、愛（trsna，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果內空和外空清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。

『善現！因為內空和外空清凈，所以佈施波羅蜜多（dana paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果內空和外空清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅。因為內空和外空清凈，所以凈戒波羅蜜多（shila paramita，戒律的完美）、安忍波羅蜜多（kshanti paramita，忍辱的完美）、精進波羅蜜多（virya paramita，精進的完美）、靜慮波羅蜜多（dhyana paramita，禪定的完美）、般若波羅蜜多（prajna paramita，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果內空和外空清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智

【English Translation】 English version Because they are without duality, without division, without distinction, and without severance.

'Subhuti! Because the inner emptiness and outer emptiness are pure, the earth element is pure; because the earth element is pure, all-knowing wisdom (sarvajnata) is pure. Why is that? If the inner emptiness and outer emptiness are pure, the earth element is pure, and all-knowing wisdom is pure, they are without duality, without division, without distinction, and without severance. Because the inner emptiness and outer emptiness are pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, all-knowing wisdom is pure. Why is that? If the inner emptiness and outer emptiness are pure, the water, fire, wind, space, and consciousness elements are pure, and all-knowing wisdom is pure, they are without duality, without division, without distinction, and without severance.

'Subhuti! Because the inner emptiness and outer emptiness are pure, ignorance (avidya) is pure; because ignorance is pure, all-knowing wisdom is pure. Why is that? If the inner emptiness and outer emptiness are pure, ignorance is pure, and all-knowing wisdom is pure, they are without duality, without division, without distinction, and without severance. Because the inner emptiness and outer emptiness are pure, karmic 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 are pure; because karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? If the inner emptiness and outer emptiness are pure, karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and all-knowing wisdom is pure, they are without duality, without division, without distinction, and without severance.

'Subhuti! Because the inner emptiness and outer emptiness are pure, the perfection of giving (dana paramita) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? If the inner emptiness and outer emptiness are pure, the perfection of giving is pure, and all-knowing wisdom is pure, they are without duality, without division, without distinction, and without severance. Because the inner emptiness and outer emptiness are pure, the perfections of morality (shila paramita), patience (kshanti paramita), vigor (virya paramita), meditation (dhyana paramita), and wisdom (prajna paramita) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why is that? If the inner emptiness and outer emptiness are pure, the perfections of morality up to wisdom are pure, and all-knowing wisdom

---

清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若內外空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若內外空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若內外空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若內外空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若內外空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故集、滅、道

【現代漢語翻譯】 現代漢語譯本：清凈，沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。

『善現（Subhuti）！因為內外空（adhyatma-bahirdha-shunyata）清凈，所以內空（adhyatma-shunyata）清凈；因為內空清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？如果內外空清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。因為內外空清凈，所以外空（bahirdha-shunyata）、空空（shunyata-shunyata）、大空（maha-shunyata）、勝義空（paramartha-shunyata）、有為空（samskrita-shunyata）、無為空（asamskrita-shunyata）、畢竟空（atyanta-shunyata）、無際空（anavaragra-shunyata）、散空（anavakara-shunyata）、無變異空（prakriti-shunyata）、本性空（svabhava-shunyata）、自相空（svalakshana-shunyata）、共相空（samanya-lakshana-shunyata）、一切法空（sarva-dharma-shunyata）、不可得空（anupalabdhi-shunyata）、無性空（abhava-shunyata）、自性空（svabhava-shunyata）、無性自性空（abhava-svabhava-shunyata）都清凈；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。

『善現！因為內外空清凈，所以真如（tathata）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。因為內外空清凈，所以法界（dharma-dhatu）、法性（dharma-ta）、不虛妄性（avitathata）、不變異性（ananyathata）、平等性（samata）、離生性（viviktata）、法定（dharma-sthiti）、法住（dharma-niamata）、實際（bhutakoti）、虛空界（akasha-dhatu）、不思議界（acintya-dhatu）都清凈；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。

『善現！因為內外空清凈，所以苦聖諦（duhkha-satya）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的特性。因為內外空清凈，所以集（samudaya）、滅（nirodha）、道（marga）

【English Translation】 English version: Pure, without duality, without division of duality, without distinction, without severance.

'Subhuti! Because the emptiness of inner and outer (adhyatma-bahirdha-shunyata) is pure, therefore the emptiness of inner (adhyatma-shunyata) is pure; because the emptiness of inner is pure, therefore the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the emptiness of inner and outer is pure, if the emptiness of inner is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the emptiness of inner and outer is pure, therefore the emptiness of outer (bahirdha-shunyata), the emptiness of emptiness (shunyata-shunyata), the great emptiness (maha-shunyata), the ultimate emptiness (paramartha-shunyata), the conditioned emptiness (samskrita-shunyata), the unconditioned emptiness (asamskrita-shunyata), the ultimate emptiness (atyanta-shunyata), the boundless emptiness (anavaragra-shunyata), the dispersed emptiness (anavakara-shunyata), the unchangeable emptiness (prakriti-shunyata), the essential emptiness (svabhava-shunyata), the self-characteristic emptiness (svalakshana-shunyata), the common-characteristic emptiness (samanya-lakshana-shunyata), the emptiness of all dharmas (sarva-dharma-shunyata), the emptiness of non-apprehension (anupalabdhi-shunyata), the emptiness of non-nature (abhava-shunyata), the emptiness of self-nature (svabhava-shunyata), the emptiness of non-nature of self-nature (abhava-svabhava-shunyata) are all pure; because the emptiness of outer and so on up to the emptiness of non-nature of self-nature is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inner and outer is pure, if the emptiness of outer and so on up to the emptiness of non-nature of self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them.

'Subhuti! Because the emptiness of inner and outer is pure, therefore suchness (tathata) is pure; because suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inner and outer is pure, if suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the emptiness of inner and outer is pure, therefore the dharma-realm (dharma-dhatu), the dharma-nature (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), dharma-stability (dharma-sthiti), dharma-regulation (dharma-niamata), the limit of reality (bhutakoti), the space-realm (akasha-dhatu), the inconceivable realm (acintya-dhatu) are all pure; because the dharma-realm and so on up to the inconceivable realm are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inner and outer is pure, if the dharma-realm and so on up to the inconceivable realm are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them.

'Subhuti! Because the emptiness of inner and outer is pure, therefore the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inner and outer is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the emptiness of inner and outer is pure, therefore the origin (samudaya), cessation (nirodha), path (marga)

---

聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若內外空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若內外空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若內外空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若內外空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若內外空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若內外空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈

【現代漢語翻譯】 現代漢語譯本： 『聖諦（arya-satya）清凈，集（samudaya）、滅（nirodha）、道（marga）聖諦清凈，因此一切智智（sarvajnata-jnana）清凈。為什麼呢？因為如果內外空（adhyatma-bahirdha-shunyata）清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現（Subhuti）！內外空清凈，因此四靜慮（dhyana）清凈，四靜慮清凈，因此一切智智清凈。為什麼呢？因為如果內外空清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。內外空清凈，因此四無量（apramana）、四無色定（arupya-samapatti）清凈，四無量、四無色定清凈，因此一切智智清凈。為什麼呢？因為如果內外空清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！內外空清凈，因此八解脫（vimoksha）清凈，八解脫清凈，因此一切智智清凈。為什麼呢？因為如果內外空清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。內外空清凈，因此八勝處（abhibhayatana）、九次第定（anupurva-vihara-samapatti）、十遍處（krtsnayatanani）清凈，八勝處、九次第定、十遍處清凈，因此一切智智清凈。為什麼呢？因為如果內外空清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！內外空清凈，因此四念住（smrtyupasthana）清凈，四念住清凈，因此一切智智清凈。為什麼呢？因為如果內外空清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。內外空清凈，因此四正斷（samyak-pradhana）、四神足（rddhi-pada）、五根（indriya）、五力（bala）、七等覺支（bodhyanga）、八聖道支（arya-marga-anga）清凈，四正斷乃至八聖道支清凈

【English Translation】 English version: 'The noble truths (arya-satya) are pure; because the noble truths of origination (samudaya), cessation (nirodha), and path (marga) are pure, therefore the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? Because if the emptiness of internal and external (adhyatma-bahirdha-shunyata) is pure, if the noble truths of origination, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the four concentrations (dhyana) are pure; because the four concentrations are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the emptiness of internal and external is pure, if the four concentrations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of internal and external is pure, therefore the four immeasurables (apramana) and the four formless absorptions (arupya-samapatti) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the emptiness of internal and external is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the eight liberations (vimoksha) are pure; because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the emptiness of internal and external is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of internal and external is pure, therefore the eight mastery spheres (abhibhayatana), the nine successive abidings (anupurva-vihara-samapatti), and the ten totalities (krtsnayatanani) are pure; because the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the emptiness of internal and external is pure, if the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of internal and external is pure, therefore the four foundations of mindfulness (smrtyupasthana) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the emptiness of internal and external is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of internal and external is pure, therefore the four right exertions (samyak-pradhana), the four bases of magical power (rddhi-pada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eight factors of the noble path (arya-marga-anga) are pure; the four right exertions up to the eight factors of the noble path are pure

---

故一切智智清凈。何以故？若內外空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若內外空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若內外空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若內外空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若內外空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若內外空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若內外空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故

【現代漢語翻譯】 現代漢語譯本： 因此，一切智智（sarvajnata-jnana，指佛陀的智慧）是清凈的。為什麼呢？因為如果內外空（adhyatmika-bahirdha-shunyata，指內在和外在的空性）是清凈的，如果四正斷（catvari samyak-pradhanani，指四種正確的精進）乃至八聖道支（arya-astangika-marga，指八種高貴的修行方法）是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為內外空是清凈的，所以空解脫門（shunyata-vimoksha-mukha，指通過空性獲得解脫的方法）是清凈的；因為空解脫門是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果空解脫門是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為內外空是清凈的，所以無相（animitta，指沒有表象）和無愿（apranihita，指沒有願望）解脫門是清凈的；因為無相和無愿解脫門是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果無相和無愿解脫門是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為內外空是清凈的，所以菩薩十地（bodhisattva-bhumi，指菩薩修行的十個階段）是清凈的；因為菩薩十地是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果菩薩十地是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為內外空是清凈的，所以五眼（panca-cakshuh，指五種不同的視覺能力）是清凈的；因為五眼是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果五眼是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為內外空是清凈的，所以六神通（shad-abhijna，指六種超自然能力）是清凈的；因為六神通是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果六神通是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為內外空是清凈的，所以佛十力（tathagata-bala，指佛陀的十種力量）是清凈的；因為佛十力是清凈的，所以一切智智是清凈的。為什麼呢？因為如果內外空是清凈的，如果佛十力是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為內外空是清凈的，所以……

【English Translation】 English version: Therefore, the wisdom of all-knowingness (sarvajnata-jnana) is pure. Why is that? Because if the emptiness of inner and outer (adhyatmika-bahirdha-shunyata) is pure, if the four right exertions (catvari samyak-pradhanani) up to the eightfold noble path (arya-astangika-marga) are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of inner and outer is pure, the door of liberation through emptiness (shunyata-vimoksha-mukha) is pure; because the door of liberation through emptiness is pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the door of liberation through emptiness is pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of inner and outer is pure, the doors of liberation through the signless (animitta) and the wishless (apranihita) are pure; because the doors of liberation through the signless and the wishless are pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the doors of liberation through the signless and the wishless are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of inner and outer is pure, the ten stages of a Bodhisattva (bodhisattva-bhumi) are pure; because the ten stages of a Bodhisattva are pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the ten stages of a Bodhisattva are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of inner and outer is pure, the five eyes (panca-cakshuh) are pure; because the five eyes are pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the five eyes are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of inner and outer is pure, the six superknowledges (shad-abhijna) are pure; because the six superknowledges are pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the six superknowledges are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of inner and outer is pure, the ten powers of a Buddha (tathagata-bala) are pure; because the ten powers of a Buddha are pure, the wisdom of all-knowingness is pure. Why is that? Because if the emptiness of inner and outer is pure, if the ten powers of a Buddha are pure, if the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of inner and outer is pure,...

---

四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若內外空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若內外空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若內外空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若內外空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若內外空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若內外空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故一切三摩地門清凈，一切三摩

【現代漢語翻譯】 現代漢語譯本： 『善現，由於內外空（Adhyatma-bahirdha-shunyata，指對內和對外皆無自性的空性）的清凈，四無所畏（catvari vaisharadyani，佛陀的四種無畏的自信）、四無礙解（catasrah pratisamvidah，四種無礙的智慧）、大慈（maitri，無條件的愛）、大悲（karuna，對眾生的悲憫）、大喜（mudita，對他人成就的喜悅）、大舍（upeksa，平等心）以及十八佛不共法（avenika-buddha-dharma，佛陀獨有的十八種功德）都清凈，由於四無所畏乃至十八佛不共法的清凈，一切智智（sarvajnata，對一切事物和現象的智慧）也清凈。為什麼呢？因為內外空的清凈，與四無所畏乃至十八佛不共法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於內外空的清凈，無忘失法（asammosa-dharma，不忘失正念的品質）清凈，由於無忘失法的清凈，一切智智也清凈。為什麼呢？因為內外空的清凈，與無忘失法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於內外空的清凈，恒住舍性（tatramadhyasthata，保持平等舍心的狀態）清凈，由於恒住舍性的清凈，一切智智也清凈。為什麼呢？因為內外空的清凈，與恒住舍性的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於內外空的清凈，一切智（sarvajnana，對一切事物的智慧）清凈，由於一切智的清凈，一切智智也清凈。為什麼呢？因為內外空的清凈，與一切智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於內外空的清凈，道相智（marga-jnana，對修行道路的智慧）和一切相智（sarvakarajnana，對一切事物所有方面的智慧）清凈，由於道相智和一切相智的清凈，一切智智也清凈。為什麼呢？因為內外空的清凈，與道相智和一切相智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於內外空的清凈，一切陀羅尼門（dharani-mukha，總持一切法門的智慧）清凈，由於一切陀羅尼門的清凈，一切智智也清凈。為什麼呢？因為內外空的清凈，與一切陀羅尼門的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於內外空的清凈，一切三摩地門（samadhi-mukha，進入禪定的法門）清凈，一切三摩

【English Translation】 English version: 'Subhuti, because of the purity of inner and outer emptiness (Adhyatma-bahirdha-shunyata), the four fearlessnesses (catvari vaisharadyani, the four kinds of fearlessness of the Buddha), the four analytical knowledges (catasrah pratisamvidah, the four kinds of unobstructed wisdom), great loving-kindness (maitri, unconditional love), great compassion (karuna, compassion for all beings), great joy (mudita, joy in the achievements of others), great equanimity (upeksa, impartiality), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma, the eighteen unique virtues of the Buddha) are purified. Because of the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, the wisdom of all-knowing (sarvajnata, the wisdom of all things and phenomena) is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous.' 'Subhuti, because of the purity of inner and outer emptiness, the non-forgetfulness of the Dharma (asammosa-dharma, the quality of not forgetting mindfulness) is purified. Because of the purity of the non-forgetfulness of the Dharma, the wisdom of all-knowing is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of the non-forgetfulness of the Dharma, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous. Because of the purity of inner and outer emptiness, the constant abiding in equanimity (tatramadhyasthata, the state of maintaining an equal and impartial mind) is purified. Because of the purity of the constant abiding in equanimity, the wisdom of all-knowing is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of the constant abiding in equanimity, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous.' 'Subhuti, because of the purity of inner and outer emptiness, the wisdom of all (sarvajnana, the wisdom of all things) is purified. Because of the purity of the wisdom of all, the wisdom of all-knowing is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of the wisdom of all, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous. Because of the purity of inner and outer emptiness, the knowledge of the path (marga-jnana, the wisdom of the path of practice) and the knowledge of all aspects (sarvakarajnana, the wisdom of all aspects of all things) are purified. Because of the purity of the knowledge of the path and the knowledge of all aspects, the wisdom of all-knowing is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of the knowledge of the path and the knowledge of all aspects, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous.' 'Subhuti, because of the purity of inner and outer emptiness, all the gateways to Dharani (dharani-mukha, the wisdom of upholding all the teachings) are purified. Because of the purity of all the gateways to Dharani, the wisdom of all-knowing is also purified. Why is that? Because the purity of inner and outer emptiness, the purity of all the gateways to Dharani, and the purity of the wisdom of all-knowing are not dual, not divided, not separate, and not discontinuous. Because of the purity of inner and outer emptiness, all the gateways to Samadhi (samadhi-mukha, the gateways to entering meditative states) are purified. All the Samadhi

---

地門清凈故一切智智清凈。何以故？若內外空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若內外空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。內外空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若內外空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若內外空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若內外空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！內外空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若內外空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！空空清凈故色清凈，色清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本 因為地門（一切禪定之門）清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果內外空清凈，如果一切三摩地門（一切禪定之門）清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現（須菩提的別名）！因為內外空清凈，所以預流果（須陀洹果）清凈，因為預流果清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為內外空清凈，所以一來果（斯陀含果）、不還果（阿那含果）、阿羅漢果清凈，因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！因為內外空清凈，所以獨覺菩提（辟支佛的覺悟）清凈，因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！因為內外空清凈，所以一切菩薩摩訶薩（大菩薩）的修行清凈，因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！因為內外空清凈，所以諸佛無上正等菩提（佛陀的最高覺悟）清凈，因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果內外空清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『再者，善現！因為空空清凈，所以色（物質現象）清凈，因為色清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version Because the gate of the ground (all gates of samadhi) is pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why? If the inner and outer emptiness is pure, if all gates of samadhi are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti (a different name for Sudhana)! Because the inner and outer emptiness is pure, therefore the fruit of stream-entry (Sotapanna) is pure, and because the fruit of stream-entry is pure, therefore the all-knowing wisdom is pure. Why? If the inner and outer emptiness is pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the inner and outer emptiness is pure, therefore the fruit of once-returner (Sakadagami), the fruit of non-returner (Anagami), and the fruit of Arhat are pure, and because the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, therefore the all-knowing wisdom is pure. Why? If the inner and outer emptiness is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the inner and outer emptiness is pure, therefore the Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha) is pure, and because the Pratyekabuddha Bodhi is pure, therefore the all-knowing wisdom is pure. Why? If the inner and outer emptiness is pure, if the Pratyekabuddha Bodhi is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the inner and outer emptiness is pure, therefore the practice of all Bodhisattva Mahasattvas (great Bodhisattvas) is pure, and because the practice of all Bodhisattva Mahasattvas is pure, therefore the all-knowing wisdom is pure. Why? If the inner and outer emptiness is pure, if the practice of all Bodhisattva Mahasattvas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Subhuti! Because the inner and outer emptiness is pure, therefore the Anuttara-samyak-sambodhi (Buddha's supreme enlightenment) of all Buddhas is pure, and because the Anuttara-samyak-sambodhi of all Buddhas is pure, therefore the all-knowing wisdom is pure. Why? If the inner and outer emptiness is pure, if the Anuttara-samyak-sambodhi of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

'Furthermore, Subhuti! Because the emptiness of emptiness is pure, therefore form (material phenomena) is pure, and because form is pure, therefore the all-knowing wisdom is pure. Why?'

---

？若空空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若空空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若空空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若空空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若空空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若空空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若空空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故色界、眼識界及眼觸、眼觸為緣

【現代漢語翻譯】 現代漢語譯本： 『如果空性（空空）是清凈的，如果色（物質現象）是清凈的，如果一切智智（佛陀的智慧）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』因為空性（空空）是清凈的，所以受（感受）、想（概念）、行（意志）、識（意識）也是清凈的；因為受、想、行、識是清凈的，所以一切智智也是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果受、想、行、識是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（須菩提的別名）！因為空性（空空）是清凈的，所以眼處（視覺器官）是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果眼處是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』因為空性（空空）是清凈的，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）也是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智也是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果耳、鼻、舌、身、意處是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為空性（空空）是清凈的，所以色處（視覺對像）是清凈的；因為色處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果色處是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』因為空性（空空）是清凈的，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、思維對像）也是清凈的；因為聲、香、味、觸、法處是清凈的，所以一切智智也是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果聲、香、味、觸、法處是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為空性（空空）是清凈的，所以眼界（視覺界）是清凈的；因為眼界是清凈的，所以一切智智是清凈的。為什麼呢？因為如果空性（空空）是清凈的，如果眼界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』因為空性（空空）是清凈的，所以眼識界（視覺意識界）以及眼觸（視覺接觸）、眼觸為緣

【English Translation】 English version: 'If emptiness (śūnyatā) is pure, if form (rūpa) is pure, if all-knowing wisdom (sarvajñatā) is pure, there is no duality, no division, no difference, no separation. Because emptiness (śūnyatā) is pure, so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); because feeling, perception, mental formations, and consciousness are pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti! Because emptiness (śūnyatā) is pure, so is the eye faculty (cakṣurāyatana); because the eye faculty is pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if the eye faculty is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' Because emptiness (śūnyatā) is pure, so are the ear, nose, tongue, body, and mind faculties (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, manāyatana); because the ear, nose, tongue, body, and mind faculties are pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if the ear, nose, tongue, body, and mind faculties are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti! Because emptiness (śūnyatā) is pure, so is the form object (rūpāyatana); because the form object is pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if the form object is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' Because emptiness (śūnyatā) is pure, so are the sound, smell, taste, touch, and mental object (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana); because the sound, smell, taste, touch, and mental object are pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if the sound, smell, taste, touch, and mental object are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti! Because emptiness (śūnyatā) is pure, so is the eye element (cakṣurdhātu); because the eye element is pure, so is all-knowing wisdom. Why is that? Because if emptiness (śūnyatā) is pure, if the eye element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' Because emptiness (śūnyatā) is pure, so are the eye consciousness element (cakṣurvijñānadhātu) and eye contact (cakṣuḥsparśa), eye contact as condition

---

所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若空空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若空空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若空空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！所生的一切感受都是清凈的，乃至以眼觸為緣所生的一切感受都是清凈的，因此一切智智（sarvajnata，佛陀的智慧）也是清凈的。為什麼呢？因為空性（sunyata）的清凈，乃至以眼觸為緣所生的一切感受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！空性的清凈，所以耳界（srotra-dhatu）清凈；耳界清凈，所以一切智智清凈。為什麼呢？因為空性的清凈，耳界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。空性的清凈，所以聲界（shabda-dhatu）、耳識界（srotra-vijnana-dhatu）以及耳觸（srotra-sparsha）、以耳觸為緣所生的一切感受都是清凈的；聲界乃至以耳觸為緣所生的一切感受清凈，所以一切智智清凈。為什麼呢？因為空性的清凈，聲界乃至以耳觸為緣所生的一切感受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！空性的清凈，所以鼻界（ghrana-dhatu）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？因為空性的清凈，鼻界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。空性的清凈，所以香界（gandha-dhatu）、鼻識界（ghrana-vijnana-dhatu）以及鼻觸（ghrana-sparsha）、以鼻觸為緣所生的一切感受都是清凈的；香界乃至以鼻觸為緣所生的一切感受清凈，所以一切智智清凈。為什麼呢？因為空性的清凈，香界乃至以鼻觸為緣所生的一切感受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！空性的清凈，所以舌界（jihva-dhatu）清凈；舌界清凈，所以一切智智清凈。為什麼呢？因為空性的清凈，舌界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。空性的清凈，所以味界（rasa-dhatu）、舌識界（jihva-vijnana-dhatu）以及舌觸（jihva-sparsha）、以舌觸為緣所生的一切感受都是清凈的；味

【English Translation】 English version: 'Subhuti! All feelings that arise are pure, and even all feelings that arise from eye-contact are pure, therefore the all-knowing wisdom (sarvajnata) is also pure. Why is that? Because the purity of emptiness (sunyata), the purity of all feelings that arise from eye-contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous.' 'Subhuti! Because the emptiness is pure, the ear realm (srotra-dhatu) is pure; because the ear realm is pure, the all-knowing wisdom is pure. Why is that? Because the purity of emptiness, the purity of the ear realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. Because the emptiness is pure, the sound realm (shabda-dhatu), the ear consciousness realm (srotra-vijnana-dhatu), and ear-contact (srotra-sparsha), and all feelings that arise from ear-contact are pure; because the sound realm and all feelings that arise from ear-contact are pure, the all-knowing wisdom is pure. Why is that? Because the purity of emptiness, the purity of the sound realm and all feelings that arise from ear-contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous.' 'Subhuti! Because the emptiness is pure, the nose realm (ghrana-dhatu) is pure; because the nose realm is pure, the all-knowing wisdom is pure. Why is that? Because the purity of emptiness, the purity of the nose realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. Because the emptiness is pure, the smell realm (gandha-dhatu), the nose consciousness realm (ghrana-vijnana-dhatu), and nose-contact (ghrana-sparsha), and all feelings that arise from nose-contact are pure; because the smell realm and all feelings that arise from nose-contact are pure, the all-knowing wisdom is pure. Why is that? Because the purity of emptiness, the purity of the smell realm and all feelings that arise from nose-contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous.' 'Subhuti! Because the emptiness is pure, the tongue realm (jihva-dhatu) is pure; because the tongue realm is pure, the all-knowing wisdom is pure. Why is that? Because the purity of emptiness, the purity of the tongue realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. Because the emptiness is pure, the taste realm (rasa-dhatu), the tongue consciousness realm (jihva-vijnana-dhatu), and tongue-contact (jihva-sparsha), and all feelings that arise from tongue-contact are pure; the taste

---

界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若空空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若空空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若空空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若空空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為空性（śūnyatā）的空性清凈，所以味界（rasadhātu）乃至舌觸為緣所生諸受清凈，因為味界乃至舌觸為緣所生諸受清凈，所以一切智智（sarvajñātājñāna）清凈。為什麼呢？如果空性的空性清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為空性的空性清凈，所以身界（kāyadhātu）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以觸界（spraṣṭavyadhātu）、身識界（kāyavijñānadhātu）以及身觸（kāyasparśa）、身觸為緣所生諸受清凈，因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為空性的空性清凈，所以意界（manodhātu）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以法界（dharmahātu）、意識界（manovijñānadhātu）以及意觸（manasparśa）、意觸為緣所生諸受清凈，因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為空性的空性清凈，所以地界（pṛthivīdhātu）清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以水界（ābdhātu）、火界（tejodhātu）、風界（vāyudhātu）、空界（ākāśadhātu）、識界（vijñānadhātu）清凈，因為水、火、風、空、識界清凈，所以一切智智清凈。

【English Translation】 English version: 'Subhuti! Because the emptiness of emptiness (śūnyatā-śūnyatā) is pure, therefore the taste element (rasadhātu) and the feelings arising from contact with the tongue are pure; because the taste element and the feelings arising from contact with the tongue are pure, therefore the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If the emptiness of emptiness is pure, if the taste element and the feelings arising from contact with the tongue are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of emptiness is pure, therefore the body element (kāyadhātu) is pure; because the body element is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, therefore the touch element (spraṣṭavyadhātu), the body consciousness element (kāyavijñānadhātu), and the body contact (kāyasparśa), and the feelings arising from body contact are pure; because the touch element and the feelings arising from body contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the touch element and the feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of emptiness is pure, therefore the mind element (manodhātu) is pure; because the mind element is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, therefore the dharma element (dharmahātu), the mind consciousness element (manovijñānadhātu), and the mind contact (manasparśa), and the feelings arising from mind contact are pure; because the dharma element and the feelings arising from mind contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the dharma element and the feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of emptiness is pure, therefore the earth element (pṛthivīdhātu) is pure; because the earth element is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, therefore the water element (ābdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, therefore the all-knowing wisdom is pure.'

---

清凈。何以故？若空空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若空空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若空空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若空空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若空空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若空空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故外空、內外空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變

【現代漢語翻譯】 現代漢語譯本：清凈的。為什麼呢？如果空性（śūnyatā）的空性清凈，如果地、水、火、風、空、識界清凈，如果一切智智（sarvajñatā，佛陀的智慧）清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現（Subhūti，佛陀的弟子）！因為空性的空性清凈，所以無明（avidyā，對實相的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果無明清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以行（saṃskāra，意志）、識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六處（ṣaḍāyatana，六根）、觸（sparśa，感官接觸）、受（vedanā，感受）、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生）、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為空性的空性清凈，所以佈施波羅蜜多（dānapāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍辱）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñāpāramitā，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為空性的空性清凈，所以內空（adhyātmaśūnyatā，內空的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果內空清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為空性的空性清凈，所以外空（bahirdhāśūnyatā，外空的空性）、內外空（adhyātmabahirdhāśūnyatā，內外空的空性）、大空（mahāśūnyatā，大空的空性）、勝義空（paramārthaśūnyatā，勝義空的空性）、有為空（saṃskṛtaśūnyatā，有為法的空性）、無為空（asaṃskṛtaśūnyatā，無為法的空性）、畢竟空（atyantaśūnyatā，畢竟空的空性）、無際空（anavarāgraśūnyatā，無際空的空性）、散空（anavakāraśūnyatā，散空的空性）、無變

【English Translation】 English version: Pure. Why is that? If the emptiness of emptiness (śūnyatā) is pure, if the earth, water, fire, wind, space, and consciousness realms are pure, if all-knowing wisdom (sarvajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness of emptiness is pure, ignorance (avidyā) is pure; because ignorance is pure, all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if ignorance is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, volitional formations (saṃskāra), 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, death, sorrow, lamentation, pain, grief, and despair are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness of emptiness is pure, the perfection of giving (dānapāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, the perfection of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñāpāramitā) are pure; because the perfection of morality up to the perfection of wisdom are pure, all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if the perfection of morality up to the perfection of wisdom are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness of emptiness is pure, inner emptiness (adhyātmaśūnyatā) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? If the emptiness of emptiness is pure, if inner emptiness is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, outer emptiness (bahirdhāśūnyatā), inner and outer emptiness (adhyātmabahirdhāśūnyatā), great emptiness (mahāśūnyatā), emptiness of the ultimate reality (paramārthaśūnyatā), emptiness of the conditioned (saṃskṛtaśūnyatā), emptiness of the unconditioned (asaṃskṛtaśūnyatā), ultimate emptiness (atyantaśūnyatā), emptiness without beginning or end (anavarāgraśūnyatā), emptiness of dispersion (anavakāraśūnyatā), and unchangeable

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若空空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若空空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若空空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若空空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若空空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若空空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！異空（adhyatma-shunyata，內空）、本性空（svabhava-shunyata，自性空）、自相空（svalakshana-shunyata，自相空）、共相空（samanya-lakshana-shunyata，共相空）、一切法空（sarva-dharma-shunyata，一切法空）、不可得空（anupalambha-shunyata，不可得空）、無性空（abhava-shunyata，無性空）、自性空（prakriti-shunyata，自性空）、無性自性空（abhava-prakriti-shunyata，無性自性空）清凈，外空（bahirdha-shunyata，外空）乃至無性自性空清凈，因此一切智智（sarvajnata-jnana，一切智智）清凈。為什麼呢？因為空空（shunyata-shunyata，空性之空性）清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！空空清凈，所以真如（tathata，真如）清凈；真如清凈，所以一切智智清凈。為什麼呢？因為空空清凈，真如清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。空空清凈，所以法界（dharma-dhatu，法界）、法性（dharma-ta，法性）、不虛妄性（avitathata，不虛妄性）、不變異性（ananyathata，不變異性）、平等性（samata，平等性）、離生性（viviktata，離生性）、法定（dharmasthitita，法定）、法住（dharmata，法住）、實際（bhutakoti，實際）、虛空界（akasha-dhatu，虛空界）、不思議界（acintya-dhatu，不思議界）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為空空清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！空空清凈，所以苦聖諦（duhkha-satya，苦諦）清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？因為空空清凈，苦聖諦清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。空空清凈，所以集聖諦（samudaya-satya，集諦）、滅聖諦（nirodha-satya，滅諦）、道聖諦（marga-satya，道諦）清凈；集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為空空清凈，集、滅、道聖諦清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！空空清凈，所以四靜慮（catvari-dhyanani，四禪定）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為空空清凈，四靜慮清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti, the purity of inner emptiness (adhyatma-shunyata), the emptiness of inherent nature (svabhava-shunyata), the emptiness of self-characteristics (svalakshana-shunyata), the emptiness of general characteristics (samanya-lakshana-shunyata), the emptiness of all dharmas (sarva-dharma-shunyata), the emptiness of non-apprehension (anupalambha-shunyata), the emptiness of non-existence (abhava-shunyata), the emptiness of inherent nature (prakriti-shunyata), and the purity of the emptiness of non-existence of inherent nature (abhava-prakriti-shunyata), the purity of outer emptiness (bahirdha-shunyata) up to the purity of the emptiness of non-existence of inherent nature, therefore, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? Because if the emptiness of emptiness (shunyata-shunyata) is pure, if outer emptiness up to the emptiness of non-existence of inherent nature is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, thus the suchness (tathata) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? Because if the emptiness of emptiness is pure, if the suchness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, thus the dharma-realm (dharma-dhatu), the dharma-nature (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), dharma-establishment (dharmasthitita), dharma-abiding (dharmata), reality-limit (bhutakoti), space-realm (akasha-dhatu), and inconceivable-realm (acintya-dhatu) are pure; because the dharma-realm up to the inconceivable-realm are pure, thus the all-knowing wisdom is pure. Why is that? Because if the emptiness of emptiness is pure, if the dharma-realm up to the inconceivable-realm are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, thus the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? Because if the emptiness of emptiness is pure, if the noble truth of suffering is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, thus the noble truth of origin (samudaya-satya), the noble truth of cessation (nirodha-satya), and the noble truth of the path (marga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? Because if the emptiness of emptiness is pure, if the noble truths of origin, cessation, and path are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, thus the four meditative absorptions (catvari-dhyanani) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because if the emptiness of emptiness is pure, if the four meditative absorptions are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

。空空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若空空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若空空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若空空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若空空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若空空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若空空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故無相、無愿解脫門清凈，無相、無

【現代漢語翻譯】 現代漢語譯本： 『善現，由於空性（śūnyatā）的空性清凈，所以四無量心（catvāri apramāṇāni，即慈、悲、喜、舍）和四無色定（catasra ārūpyasamāpattayaḥ，即空無邊處定、識無邊處定、無所有處定、非想非非想處定）清凈；由於四無量心和四無色定清凈，所以一切智智（sarvākārajñatā，即對一切事物、一切方面、一切方式的智慧）清凈。為什麼呢？因為空性的空性清凈，四無量心和四無色定清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現，由於空性的空性清凈，所以八解脫（aṣṭa vimokṣāḥ，即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）清凈；由於八解脫清凈，所以一切智智清凈。為什麼呢？因為空性的空性清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於空性的空性清凈，所以八勝處（aṣṭāv abhibhāyatanāni）、九次第定（navānupūrvasamāpattayaḥ）和十遍處（daśa kṛtsnāyatanāni）清凈；由於八勝處、九次第定和十遍處清凈，所以一切智智清凈。為什麼呢？因為空性的空性清凈，八勝處、九次第定和十遍處清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現，由於空性的空性清凈，所以四念住（catvāri smṛtyupasthānāni，即身念住、受念住、心念住、法念住）清凈；由於四念住清凈，所以一切智智清凈。為什麼呢？因為空性的空性清凈，四念住清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於空性的空性清凈，所以四正斷（catvāri samyakprahāṇāni，即已生惡令斷、未生惡令不生、未生善令生、已生善令增長）、四神足（catvāra ṛddhipādāḥ，即欲神足、勤神足、心神足、觀神足）、五根（pañcendriyāṇi，即信根、精進根、念根、定根、慧根）、五力（pañca balāni，即信力、精進力、念力、定力、慧力）、七等覺支（sapta bodhyaṅgāni，即念等覺支、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）和八聖道支（āryāṣṭāṅgamārga，即正見、正思惟、正語、正業、正命、正精進、正念、正定）清凈；由於四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為空性的空性清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現，由於空性的空性清凈，所以空解脫門（śūnyatāvimokṣamukha）清凈；由於空解脫門清凈，所以一切智智清凈。為什麼呢？因為空性的空性清凈，空解脫門清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於空性的空性清凈，所以無相（animitta）、無愿（apraṇihita）解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。

【English Translation】 English version: 'Subhuti, because the emptiness of emptiness (śūnyatā-śūnyatā) is pure, the four immeasurables (catvāri apramāṇāni, namely, loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (catasra ārūpyasamāpattayaḥ, namely, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom (sarvākārajñatā, the wisdom that knows all things in all aspects and in all ways) is pure. Why is that? Because the emptiness of emptiness is pure, the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, the eight liberations (aṣṭa vimokṣāḥ, namely, 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 pure liberation with 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, and liberation through the cessation of perception and feeling) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of emptiness is pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of emptiness is pure, the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni, namely, mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of emptiness is pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, the four right exertions (catvāri samyakprahāṇāni, namely, to prevent unarisen evil from arising, to abandon arisen evil, to cause unarisen good to arise, and to maintain arisen good), the four bases of psychic power (catvāra ṛddhipādāḥ, namely, the base of desire, the base of effort, the base of mind, and the base of investigation), the five faculties (pañcendriyāṇi, namely, the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom), the five powers (pañca balāni, namely, the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom), the seven factors of enlightenment (sapta bodhyaṅgāni, namely, mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (āryāṣṭāṅgamārga, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of emptiness is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of emptiness is pure, the emptiness liberation gate is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of emptiness is pure, the signless (animitta) and wishless (apraṇihita) liberation gates are pure, and because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure.'

---

愿解脫門清凈故一切智智清凈。何以故？若空空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若空空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若空空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若空空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若空空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若空空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若空空清凈，若無忘失法清凈，若一切智智清凈，

【現代漢語翻譯】 現代漢語譯本 愿解脫門（指通往解脫的法門）清凈，所以一切智智（指佛陀的智慧）清凈。為什麼呢？如果空性（空空）清凈，那麼無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現（須菩提的別名）！因為空性清凈，所以菩薩十地（菩薩修行的十個階段）清凈，菩薩十地清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為空性清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為空性清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為空性清凈，所以佛十力（佛陀的十種力量）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為空性清凈，所以四無所畏（佛陀的四種無畏懼的特質）、四無礙解（佛陀的四種無礙的辯才）、大慈、大悲、大喜、大舍、十八佛不共法（佛陀獨有的十八種功德）清凈，四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為空性清凈，所以無忘失法（佛陀不會忘失正念的特質）清凈，無忘失法清凈，所以一切智智清凈。為什麼呢？如果空性清凈，那麼無忘失法清凈，如果一切智智清凈，

【English Translation】 English version Because the doors to liberation (ways to achieve liberation) are pure, all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If emptiness (emptiness of emptiness) is pure, then the signless and wishless doors to liberation are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti (another name for Sudhāna)! Because emptiness is pure, the ten Bodhisattva grounds (ten stages of Bodhisattva practice) are pure, and because the ten Bodhisattva grounds are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the ten Bodhisattva grounds are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because emptiness is pure, the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) are pure, and because the five eyes are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the five eyes are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because emptiness is pure, the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) are pure, and because the six superknowledges are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the six superknowledges are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because emptiness is pure, the ten powers of a Buddha (ten powers of a Buddha) are pure, and because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the ten powers of a Buddha are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because emptiness is pure, the four fearlessnesses (four qualities of fearlessness of a Buddha), the four analytical knowledges (four unobstructed eloquence of a Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha) are pure, and because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because emptiness is pure, the non-forgetfulness of dharma (Buddha's quality of not forgetting mindfulness) is pure, and because the non-forgetfulness of dharma is pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, then the non-forgetfulness of dharma is pure, and if all-knowing wisdom is pure,

---

無二、無二分、無別、無斷故。空空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若空空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若空空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若空空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若空空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若空空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若空空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。空空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若空空清凈，

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。因為空性的清凈，所以恒常安住于舍性的清凈；因為恒常安住于舍性的清凈，所以一切智智（Buddha's omniscience，佛陀的遍知智慧）清凈。為什麼呢？如果空性清凈，如果恒常安住于舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現（Subhuti，須菩提）！因為空性的清凈，所以一切智（sarvajnata，佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果空性清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。因為空性的清凈，所以道相智（knowledge of the path，對道的認知）和一切相智（knowledge of all aspects，對一切事物的認知）清凈；因為道相智和一切相智清凈，所以一切智智清凈。為什麼呢？如果空性清凈，如果道相智和一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！因為空性的清凈，所以一切陀羅尼門（dharani-mukha，總持法門）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果空性清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。因為空性的清凈，所以一切三摩地門（samadhi-mukha，禪定法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果空性清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！因為空性的清凈，所以預流果（srota-apanna-phala，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果空性清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。因為空性的清凈，所以一來果（sakrdagamin-phala，一來果）、不還果（anagamin-phala，不還果）、阿羅漢果（arhat-phala，阿羅漢果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果空性清凈，

【English Translation】 English version Because there is no duality, no division of duality, no difference, and no cessation. Because of the purity of emptiness, there is constant abiding in the purity of equanimity; because of constant abiding in the purity of equanimity, there is purity of all-knowing wisdom (Buddha's omniscience). Why is that? If emptiness is pure, if constant abiding in the purity of equanimity is pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. 'Subhuti! Because of the purity of emptiness, all-knowingness (Buddha's wisdom) is pure; because all-knowingness is pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, if all-knowingness is pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because of the purity of emptiness, the knowledge of the path and the knowledge of all aspects are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. 'Subhuti! Because of the purity of emptiness, all dharani-gates (gates of mantras) are pure; because all dharani-gates are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, if all dharani-gates are pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because of the purity of emptiness, all samadhi-gates (gates of meditation) are pure; because all samadhi-gates are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, if all samadhi-gates are pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. 'Subhuti! Because of the purity of emptiness, the fruit of stream-entry (srota-apanna-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is that? If emptiness is pure, if the fruit of stream-entry is pure, if all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because of the purity of emptiness, the fruit of once-returner (sakrdagamin-phala), the fruit of non-returner (anagamin-phala), and the fruit of arhat (arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, all-knowing wisdom is pure. Why is that? If emptiness is pure,

---

若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若空空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若空空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若空空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！大空清凈故色清凈，色清凈故一切智智清凈。何以故？若大空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若大空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若大空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故耳、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一來（Sakrdagamin，佛教修行果位之一，指只來欲界一次就證阿羅漢果的人）、不還（Anagamin，佛教修行果位之一，指不再返回欲界受生的人）、阿羅漢果（Arhatship，佛教修行最高果位，指斷盡一切煩惱，不再受生死輪迴的人）清凈，如果一切智智（Sarvajnata，佛陀所證得的智慧，能知一切法）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為空性（Sunyata）的空性清凈，所以獨覺菩提（Pratyekabuddha-bodhi，指不依佛陀教導，獨自悟道的智慧）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果獨覺菩提清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為空性的空性清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，指發大心，行菩薩道，救度眾生的大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為空性的空性清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，指佛陀所證得的無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果空性的空性清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『再者，善現！因為大空（Mahasunyata）清凈，所以色（Rupa，指物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果色清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為大空清凈，所以受（Vedana，指感受）、想（Samjna，指概念）、行（Samskara，指意志）、識（Vijnana，指意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果受、想、行、識清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為大空清凈，所以眼處（Caksus-ayatana，指眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果眼處清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為大空清凈，所以耳（Srotra，指耳根）、

【English Translation】 English version: 'Subhuti, if the fruit of a Sakrdagamin (Once-Returner, one who returns to the desire realm only once more), an Anagamin (Non-Returner, one who does not return to the desire realm), and Arhatship (the state of an Arhat, one who has attained enlightenment and is free from rebirth) are pure, and if the Sarvajnata (Omniscience, the wisdom of a Buddha) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness (Sunyata of Sunyata) is pure, the Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha) is pure; because the Pratyekabuddha-bodhi is pure, the Sarvajnata is pure. Why is that? If the emptiness of emptiness is pure, if the Pratyekabuddha-bodhi is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, the practice of all Bodhisattva-mahasattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahasattvas is pure, the Sarvajnata is pure. Why is that? If the emptiness of emptiness is pure, if the practice of all Bodhisattva-mahasattvas is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of emptiness is pure, the Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment of a Buddha) of all Buddhas is pure; because the Anuttara-samyak-sambodhi of all Buddhas is pure, the Sarvajnata is pure. Why is that? If the emptiness of emptiness is pure, if the Anuttara-samyak-sambodhi of all Buddhas is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti, because the great emptiness (Mahasunyata) is pure, form (Rupa) is pure; because form is pure, the Sarvajnata is pure. Why is that? If the great emptiness is pure, if form is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the Sarvajnata is pure. Why is that? If the great emptiness is pure, if feeling, perception, mental formations, and consciousness are pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the great emptiness is pure, the eye-base (Caksus-ayatana) is pure; because the eye-base is pure, the Sarvajnata is pure. Why is that? If the great emptiness is pure, if the eye-base is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the ear (Srotra),'

---

鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若大空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若大空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若大空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若大空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若大空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若大空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清

【現代漢語翻譯】 現代漢語譯本：

『善現（Subhuti，佛陀的弟子）！』鼻、舌、身、意這四個感官的處所清凈，因為耳、鼻、舌、身、意這五個感官的處所清凈，所以一切智智（sarvajnata，佛陀的智慧）也清凈。為什麼呢？如果大空（mahasunya，空性）清凈，那麼耳、鼻、舌、身、意這五個感官的處所也清凈，那麼一切智智也清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

『善現！』因為大空清凈，所以色處（rupa-ayatana，視覺的處所）清凈，因為色處清凈，所以一切智智清凈。為什麼呢？如果大空清凈，那麼色處清凈，那麼一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為大空清凈，所以聲、香、味、觸、法這五個處所清凈，因為聲、香、味、觸、法這五個處所清凈，所以一切智智清凈。為什麼呢？如果大空清凈，那麼聲、香、味、觸、法這五個處所清凈，那麼一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

『善現！』因為大空清凈，所以眼界（caksu-dhatu，視覺的界）清凈，因為眼界清凈，所以一切智智清凈。為什麼呢？如果大空清凈，那麼眼界清凈，那麼一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為大空清凈，所以眼識界（caksu-vijnana-dhatu，視覺意識的界）以及眼觸（caksu-samsparsha，視覺的接觸）、眼觸為緣所生諸受（caksu-samsparshaja-vedana，由視覺接觸產生的感受）清凈，眼識界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果大空清凈，那麼眼識界乃至眼觸為緣所生諸受清凈，那麼一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

『善現！』因為大空清凈，所以耳界（srotra-dhatu，聽覺的界）清凈，因為耳界清凈，所以一切智智清凈。為什麼呢？如果大空清凈，那麼耳界清凈，那麼一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為大空清凈，所以聲界（sabda-dhatu，聲音的界）、耳識界（srotra-vijnana-dhatu，聽覺意識的界）以及耳觸（srotra-samsparsha，聽覺的接觸）、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈

【English Translation】 English version:

'Subhuti! The places of the nose, tongue, body, and mind are pure, and because the places of the ear, nose, tongue, body, and mind are pure, therefore the all-knowing wisdom (sarvajnata) is also pure. Why is that? If the great emptiness (mahasunya) is pure, then the places of the ear, nose, tongue, body, and mind are pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the great emptiness is pure, the place of form (rupa-ayatana) is pure, and because the place of form is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, then the place of form is pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three. Because the great emptiness is pure, the places of sound, smell, taste, touch, and dharma are pure, and because the places of sound, smell, taste, touch, and dharma are pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, then the places of sound, smell, taste, touch, and dharma are pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the great emptiness is pure, the eye element (caksu-dhatu) is pure, and because the eye element is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, then the eye element is pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three. Because the great emptiness is pure, the eye consciousness element (caksu-vijnana-dhatu), as well as eye contact (caksu-samsparsha), and the feelings arising from eye contact (caksu-samsparshaja-vedana) are pure. The eye consciousness element and the feelings arising from eye contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, then the eye consciousness element and the feelings arising from eye contact are pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the great emptiness is pure, the ear element (srotra-dhatu) is pure, and because the ear element is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, then the ear element is pure, and then the all-knowing wisdom is pure. There is no duality, no division, no difference, and no separation between these three. Because the great emptiness is pure, the sound element (sabda-dhatu), the ear consciousness element (srotra-vijnana-dhatu), as well as ear contact (srotra-samsparsha), and the feelings arising from ear contact are pure. The sound element and the feelings arising from ear contact are pure

---

凈故一切智智清凈。何以故？若大空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若大空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若大空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若大空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若大空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若大空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本： 因為空性（大空）的清凈，一切智慧的智慧（一切智智）也清凈。為什麼呢？如果空性清凈，那麼聲界乃至耳觸為緣所生的各種感受也清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現（Subhuti）！因為空性清凈，所以鼻界清凈；因為鼻界清凈，所以一切智慧的智慧清凈。為什麼呢？如果空性清凈，那麼鼻界清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的各種感受也清凈；因為香界乃至鼻觸為緣所生的各種感受清凈，所以一切智慧的智慧清凈。為什麼呢？如果空性清凈，那麼香界乃至鼻觸為緣所生的各種感受清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現！因為空性清凈，所以舌界清凈；因為舌界清凈，所以一切智慧的智慧清凈。為什麼呢？如果空性清凈，那麼舌界清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受也清凈；因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智慧的智慧清凈。為什麼呢？如果空性清凈，那麼味界乃至舌觸為緣所生的各種感受清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現！因為空性清凈，所以身界清凈；因為身界清凈，所以一切智慧的智慧清凈。為什麼呢？如果空性清凈，那麼身界清凈，如果一切智慧的智慧清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性清凈，所以觸界、身識界以及身觸、身觸為緣所生的各種感受也清凈；因為觸界乃至身觸為緣所生的各種感受清凈，所以一切智慧的智慧清凈。

【English Translation】 English version: Because of the purity of great emptiness (Mahāśūnyatā), the all-knowing wisdom (Sarvajñātā) is also pure. Why is that? If great emptiness is pure, then the realm of sound (Śabda-dhātu) and even the various feelings arising from ear contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because great emptiness is pure, the realm of nose (Ghrāṇa-dhātu) is pure; because the realm of nose is pure, the all-knowing wisdom is pure. Why is that? If great emptiness is pure, then the realm of nose is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because great emptiness is pure, the realm of smell (Gandha-dhātu), the realm of nose consciousness (Ghrāṇa-vijñāna-dhātu), and the nose contact (Ghrāṇa-sparśa), and the various feelings arising from nose contact are also pure; because the realm of smell and even the various feelings arising from nose contact are pure, the all-knowing wisdom is pure. Why is that? If great emptiness is pure, then the realm of smell and even the various feelings arising from nose contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because great emptiness is pure, the realm of tongue (Jihvā-dhātu) is pure; because the realm of tongue is pure, the all-knowing wisdom is pure. Why is that? If great emptiness is pure, then the realm of tongue is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because great emptiness is pure, the realm of taste (Rasa-dhātu), the realm of tongue consciousness (Jihvā-vijñāna-dhātu), and the tongue contact (Jihvā-sparśa), and the various feelings arising from tongue contact are also pure; because the realm of taste and even the various feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why is that? If great emptiness is pure, then the realm of taste and even the various feelings arising from tongue contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because great emptiness is pure, the realm of body (Kāya-dhātu) is pure; because the realm of body is pure, the all-knowing wisdom is pure. Why is that? If great emptiness is pure, then the realm of body is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because great emptiness is pure, the realm of touch (Sparśa-dhātu), the realm of body consciousness (Kāya-vijñāna-dhātu), and the body contact (Kāya-sparśa), and the various feelings arising from body contact are also pure; because the realm of touch and even the various feelings arising from body contact are pure, the all-knowing wisdom is pure.

---

。何以故？若大空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若大空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若大空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若大空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若大空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若大空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若大空清凈，

【現代漢語翻譯】 現代漢語譯本 「為什麼呢？如果大空（Mahāśūnyatā）清凈，如果觸界（sparśadhātu）乃至以身觸為緣所生的諸受清凈，如果一切智智（sarvajñātājñāna）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。 「善現（Subhūti）！大空清凈的緣故，意界（manodhātu）清凈；意界清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，如果意界清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。大空清凈的緣故，法界（dharmadhātu）、意識界（manovijñānadhātu）以及意觸（manas-sparśa）、以意觸為緣所生的諸受清凈；法界乃至以意觸為緣所生的諸受清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，如果法界乃至以意觸為緣所生的諸受清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。 「善現！大空清凈的緣故，地界（pṛthivīdhātu）清凈；地界清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，如果地界清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。大空清凈的緣故，水界（ābdhātu）、火界（tejodhātu）、風界（vāyudhātu）、空界（ākāśadhātu）、識界（vijñānadhātu）清凈；水、火、風、空、識界清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。 「善現！大空清凈的緣故，無明（avidyā）清凈；無明清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，如果無明清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。大空清凈的緣故，行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya）清凈；行乃至老死愁嘆苦憂惱清凈的緣故，一切智智清凈。為什麼呢？如果大空清凈，

【English Translation】 English version Why is that? If the great emptiness (Mahāśūnyatā) is pure, if the element of touch (sparśadhātu) and the feelings arising from contact with the body are pure, if the all-knowing wisdom (sarvajñātājñāna) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhūti, because the great emptiness is pure, the mind element (manodhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, if the mind element is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the great emptiness is pure, the element of dharma (dharmadhātu), the element of consciousness (manovijñānadhātu), and mental contact (manas-sparśa), and the feelings arising from mental contact are pure; because the element of dharma and the feelings arising from mental contact are pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, if the element of dharma and the feelings arising from mental contact are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhūti, because the great emptiness is pure, the earth element (pṛthivīdhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, if the earth element is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the great emptiness is pure, the water element (ābdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhūti, because the great emptiness is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure, if ignorance is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the great emptiness is pure, formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is pure. Why is that? If the great emptiness is pure,

---

若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百九 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十

三藏法師玄奘奉　詔譯初分難信解品第三十四之二十九

「善現！大空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若大空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若大空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若大空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故外空、內外空、空空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若大空清凈，若外空乃至無性自性

【現代漢語翻譯】 現代漢語譯本：如果修行乃至老死、憂愁、悲嘆、痛苦、憂慮、煩惱都清凈，如果一切智慧的智慧（一切智智）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

《大般若波羅蜜多經》卷第二百九 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百一十

三藏法師玄奘奉詔譯 初分難信解品第三十四之二十九

『善現（須菩提的別名）！因為大空清凈，所以佈施波羅蜜多（佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智慧的智慧（一切智智）清凈。為什麼呢？如果大空清凈，如果佈施波羅蜜多清凈，如果一切智慧的智慧（一切智智）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為大空清凈，所以持戒、安忍、精進、禪定、般若波羅蜜多（智慧的完美）清凈；因為持戒乃至般若波羅蜜多清凈，所以一切智慧的智慧（一切智智）清凈。為什麼呢？如果大空清凈，如果持戒乃至般若波羅蜜多清凈，如果一切智慧的智慧（一切智智）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

『善現！因為大空清凈，所以內空清凈；因為內空清凈，所以一切智慧的智慧（一切智智）清凈。為什麼呢？如果大空清凈，如果內空清凈，如果一切智慧的智慧（一切智智）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為大空清凈，所以外空、內外空、空空、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、無性自性空清凈；因為外空乃至無性自性空清凈，所以一切智慧的智慧（一切智智）清凈。為什麼呢？如果大空清凈，如果外空乃至無性自性

【English Translation】 English version: If the practice, even up to old age, death, sorrow, lamentation, pain, distress, and agitation are pure, if the wisdom of all wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them.

The Great Perfection of Wisdom Sutra, Scroll 209 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 210

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 29 on Difficult to Believe and Understand

'Subhuti! Because the great emptiness is pure, the perfection of giving (dana paramita) is pure; because the perfection of giving is pure, the wisdom of all wisdom (sarvajnata) is pure. Why is that? If the great emptiness is pure, if the perfection of giving is pure, if the wisdom of all wisdom (sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the perfections of morality, patience, diligence, meditation, and wisdom (prajna paramita) are pure; because the perfections of morality up to wisdom are pure, the wisdom of all wisdom (sarvajnata) is pure. Why is that? If the great emptiness is pure, if the perfections of morality up to wisdom are pure, if the wisdom of all wisdom (sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the great emptiness is pure, the inner emptiness is pure; because the inner emptiness is pure, the wisdom of all wisdom (sarvajnata) is pure. Why is that? If the great emptiness is pure, if the inner emptiness is pure, if the wisdom of all wisdom (sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the outer emptiness, the inner and outer emptiness, the emptiness of emptiness, the ultimate emptiness, the conditioned emptiness, the unconditioned emptiness, the absolute emptiness, the boundless emptiness, the dispersed emptiness, the unchanging emptiness, the essential emptiness, the self-characteristic emptiness, the common-characteristic emptiness, the emptiness of all dharmas, the unobtainable emptiness, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of no-self-nature are pure; because the outer emptiness up to the emptiness of no-self-nature are pure, the wisdom of all wisdom (sarvajnata) is pure. Why is that? If the great emptiness is pure, if the outer emptiness up to the emptiness of no-self-nature

---

空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若大空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若大空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若大空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若大空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若大空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若大空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！空性是清凈的，如果一切智智(sarvajnata，佛陀的智慧)是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為大空(mahashunyata，廣大的空性)清凈，所以真如(tathata，事物的真實本性)清凈；因為真如清凈，所以一切智智清凈。為什麼呢？因為大空清凈、真如清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為大空清凈，所以法界(dharmadhatu，一切法的界限)、法性(dharmata，法的本性)、不虛妄性(avitathata，真實不虛的性質)、不變異性(avikaratva，不變化的性質)、平等性(samata，平等無別的性質)、離生性(viviktata，遠離生起的性質)、法定(dharmasthiti，法的安住)、法住(dharmata sthiti，法性的安住)、實際(bhutakoti，真實的邊際)、虛空界(akasadhatu，虛空的界限)、不思議界(acintyadhatu，不可思議的界限)都是清凈的；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為大空清凈、法界乃至不思議界清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為大空清凈，所以苦聖諦(duhkha satya，苦的真理)清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？因為大空清凈、苦聖諦清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為大空清凈，所以集聖諦(samudaya satya，苦的起因的真理)、滅聖諦(nirodha satya，苦的止息的真理)、道聖諦(marga satya，通往苦的止息的道路的真理)清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為大空清凈、集、滅、道聖諦清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為大空清凈，所以四靜慮(dhyana，禪定)清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為大空清凈、四靜慮清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為大空清凈，所以四無量(apramana，四種無限的禪定，即慈、悲、喜、舍)、四無色定(arupa samapatti，四種無色界的禪定)清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為大空清凈、四無量、四無色定清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! Emptiness is pure, if the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because great emptiness (mahashunyata) is pure, so is suchness (tathata); because suchness is pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, suchness, and the all-knowing wisdom. Because great emptiness is pure, so are the realm of dharma (dharmadhatu), the nature of dharma (dharmata), non-deceptiveness (avitathata), non-alteration (avikaratva), equality (samata), detachment (viviktata), the established dharma (dharmasthiti), the abiding of dharma (dharmata sthiti), the limit of reality (bhutakoti), the realm of space (akasadhatu), and the inconceivable realm (acintyadhatu); because the realm of dharma up to the inconceivable realm are pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, the realm of dharma up to the inconceivable realm, and the all-knowing wisdom.' 'Subhuti! Because great emptiness is pure, so is the noble truth of suffering (duhkha satya); because the noble truth of suffering is pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, the noble truth of suffering, and the all-knowing wisdom. Because great emptiness is pure, so 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 (marga satya); because the noble truths of origin, cessation, and path are pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, the noble truths of origin, cessation, and path, and the all-knowing wisdom.' 'Subhuti! Because great emptiness is pure, so are the four meditations (dhyana); because the four meditations are pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, the four meditations, and the all-knowing wisdom. Because great emptiness is pure, so are the four immeasurables (apramana, i.e., loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (arupa samapatti); because the four immeasurables and the four formless absorptions are pure, so is the all-knowing wisdom. Why? Because there is no duality, no division, no difference, and no separation between great emptiness, the four immeasurables, the four formless absorptions, and the all-knowing wisdom.'

---

「善現！大空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若大空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若大空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若大空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若大空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若大空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若大空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故菩薩十地清凈，菩

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為大空（Mahāśūnyatā）清凈，所以八解脫（Aṣṭavimokṣa）清凈；因為八解脫清凈，所以一切智智（Sarvākārajñatā）清凈。為什麼呢？如果大空清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為大空清凈，所以八勝處（Aṣṭāvabhāsa）、九次第定（Navānupūrvasamāpatti）、十遍處（Daśakṛtsnāyatana）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為大空清凈，所以四念住（Catvāri smṛtyupasthānāni）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為大空清凈，所以四正斷（Catvāri samyakprahāṇāni）、四神足（Catvāra ṛddhipādāḥ）、五根（Pañcendriyāṇi）、五力（Pañca balāni）、七等覺支（Sapta bodhyaṅgāni）、八聖道支（Aṣṭāryamārgāṅgāni）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為大空清凈，所以空解脫門（Śūnyatāvimokṣamukha）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為大空清凈，所以無相（Animitta）、無愿（Apraṇihita）解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為大空清凈，所以菩薩十地（Daśa bhūmayaḥ）清凈，菩

【English Translation】 English version 『Subhuti! Because the Great Emptiness (Mahāśūnyatā) is pure, therefore the Eight Liberations (Aṣṭavimokṣa) are pure; because the Eight Liberations are pure, therefore the All-Knowing Wisdom (Sarvākārajñatā) is pure. Why is that? If the Great Emptiness is pure, if the Eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Great Emptiness is pure, therefore the Eight Overcomings (Aṣṭāvabhāsa), the Nine Successive Abidings (Navānupūrvasamāpatti), and the Ten All-Encompassing Bases (Daśakṛtsnāyatana) are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the Great Emptiness is pure, therefore the Four Foundations of Mindfulness (Catvāri smṛtyupasthānāni) are pure; because the Four Foundations of Mindfulness are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Four Foundations of Mindfulness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Great Emptiness is pure, therefore 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), and the Eightfold Noble Path (Aṣṭāryamārgāṅgāni) are pure; because the Four Right Exertions up to the Eightfold Noble Path are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Four Right Exertions up to the Eightfold Noble Path are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the Great Emptiness is pure, therefore the Gate of Liberation of Emptiness (Śūnyatāvimokṣamukha) is pure; because the Gate of Liberation of Emptiness is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Gate of Liberation of Emptiness is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Great Emptiness is pure, therefore the Gates of Liberation of Signlessness (Animitta) and Wishlessness (Apraṇihita) are pure; because the Gates of Liberation of Signlessness and Wishlessness are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Gates of Liberation of Signlessness and Wishlessness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the Great Emptiness is pure, therefore the Ten Bodhisattva Grounds (Daśa bhūmayaḥ) are pure, and the

---

薩十地清凈故一切智智清凈。何以故？若大空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若大空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若大空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若大空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若大空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若大空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若大空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！菩薩的十地（Dasabhumi）清凈，所以一切智智（Sarvajnata）清凈。為什麼呢？因為大空（Mahasunya）清凈，菩薩的十地清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！大空清凈，所以五眼（Panca-caksus）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為大空清凈，五眼清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。大空清凈，所以六神通（Sadabhijna）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為大空清凈，六神通清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！大空清凈，所以佛的十力（Tathagata-bala）清凈；佛的十力清凈，所以一切智智清凈。為什麼呢？因為大空清凈，佛的十力清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。大空清凈，所以四無所畏（Catur-vaisaradya）、四無礙解（Catur-pratisamvid）、大慈（Maha-maitri）、大悲（Maha-karuna）、大喜（Maha-mudita）、大舍（Maha-upeksa）、十八佛不共法（Asta-dasa-avenika-buddha-dharma）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為大空清凈，四無所畏乃至十八佛不共法清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！大空清凈，所以無忘失法（Asammosa-dharma）清凈；無忘失法清凈，所以一切智智清凈。為什麼呢？因為大空清凈，無忘失法清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。大空清凈，所以恒住舍性（Upeksa-pratisamvid）清凈；恒住舍性清凈，所以一切智智清凈。為什麼呢？因為大空清凈，恒住舍性清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because the ten Bodhisattva grounds (Dasabhumi) are pure, therefore the all-knowing wisdom (Sarvajnata) is pure. Why is that? Because if the great emptiness (Mahasunya) is pure, the ten Bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the great emptiness is pure, the five eyes (Panca-caksus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the six supernormal powers (Sadabhijna) are pure; because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the six supernormal powers are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the great emptiness is pure, the ten powers of the Buddha (Tathagata-bala) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the ten powers of the Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the four fearlessnesses (Catur-vaisaradya), the four analytical knowledges (Catur-pratisamvid), great loving-kindness (Maha-maitri), great compassion (Maha-karuna), great joy (Maha-mudita), great equanimity (Maha-upeksa), and the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the great emptiness is pure, the non-forgetfulness of Dharma (Asammosa-dharma) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the non-forgetfulness of Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the great emptiness is pure, the constant abiding in equanimity (Upeksa-pratisamvid) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because if the great emptiness is pure, the constant abiding in equanimity is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

。

「善現！大空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若大空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若大空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若大空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若大空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若大空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。大空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若大空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若大空清凈

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因為大空（Mahāśūnyatā）清凈，所以一切智（Sarvajnata）清凈；因為一切智清凈，所以一切智智（Sarvajnatajnana）清凈。為什麼呢？如果大空清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為大空清凈，所以道相智（Marga-jnana）、一切相智（Sarvākāra-jñāna）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為大空清凈，所以一切陀羅尼門（Sarva-dharani-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為大空清凈，所以一切三摩地門（Sarva-samadhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為大空清凈，所以預流果（Srota-apatti-phala）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為大空清凈，所以一來（Sakrdagami）、不還（Anagami）、阿羅漢果（Arhat-phala）清凈；因為一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果大空清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為大空清凈，所以獨覺菩提（Pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果大空清凈

【English Translation】 English version: 『Subhuti! Because the Great Emptiness (Mahāśūnyatā) is pure, therefore All-Wisdom (Sarvajnata) is pure; because All-Wisdom is pure, therefore the Wisdom of All-Wisdom (Sarvajnatajnana) is pure. Why is that? If the Great Emptiness is pure, if All-Wisdom is pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the Great Emptiness is pure, therefore the Knowledge of the Path (Marga-jnana) and the Knowledge of All Aspects (Sarvākāra-jñāna) are pure; because the Knowledge of the Path and the Knowledge of All Aspects are pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Knowledge of the Path and the Knowledge of All Aspects are pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity.』 『Subhuti! Because the Great Emptiness is pure, therefore all the Doors of Dharani (Sarva-dharani-mukha) are pure; because all the Doors of Dharani are pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure, if all the Doors of Dharani are pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the Great Emptiness is pure, therefore all the Doors of Samadhi (Sarva-samadhi-mukha) are pure; because all the Doors of Samadhi are pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure, if all the Doors of Samadhi are pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity.』 『Subhuti! Because the Great Emptiness is pure, therefore the Fruit of Stream-Entry (Srota-apatti-phala) is pure; because the Fruit of Stream-Entry is pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Fruit of Stream-Entry is pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the Great Emptiness is pure, therefore the Fruits of Once-Returner (Sakrdagami), Non-Returner (Anagami), and Arhat (Arhat-phala) are pure; because the Fruits of Once-Returner, Non-Returner, and Arhat are pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure, if the Fruits of Once-Returner, Non-Returner, and Arhat are pure, if the Wisdom of All-Wisdom is pure, there is no duality, no division, no difference, no discontinuity.』 『Subhuti! Because the Great Emptiness is pure, therefore the Bodhi of a Solitary Buddha (Pratyekabuddha-bodhi) is pure; because the Bodhi of a Solitary Buddha is pure, therefore the Wisdom of All-Wisdom is pure. Why is that? If the Great Emptiness is pure

---

，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若大空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！大空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若大空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！勝義空清凈故色清凈，色清凈故一切智智清凈。何以故？若勝義空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若勝義空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若勝義空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若勝義空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！如果獨覺菩提(Pratyekabuddha-bodhi，不依賴他人教導而獨自開悟的覺悟)是清凈的，如果一切智智(Sarvajnata，對一切事物和現象的智慧)是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為大空(Mahashunyata，一切現象的空性)是清凈的，所以一切菩薩摩訶薩(Bodhisattva-mahasattva，偉大的菩薩)的修行是清凈的；因為一切菩薩摩訶薩的修行是清凈的，所以一切智智是清凈的。為什麼呢？因為如果大空是清凈的，如果一切菩薩摩訶薩的修行是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為大空是清凈的，所以諸佛的無上正等菩提(Anuttara-samyak-sambodhi，佛陀所證得的最高覺悟)是清凈的；因為諸佛的無上正等菩提是清凈的，所以一切智智是清凈的。為什麼呢？因為如果大空是清凈的，如果諸佛的無上正等菩提是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『再者，善現！因為勝義空(Paramarthashunyata，究竟的空性)是清凈的，所以色(Rupa，物質現象)是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？因為如果勝義空是清凈的，如果色是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為勝義空是清凈的，所以受(Vedana，感受)、想(Samjna，概念)、行(Samskara，意志)、識(Vijnana，意識)是清凈的；因為受、想、行、識是清凈的，所以一切智智是清凈的。為什麼呢？因為如果勝義空是清凈的，如果受、想、行、識是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為勝義空是清凈的，所以眼處(Caksu-ayatana，眼根)是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果勝義空是清凈的，如果眼處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為勝義空是清凈的，所以耳(Srotra，聽覺)、鼻(Ghrana，嗅覺)、舌(Jihva，味覺)、身(Kaya，觸覺)、意處(Manas-ayatana，意識)是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果勝義空是清凈的，如果耳、鼻、舌、身、意處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有

【English Translation】 English version 'Subhuti! If the Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha) is pure, if the Sarvajnata (the wisdom of knowing all) is pure, it is because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the Mahashunyata (the great emptiness) is pure, the practice of all Bodhisattva-mahasattvas (great Bodhisattvas) is pure; because the practice of all Bodhisattva-mahasattvas is pure, the Sarvajnata is pure. Why is that? Because if the Mahashunyata is pure, if the practice of all Bodhisattva-mahasattvas is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the Mahashunyata is pure, the Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment) of all Buddhas is pure; because the Anuttara-samyak-sambodhi of all Buddhas is pure, the Sarvajnata is pure. Why is that? Because if the Mahashunyata is pure, if the Anuttara-samyak-sambodhi of all Buddhas is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them.' 'Furthermore, Subhuti! Because the Paramarthashunyata (the ultimate emptiness) is pure, the Rupa (form) is pure; because the Rupa is pure, the Sarvajnata is pure. Why is that? Because if the Paramarthashunyata is pure, if the Rupa is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. Because the Paramarthashunyata is pure, the Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are pure; because the Vedana, Samjna, Samskara, and Vijnana are pure, the Sarvajnata is pure. Why is that? Because if the Paramarthashunyata is pure, if the Vedana, Samjna, Samskara, and Vijnana are pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the Paramarthashunyata is pure, the Caksu-ayatana (eye base) is pure; because the eye base is pure, the Sarvajnata is pure. Why is that? Because if the Paramarthashunyata is pure, if the eye base is pure, if the Sarvajnata is pure, it is because there is no duality, no division, no difference, and no discontinuity between them. Because the Paramarthashunyata is pure, the Srotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Manas-ayatana (mind base) are pure; because the ear, nose, tongue, body, and mind bases are pure, the Sarvajnata is pure. Why is that? Because if the Paramarthashunyata is pure, if the ear, nose, tongue, body, and mind bases are pure, if the Sarvajnata is pure, it is because there is no duality, no division, no

---

別、無斷故。

「善現！勝義空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若勝義空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若勝義空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若勝義空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若勝義空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為勝義空（paramārtha-śūnyatā）清凈，所以色處（rūpa-āyatana）清凈；因為色處清凈，所以一切智智（sarvajñātā-jñāna）清凈。為什麼呢？如果勝義空清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為勝義空清凈，所以聲處（śabda-āyatana）、香處（gandha-āyatana）、味處（rasa-āyatana）、觸處（spraṣṭavya-āyatana）、法處（dharma-āyatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為勝義空清凈，所以眼界（cakṣur-dhātu）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為勝義空清凈，所以眼識界（cakṣur-vijñāna-dhātu）以及眼觸（cakṣuḥ-sparśa）、眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanā）清凈；眼識界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為勝義空清凈，所以耳界（śrotra-dhātu）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為勝義空清凈，所以聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu）以及耳觸（śrotra-sparśa）、耳觸為緣所生諸受（śrotra-sparśa-pratyayā vedanā）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。

【English Translation】 English version 'Subhuti! Because the ultimate emptiness (paramārtha-śūnyatā) is pure, the form-sphere (rūpa-āyatana) is pure; because the form-sphere is pure, the all-knowing wisdom (sarvajñātā-jñāna) is pure. Why is that? If the ultimate emptiness is pure, if the form-sphere is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the ultimate emptiness is pure, the sound-sphere (śabda-āyatana), the smell-sphere (gandha-āyatana), the taste-sphere (rasa-āyatana), the touch-sphere (spraṣṭavya-āyatana), and the dharma-sphere (dharma-āyatana) are pure; because the sound, smell, taste, touch, and dharma-spheres are pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the sound, smell, taste, touch, and dharma-spheres are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the ultimate emptiness is pure, the eye-element (cakṣur-dhātu) is pure; because the eye-element is pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the eye-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the ultimate emptiness is pure, the eye-consciousness element (cakṣur-vijñāna-dhātu) and eye-contact (cakṣuḥ-sparśa), and the feelings born of eye-contact (cakṣuḥ-sparśa-pratyayā vedanā) are pure; because the eye-consciousness element and the feelings born of eye-contact are pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the eye-consciousness element and the feelings born of eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the ultimate emptiness is pure, the ear-element (śrotra-dhātu) is pure; because the ear-element is pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the ear-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the ultimate emptiness is pure, the sound-element (śabda-dhātu), the ear-consciousness element (śrotra-vijñāna-dhātu), and ear-contact (śrotra-sparśa), and the feelings born of ear-contact (śrotra-sparśa-pratyayā vedanā) are pure; because the sound-element and the feelings born of ear-contact are pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the sound-element and the feelings born of ear-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

---

「善現！勝義空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若勝義空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若勝義空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若勝義空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！由於勝義空(paramārtha-śūnyatā)的清凈，所以鼻界(ghrāṇa-dhātu)清凈；由於鼻界清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？因為勝義空清凈、鼻界清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於勝義空清凈，所以香界(gandha-dhātu)、鼻識界(ghrāṇa-vijñāna-dhātu)以及鼻觸(ghrāṇa-sparśa)、鼻觸為緣所生的諸受(vedanā)都清凈；由於香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈、香界乃至鼻觸為緣所生的諸受清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於勝義空清凈，所以舌界(jihvā-dhātu)清凈；由於舌界清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈、舌界清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於勝義空清凈，所以味界(rasa-dhātu)、舌識界(jihvā-vijñāna-dhātu)以及舌觸(jihvā-sparśa)、舌觸為緣所生的諸受都清凈；由於味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈、味界乃至舌觸為緣所生的諸受清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於勝義空清凈，所以身界(kāya-dhātu)清凈；由於身界清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈、身界清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於勝義空清凈，所以觸界(spraṣṭavya-dhātu)、身識界(kāya-vijñāna-dhātu)以及身觸(kāya-sparśa)、身觸為緣所生的諸受都清凈；由於觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈、觸界乃至身觸為緣所生的諸受清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version 'Subhuti! Because the ultimate emptiness (paramārtha-śūnyatā) is pure, the nose element (ghrāṇa-dhātu) is pure; because the nose element is pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because the ultimate emptiness being pure, the nose element being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous. Because the ultimate emptiness is pure, the smell element (gandha-dhātu), the nose consciousness element (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and the various feelings (vedanā) born of nose contact are pure; because the smell element up to the various feelings born of nose contact are pure, the all-knowing wisdom is pure. Why is that? Because the ultimate emptiness being pure, the smell element up to the various feelings born of nose contact being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because the ultimate emptiness is pure, the tongue element (jihvā-dhātu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why is that? Because the ultimate emptiness being pure, the tongue element being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous. Because the ultimate emptiness is pure, the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), and the various feelings born of tongue contact are pure; because the taste element up to the various feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? Because the ultimate emptiness being pure, the taste element up to the various feelings born of tongue contact being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because the ultimate emptiness is pure, the body element (kāya-dhātu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why is that? Because the ultimate emptiness being pure, the body element being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous. Because the ultimate emptiness is pure, the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and body contact (kāya-sparśa), and the various feelings born of body contact are pure; because the touch element up to the various feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? Because the ultimate emptiness being pure, the touch element up to the various feelings born of body contact being pure, and the all-knowing wisdom being pure are non-dual, non-divisible, non-different, and non-discontinuous.

---

故。

「善現！勝義空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若勝義空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若勝義空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若勝義空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若勝義空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若勝義空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若勝義空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本 因此。 『善現(Subhuti)！勝義空(paramartha-sunyata)的清凈導致意界(manodhatu)清凈，意界清凈導致一切智智(sarvajnata)清凈。為什麼呢？因為勝義空清凈、意界清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。勝義空清凈導致法界(dharmadhatu)、意識界(vijnanadhatu)以及意觸(manahsamsparsha)、意觸為緣所生的諸受(vedana)清凈，法界乃至意觸為緣所生的諸受清凈導致一切智智清凈。為什麼呢？因為勝義空清凈、法界乃至意觸為緣所生的諸受清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！勝義空清凈導致地界(prthvidhatu)清凈，地界清凈導致一切智智清凈。為什麼呢？因為勝義空清凈、地界清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。勝義空清凈導致水界(abdhatu)、火界(tejodhatu)、風界(vayudhatu)、空界(akasadhatu)、識界(vijnanadhatu)清凈，水界、火界、風界、空界、識界清凈導致一切智智清凈。為什麼呢？因為勝義空清凈、水界、火界、風界、空界、識界清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！勝義空清凈導致無明(avidya)清凈，無明清凈導致一切智智清凈。為什麼呢？因為勝義空清凈、無明清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。勝義空清凈導致行(samskara)、識(vijnana)、名色(namarupa)、六處(sadayatana)、觸(sparsha)、受(vedana)、愛(trsna)、取(upadana)、有(bhava)、生(jati)、老死愁嘆苦憂惱(jaramarana-soka-parideva-duhkha-daurmanasya)清凈，行乃至老死愁嘆苦憂惱清凈導致一切智智清凈。為什麼呢？因為勝義空清凈、行乃至老死愁嘆苦憂惱清凈和一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Therefore, 'Subhuti! The purity of ultimate emptiness (paramartha-sunyata) leads to the purity of the mind element (manodhatu), and the purity of the mind element leads to the purity of all-knowing wisdom (sarvajnata). Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of the mind element, and the purity of all-knowing wisdom. The purity of ultimate emptiness leads to the purity of the dharma element (dharmadhatu), the consciousness element (vijnanadhatu), as well as mental contact (manahsamsparsha), and the feelings (vedana) arising from mental contact; the purity of the dharma element and all the way to the feelings arising from mental contact leads to the purity of all-knowing wisdom. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of the dharma element and all the way to the feelings arising from mental contact, and the purity of all-knowing wisdom.' 'Subhuti! The purity of ultimate emptiness leads to the purity of the earth element (prthvidhatu), and the purity of the earth element leads to the purity of all-knowing wisdom. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of the earth element, and the purity of all-knowing wisdom. The purity of ultimate emptiness leads to the purity of the water element (abdhatu), the fire element (tejodhatu), the wind element (vayudhatu), the space element (akasadhatu), and the consciousness element (vijnanadhatu); the purity of the water, fire, wind, space, and consciousness elements leads to the purity of all-knowing wisdom. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of the water, fire, wind, space, and consciousness elements, and the purity of all-knowing wisdom.' 'Subhuti! The purity of ultimate emptiness leads to the purity of ignorance (avidya), and the purity of ignorance leads to the purity of all-knowing wisdom. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of ignorance, and the purity of all-knowing wisdom. The purity of ultimate emptiness leads to the purity of 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-soka-parideva-duhkha-daurmanasya); the purity of formations and all the way to old age, death, sorrow, lamentation, pain, grief, and despair leads to the purity of all-knowing wisdom. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of ultimate emptiness, the purity of formations and all the way to old age, death, sorrow, lamentation, pain, grief, and despair, and the purity of all-knowing wisdom.'

---

。

「善現！勝義空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若勝義空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若勝義空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若勝義空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故外空、內外空、空空、大空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若勝義空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若勝義空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若勝義空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若勝義空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若勝義空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若勝義空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若勝義空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若勝義空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！當勝義空(paramartha-sunyata，終極的空性)清凈時，際(koti，邊際)、虛空界(akasa-dhatu，虛空的界限)、不思議界(acintya-dhatu，不可思議的界限)也清凈；由於法界(dharma-dhatu，法性的界限)乃至不思議界清凈，一切智智(sarvajnata-jnana，對一切事物和現象的智慧)也清凈。為什麼呢？因為勝義空清凈、法界乃至不思議界清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！當勝義空清凈時，苦聖諦(duhkha-satya，關於苦的真理)也清凈；當苦聖諦清凈時，一切智智也清凈。為什麼呢？因為勝義空清凈、苦聖諦清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。當勝義空清凈時，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)也清凈；當集、滅、道聖諦清凈時，一切智智也清凈。為什麼呢？因為勝義空清凈、集、滅、道聖諦清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！當勝義空清凈時，四靜慮(catvari-dhyanani，四種禪定狀態)也清凈；當四靜慮清凈時，一切智智也清凈。為什麼呢？因為勝義空清凈、四靜慮清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。當勝義空清凈時，四無量(catasro-apramanyah，四種無限的慈悲心)、四無色定(catasrah-arupya-samapattayah，四種無色禪定)也清凈；當四無量、四無色定清凈時，一切智智也清凈。為什麼呢？因為勝義空清凈、四無量、四無色定清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！當勝義空清凈時，八解脫(asta-vimoksah，八種解脫)也清凈；當八解脫清凈時，一切智智也清凈。為什麼呢？因為勝義空清凈、八解脫清凈、以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。當勝義空清凈時，八勝處(asta-abhibhv-ayatanani，八種克服感官的禪定)、九次第定(nava-anupurva-vihara-samapattayah，九種次第禪定)、十遍處(dasa-krt-ayatanani，十種遍一切處的禪定)也清凈；當八勝處、九次第定、十遍處清凈時，一切智智也清凈。為什麼呢？若

【English Translation】 English version 'Subhuti! When the ultimate emptiness (paramartha-sunyata) is pure, the limit (koti), the space realm (akasa-dhatu), and the inconceivable realm (acintya-dhatu) are also pure; because the dharma realm (dharma-dhatu) and even the inconceivable realm are pure, the wisdom of all-knowing (sarvajnata-jnana) is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the dharma realm and even the inconceivable realm, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous.' 'Subhuti! When the ultimate emptiness is pure, the noble truth of suffering (duhkha-satya) is also pure; when the noble truth of suffering is pure, the wisdom of all-knowing is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the noble truth of suffering, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous. When the ultimate emptiness is pure, 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) are also pure; when the noble truths of origin, cessation, and path are pure, the wisdom of all-knowing is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the noble truths of origin, cessation, and path, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous.' 'Subhuti! When the ultimate emptiness is pure, the four meditative absorptions (catvari-dhyanani) are also pure; when the four meditative absorptions are pure, the wisdom of all-knowing is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the four meditative absorptions, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous. When the ultimate emptiness is pure, the four immeasurables (catasro-apramanyah) and the four formless absorptions (catasrah-arupya-samapattayah) are also pure; when the four immeasurables and the four formless absorptions are pure, the wisdom of all-knowing is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the four immeasurables and the four formless absorptions, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous.' 'Subhuti! When the ultimate emptiness is pure, the eight liberations (asta-vimoksah) are also pure; when the eight liberations are pure, the wisdom of all-knowing is also pure. Why is that? Because the purity of ultimate emptiness, the purity of the eight liberations, and the purity of the wisdom of all-knowing are non-dual, undivided, non-different, and not discontinuous. When the ultimate emptiness is pure, the eight mastery states (asta-abhibhv-ayatanani), the nine successive abidings (nava-anupurva-vihara-samapattayah), and the ten all-pervading spheres (dasa-krt-ayatanani) are also pure; when the eight mastery states, the nine successive abidings, and the ten all-pervading spheres are pure, the wisdom of all-knowing is also pure. Why is that? If

---

勝義空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若勝義空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若勝義空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若勝義空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若勝義空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若勝義空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若勝義空清凈，若五眼清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 勝義空（paramārtha-śūnyatā，指究竟的空性）是清凈的，如果八勝處（aṣṭāv abhibhvāyatanāni，指八種克服色慾的禪定境界）、九次第定（navānupūrva-vihāra-samāpattayaḥ，指九種次第進入的禪定）、十遍處（daśa kṛtsnāyatanāni，指十種觀想一切處皆遍滿的禪定）是清凈的，如果一切智智（sarvākārajñatā，指佛陀的智慧）是清凈的，因為它們之間無二、無二分、無差別、無斷絕。 『善現（Subhūti，佛陀的弟子名）！因為勝義空清凈，所以四念住（catvāri smṛtyupasthānāni，指四種觀身、受、心、法的禪修方法）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，四念住清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為勝義空清凈，所以四正斷（catvāri samyakprahāṇāni，指四種斷惡修善的修行方法）、四神足（catvāra ṛddhipādāḥ，指四種獲得神通的禪定）、五根（pañcendriyāṇi，指五種產生善法的能力）、五力（pañca balāni，指五種克服煩惱的力量）、七等覺支（sapta bodhyaṅgāni，指七種幫助覺悟的修行方法）、八聖道支（āryāṣṭāṅgamārgaḥ，指八種達到解脫的修行方法）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，四正斷乃至八聖道支清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為勝義空清凈，所以空解脫門（śūnyatā-vimokṣamukha，指通過觀空而解脫的方法）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，空解脫門清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為勝義空清凈，所以無相解脫門（animitta-vimokṣamukha，指通過觀無相而解脫的方法）、無愿解脫門（apraṇihita-vimokṣamukha，指通過觀無愿而解脫的方法）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，無相、無愿解脫門清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為勝義空清凈，所以菩薩十地（daśa bhūmayaḥ，指菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，菩薩十地清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為勝義空清凈，所以五眼（pañca cakṣūṃṣi，指五種不同的觀察能力）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為勝義空清凈，五眼清凈，一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

【English Translation】 English version: The ultimate emptiness (paramārtha-śūnyatā) is pure. If the eight abodes of mastery (aṣṭāv abhibhvāyatanāni), the nine successive abidings (navānupūrva-vihāra-samāpattayaḥ), and the ten all-encompassing spheres (daśa kṛtsnāyatanāni) are pure, if the all-knowing wisdom (sarvākārajñatā) is pure, it is because they are non-dual, not divided, not different, and not discontinuous. 『Subhūti! Because the ultimate emptiness is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. Because the ultimate emptiness is pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (āryāṣṭāṅgamārgaḥ) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous.』 『Subhūti! Because the ultimate emptiness is pure, the emptiness liberation gate (śūnyatā-vimokṣamukha) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the emptiness liberation gate is pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous. Because the ultimate emptiness is pure, the signless liberation gate (animitta-vimokṣamukha) and the wishless liberation gate (apraṇihita-vimokṣamukha) are pure; because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the signless and wishless liberation gates are pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous.』 『Subhūti! Because the ultimate emptiness is pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous.』 『Subhūti! Because the ultimate emptiness is pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the ultimate emptiness is pure, the five eyes are pure, and the all-knowing wisdom is pure, they are non-dual, not divided, not different, and not discontinuous.』

---

凈，無二、無二分、無別、無斷故。勝義空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若勝義空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若勝義空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若勝義空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若勝義空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若勝義空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若勝義空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故道相智、一切相智清凈，道相智、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！勝義空（paramārtha-śūnyatā）清凈，所以沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。勝義空清凈，所以六神通（ṣaḍabhijñā）清凈；六神通清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果勝義空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！勝義空清凈，所以佛十力（daśa-balāni）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。勝義空清凈，所以四無所畏（catvāri vaiśāradyāni）、四無礙解（catasraḥ pratisaṃvidaḥ）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！勝義空清凈，所以無忘失法（āveṇikabuddhadharmāḥ）清凈；無忘失法清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。勝義空清凈，所以恒住舍性（upekṣā-vihāra）清凈；恒住舍性清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！勝義空清凈，所以一切智（sarvajñatā）清凈；一切智清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。勝義空清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈；道相智、

【English Translation】 English version: 'Subhuti! Because the ultimate emptiness (paramārtha-śūnyatā) is pure, there is no duality, no division of duality, no difference, and no cessation. Because the ultimate emptiness is pure, the six superknowledges (ṣaḍabhijñā) are pure; because the six superknowledges are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the ultimate emptiness is pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the ultimate emptiness is pure, the ten powers of a Buddha (daśa-balāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the ultimate emptiness is pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the ultimate emptiness is pure, the non-forgetfulness of Dharma (āveṇikabuddhadharmāḥ) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the ultimate emptiness is pure, the abiding in equanimity (upekṣā-vihāra) is pure; because the abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the ultimate emptiness is pure, the all-knowingness (sarvajñatā) is pure; because the all-knowingness is pure, the all-knowing wisdom is pure. Why is that? If the ultimate emptiness is pure, if the all-knowingness is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the ultimate emptiness is pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; the knowledge of the path,

---

一切相智清凈故一切智智清凈。何以故？若勝義空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若勝義空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若勝義空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若勝義空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。勝義空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若勝義空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若勝義空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若勝義

【現代漢語翻譯】 現代漢語譯本： 因為通達一切事物實相的智慧清凈，所以一切智智（佛陀的智慧）也清凈。為什麼呢？如果勝義空（究竟的空性）清凈，那麼道相智（通達修行道的智慧）、一切相智（通達一切事物現象的智慧）就清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現（須菩提的別名）！因為勝義空清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈，因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼一切陀羅尼門清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為勝義空清凈，所以一切三摩地門（禪定之門）清凈，因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼一切三摩地門清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現！因為勝義空清凈，所以預流果（初果）清凈，因為預流果清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼預流果清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為勝義空清凈，所以一來果（二果）、不還果（三果）、阿羅漢果（四果）清凈，因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼一來果、不還果、阿羅漢果清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現！因為勝義空清凈，所以獨覺菩提（辟支佛的覺悟）清凈，因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼獨覺菩提清凈，如果一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。

『善現！因為勝義空清凈，所以一切菩薩摩訶薩行（菩薩的修行）清凈，因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果勝義空清凈，那麼

【English Translation】 English version: Because the wisdom of knowing all aspects of phenomena is pure, the wisdom of all-knowing (Buddha's wisdom) is also pure. Why is that? If the ultimate emptiness (the ultimate nature of emptiness) is pure, then the wisdom of the path (wisdom of understanding the path of practice), the wisdom of all aspects (wisdom of understanding all phenomena), and the wisdom of all-knowing are pure. There is no duality, no division, no difference, and no separation between these three.

'Subhuti (another name for Sudhira)! Because the ultimate emptiness is pure, all Dharani gates (wisdom that holds all teachings) are pure, and because all Dharani gates are pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then all Dharani gates are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between these three. Because the ultimate emptiness is pure, all Samadhi gates (gates of meditation) are pure, and because all Samadhi gates are pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then all Samadhi gates are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the ultimate emptiness is pure, the Srotapanna fruit (the first fruit) is pure, and because the Srotapanna fruit is pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then the Srotapanna fruit is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between these three. Because the ultimate emptiness is pure, the Sakrdagamin fruit (the second fruit), the Anagamin fruit (the third fruit), and the Arhat fruit (the fourth fruit) are pure, and because the Sakrdagamin fruit, the Anagamin fruit, and the Arhat fruit are pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then the Sakrdagamin fruit, the Anagamin fruit, and the Arhat fruit are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the ultimate emptiness is pure, the Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha) is pure, and because the Pratyekabuddha Bodhi is pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then the Pratyekabuddha Bodhi is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between these three.

'Subhuti! Because the ultimate emptiness is pure, all the practices of Bodhisattva Mahasattvas (the practices of Bodhisattvas) are pure, and because all the practices of Bodhisattva Mahasattvas are pure, the wisdom of all-knowing is pure. Why is that? If the ultimate emptiness is pure, then

---

空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！勝義空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若勝義空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！有為空清凈故色清凈，色清凈故一切智智清凈。何以故？若有為空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若有為空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若有為空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若有為空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若有為空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。有

【現代漢語翻譯】 現代漢語譯本 空性是清凈的，如果一切菩薩摩訶薩（菩薩中的大菩薩）的修行是清凈的，如果一切智智（佛陀的智慧）是清凈的，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為勝義空（究竟的空性）是清凈的，所以諸佛的無上正等菩提（佛的最高覺悟）是清凈的；因為諸佛的無上正等菩提是清凈的，所以一切智智是清凈的。為什麼呢？因為勝義空是清凈的，諸佛的無上正等菩提是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『再者，善現！因為有為空（有為法的空性）是清凈的，所以色（物質現象）是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？因為有為空是清凈的，色是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為有為空是清凈的，所以受（感受）、想（概念）、行（意志）、識（意識）是清凈的；因為受、想、行、識是清凈的，所以一切智智是清凈的。為什麼呢？因為有為空是清凈的，受、想、行、識是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為有為空是清凈的，所以眼處（眼根）是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？因為有為空是清凈的，眼處是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為有為空是清凈的，所以耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智是清凈的。為什麼呢？因為有為空是清凈的，耳、鼻、舌、身、意處是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為有為空是清凈的，所以色處（色塵）是清凈的；因為色處是清凈的，所以一切智智是清凈的。為什麼呢？因為有為空是清凈的，色處是清凈的，一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version Emptiness is pure; if all Bodhisattva-Mahasattvas (great Bodhisattvas) practice purely, if all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because ultimate emptiness (the ultimate nature of emptiness) is pure, the unsurpassed perfect enlightenment of all Buddhas (Buddha's highest enlightenment) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti! Because conditioned emptiness (the emptiness of conditioned phenomena) is pure, form (material phenomena) is pure; because form is pure, all-knowing wisdom is pure. Why? Because if conditioned emptiness is pure, form is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because conditioned emptiness is pure, feeling, perception, volition, and consciousness are pure; because feeling, perception, volition, and consciousness are pure, all-knowing wisdom is pure. Why? Because if conditioned emptiness is pure, feeling, perception, volition, and consciousness are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because conditioned emptiness is pure, the eye-base (eye sense organ) is pure; because the eye-base is pure, all-knowing wisdom is pure. Why? Because if conditioned emptiness is pure, the eye-base is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because conditioned emptiness is pure, the ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind sense organs) are pure; because the ear, nose, tongue, body, and mind-bases are pure, all-knowing wisdom is pure. Why? Because if conditioned emptiness is pure, the ear, nose, tongue, body, and mind-bases are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because conditioned emptiness is pure, the form-base (form object) is pure; because the form-base is pure, all-knowing wisdom is pure. Why? Because if conditioned emptiness is pure, the form-base is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

為空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若有為空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若有為空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若有為空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若有為空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故香界、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為空性（śūnyatā）的清凈，所以聲、香、味、觸、法（rūpa, śabda, gandha, rasa, sparśa, dharma）六處清凈；因為聲、香、味、觸、法六處清凈，所以一切智智（sarvajñātā）清凈。為什麼呢？如果說有空性清凈，或者說聲、香、味、觸、法六處清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空性清凈，所以眼界（cakṣur-dhātu）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果說有空性清凈，或者說眼界清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空性清凈，所以眼識界（cakṣur-vijñāna-dhātu）以及眼觸（cakṣuḥ-sparśa）、眼觸為緣所生的諸受（vedanā）清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果說有空性清凈，或者說乃至眼觸為緣所生的諸受清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空性清凈，所以耳界（śrotra-dhātu）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果說有空性清凈，或者說耳界清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空性清凈，所以聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu）以及耳觸（śrotra-sparśa）、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果說有空性清凈，或者說聲界乃至耳觸為緣所生的諸受清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空性清凈，所以鼻界（ghrāṇa-dhātu）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果說有空性清凈，或者說鼻界清凈，或者說一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空性清凈，所以香界（gandha-dhātu）

【English Translation】 English version 『Subhuti, because of the purity of emptiness (śūnyatā), the six sense bases (rūpa, śabda, gandha, rasa, sparśa, dharma) are pure; because the six sense bases are pure, all-knowing wisdom (sarvajñātā) is pure. Why is that? If there is purity of emptiness, or purity of the six sense bases, or purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. 『Subhuti, because of the purity of emptiness, the eye element (cakṣur-dhātu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? If there is purity of emptiness, or purity of the eye element, or purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. Because of the purity of emptiness, the eye consciousness element (cakṣur-vijñāna-dhātu), eye contact (cakṣuḥ-sparśa), and the feelings (vedanā) arising from eye contact are pure; and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why is that? If there is purity of emptiness, or the purity of the feelings arising from eye contact, or the purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. 『Subhuti, because of the purity of emptiness, the ear element (śrotra-dhātu) is pure; because the ear element is pure, all-knowing wisdom is pure. Why is that? If there is purity of emptiness, or purity of the ear element, or purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. Because of the purity of emptiness, the sound element (śabda-dhātu), the ear consciousness element (śrotra-vijñāna-dhātu), ear contact (śrotra-sparśa), and the feelings arising from ear contact are pure; and because the sound element and the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? If there is purity of emptiness, or the purity of the sound element and the feelings arising from ear contact, or the purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. 『Subhuti, because of the purity of emptiness, the nose element (ghrāṇa-dhātu) is pure; because the nose element is pure, all-knowing wisdom is pure. Why is that? If there is purity of emptiness, or purity of the nose element, or purity of all-knowing wisdom, there is no duality, no division, no difference, and no separation. Because of the purity of emptiness, the smell element (gandha-dhātu)

---

鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若有為空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若有為空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若有為空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為有為空（emptiness）清凈，所以鼻識界（sense-consciousness of nose）以及鼻觸（nasal contact）、鼻觸為緣所生諸受（feelings arising from nasal contact）清凈。香界（sense-sphere of smell）乃至鼻觸為緣所生諸受清凈，所以一切智智（all-knowing wisdom）清凈。為什麼呢？因為有為空清凈，香界乃至鼻觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為有為空清凈，所以舌界（sense-sphere of tongue）清凈，舌界清凈所以一切智智清凈。為什麼呢？因為有為空清凈，舌界清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為有為空清凈，所以味界（sense-sphere of taste）、舌識界（sense-consciousness of tongue）以及舌觸（lingual contact）、舌觸為緣所生諸受清凈。味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，味界乃至舌觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為有為空清凈，所以身界（sense-sphere of body）清凈，身界清凈所以一切智智清凈。為什麼呢？因為有為空清凈，身界清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為有為空清凈，所以觸界（sense-sphere of touch）、身識界（sense-consciousness of body）以及身觸（bodily contact）、身觸為緣所生諸受清凈。觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，觸界乃至身觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為有為空清凈，所以意界（sense-sphere of mind）清凈，意界清凈所以一切智智清凈。為什麼呢？因為有為空清凈，意界清凈，以及一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為有為空清凈

【English Translation】 English version: 『Subhuti! Because emptiness is pure, the sense-consciousness of nose, as well as nasal contact and the feelings arising from nasal contact, are pure. Because the sense-sphere of smell and the feelings arising from nasal contact are pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of smell and the feelings arising from nasal contact are pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. 『Subhuti! Because emptiness is pure, the sense-sphere of tongue is pure, and because the sense-sphere of tongue is pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of tongue is pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. Because emptiness is pure, the sense-sphere of taste, the sense-consciousness of tongue, as well as lingual contact and the feelings arising from lingual contact, are pure. Because the sense-sphere of taste and the feelings arising from lingual contact are pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of taste and the feelings arising from lingual contact are pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. 『Subhuti! Because emptiness is pure, the sense-sphere of body is pure, and because the sense-sphere of body is pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of body is pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. Because emptiness is pure, the sense-sphere of touch, the sense-consciousness of body, as well as bodily contact and the feelings arising from bodily contact, are pure. Because the sense-sphere of touch and the feelings arising from bodily contact are pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of touch and the feelings arising from bodily contact are pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. 『Subhuti! Because emptiness is pure, the sense-sphere of mind is pure, and because the sense-sphere of mind is pure, all-knowing wisdom is pure. Why is that? Because emptiness is pure, the sense-sphere of mind is pure, and all-knowing wisdom is pure; these three are without duality, without division, without difference, and without severance. Because emptiness is pure

---

故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若有為空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若有為空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若有為空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若有為空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若有為空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若有為空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本： 因此，法界（Dharmadhatu，一切法的本性）、意識界（Vijnanadhatu，意識的領域）以及意觸（Manas-sparsha，意識的接觸）、意觸為緣所生諸受（Manas-sparsha-pratyaya-vedana，由意識接觸所產生的感受）都是清凈的。由於法界乃至意觸為緣所生諸受清凈，所以一切智智（Sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為有為空（Sunyata，空性）清凈，法界乃至意觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti，佛陀的弟子）！因為有為空清凈，所以地界（Prthivi-dhatu，地元素）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，地界清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為有為空清凈，所以水界（Ap-dhatu，水元素）、火界（Tejo-dhatu，火元素）、風界（Vayu-dhatu，風元素）、空界（Akasha-dhatu，空元素）、識界（Vijnana-dhatu，意識元素）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，水、火、風、空、識界清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為有為空清凈，所以無明（Avidya，無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，無明清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為有為空清凈，所以行（Samskara，意志）、識（Vijnana，意識）、名色（Nama-rupa，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（Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀號、痛苦、憂愁、絕望）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為有為空清凈，所以佈施波羅蜜多（Dana-paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，佈施波羅蜜多清凈，以及一切智智清凈，這三者之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version: Therefore, the Dharmadhatu (the realm of all dharmas), the Vijnanadhatu (the realm of consciousness), and Manas-sparsha (mental contact), and Manas-sparsha-pratyaya-vedana (feelings born of mental contact) are pure. Because the Dharmadhatu and even Manas-sparsha-pratyaya-vedana are pure, Sarvajnata (the wisdom of all-knowing) is pure. Why is that? Because if Sunyata (emptiness) is pure, if the Dharmadhatu and even Manas-sparsha-pratyaya-vedana are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation.

'Subhuti! Because Sunyata is pure, the Prthivi-dhatu (earth element) is pure; because the Prthivi-dhatu is pure, Sarvajnata is pure. Why is that? Because if Sunyata is pure, if the Prthivi-dhatu is pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation. Because Sunyata is pure, the Ap-dhatu (water element), Tejo-dhatu (fire element), Vayu-dhatu (wind element), Akasha-dhatu (space element), and Vijnana-dhatu (consciousness element) are pure; because the water, fire, wind, space, and consciousness elements are pure, Sarvajnata is pure. Why is that? Because if Sunyata is pure, if the water, fire, wind, space, and consciousness elements are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation.

'Subhuti! Because Sunyata is pure, Avidya (ignorance) is pure; because Avidya is pure, Sarvajnata is pure. Why is that? Because if Sunyata is pure, if Avidya is pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation. Because Sunyata is pure, Samskara (volition), Vijnana (consciousness), Nama-rupa (name and form), Sadayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa (old age, death, sorrow, lamentation, pain, distress, and despair) are pure; because volition and even old age, death, sorrow, lamentation, pain, distress, and despair are pure, Sarvajnata is pure. Why is that? Because if Sunyata is pure, if volition and even old age, death, sorrow, lamentation, pain, distress, and despair are pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation.

'Subhuti! Because Sunyata is pure, Dana-paramita (the perfection of giving) is pure; because Dana-paramita is pure, Sarvajnata is pure. Why is that? Because if Sunyata is pure, if Dana-paramita is pure, and if Sarvajnata is pure, there is no duality, no division, no difference, and no separation.'

---

別、無斷故。有為空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若有為空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若有為空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故外空、內外空、空空、大空、勝義空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若有為空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若有為空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若有為空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『須菩提，因為有為空（指不執著于有為法）是清凈的，所以凈戒（持戒）、安忍（忍辱）、精進（努力）、靜慮（禪定）、般若波羅蜜多（智慧到彼岸）也是清凈的。因為凈戒乃至般若波羅蜜多清凈，所以一切智智（佛的智慧）也是清凈的。為什麼呢？因為有為空清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提，因為有為空清凈，所以內空（對內執著的空性）也是清凈的；因為內空清凈，所以一切智智也是清凈的。為什麼呢？因為有為空清凈，內空清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為空清凈，所以外空（對外執著的空性）、內外空（對內外執著的空性）、空空（對空執著的空性）、大空（廣大的空性）、勝義空（最究竟的空性）、無為空（不執著于無為法的空性）、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（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（一切事物皆空的空性）、不可得空（不可得的空性）、無性空（無自性的空性）、自性空（自身存在的空性）、無性自性空（無自性的自性空性）也是清凈的。因為外空乃至無性自性空清凈，所以一切智智也是清凈的。為什麼呢？因為有為空清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提，因為有為空清凈，所以真如（事物的真實如是）也是清凈的；因為真如清凈，所以一切智智也是清凈的。為什麼呢？因為有為空清凈，真如清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為空清凈，所以法界（一切法的界限）、法性（一切法的本性）、不虛妄性（真實不虛的性質）、不變異性（不變異的性質）、平等性（平等的性質）、離生性（遠離生滅的性質）、法定（法爾如是的規律）、法住（法安住的規律）、實際（真實的實際）、虛空界（虛空的界限）、不思議界（不可思議的界限）也是清凈的。因為法界乃至不思議界清凈，所以一切智智也是清凈的。為什麼呢？因為有為空清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』

【English Translation】 English version: 'Subhuti, because the unconditioned (anāsrava) is pure, therefore, pure morality (śīla), patience (kṣānti), vigor (vīrya), meditative concentration (dhyāna), and the perfection of wisdom (prajñāpāramitā) are also pure. Because pure morality up to the perfection of wisdom are pure, therefore, the all-knowing wisdom (sarvākārajñatā) is also pure. Why is that? Because if the unconditioned is pure, if pure morality up to the perfection of wisdom are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhuti, because the unconditioned is pure, therefore, the internal emptiness (adhyātmaśūnyatā) is pure; because the internal emptiness is pure, therefore, the all-knowing wisdom is also pure. Why is that? Because if the unconditioned is pure, if the internal emptiness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the unconditioned is pure, therefore, the external emptiness (bahirdhāśūnyatā), the internal and external emptiness (adhyātmabahirdhāśūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the ultimate emptiness (paramārthaśūnyatā), the unconditioned emptiness (saṃskṛtaśūnyatā), the absolute emptiness (atyantaśūnyatā), the beginningless emptiness (anavarāgraśūnyatā), the dispersed emptiness (avakāraśūnyatā), the emptiness of non-alteration (prakṛtiśūnyatā), the emptiness of inherent nature (svabhāvaśūnyatā), the emptiness of self-characteristic (svalakṣaṇaśūnyatā), the emptiness of common characteristic (sāmānyalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the emptiness of non-attainment (anupalambhaśūnyatā), the emptiness of non-nature (abhāvaśūnyatā), the emptiness of self-nature (svabhāvaśūnyatā), and the emptiness of non-nature of self-nature (abhāvasvabhāvaśūnyatā) are also pure. Because the external emptiness up to the emptiness of non-nature of self-nature are pure, therefore, the all-knowing wisdom is also pure. Why is that? Because if the unconditioned is pure, if the external emptiness up to the emptiness of non-nature of self-nature are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhuti, because the unconditioned is pure, therefore, suchness (tathatā) is also pure; because suchness is pure, therefore, the all-knowing wisdom is also pure. Why is that? Because if the unconditioned is pure, if suchness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the unconditioned is pure, therefore, the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātva), the equality (samatā), the detachment from birth (viviktatā), the fixed nature of dharma (dharmasthiti), the abiding of dharma (dharmatā), the reality (bhūtakoti), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are also pure. Because the realm of dharma up to the inconceivable realm are pure, therefore, the all-knowing wisdom is also pure. Why is that? Because if the unconditioned is pure, if the realm of dharma up to the inconceivable realm are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.'

---

「善現！有為空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若有為空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若有為空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若有為空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若有為空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若有為空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若有為空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十 大正藏第 06 冊 No.

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為有為法（Samskrta dharma）的空性清凈，所以苦聖諦（duhkha satya）清凈；因為苦聖諦清凈，所以一切智智（sarvajnata）清凈。為什麼呢？因為有為法的空性清凈，與苦聖諦清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法的空性清凈，所以集聖諦（samudaya satya）、滅聖諦（nirodha satya）、道聖諦（marga satya）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為有為法的空性清凈，與集、滅、道聖諦清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為有為法的空性清凈，所以四靜慮（dhyana）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為有為法的空性清凈，與四靜慮清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法的空性清凈，所以四無量心（apramana）、四無色定（arupa samapatti）清凈；因為四無量心、四無色定清凈，所以一切智智清凈。為什麼呢？因為有為法的空性清凈，與四無量心、四無色定清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為有為法的空性清凈，所以八解脫（vimoksa）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為有為法的空性清凈，與八解脫清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法的空性清凈，所以八勝處（abhibhayatana）、九次第定（anupurva-vihara-samapatti）、十遍處（krsnayatana）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為有為法的空性清凈，與八勝處、九次第定、十遍處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version: 'Subhuti! Because the emptiness of conditioned dharmas (Samskrta dharma) is pure, therefore the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the noble truth of suffering, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because the emptiness of conditioned dharmas is pure, therefore the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya) are pure; because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the noble truths of origin, cessation, and path, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. 'Subhuti! Because the emptiness of conditioned dharmas is pure, therefore the four dhyanas (dhyana) are pure; because the four dhyanas are pure, therefore the all-knowing wisdom is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the four dhyanas, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because the emptiness of conditioned dharmas is pure, therefore the four immeasurables (apramana) and the four formless attainments (arupa samapatti) are pure; because the four immeasurables and the four formless attainments are pure, therefore the all-knowing wisdom is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the four immeasurables and the four formless attainments, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. 'Subhuti! Because the emptiness of conditioned dharmas is pure, therefore the eight liberations (vimoksa) are pure; because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the eight liberations, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because the emptiness of conditioned dharmas is pure, therefore the eight mastery overcomings (abhibhayatana), the nine successive abidings (anupurva-vihara-samapatti), and the ten totalities (krsnayatana) are pure; because the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, therefore the all-knowing wisdom is pure. Why is that? Because the emptiness of conditioned dharmas, the purity of the eight mastery overcomings, the nine successive abidings, and the ten totalities, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance.'

---

0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十一

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十

「善現！有為空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若有為空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若有為空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若有為空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若有為空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若有為空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故五眼清凈，五眼清凈故一

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為有為法(samskrta dharma)是清凈的，所以四念住(catvāri smṛtyupasthānāni)是清凈的；因為四念住是清凈的，所以一切智智(sarvākārajñatā)是清凈的。為什麼呢？如果說有為法是清凈的，四念住是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為有為法是清凈的，所以四正斷(catvāri samyakprahāṇāni)、四神足(catvāra ṛddhipādāḥ)、五根(pañcendriyāṇi)、五力(pañca balāni)、七等覺支(sapta bodhyaṅgāni)、八聖道支(aṣṭāṅgamārga)是清凈的；因為四正斷乃至八聖道支是清凈的，所以一切智智是清凈的。為什麼呢？如果說有為法是清凈的，四正斷乃至八聖道支是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為有為法是清凈的，所以空解脫門(śūnyatāvimokṣamukha)是清凈的；因為空解脫門是清凈的，所以一切智智是清凈的。為什麼呢？如果說有為法是清凈的，空解脫門是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為有為法是清凈的，所以無相解脫門(animittavimokṣamukha)、無愿解脫門(apraṇihitavimokṣamukha)是清凈的；因為無相、無愿解脫門是清凈的，所以一切智智是清凈的。為什麼呢？如果說有為法是清凈的，無相、無愿解脫門是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為有為法是清凈的，所以菩薩十地(daśa bhūmayaḥ)是清凈的；因為菩薩十地是清凈的，所以一切智智是清凈的。為什麼呢？如果說有為法是清凈的，菩薩十地是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為有為法是清凈的，所以五眼(pañca cakṣūṃṣi)是清凈的；因為五眼是清凈的，所以一切智智是清凈的。

【English Translation】 English version 『Subhuti! Because conditioned phenomena (samskrta dharma) are pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If conditioned phenomena are pure, the four foundations of mindfulness are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because conditioned phenomena are pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārga) are pure; because the four right exertions up to the eightfold noble path are pure, all-knowing wisdom is pure. Why is that? If conditioned phenomena are pure, the four right exertions up to the eightfold noble path are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because conditioned phenomena are pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, all-knowing wisdom is pure. Why is that? If conditioned phenomena are pure, the emptiness liberation gate is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because conditioned phenomena are pure, the signless liberation gate (animittavimokṣamukha) and the wishless liberation gate (apraṇihitavimokṣamukha) are pure; because the signless and wishless liberation gates are pure, all-knowing wisdom is pure. Why is that? If conditioned phenomena are pure, the signless and wishless liberation gates are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because conditioned phenomena are pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, all-knowing wisdom is pure. Why is that? If conditioned phenomena are pure, the ten bodhisattva grounds are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because conditioned phenomena are pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, all-knowing wisdom is pure.』

---

切智智清凈。何以故？若有為空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若有為空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若有為空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若有為空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若有為空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若有為空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若有為空清凈，若一切智清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本： 「須菩提，一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）的清凈，是因為什麼呢？如果說有為法（saṃskṛta dharma, 因緣和合而生的法）是清凈的，五眼（pañca cakṣu, 肉眼、天眼、慧眼、法眼、佛眼）是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法清凈，所以六神通（ṣaḍ abhijñā, 神足通、天眼通、天耳通、他心通、宿命通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，六神通是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 「須菩提，因為有為法清凈，所以佛陀的十力（daśa bala, 如實知是處非處智力、知業報智力、知禪定解脫三昧智力、知根勝劣智力、知種種解智力、知種種界智力、知一切至所道智力、知宿命智力、知天眼智力、知永斷習氣智力）清凈；因為佛陀的十力清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，佛陀的十力是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法清凈，所以四無所畏（catvāri vaiśāradyāni, 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（catasra pratisaṃvidaḥ, 法無礙解、義無礙解、辭無礙解、樂說無礙解）、大慈（mahāmaitrī, 給予眾生快樂）、大悲（mahākaruṇā, 拔除眾生痛苦）、大喜（mahāmuditā, 對眾生離苦得樂感到歡喜）、大舍（mahāupekṣā, 對眾生平等對待，不執著）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ, 佛陀獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，四無所畏乃至十八佛不共法是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 「須菩提，因為有為法清凈，所以無忘失法（āveṇika-smṛti, 佛陀不會忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，無忘失法是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為有為法清凈，所以恒住舍性（upekṣā-vihāra, 佛陀常住于平等舍的境界）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，恒住舍性是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 「須菩提，因為有為法清凈，所以一切智（sarvajñatā, 佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果說有為法是清凈的，一切智是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別。

【English Translation】 English version: 『Subhuti, why is the purity of the All-Knowing Wisdom of a Buddha (sarvajñatā-jñāna, the wisdom of a Buddha) so? It is because if conditioned phenomena (saṃskṛta dharma) are pure, the five eyes (pañca cakṣu) are pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three. Because conditioned phenomena are pure, the six supernormal powers (ṣaḍ abhijñā) are pure; because the six supernormal powers are pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the six supernormal powers are pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because conditioned phenomena are pure, the ten powers of a Buddha (daśa bala) are pure; because the ten powers of a Buddha are pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the ten powers of a Buddha are pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three. Because conditioned phenomena are pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because conditioned phenomena are pure, the non-forgetfulness of the Dharma (āveṇika-smṛti) is pure; because the non-forgetfulness of the Dharma is pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the non-forgetfulness of the Dharma is pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three. Because conditioned phenomena are pure, the constant abiding in equanimity (upekṣā-vihāra) is pure; because the constant abiding in equanimity is pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the constant abiding in equanimity is pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because conditioned phenomena are pure, the All-Knowing Wisdom (sarvajñatā) is pure; because the All-Knowing Wisdom is pure, the All-Knowing Wisdom of a Buddha is pure. Why is this so? It is because if conditioned phenomena are pure, the All-Knowing Wisdom is pure, and the All-Knowing Wisdom of a Buddha is pure, there is no duality, no division, no difference.

---

、無別、無斷故。有為空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若有為空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若有為空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若有為空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若有為空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。有為空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若有為空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若有為空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故一切菩薩摩訶薩

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為有為法（Samskrta dharma）的空性是清凈的，所以道相智（Sarvakarajnana）、一切相智（Sarvajna）也是清凈的；因為道相智、一切相智是清凈的，所以一切智智（Sarvajnatajnana）也是清凈的。為什麼呢？如果說有為法的空性是清凈的，道相智、一切相智是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為有為法的空性是清凈的，所以一切陀羅尼門（Dharani-mukha）也是清凈的；因為一切陀羅尼門是清凈的，所以一切智智也是清凈的。為什麼呢？如果說有為法的空性是清凈的，一切陀羅尼門是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為有為法的空性是清凈的，所以一切三摩地門（Samadhi-mukha）也是清凈的；因為一切三摩地門是清凈的，所以一切智智也是清凈的。為什麼呢？如果說有為法的空性是清凈的，一切三摩地門是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為有為法的空性是清凈的，所以預流果（Srotaapanna-phala）也是清凈的；因為預流果是清凈的，所以一切智智也是清凈的。為什麼呢？如果說有為法的空性是清凈的，預流果是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為有為法的空性是清凈的，所以一來果（Sakrdagamin-phala）、不還果（Anagamin-phala）、阿羅漢果（Arhat-phala）也是清凈的；因為一來果、不還果、阿羅漢果是清凈的，所以一切智智也是清凈的。為什麼呢？如果說有為法的空性是清凈的，一來果、不還果、阿羅漢果是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為有為法的空性是清凈的，所以獨覺菩提（Pratyekabuddha-bodhi）也是清凈的；因為獨覺菩提是清凈的，所以一切智智也是清凈的。為什麼呢？如果說有為法的空性是清凈的，獨覺菩提是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為有為法的空性是清凈的，所以一切菩薩摩訶薩（Bodhisattva-mahasattva）

【English Translation】 English version 'Subhuti, because the emptiness of conditioned dharmas (Samskrta dharma) is pure, therefore the knowledge of the aspects of the path (Sarvakarajnana) and all-knowingness (Sarvajna) are also pure; because the knowledge of the aspects of the path and all-knowingness are pure, therefore the knowledge of all-knowingness (Sarvajnatajnana) is also pure. Why is that? If the emptiness of conditioned dharmas is pure, the knowledge of the aspects of the path and all-knowingness are pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the emptiness of conditioned dharmas is pure, therefore all dharani gateways (Dharani-mukha) are also pure; because all dharani gateways are pure, therefore the knowledge of all-knowingness is also pure. Why is that? If the emptiness of conditioned dharmas is pure, all dharani gateways are pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of conditioned dharmas is pure, therefore all samadhi gateways (Samadhi-mukha) are also pure; because all samadhi gateways are pure, therefore the knowledge of all-knowingness is also pure. Why is that? If the emptiness of conditioned dharmas is pure, all samadhi gateways are pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the emptiness of conditioned dharmas is pure, therefore the fruit of stream-entry (Srotaapanna-phala) is also pure; because the fruit of stream-entry is pure, therefore the knowledge of all-knowingness is also pure. Why is that? If the emptiness of conditioned dharmas is pure, the fruit of stream-entry is pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of conditioned dharmas is pure, therefore the fruit of once-returner (Sakrdagamin-phala), the fruit of non-returner (Anagamin-phala), and the fruit of arhat (Arhat-phala) are also pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, therefore the knowledge of all-knowingness is also pure. Why is that? If the emptiness of conditioned dharmas is pure, the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the emptiness of conditioned dharmas is pure, therefore the enlightenment of a solitary buddha (Pratyekabuddha-bodhi) is also pure; because the enlightenment of a solitary buddha is pure, therefore the knowledge of all-knowingness is also pure. Why is that? If the emptiness of conditioned dharmas is pure, the enlightenment of a solitary buddha is pure, and the knowledge of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the emptiness of conditioned dharmas is pure, therefore all Bodhisattva-mahasattvas

---

行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若有為空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！有為空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若有為空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！無為空清凈故色清凈，色清凈故一切智智清凈。何以故？若無為空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無為空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無為空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無為空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無為空清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的修行清凈，所以一切智智（sarvajnata，一切智慧）清凈。為什麼呢？因為有為空（sunyata，空性）清凈，菩薩摩訶薩的修行清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！有為空清凈，所以諸佛的無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）清凈；諸佛的無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為有為空清凈，諸佛的無上正等菩提清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『再者，善現！無為空清凈，所以色（rupa，物質現象）清凈；色清凈，所以一切智智清凈。為什麼呢？因為無為空清凈，色清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。無為空清凈，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為無為空清凈，受、想、行、識清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！無為空清凈，所以眼處（caksu-ayatana，眼根）清凈；眼處清凈，所以一切智智清凈。為什麼呢？因為無為空清凈，眼處清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。無為空清凈，所以耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為無為空清凈，耳、鼻、舌、身、意處清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！無為空清凈，所以色處（rupa-ayatana，色塵）清凈；色處清凈，所以一切智智清凈。為什麼呢？因為無為空清凈，

【English Translation】 English version: 'Subhuti! Because the practice of Bodhisattva-Mahasattvas is pure, therefore the sarvajnata (all-knowing wisdom) is pure. Why is that? Because if the emptiness (sunyata) is pure, if the practice of Bodhisattva-Mahasattvas is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because emptiness is pure, the anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas is pure; because the anuttara-samyak-sambodhi of all Buddhas is pure, therefore the sarvajnata is pure. Why is that? Because if emptiness is pure, if the anuttara-samyak-sambodhi of all Buddhas is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.' 'Furthermore, Subhuti! Because non-emptiness is pure, therefore rupa (form) is pure; because form is pure, therefore the sarvajnata is pure. Why is that? Because if non-emptiness is pure, if form is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them. Because non-emptiness is pure, therefore vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are pure; because feeling, perception, mental formations, and consciousness are pure, therefore the sarvajnata is pure. Why is that? Because if non-emptiness is pure, if feeling, perception, mental formations, and consciousness are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because non-emptiness is pure, therefore the caksu-ayatana (eye base) is pure; because the eye base is pure, therefore the sarvajnata is pure. Why is that? Because if non-emptiness is pure, if the eye base is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them. Because non-emptiness is pure, therefore the srotra (ear base), ghrana (nose base), jihva (tongue base), kaya (body base), and manas-ayatana (mind base) are pure; because the ear, nose, tongue, body, and mind bases are pure, therefore the sarvajnata is pure. Why is that? Because if non-emptiness is pure, if the ear, nose, tongue, body, and mind bases are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because non-emptiness is pure, therefore the rupa-ayatana (form base) is pure; because the form base is pure, therefore the sarvajnata is pure. Why is that? Because if non-emptiness is pure,

---

若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無為空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若無為空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若無為空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若無為空清凈，若鼻界清凈，若一

【現代漢語翻譯】 現代漢語譯本：如果色處（rupa-ayatana，指可見的物質形態）清凈，如果一切智智（sarvajnata，指對一切事物和現象的智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。由於無為空（akasha，指虛空）清凈，所以聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指聲音、氣味、味道、觸感和心理現象）清凈；由於聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 善現（Subhuti，佛陀的弟子）！由於無為空清凈，所以眼界（caksu-dhatu，指眼睛的感知能力）清凈；由於眼界清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果眼界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於無為空清凈，所以眼識界（caksu-vijnana-dhatu，指眼睛的意識）、眼觸（caksu-samsparsha，指眼睛的接觸）以及眼觸為緣所生諸受（caksu-samsparshaja-vedana，指由眼睛接觸所產生的感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 善現！由於無為空清凈，所以耳界（shrotra-dhatu，指耳朵的感知能力）清凈；由於耳界清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果耳界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於無為空清凈，所以聲界（shabda-dhatu，指聲音的感知對像）、耳識界（shrotra-vijnana-dhatu，指耳朵的意識）以及耳觸（shrotra-samsparsha，指耳朵的接觸）、耳觸為緣所生諸受（shrotra-samsparshaja-vedana，指由耳朵接觸所產生的感受）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 善現！由於無為空清凈，所以鼻界（ghrana-dhatu，指鼻子的感知能力）清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？因為如果無為空清凈，如果鼻界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。

【English Translation】 English version: If the form-sphere (rupa-ayatana) is pure, if the all-knowing wisdom (sarvajnata) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the space (akasha) is pure, the sound, smell, taste, touch, and dharma-spheres (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana) are pure; because the sound, smell, taste, touch, and dharma-spheres are pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the sound, smell, taste, touch, and dharma-spheres are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the space is pure, the eye-sphere (caksu-dhatu) is pure; because the eye-sphere is pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the eye-sphere is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the space is pure, the eye-consciousness-sphere (caksu-vijnana-dhatu), eye-contact (caksu-samsparsha), and the feelings born of eye-contact (caksu-samsparshaja-vedana) are pure; and because the feelings born of eye-contact are pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the feelings born of eye-contact are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the space is pure, the ear-sphere (shrotra-dhatu) is pure; because the ear-sphere is pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the ear-sphere is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the space is pure, the sound-sphere (shabda-dhatu), ear-consciousness-sphere (shrotra-vijnana-dhatu), ear-contact (shrotra-samsparsha), and the feelings born of ear-contact (shrotra-samsparshaja-vedana) are pure; and because the sound-sphere and the feelings born of ear-contact are pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the sound-sphere and the feelings born of ear-contact are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the space is pure, the nose-sphere (ghrana-dhatu) is pure; because the nose-sphere is pure, the all-knowing wisdom is pure. Why is that? Because if the space is pure, if the nose-sphere is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.

---

切智智清凈，無二、無二分、無別、無斷故。無為空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若無為空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若無為空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若無為空清凈，若意界清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！一切智智(sarvajnata-jnana，對一切事物和現象的智慧)的清凈，是因為無為空(akasha，虛空)的清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無為空清凈，所以香界(gandha-dhatu，嗅覺的領域)、鼻識界(ghrana-vijnana-dhatu，鼻識的領域)以及鼻觸(ghrana-samsparsha，鼻根與外境的接觸)、鼻觸為緣所生諸受(ghrana-samsparsha-ja-vedana，由鼻觸產生的感受)都清凈；香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無為空不清凈，香界乃至鼻觸為緣所生諸受不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為無為空清凈，所以舌界(jihva-dhatu，味覺的領域)清凈，舌界清凈所以一切智智清凈。為什麼呢？如果無為空不清凈，舌界不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無為空清凈，所以味界(rasa-dhatu，味道的領域)、舌識界(jihva-vijnana-dhatu，舌識的領域)以及舌觸(jihva-samsparsha，舌根與外境的接觸)、舌觸為緣所生諸受(jihva-samsparsha-ja-vedana，由舌觸產生的感受)都清凈；味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無為空不清凈，味界乃至舌觸為緣所生諸受不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為無為空清凈，所以身界(kaya-dhatu，觸覺的領域)清凈，身界清凈所以一切智智清凈。為什麼呢？如果無為空不清凈，身界不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無為空清凈，所以觸界(sparsha-dhatu，觸覺的領域)、身識界(kaya-vijnana-dhatu，身識的領域)以及身觸(kaya-samsparsha，身根與外境的接觸)、身觸為緣所生諸受(kaya-samsparsha-ja-vedana，由身觸產生的感受)都清凈；觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無為空不清凈，觸界乃至身觸為緣所生諸受不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為無為空清凈，所以意界(mano-dhatu，意識的領域)清凈，意界清凈所以一切智智清凈。為什麼呢？如果無為空不清凈，意界不清凈，那麼一切智智也不會清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version 'Subhuti! The purity of the All-knowing Wisdom (sarvajnata-jnana) is because of the purity of space (akasha), they are non-dual, undivided, non-distinct, and non-separate. Because space is pure, the sphere of smell (gandha-dhatu), the sphere of nose consciousness (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsha), and the feelings born of nose contact (ghrana-samsparsha-ja-vedana) are pure; because the sphere of smell and the feelings born of nose contact are pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of smell and the feelings born of nose contact are not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate. 'Subhuti! Because space is pure, the sphere of taste (jihva-dhatu) is pure, and because the sphere of taste is pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of taste is not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate. Because space is pure, the sphere of flavor (rasa-dhatu), the sphere of tongue consciousness (jihva-vijnana-dhatu), and tongue contact (jihva-samsparsha), and the feelings born of tongue contact (jihva-samsparsha-ja-vedana) are pure; because the sphere of flavor and the feelings born of tongue contact are pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of flavor and the feelings born of tongue contact are not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate. 'Subhuti! Because space is pure, the sphere of body (kaya-dhatu) is pure, and because the sphere of body is pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of body is not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate. Because space is pure, the sphere of touch (sparsha-dhatu), the sphere of body consciousness (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the feelings born of body contact (kaya-samsparsha-ja-vedana) are pure; because the sphere of touch and the feelings born of body contact are pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of touch and the feelings born of body contact are not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate. 'Subhuti! Because space is pure, the sphere of mind (mano-dhatu) is pure, and because the sphere of mind is pure, the All-knowing Wisdom is pure. Why is that? If space is not pure, the sphere of mind is not pure, then the All-knowing Wisdom is not pure, because they are non-dual, undivided, non-distinct, and non-separate.

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若無為空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若無為空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若無為空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若無為空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若無為空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若無為空

【現代漢語翻譯】 現代漢語譯本： 『舍利子，如果一切智智（Buddha's omniscience）清凈，那是因為它與無二、無二分、無別、無斷的空性（emptiness）清凈相連。因為空性清凈，所以法界（Dharma realm）、意識界（consciousness realm）以及意觸（mental contact）、意觸為緣所生的諸受（feelings arising from mental contact）都清凈；法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為空性清凈、法界乃至意觸為緣所生的諸受清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。』 『舍利子，因為空性清凈，所以地界（earth element）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為空性清凈、地界清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。因為空性清凈，所以水界（water element）、火界（fire element）、風界（wind element）、空界（space element）、識界（consciousness element）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為空性清凈、水、火、風、空、識界清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。』 『舍利子，因為空性清凈，所以無明（ignorance）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為空性清凈、無明清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。因為空性清凈，所以行（volitional 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）、老死愁嘆苦憂惱（old age, death, sorrow, lamentation, pain, grief, and despair）都清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為空性清凈、行乃至老死愁嘆苦憂惱清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。』 『舍利子，因為空性清凈，所以佈施波羅蜜多（dāna pāramitā, perfection of giving）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為空性清凈、佈施波羅蜜多清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷。』

【English Translation】 English version: 'Shariputra, if the omniscience of a Buddha (sarvajñatā, all-knowing wisdom) is pure, it is because it is connected to the purity of emptiness (śūnyatā), which is without duality, without division, without distinction, and without discontinuity. Because emptiness is pure, the Dharma realm (dharmadhātu), the consciousness realm (vijñānadhātu), and mental contact (manas-sparśa), and the feelings arising from mental contact are pure; because the Dharma realm and the feelings arising from mental contact are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of the Dharma realm and the feelings arising from mental contact, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity.' 'Shariputra, because emptiness is pure, the earth element (pṛthivīdhātu) is pure; because the earth element is pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of the earth element, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity. Because emptiness is pure, the water element (āpdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of the water, fire, wind, space, and consciousness elements, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity.' 'Shariputra, because emptiness is pure, ignorance (avidyā) is pure; because ignorance is pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of ignorance, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity. Because emptiness is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity.' 'Shariputra, because emptiness is pure, the perfection of giving (dāna pāramitā) is pure; because the perfection of giving is pure, the omniscience of a Buddha is pure. Why is that? Because the purity of emptiness, the purity of the perfection of giving, and the purity of the omniscience of a Buddha are without duality, without division, without distinction, and without discontinuity.'

---

清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若無為空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若無為空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故外空、內外空、空空、大空、勝義空、有為空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若無為空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若無為空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若無為空清凈，若法界乃至不

【現代漢語翻譯】 現代漢語譯本： 『清凈，如果佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，如果一切智智（sarvajñatā，對一切事物和現象的智慧）清凈，因為它們無二、無二分、無差別、無斷絕。因為無為空（śūnyatā，空性）清凈，所以凈戒（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）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。 『善現（Subhūti，佛陀的弟子）！因為無為空清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果內空清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。因為無為空清凈，所以外空（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）、畢竟空（atyanta-śūnyatā，究竟的空性）、無際空（anavarāgra-śūnyatā，無始無終的空性）、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（sāmanyalakṣaṇa-śūnyatā，共相的空性）、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（prakṛti-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）清凈；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。 『善現！因為無為空清凈，所以真如（tathatā，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果真如清凈，如果一切智智清凈，因為它們無二、無二分、無差別、無斷絕。因為無為空清凈，所以法界（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（ananyathātva，不變異的性質）、平等性（samatā，平等性）、離生性（viviktatā，離生的性質）、法定（dharmasthiti，法的住立）、法住（dharmatā-sthiti，法的住立）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空界）、不思議界（acintya-dhātu，不可思議的界）清凈；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果法界乃至不

【English Translation】 English version: 'Purity, if the perfection of giving (Dāna pāramitā) is pure, if the all-knowing wisdom (sarvajñatā) is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the emptiness of non-being (śūnyatā) is pure, therefore the perfection of morality (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā pāramitā) are pure; because the perfection of morality up to the perfection of wisdom are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of non-being is pure, if the perfection of morality up to the perfection of wisdom are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhūti! Because the emptiness of non-being is pure, therefore the emptiness of the internal (adhyātma-śūnyatā) is pure; because the emptiness of the internal is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of non-being is pure, if the emptiness of the internal is pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the emptiness of non-being is pure, therefore the emptiness of the external (bahirdhā-śūnyatā), the emptiness of both internal and external (adhyātmabahirdhā-śūnyatā), the emptiness of emptiness (śūnyatā-śūnyatā), the great emptiness (mahā-śūnyatā), the emptiness of the ultimate truth (paramārtha-śūnyatā), the emptiness of the conditioned (saṃskṛta-śūnyatā), the emptiness of the ultimate (atyanta-śūnyatā), the emptiness of the beginningless and endless (anavarāgra-śūnyatā), the emptiness of non-dispersion (anavakāra-śūnyatā), the emptiness of non-alteration (prakṛti-śūnyatā), the emptiness of inherent nature (svabhāva-śūnyatā), the emptiness of self-characteristic (svalakṣaṇa-śūnyatā), the emptiness of common characteristic (sāmanyalakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalambha-śūnyatā), the emptiness of no-nature (abhāva-śūnyatā), the emptiness of inherent nature (prakṛti-śūnyatā), and the emptiness of no-nature of inherent nature (abhāva-svabhāva-śūnyatā) are pure; because the emptiness of the external up to the emptiness of no-nature of inherent nature are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of non-being is pure, if the emptiness of the external up to the emptiness of no-nature of inherent nature are pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhūti! Because the emptiness of non-being is pure, therefore suchness (tathatā) is pure; because suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of non-being is pure, if suchness is pure, if the all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the emptiness of non-being is pure, therefore the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātva), the equality (samatā), the detachment (viviktatā), the establishment of dharma (dharmasthiti), the abiding of dharma (dharmatā-sthiti), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), and the inconceivable realm (acintya-dhātu) are pure; because the realm of dharma up to the inconceivable realm are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of non-being is pure, if the realm of dharma up to the

---

思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若無為空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若無為空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若無為空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若無為空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若無為空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若無為空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本：思議界（指可思考、可理解的境界）是清凈的，如果一切智智（指佛陀的智慧）是清凈的，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 『善現（須菩提的別名）！因為無為空（指沒有實體、空性的狀態）是清凈的，所以苦聖諦（佛教四聖諦之一，指人生是苦的真理）是清凈的；因為苦聖諦是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果苦聖諦是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無為空是清凈的，所以集聖諦（佛教四聖諦之一，指苦的根源）、滅聖諦（佛教四聖諦之一，指滅苦的境界）、道聖諦（佛教四聖諦之一，指滅苦的方法）是清凈的；因為集、滅、道聖諦是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果集、滅、道聖諦是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無為空是清凈的，所以四靜慮（指色界四禪定）是清凈的；因為四靜慮是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果四靜慮是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無為空是清凈的，所以四無量（指慈、悲、喜、舍四種心境）、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）是清凈的；因為四無量、四無色定是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果四無量、四無色定是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無為空是清凈的，所以八解脫（指八種禪定解脫）是清凈的；因為八解脫是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果八解脫是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無為空是清凈的，所以八勝處（指八種觀想勝處）、九次第定（指九種次第禪定）、十遍處（指十種觀想遍處）是清凈的；因為八勝處、九次第定、十遍處是清凈的，所以一切智智是清凈的。為什麼呢？如果無為空是清凈的，如果八勝處、九次第定、十遍處是清凈的，如果一切智智是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: The sphere of conceptualization (the realm of what can be thought and understood) is pure; if the All-Knowing Wisdom (Buddha's wisdom) is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti (a different name for Sudhana)! Because emptiness (the state of having no substance, emptiness) is pure, the Noble Truth of Suffering (one of the Four Noble Truths, referring to the truth that life is suffering) is pure; because the Noble Truth of Suffering is pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if the Noble Truth of Suffering is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because emptiness is pure, the Noble Truth of the Origin of Suffering (one of the Four Noble Truths, referring to the origin of suffering), the Noble Truth of the Cessation of Suffering (one of the Four Noble Truths, referring to the state of ending 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) are pure; because 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 are pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if 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 are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because emptiness is pure, the Four Dhyanas (the four meditative absorptions in the realm of form) are pure; because the Four Dhyanas are pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if the Four Dhyanas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because emptiness is pure, the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) and the Four Formless Absorptions (the absorption of the sphere of infinite space, the absorption of the sphere of infinite consciousness, the absorption of the sphere of nothingness, and the absorption of the sphere of neither perception nor non-perception) are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because emptiness is pure, the Eight Liberations (eight meditative liberations) are pure; because the Eight Liberations are pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if the Eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because emptiness is pure, the Eight Overcomings (eight stages of overcoming), the Nine Successive Abidings (nine successive meditative abidings), and the Ten All-Encompassing Spheres (ten all-encompassing spheres of meditation) are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pure, the All-Knowing Wisdom is pure. Why? If emptiness is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

「善現！無為空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若無為空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若無為空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若無為空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若無為空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若無為空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若無為空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若無為

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為無為空（anutpāda）清凈，所以四念住（catvāri smṛtyupasthānāni）清凈；因為四念住清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果無為空清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無為空清凈，所以四正斷（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（āryāṣṭāṅgamārga）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無為空清凈，所以空解脫門（śūnyatāvimokṣamukha）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無為空清凈，所以無相（animitta）、無愿（apraṇihita）解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無為空清凈，所以菩薩十地（daśa bhūmayaḥ）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無為空清凈，所以五眼（pañca cakṣūṃṣi）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無為空清凈，所以六神通（ṣaṭ abhijñāḥ）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果無為

【English Translation】 English version: 『Subhuti! Because the unproduced (anutpāda) is pure, therefore the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the unproduced is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unproduced is pure, therefore the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (āryāṣṭāṅgamārga) are pure; because the four right exertions up to the eightfold noble path are pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unproduced is pure, therefore the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced is pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unproduced is pure, therefore the signless (animitta) and wishless (apraṇihita) liberation gates are pure; because the signless and wishless liberation gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced is pure, if the signless and wishless liberation gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unproduced is pure, therefore the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unproduced is pure, therefore the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unproduced is pure, therefore the six superknowledges (ṣaṭ abhijñāḥ) are pure; because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? If the unproduced

---

空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若無為空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若無為空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若無為空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若無為空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若無為空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若無為空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、

【現代漢語翻譯】 現代漢語譯本：'空'的清凈，如果六神通（六種超自然能力）清凈，如果一切智智（對一切事物和現象的智慧）清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『無為』（不受因果律約束的絕對存在）的空性清凈，所以佛的十力（佛的十種力量）清凈；因為佛的十力清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果佛的十力清凈，如果一切智智清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為『無為』的空性清凈，所以四無所畏（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、大悲、大喜、大舍、十八佛不共法（佛獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『無為』的空性清凈，所以無忘失法（不忘失正念的品質）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果無忘失法清凈，如果一切智智清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為『無為』的空性清凈，所以恒住舍性（保持平等心的品質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果恒住舍性清凈，如果一切智智清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為『無為』的空性清凈，所以一切智（對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果一切智清凈，如果一切智智清凈，是因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為『無為』的空性清凈，所以道相智（對修行道路的智慧）、一切相智（對一切事物現象的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果『無為』的空性清凈，如果道相智、一切相智清凈，如果一切智智清凈，是因為它們之間沒有二元性、

【English Translation】 English version: The purity of 'emptiness', if the six supernormal powers (six kinds of supernatural abilities) are pure, if the all-knowing wisdom (wisdom regarding all things and phenomena) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of 'unconditioned' (absolute existence not bound by the law of cause and effect) is pure, the ten powers of the Buddha (ten powers of the Buddha) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of 'unconditioned' is pure, the four fearlessnesses (four fearless qualities of the Buddha), the four unobstructed knowledges (four unobstructed wisdoms of the Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of 'unconditioned' is pure, the non-forgetfulness of Dharma (the quality of not forgetting mindfulness) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of 'unconditioned' is pure, the constant abiding in equanimity (the quality of maintaining an equal mind) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of 'unconditioned' is pure, the all-knowing wisdom (wisdom regarding all things) is pure; because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of 'unconditioned' is pure, the wisdom of the path (wisdom regarding the path of practice) and the wisdom of all aspects (wisdom regarding all phenomena) are pure; because the wisdom of the path and the wisdom of all aspects are pure, the all-knowing wisdom is pure. Why? If the emptiness of 'unconditioned' is pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, it is because there is no duality,

---

無二分、無別、無斷故。

「善現！無為空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若無為空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若無為空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若無為空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。無為空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若無為空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若無為空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若無為空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無為

【現代漢語翻譯】 現代漢語譯本 沒有二分、沒有差別、沒有斷滅的緣故。 『善現（Subhuti）！因為無為空（Asamskrta）清凈，所以一切陀羅尼門（dharani-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果無為空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。因為無為空清凈，所以一切三摩地門（samadhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。 『善現！因為無為空清凈，所以預流果（srota-apanna-phala）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。因為無為空清凈，所以一來果（sakrdagamin-phala）、不還果（anagamin-phala）、阿羅漢果（arhat-phala）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。 『善現！因為無為空清凈，所以獨覺菩提（pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。 『善現！因為無為空清凈，所以一切菩薩摩訶薩行（bodhisattva-mahasattva-carya）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果無為空清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅的緣故。 『善現！因為無為

【English Translation】 English version Because there is no duality, no distinction, and no severance. 'Subhuti! Because the unconditioned (Asamskrta) is pure, all dharani-gates (dharani-mukha) are pure; because all dharani-gates are pure, all-knowing wisdom (sarvajnata) is pure. Why is that? If the unconditioned is pure, if all dharani-gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the unconditioned is pure, all samadhi-gates (samadhi-mukha) are pure; because all samadhi-gates are pure, all-knowing wisdom is pure. Why is that? If the unconditioned is pure, if all samadhi-gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the unconditioned is pure, the fruit of stream-entry (srota-apanna-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is that? If the unconditioned is pure, if the fruit of stream-entry is pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the unconditioned is pure, the fruit of once-returner (sakrdagamin-phala), the fruit of non-returner (anagamin-phala), and the fruit of arhat (arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, all-knowing wisdom is pure. Why is that? If the unconditioned is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the unconditioned is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is that? If the unconditioned is pure, if the enlightenment of a solitary buddha is pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the unconditioned is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahasattva-carya) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is that? If the unconditioned is pure, if the practices of all bodhisattva-mahasattvas are pure, if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the unconditioned

---

空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若無為空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！畢竟空清凈故色清凈，色清凈故一切智智清凈。何以故？若畢竟空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若畢竟空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若畢竟空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若畢竟空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若畢竟空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若畢竟空清凈

【現代漢語翻譯】 現代漢語譯本： 『因為空性清凈，所以諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）清凈；因為諸佛的無上正等菩提清凈，所以一切智智（Sarvajnata，對一切法的智慧）清凈。為什麼呢？如果空性是清凈的，諸佛的無上正等菩提是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『再者，善現（Subhuti，佛陀的弟子）！因為畢竟空（atyanta-sunyata，絕對的空性）清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的，色是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為畢竟空清凈，所以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的，受、想、行、識是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以眼處（caksu-ayatana，視覺器官）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的，眼處是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為畢竟空清凈，所以耳（srotra，聽覺器官）、鼻（ghrana，嗅覺器官）、舌（jihva，味覺器官）、身（kaya，觸覺器官）、意處（manas-ayatana，思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的，耳、鼻、舌、身、意處是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以色處（rupa-ayatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的，色處是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為畢竟空清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，心理對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果畢竟空是清凈的

【English Translation】 English version: 'Because emptiness is pure, the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the wisdom of all-knowing (Sarvajnata) is pure. Why is that? If emptiness is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti! Because ultimate emptiness (atyanta-sunyata) is pure, form (rupa) is pure; because form is pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure, if form is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure, if feeling, perception, mental formations, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the eye faculty (caksu-ayatana) is pure; because the eye faculty is pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure, if the eye faculty is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind faculties (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure, if the ear, nose, tongue, body, and mind faculties are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the form object (rupa-ayatana) is pure; because the form object is pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure, if the form object is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and mental objects (dharma-ayatana) are pure; because sound, smell, taste, touch, and mental objects are pure, the wisdom of all-knowing is pure. Why is that? If ultimate emptiness is pure

---

，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若畢竟空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若畢竟空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若畢竟空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若畢竟空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若畢竟空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若畢竟空

【現代漢語翻譯】 現代漢語譯本： 『善現！如果聲、香、味、觸、法（五種感官對像）的處所是清凈的，如果一切智智（佛陀的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為畢竟空（絕對的空性）是清凈的，所以眼界（視覺的領域）是清凈的；眼界清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果眼界是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為畢竟空是清凈的，所以眼識界（視覺意識的領域）以及眼觸（視覺接觸）和眼觸為緣所生諸受（由視覺接觸產生的各種感受）都是清凈的；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果眼識界乃至眼觸為緣所生諸受是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為畢竟空是清凈的，所以耳界（聽覺的領域）是清凈的；耳界清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果耳界是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為畢竟空是清凈的，所以聲界（聲音的領域）、耳識界（聽覺意識的領域）以及耳觸（聽覺接觸）和耳觸為緣所生諸受（由聽覺接觸產生的各種感受）都是清凈的；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果聲界乃至耳觸為緣所生諸受是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為畢竟空是清凈的，所以鼻界（嗅覺的領域）是清凈的；鼻界清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為畢竟空是清凈的，所以香界（氣味的領域）、鼻識界（嗅覺意識的領域）以及鼻觸（嗅覺接觸）和鼻觸為緣所生諸受（由嗅覺接觸產生的各種感受）都是清凈的；香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空是清凈的，如果香界乃至鼻觸為緣所生諸受是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti, if the locations of sound, smell, taste, touch, and dharma (the five sense objects) are pure, if all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no severance between them.' 'Subhuti, because ultimate emptiness (absolute emptiness) is pure, the eye realm (the realm of vision) is pure; because the eye realm is pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the eye realm is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them. Because ultimate emptiness is pure, the eye consciousness realm (the realm of visual consciousness), as well as eye contact (visual contact) and the various feelings arising from eye contact, are pure; and because the various feelings arising from eye contact are pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the eye consciousness realm and the various feelings arising from eye contact are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them.' 'Subhuti, because ultimate emptiness is pure, the ear realm (the realm of hearing) is pure; because the ear realm is pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the ear realm is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them. Because ultimate emptiness is pure, the sound realm (the realm of sound), the ear consciousness realm (the realm of auditory consciousness), as well as ear contact (auditory contact) and the various feelings arising from ear contact, are pure; and because the sound realm and the various feelings arising from ear contact are pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the sound realm and the various feelings arising from ear contact are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them.' 'Subhuti, because ultimate emptiness is pure, the nose realm (the realm of smell) is pure; because the nose realm is pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the nose realm is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them. Because ultimate emptiness is pure, the smell realm (the realm of smell), the nose consciousness realm (the realm of olfactory consciousness), as well as nose contact (olfactory contact) and the various feelings arising from nose contact, are pure; and because the smell realm and the various feelings arising from nose contact are pure, all-knowing wisdom is pure. Why? Because if ultimate emptiness is pure, if the smell realm and the various feelings arising from nose contact are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no severance between them.'

---

清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若畢竟空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若畢竟空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若畢竟空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若畢竟空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若畢竟空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)!』清凈的，如果香界(Gandhadhatu, 香的界域)乃至鼻觸(Ghranavijnana, 鼻識)為緣所生的諸受是清凈的，如果一切智智(Sarvajnata, 一切智慧)是清凈的，因為它們無二、無二分、無別、無斷。 『善現！』畢竟空(Sunyata, 空性)清凈，所以舌界(Jihvadhatu, 舌的界域)清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果畢竟空清凈，如果舌界清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。畢竟空清凈，所以味界(Rasadhatu, 味的界域)、舌識界(Jihvavijnanadhatu, 舌識的界域)以及舌觸(Jihvasamsparsha, 舌的接觸)、舌觸為緣所生的諸受清凈；味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果畢竟空清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！』畢竟空清凈，所以身界(Kayadhatu, 身的界域)清凈；身界清凈，所以一切智智清凈。為什麼呢？如果畢竟空清凈，如果身界清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。畢竟空清凈，所以觸界(Sparshadhatu, 觸的界域)、身識界(Kayavijnanadhatu, 身識的界域)以及身觸(Kayasamsparsha, 身的接觸)、身觸為緣所生的諸受清凈；觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果畢竟空清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！』畢竟空清凈，所以意界(Manodhatu, 意的界域)清凈；意界清凈，所以一切智智清凈。為什麼呢？如果畢竟空清凈，如果意界清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。畢竟空清凈，所以法界(Dharmadhatu, 法的界域)、意識界(Manovijnanadhatu, 意識的界域)以及意觸(Manasamsparsha, 意的接觸)、意觸為緣所生的諸受清凈；法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version 'Subhuti! ' Purity exists, if the sphere of smell (Gandhadhatu) and even the feelings arising from contact with the nose (Ghranavijnana) are pure, if the all-knowing wisdom (Sarvajnata) is pure, because they are non-dual, non-divided, non-separate, and non-discontinuous. 'Subhuti!' Because ultimate emptiness (Sunyata) is pure, the sphere of the tongue (Jihvadhatu) is pure; because the sphere of the tongue is pure, the all-knowing wisdom is pure. Why is that? If ultimate emptiness is pure, if the sphere of the tongue is pure, if the all-knowing wisdom is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. Because ultimate emptiness is pure, the sphere of taste (Rasadhatu), the sphere of tongue consciousness (Jihvavijnanadhatu), and the contact of the tongue (Jihvasamsparsha), and the feelings arising from contact with the tongue are pure; because the sphere of taste and even the feelings arising from contact with the tongue are pure, the all-knowing wisdom is pure. Why is that? If ultimate emptiness is pure, if the sphere of taste and even the feelings arising from contact with the tongue are pure, if the all-knowing wisdom is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. 'Subhuti!' Because ultimate emptiness is pure, the sphere of the body (Kayadhatu) is pure; because the sphere of the body is pure, the all-knowing wisdom is pure. Why is that? If ultimate emptiness is pure, if the sphere of the body is pure, if the all-knowing wisdom is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. Because ultimate emptiness is pure, the sphere of touch (Sparshadhatu), the sphere of body consciousness (Kayavijnanadhatu), and the contact of the body (Kayasamsparsha), and the feelings arising from contact with the body are pure; because the sphere of touch and even the feelings arising from contact with the body are pure, the all-knowing wisdom is pure. Why is that? If ultimate emptiness is pure, if the sphere of touch and even the feelings arising from contact with the body are pure, if the all-knowing wisdom is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. 'Subhuti!' Because ultimate emptiness is pure, the sphere of mind (Manodhatu) is pure; because the sphere of mind is pure, the all-knowing wisdom is pure. Why is that? If ultimate emptiness is pure, if the sphere of mind is pure, if the all-knowing wisdom is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. Because ultimate emptiness is pure, the sphere of phenomena (Dharmadhatu), the sphere of mind consciousness (Manovijnanadhatu), and the contact of the mind (Manasamsparsha), and the feelings arising from contact with the mind are pure; because the sphere of phenomena and even the feelings arising from contact with the mind are pure, the all-knowing wisdom is pure. Why is that?

---

若畢竟空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若畢竟空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若畢竟空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若畢竟空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若畢竟空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若畢竟空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切

【現代漢語翻譯】 現代漢語譯本：如果究竟的空性是清凈的，如果法界乃至意觸為緣所生的諸受是清凈的，如果一切智智（Buddha's omniscience）是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。 善現（Subhuti）！因為究竟的空性是清凈的，所以地界是清凈的；因為地界是清凈的，所以一切智智是清凈的。為什麼呢？如果究竟的空性是清凈的，如果地界是清凈的，如果一切智智是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。因為究竟的空性是清凈的，所以水、火、風、空、識界是清凈的；因為水、火、風、空、識界是清凈的，所以一切智智是清凈的。為什麼呢？如果究竟的空性是清凈的，如果水、火、風、空、識界是清凈的，如果一切智智是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。 善現！因為究竟的空性是清凈的，所以無明（ignorance）是清凈的；因為無明是清凈的，所以一切智智是清凈的。為什麼呢？如果究竟的空性是清凈的，如果無明是清凈的，如果一切智智是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。因為究竟的空性是清凈的，所以行（volitional 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）、老死愁嘆苦憂惱（old age, death, sorrow, lamentation, pain, grief, and despair）是清凈的；因為行乃至老死愁嘆苦憂惱是清凈的，所以一切智智是清凈的。為什麼呢？如果究竟的空性是清凈的，如果行乃至老死愁嘆苦憂惱是清凈的，如果一切智智是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。 善現！因為究竟的空性是清凈的，所以佈施波羅蜜多（dāna pāramitā, perfection of giving）是清凈的；因為佈施波羅蜜多是清凈的，所以一切智智是清凈的。為什麼呢？如果究竟的空性是清凈的，如果佈施波羅蜜多是清凈的，如果一切智智是清凈的，這是因為它們之間無二、無二分、無差別、無斷絕。因為究竟的空性是清凈的，所以凈戒（śīla, morality）、安忍（kṣānti, patience）、精進（vīrya, vigor）、靜慮（dhyāna, meditation）、般若波羅蜜多（prajñā pāramitā, perfection of wisdom）是清凈的；因為凈戒乃至般若波羅蜜多是清凈的，所以一切

【English Translation】 English version: If ultimate emptiness is pure, if the realm of phenomena, and even the feelings arising from contact with the mind, are pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because ultimate emptiness is pure, the earth element is pure; because the earth element is pure, the omniscience of a Buddha is pure. Why is that? If ultimate emptiness is pure, if the earth element is pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the omniscience of a Buddha is pure. Why is that? If ultimate emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because ultimate emptiness is pure, ignorance is pure; because ignorance is pure, the omniscience of a Buddha is pure. Why is that? If ultimate emptiness is pure, if ignorance is pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness is pure, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the omniscience of a Buddha is pure. Why is that? If ultimate emptiness is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because ultimate emptiness is pure, the perfection of giving is pure; because the perfection of giving is pure, the omniscience of a Buddha is pure. Why is that? If ultimate emptiness is pure, if the perfection of giving is pure, if the omniscience of a Buddha is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness is pure, morality, patience, vigor, meditation, and the perfection of wisdom are pure; because morality up to the perfection of wisdom are pure, the omniscience of a

---

智智清凈。何以故？若畢竟空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若畢竟空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若畢竟空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若畢竟空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若畢竟空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若畢竟空清凈，若苦聖諦清

【現代漢語翻譯】 現代漢語譯本 佛陀的智慧（智智）是清凈的。為什麼呢？因為如果究竟空（畢竟空）是清凈的，那麼凈戒乃至般若波羅蜜多（般若波羅蜜多）是清凈的，如果一切智智（一切智智）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhuti）！因為究竟空（畢竟空）是清凈的，所以內空（內空）是清凈的；因為內空是清凈的，所以一切智智是清凈的。為什麼呢？因為如果究竟空是清凈的，如果內空是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為究竟空是清凈的，所以外空（外空）、內外空（內外空）、空空（空空）、大空（大空）、勝義空（勝義空）、有為空（有為空）、無為空（無為空）、無際空（無際空）、散空（散空）、無變異空（無變異空）、本性空（本性空）、自相空（自相空）、共相空（共相空）、一切法空（一切法空）、不可得空（不可得空）、無性空（無性空）、自性空（自性空）、無性自性空（無性自性空）都是清凈的；因為外空乃至無性自性空是清凈的，所以一切智智是清凈的。為什麼呢？因為如果究竟空是清凈的，如果外空乃至無性自性空是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為究竟空是清凈的，所以真如（真如）是清凈的；因為真如是清凈的，所以一切智智是清凈的。為什麼呢？因為如果究竟空是清凈的，如果真如是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為究竟空是清凈的，所以法界（法界）、法性（法性）、不虛妄性（不虛妄性）、不變異性（不變異性）、平等性（平等性）、離生性（離生性）、法定（法定）、法住（法住）、實際（實際）、虛空界（虛空界）、不思議界（不思議界）都是清凈的；因為法界乃至不思議界是清凈的，所以一切智智是清凈的。為什麼呢？因為如果究竟空是清凈的，如果法界乃至不思議界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為究竟空是清凈的，所以苦聖諦（苦聖諦）是清凈的；因為苦聖諦是清凈的，所以一切智智是清凈的。為什麼呢？因為如果究竟空是清凈的，如果苦聖諦是清凈的，如果一切智智是清凈的

【English Translation】 English version The wisdom of the Buddha (Buddha-jnana) is pure. Why is that? Because if ultimate emptiness (sunyata) is pure, then pure precepts, up to and including prajna-paramita (prajna-paramita), are pure, and if all-knowing wisdom (sarvajna-jnana) is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because ultimate emptiness is pure, inner emptiness (adhyatma-sunyata) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? Because if ultimate emptiness is pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, outer emptiness (bahirdha-sunyata), inner-outer emptiness (adhyatma-bahirdha-sunyata), emptiness of emptiness (sunyata-sunyata), great emptiness (maha-sunyata), ultimate emptiness (paramartha-sunyata), conditioned emptiness (samskrta-sunyata), unconditioned emptiness (asamskrta-sunyata), boundless emptiness (atyanta-sunyata), dispersed emptiness (anavaragra-sunyata), emptiness of non-change (avikara-sunyata), essential emptiness (prakrti-sunyata), self-nature emptiness (svabhava-sunyata), common-nature emptiness (sarva-dharma-sunyata), emptiness of all dharmas (sarva-dharma-sunyata), emptiness of non-attainment (anupalambha-sunyata), emptiness of no-nature (abhava-sunyata), emptiness of self-nature (svabhava-sunyata), and emptiness of no-nature of self-nature (abhava-svabhava-sunyata) are all pure; because outer emptiness up to and including emptiness of no-nature of self-nature are pure, all-knowing wisdom is pure. Why is that? Because if ultimate emptiness is pure, if outer emptiness up to and including emptiness of no-nature of self-nature are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because ultimate emptiness is pure, suchness (tathata) is pure; because suchness is pure, all-knowing wisdom is pure. Why is that? Because if ultimate emptiness is pure, if suchness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, the realm of dharma (dharmadhatu), the nature of dharma (dharmata), non-deceptive nature (avitathata), unchanging nature (ananyathata), equality (samata), non-origination (viviktata), dharma-established (dharmasthiti), dharma-abiding (dharmata), reality (bhutakoti), the space realm (akasadhatu), and the inconceivable realm (acintya-dhatu) are all pure; because the realm of dharma up to and including the inconceivable realm are pure, all-knowing wisdom is pure. Why is that? Because if ultimate emptiness is pure, if the realm of dharma up to and including the inconceivable realm are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because ultimate emptiness is pure, the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, all-knowing wisdom is pure. Why is that? Because if ultimate emptiness is pure, if the noble truth of suffering is pure, if all-knowing wisdom is pure,

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若畢竟空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若畢竟空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若畢竟空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若畢竟空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若畢竟空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若畢竟空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故四正

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它與畢竟空（atyanta-shunyata，指絕對的空性）清凈無二、無二分、無別、無斷。因為畢竟空清凈，所以集、滅、道聖諦（duhkha-samudaya-nirodha-marga-satya，指苦、集、滅、道四聖諦）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，集、滅、道聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為畢竟空清凈，所以四靜慮（dhyana，指禪定）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，四靜慮清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。因為畢竟空清凈，所以四無量（apramana，指慈、悲、喜、舍四種無量心）、四無色定（arupa-samapatti，指四種無色禪定）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，四無量、四無色定清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為畢竟空清凈，所以八解脫（vimoksha，指八種解脫）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，八解脫清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。因為畢竟空清凈，所以八勝處（abhibhayatana，指八種勝處）、九次第定（navanupurva-vihara-samapatti，指九種次第禪定）、十遍處（krtsnayatanani，指十種遍處）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，八勝處、九次第定、十遍處清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！因為畢竟空清凈，所以四念住（smrtyupasthana，指四種念住）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，四念住清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。因為畢竟空清凈，所以四正

【English Translation】 English version: 'Subhuti! If the sarvajnata (all-knowing wisdom of a Buddha) is pure, it is because it is non-dual, non-separate, non-different, and non-discontinuous with the purity of atyanta-shunyata (ultimate emptiness). Because atyanta-shunyata is pure, the duhkha-samudaya-nirodha-marga-satya (the four noble truths of suffering, origin, cessation, and path) are pure; because the duhkha-samudaya-nirodha-marga-satya are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the duhkha-samudaya-nirodha-marga-satya, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because atyanta-shunyata is pure, the four dhyanas (meditative absorptions) are pure; because the four dhyanas are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the four dhyanas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because atyanta-shunyata is pure, the four apramanas (immeasurables of loving-kindness, compassion, joy, and equanimity) and the four arupa-samapattis (formless absorptions) are pure; because the four apramanas and the four arupa-samapattis are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the four apramanas and the four arupa-samapattis, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because atyanta-shunyata is pure, the eight vimokshas (liberations) are pure; because the eight vimokshas are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the eight vimokshas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because atyanta-shunyata is pure, the eight abhibhayatanas (masteries), the nine anupurva-vihara-samapattis (successive abidings), and the ten krtsnayatanani (totalities) are pure; because the eight abhibhayatanas, the nine anupurva-vihara-samapattis, and the ten krtsnayatanani are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the eight abhibhayatanas, the nine anupurva-vihara-samapattis, and the ten krtsnayatanani, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because atyanta-shunyata is pure, the four smrtyupasthanas (foundations of mindfulness) are pure; because the four smrtyupasthanas are pure, the sarvajnata is pure. Why is that? Because the purity of atyanta-shunyata, the purity of the four smrtyupasthanas, and the purity of sarvajnata are non-dual, non-separate, non-different, and non-discontinuous. Because atyanta-shunyata is pure, the four right

---

斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若畢竟空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若畢竟空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若畢竟空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若畢竟空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若畢竟空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若畢竟空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若畢竟空清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為畢竟空（paramartha-sunyata）清凈，所以四正斷（catvari samyak-pradhanani）、四神足（catvarah rddhi-padah）、五根（panca indriyani）、五力（panca balani）、七等覺支（sapta bodhyangani）、八聖道支（arya-astangika-marga）清凈；因為四正斷乃至八聖道支清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？因為畢竟空清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以空解脫門（sunyata-vimoksa-mukha）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，空解脫門清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為畢竟空清凈，所以無相（animitta）、無愿（apranihita）解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，無相、無愿解脫門清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以菩薩十地（bodhisattva-bhumi）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，菩薩十地清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以五眼（panca-caksus）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，五眼清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為畢竟空清凈，所以六神通（sad abhijnah）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，六神通清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為畢竟空清凈，所以佛十力（tathagata-bala）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為畢竟空清凈，

【English Translation】 English version: 'Subhuti! Because ultimate emptiness (paramartha-sunyata) is pure, the four right exertions (catvari samyak-pradhanani), the four bases of magical power (catvarah rddhi-padah), the five faculties (panca indriyani), the five powers (panca balani), the seven factors of enlightenment (sapta bodhyangani), and the eightfold noble path (arya-astangika-marga) are pure; because the four right exertions up to the eightfold noble path are pure, therefore the wisdom of all-knowingness (sarvajnata-jnana) is pure. Why is that? Because ultimate emptiness is pure, the four right exertions up to the eightfold noble path are pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the emptiness liberation gate (sunyata-vimoksa-mukha) is pure; because the emptiness liberation gate is pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure, the emptiness liberation gate is pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, the signless (animitta) and wishless (apranihita) liberation gates are pure; because the signless and wishless liberation gates are pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure, the signless and wishless liberation gates are pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the ten bodhisattva grounds (bodhisattva-bhumi) are pure; because the ten bodhisattva grounds are pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure, the ten bodhisattva grounds are pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the five eyes (panca-caksus) are pure; because the five eyes are pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure, the five eyes are pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them. Because ultimate emptiness is pure, the six superknowledges (sad abhijnah) are pure; because the six superknowledges are pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure, the six superknowledges are pure, and the wisdom of all-knowingness is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because ultimate emptiness is pure, the ten powers of a Buddha (tathagata-bala) are pure; because the ten powers of a Buddha are pure, therefore the wisdom of all-knowingness is pure. Why is that? Because ultimate emptiness is pure,

---

若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若畢竟空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若畢竟空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若畢竟空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若畢竟空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若畢竟空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若畢竟空清凈，若一切陀羅尼門清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 『善現，如果佛的十力（如來所具有的十種智慧力量）清凈，如果一切智智（佛陀所證得的最高智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為畢竟空（一切事物本性為空）清凈，所以四無所畏（佛陀的四種無畏懼的自信）、四無礙解（佛陀的四種無礙的辯才）、大慈（給予眾生快樂的願望）、大悲（解除眾生痛苦的願望）、大喜（對眾生離苦得樂的歡喜）、大舍（平等對待一切眾生的心）、十八佛不共法（佛陀獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現，因為畢竟空清凈，所以無忘失法（佛陀不會忘失任何教法）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果無忘失法清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為畢竟空清凈，所以恒住舍性（佛陀始終保持平等捨棄的心態）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現，因為畢竟空清凈，所以一切智（聲聞、緣覺所證得的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果一切智清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為畢竟空清凈，所以道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物真相的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現，因為畢竟空清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為如果畢竟空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』

【English Translation】 English version: 'Subhuti, if the ten powers of the Buddha (the ten wisdom powers of the Tathagata) are pure, if the sarvajnata (the supreme wisdom attained by the Buddha) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness (the inherent emptiness of all things) is pure, the four fearlessnesses (the four kinds of fearless confidence of the Buddha), the four unobstructed knowledges (the 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 (the joy at the happiness and liberation of all beings), great equanimity (the mind that treats all beings equally), and the eighteen unique qualities of the Buddha (the eighteen unique merits of the Buddha) are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti, because ultimate emptiness is pure, the non-forgetfulness of the Dharma (the Buddha's non-forgetfulness of any teachings) is pure; because the non-forgetfulness of the Dharma is pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if the non-forgetfulness of the Dharma is pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness is pure, the constant abiding in equanimity (the Buddha's constant state of equanimity) is pure; because the constant abiding in equanimity is pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if the constant abiding in equanimity is pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti, because ultimate emptiness is pure, the sarvajna (the wisdom attained by Sravakas and Pratyekabuddhas) is pure; because the sarvajna is pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if the sarvajna is pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because ultimate emptiness is pure, the knowledge of the path (the wisdom of understanding the path of practice) and the knowledge of all aspects (the wisdom of understanding the true nature of all things) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti, because ultimate emptiness is pure, all dharani gates (the wisdom of holding all Dharma gates) are pure; because all dharani gates are pure, therefore the sarvajnata is pure. Why is that? Because if ultimate emptiness is pure, if all dharani gates are pure, if the sarvajnata is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.'

---

凈，無二、無二分、無別、無斷故。畢竟空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若畢竟空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若畢竟空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。畢竟空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若畢竟空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若畢竟空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若畢竟空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！畢竟空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若畢竟空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本：'凈'，是因為沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。因為究竟的空性清凈，所以一切三摩地門（samādhi-mukhāni，禪定之門）清凈；因為一切三摩地門清凈，所以一切智智（sarvākārajñatā，一切種智）清凈。為什麼呢？如果究竟的空性清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 「善現（Subhūti，須菩提）！因為究竟的空性清凈，所以預流果（srotaāpanna-phala，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果究竟的空性清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。因為究竟的空性清凈，所以一來果（sakṛdāgāmi-phala，一還果）、不還果（anāgāmi-phala，不來果）、阿羅漢果（arhat-phala，無學果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果究竟的空性清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 「善現！因為究竟的空性清凈，所以獨覺菩提（pratyekabuddha-bodhi，緣覺菩提）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果究竟的空性清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 「善現！因為究竟的空性清凈，所以一切菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果究竟的空性清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 「善現！因為究竟的空性清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果究竟的空性清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。

【English Translation】 English version: 'Purity' is because there is no duality, no division of duality, no difference, and no cessation. Because ultimate emptiness is pure, all samādhi-mukhāni (gates of concentration) are pure; because all samādhi-mukhāni are pure, sarvākārajñatā (all-knowing wisdom) is pure. Why is that? If ultimate emptiness is pure, if all samādhi-mukhāni are pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them. 「Subhūti! Because ultimate emptiness is pure, srotaāpanna-phala (the fruit of stream-entry) is pure; because the fruit of stream-entry is pure, sarvākārajñatā is pure. Why is that? If ultimate emptiness is pure, if the fruit of stream-entry is pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because ultimate emptiness is pure, sakṛdāgāmi-phala (the fruit of once-returner), anāgāmi-phala (the fruit of non-returner), and arhat-phala (the fruit of arhatship) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhatship are pure, sarvākārajñatā is pure. Why is that? If ultimate emptiness is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of arhatship are pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them. 「Subhūti! Because ultimate emptiness is pure, pratyekabuddha-bodhi (the enlightenment of a solitary buddha) is pure; because the enlightenment of a solitary buddha is pure, sarvākārajñatā is pure. Why is that? If ultimate emptiness is pure, if the enlightenment of a solitary buddha is pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them. 「Subhūti! Because ultimate emptiness is pure, the practice of all bodhisattva-mahāsattvas (great bodhisattvas) is pure; because the practice of all bodhisattva-mahāsattvas is pure, sarvākārajñatā is pure. Why is that? If ultimate emptiness is pure, if the practice of all bodhisattva-mahāsattvas is pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them. 「Subhūti! Because ultimate emptiness is pure, anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, sarvākārajñatā is pure. Why is that? If ultimate emptiness is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if sarvākārajñatā is pure, there is no duality, no division of duality, no difference, and no cessation between them.

---

。

大般若波羅蜜多經卷第二百一十一 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十二

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十一

「複次，善現！無際空清凈故色清凈，色清凈故一切智智清凈。何以故？若無際空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無際空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無際空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無際空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無際空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故聲、香、味、觸、法處清凈

【現代漢語翻譯】 現代漢語譯本 《大般若波羅蜜多經》卷第二百一十一 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百一十二

三藏法師玄奘奉詔譯 初分難信解品第三十四之三十一

『複次，善現（須菩提）！由於無際空（沒有邊際的空性）的清凈，所以色（物質現象）清凈；由於色清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果無際空清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於無際空清凈，所以受（感受）、想（概念）、行（意志）、識（意識）清凈；由於受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果無際空清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！由於無際空清凈，所以眼處（視覺器官）清凈；由於眼處清凈，所以一切智智清凈。為什麼呢？如果無際空清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於無際空清凈，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、意識器官）清凈；由於耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果無際空清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！由於無際空清凈，所以色處（視覺對像）清凈；由於色處清凈，所以一切智智清凈。為什麼呢？如果無際空清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於無際空清凈，所以聲、香、味、觸、法處（聽覺對像、嗅覺對像、味覺對像、觸覺對像、意識對像）清凈

【English Translation】 English version The Great Perfection of Wisdom Sutra, Scroll 211 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 212

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 31 on the Difficult to Believe and Understand

'Furthermore, Subhuti! Because of the purity of limitless space (akasa), form (rupa) is pure; because form is pure, the wisdom of all-knowing (sarvajñatā) is pure. Why is that? If limitless space is pure, if form is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of limitless space, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is pure. Why is that? If limitless space is pure, if feeling, perception, mental formations, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because of the purity of limitless space, the eye sense-base (cakṣurāyatana) is pure; because the eye sense-base is pure, the wisdom of all-knowing is pure. Why is that? If limitless space is pure, if the eye sense-base is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of limitless space, the ear, nose, tongue, body, and mind sense-bases (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, manāyatana) are pure; because the ear, nose, tongue, body, and mind sense-bases are pure, the wisdom of all-knowing is pure. Why is that? If limitless space is pure, if the ear, nose, tongue, body, and mind sense-bases are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because of the purity of limitless space, the form sense-object (rūpāyatana) is pure; because the form sense-object is pure, the wisdom of all-knowing is pure. Why is that? If limitless space is pure, if the form sense-object is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of limitless space, sound, smell, taste, touch, and dharma sense-objects (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana) are pure.'

---

，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無際空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若無際空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若無際空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若無際空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為聲、香、味、觸、法（五種感官對像）的處所清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果無際的空（無邊無際的空性）清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際的空清凈，所以眼界（視覺器官）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果無際的空清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際的空清凈，所以色界（視覺對像）、眼識界（視覺意識）以及眼觸（視覺接觸）、眼觸為緣所生諸受（由視覺接觸產生的感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無際的空清凈，如果色界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際的空清凈，所以耳界（聽覺器官）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果無際的空清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際的空清凈，所以聲界（聽覺對像）、耳識界（聽覺意識）以及耳觸（聽覺接觸）、耳觸為緣所生諸受清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無際的空清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際的空清凈，所以鼻界（嗅覺器官）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果無際的空清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際的空清凈，所以香界（嗅覺對像）、鼻識界（嗅覺意識）以及鼻觸（嗅覺接觸）、鼻觸為緣所生諸受清凈；

【English Translation】 English version: 'Subhuti! Because the places of sound, smell, taste, touch, and dharma (the five sense objects) are pure, therefore the All-Knowing Wisdom (Buddha's wisdom) is pure. Why is that? If boundless space (limitless emptiness) is pure, if the places of sound, smell, taste, touch, and dharma are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because boundless space is pure, therefore the eye realm (visual organ) is pure; because the eye realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If boundless space is pure, if the eye realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, therefore the form realm (visual object), the eye consciousness realm (visual awareness), and eye contact (visual contact), and the feelings arising from eye contact are pure; and even the feelings arising from eye contact are pure, therefore the All-Knowing Wisdom is pure. Why is that? If boundless space is pure, if the form realm and even the feelings arising from eye contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because boundless space is pure, therefore the ear realm (auditory organ) is pure; because the ear realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If boundless space is pure, if the ear realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, therefore the sound realm (auditory object), the ear consciousness realm (auditory awareness), and ear contact (auditory contact), and the feelings arising from ear contact are pure; the sound realm and even the feelings arising from ear contact are pure, therefore the All-Knowing Wisdom is pure. Why is that? If boundless space is pure, if the sound realm and even the feelings arising from ear contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because boundless space is pure, therefore the nose realm (olfactory organ) is pure; because the nose realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If boundless space is pure, if the nose realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, therefore the smell realm (olfactory object), the nose consciousness realm (olfactory awareness), and nose contact (olfactory contact), and the feelings arising from nose contact are pure;

---

，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若無際空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若無際空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若無際空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故法界、意識界及意觸、意觸為緣所生

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)！因為無邊際的虛空清凈，所以香界(Gandhadhātu，嗅覺的領域)乃至鼻觸(ghrāṇasaṃsparśa，鼻子與外境接觸)為緣所生的諸受(vedanā，感受)也清凈，因為這些清凈，所以一切智智(sarvajñātājñāna，對一切事物和現象的智慧)也清凈。為什麼呢？因為無邊際的虛空清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！因為無邊際的虛空清凈，所以舌界(rasadhātu，味覺的領域)清凈，舌界清凈所以一切智智清凈。為什麼呢？因為無邊際的虛空清凈，舌界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。因為無邊際的虛空清凈，所以味界(rasadhātu，味道的領域)、舌識界(jihvāvijñānadhātu，舌頭的意識領域)以及舌觸(jihvāsaṃsparśa，舌頭與外境接觸)、舌觸為緣所生的諸受也清凈，因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為無邊際的虛空清凈，味界乃至舌觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！因為無邊際的虛空清凈，所以身界(kāyadhātu，觸覺的領域)清凈，身界清凈所以一切智智清凈。為什麼呢？因為無邊際的虛空清凈，身界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。因為無邊際的虛空清凈，所以觸界(spraṣṭavyadhātu，可觸的領域)、身識界(kāyavijñānadhātu，身體的意識領域)以及身觸(kāyasaṃsparśa，身體與外境接觸)、身觸為緣所生的諸受也清凈，因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為無邊際的虛空清凈，觸界乃至身觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！因為無邊際的虛空清凈，所以意界(manodhātu，意識的領域)清凈，意界清凈所以一切智智清凈。為什麼呢？因為無邊際的虛空清凈，意界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。因為無邊際的虛空清凈，所以法界(dharmadhātu，心法的領域)、意識界(manovijñānadhātu，意識的領域)以及意觸(manasaṃsparśa，意識與外境接觸)、意觸為緣所生

【English Translation】 English version: 『Subhuti, because the boundless space is pure, therefore the sphere of smell (Gandhadhātu) and even the feelings (vedanā) born of contact with the nose (ghrāṇasaṃsparśa) are pure, and because of this purity, the wisdom of all-knowing (sarvajñātājñāna) is also pure. Why is that? Because the boundless space is pure, the sphere of smell and even the feelings born of contact with the nose are pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous.』 『Subhuti, because the boundless space is pure, therefore the sphere of taste (rasadhātu) is pure, and because the sphere of taste is pure, the wisdom of all-knowing is pure. Why is that? Because the boundless space is pure, the sphere of taste is pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous. Because the boundless space is pure, therefore the sphere of taste, the sphere of tongue consciousness (jihvāvijñānadhātu), and the contact of the tongue (jihvāsaṃsparśa), and the feelings born of contact with the tongue are pure, and because the sphere of taste and even the feelings born of contact with the tongue are pure, the wisdom of all-knowing is pure. Why is that? Because the boundless space is pure, the sphere of taste and even the feelings born of contact with the tongue are pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous.』 『Subhuti, because the boundless space is pure, therefore the sphere of body (kāyadhātu) is pure, and because the sphere of body is pure, the wisdom of all-knowing is pure. Why is that? Because the boundless space is pure, the sphere of body is pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous. Because the boundless space is pure, therefore the sphere of touch (spraṣṭavyadhātu), the sphere of body consciousness (kāyavijñānadhātu), and the contact of the body (kāyasaṃsparśa), and the feelings born of contact with the body are pure, and because the sphere of touch and even the feelings born of contact with the body are pure, the wisdom of all-knowing is pure. Why is that? Because the boundless space is pure, the sphere of touch and even the feelings born of contact with the body are pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous.』 『Subhuti, because the boundless space is pure, therefore the sphere of mind (manodhātu) is pure, and because the sphere of mind is pure, the wisdom of all-knowing is pure. Why is that? Because the boundless space is pure, the sphere of mind is pure, and the wisdom of all-knowing is pure, these three are not dual, not divided, not separate, and not discontinuous. Because the boundless space is pure, therefore the sphere of phenomena (dharmadhātu), the sphere of mind consciousness (manovijñānadhātu), and the contact of the mind (manasaṃsparśa), and the feelings born of contact with the mind

---

諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若無際空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若無際空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若無際空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若無際空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若無際空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若無際空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故凈戒、安忍

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！所有感受的清凈，是因為法界（Dharmadhatu，宇宙萬法存在的界域）乃至意觸（manas-sparsha，意識與外境的接觸）為緣所生的所有感受清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為如果無際空（ananta-akasha，無限的虛空）清凈，如果法界乃至意觸為緣所生的所有感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際空清凈，所以地界（prthivi-dhatu，地元素）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為如果無際空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以水界（ap-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayu-dhatu，風元素）、空界（akasha-dhatu，空間元素）、識界（vijnana-dhatu，意識元素）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為如果無際空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際空清凈，所以無明（avidya，無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為如果無際空清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以行（samskara，意志）、識（vijnana，意識）、名色（nama-rupa，精神和物質）、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（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀號、痛苦、憂愁、煩惱）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為如果無際空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無際空清凈，所以佈施波羅蜜多（dana-paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果無際空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以凈戒（shila，戒律）、安忍（kshanti，忍耐）

【English Translation】 English version 'Subhuti, the purity of all feelings is because the purity of all feelings arising from the Dharmadhatu (the realm of all phenomena) and even from the contact of mind (manas-sparsha) as conditions, therefore, the purity of all-knowing wisdom (sarvajnata) is achieved. Why is that? Because if the infinite space (ananta-akasha) is pure, if all feelings arising from the Dharmadhatu and even from the contact of mind as conditions are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because infinite space is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, all-knowing wisdom is pure. Why is that? Because if infinite space is pure, if the earth element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because infinite space is pure, the water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayu-dhatu), space element (akasha-dhatu), and consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, all-knowing wisdom is pure. Why is that? Because if infinite space is pure, if the water, fire, wind, space, and consciousness elements are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because infinite space is pure, ignorance (avidya) is pure; because ignorance is pure, all-knowing wisdom is pure. Why is that? Because if infinite space is pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because infinite space is pure, volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), 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 (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? Because if infinite space is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because infinite space is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? Because if infinite space is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because infinite space is pure, moral discipline (shila), patience (kshanti),

---

、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若無際空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若無際空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若無際空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若無際空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若無際空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故苦聖諦清

【現代漢語翻譯】 現代漢語譯本：『善現，由於無際空（Anantākāśa，指無限的虛空）的清凈，所以凈戒（Śīla，指戒律）乃至般若波羅蜜多（Prajñāpāramitā，指智慧的完美）清凈；由於凈戒乃至般若波羅蜜多的清凈，所以一切智智（Sarvākārajñatā，指對一切事物和現象的智慧）清凈。為什麼呢？因為無際空的清凈，與凈戒乃至般若波羅蜜多的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於無際空的清凈，所以內空（Adhyātmaśūnyatā，指內在的空性）清凈；由於內空的清凈，所以一切智智清凈。為什麼呢？因為無際空的清凈，與內空的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於無際空的清凈，所以外空（Bahirdhāśūnyatā，指外在的空性）、內外空（Adhyātmabahirdhāśūnyatā，指內外皆空的空性）、空空（Śūnyatāśūnyatā，指空性的空性）、大空（Mahāśūnyatā，指廣大的空性）、勝義空（Paramārthaśūnyatā，指究竟的空性）、有為空（Saṃskṛtaśūnyatā，指有為法的空性）、無為空（Asaṃskṛtaśūnyatā，指無為法的空性）、畢竟空（Atyantaśūnyatā，指徹底的空性）、散空（Anavakāraśūnyatā，指無散的空性）、無變異空（Aviparitaśūnyatā，指不變異的空性）、本性空（Prakṛtiśūnyatā，指本性的空性）、自相空（Svalakṣaṇaśūnyatā，指自性的空性）、共相空（Sāmānyalakṣaṇaśūnyatā，指共性的空性）、一切法空（Sarvadharmaśūnyatā，指一切法的空性）、不可得空（Anupalambhaśūnyatā，指不可得的空性）、無性空（Abhāvaśūnyatā，指無自性的空性）、自性空（Svabhāvaśūnyatā，指自性的空性）、無性自性空（Abhāvasvabhāvaśūnyatā，指無自性的自性的空性）清凈；由於外空乃至無性自性空的清凈，所以一切智智清凈。為什麼呢？因為無際空的清凈，與外空乃至無性自性空的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於無際空的清凈，所以真如（Tathatā，指事物的真實如是）清凈；由於真如的清凈，所以一切智智清凈。為什麼呢？因為無際空的清凈，與真如的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於無際空的清凈，所以法界（Dharmadhātu，指一切法的界限）、法性（Dharmatā，指法的本性）、不虛妄性（Avitathatā，指不虛妄的性質）、不變異性（Ananyathātā，指不變異的性質）、平等性（Samatā，指平等的性質）、離生性（Viviktatā，指遠離生起的性質）、法定（Dharmasthiti，指法的規定）、法住（Dharmaniyāmatā，指法的住立）、實際（Bhūtakoti，指真實的邊際）、虛空界（Ākāśadhātu，指虛空的界限）、不思議界（Acintyadhātu，指不可思議的界限）清凈；由於法界乃至不思議界的清凈，所以一切智智清凈。為什麼呢？因為無際空的清凈，與法界乃至不思議界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現，由於無際空的清凈，所以苦聖諦（Duḥkhasatya，指苦的真理）清凈；』

【English Translation】 English version: 'Subhuti, because of the purity of infinite space (Anantākāśa), the precepts (Śīla) up to the perfection of wisdom (Prajñāpāramitā) are pure; because of the purity of the precepts up to the perfection of wisdom, the all-knowing wisdom (Sarvākārajñatā) is pure. Why is that? Because the purity of infinite space, the purity of the precepts up to the perfection of wisdom, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of infinite space, the inner emptiness (Adhyātmaśūnyatā) is pure; because of the purity of inner emptiness, the all-knowing wisdom is pure. Why is that? Because the purity of infinite space, the purity of inner emptiness, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because of the purity of infinite space, the outer emptiness (Bahirdhāśūnyatā), the emptiness of both inner and outer (Adhyātmabahirdhāśūnyatā), the emptiness of emptiness (Śūnyatāśūnyatā), the great emptiness (Mahāśūnyatā), the ultimate emptiness (Paramārthaśūnyatā), the emptiness of conditioned things (Saṃskṛtaśūnyatā), the emptiness of unconditioned things (Asaṃskṛtaśūnyatā), the absolute emptiness (Atyantaśūnyatā), the emptiness of dispersion (Anavakāraśūnyatā), the emptiness of non-variation (Aviparitaśūnyatā), the emptiness of inherent nature (Prakṛtiśūnyatā), the emptiness of self-nature (Svalakṣaṇaśūnyatā), the emptiness of common nature (Sāmānyalakṣaṇaśūnyatā), the emptiness of all dharmas (Sarvadharmaśūnyatā), the emptiness of non-apprehension (Anupalambhaśūnyatā), the emptiness of no-nature (Abhāvaśūnyatā), the emptiness of self-nature (Svabhāvaśūnyatā), and the emptiness of no-nature of self-nature (Abhāvasvabhāvaśūnyatā) are pure; because of the purity of outer emptiness up to the emptiness of no-nature of self-nature, the all-knowing wisdom is pure. Why is that? Because the purity of infinite space, the purity of outer emptiness up to the emptiness of no-nature of self-nature, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of infinite space, suchness (Tathatā) is pure; because of the purity of suchness, the all-knowing wisdom is pure. Why is that? Because the purity of infinite space, the purity of suchness, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because of the purity of infinite space, the realm of dharma (Dharmadhātu), the nature of dharma (Dharmatā), non-falsity (Avitathatā), non-alteration (Ananyathātā), equality (Samatā), detachment (Viviktatā), the establishment of dharma (Dharmasthiti), the regulation of dharma (Dharmaniyāmatā), the limit of reality (Bhūtakoti), the realm of space (Ākāśadhātu), and the inconceivable realm (Acintyadhātu) are pure; because of the purity of the realm of dharma up to the inconceivable realm, the all-knowing wisdom is pure. Why is that? Because the purity of infinite space, the purity of the realm of dharma up to the inconceivable realm, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous.' 'Subhuti, because of the purity of infinite space, the noble truth of suffering (Duḥkhasatya) is pure;'

---

凈，苦聖諦清凈故一切智智清凈。何以故？若無際空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若無際空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若無際空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若無際空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若無際空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若無際空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若無際空清凈，若四念住清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為無際空（akasa-ananta，指無限的虛空）清凈，所以苦聖諦（duhkha-satya，指苦的真理）清凈，因為苦聖諦清凈，所以一切智智（sarvajñatā，指對一切事物和現象的智慧）清凈。為什麼呢？因為無際空清凈，苦聖諦清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以集聖諦（samudaya-satya，指苦的根源的真理）、滅聖諦（nirodha-satya，指苦的止息的真理）和道聖諦（marga-satya，指通往苦的止息的道路的真理）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，集、滅、道聖諦清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無際空清凈，所以四靜慮（catvari dhyanani，指四種禪定狀態）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，四靜慮清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以四無量（catvari apramanani，指四種無限的慈悲喜捨心）和四無色定（catasra arupyasamapattayah，指四種無色界的禪定狀態）清凈；因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，四無量和四無色定清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無際空清凈，所以八解脫（asta vimoksah，指八種解脫）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，八解脫清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無際空清凈，所以八勝處（asta abhibhvayatanani，指八種克服感官的禪定狀態）、九次第定（nava anupurva-vihara-samapatti，指九種次第的禪定狀態）和十遍處（dasa krtasnayatanani，指十種遍一切處的禪定狀態）清凈；因為八勝處、九次第定和十遍處清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，八勝處、九次第定和十遍處清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無際空清凈，所以四念住（catvari smrtyupasthanani，指四種正念的修行）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為無際空清凈，四念住清凈

【English Translation】 English version: 『Subhuti! Because the limitless space (akasa-ananta) is pure, therefore the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, therefore the all-knowing wisdom (sarvajñatā) is pure. Why is that? Because the limitless space is pure, the noble truth of suffering is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the limitless space is pure, therefore 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) are pure; because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the noble truths of origin, cessation, and path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the limitless space is pure, therefore the four meditative absorptions (catvari dhyanani) are pure; because the four meditative absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the four meditative absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the limitless space is pure, therefore the four immeasurables (catvari apramanani) and the four formless absorptions (catasra arupyasamapattayah) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the limitless space is pure, therefore the eight liberations (asta vimoksah) are pure; because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the limitless space is pure, therefore the eight fields of mastery (asta abhibhvayatanani), the nine successive abidings (nava anupurva-vihara-samapatti), and the ten totalities (dasa krtasnayatanani) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the limitless space is pure, therefore the four foundations of mindfulness (catvari smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is pure. Why is that? Because the limitless space is pure, the four foundations of mindfulness are pure

---

，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若無際空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若無際空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若無際空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若無際空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若無際空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若無際空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈

【現代漢語翻譯】 現代漢語譯本： 「須菩提！如果一切智智（Buddha's omniscience，佛陀的無上智慧）清凈，那是因為它與無際空（limitless space，無邊無際的虛空）清凈是無二、無二分、無差別、無斷絕的。由於無際空清凈，所以四正斷（four right exertions，四種正確的精進）、四神足（four bases of spiritual power，四種神通的基礎）、五根（five spiritual faculties，五種精神能力）、五力（five powers，五種力量）、七等覺支（seven factors of enlightenment，七種覺悟的要素）、八聖道支（eightfold noble path，八種神聖的修行道路）也清凈。四正斷乃至八聖道支清凈，所以一切智智也清凈。為什麼呢？因為無際空清凈、四正斷乃至八聖道支清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提！由於無際空清凈，所以空解脫門（emptiness liberation door，通往空性的解脫之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？因為無際空清凈、空解脫門清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於無際空清凈，所以無相解脫門（signlessness liberation door，通往無相的解脫之門）和無愿解脫門（wishlessness liberation door，通往無愿的解脫之門）也清凈；無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為無際空清凈、無相解脫門和無愿解脫門清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提！由於無際空清凈，所以菩薩十地（ten stages of Bodhisattva path，菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？因為無際空清凈、菩薩十地清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提！由於無際空清凈，所以五眼（five eyes，五種眼力）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為無際空清凈、五眼清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於無際空清凈，所以六神通（six supernormal powers，六種超自然能力）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為無際空清凈、六神通清凈、以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提！由於無際空清凈

【English Translation】 English version: 『Subhuti, if the omniscience of a Buddha (Sarvajnata, 一切智智) is pure, it is because it is non-dual, non-separate, non-different, and non-discontinuous with the purity of limitless space (Akasa, 無際空). Because limitless space is pure, the four right exertions (samyak-pradhana, 四正斷), the four bases of spiritual power (rddhi-pada, 四神足), the five spiritual faculties (indriya, 五根), the five powers (bala, 五力), the seven factors of enlightenment (bodhyanga, 七等覺支), and the eightfold noble path (arya-astangika-marga, 八聖道支) are also pure. Because the four right exertions up to the eightfold noble path are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the four right exertions up to the eightfold noble path, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous.』 『Subhuti, because limitless space is pure, the emptiness liberation door (sunyata-vimoksha-mukha, 空解脫門) is pure; because the emptiness liberation door is pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the emptiness liberation door, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous. Because limitless space is pure, the signlessness liberation door (animitta-vimoksha-mukha, 無相解脫門) and the wishlessness liberation door (apranihita-vimoksha-mukha, 無愿解脫門) are also pure; because the signlessness and wishlessness liberation doors are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the signlessness and wishlessness liberation doors, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous.』 『Subhuti, because limitless space is pure, the ten stages of the Bodhisattva path (bodhisattva-bhumi, 菩薩十地) are pure; because the ten stages of the Bodhisattva path are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the ten stages of the Bodhisattva path, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous.』 『Subhuti, because limitless space is pure, the five eyes (panca-caksu, 五眼) are pure; because the five eyes are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the five eyes, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous. Because limitless space is pure, the six supernormal powers (sad-abhijna, 六神通) are pure; because the six supernormal powers are pure, the omniscience of a Buddha is pure. Why is that? Because the purity of limitless space, the purity of the six supernormal powers, and the purity of the omniscience of a Buddha are non-dual, non-separate, non-different, and non-discontinuous.』 『Subhuti, because limitless space is pure,

---

故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若無際空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若無際空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若無際空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若無際空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若無際空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若無際空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智

【現代漢語翻譯】 現代漢語譯本 因此，佛的十力（dasabala，佛的十種力量）是清凈的，佛的十力清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）是清凈的。為什麼呢？因為如果無際的虛空是清凈的，佛的十力是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 無際的虛空清凈，所以四無所畏（catu-vaisaradyani，佛的四種無畏） 、四無礙解（catuh-pratisamvidah，四種無礙的智慧）、大慈（maitri，無條件的愛）、大悲（karuna，對眾生的憐憫）、大喜（mudita，對他人成就的喜悅）、大舍（upeksa，平靜和超然）、十八佛不共法（avenika-buddha-dharma，佛獨有的十八種特質）是清凈的。四無所畏乃至十八佛不共法清凈，所以一切智智是清凈的。為什麼呢？因為如果無際的虛空是清凈的，四無所畏乃至十八佛不共法是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！無際的虛空清凈，所以無忘失法（asammosa-dharma，不忘失正念的品質）是清凈的，無忘失法清凈，所以一切智智是清凈的。為什麼呢？因為如果無際的虛空是清凈的，無忘失法是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。無際的虛空清凈，所以恒住舍性（upeksa-sthana，保持平靜和超然的狀態）是清凈的，恒住舍性清凈，所以一切智智是清凈的。為什麼呢？因為如果無際的虛空是清凈的，恒住舍性是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！無際的虛空清凈，所以一切智（sarvajna，對一切事物的智慧）是清凈的，一切智清凈，所以一切智智是清凈的。為什麼呢？因為如果無際的虛空是清凈的，一切智是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。無際的虛空清凈，所以道相智（marga-jnana，對道的智慧）、一切相智（sarvakarajnata，對一切事物所有方面的智慧）是清凈的，道相智、一切相智清凈，所以一切智智是清凈的。為什麼呢？因為如果無際的虛空是清凈的，道相智、一切相智是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！無際的虛空清凈，所以一切陀羅尼門（dharani-mukha，總持一切法門的智慧）是清凈的，一切陀羅尼門清凈，所以一切智

【English Translation】 English version Therefore, the ten powers of the Buddha (dasabala) are pure, and because the ten powers of the Buddha are pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if the boundless space is pure, the ten powers of the Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, the four fearlessnesses (catu-vaisaradyani), the four analytical knowledges (catuh-pratisamvidah), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if boundless space is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because boundless space is pure, the non-forgetfulness of the Dharma (asammosa-dharma) is pure, and because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? Because if boundless space is pure, the non-forgetfulness of the Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, the constant abiding in equanimity (upeksa-sthana) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because if boundless space is pure, the constant abiding in equanimity is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because boundless space is pure, the all-knowing wisdom (sarvajna) is pure, and because the all-knowing wisdom is pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if boundless space is pure, the all-knowing wisdom is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because boundless space is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because if boundless space is pure, the knowledge of the path and the knowledge of all aspects are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because boundless space is pure, all the gateways to dharani (dharani-mukha) are pure, and because all the gateways to dharani are pure, the all-knowing wisdom

---

智清凈。何以故？若無際空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若無際空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若無際空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。無際空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若無際空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若無際空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若無際空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無際空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若無際空清凈，若諸

【現代漢語翻譯】 現代漢語譯本： 智慧的清凈是怎樣的呢？因為如果無邊際的虛空是清凈的，如果一切陀羅尼門（dharani-gate，總持法門的入口）是清凈的，如果一切智智（sarvajnata，佛陀的智慧）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無邊際的虛空清凈，所以一切三摩地門（samadhi-gate，禪定之門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果一切三摩地門是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhuti，須菩提）！因為無邊際的虛空清凈，所以預流果（srota-apanna-phala，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果預流果是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無邊際的虛空清凈，所以一來果（sakrdagamin-phala，一還果）、不還果（anagamin-phala，不來果）、阿羅漢果（arhat-phala，無學果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果一來果、不還果、阿羅漢果是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無邊際的虛空清凈，所以獨覺菩提（pratyekabuddha-bodhi，緣覺的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果獨覺菩提是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無邊際的虛空清凈，所以一切菩薩摩訶薩行（bodhisattva-mahasattva-carya，大菩薩的修行）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果一切菩薩摩訶薩行是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無邊際的虛空清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為如果無邊際的虛空是清凈的，如果諸佛無上正等菩提是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version: How is wisdom pure? Because if limitless space is pure, if all dharani-gates (entrances to the gateways of mantras) are pure, if all-knowing wisdom (sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them. Because limitless space is pure, all samadhi-gates (entrances to meditative states) are pure; because all samadhi-gates are pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if all samadhi-gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because limitless space is pure, the fruit of a stream-enterer (srota-apanna-phala) is pure; because the fruit of a stream-enterer is pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if the fruit of a stream-enterer is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because limitless space is pure, the fruits of a once-returner (sakrdagamin-phala), a non-returner (anagamin-phala), and an arhat (arhat-phala) are pure; because the fruits of a once-returner, a non-returner, and an arhat are pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if the fruits of a once-returner, a non-returner, and an arhat are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because limitless space is pure, the bodhi of a pratyekabuddha (pratyekabuddha-bodhi, the enlightenment of a solitary buddha) is pure; because the bodhi of a pratyekabuddha is pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if the bodhi of a pratyekabuddha is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because limitless space is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahasattva-carya, the practices of great bodhisattvas) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if the practices of all bodhisattva-mahasattvas are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because limitless space is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is this so? Because if limitless space is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！散空清凈故色清凈，色清凈故一切智智清凈。何以故？若散空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若散空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若散空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若散空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若散空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若散空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故眼界清凈，眼界清

【現代漢語翻譯】 現代漢語譯本 佛陀的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）是清凈的，如果一切智智（Sarvajnata，對一切事物和現象的智慧）是清凈的，那是因為它們之間無二、無二分、無差別、無斷絕。

『再者，善現（Subhuti，佛陀的弟子）！因為散空（Vivikta-sunyata，離散的空性）清凈，所以色（Rupa，物質形態）清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果色清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為散空清凈，所以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』

『善現！因為散空清凈，所以眼處（Caksus-ayatana，眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果眼處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為散空清凈，所以耳（Srotra，聽覺）、鼻（Ghrana，嗅覺）、舌（Jihva，味覺）、身（Kaya，觸覺）、意處（Manas-ayatana，意根）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』

『善現！因為散空清凈，所以色處（Rupa-ayatana，色塵）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果色處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為散空清凈，所以聲（Sabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparsha，觸感）、法處（Dharma-ayatana，法塵）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』

『善現！因為散空清凈，所以眼界（Caksur-dhatu，眼界）清凈；眼界清凈

【English Translation】 English version The Buddha's Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi) is pure; if the All-Knowing Wisdom (Sarvajnata) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Furthermore, Subhuti! Because dispersed emptiness (Vivikta-sunyata) is pure, form (Rupa) is pure; because form is pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if form is pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because dispersed emptiness is pure, feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if feeling, perception, mental formations, and consciousness are pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhuti! Because dispersed emptiness is pure, the eye faculty (Caksus-ayatana) is pure; because the eye faculty is pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if the eye faculty is pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because dispersed emptiness is pure, the ear (Srotra), nose (Ghrana), tongue (Jihva), body (Kaya), and mind faculties (Manas-ayatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if the ear, nose, tongue, body, and mind faculties are pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhuti! Because dispersed emptiness is pure, the form object (Rupa-ayatana) is pure; because the form object is pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if the form object is pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because dispersed emptiness is pure, sound (Sabda), smell (Gandha), taste (Rasa), touch (Sparsha), and mental objects (Dharma-ayatana) are pure; because sound, smell, taste, touch, and mental objects are pure, the All-Knowing Wisdom is pure. Why is that? If dispersed emptiness is pure, if sound, smell, taste, touch, and mental objects are pure, if the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhuti! Because dispersed emptiness is pure, the eye element (Caksur-dhatu) is pure; the eye element is pure

---

凈故一切智智清凈。何以故？若散空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若散空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若散空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故舌界清凈，舌界清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為散空的清凈，一切智智(sarvajnata)也清凈。為什麼呢？如果散空清凈，眼界(caksu-dhatu)清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為散空清凈，所以眼識界(caksu-vijnana-dhatu)以及眼觸(caksu-samsparsa)、眼觸為緣所生的諸受(vedana)也清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？如果散空清凈，乃至眼觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為散空清凈，所以耳界(srotra-dhatu)清凈，耳界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，耳界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為散空清凈，所以聲界(sabda-dhatu)、耳識界(srotra-vijnana-dhatu)以及耳觸(srotra-samsparsa)、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果散空清凈，聲界乃至耳觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為散空清凈，所以鼻界(ghrana-dhatu)清凈，鼻界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，鼻界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為散空清凈，所以香界(gandha-dhatu)、鼻識界(ghrana-vijnana-dhatu)以及鼻觸(ghrana-samsparsa)、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果散空清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為散空清凈，所以舌界(jihva-dhatu)清凈，舌界清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Because of the purity of the dispersed emptiness, the all-knowing wisdom (sarvajnata) is also pure. Why is that? If the dispersed emptiness is pure, the eye realm (caksu-dhatu) is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the eye consciousness realm (caksu-vijnana-dhatu) and eye contact (caksu-samsparsa), and the various feelings (vedana) arising from eye contact are also pure; and because the various feelings arising from eye contact are pure, the all-knowing wisdom is also pure. Why is that? If the dispersed emptiness is pure, and the various feelings arising from eye contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the dispersed emptiness, the ear realm (srotra-dhatu) is pure, and because the ear realm is pure, the all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, the ear realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the sound realm (sabda-dhatu), the ear consciousness realm (srotra-vijnana-dhatu), and ear contact (srotra-samsparsa), and the various feelings arising from ear contact are pure; and because the sound realm and the various feelings arising from ear contact are pure, the all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, and the sound realm and the various feelings arising from ear contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the dispersed emptiness, the nose realm (ghrana-dhatu) is pure, and because the nose realm is pure, the all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, the nose realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the smell realm (gandha-dhatu), the nose consciousness realm (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsa), and the various feelings arising from nose contact are pure; and because the smell realm and the various feelings arising from nose contact are pure, the all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, and the smell realm and the various feelings arising from nose contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the dispersed emptiness, the tongue realm (jihva-dhatu) is pure, and because the tongue realm is pure, the all-knowing wisdom is pure.'

---

。何以故？若散空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若散空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若散空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若散空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若散空

【現代漢語翻譯】 現代漢語譯本： 「為什麼呢？如果散空（一切現象的空性）是清凈的，那麼舌界（舌根及其感知）是清凈的，那麼一切智智（佛陀的智慧）也是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為散空清凈，所以味界（味覺對像）、舌識界（舌根的意識）以及舌觸（舌根與味覺對象的接觸）、舌觸為緣所生諸受（由舌觸產生的感受）都是清凈的。因為味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果散空清凈，那麼味界乃至舌觸為緣所生諸受清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現（須菩提的別名）！因為散空清凈，所以身界（身體及其感知）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，那麼身界清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為散空清凈，所以觸界（觸覺對像）、身識界（身體的意識）以及身觸（身體與觸覺對象的接觸）、身觸為緣所生諸受（由身觸產生的感受）都是清凈的。因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果散空清凈，那麼觸界乃至身觸為緣所生諸受清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現！因為散空清凈，所以意界（意識及其感知）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，那麼意界清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為散空清凈，所以法界（意識的對象）、意識界（意識的感知）以及意觸（意識與對象的接觸）、意觸為緣所生諸受（由意觸產生的感受）都是清凈的。因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果散空清凈，那麼法界乃至意觸為緣所生諸受清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 「善現！因為散空清凈，所以地界（地元素）清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果散空

【English Translation】 English version: Why is that? If the dispersed emptiness (the emptiness of all phenomena) is pure, then the tongue realm (the tongue organ and its perception) is pure, then all-knowing wisdom (Buddha's wisdom) is also pure, because there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the taste realm (objects of taste), the tongue consciousness realm (consciousness of the tongue organ), and the tongue contact (contact between the tongue organ and taste objects), and the various feelings arising from tongue contact are pure. Because the taste realm and even the various feelings arising from tongue contact are pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, then the taste realm and even the various feelings arising from tongue contact are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 『Subhuti (another name for Sudhāna)! Because the dispersed emptiness is pure, the body realm (the body and its perception) is pure, and because the body realm is pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, then the body realm is pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the touch realm (objects of touch), the body consciousness realm (consciousness of the body), and the body contact (contact between the body and touch objects), and the various feelings arising from body contact are pure. Because the touch realm and even the various feelings arising from body contact are pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, then the touch realm and even the various feelings arising from body contact are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the dispersed emptiness is pure, the mind realm (consciousness and its perception) is pure, and because the mind realm is pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, then the mind realm is pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the dharma realm (objects of consciousness), the consciousness realm (perception of consciousness), and the mind contact (contact between consciousness and objects), and the various feelings arising from mind contact are pure. Because the dharma realm and even the various feelings arising from mind contact are pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness is pure, then the dharma realm and even the various feelings arising from mind contact are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the dispersed emptiness is pure, the earth element (earth element) is pure, and because the earth element is pure, all-knowing wisdom is pure. Why is that? If the dispersed emptiness

---

清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故水、火、風、空、識界清凈。水、火、風、空、識界清凈故一切智智清凈。何以故？若散空清凈，若水、火、風、空識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若散空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若散空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若散空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若散空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若散空清凈，若內空

【現代漢語翻譯】 現代漢語譯本： 清凈，如果地界（dijie，指構成世界的地元素）清凈，如果一切智智（yīqièzhìzhì，指佛陀的智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕。散空（sankong，指空性的擴充套件）清凈，所以水界、火界、風界、空界、識界（shuǐjiè, huǒjiè, fēngjiè, kōngjiè, shíjiè，指構成世界的五種元素）清凈。水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕。 善現（Shanxian，佛陀的弟子名）！散空清凈，所以無明（wuming，指對真理的無知）清凈，無明清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果無明清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕。散空清凈，所以行（xing，指意志活動）、識（shi，指意識）、名色（mingse，指精神和物質）、六處（liuchu，指六種感官）、觸（chu，指感官與外界的接觸）、受（shou，指感受）、愛（ai，指慾望）、取（qu，指執著）、有（you，指存在）、生（sheng，指出生）、老死愁嘆苦憂惱（laosichoutankuyounao，指衰老、死亡、悲傷、痛苦、憂愁和煩惱）清凈。行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕。 善現！散空清凈，所以佈施波羅蜜多（bushiboluomita，指佈施的完美）清凈，佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕。散空清凈，所以凈戒（jingjie，指持戒的清凈）、安忍（anren，指忍耐）、精進（jingjin，指努力）、靜慮（jinglv，指禪定）、般若波羅蜜多（banruoboluomita，指智慧的完美）清凈。凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕。 善現！散空清凈，所以內空（neikong，指內在的空性）清凈，內空清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果內空

【English Translation】 English version: Purity, if the earth element (dijie) is pure, if the all-knowing wisdom (yīqièzhìzhì) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the expanded emptiness (sankong) is pure, the water element, fire element, wind element, space element, and consciousness element (shuǐjiè, huǒjiè, fēngjiè, kōngjiè, shíjiè) are pure. Because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti (Shanxian)! Because the expanded emptiness is pure, ignorance (wuming) is pure, and because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if ignorance is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the expanded emptiness is pure, volitional activities (xing), consciousness (shi), name and form (mingse), the six sense bases (liuchu), contact (chu), feeling (shou), craving (ai), grasping (qu), becoming (you), birth (sheng), and old age, death, sorrow, lamentation, pain, grief, and despair (laosichoutankuyounao) are pure. Because volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because the expanded emptiness is pure, the perfection of giving (bushiboluomita) is pure, and because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the expanded emptiness is pure, the perfection of morality (jingjie), patience (anren), effort (jingjin), meditation (jinglv), and wisdom (banruoboluomita) are pure. Because the perfection of morality up to the perfection of wisdom is pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if the perfection of morality up to the perfection of wisdom is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because the expanded emptiness is pure, inner emptiness (neikong) is pure, and because inner emptiness is pure, the all-knowing wisdom is pure. Why is that? If the expanded emptiness is pure, if inner emptiness

---

清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若散空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若散空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若散空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若散空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若散空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「

【現代漢語翻譯】 現代漢語譯本： 『清凈，如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它們之間無二、無二分、無差別、無斷絕。散空（samatha-sunyata，指寂靜的空性）清凈，所以外空（adhyatma-sunyata，內空）、內外空（bahirdha-sunyata，外空）、空空（sunyata-sunyata，空性之空性）、大空（maha-sunyata，廣大的空性）、勝義空（paramartha-sunyata，勝義諦的空性）、有為空（samskrta-sunyata，有為法的空性）、無為空（asamskrta-sunyata，無為法的空性）、畢竟空（atyanta-sunyata，究竟的空性）、無際空（anavaragra-sunyata，無邊際的空性）、無變異空（anavakara-sunyata，不變異的空性）、本性空（prakrti-sunyata，自性的空性）、自相空（svalaksana-sunyata，自相的空性）、共相空（samanya-laksana-sunyata，共相的空性）、一切法空（sarva-dharma-sunyata，一切法的空性）、不可得空（anupalambha-sunyata，不可得的空性）、無性空（abhava-sunyata，無自性的空性）、自性空（svabhava-sunyata，自性的空性）、無性自性空（abhava-svabhava-sunyata，無自性的自性的空性）清凈，外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』 『善現（Subhuti，佛陀的弟子）！散空清凈，所以真如（tathata，事物的真實本性）清凈，真如清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果真如清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。散空清凈，所以法界（dharma-dhatu，諸法界）、法性（dharma-ta，法的本性）、不虛妄性（avitathata，不虛妄的性質）、不變異性（ananyathata，不變異的性質）、平等性（samata，平等性）、離生性（viviktata，遠離生起的性質）、法定（dharmasthitita，法的住立）、法住（dharmata，法的存在）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空的界限）、不思議界（acintya-dhatu，不可思議的界限）清凈，法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』 『善現！散空清凈，所以苦聖諦（duhkha-satya，苦的真理）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。散空清凈，所以集（samudaya，苦的根源）、滅（nirodha，苦的止息）、道（marga，通往苦的止息的道路）聖諦清凈，集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』

【English Translation】 English version: 'Purity, if the purity of all-knowing wisdom (sarvajnata), is because there is no duality, no division, no difference, and no separation between them. Because the purity of calmed emptiness (samatha-sunyata), therefore the outer emptiness (adhyatma-sunyata), inner and outer emptiness (bahirdha-sunyata), emptiness of emptiness (sunyata-sunyata), great emptiness (maha-sunyata), ultimate emptiness (paramartha-sunyata), conditioned emptiness (samskrta-sunyata), unconditioned emptiness (asamskrta-sunyata), ultimate emptiness (atyanta-sunyata), boundless emptiness (anavaragra-sunyata), immutable emptiness (anavakara-sunyata), essential emptiness (prakrti-sunyata), self-characteristic emptiness (svalaksana-sunyata), common-characteristic emptiness (samanya-laksana-sunyata), emptiness of all dharmas (sarva-dharma-sunyata), emptiness of non-apprehension (anupalambha-sunyata), emptiness of no-nature (abhava-sunyata), emptiness of self-nature (svabhava-sunyata), emptiness of no-nature of self-nature (abhava-svabhava-sunyata) are pure, and because the outer emptiness up to the emptiness of no-nature of self-nature are pure, therefore the all-knowing wisdom is pure. Why is that? If the calmed emptiness is pure, if the outer emptiness up to the emptiness of no-nature of self-nature are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the calmed emptiness is pure, therefore the suchness (tathata) is pure, and because the suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the calmed emptiness is pure, if the suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the calmed emptiness is pure, therefore the dharma-realm (dharma-dhatu), dharma-nature (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), dharma-establishment (dharmasthitita), dharma-abiding (dharmata), reality-limit (bhutakoti), space-realm (akasa-dhatu), inconceivable-realm (acintya-dhatu) are pure, and because the dharma-realm up to the inconceivable-realm are pure, therefore the all-knowing wisdom is pure. Why is that? If the calmed emptiness is pure, if the dharma-realm up to the inconceivable-realm are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the calmed emptiness is pure, therefore the noble truth of suffering (duhkha-satya) is pure, and because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the calmed emptiness is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the calmed emptiness is pure, therefore the noble truths of origin (samudaya), cessation (nirodha), and path (marga) are pure, and because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? If the calmed emptiness is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

善現！散空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若散空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若散空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若散空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若散空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若散空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若散空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故空解脫門清凈，空解脫門清凈故一切

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為散空（vivikta-śūnyatā）清凈，所以四靜慮（catvāri dhyānāni）清凈；因為四靜慮清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果散空清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以八解脫（aṣṭau vimokṣāḥ）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以八勝處（aṣṭāv abhibhāyatanāni）、九次第定（navānupūrvasamāpattayaḥ）、十遍處（daśa kṛtsnāyatanāni）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以四念住（catvāri smṛtyupasthānāni）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以四正斷（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（aṣṭāṅgamārgaḥ）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果散空清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以空解脫門（śūnyatāvimokṣamukha）清凈；因為空解脫門清凈，所以一切

【English Translation】 English version: 'Subhuti! Because dispersed emptiness (vivikta-śūnyatā) is pure, the four dhyanas (catvāri dhyānāni) are pure; because the four dhyanas are pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If dispersed emptiness is pure, if the four dhyanas are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because dispersed emptiness is pure, the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless attainments are pure, all-knowing wisdom is pure. Why is that? If dispersed emptiness is pure, if the four immeasurables and the four formless attainments are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because dispersed emptiness is pure, the eight liberations (aṣṭau vimokṣāḥ) are pure; because the eight liberations are pure, all-knowing wisdom is pure. Why is that? If dispersed emptiness is pure, if the eight liberations are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because dispersed emptiness is pure, the eight mastery overcomings (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, all-knowing wisdom is pure. Why is that? If dispersed emptiness is pure, if the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because dispersed emptiness is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom is pure. Why is that? If dispersed emptiness is pure, if the four foundations of mindfulness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because dispersed emptiness is pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārgaḥ) are pure; because the four right exertions up to the eightfold noble path are pure, all-knowing wisdom is pure. Why is that? If dispersed emptiness is pure, if the four right exertions up to the eightfold noble path are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because dispersed emptiness is pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, all-

---

智智清凈。何以故？若散空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若散空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若散空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若散空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若散空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若散空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若散空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本： 智慧的清凈是怎樣的呢？因為如果散空（一切現象的空性）清凈，如果空解脫門清凈，如果一切智智（佛陀的智慧）清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以無相、無愿解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現（須菩提的別名）！因為散空清凈，所以菩薩十地清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現！因為散空清凈，所以五眼清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以六神通清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 「善現！因為散空清凈，所以佛十力清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為如果散空清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version: How is the purity of all-knowing wisdom (sarvajnata)? Because if the dispersed emptiness (shunya) is pure, if the emptiness liberation door is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the signless and wishless liberation doors are pure; because the signless and wishless liberation doors are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the signless and wishless liberation doors are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti (a name of Shariputra)! Because the dispersed emptiness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the ten bodhisattva grounds are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the dispersed emptiness is pure, the five eyes are pure; because the five eyes are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the five eyes are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the six superknowledges are pure; because the six superknowledges are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the six superknowledges are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the dispersed emptiness is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the ten powers of a Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dispersed emptiness is pure, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why is this so? Because if the dispersed emptiness is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

、無斷故。

「善現！散空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若散空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若散空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若散空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若散空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若散空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。散空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若散空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若散空清凈，若預流果清凈，若一切智智

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為散空(scattered emptiness)清凈，所以無忘失法(non-forgetfulness of Dharma)清凈；因為無忘失法清凈，所以一切智智(sarvajnata)清凈。為什麼呢？因為散空清凈、無忘失法清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以恒住舍性(abiding in equanimity)清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為散空清凈、恒住舍性清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以一切智(sarvajna)清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為散空清凈、一切智清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以道相智(knowledge of the path)和一切相智(knowledge of all aspects)清凈；因為道相智和一切相智清凈，所以一切智智清凈。為什麼呢？因為散空清凈、道相智和一切相智清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以一切陀羅尼門(all dharani gateways)清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為散空清凈、一切陀羅尼門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為散空清凈，所以一切三摩地門(all samadhi gateways)清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為散空清凈、一切三摩地門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為散空清凈，所以預流果(srotapanna-phala)清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為散空清凈、預流果清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti! Because scattered emptiness is pure, the non-forgetfulness of Dharma is pure; because the non-forgetfulness of Dharma is pure, the sarvajnata (all-knowing wisdom) is pure. Why is that? Because scattered emptiness being pure, the non-forgetfulness of Dharma being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them. Because scattered emptiness is pure, abiding in equanimity is pure; because abiding in equanimity is pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, abiding in equanimity being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them.』 『Subhuti! Because scattered emptiness is pure, the sarvajna (all-knowing) is pure; because the sarvajna is pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, the sarvajna being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them. Because scattered emptiness is pure, the knowledge of the path and the knowledge of all aspects are pure; because the knowledge of the path and the knowledge of all aspects are pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, the knowledge of the path and the knowledge of all aspects being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them.』 『Subhuti! Because scattered emptiness is pure, all dharani gateways are pure; because all dharani gateways are pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, all dharani gateways being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them. Because scattered emptiness is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, all samadhi gateways being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them.』 『Subhuti! Because scattered emptiness is pure, the srotapanna-phala (the fruit of stream-entry) is pure; because the srotapanna-phala is pure, the sarvajnata is pure. Why is that? Because scattered emptiness being pure, the srotapanna-phala being pure, and the sarvajnata being pure, there is no duality, no division, no difference, and no break between them.』

---

清凈，無二、無二分、無別、無斷故。散空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若散空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若散空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若散空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！散空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若散空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！無變異空清凈故色清凈，色清凈故一切智智清凈。何以故？若無變異空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無變異空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 因為散空(sankata-sunyata，一種空性)清凈，所以沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為散空清凈，所以一來(sakrdagamin，佛教修行果位之一)、不還(anagamin，佛教修行果位之一)、阿羅漢(arhat，佛教修行果位之一)的果位清凈。因為一來、不還、阿羅漢的果位清凈，所以一切智智(sarvajnata，佛陀的智慧)清凈。為什麼呢？因為散空清凈，一來、不還、阿羅漢的果位清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為散空清凈，所以獨覺菩提(pratyekabuddha-bodhi，獨覺的覺悟)清凈。因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為散空清凈，獨覺菩提清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為散空清凈，所以一切菩薩摩訶薩(bodhisattva-mahasattva，偉大的菩薩)的修行清凈。因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為散空清凈，一切菩薩摩訶薩的修行清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為散空清凈，所以諸佛無上正等菩提(anuttara-samyak-sambodhi，佛陀的無上正等覺悟)清凈。因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為散空清凈，諸佛無上正等菩提清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『再者，善現！因為無變異空(avikara-sunyata，一種空性)清凈，所以色(rupa，物質現象)清凈。因為色清凈，所以一切智智清凈。為什麼呢？因為無變異空清凈，色清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為無變異空清凈，所以受(vedana，感受)、想(samjna，概念)、行(samskara，意志)、識(vijnana，意識)清凈。因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為無變異空清凈，受、想、行、識清凈，以及一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』

【English Translation】 English version 'Subhuti! Because scattered emptiness (sankata-sunyata) is pure, there is no duality, no division of duality, no difference, and no cessation. Because scattered emptiness is pure, the fruits of once-returner (sakrdagamin), non-returner (anagamin), and arhat are pure. Because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because scattered emptiness is pure, the fruits of once-returner, non-returner, and arhat are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.' 'Subhuti! Because scattered emptiness is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure. Because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? Because scattered emptiness is pure, the enlightenment of a solitary buddha is pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.' 'Subhuti! Because scattered emptiness is pure, the practices of all bodhisattva-mahasattvas are pure. Because the practices of all bodhisattva-mahasattvas are pure, the all-knowing wisdom is pure. Why is that? Because scattered emptiness is pure, the practices of all bodhisattva-mahasattvas are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.' 'Subhuti! Because scattered emptiness is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure. Because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because scattered emptiness is pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.' 'Furthermore, Subhuti! Because unchanging emptiness (avikara-sunyata) is pure, form (rupa) is pure. Because form is pure, the all-knowing wisdom is pure. Why is that? Because unchanging emptiness is pure, form is pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them. Because unchanging emptiness is pure, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are pure. Because feeling, perception, volition, and consciousness are pure, the all-knowing wisdom is pure. Why is that? Because unchanging emptiness is pure, feeling, perception, volition, and consciousness are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.'

---

「善現！無變異空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無變異空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無變異空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無變異空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無變異空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若無變異空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於無變異的空性清凈，所以眼處（cakṣurāyatana）清凈；由於眼處清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果無變異的空性清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。由於無變異的空性清凈，所以耳、鼻、舌、身、意處（śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, mana-āyatana）清凈；由於耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！由於無變異的空性清凈，所以色處（rūpāyatana）清凈；由於色處清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。由於無變異的空性清凈，所以聲、香、味、觸、法處（śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana）清凈；由於聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！由於無變異的空性清凈，所以眼界（cakṣurdhātu）清凈；由於眼界清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。由於無變異的空性清凈，所以眼識界（cakṣurvijñānadhātu）以及眼觸（cakṣuḥsparśa）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

【English Translation】 English version 『Subhuti! Because of the purity of non-mutating emptiness, the eye base (cakṣurāyatana) is pure; because the eye base is pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If non-mutating emptiness is pure, if the eye base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of non-mutating emptiness, the ear, nose, tongue, body, and mind bases (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, mana-āyatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, the all-knowing wisdom is pure. Why is that? If non-mutating emptiness is pure, if the ear, nose, tongue, body, and mind bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』 『Subhuti! Because of the purity of non-mutating emptiness, the form base (rūpāyatana) is pure; because the form base is pure, the all-knowing wisdom is pure. Why is that? If non-mutating emptiness is pure, if the form base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of non-mutating emptiness, the sound, smell, taste, touch, and dharma bases (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma bases are pure, the all-knowing wisdom is pure. Why is that? If non-mutating emptiness is pure, if the sound, smell, taste, touch, and dharma bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』 『Subhuti! Because of the purity of non-mutating emptiness, the eye element (cakṣurdhātu) is pure; because the eye element is pure, the all-knowing wisdom is pure. Why is that? If non-mutating emptiness is pure, if the eye element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of non-mutating emptiness, the eye consciousness element (cakṣurvijñānadhātu), as well as eye contact (cakṣuḥsparśa), and the feelings born of eye contact (cakṣuḥsparśajā vedanā) are pure; and because the feelings born of eye contact are pure, the all-knowing wisdom is pure. Why is that? If non-mutating emptiness is pure, if the eye consciousness element and the feelings born of eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』

---

異空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若無變異空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若無變異空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若無變異空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 由於不變異的空性清凈，所以耳界(ear realm)清凈；由於耳界清凈，所以一切智智(sarvajnata，一切智慧的智慧)清凈。為什麼呢？如果不變異的空性不清凈，如果耳界不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。由於不變異的空性清凈，所以聲界(sound realm)、耳識界(ear consciousness realm)以及耳觸(ear contact)、耳觸為緣所生的諸受(feelings arising from ear contact)清凈；由於聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果不變異的空性不清凈，如果聲界乃至耳觸為緣所生的諸受不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。 『善現！由於不變異的空性清凈，所以鼻界(nose realm)清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？如果不變異的空性不清凈，如果鼻界不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。由於不變異的空性清凈，所以香界(smell realm)、鼻識界(nose consciousness realm)以及鼻觸(nose contact)、鼻觸為緣所生的諸受清凈；由於香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果不變異的空性不清凈，如果香界乃至鼻觸為緣所生的諸受不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。 『善現！由於不變異的空性清凈，所以舌界(tongue realm)清凈；由於舌界清凈，所以一切智智清凈。為什麼呢？如果不變異的空性不清凈，如果舌界不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。由於不變異的空性清凈，所以味界(taste realm)、舌識界(tongue consciousness realm)以及舌觸(tongue contact)、舌觸為緣所生的諸受清凈；由於味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果不變異的空性不清凈，如果味界乃至舌觸為緣所生的諸受不清凈，如果一切智智不清凈，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti! Because of the purity of non-mutating emptiness, the ear realm is pure; because the ear realm is pure, all-knowing wisdom (sarvajnata) is pure. Why is that? If non-mutating emptiness were not pure, if the ear realm were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them. Because of the purity of non-mutating emptiness, the sound realm, the ear consciousness realm, and ear contact, and the feelings arising from ear contact are pure; because the sound realm and the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? If non-mutating emptiness were not pure, if the sound realm and the feelings arising from ear contact were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them.』 『Subhuti! Because of the purity of non-mutating emptiness, the nose realm is pure; because the nose realm is pure, all-knowing wisdom is pure. Why is that? If non-mutating emptiness were not pure, if the nose realm were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them. Because of the purity of non-mutating emptiness, the smell realm, the nose consciousness realm, and nose contact, and the feelings arising from nose contact are pure; because the smell realm and the feelings arising from nose contact are pure, all-knowing wisdom is pure. Why is that? If non-mutating emptiness were not pure, if the smell realm and the feelings arising from nose contact were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them.』 『Subhuti! Because of the purity of non-mutating emptiness, the tongue realm is pure; because the tongue realm is pure, all-knowing wisdom is pure. Why is that? If non-mutating emptiness were not pure, if the tongue realm were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them. Because of the purity of non-mutating emptiness, the taste realm, the tongue consciousness realm, and tongue contact, and the feelings arising from tongue contact are pure; because the taste realm and the feelings arising from tongue contact are pure, all-knowing wisdom is pure. Why is that? If non-mutating emptiness were not pure, if the taste realm and the feelings arising from tongue contact were not pure, if all-knowing wisdom were not pure, then there would be no duality, no division of duality, no difference, and no separation between them.』

---

別、無斷故。

「善現！無變異空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若無變異空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若無變異空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若無變異空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若無變異空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若無變異空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為無變異空(avikara-sunyata)清凈，所以身界(kaya-dhatu)清凈；因為身界清凈，所以一切智智(sarvajnata-jnana)清凈。為什麼呢？如果無變異空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為無變異空清凈，所以觸界(sparsha-dhatu)、身識界(kaya-vijnana-dhatu)以及身觸(kaya-sparsha)、身觸為緣所生的諸受(vedana)清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為無變異空清凈，所以意界(mano-dhatu)清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為無變異空清凈，所以法界(dharma-dhatu)、意識界(mano-vijnana-dhatu)以及意觸(mano-sparsha)、意觸為緣所生的諸受清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為無變異空清凈，所以地界(prthivi-dhatu)清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為無變異空清凈，所以水界(ap-dhatu)、火界(tejo-dhatu)、風界(vayu-dhatu)、空界(akasha-dhatu)、識界(vijnana-dhatu)清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the non-mutating emptiness (avikara-sunyata) is pure, the body element (kaya-dhatu) is pure; because the body element is pure, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the non-mutating emptiness is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the non-mutating emptiness is pure, the touch element (sparsha-dhatu), the body consciousness element (kaya-vijnana-dhatu), and body contact (kaya-sparsha), and the various feelings (vedana) arising from body contact are pure; because the touch element and the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? If the non-mutating emptiness is pure, if the touch element and the various feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the non-mutating emptiness is pure, the mind element (mano-dhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the non-mutating emptiness is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the non-mutating emptiness is pure, the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and mind contact (mano-sparsha), and the various feelings arising from mind contact are pure; because the dharma element and the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If the non-mutating emptiness is pure, if the dharma element and the various feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the non-mutating emptiness is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the non-mutating emptiness is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the non-mutating emptiness is pure, the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the non-mutating emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

---

二分、無別、無斷故。

「善現！無變異空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若無變異空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若無變異空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十二 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十三

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十二

「善現！無變異空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若無變異空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若無變異空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故內空清凈，內空清

【現代漢語翻譯】 現代漢語譯本 因為它們是不可分的、無差別的、無斷裂的。 『善現(Subhuti，佛陀的弟子)！因為無變異空(avikara-sunyata，不變異的空性)是清凈的，所以無明(avidya，無知)是清凈的；因為無明是清凈的，所以一切智智(sarvajnata，對一切的智慧)是清凈的。為什麼呢？因為如果無變異空是清凈的，無明是清凈的，一切智智是清凈的，它們之間是無二的、不可分的、無差別的、無斷裂的。因為無變異空是清凈的，所以行(samskara，業力)、識(vijnana，意識)、名色(nama-rupa，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(jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀嘆、痛苦、憂愁和煩惱)是清凈的；因為行乃至老死愁嘆苦憂惱是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無變異空是清凈的，行乃至老死愁嘆苦憂惱是清凈的，一切智智是清凈的，它們之間是無二的、不可分的、無差別的、無斷裂的。 《大般若波羅蜜多經》卷第二百一十二 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百一十三 三藏法師玄奘奉　詔譯初分難信解品第三十四之三十二 『善現！因為無變異空是清凈的，所以佈施波羅蜜多(dana-paramita，佈施的完美)是清凈的；因為佈施波羅蜜多是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無變異空是清凈的，佈施波羅蜜多是清凈的，一切智智是清凈的，它們之間是無二的、不可分的、無差別的、無斷裂的。因為無變異空是清凈的，所以凈戒(shila-paramita，戒律的完美)、安忍(kshanti-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)是清凈的；因為凈戒乃至般若波羅蜜多是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無變異空是清凈的，凈戒乃至般若波羅蜜多是清凈的，一切智智是清凈的，它們之間是無二的、不可分的、無差別的、無斷裂的。 『善現！因為無變異空是清凈的，所以內空(adhyatma-sunyata，內空的空性)是清凈的；內空是清凈的

【English Translation】 English version Because they are indivisible, non-distinct, and without separation. 'Subhuti! Because the unchangeable emptiness (avikara-sunyata) is pure, ignorance (avidya) is pure; because ignorance is pure, the wisdom of all-knowing (sarvajnata) is pure. Why? Because if the unchangeable emptiness is pure, ignorance is pure, and the wisdom of all-knowing is pure, they are non-dual, indivisible, non-distinct, and without separation. Because the unchangeable emptiness is pure, so are karmic formations (samskara), consciousness (vijnana), name and form (nama-rupa), 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 (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa); because karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the wisdom of all-knowing is pure. Why? Because if the unchangeable emptiness is pure, karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the wisdom of all-knowing is pure, they are non-dual, indivisible, non-distinct, and without separation.' The Great Perfection of Wisdom Sutra, Scroll 212 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 213 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 32 on Difficult to Believe and Understand 'Subhuti! Because the unchangeable emptiness is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the wisdom of all-knowing is pure. Why? Because if the unchangeable emptiness is pure, the perfection of giving is pure, and the wisdom of all-knowing is pure, they are non-dual, indivisible, non-distinct, and without separation. Because the unchangeable emptiness is pure, the perfections of morality (shila-paramita), patience (kshanti-paramita), vigor (virya-paramita), meditation (dhyana-paramita), and wisdom (prajna-paramita) are pure; because the perfections of morality up to wisdom are pure, the wisdom of all-knowing is pure. Why? Because if the unchangeable emptiness is pure, the perfections of morality up to wisdom are pure, and the wisdom of all-knowing is pure, they are non-dual, indivisible, non-distinct, and without separation.' 'Subhuti! Because the unchangeable emptiness is pure, inner emptiness (adhyatma-sunyata) is pure; inner emptiness is pure'

---

凈故一切智智清凈。何以故？若無變異空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若無變異空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若無變異空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若無變異空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若無變異空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若無變異

【現代漢語翻譯】 現代漢語譯本： 因為無變異的空性清凈，所以一切智智（sarvajnatajnana，指佛陀的智慧）清凈。為什麼呢？如果無變異的空性清凈，內空（adhyatma-shunyata，指內在的空性）清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無變異的空性清凈，所以外空（bahirdha-shunyata，指外在的空性）、內外空（adhyatma-bahirdha-shunyata，指內外皆空的空性）、空空（shunyata-shunyata，指空性的空性）、大空（maha-shunyata，指廣大的空性）、勝義空（paramartha-shunyata，指究竟的空性）、有為空（samskrita-shunyata，指有為法的空性）、無為空（asamskrita-shunyata，指無為法的空性）、畢竟空（atyanta-shunyata，指徹底的空性）、無際空（anavaragra-shunyata，指無邊際的空性）、散空（anavakara-shunyata，指無散亂的空性）、本性空（prakriti-shunyata，指本性的空性）、自相空（svabhava-shunyata，指自性的空性）、共相空（sarva-dharma-shunyata，指一切法的空性）、一切法空（sarva-dharma-shunyata，指一切法的空性）、不可得空（anupalambha-shunyata，指不可得的空性）、無性空（abhava-shunyata，指無自性的空性）、自性空（svabhava-shunyata，指自性的空性）、無性自性空（abhava-svabhava-shunyata，指無自性的自性的空性）都清凈。因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現（Subhuti，佛陀的弟子）！因為無變異的空性清凈，所以真如（tathata，指事物的真實如是）清凈，真如清凈所以一切智智清凈。為什麼呢？如果無變異的空性清凈，真如清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無變異的空性清凈，所以法界（dharma-dhatu，指一切法的界限）、法性（dharma-ta，指法的本性）、不虛妄性（avitathata，指不虛妄的性質）、不變異性（avikarata，指不變異的性質）、平等性（samata，指平等的性質）、離生性（viviktata，指遠離生起的性質）、法定（dharma-sthiti，指法的安住）、法住（dharma-niyama，指法的規律）、實際（bhutakoti，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）都清凈。因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果無變異的空性清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為無變異的空性清凈，所以苦聖諦（duhkha-satya，指苦的真理）清凈，苦聖諦清凈所以一切智智清凈。為什麼呢？如果無變異的空性清凈，苦聖諦清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無變異的空性清凈，所以集聖諦（samudaya-satya，指苦的起因的真理）、滅聖諦（nirodha-satya，指苦的止息的真理）、道聖諦（marga-satya，指通往苦的止息的道路的真理）清凈，集、滅、道聖諦清凈所以一切智智清凈。為什麼呢？如果無變異的空性清凈，集、滅、道聖諦清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version: Because of the purity of non-variant emptiness, the all-knowing wisdom (sarvajnatajnana, referring to the wisdom of the Buddha) is pure. Why is that? If non-variant emptiness is pure, inner emptiness (adhyatma-shunyata, referring to the emptiness of the inner self) is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because non-variant emptiness is pure, outer emptiness (bahirdha-shunyata, referring to the emptiness of the external), inner and outer emptiness (adhyatma-bahirdha-shunyata, referring to the emptiness of both inner and outer), emptiness of emptiness (shunyata-shunyata, referring to the emptiness of emptiness), great emptiness (maha-shunyata, referring to vast emptiness), ultimate emptiness (paramartha-shunyata, referring to ultimate emptiness), conditioned emptiness (samskrita-shunyata, referring to the emptiness of conditioned phenomena), unconditioned emptiness (asamskrita-shunyata, referring to the emptiness of unconditioned phenomena), ultimate emptiness (atyanta-shunyata, referring to complete emptiness), boundless emptiness (anavaragra-shunyata, referring to limitless emptiness), dispersed emptiness (anavakara-shunyata, referring to non-scattered emptiness), essential emptiness (prakriti-shunyata, referring to the emptiness of essence), self-characteristic emptiness (svabhava-shunyata, referring to the emptiness of self-nature), common characteristic emptiness (sarva-dharma-shunyata, referring to the emptiness of all phenomena), emptiness of all dharmas (sarva-dharma-shunyata, referring to the emptiness of all dharmas), unattainable emptiness (anupalambha-shunyata, referring to unattainable emptiness), non-nature emptiness (abhava-shunyata, referring to the emptiness of non-self-nature), self-nature emptiness (svabhava-shunyata, referring to the emptiness of self-nature), and non-nature self-nature emptiness (abhava-svabhava-shunyata, referring to the emptiness of non-self-nature's self-nature) are all pure. Because outer emptiness up to non-nature self-nature emptiness is pure, all-knowing wisdom is pure. Why is that? If non-variant emptiness is pure, outer emptiness up to non-nature self-nature emptiness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti (a disciple of the Buddha)! Because of the purity of non-variant emptiness, suchness (tathata, referring to the true nature of things) is pure, and because suchness is pure, all-knowing wisdom is pure. Why is that? If non-variant emptiness is pure, suchness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-variant emptiness, the dharma realm (dharma-dhatu, referring to the realm of all dharmas), dharma nature (dharma-ta, referring to the nature of dharma), non-deceptive nature (avitathata, referring to the nature of non-deception), non-variant nature (avikarata, referring to the nature of non-variation), equality (samata, referring to the nature of equality), detachment from arising (viviktata, referring to the nature of detachment from arising), dharma stability (dharma-sthiti, referring to the stability of dharma), dharma abiding (dharma-niyama, referring to the law of dharma), the actual limit (bhutakoti, referring to the actual limit), the space realm (akasha-dhatu, referring to the realm of space), and the inconceivable realm (acintya-dhatu, referring to the inconceivable realm) are all pure. Because the dharma realm up to the inconceivable realm is pure, all-knowing wisdom is pure. Why is that? If non-variant emptiness is pure, the dharma realm up to the inconceivable realm is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because of the purity of non-variant emptiness, the noble truth of suffering (duhkha-satya, referring to the truth of suffering) is pure, and because the noble truth of suffering is pure, all-knowing wisdom is pure. Why is that? If non-variant emptiness is pure, the noble truth of suffering is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-variant emptiness, the noble truth of the origin of suffering (samudaya-satya, referring to the truth of the origin of suffering), the noble truth of the cessation of suffering (nirodha-satya, referring to the truth of the cessation of suffering), and the noble truth of the path to the cessation of suffering (marga-satya, referring to the truth of the path to the cessation of suffering) are pure, and because the noble truths of origin, cessation, and path are pure, all-knowing wisdom is pure. Why is that? If non-variant emptiness is pure, the noble truths of origin, cessation, and path are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若無變異空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若無變異空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若無變異空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若無變異空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若無變異空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若無變異空清

【現代漢語翻譯】 現代漢語譯本：空性是清凈的，如果集諦（苦的根源）、滅諦（苦的止息）、道諦（通往苦止息的道路）這三聖諦是清凈的，如果一切智智（佛陀的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（須菩提）！因為無變異的空性是清凈的，所以四靜慮（禪定）是清凈的；因為四靜慮是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，如果四靜慮是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異的空性是清凈的，所以四無量心（慈、悲、喜、舍）和四無色定是清凈的；因為四無量心和四無色定是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，如果四無量心和四無色定是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異的空性是清凈的，所以八解脫是清凈的；因為八解脫是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，如果八解脫是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異的空性是清凈的，所以八勝處、九次第定、十遍處是清凈的；因為八勝處、九次第定、十遍處是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，如果八勝處、九次第定、十遍處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異的空性是清凈的，所以四念住是清凈的；因為四念住是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，如果四念住是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異的空性是清凈的，所以四正斷、四神足、五根、五力、七等覺支、八聖道支是清凈的；因為四正斷乃至八聖道支是清凈的，所以一切智智是清凈的。為什麼呢？如果無變異的空性是清凈的，

【English Translation】 English version: Emptiness is pure; if the noble truths of the origin (of suffering), cessation (of suffering), and the path (to the cessation of suffering) are pure, if all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because unchangeable emptiness is pure, the four dhyanas (meditations) are pure; because the four dhyanas are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure, if the four dhyanas are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because unchangeable emptiness is pure, the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure, if the four immeasurables and the four formless absorptions are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because unchangeable emptiness is pure, the eight liberations are pure; because the eight liberations are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure, if the eight liberations are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because unchangeable emptiness is pure, the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres are pure; because the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure, if the eight mastery overcomings, the nine successive abidings, and the ten all-pervading spheres are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because unchangeable emptiness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure, if the four foundations of mindfulness are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because unchangeable emptiness is pure, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right exertions up to the eightfold noble path are pure, all-knowing wisdom is pure. Why is that? If unchangeable emptiness is pure,

---

凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若無變異空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若無變異空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若無變異空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若無變異空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若無變異空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若無變異空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故四無所畏

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果四正斷（catvāri samyakprahāṇāni，四種正確的努力）乃至八聖道支（āryāṣṭāṅgamārga，達到解脫的八個步驟）清凈，如果一切智智（sarvākārajñatā，對一切事物和現象的完全理解）清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異空（avikāra śūnyatā，不變的空性）清凈，所以空解脫門（śūnyatāvimokṣamukha，通過理解空性而獲得的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異空清凈，所以無相解脫門（animittavimokṣamukha，通過理解無相而獲得的解脫之門）和無愿解脫門（apraṇihitavimokṣamukha，通過理解無愿而獲得的解脫之門）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異空清凈，所以菩薩十地（bodhisattvabhūmi，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異空清凈，所以五眼（pañca cakṣūṃsi，五種不同的視覺能力）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異空清凈，所以六神通（ṣaṭ abhijñāḥ，六種超自然能力）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為無變異空清凈，所以佛十力（daśa tathāgatabalāni，佛的十種力量）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為如果無變異空清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為無變異空清凈，所以四無所畏（catvāri vaiśāradyāni，佛的四種無畏）清凈；

【English Translation】 English version: 'Subhuti! If the four right exertions (catvāri samyakprahāṇāni) up to the eightfold noble path (āryāṣṭāṅgamārga) are pure, if the all-knowing wisdom (sarvākārajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable emptiness (avikāra śūnyatā) is pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable emptiness is pure, the signless liberation gate (animittavimokṣamukha) and the wishless liberation gate (apraṇihitavimokṣamukha) are pure; because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the signless and wishless liberation gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable emptiness is pure, the ten bodhisattva grounds (bodhisattvabhūmi) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable emptiness is pure, the five eyes (pañca cakṣūṃsi) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable emptiness is pure, the six superknowledges (ṣaṭ abhijñāḥ) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable emptiness is pure, the ten powers of a Buddha (daśa tathāgatabalāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the immutable emptiness is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable emptiness is pure, the four fearlessnesses (catvāri vaiśāradyāni) are pure;'

---

、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若無變異空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若無變異空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若無變異空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若無變異空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若無變異空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若無變異空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故一切三摩地

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！四無礙解（catasra-pratisamvidah，四種無礙的智慧）、大慈（maitri，給予快樂的願望）、大悲（karuna，解除痛苦的願望）、大喜（mudita，對他人快樂的喜悅）、大舍（upeksa，平等心）、十八佛不共法（avenika-buddha-dharma，佛獨有的十八種功德）清凈，因為四無所畏（catvari-vaisaradyani，佛的四種無畏）乃至十八佛不共法清凈，所以一切智智（sarvajnata，對一切事物和所有方面的智慧）清凈。為什麼呢？如果無變異空（avikara-sunyata，不變異的空性）清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為無變異空清凈，所以無忘失法（asammosa-dharma，不忘失正念的品質）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無變異空清凈，所以恒住舍性（tatramadhyasthata，保持平等心的能力）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為無變異空清凈，所以一切智（sarvajna，對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無變異空清凈，所以道相智（marga-jnana，對道的智慧）、一切相智（sarvakarajnata，對一切事物所有方面的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為無變異空清凈，所以一切陀羅尼門（dharani-mukha，總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無變異空清凈，所以一切三摩地（samadhi，禪定）

【English Translation】 English version: 「Subhuti! The four unhindered knowledges (catasra-pratisamvidah), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are pure. Because the four fearlessnesses (catvari-vaisaradyani) up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the unchangeable emptiness (avikara-sunyata) is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because the unchangeable emptiness is pure, the non-forgetfulness of the Dharma (asammosa-dharma) is pure; because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? If the unchangeable emptiness is pure, if the non-forgetfulness of the Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unchangeable emptiness is pure, the constant abiding in equanimity (tatramadhyasthata) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the unchangeable emptiness is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because the unchangeable emptiness is pure, the all-knowing wisdom (sarvajna) is pure; because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the unchangeable emptiness is pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unchangeable emptiness is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the unchangeable emptiness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti! Because the unchangeable emptiness is pure, all the gateways to dharani (dharani-mukha) are pure; because all the gateways to dharani are pure, the all-knowing wisdom is pure. Why is that? If the unchangeable emptiness is pure, if all the gateways to dharani are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unchangeable emptiness is pure, all the samadhis (samadhi)

---

門清凈，一切三摩地門清凈故一切智智清凈。何以故？若無變異空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若無變異空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。無變異空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若無變異空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若無變異空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若無變異空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無變異空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若無變異空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！本性空清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！門（Dvara）清凈，因為一切三摩地門（Samādhi-dvara）清凈，所以一切智智（Sarvajnata-jnana）清凈。為什麼呢？如果無變異空（Avikara-sunyata）清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！無變異空清凈，所以預流果（Srota-apanna-phala）清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。無變異空清凈，所以一來果（Sakrdagamin-phala）、不還果（Anagamin-phala）、阿羅漢果（Arhat-phala）清凈，一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！無變異空清凈，所以獨覺菩提（Pratyekabuddha-bodhi）清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！無變異空清凈，所以一切菩薩摩訶薩行（Bodhisattva-mahasattva-carya）清凈，一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！無變異空清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi）清凈，諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果無變異空清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『再者，善現！本性空（Prakrti-sunyata）清凈，

【English Translation】 English version 『Subhuti, the door (Dvara) is pure, because all doors of samadhi (Samādhi-dvara) are pure, therefore the wisdom of all-knowing (Sarvajnata-jnana) is pure. Why is that? If the emptiness of non-alteration (Avikara-sunyata) is pure, if all doors of samadhi are pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti, because the emptiness of non-alteration is pure, therefore the fruit of stream-enterer (Srota-apanna-phala) is pure, and because the fruit of stream-enterer is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of non-alteration is pure, if the fruit of stream-enterer is pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of non-alteration is pure, therefore the fruit of once-returner (Sakrdagamin-phala), the fruit of non-returner (Anagamin-phala), and the fruit of Arhat (Arhat-phala) are pure, and because the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of non-alteration is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti, because the emptiness of non-alteration is pure, therefore the enlightenment of a solitary buddha (Pratyekabuddha-bodhi) is pure, and because the enlightenment of a solitary buddha is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of non-alteration is pure, if the enlightenment of a solitary buddha is pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti, because the emptiness of non-alteration is pure, therefore the practices of all Bodhisattva-mahasattvas (Bodhisattva-mahasattva-carya) are pure, and because the practices of all Bodhisattva-mahasattvas are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of non-alteration is pure, if the practices of all Bodhisattva-mahasattvas are pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti, because the emptiness of non-alteration is pure, therefore the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure, and because the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of non-alteration is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Furthermore, Subhuti, the emptiness of intrinsic nature (Prakrti-sunyata) is pure,』

---

凈故色清凈，色清凈故一切智智清凈。何以故？若本性空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若本性空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若本性空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若本性空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若本性空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若本性空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若本性空清凈，若眼界清凈，若一切智智清凈，

【現代漢語翻譯】 現代漢語譯本 因為本性空（śūnyatā）的清凈，所以色（rūpa）也清凈；因為色清凈，所以一切智智（sarvajñātā）也清凈。為什麼呢？因為本性空清凈、色清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為本性空清凈，所以受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也清凈；因為受、想、行、識清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、受、想、行、識清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhūti）！因為本性空清凈，所以眼處（cakṣurāyatana）也清凈；因為眼處清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、眼處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為本性空清凈，所以耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意處（manāyatana）也清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、耳、鼻、舌、身、意處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！因為本性空清凈，所以色處（rūpāyatana）也清凈；因為色處清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、色處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為本性空清凈，所以聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）、法處（dharmāyatana）也清凈；因為聲、香、味、觸、法處清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、聲、香、味、觸、法處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！因為本性空清凈，所以眼界（cakṣurdhātu）也清凈；因為眼界清凈，所以一切智智也清凈。為什麼呢？因為本性空清凈、眼界清凈和一切智智清凈，

【English Translation】 English version Because of the purity of intrinsic emptiness (śūnyatā), form (rūpa) is also pure; because form is pure, all-knowing wisdom (sarvajñātā) is also pure. Why is that? Because intrinsic emptiness, form, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of intrinsic emptiness, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, feeling, perception, mental formations, consciousness, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous. 『Subhūti! Because of the purity of intrinsic emptiness, the eye faculty (cakṣurāyatana) is also pure; because the eye faculty is pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, the eye faculty, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of intrinsic emptiness, the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind faculties (manāyatana) are also pure; because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, the ear, nose, tongue, body, and mind faculties, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous.』 『Subhūti! Because of the purity of intrinsic emptiness, the form object (rūpāyatana) is also pure; because the form object is pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, the form object, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of intrinsic emptiness, sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and the mental object (dharmāyatana) are also pure; because sound, smell, taste, touch, and the mental object are pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, sound, smell, taste, touch, the mental object, and all-knowing wisdom are not dual, not divided, not different, and not discontinuous.』 『Subhūti! Because of the purity of intrinsic emptiness, the eye element (cakṣurdhātu) is also pure; because the eye element is pure, all-knowing wisdom is also pure. Why is that? Because intrinsic emptiness, the eye element, and all-knowing wisdom are

---

無二、無二分、無別、無斷故。本性空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若本性空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若本性空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若本性空清凈，若舌界清凈，若一切智

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為本性空（Prakrti-sunyata）是清凈的，所以沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為本性空是清凈的，所以眼識界（Caksu-vijnana-dhatu）以及眼觸（Caksu-samsparsha）、眼觸為緣所生的諸受（Caksu-samsparshaja-vedana）都是清凈的，乃至眼觸為緣所生的諸受清凈，所以一切智智（Sarvajnata-jnana）也是清凈的。為什麼呢？如果本性空是清凈的，如果乃至眼觸為緣所生的諸受是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！因為本性空是清凈的，所以耳界（Srotra-dhatu）是清凈的，耳界清凈所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果耳界是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為本性空是清凈的，所以聲界（Shabda-dhatu）、耳識界以及耳觸、耳觸為緣所生的諸受都是清凈的，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果本性空是清凈的，如果聲界乃至耳觸為緣所生的諸受是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！因為本性空是清凈的，所以鼻界（Ghrana-dhatu）是清凈的，鼻界清凈所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為本性空是清凈的，所以香界（Gandha-dhatu）、鼻識界以及鼻觸、鼻觸為緣所生的諸受都是清凈的，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果本性空是清凈的，如果香界乃至鼻觸為緣所生的諸受是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。 『善現！因為本性空是清凈的，所以舌界（Jihva-dhatu）是清凈的，舌界清凈所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果舌界是清凈的，如果一切智智是清凈的，那麼它們之間就沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。

【English Translation】 English version 'Subhuti! Because the intrinsic nature of emptiness (Prakrti-sunyata) is pure, there is no duality, no division of duality, no difference, and no cessation. Because the intrinsic nature of emptiness is pure, the eye-consciousness realm (Caksu-vijnana-dhatu), as well as eye-contact (Caksu-samsparsha), and the various feelings arising from eye-contact (Caksu-samsparshaja-vedana) are pure, and even the purity of the feelings arising from eye-contact leads to the purity of all-knowing wisdom (Sarvajnata-jnana). Why is this so? If the intrinsic nature of emptiness is pure, if even the feelings arising from eye-contact are pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, the ear realm (Srotra-dhatu) is pure, and because the ear realm is pure, all-knowing wisdom is pure. Why is this so? If the intrinsic nature of emptiness is pure, if the ear realm is pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. Because the intrinsic nature of emptiness is pure, the sound realm (Shabda-dhatu), the ear-consciousness realm, as well as ear-contact, and the various feelings arising from ear-contact are pure, and the purity of the sound realm up to the feelings arising from ear-contact leads to the purity of all-knowing wisdom. Why is this so? If the intrinsic nature of emptiness is pure, if the sound realm up to the feelings arising from ear-contact are pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, the nose realm (Ghrana-dhatu) is pure, and because the nose realm is pure, all-knowing wisdom is pure. Why is this so? If the intrinsic nature of emptiness is pure, if the nose realm is pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. Because the intrinsic nature of emptiness is pure, the smell realm (Gandha-dhatu), the nose-consciousness realm, as well as nose-contact, and the various feelings arising from nose-contact are pure, and the purity of the smell realm up to the feelings arising from nose-contact leads to the purity of all-knowing wisdom. Why is this so? If the intrinsic nature of emptiness is pure, if the smell realm up to the feelings arising from nose-contact are pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, the tongue realm (Jihva-dhatu) is pure, and because the tongue realm is pure, all-knowing wisdom is pure. Why is this so? If the intrinsic nature of emptiness is pure, if the tongue realm is pure, and if all-knowing wisdom is pure, then there is no duality, no division of duality, no difference, and no cessation between them.

---

智清凈，無二、無二分、無別、無斷故。本性空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若本性空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若本性空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若本性空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若本性空清凈，若地界清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！由於本性空（prakrti-sunyata，事物本質的空性）的清凈，所以智（jnana，智慧）是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以味界（rasa-dhatu，味覺的領域）、舌識界（jihva-vijnana-dhatu，舌頭意識的領域）以及舌觸（jihva-samsparsha，舌頭接觸）和以舌觸為緣所生的諸受（vedana，感受）都是清凈的。由於味界乃至以舌觸為緣所生的諸受清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）是清凈的。為什麼呢？因為本性空清凈、味界乃至以舌觸為緣所生的諸受清凈、以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以身界（kaya-dhatu，身體的領域）是清凈的，由於身界清凈，所以一切智智是清凈的。為什麼呢？因為本性空清凈、身界清凈、以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以觸界（sprastavya-dhatu，觸覺的領域）、身識界（kaya-vijnana-dhatu，身體意識的領域）以及身觸（kaya-samsparsha，身體接觸）和以身觸為緣所生的諸受都是清凈的。由於觸界乃至以身觸為緣所生的諸受清凈，所以一切智智是清凈的。為什麼呢？因為本性空清凈、觸界乃至以身觸為緣所生的諸受清凈、以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以意界（mano-dhatu，意識的領域）是清凈的，由於意界清凈，所以一切智智是清凈的。為什麼呢？因為本性空清凈、意界清凈、以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以法界（dharma-dhatu，法的領域）、意識界（mano-vijnana-dhatu，意識的領域）以及意觸（manas-samsparsha，意識接觸）和以意觸為緣所生的諸受都是清凈的。由於法界乃至以意觸為緣所生的諸受清凈，所以一切智智是清凈的。為什麼呢？因為本性空清凈、法界乃至以意觸為緣所生的諸受清凈、以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以地界（prthivi-dhatu，地元素的領域）是清凈的，由於地界清凈，所以一切智智是清凈的。為什麼呢？因為本性空清凈、地界清凈、

【English Translation】 English version: 'Subhuti! Because of the purity of the intrinsic emptiness (prakrti-sunyata), wisdom (jnana) is pure, as there is no duality, no division, no difference, and no discontinuity between them. Because of the purity of intrinsic emptiness, the taste realm (rasa-dhatu), the tongue consciousness realm (jihva-vijnana-dhatu), and tongue contact (jihva-samsparsha), and the various feelings (vedana) arising from tongue contact are pure. Because the taste realm and the various feelings arising from tongue contact are pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the taste realm and the various feelings arising from tongue contact, and the purity of all-knowing wisdom. 'Subhuti! Because of the purity of intrinsic emptiness, the body realm (kaya-dhatu) is pure, and because the body realm is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the body realm, and the purity of all-knowing wisdom. Because of the purity of intrinsic emptiness, the touch realm (sprastavya-dhatu), the body consciousness realm (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the various feelings arising from body contact are pure. Because the touch realm and the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the touch realm and the various feelings arising from body contact, and the purity of all-knowing wisdom. 'Subhuti! Because of the purity of intrinsic emptiness, the mind realm (mano-dhatu) is pure, and because the mind realm is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the mind realm, and the purity of all-knowing wisdom. Because of the purity of intrinsic emptiness, the dharma realm (dharma-dhatu), the mind consciousness realm (mano-vijnana-dhatu), and mind contact (manas-samsparsha), and the various feelings arising from mind contact are pure. Because the dharma realm and the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the dharma realm and the various feelings arising from mind contact, and the purity of all-knowing wisdom. 'Subhuti! Because of the purity of intrinsic emptiness, the earth element realm (prthivi-dhatu) is pure, and because the earth element realm is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of intrinsic emptiness, the purity of the earth element realm,

---

若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若本性空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若本性空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若本性空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若本性空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若本性空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若本性空清凈

【現代漢語翻譯】 現代漢語譯本： 如果一切智智（sarvajnata，指佛陀的智慧）是清凈的，那是因為它無二、無二分、無差別、無斷絕。由於本性空（prakrti-sunyata，指事物本質的空性）是清凈的，所以水、火、風、空、識界（五蘊中的地、水、火、風、空和識）也是清凈的；由於水、火、風、空、識界是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈、水、火、風、空、識界清凈和一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現（Subhuti，佛陀的弟子）！由於本性空是清凈的，所以無明（avidya，指對真理的無知）也是清凈的；由於無明是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈、無明清凈和一切智智清凈，它們之間無二、無二分、無差別、無斷絕。由於本性空是清凈的，所以行（samskara，指意志活動）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質）、六處（sadayatana，指六根）、觸（sparsa，指感官接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya，指衰老、死亡、悲傷、哀嘆、痛苦、憂愁和煩惱）也是清凈的；由於行乃至老死愁嘆苦憂惱是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈、行乃至老死愁嘆苦憂惱清凈和一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！由於本性空是清凈的，所以佈施波羅蜜多（dana-paramita，指佈施的完美）也是清凈的；由於佈施波羅蜜多是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈、佈施波羅蜜多清凈和一切智智清凈，它們之間無二、無二分、無差別、無斷絕。由於本性空是清凈的，所以凈戒波羅蜜多（sila-paramita，指持戒的完美）、安忍波羅蜜多（ksanti-paramita，指忍辱的完美）、精進波羅蜜多（virya-paramita，指精進的完美）、靜慮波羅蜜多（dhyana-paramita，指禪定的完美）、般若波羅蜜多（prajna-paramita，指智慧的完美）也是清凈的；由於凈戒乃至般若波羅蜜多是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈、凈戒乃至般若波羅蜜多清凈和一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！由於本性空是清凈的，所以內空（adhyatma-sunyata，指內在的空性）也是清凈的；由於內空是清凈的，所以一切智智也是清凈的。為什麼呢？因為本性空清凈

【English Translation】 English version: If the all-knowing wisdom (sarvajnata) is pure, it is because it is non-dual, without division, without distinction, and without cessation. Because the intrinsic emptiness (prakrti-sunyata) is pure, the water, fire, wind, space, and consciousness realms (the elements of earth, water, fire, wind, space, and consciousness in the five aggregates) are also pure; because the water, fire, wind, space, and consciousness realms are pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure, the water, fire, wind, space, and consciousness realms being pure, and the all-knowing wisdom being pure are non-dual, without division, without distinction, and without cessation. 'Subhuti! Because the intrinsic emptiness is pure, ignorance (avidya) is also pure; because ignorance is pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure, ignorance being pure, and the all-knowing wisdom being pure are non-dual, without division, without distinction, and without cessation. Because the intrinsic emptiness is pure, volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-soka-parideva-duhkha-daurmanasya) are also pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure, volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair being pure, and the all-knowing wisdom being pure are non-dual, without division, without distinction, and without cessation. 'Subhuti! Because the intrinsic emptiness is pure, the perfection of giving (dana-paramita) is also pure; because the perfection of giving is pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure, the perfection of giving being pure, and the all-knowing wisdom being pure are non-dual, without division, without distinction, and without cessation. Because the intrinsic emptiness is pure, the perfection of morality (sila-paramita), the perfection of patience (ksanti-paramita), the perfection of vigor (virya-paramita), the perfection of meditation (dhyana-paramita), and the perfection of wisdom (prajna-paramita) are also pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure, the perfection of morality up to the perfection of wisdom being pure, and the all-knowing wisdom being pure are non-dual, without division, without distinction, and without cessation. 'Subhuti! Because the intrinsic emptiness is pure, the emptiness of the internal (adhyatma-sunyata) is also pure; because the emptiness of the internal is pure, the all-knowing wisdom is also pure. Why is that? Because the intrinsic emptiness being pure

---

，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故外空、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、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若本性空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若本性空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若本性空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若本性空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若本性空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本： 『如果內在的空性清凈，如果一切智智（sarvajnata，指佛陀的智慧）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以外空、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、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空都是清凈的。由於外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為本性空清凈，所以真如（tathata，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以法界（dharmadhatu，一切法的界限）、法性（dharmata，法的本性）、不虛妄性（avitathata，真實不虛的性質）、不變異性（avikaratva，不變化的性質）、平等性（samata，平等的性質）、離生性（viviktata，遠離生起的性質）、法定（dharmasthiti，法的住立）、法住（dharmata-sthiti，法性的住立）、實際（bhutakoti，真實的邊際）、虛空界（akasadhatu，虛空的界限）、不思議界（acintyadhatu，不可思議的界限）都是清凈的。由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為本性空清凈，所以苦聖諦（duhkha satya，苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以集聖諦（samudaya satya，苦的起因的真理）、滅聖諦（nirodha satya，苦的止息的真理）、道聖諦（marga satya，通往苦的止息的道路的真理）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version: 『If the intrinsic emptiness is pure, if the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, no discontinuity between them. Because the intrinsic emptiness is pure, therefore the external emptiness, the internal and external emptiness, the emptiness of emptiness, the great emptiness, the ultimate emptiness, the conditioned emptiness, the unconditioned emptiness, the ultimate emptiness, the boundless emptiness, the scattered emptiness, the emptiness of non-alteration, the emptiness of self-nature, the emptiness of common nature, the emptiness of all dharmas, the emptiness of non-attainment, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of no-self-nature are all pure. Because the external emptiness up to the emptiness of no-self-nature is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the intrinsic emptiness is pure, if the external emptiness up to the emptiness of no-self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.』 『Subhuti! Because the intrinsic emptiness is pure, therefore the suchness (tathata) is pure; because the suchness is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the intrinsic emptiness is pure, if the suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them. Because the intrinsic emptiness is pure, therefore the realm of dharma (dharmadhatu), the nature of dharma (dharmata), the non-falsity (avitathata), the non-alteration (avikaratva), the equality (samata), the detachment from arising (viviktata), the established dharma (dharmasthiti), the abiding of dharma (dharmata-sthiti), the actual limit (bhutakoti), the realm of space (akasadhatu), and the inconceivable realm (acintyadhatu) are all pure. Because the realm of dharma up to the inconceivable realm is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the intrinsic emptiness is pure, if the realm of dharma up to the inconceivable realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.』 『Subhuti! Because the intrinsic emptiness is pure, therefore the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the intrinsic emptiness is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them. Because the intrinsic emptiness is pure, therefore the noble truth of the origin of suffering (samudaya satya), the noble truth of the cessation of suffering (nirodha satya), and the noble truth of the path to the cessation of suffering (marga satya) are pure; because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the intrinsic emptiness is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.』

---

、無別、無斷故。

「善現！本性空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若本性空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若本性空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若本性空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若本性空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若本性空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若本性空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為本性空（Prakrti-sunyata）是清凈的，所以四靜慮（catvari dhyanani）是清凈的；因為四靜慮是清凈的，所以一切智智（sarvajnata-jnana）是清凈的。為什麼呢？如果本性空是清凈的，四靜慮是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為本性空是清凈的，所以四無量（catasro apramanah）、四無色定（catasrah arūpa-samapattayah）是清凈的；因為四無量、四無色定是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，四無量、四無色定是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為本性空是清凈的，所以八解脫（asta vimoksah）是清凈的；因為八解脫是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，八解脫是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為本性空是清凈的，所以八勝處（asta abhibhv-ayatanani）、九次第定（nava anupurva-vihara-samapattayah）、十遍處（dasa krtsnayatana）是清凈的；因為八勝處、九次第定、十遍處是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，八勝處、九次第定、十遍處是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為本性空是清凈的，所以四念住（catvari smrtyupasthanani）是清凈的；因為四念住是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，四念住是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為本性空是清凈的，所以四正斷（catvari samyak-pradhanani）、四神足（catvarah rddhi-padah）、五根（panca indriyani）、五力（panca balani）、七等覺支（sapta bodhyangani）、八聖道支（asta arya-marga-angani）是清凈的；因為四正斷乃至八聖道支是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，四正斷乃至八聖道支是清凈的，一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。

【English Translation】 English version: 『Subhuti! Because the intrinsic nature of emptiness (Prakrti-sunyata) is pure, therefore the four dhyanas (catvari dhyanani) are pure; because the four dhyanas are pure, therefore the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the intrinsic nature of emptiness is pure, the four dhyanas are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the four immeasurables (catasro apramanah) and the four formless attainments (catasrah arūpa-samapattayah) are pure; because the four immeasurables and the four formless attainments are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of emptiness is pure, the four immeasurables and the four formless attainments are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the intrinsic nature of emptiness is pure, therefore the eight liberations (asta vimoksah) are pure; because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of emptiness is pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the eight mastery overcomings (asta abhibhv-ayatanani), the nine successive abidings (nava anupurva-vihara-samapattayah), and the ten totalities (dasa krtsnayatana) are pure; because the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of emptiness is pure, the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the intrinsic nature of emptiness is pure, therefore the four foundations of mindfulness (catvari smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of emptiness is pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the four right exertions (catvari samyak-pradhanani), the four bases of magical power (catvarah rddhi-padah), the five faculties (panca indriyani), the five powers (panca balani), the seven factors of enlightenment (sapta bodhyangani), and the eight noble path factors (asta arya-marga-angani) are pure; because the four right exertions up to the eight noble path factors are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of emptiness is pure, the four right exertions up to the eight noble path factors are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

「善現！本性空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若本性空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若本性空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若本性空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若本性空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若本性空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若本性空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於本性空（prakrti-sunyata）的清凈，所以空解脫門（sunyata-vimoksa-mukha）清凈；由於空解脫門清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？因為如果本性空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以無相（animitta）、無愿（apranihita）解脫門清凈；由於無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以菩薩十地（bodhisattva-bhumi）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以五眼（panca-caksus）清凈；由於五眼清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以六神通（sad-abhijna）清凈；由於六神通清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於本性空清凈，所以佛十力（tathagata-bala）清凈；由於佛十力清凈，所以一切智智清凈。為什麼呢？因為如果本性空清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於本性空清凈，所以四無所畏（catvari-vaisaradyani）、四無礙解（catasrah-pratisamvidah）、大慈（maha-maitri）、大悲（maha-karuna）、大喜（maha-mudita）、大舍（maha-upeksa）、十八佛不共法（asta-dasa-avenika-buddha-dharma）清凈；由於四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果

【English Translation】 English version 'Subhuti! Because the intrinsic nature of emptiness (prakrti-sunyata) is pure, therefore the gate of liberation through emptiness (sunyata-vimoksa-mukha) is pure; because the gate of liberation through emptiness is pure, therefore the wisdom of all-knowing (sarvajnata-jnana) is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the gate of liberation through emptiness is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the gates of liberation through signlessness (animitta) and wishlessness (apranihita) are pure; because the gates of liberation through signlessness and wishlessness are pure, therefore the wisdom of all-knowing is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the gates of liberation through signlessness and wishlessness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, therefore the ten stages of a Bodhisattva (bodhisattva-bhumi) are pure; because the ten stages of a Bodhisattva are pure, therefore the wisdom of all-knowing is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the ten stages of a Bodhisattva are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, therefore the five eyes (panca-caksus) are pure; because the five eyes are pure, therefore the wisdom of all-knowing is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the five eyes are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the six superknowledges (sad-abhijna) are pure; because the six superknowledges are pure, therefore the wisdom of all-knowing is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the six superknowledges are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature of emptiness is pure, therefore the ten powers of a Buddha (tathagata-bala) are pure; because the ten powers of a Buddha are pure, therefore the wisdom of all-knowing is pure. Why is that? Because if the intrinsic nature of emptiness is pure, if the ten powers of a Buddha are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of emptiness is pure, therefore the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the wisdom of all-knowing is pure. Why is that? If

---

本性空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若本性空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若本性空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若本性空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若本性空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若本性空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若本性空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！本性是空且清凈的，如果四無所畏（catvāri vaiśāradyāni）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）清凈，如果一切智智（sarvākārajñatā）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

「善現！因為本性空清凈，所以無忘失法（āveṇika-smṛti）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、無忘失法清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以恒住舍性（upekṣā-vihāra）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、恒住舍性清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

「善現！因為本性空清凈，所以一切智（sarvajñatā）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、一切智清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、道相智、一切相智清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

「善現！因為本性空清凈，所以一切陀羅尼門（sarva-dhāraṇī-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、一切陀羅尼門清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為本性空清凈，所以一切三摩地門（sarva-samādhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為本性空清凈、一切三摩地門清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。」

【English Translation】 English version: 『Subhuti! The intrinsic nature is empty and pure. If the four fearlessnesses (catvāri vaiśāradyāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ) are pure, if the all-knowing wisdom (sarvākārajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them.』

『Subhuti! Because the intrinsic nature is empty and pure, the non-forgetfulness of Dharma (āveṇika-smṛti) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, the non-forgetfulness of Dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is empty and pure, the abiding in equanimity (upekṣā-vihāra) is pure; because the abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, the abiding in equanimity is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti! Because the intrinsic nature is empty and pure, the all-knowing (sarvajñatā) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, the all-knowing is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is empty and pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, the knowledge of the path, the knowledge of all aspects, and the all-knowing wisdom are pure, there is no duality, no division, no difference, and no separation between them.』

『Subhuti! Because the intrinsic nature is empty and pure, all the entrances to Dharani (sarva-dhāraṇī-mukha) are pure; because all the entrances to Dharani are pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, all the entrances to Dharani are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is empty and pure, all the entrances to Samadhi (sarva-samādhi-mukha) are pure; because all the entrances to Samadhi are pure, the all-knowing wisdom is pure. Why is that? Because if the intrinsic nature is empty and pure, all the entrances to Samadhi are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

「善現！本性空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若本性空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。本性空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若本性空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若本性空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若本性空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！本性空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若本性空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！自相空清凈故色清凈，色清凈故一切智智清凈。何以故？若自相空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故受、想、行、識清凈，受、想、行、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為本性空（prakrti-sunyata）是清凈的，所以預流果（srota-apanna-phala）是清凈的；因為預流果是清凈的，所以一切智智（sarvajnata）是清凈的。為什麼呢？如果本性空是清凈的，如果預流果是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為本性空是清凈的，所以一來果（sakrdagamin-phala）、不還果（anagamin-phala）、阿羅漢果（arhat-phala）是清凈的；因為一來果、不還果、阿羅漢果是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果一來果、不還果、阿羅漢果是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為本性空是清凈的，所以獨覺菩提（pratyekabuddha-bodhi）是清凈的；因為獨覺菩提是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果獨覺菩提是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為本性空是清凈的，所以一切菩薩摩訶薩（bodhisattva-mahasattva）的行持是清凈的；因為一切菩薩摩訶薩的行持是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果一切菩薩摩訶薩的行持是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為本性空是清凈的，所以諸佛無上正等菩提（anuttara-samyak-sambodhi）是清凈的；因為諸佛無上正等菩提是清凈的，所以一切智智是清凈的。為什麼呢？如果本性空是清凈的，如果諸佛無上正等菩提是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『再者，善現！因為自相空（svabhava-sunyata）是清凈的，所以色（rupa）是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？如果自相空是清凈的，如果色是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為自相空是清凈的，所以受（vedana）、想（samjna）、行（samskara）、識（vijnana）是清凈的；受、想、行、

【English Translation】 English version 'Subhuti! Because the intrinsic nature emptiness (prakrti-sunyata) is pure, therefore the fruit of stream-enterer (srota-apanna-phala) is pure; because the fruit of stream-enterer is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the intrinsic nature emptiness is pure, if the fruit of stream-enterer is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them. Because the intrinsic nature emptiness is pure, therefore the fruit of once-returner (sakrdagamin-phala), the fruit of non-returner (anagamin-phala), and the fruit of arhat (arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature emptiness is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the intrinsic nature emptiness is pure, therefore the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature emptiness is pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the intrinsic nature emptiness is pure, therefore the practices of all bodhisattva-mahasattvas (bodhisattva-mahasattva) are pure; because the practices of all bodhisattva-mahasattvas are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature emptiness is pure, if the practices of all bodhisattva-mahasattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the intrinsic nature emptiness is pure, therefore the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature emptiness is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Furthermore, Subhuti! Because the self-nature emptiness (svabhava-sunyata) is pure, therefore form (rupa) is pure; because form is pure, therefore the all-knowing wisdom is pure. Why is that? If the self-nature emptiness is pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity between them. Because the self-nature emptiness is pure, therefore feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; feeling, perception, mental formations,

---

識清凈故一切智智清凈。何以故？若自相空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若自相空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若自相空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若自相空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若自相空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若自相空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈，若色界

【現代漢語翻譯】 現代漢語譯本 因爲了知（識）的清凈，所以一切智智（sarvajnatajnana，指佛陀的智慧）清凈。為什麼呢？如果自性空（svabhava-sunyata）清凈，如果受、想、行、識（五蘊）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！因為自性空清凈，所以眼處（caksu-ayatana，指眼睛）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為自性空清凈，所以耳、鼻、舌、身、意處（srotra-ayatana, ghrana-ayatana, jihva-ayatana, kaya-ayatana, manas-ayatana，指耳、鼻、舌、身、意）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性空清凈，所以色處（rupa-ayatana，指顏色）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為自性空清凈，所以聲、香、味、觸、法處（sabda-ayatana, gandha-ayatana, rasa-ayatana, sprshtavya-ayatana, dharma-ayatana，指聲音、氣味、味道、觸感、法）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性空清凈，所以眼界（caksu-dhatu，指眼睛的界）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為自性空清凈，所以眼識界（caksu-vijnana-dhatu，指眼睛的意識界）以及眼觸（caksu-samsparsha，指眼睛的接觸）、眼觸為緣所生諸受（caksu-samsparshaja-vedana，指眼睛接觸所產生的感受）清凈，乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果眼識界以及眼觸、眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version Because the consciousness (vijnana) is pure, therefore the all-knowing wisdom (sarvajnatajnana) is pure. Why is that? If self-nature emptiness (svabhava-sunyata) is pure, if feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because self-nature emptiness is pure, therefore the eye base (caksu-ayatana) is pure; because the eye base is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the eye base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore the ear, nose, tongue, body, and mind bases (srotra-ayatana, ghrana-ayatana, jihva-ayatana, kaya-ayatana, manas-ayatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the ear, nose, tongue, body, and mind bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because self-nature emptiness is pure, therefore the form base (rupa-ayatana) is pure; because the form base is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the form base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore the sound, smell, taste, touch, and dharma bases (sabda-ayatana, gandha-ayatana, rasa-ayatana, sprshtavya-ayatana, dharma-ayatana) are pure; because the sound, smell, taste, touch, and dharma bases are pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the sound, smell, taste, touch, and dharma bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because self-nature emptiness is pure, therefore the eye element (caksu-dhatu) is pure; because the eye element is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the eye element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore the eye consciousness element (caksu-vijnana-dhatu), as well as eye contact (caksu-samsparsha), and the feelings arising from eye contact (caksu-samsparshaja-vedana) are pure, and because the feelings arising from eye contact are pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the eye consciousness element, as well as eye contact, and the feelings arising from eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若自相空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若自相空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若自相空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈

【現代漢語翻譯】 現代漢語譯本：乃至由眼觸為條件所產生的各種感受也是清凈的，如果一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti, 須菩提）！因為自性空（svabhāva-śūnyatā, 自性空性）是清凈的，所以耳界（śrotra-dhātu, 耳根）是清凈的；因為耳界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，如果耳界是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空是清凈的，所以聲界（śabda-dhātu, 聲塵）、耳識界（śrotra-vijñāna-dhātu, 耳識）以及耳觸（śrotra-sparśa, 耳觸）和由耳觸為條件所產生的各種感受也是清凈的；因為聲界乃至由耳觸為條件所產生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，如果聲界乃至由耳觸為條件所產生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為自性空是清凈的，所以鼻界（ghrāṇa-dhātu, 鼻根）是清凈的；因為鼻界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空是清凈的，所以香界（gandha-dhātu, 香塵）、鼻識界（ghrāṇa-vijñāna-dhātu, 鼻識）以及鼻觸（ghrāṇa-sparśa, 鼻觸）和由鼻觸為條件所產生的各種感受也是清凈的；因為香界乃至由鼻觸為條件所產生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，如果香界乃至由鼻觸為條件所產生的各種感受是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為自性空是清凈的，所以舌界（jihvā-dhātu, 舌根）是清凈的；因為舌界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，如果舌界是清凈的，如果一切智智是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空是清凈的，所以味界（rasa-dhātu, 味塵）、舌識界（jihvā-vijñāna-dhātu, 舌識）以及舌觸（jihvā-sparśa, 舌觸）和由舌觸為條件所產生的各種感受也是清凈的；因為味界乃至由舌觸為條件所產生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的

【English Translation】 English version: Even the feelings arising from eye contact are pure. If the all-knowing wisdom (sarvajñatā, Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because self-nature emptiness (svabhāva-śūnyatā) is pure, the ear realm (śrotra-dhātu) is pure; because the ear realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the ear realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), as well as the feelings arising from ear contact, are also pure; because the sound realm and the feelings arising from ear contact are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the sound realm and the feelings arising from ear contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because self-nature emptiness is pure, the nose realm (ghrāṇa-dhātu) is pure; because the nose realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the nose realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), as well as the feelings arising from nose contact, are also pure; because the smell realm and the feelings arising from nose contact are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the smell realm and the feelings arising from nose contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because self-nature emptiness is pure, the tongue realm (jihvā-dhātu) is pure; because the tongue realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the tongue realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), as well as the feelings arising from tongue contact, are also pure; because the taste realm and the feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure,

---

，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若自相空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若自相空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若自相空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若自相空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若自相空清凈，若水、火、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！如果味界乃至舌觸為緣所生的各種感受是清凈的，那麼一切智智（sarvajnata，指佛陀的智慧）就是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為自性空（svabhava-sunyata）是清凈的，所以身界（kaya-dhatu）是清凈的；因為身界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，身界是清凈的，一切智智是清凈的，那麼它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為自性空是清凈的，所以觸界（sprastavya-dhatu）、身識界（kaya-vijnana-dhatu）以及身觸（kaya-samsparsha）、身觸為緣所生的各種感受是清凈的；因為觸界乃至身觸為緣所生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，觸界乃至身觸為緣所生的各種感受是清凈的，一切智智是清凈的，那麼它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為自性空是清凈的，所以意界（mano-dhatu）是清凈的；因為意界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，意界是清凈的，一切智智是清凈的，那麼它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為自性空是清凈的，所以法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）以及意觸（manah-samsparsha）、意觸為緣所生的各種感受是清凈的；因為法界乃至意觸為緣所生的各種感受是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，法界乃至意觸為緣所生的各種感受是清凈的，一切智智是清凈的，那麼它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為自性空是清凈的，所以地界（prthivi-dhatu）是清凈的；因為地界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，地界是清凈的，一切智智是清凈的，那麼它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為自性空是清凈的，所以水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayo-dhatu）、空界（akasha-dhatu）、識界（vijnana-dhatu）是清凈的；因為水、火、風、空、識界是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，水、火、

【English Translation】 English version 'Subhuti, if the taste realm, and even the feelings arising from contact with the tongue, are pure, then the all-knowing wisdom (sarvajnata) is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti, because self-nature emptiness (svabhava-sunyata) is pure, the body realm (kaya-dhatu) is pure; because the body realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the body realm is pure, and the all-knowing wisdom is pure, then there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the touch realm (sprastavya-dhatu), the body consciousness realm (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the feelings arising from body contact are pure; because the touch realm and even the feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the touch realm and even the feelings arising from body contact are pure, and the all-knowing wisdom is pure, then there is no duality, no division, no difference, and no separation between them. 'Subhuti, because self-nature emptiness is pure, the mind realm (mano-dhatu) is pure; because the mind realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the mind realm is pure, and the all-knowing wisdom is pure, then there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the dharma realm (dharma-dhatu), the mind consciousness realm (mano-vijnana-dhatu), and mind contact (manah-samsparsha), and the feelings arising from mind contact are pure; because the dharma realm and even the feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the dharma realm and even the feelings arising from mind contact are pure, and the all-knowing wisdom is pure, then there is no duality, no division, no difference, and no separation between them. 'Subhuti, because self-nature emptiness is pure, the earth realm (prthivi-dhatu) is pure; because the earth realm is pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the earth realm is pure, and the all-knowing wisdom is pure, then there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the water realm (ap-dhatu), the fire realm (tejo-dhatu), the wind realm (vayo-dhatu), the space realm (akasha-dhatu), and the consciousness realm (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness realms are pure, the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the water, fire,

---

風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若自相空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若自相空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若自相空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若自相空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十三 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十四

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十三

「善現！自相

【現代漢語翻譯】 現代漢語譯本：風、空、識界是清凈的，如果一切智智（Buddha's omniscience，佛陀的遍知）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現（Subhuti，須菩提）！因為自性空（svabhava-sunyata，自性空性）是清凈的，所以無明（avidya，無明）是清凈的；因為無明是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，無明是清凈的，一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空是清凈的，所以行（samskara，行）、識（vijnana，識）、名色（nama-rupa，名色）、六處（sadayatana，六處）、觸（sparsa，觸）、受（vedana，受）、愛（trsna，愛）、取（upadana，取）、有（bhava，有）、生（jati，生）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa，老死愁嘆苦憂惱）是清凈的；因為行乃至老死愁嘆苦憂惱是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，行乃至老死愁嘆苦憂惱是清凈的，一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現！因為自性空是清凈的，所以佈施波羅蜜多（dana-paramita，佈施波羅蜜多）是清凈的；因為佈施波羅蜜多是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，佈施波羅蜜多是清凈的，一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空是清凈的，所以凈戒（sila，戒）、安忍（ksanti，忍）、精進（virya，精進）、靜慮（dhyana，禪定）、般若波羅蜜多（prajna-paramita，般若波羅蜜多）是清凈的；因為凈戒乃至般若波羅蜜多是清凈的，所以一切智智是清凈的。為什麼呢？如果自性空是清凈的，凈戒乃至般若波羅蜜多是清凈的，一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現！因為自性

【English Translation】 English version: The wind, space, and the realm of consciousness are pure. If the all-knowing wisdom (sarvajna-jnana, Buddha's omniscience) is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because self-nature emptiness (svabhava-sunyata) is pure, ignorance (avidya) is pure; because ignorance is pure, all-knowing wisdom is pure. Why? If self-nature emptiness is pure, ignorance is pure, and all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, sadness, and distress (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, all-knowing wisdom is pure. Why? If self-nature emptiness is pure, formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, and all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because self-nature emptiness is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why? If self-nature emptiness is pure, the perfection of giving is pure, and all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the perfections of morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), and wisdom (prajna-paramita) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why? If self-nature emptiness is pure, the perfections of morality up to wisdom are pure, and all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because self-nature

---

空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若自相空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故外空、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、共相空、一切法空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若自相空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若自相空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若自相空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若自相空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為自性空（svabhāva-śūnyatā）清凈，所以內空（adhyātma-śūnyatā）清凈；因為內空清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果自性空清凈，內空清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以外空（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）、共相空（sarva-dharma-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）都清凈。因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為自性空清凈，所以真如（tathatā）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，真如清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以法界（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（dharmatā-niyāmatā）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）都清凈。因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為自性空清凈，所以苦聖諦（duḥkha-satya）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，苦聖諦清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以集聖諦（samudaya-satya）、滅聖諦（nirodha-satya）、道聖諦（mārga-satya）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果

【English Translation】 English version: 'Subhuti! Because self-nature emptiness (svabhāva-śūnyatā) is pure, therefore inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, therefore all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If self-nature emptiness is pure, inner emptiness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore 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 (prakṛti-śūnyatā), essential emptiness (svabhāva-śūnyatā), common characteristic emptiness (sarva-dharma-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unobtainable emptiness (anupalambha-śūnyatā), non-existence emptiness (abhāva-śūnyatā), self-nature emptiness (svabhāva-śūnyatā), and non-existence of self-nature emptiness (abhāva-svabhāva-śūnyatā) are all pure. Because outer emptiness up to non-existence of self-nature emptiness is pure, therefore all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, outer emptiness up to non-existence of self-nature emptiness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because self-nature emptiness is pure, therefore suchness (tathatā) is pure; because suchness is pure, therefore all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, suchness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-deceptiveness (avitathatā), non-alteration (ananyathātā), equality (samatā), detachment (viviktatā), dharma-established (dharmasthiti), dharma-abiding (dharmatā-niyāmatā), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are all pure. Because the realm of dharma up to the inconceivable realm is pure, therefore all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the realm of dharma up to the inconceivable realm is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because self-nature emptiness is pure, therefore the noble truth of suffering (duḥkha-satya) is pure; because the noble truth of suffering is pure, therefore all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, the noble truth of suffering is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, therefore the noble truth of origin (samudaya-satya), the noble truth of cessation (nirodha-satya), and the noble truth of the path (mārga-satya) are pure; because the noble truths of origin, cessation, and path are pure, therefore all-knowing wisdom is pure. Why is that? If

---

自相空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若自相空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若自相空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若自相空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若自相空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若自相空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若自相空清凈，若四正斷乃至八聖

【現代漢語翻譯】 現代漢語譯本： 『自性空』（Svaabhāva-śūnyatā）是清凈的，如果『集』（Samudaya）、『滅』（Nirodha）、『道』（Mārga）這三聖諦是清凈的，如果『一切智智』（Sarvākārajñatā）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現』（Subhūti）！因為『自性空』是清凈的，所以『四靜慮』（catvāri dhyānāni）是清凈的；因為『四靜慮』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『四靜慮』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為『自性空』是清凈的，所以『四無量』（catvāri apramāṇāni）、『四無色定』（catasra ārūpyasamāpattayaḥ）是清凈的；因為『四無量』、『四無色定』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『四無量』、『四無色定』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現』！因為『自性空』是清凈的，所以『八解脫』（aṣṭa vimokṣāḥ）是清凈的；因為『八解脫』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『八解脫』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為『自性空』是清凈的，所以『八勝處』（aṣṭāv abhibhāyatanāni）、『九次第定』（navānupūrvasamāpattayaḥ）、『十遍處』（daśa kṛtsnāyatanāni）是清凈的；因為『八勝處』、『九次第定』、『十遍處』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『八勝處』、『九次第定』、『十遍處』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現』！因為『自性空』是清凈的，所以『四念住』（catvāri smṛtyupasthānāni）是清凈的；因為『四念住』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『四念住』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為『自性空』是清凈的，所以『四正斷』（catvāri samyakprahāṇāni）、『四神足』（catvāra ṛddhipādāḥ）、『五根』（pañcendriyāṇi）、『五力』（pañca balāni）、『七等覺支』（sapta bodhyaṅgāni）、『八聖道支』（aṣṭāṅgamārgaḥ）是清凈的；因為『四正斷』乃至『八聖道支』是清凈的，所以『一切智智』是清凈的。為什麼呢？如果『自性空』是清凈的，如果『四正斷』乃至『八聖道支』是清凈的，如果『一切智智』是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 English version: 『Self-nature emptiness』 (Svaabhāva-śūnyatā) is pure. If the 『Truth of Suffering』 (Samudaya), 『Truth of Cessation』 (Nirodha), and 『Truth of the Path』 (Mārga) are pure, if 『All-knowing wisdom』 (Sarvākārajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Four Dhyānas』 (catvāri dhyānāni) are pure; because the 『Four Dhyānas』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Dhyānas』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Four Immeasurables』 (catvāri apramāṇāni) and the 『Four Formless Absorptions』 (catasra ārūpyasamāpattayaḥ) are pure; because the 『Four Immeasurables』 and the 『Four Formless Absorptions』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Immeasurables』 and the 『Four Formless Absorptions』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Eight Liberations』 (aṣṭa vimokṣāḥ) are pure; because the 『Eight Liberations』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Eight Liberations』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Eight Overcomings』 (aṣṭāv abhibhāyatanāni), the 『Nine Successive Abidings』 (navānupūrvasamāpattayaḥ), and the 『Ten All-Encompassing Bases』 (daśa kṛtsnāyatanāni) are pure; because the 『Eight Overcomings』, the 『Nine Successive Abidings』, and the 『Ten All-Encompassing Bases』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Eight Overcomings』, the 『Nine Successive Abidings』, and the 『Ten All-Encompassing Bases』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Four Foundations of Mindfulness』 (catvāri smṛtyupasthānāni) are pure; because the 『Four Foundations of Mindfulness』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Foundations of Mindfulness』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Four Right Exertions』 (catvāri samyakprahāṇāni), the 『Four Bases of Supernormal Powers』 (catvāra ṛddhipādāḥ), the 『Five Faculties』 (pañcendriyāṇi), the 『Five Powers』 (pañca balāni), the 『Seven Factors of Enlightenment』 (sapta bodhyaṅgāni), and the 『Noble Eightfold Path』 (aṣṭāṅgamārgaḥ) are pure; because the 『Four Right Exertions』 up to the 『Noble Eightfold Path』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Right Exertions』 up to the 『Noble Eightfold Path』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them.

【English Translation】 English version: 『Self-nature emptiness』 (Svaabhāva-śūnyatā) is pure. If the 『Truth of Suffering』 (Samudaya), 『Truth of Cessation』 (Nirodha), and 『Truth of the Path』 (Mārga) are pure, if 『All-knowing wisdom』 (Sarvākārajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Four Dhyānas』 (catvāri dhyānāni) are pure; because the 『Four Dhyānas』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Dhyānas』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Four Immeasurables』 (catvāri apramāṇāni) and the 『Four Formless Absorptions』 (catasra ārūpyasamāpattayaḥ) are pure; because the 『Four Immeasurables』 and the 『Four Formless Absorptions』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Immeasurables』 and the 『Four Formless Absorptions』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Eight Liberations』 (aṣṭa vimokṣāḥ) are pure; because the 『Eight Liberations』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Eight Liberations』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Eight Overcomings』 (aṣṭāv abhibhāyatanāni), the 『Nine Successive Abidings』 (navānupūrvasamāpattayaḥ), and the 『Ten All-Encompassing Bases』 (daśa kṛtsnāyatanāni) are pure; because the 『Eight Overcomings』, the 『Nine Successive Abidings』, and the 『Ten All-Encompassing Bases』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Eight Overcomings』, the 『Nine Successive Abidings』, and the 『Ten All-Encompassing Bases』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhūti』! Because 『self-nature emptiness』 is pure, the 『Four Foundations of Mindfulness』 (catvāri smṛtyupasthānāni) are pure; because the 『Four Foundations of Mindfulness』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Foundations of Mindfulness』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them. Because 『self-nature emptiness』 is pure, the 『Four Right Exertions』 (catvāri samyakprahāṇāni), the 『Four Bases of Supernormal Powers』 (catvāra ṛddhipādāḥ), the 『Five Faculties』 (pañcendriyāṇi), the 『Five Powers』 (pañca balāni), the 『Seven Factors of Enlightenment』 (sapta bodhyaṅgāni), and the 『Noble Eightfold Path』 (aṣṭāṅgamārgaḥ) are pure; because the 『Four Right Exertions』 up to the 『Noble Eightfold Path』 are pure, 『All-knowing wisdom』 is pure. Why is that? If 『self-nature emptiness』 is pure, if the 『Four Right Exertions』 up to the 『Noble Eightfold Path』 are pure, if 『All-knowing wisdom』 is pure, it is because there is no duality, no division, no difference, and no separation between them.

---

道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若自相空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若自相空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若自相空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若自相空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若自相空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若自相空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共

【現代漢語翻譯】 現代漢語譯本： 道的修行清凈，如果一切智智（Buddha's omniscience，佛陀的遍知智慧）清凈，是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti，須菩提）！因為自性空（svabhāva-śūnyatā，事物自身本性的空性）清凈，所以空解脫門（śūnyatā-vimokṣa-mukha，通往空性的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以無相（animitta，無相）和無愿（apraṇihita，無愿）解脫門清凈；因為無相和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為自性空清凈，所以菩薩十地（bodhisattva-bhūmi，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為自性空清凈，所以五眼（pañca-cakṣus，肉眼、天眼、慧眼、法眼、佛眼）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以六神通（ṣaḍ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為自性空清凈，所以佛十力（daśa-tathāgata-balāni，佛的十種力量）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、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（aṣṭādaśa āveṇikā buddhadharmāḥ，佛的十八種不共法）清凈；因為十八佛不共清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果十八佛不共清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version: The purity of the path is such that if the all-knowing wisdom of a Buddha (sarvākārajñatā, all-knowing wisdom) is pure, it is because there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because self-nature emptiness (svabhāva-śūnyatā) is pure, the gate of liberation through emptiness (śūnyatā-vimokṣa-mukha) is pure; because the gate of liberation through emptiness is pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the gate of liberation through emptiness is pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the gates of liberation through signlessness (animitta) and wishlessness (apraṇihita) are pure; because the gates of liberation through signlessness and wishlessness are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the gates of liberation through signlessness and wishlessness are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because self-nature emptiness is pure, the ten stages of a Bodhisattva (bodhisattva-bhūmi) are pure; because the ten stages of a Bodhisattva are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the ten stages of a Bodhisattva are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because self-nature emptiness is pure, the five eyes (pañca-cakṣus, the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye) are pure; because the five eyes are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the five eyes are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the six superknowledges (ṣaḍ-abhijñā, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of all defilements) are pure; because the six superknowledges are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the six superknowledges are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because self-nature emptiness is pure, the ten powers of a Buddha (daśa-tathāgata-balāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, 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 āveṇikā buddhadharmāḥ) are pure; because the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom of a Buddha is pure. Why is that? If self-nature emptiness is pure, if the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.'

---

法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若自相空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若自相空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若自相空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若自相空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若自相空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若自相空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若自相空清凈，若一切三

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為自性空（svabhāva-śūnyatā）清凈，所以四無所畏（catvāri vaiśāradyāni）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）清凈，因為四無所畏乃至十八佛不共法清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？因為自性空清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以無忘失法（āveṇika-smṛti）清凈，因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，無忘失法清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以恒住舍性（upekṣā-vihāra）清凈，因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，恒住舍性清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以一切智（sarvajñatā）清凈，因為一切智清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，一切智清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈，因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，道相智、一切相智清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以一切陀羅尼門（sarva-dhāraṇī-mukha）清凈，因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，一切陀羅尼門清凈，以及一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以一切三摩地門（sarva-samādhi-mukha）清凈，因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，一切三

【English Translation】 English version 'Subhuti! Because self-nature emptiness (svabhāva-śūnyatā) is pure, therefore the four fearlessnesses (catvāri vaiśāradyāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ) are pure, and because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because self-nature emptiness is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because self-nature emptiness is pure, therefore non-forgetfulness (āveṇika-smṛti) is pure, and because non-forgetfulness is pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, non-forgetfulness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because self-nature emptiness is pure, therefore abiding in equanimity (upekṣā-vihāra) is pure, and because abiding in equanimity is pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, abiding in equanimity is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because self-nature emptiness is pure, therefore all-knowingness (sarvajñatā) is pure, and because all-knowingness is pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, all-knowingness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because self-nature emptiness is pure, therefore the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, the knowledge of the path and the knowledge of all aspects are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three.' 'Subhuti! Because self-nature emptiness is pure, therefore all dharani gates (sarva-dhāraṇī-mukha) are pure, and because all dharani gates are pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, all dharani gates are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because self-nature emptiness is pure, therefore all samadhi gates (sarva-samādhi-mukha) are pure, and because all samadhi gates are pure, therefore all-knowing wisdom is pure. Why is that? Because self-nature emptiness is pure, all sam

---

摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若自相空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。自相空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若自相空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若自相空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若自相空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自相空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若自相空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！共相空清凈故色清凈，色清凈故一切智智清凈。何以故？若共相空清凈，若色清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！摩地（Mati，意為智慧的根基）的清凈，是因為一切智智（Sarvajnata，意為一切智慧）的清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！自性空（Svabhava-sunyata，意為事物本質的空性）的清凈，導致預流果（Srotaapanna，意為入流果）的清凈，預流果的清凈導致一切智智的清凈。為什麼呢？因為自性空的清凈、預流果的清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。自性空的清凈，導致一來果（Sakrdagamin，意為一來果）、不還果（Anagamin，意為不還果）、阿羅漢果（Arhat，意為無學果）的清凈，一來果、不還果、阿羅漢果的清凈導致一切智智的清凈。為什麼呢？因為自性空的清凈、一來果、不還果、阿羅漢果的清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！自性空的清凈，導致獨覺菩提（Pratyekabuddha-bodhi，意為獨覺的覺悟）的清凈，獨覺菩提的清凈導致一切智智的清凈。為什麼呢？因為自性空的清凈、獨覺菩提的清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！自性空的清凈，導致一切菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）的行持清凈，一切菩薩摩訶薩的行持清凈導致一切智智的清凈。為什麼呢？因為自性空的清凈、一切菩薩摩訶薩的行持清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！自性空的清凈，導致諸佛無上正等菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）的清凈，諸佛無上正等菩提的清凈導致一切智智的清凈。為什麼呢？因為自性空的清凈、諸佛無上正等菩提的清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『再者，善現！共相空（Samanya-sunyata，意為共相的空性）的清凈，導致色（Rupa，意為物質現象）的清凈，色的清凈導致一切智智的清凈。為什麼呢？因為共相空的清凈、色的清凈和一切智智的清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! The purity of Mati (the basis of wisdom) is because of the purity of Sarvajnata (all-knowing wisdom), as there is no duality, no division, no difference, and no separation between them.' 'Subhuti! The purity of Svabhava-sunyata (emptiness of inherent existence) leads to the purity of Srotaapanna-phala (the fruit of stream-entry), and the purity of Srotaapanna-phala leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Svabhava-sunyata, the purity of Srotaapanna-phala, and the purity of Sarvajnata. The purity of Svabhava-sunyata leads to the purity of Sakrdagamin-phala (the fruit of once-returner), Anagamin-phala (the fruit of non-returner), and Arhat-phala (the fruit of Arhat), and the purity of Sakrdagamin-phala, Anagamin-phala, and Arhat-phala leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Svabhava-sunyata, the purity of Sakrdagamin-phala, Anagamin-phala, Arhat-phala, and the purity of Sarvajnata.' 'Subhuti! The purity of Svabhava-sunyata leads to the purity of Pratyekabuddha-bodhi (the enlightenment of a solitary buddha), and the purity of Pratyekabuddha-bodhi leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Svabhava-sunyata, the purity of Pratyekabuddha-bodhi, and the purity of Sarvajnata.' 'Subhuti! The purity of Svabhava-sunyata leads to the purity of the practices of all Bodhisattva-mahasattvas (great bodhisattvas), and the purity of the practices of all Bodhisattva-mahasattvas leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Svabhava-sunyata, the purity of the practices of all Bodhisattva-mahasattvas, and the purity of Sarvajnata.' 'Subhuti! The purity of Svabhava-sunyata leads to the purity of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas, and the purity of Anuttara-samyak-sambodhi of all Buddhas leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Svabhava-sunyata, the purity of Anuttara-samyak-sambodhi of all Buddhas, and the purity of Sarvajnata.' 'Furthermore, Subhuti! The purity of Samanya-sunyata (emptiness of common characteristics) leads to the purity of Rupa (form), and the purity of Rupa leads to the purity of Sarvajnata. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of Samanya-sunyata, the purity of Rupa, and the purity of Sarvajnata.'

---

分、無別、無斷故。共相空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若共相空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若共相空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若共相空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若共相空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若共相空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若共相空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！因為共相空（普遍的空性）是清凈的，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是清凈的。因為受、想、行、識是清凈的，所以一切智智（sarvajnata，一切種智）也是清凈的。為什麼呢？因為共相空清凈、受想行識清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為共相空是清凈的，所以眼處（caksu-ayatana，眼根）是清凈的，眼處清凈所以一切智智清凈。為什麼呢？因為共相空清凈、眼處清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為共相空是清凈的，所以耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）也是清凈的，耳、鼻、舌、身、意處清凈所以一切智智清凈。為什麼呢？因為共相空清凈、耳鼻舌身意處清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為共相空是清凈的，所以色處（rupa-ayatana，色塵）是清凈的，色處清凈所以一切智智清凈。為什麼呢？因為共相空清凈、色處清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為共相空是清凈的，所以聲（sabda，聲塵）、香（gandha，香塵）、味（rasa，味塵）、觸（sprastavya，觸塵）、法處（dharma-ayatana，法塵）也是清凈的，聲、香、味、觸、法處清凈所以一切智智清凈。為什麼呢？因為共相空清凈、聲香味觸法處清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為共相空是清凈的，所以眼界（caksu-dhatu，眼界）是清凈的，眼界清凈所以一切智智清凈。為什麼呢？因為共相空清凈、眼界清凈和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為共相空是清凈的，所以眼識界（caksu-vijnana-dhatu，眼識界）以及眼觸（caksu-samsparsha，眼觸）、眼觸為緣所生諸受（caksu-samsparshaja-vedana，眼觸所生諸受）也是清凈的，乃至眼...

【English Translation】 English version 'Subhuti, because the common characteristic emptiness (samanya-laksana-sunyata) is pure, therefore feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also pure. Because feeling, perception, volition, and consciousness are pure, therefore the all-knowing wisdom (sarvajnata) is also pure. Why is that? Because the purity of common characteristic emptiness, the purity of feeling, perception, volition, and consciousness, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. 'Subhuti, because the common characteristic emptiness is pure, therefore the eye base (caksu-ayatana) is pure, and because the eye base is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of common characteristic emptiness, the purity of the eye base, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. Because the common characteristic emptiness is pure, therefore the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind bases (manas-ayatana) are also pure, and because the ear, nose, tongue, body, and mind bases are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of common characteristic emptiness, the purity of the ear, nose, tongue, body, and mind bases, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. 'Subhuti, because the common characteristic emptiness is pure, therefore the form base (rupa-ayatana) is pure, and because the form base is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of common characteristic emptiness, the purity of the form base, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. Because the common characteristic emptiness is pure, therefore the sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma bases (dharma-ayatana) are also pure, and because the sound, smell, taste, touch, and dharma bases are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of common characteristic emptiness, the purity of the sound, smell, taste, touch, and dharma bases, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. 'Subhuti, because the common characteristic emptiness is pure, therefore the eye element (caksu-dhatu) is pure, and because the eye element is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of common characteristic emptiness, the purity of the eye element, and the purity of all-knowing wisdom are non-dual, undivided, non-distinct, and non-separate. Because the common characteristic emptiness is pure, therefore the eye consciousness element (caksu-vijnana-dhatu), as well as eye contact (caksu-samsparsha), and the feelings born of eye contact (caksu-samsparshaja-vedana) are also pure, and so on until eye...

---

觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若共相空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若共相空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若共相空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 因為觸(sparśa，感官接觸)為緣所生的諸受(vedanā，感受)是清凈的，所以一切智智(sarvākārajñatā，對一切事物和現象的智慧)是清凈的。為什麼呢？如果共相空(sāmānyalakṣaṇa-śūnyatā，普遍特徵的空性)是清凈的，那麼眼觸(cakṣuḥ-sparśa，眼睛的接觸)為緣所生的諸受是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為共相空是清凈的，所以耳界(śrotra-dhātu，聽覺的領域)是清凈的，耳界清凈所以一切智智清凈。為什麼呢？如果共相空是清凈的，那麼耳界是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為共相空是清凈的，所以聲界(śabda-dhātu，聲音的領域)、耳識界(śrotra-vijñāna-dhātu，聽覺意識的領域)以及耳觸、耳觸為緣所生的諸受是清凈的，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果共相空是清凈的，那麼聲界乃至耳觸為緣所生的諸受是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為共相空是清凈的，所以鼻界(ghrāṇa-dhātu，嗅覺的領域)是清凈的，鼻界清凈所以一切智智清凈。為什麼呢？如果共相空是清凈的，那麼鼻界是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為共相空是清凈的，所以香界(gandha-dhātu，氣味的領域)、鼻識界(ghrāṇa-vijñāna-dhātu，嗅覺意識的領域)以及鼻觸、鼻觸為緣所生的諸受是清凈的，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果共相空是清凈的，那麼香界乃至鼻觸為緣所生的諸受是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為共相空是清凈的，所以舌界(jihvā-dhātu，味覺的領域)是清凈的，舌界清凈所以一切智智清凈。為什麼呢？如果共相空是清凈的，那麼舌界是清凈的，那麼一切智智是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為共相空是清凈的，所以味界(rasa-dhātu，味道的領域)、舌識界(jihvā-vijñāna-dhātu，味覺意識的領域)以及舌觸、舌觸為緣所生的諸受是清凈的，味

【English Translation】 English version 'Subhuti! Because the feelings (vedanā) born of contact (sparśa) are pure, therefore the wisdom of all-knowing (sarvākārajñatā) is pure. Why is that? If the emptiness of common characteristics (sāmānyalakṣaṇa-śūnyatā) is pure, then the feelings born of eye-contact (cakṣuḥ-sparśa) are pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the ear realm (śrotra-dhātu) is pure, and because the ear realm is pure, the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, then the ear realm is pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them. Because the emptiness of common characteristics is pure, therefore the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear-contact, and the feelings born of ear-contact are pure, and because the sound realm up to the feelings born of ear-contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, then the sound realm up to the feelings born of ear-contact are pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the nose realm (ghrāṇa-dhātu) is pure, and because the nose realm is pure, the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, then the nose realm is pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them. Because the emptiness of common characteristics is pure, therefore the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose-contact, and the feelings born of nose-contact are pure, and because the smell realm up to the feelings born of nose-contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, then the smell realm up to the feelings born of nose-contact are pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the tongue realm (jihvā-dhātu) is pure, and because the tongue realm is pure, the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, then the tongue realm is pure, then the wisdom of all-knowing is pure, because there is no duality, no division, no difference, and no separation between them. Because the emptiness of common characteristics is pure, therefore the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), and tongue-contact, and the feelings born of tongue-contact are pure, and the taste

---

界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若共相空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若共相空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若共相空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若共相空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故水、火、風、空、識界清凈，水、火、風

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為共相空（samanya-lakshana-shunyata）清凈，所以舌界（jivha-dhatu）乃至舌觸為緣所生諸受清凈，因為舌界乃至舌觸為緣所生諸受清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？如果共相空清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。』 『善現！因為共相空清凈，所以身界（kaya-dhatu）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。因為共相空清凈，所以觸界（sparsha-dhatu）、身識界（kaya-vijnana-dhatu）以及身觸（kaya-samsparsha）、身觸為緣所生諸受清凈，因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。』 『善現！因為共相空清凈，所以意界（mano-dhatu）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。因為共相空清凈，所以法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）以及意觸（manah-samsparsha）、意觸為緣所生諸受清凈，因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。』 『善現！因為共相空清凈，所以地界（prithvi-dhatu）清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅。因為共相空清凈，所以水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayu-dhatu）、空界（akasha-dhatu）、識界（vijnana-dhatu）清凈，水、火、風

【English Translation】 English version: 'Subhuti! Because the emptiness of common characteristics (samanya-lakshana-shunyata) is pure, therefore the tongue element (jivha-dhatu) and the feelings arising from contact with the tongue are pure; because the tongue element and the feelings arising from contact with the tongue are pure, therefore the wisdom of all-knowing (sarvajnata-jnana) is pure. Why is that? If the emptiness of common characteristics is pure, if the taste element and the feelings arising from contact with the tongue are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the body element (kaya-dhatu) is pure; because the body element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, if the body element is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them. Because the emptiness of common characteristics is pure, therefore the touch element (sparsha-dhatu), the body consciousness element (kaya-vijnana-dhatu), and the body contact (kaya-samsparsha), and the feelings arising from body contact are pure; because the touch element and the feelings arising from body contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, if the touch element and the feelings arising from body contact are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the mind element (mano-dhatu) is pure; because the mind element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, if the mind element is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them. Because the emptiness of common characteristics is pure, therefore the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and the mind contact (manah-samsparsha), and the feelings arising from mind contact are pure; because the dharma element and the feelings arising from mind contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, if the dharma element and the feelings arising from mind contact are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti! Because the emptiness of common characteristics is pure, therefore the earth element (prithvi-dhatu) is pure; because the earth element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the emptiness of common characteristics is pure, if the earth element is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them. Because the emptiness of common characteristics is pure, therefore the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu) are pure, water, fire, wind

---

、空、識界清凈故一切智智清凈。何以故？若共相空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若共相空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若共相空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若共相空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若共相空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若共相空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故外空、內外空、空空、大

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！』，由於空（śūnyatā）的共相（samanya-lakshana）清凈，所以一切智智（sarvajñatā-jñāna，對一切事物和現象的智慧）清凈。為什麼呢？如果共相空清凈，如果水、火、風、空、識界（vijñāna-dhātu，意識的領域）清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！』，由於共相空清凈，所以無明（avidyā，對實相的無知）清凈，由於無明清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於共相空清凈，所以行（samskara，意志）、識（vijñāna，意識）、名色（nāma-rūpa，精神和物質）、六處（ṣaḍāyatana，六種感官）、觸（sparśa，接觸）、受（vedanā，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（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa，衰老、死亡、悲傷、哀嘆、痛苦、憂愁和煩惱）清凈。由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！』，由於共相空清凈，所以佈施波羅蜜多（dāna-pāramitā，佈施的完美）清凈，由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於共相空清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍耐）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）清凈。由於凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！』，由於共相空清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈，由於內空清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於共相空清凈，所以外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外空性）、空空（śūnyatā-śūnyatā，空性的空性）、大

【English Translation】 English version: 'Subhuti (a disciple of the Buddha)!' Because the common characteristic (samanya-lakshana) of emptiness (śūnyatā) is pure, therefore the wisdom of all-knowing (sarvajñatā-jñāna) is pure. Why is that? If the common characteristic of emptiness is pure, if the water, fire, wind, space, and consciousness realms (vijñāna-dhātu) are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the common characteristic of emptiness is pure, therefore ignorance (avidyā) is pure, and because ignorance is pure, therefore the wisdom of all-knowing is pure. Why is that? If the common characteristic of emptiness is pure, if ignorance is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the common characteristic of emptiness is pure, therefore volitional formations (samskara), consciousness (vijñāna), name and form (nāma-rūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure. Because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, therefore the wisdom of all-knowing is pure. Why is that? If the common characteristic of emptiness is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the common characteristic of emptiness is pure, therefore the perfection of giving (dāna-pāramitā) is pure, and because the perfection of giving is pure, therefore the wisdom of all-knowing is pure. Why is that? If the common characteristic of emptiness is pure, if the perfection of giving is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the common characteristic of emptiness is pure, therefore the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure. Because the perfections of morality up to wisdom are pure, therefore the wisdom of all-knowing is pure. Why is that? If the common characteristic of emptiness is pure, if the perfections of morality up to wisdom are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the common characteristic of emptiness is pure, therefore inner emptiness (adhyātma-śūnyatā) is pure, and because inner emptiness is pure, therefore the wisdom of all-knowing is pure. Why is that? If the common characteristic of emptiness is pure, if inner emptiness is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the common characteristic of emptiness is pure, therefore outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), 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、一切法空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若共相空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若共相空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若共相空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若共相空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若共相空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本： 『須菩提！空（śūnyatā，指一切事物沒有固定不變的自體），勝義空（paramārtha-śūnyatā，指究竟真理的空性），有為空（saṃskṛta-śūnyatā，指因緣和合的空性），無為空（asaṃskṛta-śūnyatā，指非因緣和合的空性），畢竟空（atyanta-śūnyatā，指徹底的空性），無際空（anavarāgra-śūnyatā，指沒有邊際的空性），散空（avakāra-śūnyatā，指離散的空性），無變異空（avikāra-śūnyatā，指不變異的空性），本性空（prakṛti-śūnyatā，指事物本性的空性），自相空（svalakṣaṇa-śūnyatā，指事物自身特性的空性），一切法空（sarva-dharma-śūnyatā，指一切法的空性），不可得空（anupalambha-śūnyatā，指不可得的空性），無性空（abhāva-śūnyatā，指沒有自性的空性），自性空（svabhāva-śūnyatā，指自身存在的空性），無性自性空（abhāva-svabhāva-śūnyatā，指沒有自性的自性的空性）清凈，外空（adhyātma-śūnyatā，指內在的空性）乃至無性自性空清凈，因此一切智智（sarvākārajñatā，指佛陀的智慧）清凈。為什麼呢？如果共相空（sādhāraṇa-śūnyatā，指共同的空性）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『須菩提！共相空清凈，所以真如（tathatā，指事物的真實本性）清凈，真如清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。共相空清凈，所以法界（dharmadhātu，指一切法的界限）、法性（dharmatā，指法的本性）、不虛妄性（avitathatā，指真實不虛的性質）、不變異性（ananyathātā，指不改變的性質）、平等性（samatā，指平等的性質）、離生性（viviktatā，指遠離生起的性質）、法定（dharmasthiti，指法的規律）、法住（dharmasthititā，指法存在的狀態）、實際（bhūta-koṭi，指真實的邊際）、虛空界（ākāśadhātu，指虛空的界限）、不思議界（acintyadhātu，指不可思議的界限）清凈，法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『須菩提！共相空清凈，所以苦聖諦（duḥkha-satya，指苦的真理）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。共相空清凈，所以集聖諦（samudaya-satya，指苦的根源的真理）、滅聖諦（nirodha-satya，指苦的止息的真理）、道聖諦（mārga-satya，指通向苦的止息的道路的真理）清凈，集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『須菩提！共相空清凈，所以四靜慮（catvāri dhyānāni，指四種禪定）清凈，四靜慮清凈，所以一切智智清凈。為什麼呢？如果

【English Translation】 English version: 'Subhuti, emptiness (śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), absolute emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), scattered emptiness (avakāra-śūnyatā), non-altering emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unobtainable emptiness (anupalambha-śūnyatā), emptiness of no-nature (abhāva-śūnyatā), self-nature emptiness (svabhāva-śūnyatā), emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā) are pure; because inner emptiness (adhyātma-śūnyatā) up to the emptiness of no-nature of self-nature is pure, therefore, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If common emptiness (sādhāraṇa-śūnyatā) is pure, if inner emptiness up to the emptiness of no-nature of self-nature is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because common emptiness is pure, thus suchness (tathatā) is pure; because suchness is pure, thus all-knowing wisdom is pure. Why is that? If common emptiness is pure, if suchness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because common emptiness is pure, thus the dharma realm (dharmadhātu), the nature of dharma (dharmatā), non-deceptiveness (avitathatā), non-alteration (ananyathātā), equality (samatā), detachment (viviktatā), dharma-establishment (dharmasthiti), dharma-abiding (dharmasthititā), the limit of reality (bhūta-koṭi), the space realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are pure; because the dharma realm up to the inconceivable realm is pure, thus all-knowing wisdom is pure. Why is that? If common emptiness is pure, if the dharma realm up to the inconceivable realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because common emptiness is pure, thus the noble truth of suffering (duḥkha-satya) is pure; because the noble truth of suffering is pure, thus all-knowing wisdom is pure. Why is that? If common emptiness is pure, if the noble truth of suffering is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because common emptiness is pure, thus the noble truth of the origin of suffering (samudaya-satya), the noble truth of the cessation of suffering (nirodha-satya), and the noble truth of the path to the cessation of suffering (mārga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus all-knowing wisdom is pure. Why is that? If common emptiness is pure, if the noble truths of origin, cessation, and path are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because common emptiness is pure, thus the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, thus all-knowing wisdom is pure. Why is that? If

---

共相空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若共相空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若共相空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若共相空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若共相空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若共相空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若共相空清凈，若空解脫

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！共相空（sarva-ākāra-śūnyatā，一切相的空性）清凈，如果四靜慮（catvāri dhyānāni，四種禪定）清凈，如果一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，是因為它們之間無二、無二分、無差別、無斷絕。共相空清凈，所以四無量（catvāri apramāṇāni，四種無限的慈悲喜捨心）和四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）清凈；四無量和四無色定清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果四無量和四無色定清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。 『善現！共相空清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果八解脫清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。共相空清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服色慾的禪定）、九次第定（navānupūrvasamāpattayaḥ，九種次第進入的禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。 『善現！共相空清凈，所以四念住（catvāri smṛtyupasthānāni，四種觀照的修行方法）清凈；四念住清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果四念住清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。共相空清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種產生力量的根基）、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（aṣṭāryamārgāṅgāni，八種聖道的因素）清凈；四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。 『善現！共相空清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？如果共相空清凈，如果空解脫門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。

【English Translation】 English version: 'Subhuti! Because the emptiness of all aspects (sarva-ākāra-śūnyatā) is pure, if the four meditative absorptions (catvāri dhyānāni) are pure, if the all-knowing wisdom (sarvākārajñatā) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of all aspects is pure, the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of all aspects is pure, the eight liberations (aṣṭa vimokṣāḥ) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of all aspects is pure, the eight mastery over realms (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten all-encompassing spheres (daśa kṛtsnāyatanāni) are pure; because the eight mastery over realms, the nine successive abidings, and the ten all-encompassing spheres are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the eight mastery over realms, the nine successive abidings, and the ten all-encompassing spheres are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of all aspects is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the emptiness of all aspects is pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāryamārgāṅgāni) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness of all aspects is pure, the door of liberation through emptiness (śūnyatāvimokṣamukha) is pure; because the door of liberation through emptiness is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of all aspects is pure, if the door of liberation through emptiness is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.

---

門清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若共相空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若共相空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若共相空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若共相空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若共相空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若共相空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本：'善現（Subhuti）！門（Dvara）清凈，是因為一切智智（Sarvajnata）清凈，因為它們之間無二、無二分、無別、無斷。共相空（Sarvasvabhava-sunyata）清凈，所以無相（Animitta）、無愿（Apranihita）解脫門清凈，無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，無相、無愿解脫門清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。' '善現！共相空清凈，所以菩薩十地（Bodhisattva-bhumi）清凈，菩薩十地清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，菩薩十地清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。' '善現！共相空清凈，所以五眼（Panca-caksus）清凈，五眼清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，五眼清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。共相空清凈，所以六神通（Sad-abhijna）清凈，六神通清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，六神通清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。' '善現！共相空清凈，所以佛十力（Tathagata-bala）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，佛十力清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。共相空清凈，所以四無所畏（Catur-vaisaradya）、四無礙解（Catur-pratisamvid）、大慈（Maitri）、大悲（Karuna）、大喜（Mudita）、大舍（Upeksa）、十八佛不共法（Asta-dasa-avenika-buddha-dharma）清凈，四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為共相空清凈，四無所畏乃至十八佛不共法清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷。'

【English Translation】 English version: 'Subhuti! The gate (Dvara) is pure because the all-knowing wisdom (Sarvajnata) is pure, since they are non-dual, non-separate, non-different, and non-discontinuous. Because the emptiness of all characteristics (Sarvasvabhava-sunyata) is pure, the signless (Animitta) and wishless (Apranihita) doors to liberation are pure; because the signless and wishless doors to liberation are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the signless and wishless doors to liberation are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because the emptiness of all characteristics is pure, the ten Bodhisattva stages (Bodhisattva-bhumi) are pure; because the ten Bodhisattva stages are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the ten Bodhisattva stages are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because the emptiness of all characteristics is pure, the five eyes (Panca-caksus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the five eyes are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. Because the emptiness of all characteristics is pure, the six superknowledges (Sad-abhijna) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the six superknowledges are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous.' 'Subhuti! Because the emptiness of all characteristics is pure, the ten powers of a Buddha (Tathagata-bala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the ten powers of a Buddha are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. Because the emptiness of all characteristics is pure, the four fearlessnesses (Catur-vaisaradya), the four analytical knowledges (Catur-pratisamvid), great loving-kindness (Maitri), great compassion (Karuna), great joy (Mudita), great equanimity (Upeksa), and the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the emptiness of all characteristics is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the all-knowing wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous.'

---

「善現！共相空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若共相空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若共相空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若共相空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若共相空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若共相空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若共相空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若共相空清凈，若預流果清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！由於共相空(samanya-lakshana-shunyata)的清凈，所以無忘失法(avismriti-dharma)清凈；由於無忘失法清凈，所以一切智智(sarvajnata-jnana)清凈。為什麼呢？因為共相空清凈、無忘失法清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於共相空清凈，所以恒住舍性(upeksha-sthana)清凈；由於恒住舍性清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、恒住舍性清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於共相空清凈，所以一切智(sarvajna)清凈；由於一切智清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、一切智清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於共相空清凈，所以道相智(marga-jnana)、一切相智(sarvakarajnata)清凈；由於道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、道相智、一切相智清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於共相空清凈，所以一切陀羅尼門(dharani-mukha)清凈；由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、一切陀羅尼門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於共相空清凈，所以一切三摩地門(samadhi-mukha)清凈；由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、一切三摩地門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於共相空清凈，所以預流果(srota-apatti-phala)清凈；由於預流果清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、預流果清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version 'Subhuti! Because of the purity of the emptiness of common characteristics (samanya-lakshana-shunyata), the non-forgetting dharma (avismriti-dharma) is pure; because the non-forgetting dharma is pure, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of the non-forgetting dharma, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. Because of the purity of the emptiness of common characteristics, the abiding in equanimity (upeksha-sthana) is pure; because the abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of abiding in equanimity, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. 'Subhuti! Because of the purity of the emptiness of common characteristics, the all-knowing (sarvajna) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of the all-knowing, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. Because of the purity of the emptiness of common characteristics, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of the knowledge of the path, the purity of the knowledge of all aspects, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. 'Subhuti! Because of the purity of the emptiness of common characteristics, all dharani gates (dharani-mukha) are pure; because all dharani gates are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of all dharani gates, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. Because of the purity of the emptiness of common characteristics, all samadhi gates (samadhi-mukha) are pure; because all samadhi gates are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of all samadhi gates, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance. 'Subhuti! Because of the purity of the emptiness of common characteristics, the fruit of stream-entry (srota-apatti-phala) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of common characteristics, the purity of the fruit of stream-entry, and the purity of all-knowing wisdom are without duality, without division, without difference, and without severance.

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。共相空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若共相空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若共相空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若共相空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！共相空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若共相空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！一切法空清凈故色清凈，色清凈故一切智智清凈。何以故？若一切法空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若一切法空清凈，若受、想、行、識清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為共相空（samanya-sunyata，指一切事物共有的空性）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為共相空清凈，所以一來果（sakrdagamin，指證得一來果位的聖者）、不還果（anagamin，指證得不還果位的聖者）、阿羅漢果（arhat，指證得阿羅漢果位的聖者）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、一來果、不還果、阿羅漢果清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為共相空清凈，所以獨覺菩提（pratyekabuddha-bodhi，指獨覺的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、獨覺菩提清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為共相空清凈，所以一切菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、一切菩薩摩訶薩的修行清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為共相空清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，指佛陀的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為共相空清凈、諸佛無上正等菩提清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。 『再者，善現！因為一切法空（sarva-dharma-sunyata，指一切法的空性）清凈，所以色（rupa，指物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈、色清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為一切法空清凈，所以受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈、受、想、行、識清凈和一切智智清凈之間，沒有

【English Translation】 English version: 'Subhuti, if the all-knowing wisdom (sarvajnata) is pure, it is because the emptiness of common characteristics (samanya-sunyata) is pure, and there is no duality, no division, no difference, and no separation between them. Because the emptiness of common characteristics is pure, the fruit of once-returner (sakrdagamin), the fruit of non-returner (anagamin), and the fruit of arhat (arhat) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the emptiness of common characteristics, the fruit of once-returner, the fruit of non-returner, the fruit of arhat, and the all-knowing wisdom. 'Subhuti, because the emptiness of common characteristics is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the emptiness of common characteristics, the enlightenment of a solitary buddha, and the all-knowing wisdom. 'Subhuti, because the emptiness of common characteristics is pure, the practice of all bodhisattva-mahasattvas (bodhisattva-mahasattva) is pure; because the practice of all bodhisattva-mahasattvas is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the emptiness of common characteristics, the practice of all bodhisattva-mahasattvas, and the all-knowing wisdom. 'Subhuti, because the emptiness of common characteristics is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the emptiness of common characteristics, the unsurpassed perfect enlightenment of all Buddhas, and the all-knowing wisdom. 'Furthermore, Subhuti, because the emptiness of all dharmas (sarva-dharma-sunyata) is pure, form (rupa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the emptiness of all dharmas, form, and the all-knowing wisdom. Because the emptiness of all dharmas is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no

---

二、無二分、無別、無斷故。

「善現！一切法空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若一切法空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若一切法空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若一切法空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若一切法空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若一切法空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本 二、因為沒有二元對立、沒有分別、沒有斷滅的緣故。

『善現（Subhuti）！因為一切法性空且清凈，所以眼處（cakṣurāyatana）清凈；因為眼處清凈，所以一切智智（sarvajñātājñāna）清凈。為什麼呢？如果一切法性空且清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。因為一切法性空且清凈，所以耳、鼻、舌、身、意處（śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, mana-āyatana）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果一切法性空且清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。

『善現！因為一切法性空且清凈，所以色處（rūpāyatana）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果一切法性空且清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。因為一切法性空且清凈，所以聲、香、味、觸、法處（śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果一切法性空且清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。

『善現！因為一切法性空且清凈，所以眼界（cakṣurdhātu）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果一切法性空且清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。因為一切法性空且清凈，所以眼識界（cakṣurvijñānadhātu）以及眼觸（cakṣuḥsparśa）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果一切法性空且清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分別、沒有斷滅的緣故。

【English Translation】 English version 2. Because there is no duality, no distinction, and no cessation.

'Subhuti! Because all dharmas (phenomena) are empty and pure, the eye-base (cakṣurāyatana) is pure; because the eye-base is pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If all dharmas are empty and pure, if the eye-base is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them. Because all dharmas are empty and pure, the ear, nose, tongue, body, and mind-bases (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, mana-āyatana) are pure; because the ear, nose, tongue, body, and mind-bases are pure, the all-knowing wisdom is pure. Why is that? If all dharmas are empty and pure, if the ear, nose, tongue, body, and mind-bases are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them.

'Subhuti! Because all dharmas are empty and pure, the form-base (rūpāyatana) is pure; because the form-base is pure, the all-knowing wisdom is pure. Why is that? If all dharmas are empty and pure, if the form-base is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them. Because all dharmas are empty and pure, the sound, smell, taste, touch, and dharma-bases (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma-bases are pure, the all-knowing wisdom is pure. Why is that? If all dharmas are empty and pure, if the sound, smell, taste, touch, and dharma-bases are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them.

'Subhuti! Because all dharmas are empty and pure, the eye-element (cakṣurdhātu) is pure; because the eye-element is pure, the all-knowing wisdom is pure. Why is that? If all dharmas are empty and pure, if the eye-element is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them. Because all dharmas are empty and pure, the eye-consciousness element (cakṣurvijñānadhātu), as well as eye-contact (cakṣuḥsparśa), and the feelings born of eye-contact (cakṣuḥsparśajā vedanā) are pure; and because the feelings born of eye-contact are pure, the all-knowing wisdom is pure. Why is that? If all dharmas are empty and pure, if the eye-consciousness element and the feelings born of eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no cessation between them.

---

、無斷故。

「善現！一切法空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若一切法空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若一切法空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若一切法空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若味界乃至舌觸為緣所生諸受清凈，若

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為一切法皆空且清凈，所以耳界清凈；因為耳界清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？因為一切法空清凈，耳界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為一切法空且清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生的各種感受也清凈；因為聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈，聲界乃至耳觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！因為一切法皆空且清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈，鼻界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為一切法空且清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的各種感受也清凈；因為香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈，香界乃至鼻觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！因為一切法皆空且清凈，所以舌界清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈，舌界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為一切法空且清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受也清凈；因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為一切法空清凈，味界乃至舌觸為緣所生的各種感受清凈，以及

【English Translation】 English version 'Subhuti! Because all dharmas (phenomena) are empty and pure, the ear realm is pure; because the ear realm is pure, the sarvajnata (all-knowing wisdom of a Buddha) is pure. Why is that? Because if all dharmas are empty and pure, if the ear realm is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity. Because all dharmas are empty and pure, the sound realm, the ear consciousness realm, and ear contact, and the various feelings arising from ear contact are also pure; because the sound realm and even the various feelings arising from ear contact are pure, the sarvajnata is pure. Why is that? Because if all dharmas are empty and pure, if the sound realm and even the various feelings arising from ear contact are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because all dharmas are empty and pure, the nose realm is pure; because the nose realm is pure, the sarvajnata is pure. Why is that? Because if all dharmas are empty and pure, if the nose realm is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity. Because all dharmas are empty and pure, the smell realm, the nose consciousness realm, and nose contact, and the various feelings arising from nose contact are also pure; because the smell realm and even the various feelings arising from nose contact are pure, the sarvajnata is pure. Why is that? Because if all dharmas are empty and pure, if the smell realm and even the various feelings arising from nose contact are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because all dharmas are empty and pure, the tongue realm is pure; because the tongue realm is pure, the sarvajnata is pure. Why is that? Because if all dharmas are empty and pure, if the tongue realm is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no discontinuity. Because all dharmas are empty and pure, the taste realm, the tongue consciousness realm, and tongue contact, and the various feelings arising from tongue contact are also pure; because the taste realm and even the various feelings arising from tongue contact are pure, the sarvajnata is pure. Why is that? Because if all dharmas are empty and pure, if the taste realm and even the various feelings arising from tongue contact are pure, and if

---

一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若一切法空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若一切法空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若一切法空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若一切法空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若一切法空清凈，若水、火、風、空、識界

【現代漢語翻譯】 現代漢語譯本： 一切智慧的智慧（一切智智）是清凈的，因為它無二、無二分、無差別、無斷絕。

『善現（Subhuti）！一切法（dharma）的空性（sunyata）是清凈的，所以身界（kayadhatu）是清凈的；身界清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果身界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。一切法空性清凈，所以觸界（sparshadhatu）、身識界（kayavijnanadhatu）以及身觸（kayasamsparsha）、身觸為緣所生的諸受（vedana）都是清凈的；觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！一切法空性清凈，所以意界（manodhatu）清凈；意界清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果意界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。一切法空性清凈，所以法界（dhammadhatu）、意識界（manovijnanadhatu）以及意觸（manasamsparsha）、意觸為緣所生的諸受清凈；法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！一切法空性清凈，所以地界（prthividhatu）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果地界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。一切法空性清凈，所以水界（apadhatu）、火界（tejodhatu）、風界（vayudhatu）、空界（akashadhatu）、識界（vijnanadhatu）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為如果一切法空性清凈，如果水、火、風、空、識界清凈

【English Translation】 English version: The purity of all-knowing wisdom (Sarvajnajnana) is because it is non-dual, without division, without distinction, and without cessation.

'Subhuti! Because the emptiness (sunyata) of all dharmas is pure, the body element (kayadhatu) is pure; because the body element is pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the body element is pure, if all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. Because the emptiness of all dharmas is pure, the touch element (sparshadhatu), the body consciousness element (kayavijnanadhatu), and body contact (kayasamsparsha), and the feelings (vedana) arising from body contact are pure; because the touch element and the feelings arising from body contact are pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the touch element and the feelings arising from body contact are pure, if all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation.

'Subhuti! Because the emptiness of all dharmas is pure, the mind element (manodhatu) is pure; because the mind element is pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the mind element is pure, if all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. Because the emptiness of all dharmas is pure, the dharma element (dhammadhatu), the mind consciousness element (manovijnanadhatu), and mind contact (manasamsparsha), and the feelings arising from mind contact are pure; because the dharma element and the feelings arising from mind contact are pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the dharma element and the feelings arising from mind contact are pure, if all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation.

'Subhuti! Because the emptiness of all dharmas is pure, the earth element (prthividhatu) is pure; because the earth element is pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the earth element is pure, if all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. Because the emptiness of all dharmas is pure, the water element (apadhatu), the fire element (tejodhatu), the wind element (vayudhatu), the space element (akashadhatu), and the consciousness element (vijnanadhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, all-knowing wisdom is pure. Why? Because if the emptiness of all dharmas is pure, if the water, fire, wind, space, and consciousness elements are pure

---

清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若一切法空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若一切法空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若一切法空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若一切法空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若一切法空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故外空、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

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！清凈是這樣，如果一切智智（Sarvajnata，佛陀的智慧）清凈，那是因為它們無二、無二分、無別、無斷的緣故。』 『善現！一切法空（Sarva-dharma-sunyata，一切現象的空性）清凈，所以無明（Avidya，無知）清凈；無明清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果無明清凈，如果一切智智清凈，那是因為它們無二、無二分、無別、無斷的緣故。一切法空清凈，所以行（Samskara，意志）、識（Vijnana，意識）、名色（Nama-rupa，身心）、六處（Sadayatana，六根）、觸（Sparsha，感觸）、受（Vedana，感受）、愛（Trsna，渴愛）、取（Upadana，執取）、有（Bhava，存在）、生（Jati，出生）、老死愁嘆苦憂惱清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，那是因為它們無二、無二分、無別、無斷的緣故。』 『善現！一切法空清凈，所以佈施波羅蜜多（Dana-paramita，佈施的完美）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，那是因為它們無二、無二分、無別、無斷的緣故。一切法空清凈，所以凈戒（Shila-paramita，戒律的完美）、安忍（Kshanti-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）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，那是因為它們無二、無二分、無別、無斷的緣故。』 『善現！一切法空清凈，所以內空（Adhyatma-sunyata，內空的空性）清凈；內空清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果內空清凈，如果一切智智清凈，那是因為它們無二、無二分、無別、無斷的緣故。一切法空清凈，所以外空（Bahirdha-sunyata，外空的空性）、內外空（Adhyatma-bahirdha-sunyata，內外空的空性）、空空（Sunyata-sunyata，空的空性）、大空（Maha-sunyata，大空的空性）、勝義空（Paramartha-sunyata，勝義的空性）、有為空（Samskrta-sunyata，有為的空性）、無為空（Asamskrta-sunyata，無為的空性）、畢竟空（Atyanta-sunyata，究竟的空性）、無際空（Anavaragra-sunyata，無際的空性）、散空（Anavakara-sunyata，散的空性）、無

【English Translation】 English version 'Subhuti, purity is such that if the Sarvajnata (all-knowing wisdom of a Buddha) is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous.' 'Subhuti, because all dharmas (phenomena) are empty (Sarva-dharma-sunyata), ignorance (Avidya) is pure; because ignorance is pure, the Sarvajnata is pure. Why? If all dharmas are empty, if ignorance is pure, if the Sarvajnata is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous. Because all dharmas are empty, volitional formations (Samskara), consciousness (Vijnana), name and form (Nama-rupa), the six sense bases (Sadayatana), contact (Sparsha), feeling (Vedana), craving (Trsna), grasping (Upadana), becoming (Bhava), birth (Jati), old age, death, sorrow, lamentation, pain, grief, and despair are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the Sarvajnata is pure. Why? If all dharmas are empty, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the Sarvajnata is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous.' 'Subhuti, because all dharmas are empty, the perfection of giving (Dana-paramita) is pure; because the perfection of giving is pure, the Sarvajnata is pure. Why? If all dharmas are empty, if the perfection of giving is pure, if the Sarvajnata is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous. Because all dharmas are empty, the perfections of morality (Shila-paramita), patience (Kshanti-paramita), vigor (Virya-paramita), meditation (Dhyana-paramita), and wisdom (Prajna-paramita) are pure; because the perfections of morality up to wisdom are pure, the Sarvajnata is pure. Why? If all dharmas are empty, if the perfections of morality up to wisdom are pure, if the Sarvajnata is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous.' 'Subhuti, because all dharmas are empty, inner emptiness (Adhyatma-sunyata) is pure; because inner emptiness is pure, the Sarvajnata is pure. Why? If all dharmas are empty, if inner emptiness is pure, if the Sarvajnata is pure, it is because they are non-dual, non-divided, non-different, and non-discontinuous. Because all dharmas are empty, 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), unconditioned emptiness (Asamskrta-sunyata), absolute emptiness (Atyanta-sunyata), beginningless emptiness (Anavaragra-sunyata), dispersed emptiness (Anavakara-sunyata), and no

---

變異空、本性空、自相空、共相空、不可得空、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若一切法空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若一切法空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若一切法空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十四 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十五

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十四

「善現！一切法空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若一切法空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！變異空（vikara-sunyata）、本性空（prakrti-sunyata）、自相空（svalaksana-sunyata）、共相空（samanya-laksana-sunyata）、不可得空（anupalambha-sunyata）、無性空（abhava-sunyata）、自性空（svabhava-sunyata）、無性自性空（abhava-svabhava-sunyata）清凈，由於外空（adhyatma-sunyata）乃至無性自性空清凈，所以一切智智（sarvajnata-jnana，指佛陀的智慧）清凈。為什麼呢？如果一切法空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！一切法空清凈，所以真如（tathata，事物的真實本性）清凈，真如清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。一切法空清凈，所以法界（dharma-dhatu，宇宙萬法的總稱）、法性（dharma-ta，法的本性）、不虛妄性（avitathata，真實不虛的性質）、不變異性（ananyathata，不改變的性質）、平等性（samata，平等的性質）、離生性（viviktata，遠離生起的性質）、法定（dharmasthiti，法所安住的規律）、法住（dharmata，法的存在狀態）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空的空間）、不思議界（acintya-dhatu，不可思議的境界）清凈，由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 《大般若波羅蜜多經》卷第二百一十四 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百一十五 三藏法師玄奘奉 詔譯 初分難信解品第三十四之三十四 『善現！一切法空清凈，所以苦聖諦（duhkha-satya，四聖諦之一，指人生的痛苦）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？如果一切法空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。一切法空清凈，所以集（samudaya，苦的根源）、滅（nirodha，苦的止息）、道（marga，通往滅苦的道路）聖諦清凈，集、滅、道聖諦清凈，所以一切智智清凈。』

【English Translation】 English version: 'Subhuti, the emptiness of change (vikara-sunyata), the emptiness of inherent nature (prakrti-sunyata), the emptiness of self-characteristics (svalaksana-sunyata), the emptiness of common characteristics (samanya-laksana-sunyata), the emptiness of non-apprehension (anupalambha-sunyata), the emptiness of non-existence (abhava-sunyata), the emptiness of self-nature (svabhava-sunyata), and the emptiness of non-existence of self-nature (abhava-svabhava-sunyata) are pure. Because the emptiness of the internal (adhyatma-sunyata) up to the emptiness of non-existence of self-nature is pure, therefore the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the emptiness of all dharmas is pure, if the emptiness of the internal up to the emptiness of non-existence of self-nature is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the emptiness of all dharmas is pure, thus the suchness (tathata) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness of all dharmas is pure, if the suchness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of all dharmas is pure, thus the dharma-realm (dharma-dhatu), the dharma-nature (dharma-ta), the non-deceptiveness (avitathata), the non-alterability (ananyathata), the equality (samata), the detachment from arising (viviktata), the established dharma (dharmasthiti), the dharma-state (dharmata), the limit of reality (bhutakoti), the space-realm (akasa-dhatu), and the inconceivable realm (acintya-dhatu) are pure. Because the dharma-realm up to the inconceivable realm are pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness of all dharmas is pure, if the dharma-realm up to the inconceivable realm are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' The Great Perfection of Wisdom Sutra, Scroll 214 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 215 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Section 34 of the First Part on Difficult to Believe and Understand 'Subhuti, because the emptiness of all dharmas is pure, thus the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness of all dharmas is pure, if the noble truth of suffering is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of all dharmas is pure, thus the noble truths of origin (samudaya), cessation (nirodha), and path (marga) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure.'

---

一切智智清凈。何以故？若一切法空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若一切法空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若一切法空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若一切法空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若一切法空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若一切法空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切

【現代漢語翻譯】 現代漢語譯本： 一切智智（Buddha's omniscience）是清凈的。為什麼呢？如果一切法（dharma）是空性清凈的，如果集、滅、道（苦集滅道）這四聖諦是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現（Subhuti）！一切法空性清凈的緣故，四靜慮（four dhyanas）是清凈的，四靜慮清凈的緣故，一切智智是清凈的。為什麼呢？如果一切法空性清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。一切法空性清凈的緣故，四無量（four immeasurables）、四無色定（four formless absorptions）是清凈的，四無量、四無色定清凈的緣故，一切智智是清凈的。為什麼呢？如果一切法空性清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

『善現！一切法空性清凈的緣故，八解脫（eight liberations）是清凈的，八解脫清凈的緣故，一切智智是清凈的。為什麼呢？如果一切法空性清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。一切法空性清凈的緣故，八勝處（eight mastery）、九次第定（nine successive abidings）、十遍處（ten kasinas）是清凈的，八勝處、九次第定、十遍處清凈的緣故，一切智智是清凈的。為什麼呢？如果一切法空性清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

『善現！一切法空性清凈的緣故，四念住（four foundations of mindfulness）是清凈的，四念住清凈的緣故，一切智智是清凈的。為什麼呢？如果一切法空性清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。一切法空性清凈的緣故，四正斷（four right exertions）、四神足（four bases of power）、五根（five roots）、五力（five powers）、七等覺支（seven factors of enlightenment）、八聖道支（eightfold noble path）是清凈的，四正斷乃至八聖道支清凈的緣故，一切

【English Translation】 English version: The omniscience of the Buddha (sarvajñatā, 一切智智) is pure. Why is that? Because if all dharmas (一切法) are pure in emptiness, if the four noble truths (catvāri āryasatyāni, 集、滅、道) of suffering, origin, cessation, and path are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.

'Subhuti (善現)! Because all dharmas are pure in emptiness, the four dhyanas (四靜慮) are pure, and because the four dhyanas are pure, the omniscience of the Buddha is pure. Why is that? Because if all dharmas are pure in emptiness, if the four dhyanas are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them. Because all dharmas are pure in emptiness, the four immeasurables (catvāri apramāṇāni, 四無量) and the four formless absorptions (catasra ārūpyasamāpattayaḥ, 四無色定) are pure, and because the four immeasurables and the four formless absorptions are pure, the omniscience of the Buddha is pure. Why is that? Because if all dharmas are pure in emptiness, if the four immeasurables and the four formless absorptions are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.'

'Subhuti! Because all dharmas are pure in emptiness, the eight liberations (aṣṭa vimokṣāḥ, 八解脫) are pure, and because the eight liberations are pure, the omniscience of the Buddha is pure. Why is that? Because if all dharmas are pure in emptiness, if the eight liberations are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them. Because all dharmas are pure in emptiness, the eight masteries (aṣṭāv abhibhvāyatanāni, 八勝處), the nine successive abidings (navānupūrvavihārasamāpattayaḥ, 九次第定), and the ten kasinas (daśa kṛtsnāyatanāni, 十遍處) are pure, and because the eight masteries, the nine successive abidings, and the ten kasinas are pure, the omniscience of the Buddha is pure. Why is that? Because if all dharmas are pure in emptiness, if the eight masteries, the nine successive abidings, and the ten kasinas are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.'

'Subhuti! Because all dharmas are pure in emptiness, the four foundations of mindfulness (catvāri smṛtyupasthānāni, 四念住) are pure, and because the four foundations of mindfulness are pure, the omniscience of the Buddha is pure. Why is that? Because if all dharmas are pure in emptiness, if the four foundations of mindfulness are pure, if the omniscience of the Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them. Because all dharmas are pure in emptiness, the four right exertions (catvāri samyakprahāṇāni, 四正斷), the four bases of power (catvāra ṛddhipādāḥ, 四神足), the five roots (pañcendriyāṇi, 五根), the five powers (pañca balāni, 五力), the seven factors of enlightenment (sapta bodhyaṅgāni, 七等覺支), and the eightfold noble path (aṣṭāṅgamārgaḥ, 八聖道支) are pure, and because the four right exertions up to the eightfold noble path are pure, all

---

智智清凈。何以故？若一切法空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若一切法空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若一切法空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若一切法空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若一切法空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若一切法空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若一切法空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本 佛的智慧（智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果四正斷乃至八聖道支都是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為一切法都是空性清凈的，所以空解脫門是清凈的；因為空解脫門是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果空解脫門是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為一切法都是空性清凈的，所以無相、無愿解脫門是清凈的；因為無相、無愿解脫門是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果無相、無愿解脫門是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！因為一切法都是空性清凈的，所以菩薩十地是清凈的；因為菩薩十地是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果菩薩十地是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！因為一切法都是空性清凈的，所以五眼是清凈的；因為五眼是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果五眼是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為一切法都是空性清凈的，所以六神通是清凈的；因為六神通是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果六神通是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！因為一切法都是空性清凈的，所以佛的十力是清凈的；因為佛的十力是清凈的，所以佛的一切智慧（一切智智）是清凈的。為什麼呢？如果一切法都是空性清凈的，如果佛的十力是清凈的，如果佛的一切智慧（一切智智）是清凈的，那麼它們之間就沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』

【English Translation】 English version The wisdom of the Buddha (Buddha-jnana) is pure. Why is that? If all dharmas are empty and pure, if the Four Right Exertions up to the Eightfold Noble Path are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because all dharmas are empty and pure, the emptiness liberation door is pure; because the emptiness liberation door is pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the emptiness liberation door is pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them. Because all dharmas are empty and pure, the signless and wishless liberation doors are pure; because the signless and wishless liberation doors are pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the signless and wishless liberation doors are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because all dharmas are empty and pure, the ten Bodhisattva grounds are pure; because the ten Bodhisattva grounds are pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the ten Bodhisattva grounds are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because all dharmas are empty and pure, the five eyes are pure; because the five eyes are pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the five eyes are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them. Because all dharmas are empty and pure, the six superknowledges are pure; because the six superknowledges are pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the six superknowledges are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because all dharmas are empty and pure, the ten powers of the Buddha are pure; because the ten powers of the Buddha are pure, the Buddha's all-knowing wisdom (Sarvajnana) is pure. Why is that? If all dharmas are empty and pure, if the ten powers of the Buddha are pure, if the Buddha's all-knowing wisdom (Sarvajnana) is pure, then there is no duality, no division, no difference, and no separation between them.'

---

無斷故。一切法空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若一切法空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若一切法空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若一切法空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若一切法空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若一切法空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若一切法空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 因為沒有斷絕的緣故。一切法都是空性清凈的，所以四無所畏（佛陀的四種無畏懼的宣說真理的自信）、四無礙解（佛陀的四種無礙的智慧）、大慈（給予眾生快樂的願望）、大悲（解除眾生痛苦的願望）、大喜（對眾生離苦得樂的歡喜）、大舍（對眾生平等無私的關愛）、十八佛不共法（佛陀獨有的十八種功德）都是清凈的。因為四無所畏乃至十八佛不共法清凈的緣故，一切智智（佛陀的智慧）也是清凈的。為什麼呢？如果一切法是空性清凈的，如果四無所畏乃至十八佛不共法是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！一切法都是空性清凈的，所以無忘失法（佛陀不會忘記任何教法）是清凈的，無忘失法清凈的緣故，一切智智也是清凈的。為什麼呢？如果一切法是空性清凈的，如果無忘失法是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。一切法都是空性清凈的，所以恒住舍性（佛陀的平等心）是清凈的，恒住舍性清凈的緣故，一切智智也是清凈的。為什麼呢？如果一切法是空性清凈的，如果恒住舍性是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！一切法都是空性清凈的，所以一切智（佛陀的智慧）是清凈的，一切智清凈的緣故，一切智智也是清凈的。為什麼呢？如果一切法是空性清凈的，如果一切智是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。一切法都是空性清凈的，所以道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物本質的智慧）是清凈的，道相智、一切相智清凈的緣故，一切智智也是清凈的。為什麼呢？如果一切法是空性清凈的，如果道相智、一切相智是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！一切法都是空性清凈的，所以一切陀羅尼門（總持一切法門的智慧）是清凈的，一切陀羅尼門清凈的緣故，一切智智也是清凈的。為什麼呢？如果一切法是空性清凈的，如果一切陀羅尼門是清凈的，如果一切智智是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version Because there is no severance. Since all dharmas are empty and pure, the four fearlessnesses (the Buddha's four confidences in proclaiming the truth), the four unobstructed knowledges (the Buddha's four unobstructed wisdoms), great loving-kindness (the wish to give happiness to all beings), great compassion (the wish to relieve the suffering of all beings), great joy (the joy at the happiness and freedom from suffering of all beings), great equanimity (the impartial and selfless care for all beings), and the eighteen unique qualities of a Buddha (the eighteen unique virtues of a Buddha) are pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom (Buddha's wisdom) is also pure. Why is that? If all dharmas are empty and pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti (another name for Sudhira)! Since all dharmas are empty and pure, the non-forgetfulness of dharma (the Buddha's ability to not forget any teachings) is pure, and because the non-forgetfulness of dharma is pure, the all-knowing wisdom is also pure. Why is that? If all dharmas are empty and pure, if the non-forgetfulness of dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Since all dharmas are empty and pure, the constant abiding in equanimity (the Buddha's impartial mind) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is also pure. Why is that? If all dharmas are empty and pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Since all dharmas are empty and pure, the all-knowing wisdom (Buddha's wisdom) is pure, and because the all-knowing wisdom is pure, the all-knowing wisdom is also pure. Why is that? If all dharmas are empty and pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Since all dharmas are empty and pure, the knowledge of the path (wisdom of understanding the path of practice) and the knowledge of all aspects (wisdom of understanding the essence of all things) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is also pure. Why is that? If all dharmas are empty and pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Since all dharmas are empty and pure, all dharani gates (wisdom of upholding all dharmas) are pure, and because all dharani gates are pure, the all-knowing wisdom is also pure. Why is that? If all dharmas are empty and pure, if all dharani gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.

---

斷故。一切法空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若一切法空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若一切法空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。一切法空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若一切法空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若一切法空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若一切法空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！一切法空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若一切法空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 因為斷絕的緣故。一切法性空寂清凈，所以一切三摩地門（samādhi-mukha，禪定之門）清凈；一切三摩地門清凈，所以一切智智（sarvajñātā，佛陀的智慧）清凈。為什麼呢？如果一切法性空寂清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！一切法性空寂清凈，所以預流果（srotaāpanna-phala，初果）清凈；預流果清凈，所以一切智智清凈。為什麼呢？如果一切法性空寂清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。一切法性空寂清凈，所以一來果（sakṛdāgāmin-phala，二果）、不還果（anāgāmin-phala，三果）、阿羅漢果（arhat-phala，四果）清凈；一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果一切法性空寂清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！一切法性空寂清凈，所以獨覺菩提（pratyekabuddha-bodhi，辟支佛的覺悟）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果一切法性空寂清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！一切法性空寂清凈，所以一切菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的修行清凈；一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果一切法性空寂清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！一切法性空寂清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，佛的無上正等覺悟）清凈；諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果一切法性空寂清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version Because of cessation. Because all dharmas are empty and pure, all samādhi-mukhas (gates of concentration) are pure; because all samādhi-mukhas are pure, all sarvajñātā (Buddha's wisdom) is pure. Why is that? If all dharmas are empty and pure, if all samādhi-mukhas are pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because all dharmas are empty and pure, the srotaāpanna-phala (stream-enterer fruit) is pure; because the srotaāpanna-phala is pure, all sarvajñātā is pure. Why is that? If all dharmas are empty and pure, if the srotaāpanna-phala is pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation. Because all dharmas are empty and pure, the sakṛdāgāmin-phala (once-returner fruit), anāgāmin-phala (non-returner fruit), and arhat-phala (arhat fruit) are pure; because the sakṛdāgāmin-phala, anāgāmin-phala, and arhat-phala are pure, all sarvajñātā is pure. Why is that? If all dharmas are empty and pure, if the sakṛdāgāmin-phala, anāgāmin-phala, and arhat-phala are pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because all dharmas are empty and pure, pratyekabuddha-bodhi (solitary buddha's enlightenment) is pure; because pratyekabuddha-bodhi is pure, all sarvajñātā is pure. Why is that? If all dharmas are empty and pure, if pratyekabuddha-bodhi is pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because all dharmas are empty and pure, the practice of all bodhisattva-mahāsattvas (great bodhisattvas) is pure; because the practice of all bodhisattva-mahāsattvas is pure, all sarvajñātā is pure. Why is that? If all dharmas are empty and pure, if the practice of all bodhisattva-mahāsattvas is pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because all dharmas are empty and pure, the anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) of all Buddhas is pure; because the anuttarā-samyak-saṃbodhi of all Buddhas is pure, all sarvajñātā is pure. Why is that? If all dharmas are empty and pure, if the anuttarā-samyak-saṃbodhi of all Buddhas is pure, if all sarvajñātā is pure, there is no duality, no division, no difference, and no cessation.

---

「複次，善現！不可得空清凈故色清凈，色清凈故一切智智清凈。何以故？若不可得空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若不可得空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若不可得空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若不可得空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若不可得空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若不可得空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故眼界清凈，眼界清凈故一切智智

【現代漢語翻譯】 現代漢語譯本 『再者，善現（Subhuti）！因為不可得空（anutpāda-śūnyatā）的清凈，所以色（rūpa）清凈；因為色清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果不可得空清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為不可得空清凈，所以受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 『善現！因為不可得空清凈，所以眼處（cakṣurāyatana）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為不可得空清凈，所以耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意處（mana-āyatana）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 『善現！因為不可得空清凈，所以色處（rūpāyatana）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。因為不可得空清凈，所以聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）、法處（dharmāyatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅的緣故。 『善現！因為不可得空清凈，所以眼界（cakṣurdhātu）清凈；因為眼界清凈，所以一切智智清凈。

【English Translation】 English version 『Furthermore, Subhuti, because of the purity of the un-obtainable emptiness (anutpāda-śūnyatā), form (rūpa) is pure; because form is pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the un-obtainable emptiness is pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of the un-obtainable emptiness, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? If the un-obtainable emptiness is pure, if feeling, perception, mental formations, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』 『Subhuti, because of the purity of the un-obtainable emptiness, the eye base (cakṣurāyatana) is pure; because the eye base is pure, the all-knowing wisdom is pure. Why is that? If the un-obtainable emptiness is pure, if the eye base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of the un-obtainable emptiness, the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind bases (mana-āyatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, the all-knowing wisdom is pure. Why is that? If the un-obtainable emptiness is pure, if the ear, nose, tongue, body, and mind bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』 『Subhuti, because of the purity of the un-obtainable emptiness, the form base (rūpāyatana) is pure; because the form base is pure, the all-knowing wisdom is pure. Why is that? If the un-obtainable emptiness is pure, if the form base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because of the purity of the un-obtainable emptiness, the sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and dharma bases (dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma bases are pure, the all-knowing wisdom is pure. Why is that? If the un-obtainable emptiness is pure, if the sound, smell, taste, touch, and dharma bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.』 『Subhuti, because of the purity of the un-obtainable emptiness, the eye element (cakṣurdhātu) is pure; because the eye element is pure, the all-knowing wisdom is pure.』

---

清凈。何以故？若不可得空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若不可得空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若不可得空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清

【現代漢語翻譯】 現代漢語譯本： 清凈的。為什麼呢？如果不可得的空性是清凈的，那麼眼界是清凈的，一切智智（Buddha's সর্বজ্ঞতা，佛陀的智慧）也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得的空性是清凈的，所以眼識界、眼觸以及眼觸為緣所生的諸受也是清凈的，乃至眼觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，乃至眼觸為緣所生的諸受是清凈的，那麼一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現（Subhuti，須菩提）！』因為不可得的空性是清凈的，所以耳界是清凈的，耳界清凈所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼耳界是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得的空性是清凈的，所以聲界、耳識界以及耳觸、耳觸為緣所生的諸受也是清凈的，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼聲界乃至耳觸為緣所生的諸受是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為不可得的空性是清凈的，所以鼻界是清凈的，鼻界清凈所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼鼻界是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得的空性是清凈的，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的諸受也是清凈的，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼香界乃至鼻觸為緣所生的諸受是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！』因為不可得的空性是清凈的，所以舌界是清凈的，舌界清凈所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼舌界是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得的空性是清凈的，所以味界、舌識界以及舌觸、舌觸為緣所生的諸受也是清凈的，味界乃至舌觸為緣所生的諸受清凈，所以一切智智也是清凈的。為什麼呢？如果不可得的空性是清凈的，那麼味界乃至舌觸為緣所生的諸受是清凈的，一切智智也是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version: Pure. Why? If the emptiness that is unattainable is pure, then the eye realm is pure, and all-knowing wisdom (Sarvajñāna, Buddha's wisdom) is pure, because there is no duality, no division, no difference, and no separation between them. Because the unattainable emptiness is pure, the eye consciousness realm, eye contact, and the various feelings arising from eye contact are also pure, and even the various feelings arising from eye contact are pure, so all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, and even the various feelings arising from eye contact are pure, then all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the unattainable emptiness is pure, the ear realm is pure, and because the ear realm is pure, all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, then the ear realm is pure, and all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the unattainable emptiness is pure, the sound realm, the ear consciousness realm, and ear contact, and the various feelings arising from ear contact are also pure, and the sound realm, and even the various feelings arising from ear contact are pure, so all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, and the sound realm, and even the various feelings arising from ear contact are pure, then all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the unattainable emptiness is pure, the nose realm is pure, and because the nose realm is pure, all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, then the nose realm is pure, and all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the unattainable emptiness is pure, the smell realm, the nose consciousness realm, and nose contact, and the various feelings arising from nose contact are also pure, and the smell realm, and even the various feelings arising from nose contact are pure, so all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, and the smell realm, and even the various feelings arising from nose contact are pure, then all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the unattainable emptiness is pure, the tongue realm is pure, and because the tongue realm is pure, all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, then the tongue realm is pure, and all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the unattainable emptiness is pure, the taste realm, the tongue consciousness realm, and tongue contact, and the various feelings arising from tongue contact are also pure, and the taste realm, and even the various feelings arising from tongue contact are pure, so all-knowing wisdom is also pure. Why? If the unattainable emptiness is pure, and the taste realm, and even the various feelings arising from tongue contact are pure, then all-knowing wisdom is also pure, because there is no duality, no division, no difference, and no separation between them.

---

凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若不可得空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若不可得空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若不可得空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若不可得空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 因為不可得空（anutpāda-śūnyatā）的清凈，所以舌界（jihvā-dhātu）清凈；因為舌界清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？因為不可得空清凈、舌界清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為不可得空清凈，所以味界（rasa-dhātu）、舌識界（jihvā-vijñāna-dhātu）以及舌觸（jihvā-sparśa）、舌觸為緣所生的諸受（vedanā）都清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈、味界乃至舌觸為緣所生的諸受清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現（Subhūti）！因為不可得空清凈，所以身界（kāya-dhātu）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈、身界清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為不可得空清凈，所以觸界（spraṣṭavya-dhātu）、身識界（kāya-vijñāna-dhātu）以及身觸（kāya-sparśa）、身觸為緣所生的諸受都清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈、觸界乃至身觸為緣所生的諸受清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！因為不可得空清凈，所以意界（mano-dhātu）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈、意界清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為不可得空清凈，所以法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）以及意觸（manaḥ-sparśa）、意觸為緣所生的諸受都清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈、法界乃至意觸為緣所生的諸受清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

【English Translation】 English version Because of the purity of the unobtained emptiness (anutpāda-śūnyatā), the tongue element (jihvā-dhātu) is pure; because the tongue element is pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the tongue element, and the purity of the all-knowing wisdom. Because of the purity of the unobtained emptiness, the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and the tongue contact (jihvā-sparśa), and the various feelings (vedanā) arising from tongue contact are pure; because the taste element and the various feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the taste element and the various feelings arising from tongue contact, and the purity of the all-knowing wisdom. 'Subhūti! Because of the purity of the unobtained emptiness, the body element (kāya-dhātu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the body element, and the purity of the all-knowing wisdom. Because of the purity of the unobtained emptiness, the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and the body contact (kāya-sparśa), and the various feelings arising from body contact are pure; because the touch element and the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the touch element and the various feelings arising from body contact, and the purity of the all-knowing wisdom. 'Subhūti! Because of the purity of the unobtained emptiness, the mind element (mano-dhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the mind element, and the purity of the all-knowing wisdom. Because of the purity of the unobtained emptiness, the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and the mind contact (manaḥ-sparśa), and the various feelings arising from mind contact are pure; because the dharma element and the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no discontinuity between the purity of the unobtained emptiness, the purity of the dharma element and the various feelings arising from mind contact, and the purity of the all-knowing wisdom.

---

斷故。

「善現！不可得空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若不可得空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若不可得空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若不可得空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若不可得空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若不可得空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若不可得空清凈，若凈戒乃至般若波羅蜜多清凈，

【現代漢語翻譯】 現代漢語譯本 因此斷絕。

『善現（Subhuti）！因為不可得空（anutpāda-śūnyatā）的清凈，所以地界（pṛthivī-dhātu）清凈；因為地界清凈，所以一切智智（sarvajñatā-jñāna）清凈。為什麼呢？如果不可得空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得空清凈，所以水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

『善現！因為不可得空清凈，所以無明（avidyā）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得空清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

『善現！因為不可得空清凈，所以佈施波羅蜜多（dāna-pāramitā）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為不可得空清凈，所以凈戒波羅蜜多（śīla-pāramitā）、安忍波羅蜜多（kṣānti-pāramitā）、精進波羅蜜多（vīrya-pāramitā）、靜慮波羅蜜多（dhyāna-pāramitā）、般若波羅蜜多（prajñā-pāramitā）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果凈戒乃至般若波羅蜜多清凈，

【English Translation】 English version Therefore, it is severed.

'Subhuti! Because of the purity of the unattainable emptiness (anutpāda-śūnyatā), the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom (sarvajñatā-jñāna) is pure. Why is that? If the unattainable emptiness is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because of the purity of the unattainable emptiness, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the unattainable emptiness is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.'

'Subhuti! Because of the purity of the unattainable emptiness, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the unattainable emptiness is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because of the purity of the unattainable emptiness, formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is pure. Why is that? If the unattainable emptiness is pure, if formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.'

'Subhuti! Because of the purity of the unattainable emptiness, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If the unattainable emptiness is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because of the purity of the unattainable emptiness, the perfection of morality (śīla-pāramitā), the perfection of patience (kṣānti-pāramitā), the perfection of vigor (vīrya-pāramitā), the perfection of meditation (dhyāna-pāramitā), and the perfection of wisdom (prajñā-pāramitā) are pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is pure. Why is that? If the unattainable emptiness is pure, if the perfection of morality up to the perfection of wisdom are pure,

---

若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若不可得空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故外空、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、無性空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若不可得空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若不可得空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若不可得空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若不可得空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本：如果一切智智（sarvajnatajñana，指佛陀的智慧）是清凈的，那是因為它無二、無二分、無別、無斷的緣故。 『善現（Subhuti，佛陀的弟子名）！因為不可得空（anupalabdhi-sunyata，一種空性）是清凈的，所以內空（adhyatma-sunyata，內在的空性）是清凈的；因為內空是清凈的，所以一切智智是清凈的。為什麼呢？如果不可得空是清凈的，內空是清凈的，一切智智是清凈的，它們之間是無二、無二分、無別、無斷的緣故。因為不可得空是清凈的，所以外空（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）、大空（maha-sunyata，廣大的空性）、勝義空（paramartha-sunyata，勝義諦的空性）、有為空（samskrta-sunyata，有為法的空性）、無為空（asamskrta-sunyata，無為法的空性）、畢竟空（atyanta-sunyata，究竟的空性）、無際空（anavaragra-sunyata，無邊際的空性）、散空（anavakara-sunyata，無散失的空性）、無變異空（prakrti-sunyata，無變異的空性）、本性空（svabhava-sunyata，自性的空性）、自相空（svalaksana-sunyata，自相的空性）、共相空（samanya-laksana-sunyata，共相的空性）、一切法空（sarva-dharma-sunyata，一切法的空性）、無性空（abhava-sunyata，無自性的空性）、自性空（svabhava-sunyata，自性的空性）、無性自性空（abhava-svabhava-sunyata，無自性的自性的空性）都是清凈的；因為外空乃至無性自性空是清凈的，所以一切智智是清凈的。為什麼呢？如果不可得空是清凈的，外空乃至無性自性空是清凈的，一切智智是清凈的，它們之間是無二、無二分、無別、無斷的緣故。 『善現！因為不可得空是清凈的，所以真如（tathata，事物的真實如是）是清凈的；因為真如是清凈的，所以一切智智是清凈的。為什麼呢？如果不可得空是清凈的，真如是清凈的，一切智智是清凈的，它們之間是無二、無二分、無別、無斷的緣故。因為不可得空是清凈的，所以法界（dharma-dhatu，諸法界）、法性（dharma-ta，諸法的本性）、不虛妄性（avitathata，不虛妄的性質）、不變異性（ananyathata，不變異的性質）、平等性（samata，平等性）、離生性（viviktata，離生的性質）、法定（dharma-sthiti，法的住立）、法住（dharma-niamata，法的規律）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空界）、不思議界（acintya-dhatu，不可思議的界）都是清凈的；因為法界乃至不思議界是清凈的，所以一切智智是清凈的。為什麼呢？如果不可得空是清凈的，法界乃至不思議界是清凈的，一切智智是清凈的，它們之間是無二、無二分、無別、無斷的緣故。 『善現！因為不可得空是清凈的，所以苦聖諦（duhkha-satya，苦的真理）是清凈的；因為苦聖諦是清凈的，所以一切智智是清凈的。為什麼呢？如果不可得空是清凈的，苦聖諦是清凈的，一切智智是清凈的，它們之間是無二、無二分、無別、無

【English Translation】 English version: If the all-knowing wisdom (sarvajnatajñana) is pure, it is because it is non-dual, without division, without distinction, and without discontinuity. 'Subhuti! Because the emptiness of non-apprehension (anupalabdhi-sunyata) is pure, the internal emptiness (adhyatma-sunyata) is pure; because the internal emptiness is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-apprehension is pure, the internal emptiness is pure, and the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. Because the emptiness of non-apprehension is pure, the external emptiness (bahirdha-sunyata), the internal and external emptiness (adhyatma-bahirdha-sunyata), the emptiness of emptiness (sunyata-sunyata), the great emptiness (maha-sunyata), the ultimate emptiness (paramartha-sunyata), the conditioned emptiness (samskrta-sunyata), the unconditioned emptiness (asamskrta-sunyata), the ultimate emptiness (atyanta-sunyata), the boundless emptiness (anavaragra-sunyata), the dispersed emptiness (anavakara-sunyata), the unchanging emptiness (prakrti-sunyata), the essential emptiness (svabhava-sunyata), the self-characteristic emptiness (svalaksana-sunyata), the common-characteristic emptiness (samanya-laksana-sunyata), the emptiness of all dharmas (sarva-dharma-sunyata), the emptiness of non-being (abhava-sunyata), the emptiness of self-nature (svabhava-sunyata), and the emptiness of non-being of self-nature (abhava-svabhava-sunyata) are all pure; because the external emptiness up to the emptiness of non-being of self-nature are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-apprehension is pure, the external emptiness up to the emptiness of non-being of self-nature are pure, and the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. 'Subhuti! Because the emptiness of non-apprehension is pure, suchness (tathata) is pure; because suchness is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-apprehension is pure, suchness is pure, and the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. Because the emptiness of non-apprehension is pure, the dharma-realm (dharma-dhatu), the dharma-nature (dharma-ta), the non-falsity (avitathata), the non-alteration (ananyathata), the equality (samata), the separation (viviktata), the dharma-establishment (dharma-sthiti), the dharma-regulation (dharma-niamata), the reality-limit (bhutakoti), the space-realm (akasa-dhatu), and the inconceivable-realm (acintya-dhatu) are all pure; because the dharma-realm up to the inconceivable-realm are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-apprehension is pure, the dharma-realm up to the inconceivable-realm are pure, and the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without discontinuity. 'Subhuti! Because the emptiness of non-apprehension is pure, the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-apprehension is pure, the noble truth of suffering is pure, and the all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without

---

斷故。不可得空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若不可得空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若不可得空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若不可得空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若不可得空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若不可得空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若不可得空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故四正斷、四神足、五根

【現代漢語翻譯】 現代漢語譯本： 因為不可得的空性清凈，所以集諦（苦的根源）、滅諦（苦的止息）、道諦（通往止息的道路）這三聖諦是清凈的；因為集、滅、道三聖諦清凈，所以一切智智（佛陀的智慧）是清凈的。為什麼呢？如果不可得的空性是清凈的，集、滅、道三聖諦是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

『善現（須菩提的別名）！因為不可得的空性清凈，所以四靜慮（禪定）是清凈的；因為四靜慮清凈，所以一切智智是清凈的。為什麼呢？如果不可得的空性是清凈的，四靜慮是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為不可得的空性清凈，所以四無量心（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）是清凈的；因為四無量心和四無色定清凈，所以一切智智是清凈的。為什麼呢？如果不可得的空性是清凈的，四無量心和四無色定是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』

『善現！因為不可得的空性清凈，所以八解脫（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）是清凈的；因為八解脫清凈，所以一切智智是清凈的。為什麼呢？如果不可得的空性是清凈的，八解脫是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為不可得的空性清凈，所以八勝處（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）和十遍處（地遍、水遍、火遍、風遍、青遍、黃遍、赤遍、白遍、空遍、識遍）是清凈的；因為八勝處、九次第定和十遍處清凈，所以一切智智是清凈的。為什麼呢？如果不可得的空性是清凈的，八勝處、九次第定和十遍處是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』

『善現！因為不可得的空性清凈，所以四念住（身念住、受念住、心念住、法念住）是清凈的；因為四念住清凈，所以一切智智是清凈的。為什麼呢？如果不可得的空性是清凈的，四念住是清凈的，一切智智是清凈的，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為不可得的空性清凈，所以四正斷（已生惡令斷、未生惡令不生、未生善令生、已生善令增長）、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）

【English Translation】 English version: Because the emptiness of non-attainment is pure, the noble truths of suffering's origin (Samudaya), suffering's cessation (Nirodha), and the path to cessation (Marga) are pure; because the noble truths of Samudaya, Nirodha, and Marga are pure, the all-knowing wisdom (Sarvajnata) is pure. Why is that? If the emptiness of non-attainment is pure, if the noble truths of Samudaya, Nirodha, and Marga are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti (a different name for Sudhana)! Because the emptiness of non-attainment is pure, the four dhyanas (meditative absorptions) are pure; because the four dhyanas are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-attainment is pure, if the four dhyanas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the emptiness of non-attainment is pure, the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-attainment is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.'

'Subhuti! Because the emptiness of non-attainment is pure, 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 pure liberation with 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 pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-attainment is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the emptiness of non-attainment is pure, the eight mastery over senses (mastery over external forms with internal form perception, mastery over external forms with internal form perception, mastery over external forms with no internal form perception, mastery over external forms with no internal form perception, mastery over blue, mastery over yellow, mastery over red, mastery over white), the nine successive abidings (first dhyana, second dhyana, third dhyana, fourth dhyana, sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception, cessation of perception and feeling), and the ten all-encompassing spheres (earth, water, fire, wind, blue, yellow, red, white, space, consciousness) are pure; because the eight mastery over senses, the nine successive abidings, and the ten all-encompassing spheres are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-attainment is pure, if the eight mastery over senses, the nine successive abidings, and the ten all-encompassing spheres are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.'

'Subhuti! Because the emptiness of non-attainment is pure, the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of non-attainment is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the emptiness of non-attainment is pure, the four right exertions (preventing the arising of unwholesome states, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, maintaining wholesome states that have arisen), the four bases of power (will, effort, mind, investigation), the five faculties (faith, effort, mindfulness, concentration, wisdom)

---

、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若不可得空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若不可得空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若不可得空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若不可得空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若不可得空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若不可得空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若不可

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！五力（五種力量）、七等覺支（七種覺悟的因素）、八聖道支（八種神聖的道路因素）清凈，四正斷（四種正勤）乃至八聖道支清凈，因此一切智智（對一切事物和現象的智慧）清凈。為什麼呢？如果不可得空（不可獲得的空性）清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！不可得空清凈，因此空解脫門（通往空性的解脫之門）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？如果不可得空清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。不可得空清凈，因此無相（無相）和無愿（無愿）解脫門清凈，無相和無愿解脫門清凈，因此一切智智清凈。為什麼呢？如果不可得空清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！不可得空清凈，因此菩薩十地（菩薩修行的十個階段）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？如果不可得空清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！不可得空清凈，因此五眼（五種眼力）清凈，五眼清凈，因此一切智智清凈。為什麼呢？如果不可得空清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。不可得空清凈，因此六神通（六種超自然能力）清凈，六神通清凈，因此一切智智清凈。為什麼呢？如果不可得空清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！不可得空清凈，因此佛十力（佛的十種力量）清凈，佛十力清凈，因此一切智智清凈。為什麼呢？如果不可

【English Translation】 English version: 『Subhuti! The five powers (five strengths), the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts up to the eightfold noble path are pure, therefore the all-knowing wisdom (wisdom regarding all things and phenomena) is pure. Why is that? If the unobtainable emptiness (unobtainable voidness) is pure, if the four right efforts up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unobtainable emptiness is pure, therefore the emptiness liberation door (the door to liberation through emptiness) is pure; because the emptiness liberation door is pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable emptiness is pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unobtainable emptiness is pure, therefore the signless (without characteristics) and wishless (without desires) liberation doors are pure; because the signless and wishless liberation doors are pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable emptiness is pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unobtainable emptiness is pure, therefore the ten bodhisattva grounds (ten stages of bodhisattva practice) are pure; because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable emptiness is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unobtainable emptiness is pure, therefore the five eyes (five types of vision) are pure; because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable emptiness is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the unobtainable emptiness is pure, therefore the six superknowledges (six supernatural abilities) are pure; because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable emptiness is pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the unobtainable emptiness is pure, therefore the ten powers of a Buddha (ten strengths of a Buddha) are pure; because the ten powers of a Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? If the unobtainable

---

得空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若不可得空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若不可得空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若不可得空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若不可得空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若不可得空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若不可得空清凈

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！當不可得空（anupalabdha-śūnyatā）清凈時，佛的十力（daśabala，佛的十種力量）就清凈，一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）就清凈，因為它們之間無二、無二分、無差別、無斷絕。因為不可得空清凈，所以四無所畏（catvāri vaiśāradyāni，佛的四種無畏的自信）、四無礙解（catasra pratisaṃvidaḥ，四種無礙的智慧）、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，偉大的舍心）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛獨有的十八種功德）都清凈，因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為不可得空清凈，所以無忘失法（āveṇikabuddhadharmāḥ，佛不忘失正念的功德）清凈，因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈，無忘失法清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為不可得空清凈，所以恒住舍性（upekṣā，保持平靜和捨棄的性質）清凈，因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈，恒住舍性清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為不可得空清凈，所以一切智（sarvajñatā，對一切事物的智慧）清凈，因為一切智清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈，一切智清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為不可得空清凈，所以道相智（mārgākārajñatā，對修行道路的智慧）、一切相智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈，道相智、一切相智清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！因為不可得空清凈，所以一切陀羅尼門（dhāraṇīmukha，總持一切法門的智慧）清凈，因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為不可得空清凈

【English Translation】 English version 『Subhuti! When the unapprehendable emptiness (anupalabdha-śūnyatā) is pure, the ten powers of a Buddha (daśabala) are pure, and the all-knowing wisdom (sarvākārajñatā) is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the unapprehendable emptiness is pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness, the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the unapprehendable emptiness is pure, the non-forgetfulness of the Dharma (āveṇikabuddhadharmāḥ) is pure, and because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness, the non-forgetfulness of the Dharma, and the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because the unapprehendable emptiness is pure, the constant abiding in equanimity (upekṣā) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness, the constant abiding in equanimity, and the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the unapprehendable emptiness is pure, the all-knowing (sarvajñatā) is pure, and because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness, the all-knowing, and the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because the unapprehendable emptiness is pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness, the knowledge of the path, the knowledge of all aspects, and the all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the unapprehendable emptiness is pure, all the gateways to Dharani (dhāraṇīmukha) are pure, and because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? Because the unapprehendable emptiness

---

，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若不可得空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若不可得空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。不可得空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若不可得空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若不可得空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若不可得空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不可得空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若不可得空清凈，若諸佛無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！如果一切陀羅尼門（Dharani-gate，總持法門的入口）清凈，如果一切智智（Sarvajnata，一切智慧的智慧）清凈，因為它們無二、無二分、無別、無斷。由於不可得空（Anupalabdha-sunyata，不可得的空性）清凈，所以一切三摩地門（Samadhi-gate，禪定之門）清凈；由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果一切三摩地門清凈，如果一切智智清凈，因為它們無二、無二分、無別、無斷。 『善現！由於不可得空清凈，所以預流果（Srotaapanna-phala，入流果）清凈；由於預流果清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果預流果清凈，如果一切智智清凈，因為它們無二、無二分、無別、無斷。由於不可得空清凈，所以一來果（Sakrdagamin-phala，一還果）、不還果（Anagamin-phala，不來果）、阿羅漢果（Arhat-phala，無學果）清凈；由於一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，因為它們無二、無二分、無別、無斷。 『善現！由於不可得空清凈，所以獨覺菩提（Pratyekabuddha-bodhi，緣覺的覺悟）清凈；由於獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果獨覺菩提清凈，如果一切智智清凈，因為它們無二、無二分、無別、無斷。 『善現！由於不可得空清凈，所以一切菩薩摩訶薩行（Bodhisattva-mahasattva-carya，菩薩摩訶薩的修行）清凈；由於一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，因為它們無二、無二分、無別、無斷。 『善現！由於不可得空清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）清凈；由於諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果不可得空清凈，如果諸佛無

【English Translation】 English version 'Subhuti! If all Dharani-gates (entrances to the gate of total retention) are pure, if all Sarvajnata (wisdom of all wisdom) is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because Anupalabdha-sunyata (unobtainable emptiness) is pure, all Samadhi-gates (gates of meditative absorption) are pure; because all Samadhi-gates are pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if all Samadhi-gates are pure, if all Sarvajnata is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because Anupalabdha-sunyata is pure, the Srotaapanna-phala (fruit of stream-entry) is pure; because the Srotaapanna-phala is pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if the Srotaapanna-phala is pure, if all Sarvajnata is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because Anupalabdha-sunyata is pure, the Sakrdagamin-phala (fruit of once-returner), Anagamin-phala (fruit of non-returner), and Arhat-phala (fruit of the worthy one) are pure; because the Sakrdagamin-phala, Anagamin-phala, and Arhat-phala are pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if the Sakrdagamin-phala, Anagamin-phala, and Arhat-phala are pure, if all Sarvajnata is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because Anupalabdha-sunyata is pure, Pratyekabuddha-bodhi (enlightenment of a solitary buddha) is pure; because Pratyekabuddha-bodhi is pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if Pratyekabuddha-bodhi is pure, if all Sarvajnata is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because Anupalabdha-sunyata is pure, all Bodhisattva-mahasattva-carya (practices of a great bodhisattva) are pure; because all Bodhisattva-mahasattva-carya are pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if all Bodhisattva-mahasattva-carya are pure, if all Sarvajnata is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because Anupalabdha-sunyata is pure, the Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas is pure; because the Anuttara-samyak-sambodhi of all Buddhas is pure, all Sarvajnata is pure. Why is that? If Anupalabdha-sunyata is pure, if the Anuttara-samyak-sambodhi of all Buddhas is

---

上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！無性空清凈故色清凈，色清凈故一切智智清凈。何以故？若無性空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無性空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無性空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無性空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無性空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無性空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空

【現代漢語翻譯】 現代漢語譯本 至高無上的正等菩提（anuttara-samyak-sambodhi，無上正等正覺）的清凈，是因為一切智智（sarvajnata，一切智）的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『再者，善現（Subhuti）！因為無自性空（svabhava-sunyata，自性空）的清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、色清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、受、想、行、識清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為無自性空清凈，所以眼處（caksu-ayatana，眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、眼處清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、耳、鼻、舌、身、意處清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為無自性空清凈，所以色處（rupa-ayatana，色塵）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、色處清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，法塵）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、聲、香、味、觸、法處清凈和一切智智清凈之間，沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為無自性空

【English Translation】 English version The purity of the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) is due to the purity of all-knowing wisdom (sarvajnata), because there is no duality, no division, no difference, and no separation between them.

'Furthermore, Subhuti! Because of the purity of emptiness of inherent existence (svabhava-sunyata), form (rupa) is pure; because form is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of form, and the purity of all-knowing wisdom. Because of the purity of emptiness of inherent existence, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of feeling, perception, mental formations, and consciousness, and the purity of all-knowing wisdom.'

'Subhuti! Because of the purity of emptiness of inherent existence, the eye faculty (caksu-ayatana) is pure; because the eye faculty is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of the eye faculty, and the purity of all-knowing wisdom. Because of the purity of emptiness of inherent existence, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind faculties (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of the ear, nose, tongue, body, and mind faculties, and the purity of all-knowing wisdom.'

'Subhuti! Because of the purity of emptiness of inherent existence, the form object (rupa-ayatana) is pure; because the form object is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of the form object, and the purity of all-knowing wisdom. Because of the purity of emptiness of inherent existence, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and mental objects (dharma-ayatana) are pure; because sound, smell, taste, touch, and mental objects are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of emptiness of inherent existence, the purity of sound, smell, taste, touch, and mental objects, and the purity of all-knowing wisdom.'

'Subhuti! Because of the purity of emptiness of inherent existence,

---

清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若無性空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若無性空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若無性空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為無自性空(anutpāda)的清凈，所以眼界(cakṣurdhātu)清凈；因為眼界清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？如果無自性空清凈，眼界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。因為無自性空清凈，所以眼識界(cakṣurvijñānadhātu)以及眼觸(cakṣuḥsparśa)、眼觸為緣所生的諸受(vedanā)清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，乃至眼觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。 『善現！因為無自性空清凈，所以耳界(śrotradhātu)清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，耳界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。因為無自性空清凈，所以聲界(śabdadhatu)、耳識界(śrotravijñānadhātu)以及耳觸(śrotraḥsparśa)、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，聲界乃至耳觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。 『善現！因為無自性空清凈，所以鼻界(ghrāṇadhātu)清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，鼻界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。因為無自性空清凈，所以香界(gandhadhātu)、鼻識界(ghrāṇavijñānadhātu)以及鼻觸(ghrāṇaḥsparśa)、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷滅。

【English Translation】 English version 『Subhuti! Because of the purity of non-origination (anutpāda), the eye element (cakṣurdhātu) is pure; because the eye element is pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the purity of non-origination, the purity of the eye element, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. Because of the purity of non-origination, the eye consciousness element (cakṣurvijñānadhātu), eye contact (cakṣuḥsparśa), and the feelings (vedanā) arising from eye contact are pure; and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why is that? If the purity of non-origination, the purity of the feelings arising from eye contact, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. 『Subhuti! Because of the purity of non-origination, the ear element (śrotradhātu) is pure; because the ear element is pure, all-knowing wisdom is pure. Why is that? If the purity of non-origination, the purity of the ear element, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. Because of the purity of non-origination, the sound element (śabdadhatu), the ear consciousness element (śrotravijñānadhātu), ear contact (śrotraḥsparśa), and the feelings arising from ear contact are pure; and because the sound element and the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? If the purity of non-origination, the purity of the sound element and the feelings arising from ear contact, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. 『Subhuti! Because of the purity of non-origination, the nose element (ghrāṇadhātu) is pure; because the nose element is pure, all-knowing wisdom is pure. Why is that? If the purity of non-origination, the purity of the nose element, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. Because of the purity of non-origination, the smell element (gandhadhātu), the nose consciousness element (ghrāṇavijñānadhātu), nose contact (ghrāṇaḥsparśa), and the feelings arising from nose contact are pure; and because the smell element and the feelings arising from nose contact are pure, all-knowing wisdom is pure. Why is that? If the purity of non-origination, the purity of the smell element and the feelings arising from nose contact, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.

---

！無性空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若無性空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若無性空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若無性空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若無性空清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)！因為無自性空(anutpāda-śūnyatā)的清凈，所以舌界(jihvā-dhātu)清凈；因為舌界清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？如果無自性空清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以味界(rasa-dhātu)、舌識界(jihvā-vijñāna-dhātu)以及舌觸(jihvā-sparśa)、舌觸為緣所生的諸受(vedanā)清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以身界(kāya-dhātu)清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以觸界(spraṣṭavya-dhātu)、身識界(kāya-vijñāna-dhātu)以及身觸(kāya-sparśa)、身觸為緣所生的諸受清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以意界(mano-dhātu)清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以法界(dharma-dhātu)、意識界(mano-vijñāna-dhātu)以及意觸(manaḥ-sparśa)、意觸為緣所生的諸受清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti! Because of the purity of non-origination emptiness (anutpāda-śūnyatā), the tongue element (jihvā-dhātu) is pure; because the tongue element is pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If non-origination emptiness is pure, if the tongue element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-origination emptiness, the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), and the feelings (vedanā) born of tongue contact are pure; because the taste element and so on up to the feelings born of tongue contact are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the taste element and so on up to the feelings born of tongue contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of non-origination emptiness, the body element (kāya-dhātu) is pure; because the body element is pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the body element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-origination emptiness, the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and body contact (kāya-sparśa), and the feelings born of body contact are pure; because the touch element and so on up to the feelings born of body contact are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the touch element and so on up to the feelings born of body contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of non-origination emptiness, the mind element (mano-dhātu) is pure; because the mind element is pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the mind element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-origination emptiness, the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and mind contact (manaḥ-sparśa), and the feelings born of mind contact are pure; because the dharma element and so on up to the feelings born of mind contact are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the dharma element and so on up to the feelings born of mind contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

「善現！無性空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若無性空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若無性空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若無性空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若無性空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十五 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十六

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十五

「善現！無性空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若無性空清凈，若佈施波羅蜜多清凈，若一切智

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於無自性空（anutpāda-śūnyatā）的清凈，所以地界（pṛthivī-dhātu）清凈；由於地界清凈，所以一切智智（sarvajñatā-jñāna）清凈。為什麼呢？因為無自性空清凈、地界清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於無自性空清凈，所以水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）和識界（vijñāna-dhātu）清凈；由於水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、水、火、風、空、識界清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於無自性空清凈，所以無明（avidyā）清凈；由於無明清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、無明清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於無自性空清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāma-rūpa）、六處（ṣaḍ-āyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）清凈；由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、行乃至老死愁嘆苦憂惱清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 《大般若波羅蜜多經》卷第二百一十五 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百一十六 三藏法師玄奘奉詔譯 初分難信解品第三十四之三十五 『善現！由於無自性空清凈，所以佈施波羅蜜多（dāna-pāramitā）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、佈施波羅蜜多清凈和一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version: 'Subhuti! Because of the purity of non-origination emptiness (anutpāda-śūnyatā), the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the knowledge of all modes (sarvajñatā-jñāna) is pure. Why is that? Because non-origination emptiness purity, earth element purity, and the knowledge of all modes purity are without duality, without division, without distinction, and without severance. Because of the purity of non-origination emptiness, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all modes is pure. Why is that? Because non-origination emptiness purity, the water, fire, wind, space, and consciousness elements purity, and the knowledge of all modes purity are without duality, without division, without distinction, and without severance. 'Subhuti! Because of the purity of non-origination emptiness, ignorance (avidyā) is pure; because ignorance is pure, the knowledge of all modes is pure. Why is that? Because non-origination emptiness purity, ignorance purity, and the knowledge of all modes purity are without duality, without division, without distinction, and without severance. Because of the purity of non-origination emptiness, formations (saṃskāra), consciousness (vijñāna), name and form (nāma-rūpa), the six sense bases (ṣaḍ-āyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the knowledge of all modes is pure. Why is that? Because non-origination emptiness purity, formations up to old age, death, sorrow, lamentation, pain, sadness, and distress purity, and the knowledge of all modes purity are without duality, without division, without distinction, and without severance. The Great Perfection of Wisdom Sutra, Scroll 215 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 216 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 35 on Difficult to Believe and Understand 'Subhuti! Because of the purity of non-origination emptiness, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the knowledge of all modes is pure. Why is that? Because non-origination emptiness purity, the perfection of giving purity, and the knowledge of all modes purity are without duality, without division, without distinction, and without severance.'

---

智清凈，無二、無二分、無別、無斷故。無性空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若無性空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若無性空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故外空、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、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若無性空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若無性空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若無性空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、

【現代漢語翻譯】 現代漢語譯本：智慧的清凈，是因為它無二、無二分、無差別、無斷絕的緣故。由於無自性空的清凈，所以凈戒（持戒）、安忍（忍辱）、精進（努力）、靜慮（禪定）、般若波羅蜜多（智慧的圓滿）清凈；由於凈戒乃至般若波羅蜜多清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？因為無自性空的清凈，與凈戒乃至般若波羅蜜多的清凈，與一切智智的清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現（須菩提的別名）！』由於無自性空的清凈，所以內空清凈；由於內空清凈，所以一切智智清凈。為什麼呢？因為無自性空的清凈，與內空的清凈，與一切智智的清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於無自性空的清凈，所以外空、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、自性空、無自性自性空清凈；由於外空乃至無自性自性空清凈，所以一切智智清凈。為什麼呢？因為無自性空的清凈，與外空乃至無自性自性空的清凈，與一切智智的清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！』由於無自性空的清凈，所以真如清凈；由於真如清凈，所以一切智智清凈。為什麼呢？因為無自性空的清凈，與真如的清凈，與一切智智的清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於無自性空的清凈，所以法界、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、不思議界清凈；由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為無自性空的清凈，與法界乃至不思議界的清凈，與一切智智的清凈，它們之間無二、

【English Translation】 English version: The purity of wisdom is because it is non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of emptiness of no-self-nature, the pure precepts (morality), patience, diligence, meditative concentration, and prajna paramita (perfection of wisdom) are pure; because the pure precepts up to prajna paramita are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why? Because the purity of emptiness of no-self-nature, the purity of pure precepts up to prajna paramita, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti (a different name for Sudhana)!' Because of the purity of emptiness of no-self-nature, the inner emptiness is pure; because the inner emptiness is pure, therefore the all-knowing wisdom is pure. Why? Because the purity of emptiness of no-self-nature, the purity of inner emptiness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of emptiness of no-self-nature, the outer emptiness, the inner and outer emptiness, the emptiness of emptiness, the great emptiness, the ultimate emptiness, the conditioned emptiness, the unconditioned emptiness, the ultimate emptiness, the boundless emptiness, the scattered emptiness, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of self-nature, the emptiness of common nature, the emptiness of all dharmas, the emptiness of unobtainability, the emptiness of self-nature, and the emptiness of no-self-nature of self-nature are pure; because the outer emptiness up to the emptiness of no-self-nature of self-nature are pure, therefore the all-knowing wisdom is pure. Why? Because the purity of emptiness of no-self-nature, the purity of outer emptiness up to the emptiness of no-self-nature of self-nature, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti!' Because of the purity of emptiness of no-self-nature, the suchness is pure; because the suchness is pure, therefore the all-knowing wisdom is pure. Why? Because the purity of emptiness of no-self-nature, the purity of suchness, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of emptiness of no-self-nature, 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 are pure; because the dharma realm up to the inconceivable realm are pure, therefore the all-knowing wisdom is pure. Why? Because the purity of emptiness of no-self-nature, the purity of the dharma realm up to the inconceivable realm, and the purity of all-knowing wisdom are non-dual,

---

無二分、無別、無斷故。

「善現！無性空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若無性空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若無性空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若無性空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若無性空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若無性空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若無性空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故四念住清凈，四

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有分別，沒有斷滅的緣故。

『善現（Subhuti）！因為無自性空（anutpāda-śūnyatā）的清凈，所以苦聖諦（duḥkha satya）清凈；因為苦聖諦清凈，所以一切智智（sarvajñātājñāna）清凈。為什麼呢？如果無自性空清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。因為無自性空清凈，所以集聖諦（samudaya satya）、滅聖諦（nirodha satya）、道聖諦（mārga satya）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！因為無自性空清凈，所以四靜慮（catvāri dhyānāni）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。因為無自性空清凈，所以四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！因為無自性空清凈，所以八解脫（aṣṭau vimokṣāḥ）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。因為無自性空清凈，所以八勝處（aṣṭāv abhibhāyatanāni）、九次第定（navānupūrvasamāpattayaḥ）、十遍處（daśa kṛtsnāyatanāni）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！因為無自性空清凈，所以四念住（catvāri smṛtyupasthānāni）清凈，四

【English Translation】 English version Because of no duality, no distinction, and no severance.

'Subhuti! Because of the purity of non-origination emptiness (anutpāda-śūnyatā), the noble truth of suffering (duḥkha satya) is pure; because the noble truth of suffering is pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If non-origination emptiness is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because non-origination emptiness is pure, the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (mārga satya) are pure; because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! Because of the purity of non-origination emptiness, the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because non-origination emptiness is pure, the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! Because of the purity of non-origination emptiness, the eight liberations (aṣṭau vimokṣāḥ) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because non-origination emptiness is pure, the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! Because of the purity of non-origination emptiness, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure, the four

---

念住清凈故一切智智清凈。何以故？若無性空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若無性空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若無性空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若無性空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若無性空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若無性空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若無性空清凈，若六神通清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 由於念住（smṛtyupasthāna）的清凈，一切智智（sarvajñātājñāna）也清凈。為什麼呢？因為如果無自性空（niḥsvabhāvatā-śūnyatā）是清凈的，那麼四念住清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於無自性空清凈，四正斷（samyakprahāṇa）、四神足（ṛddhipāda）、五根（indriya）、五力（bala）、七等覺支（bodhyaṅga）、八聖道支（āryāṣṭāṅgamārga）也清凈；由於四正斷乃至八聖道支清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼四正斷乃至八聖道支清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 「善現（Subhūti）！由於無自性空清凈，空解脫門（śūnyatāvimokṣamukha）也清凈，空解脫門清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼空解脫門清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於無自性空清凈，無相（animitta）、無愿（apraṇihita）解脫門也清凈，無相、無愿解脫門清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼無相、無愿解脫門清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 「善現！由於無自性空清凈，菩薩十地（daśa-bhūmi）也清凈，菩薩十地清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼菩薩十地清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 「善現！由於無自性空清凈，五眼（pañca-cakṣu）也清凈，五眼清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼五眼清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於無自性空清凈，六神通（ṣaḍabhijñā）也清凈，六神通清凈，一切智智也清凈。為什麼呢？因為如果無自性空清凈，那麼六神通清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

【English Translation】 English version: Because of the purity of the mindfulness (smṛtyupasthāna), the all-knowing wisdom (sarvajñātājñāna) is also pure. Why is that? Because if the emptiness of no self-nature (niḥsvabhāvatā-śūnyatā) is pure, then the four mindfulnesses are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three. Because of the purity of the emptiness of no self-nature, 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), and the eightfold noble path (āryāṣṭāṅgamārga) are also pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three. 『Subhūti! Because of the purity of the emptiness of no self-nature, the emptiness liberation gate (śūnyatāvimokṣamukha) is also pure, and because the emptiness liberation gate is pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the emptiness liberation gate is pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three. Because of the purity of the emptiness of no self-nature, the signless (animitta) and wishless (apraṇihita) liberation gates are also pure, and because the signless and wishless liberation gates are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the signless and wishless liberation gates are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three.』 『Subhūti! Because of the purity of the emptiness of no self-nature, the ten bodhisattva grounds (daśa-bhūmi) are also pure, and because the ten bodhisattva grounds are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three.』 『Subhūti! Because of the purity of the emptiness of no self-nature, the five eyes (pañca-cakṣu) are also pure, and because the five eyes are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the five eyes are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three. Because of the purity of the emptiness of no self-nature, the six superknowledges (ṣaḍabhijñā) are also pure, and because the six superknowledges are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of no self-nature is pure, then the six superknowledges are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between these three.』

---

凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若無性空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若無性空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若無性空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若無性空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若無性空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若無性空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為無自性空(anutpāda-śūnyatā)的清凈，所以佛的十力(daśa-balāni)清凈；因為佛的十力清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？如果無自性空清凈，如果佛的十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 因為無自性空清凈，所以四無所畏(catvāri vaiśāradyāni)、四無礙解(catasra pratisaṃvidaḥ)、大慈(mahāmaitrī)、大悲(mahākaruṇā)、大喜(mahāmuditā)、大舍(mahāupekṣā)、十八佛不共法(aṣṭādaśāveṇikabuddhadharmāḥ)清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以無忘失法(āveṇikadharmāḥ)清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以恒住舍性(upekṣā-vihāra)清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以一切智(sarvajñatā)清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以道相智(mārgākārajñatā)、一切相智(sarvākārajñatā)清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because of the purity of non-origination emptiness (anutpāda-śūnyatā), the ten powers of a Buddha (daśa-balāni) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If non-origination emptiness is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because of the purity of non-origination emptiness, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because of the purity of non-origination emptiness, the non-forgetfulness of Dharma (āveṇikadharmāḥ) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because of the purity of non-origination emptiness, the abiding in equanimity (upekṣā-vihāra) is pure; because the abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because of the purity of non-origination emptiness, the all-knowing (sarvajñatā) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the all-knowing is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because of the purity of non-origination emptiness, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

---

現！無性空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若無性空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若無性空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若無性空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若無性空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若無性空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若無性空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性空清凈故諸佛無上正等菩提清凈，諸佛

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為無自性空（anutpāda-śūnyatā）的清凈，所以一切陀羅尼門（dhāraṇī-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智（sarvajñātā-jñāna）清凈。為什麼呢？如果無自性空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以一切三摩地門（samādhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以預流果（srota-āpanna-phala）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無自性空清凈，所以一來（sakṛdāgāmin）、不還（anāgāmin）、阿羅漢果（arhat-phala）清凈；因為一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以獨覺菩提（pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以一切菩薩摩訶薩行（bodhisattva-mahāsattva-caryā）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無自性空清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi）清凈；因為諸佛

【English Translation】 English version: 'Subhuti! Because of the purity of non-origination emptiness (anutpāda-śūnyatā), all dharani-gates (dhāraṇī-mukha) are pure; because all dharani-gates are pure, all-knowing wisdom (sarvajñātā-jñāna) is pure. Why is that? If non-origination emptiness is pure, if all dharani-gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-origination emptiness, all samadhi-gates (samādhi-mukha) are pure; because all samadhi-gates are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if all samadhi-gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of non-origination emptiness, the fruit of a stream-enterer (srota-āpanna-phala) is pure; because the fruit of a stream-enterer is pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the fruit of a stream-enterer is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of non-origination emptiness, the fruits of a once-returner (sakṛdāgāmin), a non-returner (anāgāmin), and an arhat (arhat-phala) are pure; because the fruits of a once-returner, a non-returner, and an arhat are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the fruits of a once-returner, a non-returner, and an arhat are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of non-origination emptiness, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the enlightenment of a solitary buddha is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of non-origination emptiness, the practices of all bodhisattva-mahasattvas (bodhisattva-mahāsattva-caryā) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is that? If non-origination emptiness is pure, if the practices of all bodhisattva-mahasattvas are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of non-origination emptiness, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the

---

無上正等菩提清凈故一切智智清凈。何以故？若無性空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！自性空清凈故色清凈，色清凈故一切智智清凈。何以故？若自性空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若自性空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若自性空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若自性空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若自性空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若自性空清凈，若聲、香、味、觸、法處清凈，若一

【現代漢語翻譯】 現代漢語譯本 由於無上正等菩提（anuttara-samyak-sambodhi，指佛所證悟的最高智慧）的清凈，一切智智（sarvajnata，指佛陀的智慧）也清凈。為什麼呢？因為如果無性空（svabhava-sunyata，指一切事物沒有自性）是清凈的，那麼諸佛的無上正等菩提就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『此外，善現（Subhuti，佛陀的弟子）！由於自性空（svabhava-sunyata）的清凈，色（rupa，指物質現象）是清凈的，由於色清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼色就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於自性空清凈，受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）是清凈的，由於受、想、行、識清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼受、想、行、識就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於自性空清凈，眼處（caksu-ayatana，指眼根）是清凈的，由於眼處清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼眼處就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於自性空清凈，耳（srotra，指聽覺）、鼻（ghrana，指嗅覺）、舌（jihva，指味覺）、身（kaya，指觸覺）、意處（manas-ayatana，指意識）是清凈的，由於耳、鼻、舌、身、意處清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼耳、鼻、舌、身、意處就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於自性空清凈，色處（rupa-ayatana，指視覺對像）是清凈的，由於色處清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼色處就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於自性空清凈，聲（shabda，指聲音）、香（gandha，指氣味）、味（rasa，指味道）、觸（sparsha，指觸感）、法處（dharma-ayatana，指心理對像）是清凈的，由於聲、香、味、觸、法處清凈，一切智智也清凈。為什麼呢？因為如果自性空是清凈的，那麼聲、香、味、觸、法處就是清凈的，一切智智也是清凈的，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Because of the purity of the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), the all-knowing wisdom (sarvajnata) is also pure. Why is that? Because if the emptiness of inherent existence (svabhava-sunyata) is pure, then the unsurpassed perfect enlightenment of all Buddhas is pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them. 『Furthermore, Subhuti! Because of the purity of the emptiness of inherent existence, form (rupa) is pure, and because form is pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then form is pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them. Because of the purity of the emptiness of inherent existence, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure, and because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then feeling, perception, mental formations, and consciousness are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of the emptiness of inherent existence, the eye sense base (caksu-ayatana) is pure, and because the eye sense base is pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then the eye sense base is pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them. Because of the purity of the emptiness of inherent existence, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind sense bases (manas-ayatana) are pure, and because the ear, nose, tongue, body, and mind sense bases are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then the ear, nose, tongue, body, and mind sense bases are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of the emptiness of inherent existence, the form sense object (rupa-ayatana) is pure, and because the form sense object is pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then the form sense object is pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them. Because of the purity of the emptiness of inherent existence, sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and mental objects (dharma-ayatana) are pure, and because sound, smell, taste, touch, and mental objects are pure, the all-knowing wisdom is also pure. Why is that? Because if the emptiness of inherent existence is pure, then sound, smell, taste, touch, and mental objects are pure, and the all-knowing wisdom is pure; there is no duality, no division, no difference, and no separation between them.』

---

切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若自性空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若自性空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若自性空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若香界乃至鼻觸為緣所生諸受清

【現代漢語翻譯】 現代漢語譯本： 一切智智（sarvajnatajñana，指佛陀的智慧）的清凈，是因為它無二、無二分、無別、無斷的緣故。 『善現（Subhuti，佛陀的弟子）！因為自性空（svabhava-sunyata，指一切事物沒有獨立的、不變的自性）的清凈，所以眼界（caksu-dhatu，指眼睛及其感知能力）清凈；眼界清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、眼界清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。因為自性空清凈，所以眼識界（caksu-vijnana-dhatu，指眼睛的識別能力）以及眼觸（caksu-spars'a，指眼睛與外物接觸）和眼觸為緣所生的諸受（vedana，指感受）都清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，乃至眼觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。 『善現！因為自性空清凈，所以耳界（s'rotra-dhatu，指耳朵及其感知能力）清凈；耳界清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、耳界清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。因為自性空清凈，所以聲界（s'abda-dhatu，指聲音）以及耳識界（s'rotra-vijnana-dhatu，指耳朵的識別能力）和耳觸（s'rotra-spars'a，指耳朵與聲音接觸）和耳觸為緣所生的諸受都清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，聲界乃至耳觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。 『善現！因為自性空清凈，所以鼻界（ghrana-dhatu，指鼻子及其感知能力）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、鼻界清凈、一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。因為自性空清凈，所以香界（gandha-dhatu，指氣味）以及鼻識界（ghrana-vijnana-dhatu，指鼻子的識別能力）和鼻觸（ghrana-spars'a，指鼻子與氣味接觸）和鼻觸為緣所生的諸受都清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為自性空清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈，這三者之間無二、無二分、無別、無斷的緣故。

【English Translation】 English version: The purity of all-knowing wisdom (sarvajnatajñana) is because it is non-dual, without division, without distinction, and without cessation. 『Subhuti! Because of the purity of self-nature emptiness (svabhava-sunyata), the eye realm (caksu-dhatu) is pure; because the eye realm is pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the eye realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them. Because self-nature emptiness is pure, the eye consciousness realm (caksu-vijnana-dhatu), eye contact (caksu-spars'a), and the various feelings (vedana) arising from eye contact are pure; and because the various feelings arising from eye contact are pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the various feelings arising from eye contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them.』 『Subhuti! Because of the purity of self-nature emptiness, the ear realm (s'rotra-dhatu) is pure; because the ear realm is pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the ear realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them. Because self-nature emptiness is pure, the sound realm (s'abda-dhatu), the ear consciousness realm (s'rotra-vijnana-dhatu), ear contact (s'rotra-spars'a), and the various feelings arising from ear contact are pure; and because the sound realm and the various feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the sound realm and the various feelings arising from ear contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them.』 『Subhuti! Because of the purity of self-nature emptiness, the nose realm (ghrana-dhatu) is pure; because the nose realm is pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the nose realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them. Because self-nature emptiness is pure, the smell realm (gandha-dhatu), the nose consciousness realm (ghrana-vijnana-dhatu), nose contact (ghrana-spars'a), and the various feelings arising from nose contact are pure; and because the smell realm and the various feelings arising from nose contact are pure, all-knowing wisdom is pure. Why is that? Because if self-nature emptiness is pure, if the smell realm and the various feelings arising from nose contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation between them.』

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若自性空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若自性空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若自性空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若自性空清凈，若法界乃至意觸為緣所

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為自性空（svabhava-sunyata，指事物本性空無）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以舌界（jihva-dhatu，指舌根）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以味界（rasa-dhatu，指味覺對像）、舌識界（jihva-vijnana-dhatu，指舌識）、以及舌觸（jihva-samsparsha，指舌根與味覺對象的接觸）、舌觸為緣所生的諸受（vedana，指感受）都清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以身界（kaya-dhatu，指身體）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以觸界（sprashtavya-dhatu，指觸覺對像）、身識界（kaya-vijnana-dhatu，指身識）、以及身觸（kaya-samsparsha，指身體與觸覺對象的接觸）、身觸為緣所生的諸受都清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以意界（mano-dhatu，指意識）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以法界（dharma-dhatu，指意識的對象）、意識界（mano-vijnana-dhatu，指意識）、以及意觸（manas-samsparsha，指意識與對象的接觸）、意觸為緣所生的諸受都清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti, if the all-knowing wisdom (sarvajnata) is pure, it is because the self-nature emptiness (svabhava-sunyata) is pure, and there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because self-nature emptiness is pure, the tongue element (jihva-dhatu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the taste element (rasa-dhatu), the tongue consciousness element (jihva-vijnana-dhatu), and the tongue contact (jihva-samsparsha), and the feelings (vedana) arising from tongue contact are all pure; because the taste element and the feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the taste element and the feelings arising from tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because self-nature emptiness is pure, the body element (kaya-dhatu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the touch element (sprashtavya-dhatu), the body consciousness element (kaya-vijnana-dhatu), and the body contact (kaya-samsparsha), and the feelings arising from body contact are all pure; because the touch element and the feelings arising from body contact are pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the touch element and the feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because self-nature emptiness is pure, the mind element (mano-dhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because self-nature emptiness is pure, the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and the mind contact (manas-samsparsha), and the feelings arising from mind contact are all pure; because the dharma element and the feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why? If self-nature emptiness is pure, if the dharma element and the feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若自性空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若自性空清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若自性空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若自性空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若自性空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若自性空清凈，若

【現代漢語翻譯】 現代漢語譯本 所生諸受皆得清凈，若一切智智（Buddha's omniscience）清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。 『善現（Subhuti）！自性空（svabhava-sunyata）清凈，所以地界清凈；地界清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、地界清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。自性空清凈，所以水、火、風、空、識界清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、水、火、風、空、識界清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！自性空清凈，所以無明（avidya）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、無明清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。自性空清凈，所以行（samskara）、識（vijnana）、名色（nama-rupa）、六處（sadayatana）、觸（sparsa）、受（vedana）、愛（trsna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、行乃至老死愁嘆苦憂惱清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 『善現！自性空清凈，所以佈施波羅蜜多（dana-paramita）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、佈施波羅蜜多清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。自性空清凈，所以凈戒（sila）、安忍（ksanti）、精進（virya）、靜慮（dhyana）、般若波羅蜜多（prajna-paramita）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為自性空清凈、

【English Translation】 English version The arising of all feelings is pure, and if the omniscience of a Buddha (sarvajñatā, or all-knowing wisdom) is pure, it is because they are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the emptiness of inherent existence (svabhava-sunyata) is pure, the earth element is pure; because the earth element is pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence, the earth element, and the omniscience of a Buddha are non-dual, non-divisible, non-different, and non-separate. Because the emptiness of inherent existence is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence, the water, fire, wind, space, and consciousness elements, and the omniscience of a Buddha are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the emptiness of inherent existence is pure, ignorance (avidya) is pure; because ignorance is pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence, ignorance, and the omniscience of a Buddha are non-dual, non-divisible, non-different, and non-separate. Because the emptiness of inherent existence is pure, formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age, death, sorrow, lamentation, pain, sadness, and distress are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence, formations up to old age, death, sorrow, lamentation, pain, sadness, and distress, and the omniscience of a Buddha are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the emptiness of inherent existence is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence, the perfection of giving, and the omniscience of a Buddha are non-dual, non-divisible, non-different, and non-separate. Because the emptiness of inherent existence is pure, the perfections of morality (sila), patience (ksanti), effort (virya), meditation (dhyana), and wisdom (prajna-paramita) are pure; because the perfections of morality up to wisdom are pure, the omniscience of a Buddha is pure. Why is that? Because the emptiness of inherent existence,

---

凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若自性空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若自性空清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若自性空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若自性空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若自性空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！』凈戒乃至般若波羅蜜多（Prajnaparamita，意為智慧的完美）清凈，如果一切智智（Sarvajnata，意為一切智的智慧）清凈，是因為它們無二、無二分、無別、無斷。

『善現！』自性空（Prakriti-shunyata，意為自性之空）清凈，所以內空（Adhyatma-shunyata，意為內在之空）清凈；內空清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果內空清凈，如果一切智智清凈，是因為它們無二、無二分、無別、無斷。自性空清凈，所以外空（Bahirdha-shunyata，意為外在之空）、內外空（Adhyatma-bahirdha-shunyata，意為內外之空）、空空（Shunyata-shunyata，意為空之空）、大空（Maha-shunyata，意為大空）、勝義空（Paramartha-shunyata，意為勝義之空）、有為空（Samskrita-shunyata，意為有為之空）、無為空（Asamskrita-shunyata，意為無為之空）、畢竟空（Atyanta-shunyata，意為究竟之空）、無際空（Anavaragra-shunyata，意為無邊際之空）、散空（Anavakara-shunyata，意為無散之空）、無變異空（Prakriti-shunyata，意為無變異之空）、本性空（Svabhava-shunyata，意為本性之空）、自相空（Svalakshana-shunyata，意為自相之空）、共相空（Samanya-lakshana-shunyata，意為共相之空）、一切法空（Sarva-dharma-shunyata，意為一切法之空）、不可得空（Anupalambha-shunyata，意為不可得之空）、無性空（Abhava-shunyata，意為無性之空）、無性自性空（Abhava-svabhava-shunyata，意為無性自性之空）清凈；外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，是因為它們無二、無二分、無別、無斷。

『善現！』自性空清凈，所以真如（Tathata，意為如如）清凈；真如清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果真如清凈，如果一切智智清凈，是因為它們無二、無二分、無別、無斷。自性空清凈，所以法界（Dharmadhatu，意為法界）、法性（Dharmata，意為法性）、不虛妄性（Avitathata，意為不虛妄性）、不變異性（Ananyathata，意為不變異性）、平等性（Samata，意為平等性）、離生性（Viragata，意為離生性）、法定（Dharma-sthiti，意為法之住立）、法住（Dharma-niyama，意為法之安住）、實際（Bhuta-koti，意為真實之邊際）、虛空界（Akasha-dhatu，意為空界）、不思議界（Acintya-dhatu，意為不可思議界）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果法界乃至不思議界清凈，如果一切智智清凈，是因為它們無二、無二分、無別、無斷。

『善現！』自性空清凈，所以苦聖諦（Duhkha-satya，意為苦之真諦）清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果苦聖諦清凈，如果一切智智清凈，是因為它們無二、無二分、

【English Translation】 English version: 'Subhuti, the purity of pure morality up to the perfection of wisdom (Prajnaparamita), if the all-knowing wisdom (Sarvajnata) is pure, is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the emptiness of inherent nature (Prakriti-shunyata) is pure, therefore the emptiness of the internal (Adhyatma-shunyata) is pure; because the emptiness of the internal is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the emptiness of the internal is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the emptiness of inherent nature is pure, therefore the emptiness of the external (Bahirdha-shunyata), the emptiness of both internal and external (Adhyatma-bahirdha-shunyata), the emptiness of emptiness (Shunyata-shunyata), the great emptiness (Maha-shunyata), the emptiness of ultimate reality (Paramartha-shunyata), the emptiness of the conditioned (Samskrita-shunyata), the emptiness of the unconditioned (Asamskrita-shunyata), the emptiness of the ultimate (Atyanta-shunyata), the emptiness of the boundless (Anavaragra-shunyata), the emptiness of dispersion (Anavakara-shunyata), the emptiness of non-alteration (Prakriti-shunyata), the emptiness of inherent nature (Svabhava-shunyata), the emptiness of self-characteristics (Svalakshana-shunyata), the emptiness of common characteristics (Samanya-lakshana-shunyata), the emptiness of all dharmas (Sarva-dharma-shunyata), the emptiness of non-apprehension (Anupalambha-shunyata), the emptiness of non-nature (Abhava-shunyata), and the emptiness of non-nature of inherent nature (Abhava-svabhava-shunyata) are pure; because the emptiness of the external up to the emptiness of non-nature of inherent nature is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the emptiness of the external up to the emptiness of non-nature of inherent nature is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the emptiness of inherent nature is pure, therefore suchness (Tathata) is pure; because suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if suchness is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the emptiness of inherent nature is pure, therefore the realm of dharma (Dharmadhatu), the nature of dharma (Dharmata), non-falsity (Avitathata), non-alteration (Ananyathata), equality (Samata), detachment (Viragata), the establishment of dharma (Dharma-sthiti), the abiding of dharma (Dharma-niyama), the limit of reality (Bhuta-koti), the realm of space (Akasha-dhatu), and the inconceivable realm (Acintya-dhatu) are pure; because the realm of dharma up to the inconceivable realm is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the realm of dharma up to the inconceivable realm is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the emptiness of inherent nature is pure, therefore the noble truth of suffering (Duhkha-satya) is pure; because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible,

---

無別、無斷故。自性空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若自性空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若自性空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若自性空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若自性空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若自性空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若自性空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故四正斷、四神足、五根、五力、七等覺支、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為自性空（svabhāva-śūnyatā）的清凈，所以集（samudaya）、滅（nirodha）、道（mārga）這三聖諦（ārya-satya）也是清凈的；因為集、滅、道三聖諦清凈，所以一切智智（sarvajñātā-jñāna）也是清凈的。為什麼呢？因為自性空清凈、集滅道三聖諦清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以四靜慮（dhyāna）也是清凈的；因為四靜慮清凈，所以一切智智也是清凈的。為什麼呢？因為自性空清凈、四靜慮清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以四無量（apramāṇa）、四無色定（ārūpya-samāpatti）也是清凈的；因為四無量、四無色定清凈，所以一切智智也是清凈的。為什麼呢？因為自性空清凈、四無量四無色定清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以八解脫（vimokṣa）也是清凈的；因為八解脫清凈，所以一切智智也是清凈的。為什麼呢？因為自性空清凈、八解脫清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以八勝處（abhibhāyatana）、九次第定（anupūrva-vihāra-samāpatti）、十遍處（kṛtsnāyatana）也是清凈的；因為八勝處、九次第定、十遍處清凈，所以一切智智也是清凈的。為什麼呢？因為自性空清凈、八勝處九次第定十遍處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為自性空清凈，所以四念住（smṛtyupasthāna）也是清凈的；因為四念住清凈，所以一切智智也是清凈的。為什麼呢？因為自性空清凈、四念住清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性空清凈，所以四正斷（samyakprahāṇa）、四神足（ṛddhipāda）、五根（indriya）、五力（bala）、七等覺支（bodhyaṅga）、

【English Translation】 English version: 'Subhuti! Because of the purity of self-nature emptiness (svabhāva-śūnyatā), the three noble truths (ārya-satya) of suffering's origin (samudaya), cessation (nirodha), and the path (mārga) are also pure; because the three noble truths of origin, cessation, and path are pure, the all-knowing wisdom (sarvajñātā-jñāna) is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the three noble truths of origin, cessation, and path, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti! Because of the purity of self-nature emptiness, the four meditative absorptions (dhyāna) are also pure; because the four meditative absorptions are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the four meditative absorptions, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because of the purity of self-nature emptiness, the four immeasurables (apramāṇa) and the four formless attainments (ārūpya-samāpatti) are also pure; because the four immeasurables and the four formless attainments are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the four immeasurables and the four formless attainments, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti! Because of the purity of self-nature emptiness, the eight liberations (vimokṣa) are also pure; because the eight liberations are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the eight liberations, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because of the purity of self-nature emptiness, the eight fields of mastery (abhibhāyatana), the nine successive abidings (anupūrva-vihāra-samāpatti), and the ten totalities (kṛtsnāyatana) are also pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the eight fields of mastery, the nine successive abidings, and the ten totalities, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti! Because of the purity of self-nature emptiness, the four foundations of mindfulness (smṛtyupasthāna) are also pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of self-nature emptiness, the purity of the four foundations of mindfulness, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without severance. Because of the purity of self-nature emptiness, 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),

---

八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若自性空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若自性空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若自性空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若自性空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若自性空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若自性空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若自性空清凈，若佛十力清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 八聖道支(arya-astangika-marga，達到解脫的八種方法)清凈，四正斷(samyak-pradhana，四種正確的努力)乃至八聖道支清凈，因此一切智智(sarvajnata，佛陀的智慧)清凈。為什麼呢？因為自性空(prakrti-sunyata，事物本質的空性)清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！自性空清凈，因此空解脫門(sunyata-vimoksa-mukha，通過理解空性而獲得的解脫)清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，空解脫門清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。自性空清凈，因此無相(animitta，沒有特徵)和無愿(apranihita，沒有願望)解脫門清凈，無相和無愿解脫門清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，無相和無愿解脫門清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！自性空清凈，因此菩薩十地(bodhisattva-bhumi，菩薩修行的十個階段)清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，菩薩十地清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！自性空清凈，因此五眼(panca-caksus，五種不同的視覺能力)清凈，五眼清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，五眼清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。自性空清凈，因此六神通(sad-abhijna，六種超自然能力)清凈，六神通清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，六神通清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！自性空清凈，因此佛十力(tathagata-bala，佛陀的十種力量)清凈，佛十力清凈，因此一切智智清凈。為什麼呢？因為自性空清凈，佛十力清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』

【English Translation】 English version 'Subhuti! The purity of the Noble Eightfold Path (arya-astangika-marga, the eightfold path to liberation), the Four Right Exertions (samyak-pradhana, four types of correct effort), and up to the purity of the Noble Eightfold Path, therefore the Omniscience (sarvajnata, the wisdom of a Buddha) is pure. Why is that? Because the purity of inherent emptiness (prakrti-sunyata, the emptiness of the inherent nature of things), the Four Right Exertions up to the purity of the Noble Eightfold Path, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of inherent emptiness, the emptiness liberation gate (sunyata-vimoksa-mukha, liberation through understanding emptiness) is pure, and because the emptiness liberation gate is pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the emptiness liberation gate, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them. Because of the purity of inherent emptiness, the signless (animitta, without characteristics) and wishless (apranihita, without desires) liberation gates are pure, and because the signless and wishless liberation gates are pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the signless and wishless liberation gates, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of inherent emptiness, the ten Bodhisattva grounds (bodhisattva-bhumi, the ten stages of a Bodhisattva's practice) are pure, and because the ten Bodhisattva grounds are pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the ten Bodhisattva grounds, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of inherent emptiness, the five eyes (panca-caksus, five different types of vision) are pure, and because the five eyes are pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the five eyes, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them. Because of the purity of inherent emptiness, the six superknowledges (sad-abhijna, six supernatural powers) are pure, and because the six superknowledges are pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the six superknowledges, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of inherent emptiness, the ten powers of a Buddha (tathagata-bala, the ten powers of a Buddha) are pure, and because the ten powers of a Buddha are pure, the Omniscience is pure. Why is that? Because the purity of inherent emptiness, the purity of the ten powers of a Buddha, and the purity of Omniscience, there is no duality, no division, no difference, and no separation between them.'

---

、無二分、無別、無斷故。自性空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若自性空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若自性空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若自性空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若自性空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若自性空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若自性空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。自

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為自性空（svabhāva-śūnyatā）的清凈，所以四無所畏（catvāri vaiśāradyāni）、四無礙解（catas pratisaṃvidaḥ）、大慈（mahā-maitrī）、大悲（mahā-karuṇā）、大喜（mahā-muditā）、大舍（mahā-upekṣā）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）清凈。因為四無所畏乃至十八佛不共法清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果自性空清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以無忘失法（āveṇika-smṛti）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以恒住舍性（upekṣā-vihāra）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以一切智（sarvajñatā）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為自性空清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！因為自性空清凈，所以一切陀羅尼門（sarva-dhāraṇī-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果自性空清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! Because of the purity of self-nature emptiness (svabhāva-śūnyatā), 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) are pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If self-nature emptiness is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of self-nature emptiness, the non-forgetfulness of Dharma (āveṇika-smṛti) is pure; because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of self-nature emptiness, the constant abiding in equanimity (upekṣā-vihāra) is pure; because the constant abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of self-nature emptiness, the all-knowingness (sarvajñatā) is pure; because the all-knowingness is pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the all-knowingness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of self-nature emptiness, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because of the purity of self-nature emptiness, all the gateways to Dharani (sarva-dhāraṇī-mukha) are pure; because all the gateways to Dharani are pure, therefore the all-knowing wisdom is pure. Why is that? If self-nature emptiness is pure, if all the gateways to Dharani are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

性空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若自性空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若自性空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。自性空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若自性空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若自性空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若自性空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！自性空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若自性空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！無性自性空

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為自性本空清凈，所以一切三摩地門（samādhi-mukha，禪定之門）清凈；因為一切三摩地門清凈，所以一切智智（sarvajñātā，一切種智）清凈。為什麼呢？因為自性本空清凈，與一切三摩地門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性本空清凈，所以預流果（srota-āpanna-phala，入流果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為自性本空清凈，與預流果清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為自性本空清凈，所以一來果（sakṛdāgāmin-phala，一還果）、不還果（anāgāmin-phala，不來果）、阿羅漢果（arhat-phala，無學果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為自性本空清凈，與一來果、不還果、阿羅漢果清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性本空清凈，所以獨覺菩提（pratyekabuddha-bodhi，緣覺菩提）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為自性本空清凈，與獨覺菩提清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性本空清凈，所以一切菩薩摩訶薩行（bodhisattva-mahāsattva-caryā，大菩薩行）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為自性本空清凈，與一切菩薩摩訶薩行清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為自性本空清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為自性本空清凈，與諸佛無上正等菩提清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『再者，善現！無自性之自性空（asvabhāva-svabhāva-śūnyatā）……』

【English Translation】 English version 'Subhuti! Because the intrinsic nature is empty and pure, all doors to samadhi (samādhi-mukha) are pure; because all doors to samadhi are pure, all-knowing wisdom (sarvajñātā) is pure. Why is that? Because the intrinsic nature being empty and pure, all doors to samadhi being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is empty and pure, the fruit of a stream-enterer (srota-āpanna-phala) is pure; because the fruit of a stream-enterer is pure, all-knowing wisdom is pure. Why is that? Because the intrinsic nature being empty and pure, the fruit of a stream-enterer being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them. Because the intrinsic nature is empty and pure, the fruits of a once-returner (sakṛdāgāmin-phala), a non-returner (anāgāmin-phala), and an arhat (arhat-phala) are pure; because the fruits of a once-returner, a non-returner, and an arhat are pure, all-knowing wisdom is pure. Why is that? Because the intrinsic nature being empty and pure, the fruits of a once-returner, a non-returner, and an arhat being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is empty and pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is that? Because the intrinsic nature being empty and pure, the enlightenment of a solitary buddha being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is empty and pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahāsattva-caryā) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is that? Because the intrinsic nature being empty and pure, the practices of all bodhisattva-mahasattvas being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is empty and pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is that? Because the intrinsic nature being empty and pure, the unsurpassed perfect enlightenment of all Buddhas being pure, and all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Furthermore, Subhuti! The emptiness of the intrinsic nature of non-nature (asvabhāva-svabhāva-śūnyatā) ...'

---

清凈故色清凈，色清凈故一切智智清凈。何以故？若無性自性空清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無性自性空清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無性自性空清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無性自性空清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無性自性空清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無性自性空清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故眼界清凈，眼界清凈故一切智智清凈。

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為無自性空（naturelessness of intrinsic existence）的清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為無自性空清凈、色清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、受、想、行、識清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為無自性空清凈，所以眼處（caksu-ayatana，眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、眼處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意處（manas-ayatana，意識）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、耳、鼻、舌、身、意處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為無自性空清凈，所以色處（rupa-ayatana，色塵）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、色處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無自性空清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，法塵）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為無自性空清凈、聲、香、味、觸、法處清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為無自性空清凈，所以眼界（caksu-dhatu，眼界）清凈；因為眼界清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Because of the purity of naturelessness of intrinsic existence, form (rupa) is pure; because form is pure, the wisdom of all-knowing (sarvajnata) is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of form, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because of the purity of naturelessness of intrinsic existence, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of feeling, perception, mental formations, and consciousness, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. 'Subhuti! Because of the purity of naturelessness of intrinsic existence, the eye-sphere (caksu-ayatana) is pure; because the eye-sphere is pure, the wisdom of all-knowing is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of the eye-sphere, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because of the purity of naturelessness of intrinsic existence, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-sphere (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind-sphere are pure, the wisdom of all-knowing is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of the ear, nose, tongue, body, and mind-sphere, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. 'Subhuti! Because of the purity of naturelessness of intrinsic existence, the form-sphere (rupa-ayatana) is pure; because the form-sphere is pure, the wisdom of all-knowing is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of the form-sphere, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. Because of the purity of naturelessness of intrinsic existence, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-sphere (dharma-ayatana) are pure; because sound, smell, taste, touch, and the dharma-sphere are pure, the wisdom of all-knowing is pure. Why is that? Because the purity of naturelessness of intrinsic existence, the purity of sound, smell, taste, touch, and the dharma-sphere, and the purity of the wisdom of all-knowing are without duality, without division, without distinction, and without severance. 'Subhuti! Because of the purity of naturelessness of intrinsic existence, the eye-element (caksu-dhatu) is pure; because the eye-element is pure, the wisdom of all-knowing is pure.

---

何以故？若無性自性空清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若無性自性空清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若無性自性空清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「

【現代漢語翻譯】 現代漢語譯本 為什麼呢？如果無自性（無自性：指事物沒有獨立的、不變的實體）的本性是空性清凈的，那麼眼界（眼界：指眼睛的感知範圍）清凈，一切智智（一切智智：指佛陀的智慧）清凈，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無自性的本性是空性清凈的，所以眼識界（眼識界：指眼睛的識別能力）以及眼觸（眼觸：指眼睛與外物接觸）和眼觸為緣所生的各種感受都是清凈的，乃至眼觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果無自性的本性是空性清凈的，那麼乃至眼觸為緣所生的各種感受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 『善現（善現：佛陀的弟子須菩提的別名）！因為無自性的本性是空性清凈的，所以耳界（耳界：指耳朵的感知範圍）清凈，耳界清凈所以一切智智清凈。為什麼呢？如果無自性的本性是空性清凈的，那麼耳界清凈，一切智智清凈，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無自性的本性是空性清凈的，所以聲界（聲界：指聲音的感知範圍）、耳識界（耳識界：指耳朵的識別能力）以及耳觸（耳觸：指耳朵與聲音接觸）和耳觸為緣所生的各種感受都是清凈的，聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果無自性的本性是空性清凈的，那麼聲界乃至耳觸為緣所生的各種感受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 『善現！因為無自性的本性是空性清凈的，所以鼻界（鼻界：指鼻子的感知範圍）清凈，鼻界清凈所以一切智智清凈。為什麼呢？如果無自性的本性是空性清凈的，那麼鼻界清凈，一切智智清凈，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。因為無自性的本性是空性清凈的，所以香界（香界：指氣味的感知範圍）、鼻識界（鼻識界：指鼻子的識別能力）以及鼻觸（鼻觸：指鼻子與氣味接觸）和鼻觸為緣所生的各種感受都是清凈的，香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果無自性的本性是空性清凈的，那麼香界乃至鼻觸為緣所生的各種感受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Why is that? If the intrinsic nature of no-self-nature (no-self-nature: the absence of an independent, unchanging essence in things) is empty and pure, then the eye realm (eye realm: the range of perception of the eyes) is pure, and the all-knowing wisdom (all-knowing wisdom: the wisdom of the Buddha) is pure, because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of no-self-nature is empty and pure, the eye consciousness realm (eye consciousness realm: the ability of the eyes to recognize), as well as eye contact (eye contact: the contact between the eyes and external objects) and the various feelings arising from eye contact, are pure, and even the various feelings arising from eye contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of no-self-nature is empty and pure, then even the various feelings arising from eye contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti (Subhuti: a disciple of the Buddha)! Because the intrinsic nature of no-self-nature is empty and pure, the ear realm (ear realm: the range of perception of the ears) is pure, and because the ear realm is pure, the all-knowing wisdom is pure. Why is that? If the intrinsic nature of no-self-nature is empty and pure, then the ear realm is pure, and the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of no-self-nature is empty and pure, the sound realm (sound realm: the range of perception of sounds), the ear consciousness realm (ear consciousness realm: the ability of the ears to recognize), as well as ear contact (ear contact: the contact between the ears and sounds) and the various feelings arising from ear contact, are pure, and the sound realm and even the various feelings arising from ear contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of no-self-nature is empty and pure, then the sound realm and even the various feelings arising from ear contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature of no-self-nature is empty and pure, the nose realm (nose realm: the range of perception of the nose) is pure, and because the nose realm is pure, the all-knowing wisdom is pure. Why is that? If the intrinsic nature of no-self-nature is empty and pure, then the nose realm is pure, and the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of no-self-nature is empty and pure, the scent realm (scent realm: the range of perception of scents), the nose consciousness realm (nose consciousness realm: the ability of the nose to recognize), as well as nose contact (nose contact: the contact between the nose and scents) and the various feelings arising from nose contact, are pure, and the scent realm and even the various feelings arising from nose contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the intrinsic nature of no-self-nature is empty and pure, then the scent realm and even the various feelings arising from nose contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

善現！無性自性空清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若無性自性空清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故身界清凈，身界清凈故一切智智清凈。何以故？若無性自性空清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故意界清凈，意界清凈故一切智智清凈。何以故？若無性自性空清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若無性自性空清凈，若法界乃至意觸為緣所生諸受清凈

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為無自性的空性是清凈的，所以舌界(rasa-dhatu)是清凈的；因為舌界是清凈的，所以一切智智(sarvajnata)是清凈的。為什麼呢？因為無自性的空性清凈，舌界清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為無自性的空性是清凈的，所以味界(rasa-dhatu)、舌識界(jihva-vijnana-dhatu)以及舌觸(jihva-samsparsha)、舌觸為緣所生的諸受(vedana)都是清凈的；因為味界乃至舌觸為緣所生的諸受是清凈的，所以一切智智是清凈的。為什麼呢？因為無自性的空性清凈，味界乃至舌觸為緣所生的諸受清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為無自性的空性是清凈的，所以身界(kaya-dhatu)是清凈的；因為身界是清凈的，所以一切智智是清凈的。為什麼呢？因為無自性的空性清凈，身界清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為無自性的空性是清凈的，所以觸界(sprashtavya-dhatu)、身識界(kaya-vijnana-dhatu)以及身觸(kaya-samsparsha)、身觸為緣所生的諸受都是清凈的；因為觸界乃至身觸為緣所生的諸受是清凈的，所以一切智智是清凈的。為什麼呢？因為無自性的空性清凈，觸界乃至身觸為緣所生的諸受清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為無自性的空性是清凈的，所以意界(mano-dhatu)是清凈的；因為意界是清凈的，所以一切智智是清凈的。為什麼呢？因為無自性的空性清凈，意界清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為無自性的空性是清凈的，所以法界(dharma-dhatu)、意識界(mano-vijnana-dhatu)以及意觸(manas-samsparsha)、意觸為緣所生的諸受都是清凈的；因為法界乃至意觸為緣所生的諸受是清凈的，所以一切智智是清凈的。為什麼呢？因為無自性的空性清凈，法界乃至意觸為緣所生的諸受清凈，和一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

【English Translation】 English version 『Subhuti! Because the emptiness of no-self-nature is pure, therefore the tongue element (rasa-dhatu) is pure; because the tongue element is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the tongue element, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because the emptiness of no-self-nature is pure, therefore the taste element (rasa-dhatu), the tongue consciousness element (jihva-vijnana-dhatu), and the tongue contact (jihva-samsparsha), and the feelings (vedana) arising from tongue contact are pure; because the taste element up to the feelings arising from tongue contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the taste element up to the feelings arising from tongue contact, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. 『Subhuti! Because the emptiness of no-self-nature is pure, therefore the body element (kaya-dhatu) is pure; because the body element is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the body element, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because the emptiness of no-self-nature is pure, therefore the touch element (sprashtavya-dhatu), the body consciousness element (kaya-vijnana-dhatu), and the body contact (kaya-samsparsha), and the feelings arising from body contact are pure; because the touch element up to the feelings arising from body contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the touch element up to the feelings arising from body contact, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. 『Subhuti! Because the emptiness of no-self-nature is pure, therefore the mind element (mano-dhatu) is pure; because the mind element is pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the mind element, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because the emptiness of no-self-nature is pure, therefore the dharma element (dharma-dhatu), the mind consciousness element (mano-vijnana-dhatu), and the mind contact (manas-samsparsha), and the feelings arising from mind contact are pure; because the dharma element up to the feelings arising from mind contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because the purity of the emptiness of no-self-nature, the purity of the dharma element up to the feelings arising from mind contact, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous.

---

，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故地界清凈，地界清凈故一切智智清凈。何以故？若無性自性空清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若無性自性空清凈，若水、火、風、空、識界清凈。若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故無明清凈，無明清凈故一切智智清凈。何以故？若無性自性空清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若無性自性空清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十六 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十七

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十六

「善現！無性自性空清凈故佈施波羅蜜多

【現代漢語翻譯】 現代漢語譯本：如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它與無二、無二分、無別、無斷的性質相同。 善現（Subhuti，佛陀的弟子）！因為無性自性空（nihsvabhavata，指一切事物沒有固定不變的自性）清凈，所以地界（prthivi-dhatu，指構成物質的元素之一）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的性質。 因為無性自性空清凈，所以水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayo-dhatu）、空界（akasa-dhatu）、識界（vijnana-dhatu）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的性質。 善現！因為無性自性空清凈，所以無明（avidya，指對真理的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的性質。 因為無性自性空清凈，所以行（samskara，指意志行為）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質）、六處（sadayatana，指六種感官）、觸（sparsa，指感官接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa，指衰老、死亡、悲傷、哀嘆、痛苦、憂愁、煩惱）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的性質。 《大般若波羅蜜多經》卷第二百一十六 《大正藏》第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百一十七 三藏法師玄奘奉詔譯 初分難信解品第三十四之三十六 善現！因為無性自性空清凈，所以佈施波羅蜜多（dana-paramita，指佈施的完美）清凈。

【English Translation】 English version: If the perfection of all-knowing wisdom (sarvajnata) is pure, it is because it is of the nature of non-duality, non-division, non-distinction, and non-severance. Subhuti! Because the emptiness of inherent existence (nihsvabhavata) is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the perfection of all-knowing wisdom is pure. Why is that? If the emptiness of inherent existence is pure, if the earth element is pure, if the perfection of all-knowing wisdom is pure, they are of the nature of non-duality, non-division, non-distinction, and non-severance. Because the emptiness of inherent existence is pure, the water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), space element (akasa-dhatu), and consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the perfection of all-knowing wisdom is pure. Why is that? If the emptiness of inherent existence is pure, if the water, fire, wind, space, and consciousness elements are pure, if the perfection of all-knowing wisdom is pure, they are of the nature of non-duality, non-division, non-distinction, and non-severance. Subhuti! Because the emptiness of inherent existence is pure, ignorance (avidya) is pure; because ignorance is pure, the perfection of all-knowing wisdom is pure. Why is that? If the emptiness of inherent existence is pure, if ignorance is pure, if the perfection of all-knowing wisdom is pure, they are of the nature of non-duality, non-division, non-distinction, and non-severance. Because the emptiness of inherent existence is pure, volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the perfection of all-knowing wisdom is pure. Why is that? If the emptiness of inherent existence is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the perfection of all-knowing wisdom is pure, they are of the nature of non-duality, non-division, non-distinction, and non-severance. The Great Perfection of Wisdom Sutra, Scroll 216 Taisho Tripitaka, Vol. 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 217 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Part 36 of the First Section on Difficult to Believe and Understand Subhuti! Because the emptiness of inherent existence is pure, the perfection of giving (dana-paramita) is pure.

---

清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若無性自性空清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若無性自性空清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故內空清凈，內空清凈故一切智智清凈。何以故？若無性自性空清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故外空、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、自性空清凈，外空乃至自性空清凈故一切智智清凈。何以故？若無性自性空清凈，若外空乃至自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故真如清凈，真如清凈故一切智智清凈。何以故？若無性自性空清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故法界、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

【現代漢語翻譯】 現代漢語譯本： 清凈，因為佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈，所以一切智智（sarvajñatā，對一切事物和現象的智慧）清凈。為什麼呢？如果無性自性空（niḥsvabhāva-svabhāva-śūnyatā，無自性的空性）清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無性自性空清凈，所以凈戒（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）清凈，因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！因為無性自性空清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈，因為內空清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無性自性空清凈，所以外空（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，無始無終的空性）、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（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（anupalambha-śūnyatā，不可得的空性）、無性空（abhāva-śūnyatā，無性的空性）、自性空（svabhāva-śūnyatā，自性的空性）清凈，因為外空乃至自性空清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果外空乃至自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為無性自性空清凈，所以真如（tathatā，事物的真實本性）清凈，因為真如清凈，所以一切智智清凈。為什麼呢？如果無性自性空清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為無性自性空清凈，所以法界（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（ananyathātva，不變異的性質）、平等性（samatā，平等性）、離生性（viviktatā，離生的性質）、法定（dharmasthiti，法的安住）、法住（dharmatā-sthiti，法的住立）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空界）、不

【English Translation】 English version: Purity, because the perfection of giving (Dāna pāramitā) is pure, therefore the wisdom of omniscience (sarvajñatā) is pure. Why is that? If the emptiness of no-self-nature (niḥsvabhāva-svabhāva-śūnyatā) is pure, if the perfection of giving is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of no-self-nature is pure, therefore the purity of morality (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and the perfection of wisdom (prajñāpāramitā) is pure. Because the purity of morality up to the perfection of wisdom is pure, therefore the wisdom of omniscience is pure. Why is that? If the emptiness of no-self-nature is pure, if the purity of morality up to the perfection of wisdom is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the emptiness of no-self-nature is pure, therefore the inner emptiness (adhyātma-śūnyatā) is pure, and because the inner emptiness is pure, therefore the wisdom of omniscience is pure. Why is that? If the emptiness of no-self-nature is pure, if the inner emptiness is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of no-self-nature is pure, therefore the outer emptiness (bahirdhā-śūnyatā), the emptiness of both inner and outer (adhyātmabahirdhā-śūnyatā), the emptiness of emptiness (śūnyatā-śūnyatā), the great emptiness (mahā-śūnyatā), the emptiness of ultimate reality (paramārtha-śūnyatā), the emptiness of conditioned things (saṃskṛta-śūnyatā), the emptiness of unconditioned things (asaṃskṛta-śūnyatā), the emptiness of the ultimate (atyanta-śūnyatā), the emptiness of beginninglessness (anavarāgra-śūnyatā), the emptiness of non-dispersion (anavakāra-śūnyatā), the emptiness of non-alteration (prakṛti-śūnyatā), the emptiness of inherent nature (svabhāva-śūnyatā), the emptiness of self-characteristics (svalakṣaṇa-śūnyatā), the emptiness of common characteristics (sāmānya-lakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalambha-śūnyatā), the emptiness of non-existence (abhāva-śūnyatā), and the emptiness of self-nature (svabhāva-śūnyatā) are pure. Because the outer emptiness up to the emptiness of self-nature is pure, therefore the wisdom of omniscience is pure. Why is that? If the emptiness of no-self-nature is pure, if the outer emptiness up to the emptiness of self-nature is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the emptiness of no-self-nature is pure, therefore suchness (tathatā) is pure, and because suchness is pure, therefore the wisdom of omniscience is pure. Why is that? If the emptiness of no-self-nature is pure, if suchness is pure, if the wisdom of omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness of no-self-nature is pure, therefore the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-deceptiveness (avitathatā), non-alteration (ananyathātva), equality (samatā), detachment (viviktatā), the establishment of dharma (dharmasthiti), the abiding of dharma (dharmatā-sthiti), the limit of reality (bhūta-koṭi), the space element (ākāśadhātu), and non-

---

思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若無性自性空清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若無性自性空清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若無性自性空清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若無性自性空清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若無性自性空清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若無性自性空清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為思議界（the realm of conceptual thought）清凈，法界（Dharmadhatu，the realm of all phenomena）乃至不思議界（the realm beyond conceptual thought）清凈，所以一切智智（sarvajnata，the wisdom of a Buddha）清凈。為什麼呢？因為無性自性空（svabhava-sunyata，emptiness of inherent existence）清凈，法界乃至不思議界清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無性自性空清凈，所以苦聖諦（duhkha satya，the truth of suffering）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？因為無性自性空清凈，苦聖諦清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無性自性空清凈，所以集聖諦（samudaya satya，the truth of the origin of suffering）、滅聖諦（nirodha satya，the truth of the cessation of suffering）、道聖諦（marga satya，the truth of the path to the cessation of suffering）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為無性自性空清凈，集、滅、道聖諦清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無性自性空清凈，所以四靜慮（dhyana，four meditative absorptions）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為無性自性空清凈，四靜慮清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無性自性空清凈，所以四無量（apramana，four immeasurables）、四無色定（arupa samapatti，four formless absorptions）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為無性自性空清凈，四無量、四無色定清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為無性自性空清凈，所以八解脫（vimoksha，eight liberations）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為無性自性空清凈，八解脫清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為無性自性空清凈，所以八勝處（abhibhayatana，eight mastery spheres）、九次第定（anupurva-vihara-samapatti，nine successive abidings）、十遍處（krtsna-ayatana，ten totalities）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。』 English version: 'Subhuti! Because the realm of conceptual thought (思議界) is pure, the Dharmadhatu (法界) and even the realm beyond conceptual thought (不思議界) are pure, therefore the wisdom of a Buddha (一切智智) is pure. Why is that? Because the emptiness of inherent existence (無性自性空) is pure, the Dharmadhatu and even the realm beyond conceptual thought are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the truth of suffering (苦聖諦) is pure; because the truth of suffering is pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the truth of suffering is pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the truth of the origin of suffering (集聖諦), the truth of the cessation of suffering (滅聖諦), and the truth of the path to the cessation of suffering (道聖諦) are pure; because the truth of the origin, cessation, and path of suffering are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the truth of the origin, cessation, and path of suffering are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the four meditative absorptions (四靜慮) are pure; because the four meditative absorptions are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the four meditative absorptions are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the four immeasurables (四無量) and the four formless absorptions (四無色定) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the four immeasurables and the four formless absorptions are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the eight liberations (八解脫) are pure; because the eight liberations are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the eight liberations are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the eight mastery spheres (八勝處), the nine successive abidings (九次第定), and the ten totalities (十遍處) are pure; because the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, therefore the wisdom of a Buddha is pure.'

【English Translation】 'Subhuti! Because the realm of conceptual thought (思議界) is pure, the Dharmadhatu (法界) and even the realm beyond conceptual thought (不思議界) are pure, therefore the wisdom of a Buddha (一切智智) is pure. Why is that? Because the emptiness of inherent existence (無性自性空) is pure, the Dharmadhatu and even the realm beyond conceptual thought are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the truth of suffering (苦聖諦) is pure; because the truth of suffering is pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the truth of suffering is pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the truth of the origin of suffering (集聖諦), the truth of the cessation of suffering (滅聖諦), and the truth of the path to the cessation of suffering (道聖諦) are pure; because the truth of the origin, cessation, and path of suffering are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the truth of the origin, cessation, and path of suffering are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the four meditative absorptions (四靜慮) are pure; because the four meditative absorptions are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the four meditative absorptions are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the four immeasurables (四無量) and the four formless absorptions (四無色定) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the four immeasurables and the four formless absorptions are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because the emptiness of inherent existence is pure, therefore the eight liberations (八解脫) are pure; because the eight liberations are pure, therefore the wisdom of a Buddha is pure. Why is that? Because the emptiness of inherent existence is pure, the eight liberations are pure, and the wisdom of a Buddha is pure, these three are not dual, not divided, not different, and not discontinuous. Because the emptiness of inherent existence is pure, therefore the eight mastery spheres (八勝處), the nine successive abidings (九次第定), and the ten totalities (十遍處) are pure; because the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, therefore the wisdom of a Buddha is pure.'

---

遍處清凈故一切智智清凈。何以故？若無性自性空清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若無性自性空清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若無性自性空清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若無性自性空清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若無性自性空清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若無性自性空清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈

故五眼清凈，五眼清凈故一切智智清凈。何以故？若無性自性空清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若無性自性空清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若無性自性空清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若無性自性空清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若無性自性空清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若無性自性空清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故一切智清凈，一切智清凈故一切智

【現代漢語翻譯】 現代漢語譯本 因此，五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，因為五眼清凈，所以一切智智（佛的智慧）清凈。為什麼呢？如果無自性空（一切事物沒有固定不變的自性）清凈，五眼清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為無自性空清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為六神通清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，六神通清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為無自性空清凈，所以佛的十力（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）清凈，因為佛的十力清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，佛的十力清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為無自性空清凈，所以四無所畏（正等覺無畏、漏盡無畏、說障法無畏、說盡苦道無畏）、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）清凈，因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為無自性空清凈，所以無忘失法（佛陀不會忘失所知之法）清凈，因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，無忘失法清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為無自性空清凈，所以恒住舍性（佛陀的平等心）清凈，因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果無自性空清凈，恒住舍性清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為無自性空清凈，所以一切智（聲聞、緣覺的智慧）清凈，因為一切智清凈，所以一切智智

【English Translation】 English version Therefore, the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) are pure, and because the five eyes are pure, all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the purity of emptiness of no-self-nature (all things have no fixed and unchanging self-nature), the purity of the five eyes, and the purity of all-knowing wisdom, there is no duality, no division, no difference, and no severance between them. Because the emptiness of no-self-nature is pure, the six supernormal powers (divine eye, divine ear, mind-reading, past lives, magical powers, and the extinction of outflows) are pure, and because the six supernormal powers are pure, all-knowing wisdom is pure. Why is that? If the emptiness of no-self-nature is pure, the six supernormal powers are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti (another name for Sudatta)! Because the emptiness of no-self-nature is pure, 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 meditations, liberations, concentrations, and attainments, the power of knowing the superior and inferior faculties of beings, the power of knowing the various understandings of beings, the power of knowing the various realms of beings, the power of knowing the paths leading everywhere, 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) are pure, and because the ten powers of the Buddha are pure, all-knowing wisdom is pure. Why is that? If the emptiness of no-self-nature is pure, the ten powers of the Buddha are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness of no-self-nature is pure, the four fearlessnesses (fearlessness of perfect enlightenment, fearlessness of the extinction of outflows, fearlessness of teaching the obstructive dharmas, and fearlessness of teaching 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, and the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha) are pure, and because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, all-knowing wisdom is pure. Why is that? If the emptiness of no-self-nature is pure, the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the emptiness of no-self-nature is pure, the non-forgetfulness of the dharma (Buddha does not forget what he knows) is pure, and because the non-forgetfulness of the dharma is pure, all-knowing wisdom is pure. Why is that? If the emptiness of no-self-nature is pure, the non-forgetfulness of the dharma is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness of no-self-nature is pure, the constant abiding in equanimity (Buddha's impartiality) is pure, and because the constant abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? If the emptiness of no-self-nature is pure, the constant abiding in equanimity is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the emptiness of no-self-nature is pure, all-knowing wisdom (wisdom of Sravakas and Pratyekabuddhas) is pure, and because all-knowing wisdom is pure, all-knowing wisdom

---

智清凈。何以故？若無性自性空清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若無性自性空清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若無性自性空清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若無性自性空清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若無性自性空清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。無性自性空清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若無性自性空清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以

【現代漢語翻譯】 現代漢語譯本：智慧之所以清凈，是因為如果無自性（無自性：指一切事物沒有獨立的、不變的本體）的自性空（自性空：指一切事物本質上是空無的）是清凈的，那麼一切智（一切智：指佛陀所證悟的智慧，能知一切法的真實相）是清凈的，一切智智（一切智智：指佛陀的智慧，能知一切智的智慧）也是清凈的，因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。由於無自性的自性空是清凈的，所以道相智（道相智：指菩薩所證悟的智慧，能知修行之道）和一切相智（一切相智：指佛陀所證悟的智慧，能知一切法的種種相狀）是清凈的；由於道相智和一切相智是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的自性空是清凈的，道相智和一切相智是清凈的，那麼一切智智也是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 善現（善現：佛陀的弟子，即須菩提）！由於無自性的自性空是清凈的，所以一切陀羅尼門（陀羅尼門：指總持一切法門的修行方法）是清凈的；由於一切陀羅尼門是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的自性空是清凈的，一切陀羅尼門是清凈的，那麼一切智智也是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。由於無自性的自性空是清凈的，所以一切三摩地門（三摩地門：指禪定修行的方法）是清凈的；由於一切三摩地門是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的自性空是清凈的，一切三摩地門是清凈的，那麼一切智智也是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 善現！由於無自性的自性空是清凈的，所以預流果（預流果：指小乘佛教修行者證得的第一個果位）是清凈的；由於預流果是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的自性空是清凈的，預流果是清凈的，那麼一切智智也是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。由於無自性的自性空是清凈的，所以一來果（一來果：指小乘佛教修行者證得的第二個果位）、不還果（不還果：指小乘佛教修行者證得的第三個果位）、阿羅漢果（阿羅漢果：指小乘佛教修行者證得的最高果位）是清凈的；由於一來果、不還果、阿羅漢果是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的自性空是清凈的，一來果、不還果、阿羅漢果是清凈的，那麼一切智智也是清凈的，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。 善現！由於無自性的自性空是清凈的，所以獨覺菩提（獨覺菩提：指不依賴佛陀教導，獨自證悟的智慧）是清凈的；由於獨覺菩提是清凈的，所以一切智智是清凈的。為什麼呢？

【English Translation】 English version: Wisdom is pure because if the purity of non-self-nature emptiness (non-self-nature: referring to the absence of an independent, unchanging essence in all things; emptiness: referring to the inherent emptiness of all things), then all-knowing wisdom (all-knowing wisdom: the wisdom attained by the Buddha, knowing the true nature of all dharmas) is pure, and the wisdom of all-knowing wisdom (wisdom of all-knowing wisdom: the Buddha's wisdom that knows the wisdom of all-knowing) is also pure, because there is no duality, no division, no difference, and no separation between them. Because the non-self-nature emptiness is pure, the wisdom of the path (wisdom of the path: the wisdom attained by Bodhisattvas, knowing the path of practice) and the wisdom of all aspects (wisdom of all aspects: the wisdom attained by the Buddha, knowing all aspects of all dharmas) are pure; because the wisdom of the path and the wisdom of all aspects are pure, the wisdom of all-knowing wisdom is pure. Why is that? Because if the non-self-nature emptiness is pure, the wisdom of the path and the wisdom of all aspects are pure, then the wisdom of all-knowing wisdom is also pure, and there is no duality, no division, no difference, and no separation between them. Subhuti (Subhuti: a disciple of the Buddha)! Because the non-self-nature emptiness is pure, all Dharani gates (Dharani gates: referring to the methods of practice that encompass all dharmas) are pure; because all Dharani gates are pure, the wisdom of all-knowing wisdom is pure. Why is that? Because if the non-self-nature emptiness is pure, all Dharani gates are pure, then the wisdom of all-knowing wisdom is also pure, and there is no duality, no division, no difference, and no separation between them. Because the non-self-nature emptiness is pure, all Samadhi gates (Samadhi gates: referring to the methods of meditation practice) are pure; because all Samadhi gates are pure, the wisdom of all-knowing wisdom is pure. Why is that? Because if the non-self-nature emptiness is pure, all Samadhi gates are pure, then the wisdom of all-knowing wisdom is also pure, and there is no duality, no division, no difference, and no separation between them. Subhuti! Because the non-self-nature emptiness is pure, the Stream-enterer fruit (Stream-enterer fruit: the first stage of enlightenment in Theravada Buddhism) is pure; because the Stream-enterer fruit is pure, the wisdom of all-knowing wisdom is pure. Why is that? Because if the non-self-nature emptiness is pure, the Stream-enterer fruit is pure, then the wisdom of all-knowing wisdom is also pure, and there is no duality, no division, no difference, and no separation between them. Because the non-self-nature emptiness is pure, the Once-returner fruit (Once-returner fruit: the second stage of enlightenment in Theravada Buddhism), the Non-returner fruit (Non-returner fruit: the third stage of enlightenment in Theravada Buddhism), and the Arhat fruit (Arhat fruit: the highest stage of enlightenment in Theravada Buddhism) are pure; because the Once-returner fruit, the Non-returner fruit, and the Arhat fruit are pure, the wisdom of all-knowing wisdom is pure. Why is that? Because if the non-self-nature emptiness is pure, the Once-returner fruit, the Non-returner fruit, and the Arhat fruit are pure, then the wisdom of all-knowing wisdom is also pure, and there is no duality, no division, no difference, and no separation between them. Subhuti! Because the non-self-nature emptiness is pure, the Pratyekabuddha Bodhi (Pratyekabuddha Bodhi: the wisdom attained independently without relying on the teachings of the Buddha) is pure; because the Pratyekabuddha Bodhi is pure, the wisdom of all-knowing wisdom is pure. Why is that?

---

故？若無性自性空清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若無性自性空清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無性自性空清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若無性自性空清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！真如清凈故色清凈，色清凈故一切智智清凈。何以故？若真如清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若真如清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若真如清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若真如清凈，若耳、鼻、舌、身、意處清凈，若一

【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為如果無自性（svabhāva）的空性（śūnyatā）是清凈的，如果獨覺（pratyekabuddha）的菩提（bodhi）是清凈的，如果一切智智（sarvajñātājñāna）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhūti）！因為無自性的空性是清凈的，所以一切菩薩摩訶薩（bodhisattva-mahāsattva）的修行是清凈的；因為一切菩薩摩訶薩的修行是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的空性是清凈的，如果一切菩薩摩訶薩的修行是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為無自性的空性是清凈的，所以諸佛（buddha）的無上正等菩提（anuttarā-samyak-saṃbodhi）是清凈的；因為諸佛的無上正等菩提是清凈的，所以一切智智是清凈的。為什麼呢？因為如果無自性的空性是清凈的，如果諸佛的無上正等菩提是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『再者，善現！因為真如（tathatā）是清凈的，所以色（rūpa）是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？因為如果真如是清凈的，如果色是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為真如是清凈的，所以受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）是清凈的；因為受、想、行、識是清凈的，所以一切智智是清凈的。為什麼呢？因為如果真如是清凈的，如果受、想、行、識是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為真如是清凈的，所以眼處（cakṣurāyatana）是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果真如是清凈的，如果眼處是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為真如是清凈的，所以耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智是清凈的。為什麼呢？因為如果真如是清凈的，如果耳、鼻、舌、身、意處是清凈的，如果一

【English Translation】 English version Why is that? Because if the emptiness (śūnyatā) of no-self-nature (svabhāva) is pure, if the bodhi (bodhi) of a pratyekabuddha (pratyekabuddha) is pure, if the all-knowing wisdom (sarvajñātājñāna) is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness of no-self-nature is pure, the practice of all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) is pure; because the practice of all bodhisattva-mahāsattvas is pure, the all-knowing wisdom is pure. Why is that? Because if the emptiness of no-self-nature is pure, if the practice of all bodhisattva-mahāsattvas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because the emptiness of no-self-nature is pure, the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) of all Buddhas (buddha) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because if the emptiness of no-self-nature is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhūti! Because suchness (tathatā) is pure, form (rūpa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? Because if suchness is pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because suchness is pure, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? Because if suchness is pure, if feeling, perception, mental formations, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because suchness is pure, the eye-base (cakṣurāyatana) is pure; because the eye-base is pure, the all-knowing wisdom is pure. Why is that? Because if suchness is pure, if the eye-base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because suchness is pure, the ear-base (śrotrāyatana), nose-base (ghrāṇāyatana), tongue-base (jihvāyatana), body-base (kāyāyatana), and mind-base (manāyatana) are pure; because the ear-base, nose-base, tongue-base, body-base, and mind-base are pure, the all-knowing wisdom is pure. Why is that? Because if suchness is pure, if the ear-base, nose-base, tongue-base, body-base, and mind-base are pure, if the all

---

切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故色處清凈，色處清凈故一切智智清凈。何以故？若真如清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若真如清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若真如清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若真如清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 一切智智（sarvajnata-jnana，指佛陀的智慧）的清凈，是因為它與二元對立、二元分割、差別和斷滅無關。 『善現（Subhuti，佛陀的弟子）！因為真如（tathata，事物的真實本性）清凈，所以色處（rupa-ayatana，視覺的領域）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為真如清凈、色處清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。因為真如清凈，所以聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，聽覺、嗅覺、味覺、觸覺和意識的領域）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為真如清凈、聲、香、味、觸、法處清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。 『善現！因為真如清凈，所以眼界（caksu-dhatu，視覺的元素）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為真如清凈、眼界清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。因為真如清凈，所以眼識界（caksu-vijnana-dhatu，視覺意識的元素）、眼觸（caksu-samsparsha，視覺接觸）以及眼觸為緣所生諸受（caksu-samsparshaja-vedana，由視覺接觸產生的感受）清凈；眼識界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為真如清凈、眼識界乃至眼觸為緣所生諸受清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。 『善現！因為真如清凈，所以耳界（shrotra-dhatu，聽覺的元素）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為真如清凈、耳界清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。因為真如清凈，所以聲界（shabda-dhatu，聲音的元素）、耳識界（shrotra-vijnana-dhatu，聽覺意識的元素）以及耳觸（shrotra-samsparsha，聽覺接觸）、耳觸為緣所生諸受（shrotra-samsparshaja-vedana，由聽覺接觸產生的感受）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為真如清凈、聲界乃至耳觸為緣所生諸受清凈和一切智智清凈，它們之間沒有二元對立、二元分割、差別和斷滅。

【English Translation】 English version The purity of all-knowing wisdom (sarvajnata-jnana) is because it is without duality, without division, without distinction, and without cessation. 'Subhuti! Because the suchness (tathata) is pure, the visual field (rupa-ayatana) is pure; because the visual field is pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the visual field, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because suchness is pure, the fields of sound, smell, taste, touch, and mental objects (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana) are pure; because the fields of sound, smell, taste, touch, and mental objects are pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the fields of sound, smell, taste, touch, and mental objects, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation.' 'Subhuti! Because suchness is pure, the eye element (caksu-dhatu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the eye element, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because suchness is pure, the eye consciousness element (caksu-vijnana-dhatu), eye contact (caksu-samsparsha), and the feelings born of eye contact (caksu-samsparshaja-vedana) are pure; because the eye consciousness element and the feelings born of eye contact are pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the eye consciousness element and the feelings born of eye contact, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation.' 'Subhuti! Because suchness is pure, the ear element (shrotra-dhatu) is pure; because the ear element is pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the ear element, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because suchness is pure, the sound element (shabda-dhatu), the ear consciousness element (shrotra-vijnana-dhatu), ear contact (shrotra-samsparsha), and the feelings born of ear contact (shrotra-samsparshaja-vedana) are pure; because the sound element and the feelings born of ear contact are pure, all-knowing wisdom is pure. Why is that? Because the purity of suchness, the purity of the sound element and the feelings born of ear contact, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation.'

---

「善現！真如清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若真如清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若真如清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故身界清凈，身界清凈故一切智智清凈。何以故？若真如清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為真如（Tathata，事物的真實本性）清凈，所以鼻界（ghranadhatu，鼻根的界限）清凈；因為鼻界清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果真如清凈，鼻界清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為真如清凈，所以香界（gandhadhatu，香塵的界限）、鼻識界（ghranavijnanadhatu，鼻識的界限）以及鼻觸（ghranasamsparsha，鼻根與香塵的接觸）、鼻觸為緣所生的諸受（vedana，感受）清凈；因為香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果真如清凈，香界乃至鼻觸為緣所生的諸受清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為真如清凈，所以舌界（jihvadhatu，舌根的界限）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果真如清凈，舌界清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為真如清凈，所以味界（rasadhatu，味塵的界限）、舌識界（jihvavijnanadhatu，舌識的界限）以及舌觸（jihvasamsparsha，舌根與味塵的接觸）、舌觸為緣所生的諸受清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果真如清凈，味界乃至舌觸為緣所生的諸受清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為真如清凈，所以身界（kayadhatu，身根的界限）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果真如清凈，身界清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為真如清凈，所以觸界（sprashtavyadhatu，觸塵的界限）、身識界（kayavijnanadhatu，身識的界限）以及身觸（kayasamsparsha，身根與觸塵的接觸）、身觸為緣所生的諸受清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果真如清凈，觸界乃至身觸為緣所生的諸受清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！

【English Translation】 English version 'Subhuti! Because the Suchness (Tathata, the true nature of things) is pure, therefore the nose element (ghranadhatu, the boundary of the nose faculty) is pure; because the nose element is pure, therefore the all-knowing wisdom (sarvajnata, the wisdom of all things and phenomena) is pure. Why is that? If the Suchness is pure, the nose element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Suchness is pure, therefore the smell element (gandhadhatu, the boundary of smell objects), the nose consciousness element (ghranavijnanadhatu, the boundary of nose consciousness), and the nose contact (ghranasamsparsha, the contact between the nose faculty and smell objects), and the various feelings (vedana, sensations) arising from nose contact are pure; because the smell element and so on up to the various feelings arising from nose contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the Suchness is pure, the smell element and so on up to the various feelings arising from nose contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Suchness is pure, therefore the tongue element (jihvadhatu, the boundary of the tongue faculty) is pure; because the tongue element is pure, therefore the all-knowing wisdom is pure. Why is that? If the Suchness is pure, the tongue element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Suchness is pure, therefore the taste element (rasadhatu, the boundary of taste objects), the tongue consciousness element (jihvavijnanadhatu, the boundary of tongue consciousness), and the tongue contact (jihvasamsparsha, the contact between the tongue faculty and taste objects), and the various feelings arising from tongue contact are pure; because the taste element and so on up to the various feelings arising from tongue contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the Suchness is pure, the taste element and so on up to the various feelings arising from tongue contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Suchness is pure, therefore the body element (kayadhatu, the boundary of the body faculty) is pure; because the body element is pure, therefore the all-knowing wisdom is pure. Why is that? If the Suchness is pure, the body element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Suchness is pure, therefore the touch element (sprashtavyadhatu, the boundary of touch objects), the body consciousness element (kayavijnanadhatu, the boundary of body consciousness), and the body contact (kayasamsparsha, the contact between the body faculty and touch objects), and the various feelings arising from body contact are pure; because the touch element and so on up to the various feelings arising from body contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the Suchness is pure, the touch element and so on up to the various feelings arising from body contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti!'

---

真如清凈故意界清凈，意界清凈故一切智智清凈。何以故？若真如清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若真如清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故地界清凈，地界清凈故一切智智清凈。何以故？若真如清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若真如清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故無明清凈，無明清凈故一切智智清凈。何以故？若真如清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若真如清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故佈施波羅蜜多清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！真如（Tathata，事物的真實本性）清凈，所以意界（Manodhatu，意識的領域）清凈；意界清凈，所以一切智智（Sarvajnata，對一切事物和現象的完全理解）清凈。為什麼呢？如果真如清凈，意界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。真如清凈，所以法界（Dharmadhatu，一切現象的領域）、意識界（Vijnanadhatu，意識的領域）以及意觸（Manosamsparsha，意識的接觸）、意觸為緣所生諸受（Manosamsparshaja Vedana，由意識接觸產生的感受）都清凈；法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果真如清凈，法界乃至意觸為緣所生諸受清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！真如清凈，所以地界（Prthividhatu，地元素）清凈；地界清凈，所以一切智智清凈。為什麼呢？如果真如清凈，地界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。真如清凈，所以水界（Apo-dhatu，水元素）、火界（Tejo-dhatu，火元素）、風界（Vayo-dhatu，風元素）、空界（Akasha-dhatu，空間元素）、識界（Vijnana-dhatu，意識元素）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果真如清凈，水、火、風、空、識界清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！真如清凈，所以無明（Avidya，無知）清凈；無明清凈，所以一切智智清凈。為什麼呢？如果真如清凈，無明清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。真如清凈，所以行（Samskara，意志）、識（Vijnana，意識）、名色（Namarupa，身心）、六處（Shadayatana，六根）、觸（Sparsha，接觸）、受（Vedana，感受）、愛（Trishna，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，衰老、死亡、悲傷、哀號、痛苦、憂愁、煩惱）都清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果真如清凈，行乃至老死愁嘆苦憂惱清凈，一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！真如清凈，所以佈施波羅蜜多（Dana Paramita，佈施的完美）清凈

【English Translation】 English version: 'Subhuti! Because Suchness (Tathata, the true nature of things) is pure, the Mind Element (Manodhatu, the realm of consciousness) is pure; because the Mind Element is pure, the Omniscience (Sarvajnata, complete understanding of all things and phenomena) is pure. Why is that? If Suchness is pure, the Mind Element is pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the Dharma Element (Dharmadhatu, the realm of all phenomena), the Consciousness Element (Vijnanadhatu, the realm of consciousness), and also Mind Contact (Manosamsparsha, contact of consciousness), and the Feelings born of Mind Contact (Manosamsparshaja Vedana, feelings arising from contact of consciousness) are pure; because the Dharma Element and the Feelings born of Mind Contact are pure, Omniscience is pure. Why is that? If Suchness is pure, the Dharma Element and the Feelings born of Mind Contact are pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because Suchness is pure, the Earth Element (Prthividhatu, the element of earth) is pure; because the Earth Element is pure, Omniscience is pure. Why is that? If Suchness is pure, the Earth Element is pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the Water Element (Apo-dhatu, the element of water), the Fire Element (Tejo-dhatu, the element of fire), the Wind Element (Vayo-dhatu, the element of wind), the Space Element (Akasha-dhatu, the element of space), and the Consciousness Element (Vijnana-dhatu, the element of consciousness) are pure; because the Water, Fire, Wind, Space, and Consciousness Elements are pure, Omniscience is pure. Why is that? If Suchness is pure, the Water, Fire, Wind, Space, and Consciousness Elements are pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because Suchness is pure, Ignorance (Avidya, lack of knowledge) is pure; because Ignorance is pure, Omniscience is pure. Why is that? If Suchness is pure, Ignorance is pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, Volition (Samskara, volitional formations), Consciousness (Vijnana, consciousness), Name and Form (Namarupa, mind and body), the Six Sense Bases (Shadayatana, the six sense organs), Contact (Sparsha, contact), Feeling (Vedana, feeling), Craving (Trishna, thirst), Grasping (Upadana, clinging), Becoming (Bhava, existence), Birth (Jati, birth), and Old Age, Death, Sorrow, Lamentation, Pain, Grief, and Despair (Jaramarana-shoka-parideva-duhkha-daurmanasya, old age, death, sorrow, lamentation, pain, grief, and despair) are pure; because Volition and all the way to Old Age, Death, Sorrow, Lamentation, Pain, Grief, and Despair are pure, Omniscience is pure. Why is that? If Suchness is pure, Volition and all the way to Old Age, Death, Sorrow, Lamentation, Pain, Grief, and Despair are pure, and Omniscience is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because Suchness is pure, the Perfection of Giving (Dana Paramita, the perfection of generosity) is pure.'

---

，佈施波羅蜜多清凈故一切智智清凈。何以故？若真如清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若真如清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故內空清凈，內空清凈故一切智智清凈。何以故？若真如清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若真如清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故法界清凈，法界清凈故一切智智清凈。何以故？若真如清凈，若法界清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界清凈，法性乃至不思議界清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於佈施波羅蜜多（Dāna pāramitā，佈施的完美）的清凈，一切智智（sarvajñātā，對一切的智慧）也清凈。為什麼呢？如果真如（tathatā，事物的真實本性）清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。由於真如清凈，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）也清凈；由於凈戒乃至般若波羅蜜多清凈，一切智智也清凈。為什麼呢？如果真如清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。 『善現！由於真如清凈，內空（adhyātma-śūnyatā，內在的空性）也清凈；由於內空清凈，一切智智也清凈。為什麼呢？如果真如清凈，內空清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。由於真如清凈，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，無始無終的空性）、散空（anavakāra-śūnyatā，無散的空性）、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（sāmanyalakṣaṇa-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，無自性的空性）也清凈；由於外空乃至無性自性空清凈，一切智智也清凈。為什麼呢？如果真如清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。 『善現！由於真如清凈，法界（dharmadhātu，法界）也清凈；由於法界清凈，一切智智也清凈。為什麼呢？如果真如清凈，法界清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。由於真如清凈，法性（dharmatā，法的本性）、不虛妄性（avitathatā，不虛妄的本性）、不變異性（ananyathātva，不變異的本性）、平等性（samatā，平等的本性）、離生性（viviktatā，離生的本性）、法定（dharmasthiti，法的安住）、法住（dharmatāsthiti，法的住立）、實際（bhūta-koṭi，真實的邊際）、虛空界（ākāśadhātu，虛空界）、不思議界（acintyadhātu，不可思議的界）也清凈；由於法性乃至不思議界清凈，一切智智也清凈。為什麼呢？如果真如清凈，法性乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。

【English Translation】 English version: 'Subhuti! Because the perfection of giving (Dāna pāramitā) is pure, the all-knowing wisdom (sarvajñātā) is also pure. Why is that? If the suchness (tathatā, the true nature of things) is pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the suchness is pure, the purity of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and the perfection of wisdom (prajñā pāramitā) is also pure; because the purity of morality up to the perfection of wisdom is pure, the all-knowing wisdom is also pure. Why is that? If the suchness is pure, the purity of morality up to the perfection of wisdom is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the suchness is pure, the inner emptiness (adhyātma-śūnyatā) is also pure; because the inner emptiness is pure, the all-knowing wisdom is also pure. Why is that? If the suchness is pure, the inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the suchness is pure, the outer emptiness (bahirdhā-śūnyatā), the emptiness of both inner and outer (adhyātmabahirdhā-śūnyatā), the emptiness of emptiness (śūnyatā-śūnyatā), the great emptiness (mahā-śūnyatā), the emptiness of the ultimate meaning (paramārtha-śūnyatā), the emptiness of the conditioned (saṃskṛta-śūnyatā), the emptiness of the unconditioned (asaṃskṛta-śūnyatā), the ultimate emptiness (atyanta-śūnyatā), the emptiness without beginning or end (anavarāgra-śūnyatā), the emptiness of dispersion (anavakāra-śūnyatā), the emptiness of non-alteration (prakṛti-śūnyatā), the emptiness of inherent nature (svabhāva-śūnyatā), the emptiness of self-characteristics (svalakṣaṇa-śūnyatā), the emptiness of common characteristics (sāmanyalakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalabdhi-śūnyatā), the emptiness of non-existence (abhāva-śūnyatā), the emptiness of self-nature (svabhāva-śūnyatā), and the emptiness of non-inherent self-nature (abhāva-svabhāva-śūnyatā) are also pure; because the outer emptiness up to the emptiness of non-inherent self-nature is pure, the all-knowing wisdom is also pure. Why is that? If the suchness is pure, the outer emptiness up to the emptiness of non-inherent self-nature is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the suchness is pure, the realm of dharma (dharmadhātu) is also pure; because the realm of dharma is pure, the all-knowing wisdom is also pure. Why is that? If the suchness is pure, the realm of dharma is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the suchness is pure, the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātva), the equality (samatā), the detachment (viviktatā), the established dharma (dharmasthiti), the abiding of dharma (dharmatāsthiti), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are also pure; because the nature of dharma up to the inconceivable realm is pure, the all-knowing wisdom is also pure. Why is that? If the suchness is pure, the nature of dharma up to the inconceivable realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

以故？若真如清凈，若法性乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若真如清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若真如清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若真如清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若真如清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若真如清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若真如清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 「這是什麼緣故呢？因為如果真如（tathātā，事物的真實本性）清凈，如果法性（dharmatā，法的本性）乃至不思議界（acintya-dhātu，不可思議的境界）清凈，如果一切智智（sarvajñātā，對一切事物和現象的智慧）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。」

「善現（Subhūti）！因為真如清凈，所以苦聖諦（duḥkha satya，關於苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為真如清凈，所以集聖諦（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，關於達到苦的止息的道路的真理）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。」

「善現！因為真如清凈，所以四靜慮（catvāri dhyānāni，四種禪定狀態）清凈；因為四靜慮清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為真如清凈，所以四無量（catvāri apramāṇāni，四種無限的慈悲心）和四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定）清凈；因為四無量和四無色定清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。」

「善現！因為真如清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；因為八解脫清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為真如清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服感官的境界）、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）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。這是什麼緣故呢？因為如果真如清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。」

【English Translation】 English version: 『For what reason? Because if the Suchness (tathātā, the true nature of things) is pure, if the Dharma-nature (dharmatā, the nature of Dharma) and even the Inconceivable Realm (acintya-dhātu, the inconceivable realm) are pure, if the All-knowing Wisdom (sarvajñātā, wisdom of all things and phenomena) is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhūti! Because Suchness is pure, therefore the Noble Truth of Suffering (duḥkha satya, the truth of suffering) is pure; because the Noble Truth of Suffering is pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Noble Truth of Suffering is pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, therefore the Noble Truth of Origin (samudaya satya, the truth of the origin of suffering), the Noble Truth of Cessation (nirodha satya, the truth of the cessation of suffering), and the Noble Truth of the Path (mārga satya, the truth of the path to the cessation of suffering) are pure; because the Noble Truths of Origin, Cessation, and Path are pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Noble Truths of Origin, Cessation, and Path are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhūti! Because Suchness is pure, therefore the Four Dhyānas (catvāri dhyānāni, four meditative states) are pure; because the Four Dhyānas are pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Four Dhyānas are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, therefore the Four Immeasurables (catvāri apramāṇāni, four immeasurable compassionate states) and the Four Formless Absorptions (catasra ārūpyasamāpattayaḥ, four formless meditative states) are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

『Subhūti! Because Suchness is pure, therefore the Eight Liberations (aṣṭa vimokṣāḥ, eight liberations) are pure; because the Eight Liberations are pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Eight Liberations are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, therefore the Eight Overcomings (aṣṭāv abhibhāyatanāni, eight stages of overcoming the senses), the Nine Successive Abidings (navānupūrvasamāpattayaḥ, nine successive meditative states), and the Ten All-pervading Meditations (daśa kṛtsnāyatanāni, ten all-pervading meditative states) are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-pervading Meditations are pure, therefore the All-knowing Wisdom is pure. For what reason? Because if Suchness is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-pervading Meditations are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

「善現！真如清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若真如清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若真如清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若真如清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若真如清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若真如清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若真如清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若真如清凈，若六神通清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為真如（Tathata，事物的真實本性）清凈，所以四念住（catvāri smṛtyupasthānāni，四種正念的修行）清凈；因為四念住清凈，所以一切智智（sarvākārajñatā，對一切事物和所有方面的智慧）清凈。為什麼呢？如果真如清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為真如清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種通往神通的途徑）、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（aṣṭāṅgamārga，八種高貴的道路）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為真如清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為真如清凈，所以無相（animitta，無相）和無愿解脫門（apraṇihita，無愿）清凈；因為無相和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為真如清凈，所以菩薩十地（daśa bhūmayaḥ，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為真如清凈，所以五眼（pañca cakṣūṃṣi，五種不同的視覺能力）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為真如清凈，所以六神通（ṣaṭ abhijñāḥ，六種超自然能力）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 'Subhuti! Because Suchness (Tathata, the true nature of things) is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four practices of mindfulness) are pure; because the four foundations of mindfulness are pure, all-knowing wisdom (sarvākārajñatā, wisdom of all things and all aspects) is pure. Why is that? If Suchness is pure, if the four foundations of mindfulness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the four right exertions (catvāri samyakprahāṇāni, four correct efforts), the four bases of magical power (catvāra ṛddhipādāḥ, four paths to supernatural powers), the five faculties (pañcendriyāṇi, five controlling abilities), the five powers (pañca balāni, five strengths), the seven factors of enlightenment (sapta bodhyaṅgāni, seven factors of awakening), and the eightfold noble path (aṣṭāṅgamārga, eight noble paths) are pure; because the four right exertions up to the eightfold noble path are pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the four right exertions up to the eightfold noble path are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the emptiness liberation gate (śūnyatāvimokṣamukha, the gate to liberation through emptiness) is pure; because the emptiness liberation gate is pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the emptiness liberation gate is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the signless (animitta, without signs) and wishless (apraṇihita, without wishes) liberation gates are pure; because the signless and wishless liberation gates are pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the signless and wishless liberation gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the ten bodhisattva grounds (daśa bhūmayaḥ, ten stages of bodhisattva practice) are pure; because the ten bodhisattva grounds are pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the ten bodhisattva grounds are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the five eyes (pañca cakṣūṃṣi, five different visual abilities) are pure; because the five eyes are pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the five eyes are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the six superknowledges (ṣaṭ abhijñāḥ, six supernatural abilities) are pure; because the six superknowledges are pure, all-knowing wisdom is pure. Why is that? If Suchness is pure, if the six superknowledges are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若真如清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若真如清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若真如清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若真如清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若真如清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若真如清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈

【現代漢語翻譯】 現代漢語譯本 如果一切智智（sarvajnata-jnana，指佛陀的智慧）清凈，那是因為它無二、無二分、無差別、無斷絕。

『善現（Subhuti）！因為真如（tathata，事物的真實本性）清凈，所以佛陀的十力（dasabala，佛陀的十種力量）清凈；因為佛陀的十力清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果佛陀的十力清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為真如清凈，所以四無所畏（catvari-vaisaradyani，佛陀的四種無畏）、四無礙解（catasrah-pratisamvidah，佛陀的四種無礙辯才）、大慈（maha-maitri，偉大的慈愛）、大悲（maha-karuna，偉大的悲憫）、大喜（maha-mudita，偉大的喜悅）、大舍（maha-upeksa，偉大的舍心）、十八佛不共法（avenika-buddha-dharma，佛陀獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！因為真如清凈，所以無忘失法（asammosa-dharma，不忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果無忘失法清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為真如清凈，所以恒住舍性（upeksa-pratisamvid，常住于舍的智慧）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！因為真如清凈，所以一切智（sarvajna，佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果一切智清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。因為真如清凈，所以道相智（marga-jnana，對道的智慧）、一切相智（sarvakarajnata，對一切法的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！因為真如清凈

【English Translation】 English version If the all-knowing wisdom (sarvajnata-jnana) is pure, it is because it is non-dual, without division, without difference, and without cessation.

'Subhuti! Because Suchness (tathata) is pure, the ten powers of the Buddha (dasabala) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because Suchness is pure, the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because Suchness is pure, the non-forgetfulness of Dharma (asammosa-dharma) is pure; because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because Suchness is pure, the constant abiding in equanimity (upeksa-pratisamvid) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because Suchness is pure, the all-knowing (sarvajna) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the all-knowing is pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because Suchness is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If Suchness is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because Suchness is pure

---

故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若真如清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若真如清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若真如清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。真如清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若真如清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若真如清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若真如清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！真如清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本 因此，一切陀羅尼門（dharani-gate，總持法門的入口）清凈，一切陀羅尼門清凈，所以一切智智（sarvajnata，一切種智）清凈。為什麼呢？如果真如（tathata，事物的真實本性）清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。真如清凈，所以一切三摩地門（samadhi-gate，禪定之門）清凈，一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。 『善現（Subhuti，須菩提）！真如清凈，所以預流果（srota-apanna-phala，入流果）清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。真如清凈，所以一來（sakrdagamin，一還果）、不還（anagamin，不還果）、阿羅漢果（arhat-phala，無學果）清凈，一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！真如清凈，所以獨覺菩提（pratyekabuddha-bodhi，緣覺的覺悟）清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！真如清凈，所以一切菩薩摩訶薩行（bodhisattva-mahasattva-carya，菩薩摩訶薩的修行）清凈，一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果真如清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！真如清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）清凈，諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version Therefore, all dharani-gates (dharani-gate, entrances to the gateways of total retention) are pure, and because all dharani-gates are pure, all-knowing wisdom (sarvajnata, the wisdom of all aspects) is pure. Why is this so? Because if Suchness (tathata, the true nature of things) is pure, if all dharani-gates are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, all samadhi-gates (samadhi-gate, entrances to meditative concentration) are pure, and because all samadhi-gates are pure, all-knowing wisdom is pure. Why is this so? Because if Suchness is pure, if all samadhi-gates are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the fruit of a stream-enterer (srota-apanna-phala, the fruit of entering the stream) is pure, and because the fruit of a stream-enterer is pure, all-knowing wisdom is pure. Why is this so? Because if Suchness is pure, if the fruit of a stream-enterer is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because Suchness is pure, the fruits of a once-returner (sakrdagamin, the fruit of returning once), a non-returner (anagamin, the fruit of non-returning), and an arhat (arhat-phala, the fruit of no more learning) are pure, and because the fruits of a once-returner, a non-returner, and an arhat are pure, all-knowing wisdom is pure. Why is this so? Because if Suchness is pure, if the fruits of a once-returner, a non-returner, and an arhat are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi, the enlightenment of a pratyekabuddha) is pure, and because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is this so? Because if Suchness is pure, if the enlightenment of a solitary buddha is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahasattva-carya, the practices of great bodhisattvas) are pure, and because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is this so? Because if Suchness is pure, if the practices of all bodhisattva-mahasattvas are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because Suchness is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment) is pure, and because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is this so?

---

？若真如清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！法界清凈故色清凈，色清凈故一切智智清凈。何以故？若法界清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若法界清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若法界清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若法界清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故色處清凈，色處清凈故一切智智清凈。何以故？若法界清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若法界清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈

【現代漢語翻譯】 現代漢語譯本：如果真如（Tathata，事物的真實本性）是清凈的，如果諸佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）是清凈的，如果一切智智（Sarvajnata，對一切事物和現象的智慧）是清凈的，那是因為它們之間無二、無二分、無差別、無斷絕。 「再者，善現（Subhuti）！因為法界（Dharmadhatu，一切法的界限或領域）清凈，所以色（Rupa，物質形態）清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果色清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。因為法界清凈，所以受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果受、想、行、識清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。 「善現！因為法界清凈，所以眼處（Caksus-ayatana，視覺器官）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果眼處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。因為法界清凈，所以耳（Srotra，聽覺器官）、鼻（Ghrana，嗅覺器官）、舌（Jihva，味覺器官）、身（Kaya，觸覺器官）、意處（Manas-ayatana，思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。 「善現！因為法界清凈，所以色處（Rupa-ayatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果色處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。因為法界清凈，所以聲（Shabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparsha，觸感）、法處（Dharma-ayatana，心理對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。 「善現！因為法界清凈

【English Translation】 English version: If Suchness (Tathata, the true nature of things) is pure, if the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) of all Buddhas is pure, if the all-knowing wisdom (Sarvajnata, the wisdom of all things and phenomena) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Furthermore, Subhuti! Because the Dharmadhatu (the realm or sphere of all dharmas) is pure, form (Rupa, material form) is pure; because form is pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if form is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dharmadhatu is pure, feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the Dharmadhatu is pure, the eye-base (Caksus-ayatana, the visual organ) is pure; because the eye-base is pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the eye-base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dharmadhatu is pure, the ear (Srotra, the auditory organ), nose (Ghrana, the olfactory organ), tongue (Jihva, the gustatory organ), body (Kaya, the tactile organ), and mind-base (Manas-ayatana, the mental organ) are pure; because the ear, nose, tongue, body, and mind-base are pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the ear, nose, tongue, body, and mind-base are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the Dharmadhatu is pure, the form-base (Rupa-ayatana, the visual object) is pure; because the form-base is pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the form-base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the Dharmadhatu is pure, sound (Shabda), smell (Gandha), taste (Rasa), touch (Sparsha), and the dharma-base (Dharma-ayatana, mental objects) are pure; because sound, smell, taste, touch, and the dharma-base are pure, all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if sound, smell, taste, touch, and the dharma-base are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Subhuti! Because the Dharmadhatu is pure

---

故眼界清凈，眼界清凈故一切智智清凈。何以故？若法界清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若法界清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若法界清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故舌界清凈，舌界

【現代漢語翻譯】 現代漢語譯本 因此，當眼界清凈時，一切智智（Sarvajnata，指佛陀的智慧）也清凈。為什麼呢？因為法界（Dharmadhatu，指一切法的本性）清凈、眼界清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。法界清凈，所以眼識界、眼觸以及由眼觸為緣所生的各種感受也清凈；乃至由眼觸為緣所生的各種感受清凈，所以一切智智也清凈。為什麼呢？因為法界清凈，乃至由眼觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhuti，佛陀的弟子）！法界清凈，所以耳界也清凈，耳界清凈，所以一切智智也清凈。為什麼呢？因為法界清凈、耳界清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。法界清凈，所以聲界、耳識界以及耳觸、由耳觸為緣所生的各種感受也清凈；聲界乃至由耳觸為緣所生的各種感受清凈，所以一切智智也清凈。為什麼呢？因為法界清凈，聲界乃至由耳觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！法界清凈，所以鼻界也清凈，鼻界清凈，所以一切智智也清凈。為什麼呢？因為法界清凈、鼻界清凈和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。法界清凈，所以香界、鼻識界以及鼻觸、由鼻觸為緣所生的各種感受也清凈；香界乃至由鼻觸為緣所生的各種感受清凈，所以一切智智也清凈。為什麼呢？因為法界清凈，香界乃至由鼻觸為緣所生的各種感受清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！法界清凈，所以舌界也清凈，舌界

【English Translation】 English version Therefore, when the eye-element is pure, the all-knowing wisdom (Sarvajnata) is also pure. Why is that? Because if the Dharma-element (Dharmadhatu, the essence of all phenomena) is pure, the eye-element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Dharma-element is pure, the eye-consciousness element, eye-contact, and the various feelings arising from eye-contact are also pure; and because the various feelings arising from eye-contact are pure, the all-knowing wisdom is also pure. Why is that? Because if the Dharma-element is pure, and the various feelings arising from eye-contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Dharma-element is pure, the ear-element is also pure, and because the ear-element is pure, the all-knowing wisdom is also pure. Why is that? Because if the Dharma-element is pure, the ear-element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Dharma-element is pure, the sound-element, ear-consciousness element, ear-contact, and the various feelings arising from ear-contact are also pure; and because the sound-element and the various feelings arising from ear-contact are pure, the all-knowing wisdom is also pure. Why is that? Because if the Dharma-element is pure, and the sound-element and the various feelings arising from ear-contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Dharma-element is pure, the nose-element is also pure, and because the nose-element is pure, the all-knowing wisdom is also pure. Why is that? Because if the Dharma-element is pure, the nose-element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Dharma-element is pure, the smell-element, nose-consciousness element, nose-contact, and the various feelings arising from nose-contact are also pure; and because the smell-element and the various feelings arising from nose-contact are pure, the all-knowing wisdom is also pure. Why is that? Because if the Dharma-element is pure, and the smell-element and the various feelings arising from nose-contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Dharma-element is pure, the tongue-element is also pure, and the tongue-element

---

清凈故一切智智清凈。何以故？若法界清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故身界清凈，身界清凈故一切智智清凈。何以故？若法界清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故意界清凈，意界清凈故一切智智清凈。何以故？若法界清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若法界清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故地界清凈，地界清凈故一切智智清

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！因為法界（Dharmadhatu，一切法的本性）清凈，所以一切智智（Sarvajnata，佛陀的智慧）清凈。為什麼呢？如果法界清凈，如果舌界（rasadhatu，味覺的領域）清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法界清凈，所以味界（rasadhatu，味覺的領域）、舌識界（jihvavijnanadhatu，舌頭意識的領域）以及舌觸（jihvasamsparsha，舌頭接觸）和舌觸為緣所生的各種感受清凈。因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為法界清凈，所以身界（kayadhatu，身體的領域）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法界清凈，所以觸界（sparshadhatu，觸覺的領域）、身識界（kayavijnanadhatu，身體意識的領域）以及身觸（kayasamsparsha，身體接觸）和身觸為緣所生的各種感受清凈。因為觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為法界清凈，所以意界（manodhatu，意識的領域）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法界清凈，所以法界、意識界（manovijnanadhatu，意識的領域）以及意觸（manasamsparsha，意識接觸）和意觸為緣所生的各種感受清凈。因為法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為法界清凈，所以地界（prthvidhatu，地的元素）清凈，因為地界清凈，所以一切智智清

【English Translation】 English version: 'Subhuti! Because the Dharmadhatu (the realm of all phenomena) is pure, therefore the Sarvajnata (Buddha's wisdom) is pure. Why is that? If the Dharmadhatu is pure, if the rasadhatu (the realm of taste) is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, therefore the rasadhatu, the jihvavijnanadhatu (the realm of tongue consciousness), and the jihvasamsparsha (tongue contact) and the various feelings arising from tongue contact are pure. Because the rasadhatu and the various feelings arising from tongue contact are pure, therefore the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the rasadhatu and the various feelings arising from tongue contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the Dharmadhatu is pure, therefore the kayadhatu (the realm of body) is pure, and because the kayadhatu is pure, therefore the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the kayadhatu is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, therefore the sparshadhatu (the realm of touch), the kayavijnanadhatu (the realm of body consciousness), and the kayasamsparsha (body contact) and the various feelings arising from body contact are pure. Because the sparshadhatu and the various feelings arising from body contact are pure, therefore the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the sparshadhatu and the various feelings arising from body contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the Dharmadhatu is pure, therefore the manodhatu (the realm of mind) is pure, and because the manodhatu is pure, therefore the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the manodhatu is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, therefore the Dharmadhatu, the manovijnanadhatu (the realm of mind consciousness), and the manasamsparsha (mind contact) and the various feelings arising from mind contact are pure. Because the Dharmadhatu and the various feelings arising from mind contact are pure, therefore the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the Dharmadhatu and the various feelings arising from mind contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the Dharmadhatu is pure, therefore the prthvidhatu (the earth element) is pure, and because the prthvidhatu is pure, therefore the Sarvajnata is pure.

---

凈。何以故？若法界清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若法界清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故無明清凈，無明清凈故一切智智清凈。何以故？若法界清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若法界清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若法界清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若法界清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故內空清凈，內空清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本： 『須菩提，為什麼呢？如果法界（Dharmadhatu，一切法的本性）清凈，如果地界（Prthivi-dhatu，地元素）清凈，如果一切智智（Sarvajnata，一切智慧的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以水界（Apo-dhatu，水元素）、火界（Tejo-dhatu，火元素）、風界（Vayo-dhatu，風元素）、空界（Akasha-dhatu，空元素）、識界（Vijnana-dhatu，意識元素）也清凈；因為水、火、風、空、識界清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，因為法界清凈，所以無明（Avidya，無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以行（Samskara，意志）、識（Vijnana，意識）、名色（Nama-rupa，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（Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，老、死、憂愁、悲嘆、痛苦、憂慮、煩惱）也清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，因為法界清凈，所以佈施波羅蜜多（Dana-paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以凈戒（Shila-paramita，戒律的完美）、安忍（Kshanti-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）也清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『須菩提，因為法界清凈，所以內空（Adhyatma-shunyata，內空的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version: 'Subhuti, why is that? If the Dharmadhatu (the realm of Dharma, the nature of all phenomena) is pure, if the Prthivi-dhatu (earth element) is pure, if the Sarvajnata (all-knowing wisdom) is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, the Apo-dhatu (water element), Tejo-dhatu (fire element), Vayo-dhatu (wind element), Akasha-dhatu (space element), and Vijnana-dhatu (consciousness element) are also pure; because the water, fire, wind, space, and consciousness elements are pure, the Sarvajnata is also pure. Why is that? If the Dharmadhatu is pure, if the water, fire, wind, space, and consciousness elements are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because the Dharmadhatu is pure, Avidya (ignorance) is pure; because Avidya is pure, the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if Avidya is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, Samskara (volitional formations), Vijnana (consciousness), Nama-rupa (name and form), Sadayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa (old age, death, sorrow, lamentation, pain, distress, and despair) are also pure; because Samskara up to Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa are pure, the Sarvajnata is also pure. Why is that? If the Dharmadhatu is pure, if Samskara up to Jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because the Dharmadhatu is pure, the Dana-paramita (perfection of giving) is pure; because the Dana-paramita is pure, the Sarvajnata is pure. Why is that? If the Dharmadhatu is pure, if the Dana-paramita is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, the Shila-paramita (perfection of morality), Kshanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom) are also pure; because the Shila-paramita up to Prajna-paramita are pure, the Sarvajnata is also pure. Why is that? If the Dharmadhatu is pure, if the Shila-paramita up to Prajna-paramita are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because the Dharmadhatu is pure, Adhyatma-shunyata (internal emptiness) is pure; because internal emptiness is pure, the Sarvajnata is pure. Why is that?'

---

？若法界清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若法界清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十七 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十八

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十七

「善現！法界清凈故真如清凈，真如清凈故一切智智清凈。何以故？若法界清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界清凈，法性乃至不思議界清凈故一切智智清凈。何以故？若法界清凈，若法性乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本：如果法界（dharma-dhātu，宇宙萬法的本性）清凈，如果內空（adhyātma-śūnyatā，內在的空性）清凈，如果一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法界清凈，所以外空（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（anapagama-śūnyatā，離散的空性）、無變異空（prakṛti-śūnyatā，無變異的空性）、本性空（svabhāva-śūnyatā，本性的空性）、自相空（svalakṣaṇa-śūnyatā，自性的空性）、共相空（sāmānya-lakṣaṇa-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（prakṛti-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）也清凈。因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現（Subhuti，佛陀的弟子）！因為法界清凈，所以真如（tathatā，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法界清凈，所以法性（dharmatā，法的本性）、不虛妄性（avitathatā，不虛假的性質）、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（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（ākāśa-dhātu，虛空的界限）、不思議界（acintya-dhātu，不可思議的界限）也清凈。因為法性乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果法界清凈，如果法性乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現！因為法界清凈，所以苦聖諦（duḥkha-satya，苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。

【English Translation】 English version: If the dharma-dhātu (the realm of all phenomena) is pure, if inner emptiness (adhyātma-śūnyatā) is pure, if all-knowing wisdom (sarvākārajñatā) is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-dhātu is pure, 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 (anapagama-śūnyatā), unchanging emptiness (prakṛti-śūnyatā), essential emptiness (svabhāva-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 (prakṛti-śūnyatā), and emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā) are also pure. Because outer emptiness up to the emptiness of no-nature of self-nature is pure, all-knowing wisdom is pure. Why is that? If the dharma-dhātu is pure, if outer emptiness up to the emptiness of no-nature of self-nature is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the dharma-dhātu is pure, thusness (tathatā) is pure; because thusness is pure, all-knowing wisdom is pure. Why is that? If the dharma-dhātu is pure, if thusness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-dhātu is pure, the nature of dharma (dharmatā), non-falsity (avitathatā), non-alteration (aviparītatā), equality (samatā), detachment (viviktatā), dharma-established (dharmasthititā), dharma-abiding (dharmasthititā), the limit of reality (bhūta-koṭi), the space realm (ākāśa-dhātu), and the inconceivable realm (acintya-dhātu) are also pure. Because the nature of dharma up to the inconceivable realm is pure, all-knowing wisdom is pure. Why is that? If the dharma-dhātu is pure, if the nature of dharma up to the inconceivable realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the dharma-dhātu is pure, the noble truth of suffering (duḥkha-satya) is pure; because the noble truth of suffering is pure, all-knowing wisdom is pure.

---

以故？若法界清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若法界清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若法界清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若法界清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若法界清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若法界清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若法界清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故四

【現代漢語翻譯】 現代漢語譯本： 「什麼原因呢？如果法界（Dharmadhatu，一切法的本性）清凈，如果苦聖諦（Dukkha Satya，關於苦的真理）清凈，如果一切智智（Sarvajnata，佛陀的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以集聖諦（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）也清凈；因為集、滅、道聖諦清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現（Subhuti，佛陀的弟子）！因為法界清凈，所以四靜慮（Dhyana，禪定）也清凈；因為四靜慮清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以四無量（Apramana，四種無限的慈悲心）和四無色定（Arupadhatu，無色界的禪定）也清凈；因為四無量和四無色定清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為法界清凈，所以八解脫（Vimoksha，八種解脫）也清凈；因為八解脫清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以八勝處（Abhibhayatana，八種克服感官的禪定）、九次第定（Navanusamapatti，九種次第禪定）、十遍處（Krtasna，十種遍一切處的禪定）也清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 「善現！因為法界清凈，所以四念住（Smrtyupasthana，四種正念的修行）也清凈；因為四念住清凈，所以一切智智也清凈。為什麼呢？如果法界清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法界清凈，所以四

【English Translation】 English version: Why is that? If the Dharmadhatu (the realm of all phenomena) is pure, if the Truth of Suffering (Dukkha Satya) is pure, if the All-Knowing Wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, 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) are also pure; because the Truths of Origin, Cessation, and Path are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Truths of Origin, Cessation, and Path are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 「Subhuti! Because the Dharmadhatu is pure, the Four Dhyanas (meditative absorptions) are also pure; because the Four Dhyanas are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Four Dhyanas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, the Four Immeasurables (Apramana, four boundless states of mind) and the Four Formless Absorptions (Arupadhatu, formless meditative states) are also pure; because the Four Immeasurables and the Four Formless Absorptions are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 「Subhuti! Because the Dharmadhatu is pure, the Eight Liberations (Vimoksha) are also pure; because the Eight Liberations are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, the Eight Overcomings (Abhibhayatana, eight stages of overcoming the senses), the Nine Successive Abidings (Navanusamapatti, nine successive meditative states), and the Ten All-Encompassing Meditations (Krtasna, ten meditations that pervade all) are also pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Meditations are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Meditations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 「Subhuti! Because the Dharmadhatu is pure, the Four Foundations of Mindfulness (Smrtyupasthana) are also pure; because the Four Foundations of Mindfulness are pure, the All-Knowing Wisdom is also pure. Why is that? If the Dharmadhatu is pure, if the Four Foundations of Mindfulness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Dharmadhatu is pure, the Four

---

正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若法界清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若法界清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若法界清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若法界清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若法界清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若法界清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若法界清凈，若佛十力清凈，若一切智智

【現代漢語翻譯】 現代漢語譯本：

『善現（Subhuti）！四正斷（samyakprahana，四種正確的努力）、四神足（catvarah rddhipadah，四種實現神通的基礎）、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，八種高貴的道路）清凈，因為四正斷乃至八聖道支清凈，所以一切智智（sarvajnatajnana，對一切的智慧）清凈。為什麼呢？如果法界（dharmadhatu，一切法的本性）清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法界清凈，所以空解脫門（sunyata vimoksa mukha，通往空性的解脫之門）清凈，空解脫門清凈，所以一切智智清凈。為什麼呢？如果法界清凈，空解脫門清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。法界清凈，所以無相（animitta，無相）和無愿（apranihita，無愿）解脫門清凈，無相和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果法界清凈，無相和無愿解脫門清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法界清凈，所以菩薩十地（bodhisattva bhumi，菩薩修行的十個階段）清凈，菩薩十地清凈，所以一切智智清凈。為什麼呢？如果法界清凈，菩薩十地清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法界清凈，所以五眼（panca caksuni，五種視覺能力）清凈，五眼清凈，所以一切智智清凈。為什麼呢？如果法界清凈，五眼清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。法界清凈，所以六神通（sad abhijnah，六種超自然能力）清凈，六神通清凈，所以一切智智清凈。為什麼呢？如果法界清凈，六神通清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法界清凈，所以佛十力（tathagata bala，佛的十種力量）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？如果法界清凈，佛十力清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version:

'Subhuti! The four right exertions (samyakprahana), the four bases of magical power (catvarah rddhipadah), the five faculties (panca indriyani), the five powers (panca balani), the seven factors of enlightenment (sapta bodhyangani), and the eightfold noble path (arya astangika marga) are pure. Because the four right exertions up to the eightfold noble path are pure, therefore the all-knowing wisdom (sarvajnatajnana) is pure. Why is that? If the realm of dharma (dharmadhatu) is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the realm of dharma is pure, the emptiness liberation gate (sunyata vimoksa mukha) is pure. Because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the emptiness liberation gate is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the realm of dharma is pure, the signless (animitta) and wishless (apranihita) liberation gates are pure. Because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the signless and wishless liberation gates are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the realm of dharma is pure, the ten bodhisattva grounds (bodhisattva bhumi) are pure. Because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the realm of dharma is pure, the five eyes (panca caksuni) are pure. Because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the realm of dharma is pure, the six supernormal powers (sad abhijnah) are pure. Because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the six supernormal powers are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the realm of dharma is pure, the ten powers of the Buddha (tathagata bala) are pure. Because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If the realm of dharma is pure, the ten powers of the Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

清凈，無二、無二分、無別、無斷故。法界清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若法界清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故無忘失法清凈，無忘失法清凈故一切智智清凈，何以故？若法界清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若法界清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若法界清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若法界清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若法界清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故一切三

【現代漢語翻譯】 現代漢語譯本：清凈，因為沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。法界（Dharmadhatu，宇宙萬法的本性）清凈的緣故，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）、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，偉大的平等心）、十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德）清凈，四無所畏乃至十八佛不共法清凈的緣故，一切智智（sarvākārajñatā，對一切事物和現象的智慧）清凈。為什麼呢？如果法界清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 『善現（Subhuti，佛陀的弟子）！法界清凈的緣故，無忘失法（asammosa-dharma，不忘失正念的品質）清凈，無忘失法清凈的緣故，一切智智清凈。為什麼呢？如果法界清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。法界清凈的緣故，恒住舍性（upekṣā-vihāra，常住于平等舍的狀態）清凈，恒住舍性清凈的緣故，一切智智清凈。為什麼呢？如果法界清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 『善現！法界清凈的緣故，一切智（sarvajñatā，對一切事物的智慧）清凈，一切智清凈的緣故，一切智智清凈。為什麼呢？如果法界清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。法界清凈的緣故，道相智（mārgākārajñatā，對修行道的智慧）、一切相智（sarvākārajñatā，對一切事物和現象的智慧）清凈，道相智、一切相智清凈的緣故，一切智智清凈。為什麼呢？如果法界清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。 『善現！法界清凈的緣故，一切陀羅尼門（sarva-dhāraṇī-mukha，一切總持法門）清凈，一切陀羅尼門清凈的緣故，一切智智清凈。為什麼呢？如果法界清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅的緣故。法界清凈的緣故，一切三

【English Translation】 English version: Pure, because there is no duality, no division of duality, no difference, and no cessation. Because the Dharmadhatu (the nature of all phenomena) is pure, 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), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ) are pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom (sarvākārajñatā, the wisdom of all things and phenomena) is pure. Why is that? If the Dharmadhatu is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. 『Subhuti (a disciple of the Buddha)! Because the Dharmadhatu is pure, the non-forgetfulness of Dharma (asammosa-dharma, the quality of not forgetting mindfulness) is pure. Because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the Dharmadhatu is pure, the constant abiding in equanimity (upekṣā-vihāra, the state of constantly abiding in equanimity) is pure. Because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them.』 『Subhuti! Because the Dharmadhatu is pure, the all-knowing wisdom (sarvajñatā, the wisdom of all things) is pure. Because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the Dharmadhatu is pure, the wisdom of the path (mārgākārajñatā, the wisdom of the path of practice) and the wisdom of all aspects (sarvākārajñatā, the wisdom of all things and phenomena) are pure. Because the wisdom of the path and the wisdom of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them.』 『Subhuti! Because the Dharmadhatu is pure, all the Dharani gates (sarva-dhāraṇī-mukha, all the gateways of total retention) are pure. Because all the Dharani gates are pure, the all-knowing wisdom is pure. Why is that? If the Dharmadhatu is pure, if all the Dharani gates are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the Dharmadhatu is pure, all three

---

摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若法界清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若法界清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。法界清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若法界清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若法界清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若法界清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法界清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若法界清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！法性清凈故色清凈，色清凈故一切智智清凈。何以故？

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！禪定之門（摩地門）清凈，因為一切禪定之門清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？因為法界（dharma-dhatu，宇宙的真實本質）清凈，一切禪定之門清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法界清凈，所以預流果（srota-apanna，入流果，佛教修行第一階段的果位）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為法界清凈，預流果清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。法界清凈，所以一來果（sakrdagamin，一來果，佛教修行第二階段的果位）、不還果（anagamin，不還果，佛教修行第三階段的果位）、阿羅漢果（arhat，阿羅漢果，佛教修行最高階段的果位）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為法界清凈，一來果、不還果、阿羅漢果清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法界清凈，所以獨覺菩提（pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為法界清凈，獨覺菩提清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法界清凈，所以一切菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為法界清凈，一切菩薩摩訶薩的修行清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法界清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，佛陀的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為法界清凈，諸佛無上正等菩提清凈，一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『再者，善現！因為法性（dharma-svabhava，法的自性）清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？』

【English Translation】 English version 'Subhuti! The gate of meditative absorption (samadhi-mukha) is pure, therefore, because all gates of meditative absorption are pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if the dharma-dhatu (the true nature of the universe) is pure, if all gates of meditative absorption are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them.' 'Subhuti! Because the dharma-dhatu is pure, the fruit of stream-entry (srota-apanna, the first stage of enlightenment) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? Because if the dharma-dhatu is pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them. Because the dharma-dhatu is pure, the fruits of once-returner (sakrdagamin, the second stage of enlightenment), non-returner (anagamin, the third stage of enlightenment), and arhat (arhat, the final stage of enlightenment) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom is pure. Why is that? Because if the dharma-dhatu is pure, if the fruits of once-returner, non-returner, and arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them.' 'Subhuti! Because the dharma-dhatu is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? Because if the dharma-dhatu is pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them.' 'Subhuti! Because the dharma-dhatu is pure, the practices of all bodhisattva-mahasattvas (great bodhisattvas) are pure; because the practices of all bodhisattva-mahasattvas are pure, the all-knowing wisdom is pure. Why is that? Because if the dharma-dhatu is pure, if the practices of all bodhisattva-mahasattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them.' 'Subhuti! Because the dharma-dhatu is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because if the dharma-dhatu is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation among them.' 'Furthermore, Subhuti! Because the dharma-svabhava (the self-nature of dharma) is pure, form (rupa, material phenomena) is pure; because form is pure, the all-knowing wisdom is pure. Why is that?'

---

若法性清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若法性清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若法性清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若法性清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故色處清凈，色處清凈故一切智智清凈。何以故？若法性清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若法性清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若法性清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故色界、眼識界及眼觸、眼觸為緣所

【現代漢語翻譯】 現代漢語譯本： 『如果法的本性（法性）是清凈的，如果色（物質現象）是清凈的，如果一切智智（佛陀的智慧）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以受（感受）、想（概念）、行（意志）、識（意識）也是清凈的；因為受、想、行、識清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現（須菩提的別名）！因為法的本性清凈，所以眼處（眼根）也是清凈的；因為眼處清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）也是清凈的；因為耳、鼻、舌、身、意處清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法的本性清凈，所以色處（色塵）也是清凈的；因為色處清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）也是清凈的；因為聲、香、味、觸、法處清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法的本性清凈，所以眼界（眼識的範圍）也是清凈的；因為眼界清凈，所以一切智智也是清凈的。為什麼呢？因為如果法的本性清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以眼識界（眼識的範圍）以及眼觸（眼根與色塵的接觸）、眼觸為緣所

【English Translation】 English version: 'If the nature of Dharma (Dharmata) is pure, if form (Rupa) is pure, if all-knowing wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, no separation. Because the nature of Dharma is pure, so are feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) pure; because feeling, perception, mental formations, and consciousness are pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti (a disciple of the Buddha)! Because the nature of Dharma is pure, so is the eye base (Caksu-ayatana) pure; because the eye base is pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if the eye base is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nature of Dharma is pure, so are the ear, nose, tongue, body, and mind bases (Srotra-ayatana, Ghrana-ayatana, Jihva-ayatana, Kaya-ayatana, Manas-ayatana) pure; because the ear, nose, tongue, body, and mind bases are pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if the ear, nose, tongue, body, and mind bases are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti! Because the nature of Dharma is pure, so is the form base (Rupa-ayatana) pure; because the form base is pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if the form base is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nature of Dharma is pure, so are the sound, smell, taste, touch, and dharma bases (Sabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sprastavya-ayatana, Dharma-ayatana) pure; because the sound, smell, taste, touch, and dharma bases are pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if the sound, smell, taste, touch, and dharma bases are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.' 'Subhuti! Because the nature of Dharma is pure, so is the eye element (Caksu-dhatu) pure; because the eye element is pure, so is all-knowing wisdom pure. Why is that? Because if the nature of Dharma is pure, if the eye element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nature of Dharma is pure, so are the eye consciousness element (Caksu-vijnana-dhatu) and eye contact (Caksu-samsparsha), and what is conditioned by eye contact

---

生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若法性清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若法性清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若法性清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於諸受的清凈，乃至眼觸為緣所生的諸受清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果法性（dharma-nature）清凈，乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！由於法性清凈，所以耳界清凈；由於耳界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於法性清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生的諸受清凈；由於聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！由於法性清凈，所以鼻界清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於法性清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的諸受清凈；由於香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！由於法性清凈，所以舌界清凈；由於舌界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於法性清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的諸受清凈；由於味界

【English Translation】 English version 'Subhuti, because of the purity of all feelings, up to the purity of all feelings arising from eye-contact, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the dharma-nature is pure, if all feelings arising from eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, therefore the ear-element is pure; because the ear-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the ear-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, therefore the sound-element, the ear-consciousness element, and ear-contact, and all feelings arising from ear-contact are pure; because the sound-element up to all feelings arising from ear-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the sound-element up to all feelings arising from ear-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, therefore the nose-element is pure; because the nose-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the nose-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, therefore the smell-element, the nose-consciousness element, and nose-contact, and all feelings arising from nose-contact are pure; because the smell-element up to all feelings arising from nose-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the smell-element up to all feelings arising from nose-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, therefore the tongue-element is pure; because the tongue-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the tongue-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, therefore the taste-element, the tongue-consciousness element, and tongue-contact, and all feelings arising from tongue-contact are pure; because the taste-element

---

乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故身界清凈，身界清凈故一切智智清凈。何以故？若法性清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故意界清凈，意界清凈故一切智智清凈。何以故？若法性清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若法性清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故地界清凈，地界清凈故一切智智清凈。何以故？若法性清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清

【現代漢語翻譯】 現代漢語譯本： 「須菩提（善現是須菩提的另一個名字）！乃至舌頭接觸外境所產生的各種感受清凈，所以一切智智（佛陀的智慧）也清凈。為什麼呢？如果法性（諸法的本性）清凈，那麼味界（味覺的領域）乃至舌頭接觸外境所產生的各種感受也清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！法性清凈，所以身界（身體的領域）清凈；身界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，那麼身界清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。法性清凈，所以觸界（觸覺的領域）、身識界（身體的意識領域）以及身體的接觸、身體接觸外境所產生的各種感受都清凈；觸界乃至身體接觸外境所產生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，那麼觸界乃至身體接觸外境所產生的各種感受清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！法性清凈，所以意界（意識的領域）清凈；意界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，那麼意界清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。法性清凈，所以法界（諸法的領域）、意識界（意識的領域）以及意識的接觸、意識接觸外境所產生的各種感受都清凈；法界乃至意識接觸外境所產生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，那麼法界乃至意識接觸外境所產生的各種感受清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！法性清凈，所以地界（地元素的領域）清凈；地界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，那麼地界清凈，如果這些清凈，那麼一切智智也清凈，因為它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。法性清凈，所以水界、火界、風界、空界、識界（水、火、風、空、意識的領域）清凈；水界、火界、風界、空界、識界清凈，所以一切智智清凈。

【English Translation】 English version: 『Subhuti (善現, another name for Subhuti)! Even the various feelings arising from tongue-contact are pure, therefore the All-Knowing Wisdom (Buddha's wisdom) is also pure. Why is that? If the Dharma-nature (the essence of all phenomena) is pure, then the taste realm (the realm of taste) and even the various feelings arising from tongue-contact are pure. If these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the Dharma-nature is pure, the body realm (the realm of the body) is pure; because the body realm is pure, the All-Knowing Wisdom is pure. Why is that? If the Dharma-nature is pure, then the body realm is pure, and if these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the Dharma-nature is pure, the touch realm (the realm of touch), the body-consciousness realm (the realm of body consciousness), and the body's contact, and the various feelings arising from the body's contact are all pure; because the touch realm and even the various feelings arising from the body's contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Dharma-nature is pure, then the touch realm and even the various feelings arising from the body's contact are pure, and if these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the Dharma-nature is pure, the mind realm (the realm of mind) is pure; because the mind realm is pure, the All-Knowing Wisdom is pure. Why is that? If the Dharma-nature is pure, then the mind realm is pure, and if these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the Dharma-nature is pure, the dharma realm (the realm of phenomena), the mind-consciousness realm (the realm of mind consciousness), and the mind's contact, and the various feelings arising from the mind's contact are all pure; because the dharma realm and even the various feelings arising from the mind's contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Dharma-nature is pure, then the dharma realm and even the various feelings arising from the mind's contact are pure, and if these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the Dharma-nature is pure, the earth realm (the realm of the earth element) is pure; because the earth realm is pure, the All-Knowing Wisdom is pure. Why is that? If the Dharma-nature is pure, then the earth realm is pure, and if these are pure, then the All-Knowing Wisdom is also pure, because there is no duality, no division, no difference, and no separation between them. Because the Dharma-nature is pure, the water realm, the fire realm, the wind realm, the space realm, and the consciousness realm (the realms of water, fire, wind, space, and consciousness) are pure; because the water realm, the fire realm, the wind realm, the space realm, and the consciousness realm are pure, the All-Knowing Wisdom is pure.』

---

凈。何以故？若法性清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故無明清凈，無明清凈故一切智智清凈。何以故？若法性清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若法性清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若法性清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若法性清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故內空清凈，內空清凈故一切智智清凈。何以故？若法性清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、

【現代漢語翻譯】 現代漢語譯本： 『須菩提！這是為什麼呢？如果法性（dharma-nature，指一切事物本來的性質）是清凈的，那麼水、火、風、空、識界（五蘊中的色蘊分解為四大和識蘊）也是清凈的，如果一切智智（sarvajnata，佛陀的智慧）是清凈的，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為法性清凈，所以無明（avidya，對真理的無知）也是清凈的；因為無明清凈，所以一切智智也是清凈的。這是為什麼呢？如果法性清凈，如果無明清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以行（samskara，意志）、識（vijnana，意識）、名色（nama-rupa，精神和物質）、六處（sadayatana，六根）、觸（sparsha，感官接觸）、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（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀嘆、痛苦、憂愁和煩惱）也是清凈的；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智也是清凈的。這是為什麼呢？如果法性清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為法性清凈，所以佈施波羅蜜多（dana-paramita，佈施的完美）也是清凈的；因為佈施波羅蜜多清凈，所以一切智智也是清凈的。這是為什麼呢？如果法性清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以凈戒（shila，戒律）、安忍（kshanti，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）也是清凈的；因為凈戒乃至般若波羅蜜多清凈，所以一切智智也是清凈的。這是為什麼呢？如果法性清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為法性清凈，所以內空（adhyatma-shunyata，內在的空性）也是清凈的；因為內空清凈，所以一切智智也是清凈的。這是為什麼呢？如果法性清凈，如果內空清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以外空（bahirdha-shunyata，外在的空性）、內外空（adhyatma-bahirdha-shunyata，內外皆空的空性）、空空（shunyata-shunyata，空性的空性）、大空（maha-shunyata，廣大的空性）、勝義空（paramartha-shunyata，勝義諦的空性）、有為空（samskrta-shunyata，有為法的空性）、無為空（asamskrta-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，無散失的空性）

【English Translation】 English version: 'Subhuti, why is that? If the dharma-nature (dharma-nature, the inherent nature of all things) is pure, then the water, fire, wind, space, and consciousness realms (the five skandhas, with the rupa skandha broken down into the four great elements and the vijnana skandha) are also pure; if all-knowing wisdom (sarvajnata, the wisdom of the Buddha) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, ignorance (avidya, ignorance of the truth) is also pure; because ignorance is pure, all-knowing wisdom is also pure. Why is that? If the dharma-nature is pure, if ignorance is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, volitional formations (samskara, volition), consciousness (vijnana, consciousness), name and form (nama-rupa, mind and matter), the six sense bases (sadayatana, the six senses), contact (sparsha, sensory contact), feeling (vedana, feeling), craving (trsna, thirst), grasping (upadana, clinging), becoming (bhava, existence), birth (jati, birth), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa, old age, death, sorrow, lamentation, pain, grief, and despair) are also pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is also pure. Why is that? If the dharma-nature is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, the perfection of giving (dana-paramita, the perfection of giving) is also pure; because the perfection of giving is pure, all-knowing wisdom is also pure. Why is that? If the dharma-nature is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, pure morality (shila, morality), patience (kshanti, patience), vigor (virya, vigor), meditation (dhyana, meditation), and the perfection of wisdom (prajna-paramita, the perfection of wisdom) are also pure; because pure morality up to the perfection of wisdom are pure, all-knowing wisdom is also pure. Why is that? If the dharma-nature is pure, if pure morality up to the perfection of wisdom are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the dharma-nature is pure, inner emptiness (adhyatma-shunyata, inner emptiness) is also pure; because inner emptiness is pure, all-knowing wisdom is also pure. Why is that? If the dharma-nature is pure, if inner emptiness is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, outer emptiness (bahirdha-shunyata, outer emptiness), emptiness of both inner and outer (adhyatma-bahirdha-shunyata, emptiness of both inner and outer), emptiness of emptiness (shunyata-shunyata, emptiness of emptiness), great emptiness (maha-shunyata, great emptiness), ultimate emptiness (paramartha-shunyata, ultimate emptiness), conditioned emptiness (samskrta-shunyata, emptiness of the conditioned), unconditioned emptiness (asamskrta-shunyata, emptiness of the unconditioned), ultimate emptiness (atyanta-shunyata, ultimate emptiness), boundless emptiness (anavaragra-shunyata, boundless emptiness), and non-dispersive emptiness (anavakara-shunyata, non-dispersive emptiness)

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若法性清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故真如清凈，真如清凈故一切智智清凈。何以故？若法性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故法界、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若法性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若法性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若法性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若法性清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！無變異空（aviparinama-sunyata）、本性空（prakrti-sunyata）、自相空（svalaksana-sunyata）、共相空（samanya-laksana-sunyata）、一切法空（sarva-dharma-sunyata）、不可得空（anupalambha-sunyata）、無性空（abhava-sunyata）、自性空（svabhava-sunyata）、無性自性空（abhava-svabhava-sunyata）清凈，因為外空（adhyatma-sunyata）乃至無性自性空清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果法性（dharma-dhatu）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以真如（tathata）清凈；真如清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。法性清凈，所以法界（dharma-dhatu）、不虛妄性（avitathata）、不變異性（ananyathata）、平等性（samata）、離生性（viviktata）、法定（dharmata）、法住（dharmasthitita）、實際（bhutakoti）、虛空界（akasa-dhatu）、不思議界（acintya-dhatu）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以苦聖諦（duhkha-satya）清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。法性清凈，所以集聖諦（samudaya-satya）、滅聖諦（nirodha-satya）、道聖諦（marga-satya）清凈；集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以四靜慮（catvari-dhyanani）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! The emptiness of non-variation (aviparinama-sunyata), the emptiness of inherent nature (prakrti-sunyata), the emptiness of self-characteristic (svalaksana-sunyata), the emptiness of common characteristic (samanya-laksana-sunyata), the emptiness of all dharmas (sarva-dharma-sunyata), the emptiness of non-apprehension (anupalambha-sunyata), the emptiness of non-existence (abhava-sunyata), the emptiness of self-nature (svabhava-sunyata), the emptiness of non-existence of self-nature (abhava-svabhava-sunyata) are pure. Because the emptiness of the internal (adhyatma-sunyata) up to the emptiness of non-existence of self-nature is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the dharma-nature (dharma-dhatu) is pure, if the emptiness of the internal up to the emptiness of non-existence of self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the dharma-nature is pure, thus the suchness (tathata) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, thus the dharma-realm (dharma-dhatu), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), dharma-established (dharmata), dharma-abiding (dharmasthitita), reality-limit (bhutakoti), space-realm (akasa-dhatu), inconceivable-realm (acintya-dhatu) are pure; because the dharma-realm up to the inconceivable-realm are pure, thus the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the dharma-realm up to the inconceivable-realm are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the dharma-nature is pure, thus the noble truth of suffering (duhkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the dharma-nature is pure, thus the noble truth of origin (samudaya-satya), the noble truth of cessation (nirodha-satya), the noble truth of the path (marga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the dharma-nature is pure, thus the four meditative absorptions (catvari-dhyanani) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

法性清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若法性清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若法性清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若法性清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若法性清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若法性清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若法性清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故無相、無愿解脫門清凈，無相、無愿

解脫門清凈故一切智智清凈。何以故？若法性清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若法性清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若法性清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若法性清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若法性清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若法性清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若法性清凈，若無忘失法清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！解脫門（vimoksha-mukha）清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？如果法性（dharma-dhatu）清凈，如果無相（animitta）、無愿（apranihita）解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以菩薩十地（bodhisattva-bhumi）清凈，菩薩十地清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以五眼（panca-cakshus）清凈，五眼清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。法性清凈，所以六神通（shad-abhijna）清凈，六神通清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以佛十力（tathagata-bala）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。法性清凈，所以四無所畏（catvari-vaisaradyani）、四無礙解（catasrah-pratisamvidah）、大慈（maha-maitri）、大悲（maha-karuna）、大喜（maha-mudita）、大舍（maha-upeksa）、十八佛不共法（ashtadasa-avenika-buddha-dharma）清凈，四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以無忘失法（asammosha-dharma）清凈，無忘失法清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti, because the doors to liberation (vimoksha-mukha) are pure, therefore the wisdom of all-knowing (sarvajnata-jnana) is pure. Why is that? If the nature of reality (dharma-dhatu) is pure, if the doors to liberation of signlessness (animitta) and wishlessness (apranihita) are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the nature of reality is pure, therefore the ten stages of a Bodhisattva (bodhisattva-bhumi) are pure, and because the ten stages of a Bodhisattva are pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the ten stages of a Bodhisattva are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the nature of reality is pure, therefore the five eyes (panca-cakshus) are pure, and because the five eyes are pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the five eyes are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of reality is pure, therefore the six superknowledges (shad-abhijna) are pure, and because the six superknowledges are pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the six superknowledges are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the nature of reality is pure, therefore the ten powers of a Buddha (tathagata-bala) are pure, and because the ten powers of a Buddha are pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the ten powers of a Buddha are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of reality is pure, therefore the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (ashtadasa-avenika-buddha-dharma) are pure, and because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the nature of reality is pure, therefore the non-forgetfulness of Dharma (asammosha-dharma) is pure, and because the non-forgetfulness of Dharma is pure, therefore the wisdom of all-knowing is pure. Why is that? If the nature of reality is pure, if the non-forgetfulness of Dharma is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.'

---

二、無二分、無別、無斷故。法性清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若法性清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若法性清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若法性清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若法性清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若法性清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若法性清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。法性清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若法性清凈，若

【現代漢語翻譯】 現代漢語譯本 二、因為沒有二分、沒有差別、沒有斷絕的緣故。法性（Dharmata，諸法實相的本性）清凈的緣故，恒常安住的舍性（Upeksha，平等舍離的性質）清凈；恒常安住的舍性清凈的緣故，一切智智（Sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果法性清凈，如果恒常安住的舍性清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！法性清凈的緣故，一切智（Sarvajna，對一切事物的智慧）清凈；一切智清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。法性清凈的緣故，道相智（Marga-jnana，對修行道路的智慧）、一切相智（Sarvakarajnata，對一切事物各個方面的智慧）清凈；道相智、一切相智清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！法性清凈的緣故，一切陀羅尼門（Dharani-mukha，總持一切法門的智慧）清凈；一切陀羅尼門清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。法性清凈的緣故，一切三摩地門（Samadhi-mukha，進入禪定的法門）清凈；一切三摩地門清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！法性清凈的緣故，預流果（Srotapanna-phala，初果，入流果）清凈；預流果清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。法性清凈的緣故，一來（Sakrdagamin，二果，一來果）、不還（Anagamin，三果，不還果）、阿羅漢果（Arhat-phala，四果，無學果）清凈；一來、不還、阿羅漢果清凈的緣故，一切智智清凈。為什麼呢？如果法性清凈，如果

【English Translation】 English version 2. Because there is no duality, no distinction, and no severance. Because the Dharmata (the true nature of all phenomena) is pure, the equanimity (Upeksha, the nature of equanimity) that constantly abides is pure; because the equanimity that constantly abides is pure, the Sarvajnata (the wisdom of all things and phenomena) is pure. Why is that? If the Dharmata is pure, if the equanimity that constantly abides is pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them. 'Subhuti! Because the Dharmata is pure, the Sarvajna (the wisdom of all things) is pure; because the Sarvajna is pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if the Sarvajna is pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharmata is pure, the Marga-jnana (the wisdom of the path) and Sarvakarajnata (the wisdom of all aspects of all things) are pure; because the Marga-jnana and Sarvakarajnata are pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if the Marga-jnana and Sarvakarajnata are pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them.' 'Subhuti! Because the Dharmata is pure, all Dharani-mukha (the wisdom of holding all dharmas) are pure; because all Dharani-mukha are pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if all Dharani-mukha are pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharmata is pure, all Samadhi-mukha (the gateways to samadhi) are pure; because all Samadhi-mukha are pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if all Samadhi-mukha are pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them.' 'Subhuti! Because the Dharmata is pure, the Srotapanna-phala (the fruit of stream-entry) is pure; because the Srotapanna-phala is pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if the Srotapanna-phala is pure, if the Sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharmata is pure, the Sakrdagamin (the fruit of once-returner), Anagamin (the fruit of non-returner), and Arhat-phala (the fruit of Arhat) are pure; because the Sakrdagamin, Anagamin, and Arhat-phala are pure, the Sarvajnata is pure. Why is that? If the Dharmata is pure, if

---

一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若法性清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若法性清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法性清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若法性清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！不虛妄性清凈故色清凈，色清凈故一切智智清凈。何以故？若不虛妄性清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若不虛妄性清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若不虛妄性清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！一來（Sakrdagamin，佛教修行果位之一，指僅需再來欲界一次即可證阿羅漢果的修行者）、不還（Anagamin，佛教修行果位之一，指不再返回欲界的修行者）、阿羅漢（Arhat，佛教修行果位之一，指斷盡一切煩惱，達到涅槃境界的修行者）果的清凈，是因為一切智智（Sarvajnata，佛陀所證得的智慧，能知一切法）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性（Dharmata，諸法實相，宇宙的根本法則）清凈，所以獨覺菩提（Pratyekabuddha-bodhi，不依佛陀教導，獨自證悟的菩提）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為法性清凈、獨覺菩提清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，發大心願，救度一切眾生的菩薩）的修行清凈；一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為法性清凈、一切菩薩摩訶薩的修行清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！法性清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，佛陀所證得的無上正等覺悟）清凈；諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為法性清凈、諸佛無上正等菩提清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『再者，善現！不虛妄性（Avitathata，真實不虛的性質）清凈，所以色（Rupa，物質現象）清凈；色清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、色清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。不虛妄性清凈，所以受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、受、想、行、識清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！不虛妄性清凈，所以眼處（Caksus-ayatana，眼根）清凈；眼處清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、眼處清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、

【English Translation】 English version 'Subhuti! The purity of the fruits of a Once-Returner (Sakrdagamin, a practitioner who will only return to the desire realm once more), a Non-Returner (Anagamin, a practitioner who will not return to the desire realm), and an Arhat (Arhat, a practitioner who has eradicated all defilements and attained Nirvana) is because of the purity of all-knowing wisdom (Sarvajnata, the wisdom attained by the Buddha, which knows all dharmas), as there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the nature of reality (Dharmata, the true nature of all phenomena, the fundamental law of the universe) is pure, the enlightenment of a solitary Buddha (Pratyekabuddha-bodhi, enlightenment attained independently without the guidance of a Buddha) is pure; because the enlightenment of a solitary Buddha is pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of reality, the purity of the enlightenment of a solitary Buddha, and the purity of all-knowing wisdom are without duality, without division, without difference, and without separation.' 'Subhuti! Because the nature of reality is pure, the practice of all Bodhisattva-mahasattvas (Bodhisattva-mahasattva, a Bodhisattva who has made great vows to liberate all sentient beings) is pure; because the practice of all Bodhisattva-mahasattvas is pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of reality, the purity of the practice of all Bodhisattva-mahasattvas, and the purity of all-knowing wisdom are without duality, without division, without difference, and without separation.' 'Subhuti! Because the nature of reality is pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment attained by the Buddha) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of reality, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of all-knowing wisdom are without duality, without division, without difference, and without separation.' 'Furthermore, Subhuti! Because the nature of non-deception (Avitathata, the quality of being true and not false) is pure, form (Rupa, material phenomena) is pure; because form is pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of non-deception, the purity of form, and the purity of all-knowing wisdom are without duality, without division, without difference, and without separation. Because the nature of non-deception is pure, feeling (Vedana, sensation), perception (Samjna, cognition), volition (Samskara, mental formations), and consciousness (Vijnana, awareness) are pure; because feeling, perception, volition, and consciousness are pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of non-deception, the purity of feeling, perception, volition, and consciousness, and the purity of all-knowing wisdom are without duality, without division, without difference, and without separation.' 'Subhuti! Because the nature of non-deception is pure, the eye-base (Caksus-ayatana, the organ of sight) is pure; because the eye-base is pure, all-knowing wisdom is pure. Why is that? Because the purity of the nature of non-deception, the purity of the eye-base, and the purity of all-knowing wisdom are without duality, without division, without difference,

---

無斷故。不虛妄性清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若不虛妄性清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故色處清凈，色處清凈故一切智智清凈。何以故？若不虛妄性清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若不虛妄性清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若不虛妄性清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若不虛妄性清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性

【現代漢語翻譯】 現代漢語譯本 沒有斷絕的緣故。因為不虛妄的本性清凈，所以耳、鼻、舌、身、意處（六根，即感覺器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智（佛的智慧）清凈。為什麼呢？因為不虛妄的本性清凈，與耳、鼻、舌、身、意處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為不虛妄的本性清凈，所以色處（視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，與色處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為不虛妄的本性清凈，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、意識的對象）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，與聲、香、味、觸、法處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為不虛妄的本性清凈，所以眼界（視覺的範圍）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，與眼界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為不虛妄的本性清凈，所以眼識界（視覺意識的範圍）以及眼觸（眼睛與對像接觸）和眼觸為緣所生的諸受（由眼觸產生的感受）清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，與眼識界乃至眼觸為緣所生的諸受清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為不虛妄的本性清凈，所以耳界（聽覺的範圍）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，與耳界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為不虛妄性

【English Translation】 English version There is no severance. Because the nature of non-falsity is pure, therefore the sense bases of ear, nose, tongue, body, and mind are pure; because the sense bases of ear, nose, tongue, body, and mind are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why? Because the nature of non-falsity is pure, and the sense bases of ear, nose, tongue, body, and mind are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti (a different name for Sudhana)! Because the nature of non-falsity is pure, therefore the sense base of form (visual object) is pure; because the sense base of form is pure, therefore the all-knowing wisdom is pure. Why? Because the nature of non-falsity is pure, and the sense base of form is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the nature of non-falsity is pure, therefore the sense bases of sound, smell, taste, touch, and dharma (objects of hearing, smelling, tasting, touching, and consciousness) are pure; because the sense bases of sound, smell, taste, touch, and dharma are pure, therefore the all-knowing wisdom is pure. Why? Because the nature of non-falsity is pure, and the sense bases of sound, smell, taste, touch, and dharma are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.' 'Subhuti! Because the nature of non-falsity is pure, therefore the eye element (visual range) is pure; because the eye element is pure, therefore the all-knowing wisdom is pure. Why? Because the nature of non-falsity is pure, and the eye element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the nature of non-falsity is pure, therefore the eye consciousness element (range of visual consciousness), as well as eye contact (contact between the eye and object) and the various feelings arising from eye contact are pure; and because the various feelings arising from eye contact are pure, therefore the all-knowing wisdom is pure. Why? Because the nature of non-falsity is pure, and the eye consciousness element and the various feelings arising from eye contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.' 'Subhuti! Because the nature of non-falsity is pure, therefore the ear element (auditory range) is pure; because the ear element is pure, therefore the all-knowing wisdom is pure. Why? Because the nature of non-falsity is pure, and the ear element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the nature of non-falsity

---

清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若不虛妄性清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若不虛妄性清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故身界清凈，身界清凈故一切智智清凈。何以故？若不虛妄性清凈，若身界清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)!』由於清凈的緣故，聲界(sabda-dhatu，聲音的領域)、耳識界(srotra-vijnana-dhatu，耳的意識領域)以及耳觸(srotra-samsparsha，耳根與聲音的接觸)、耳觸為緣所生諸受(srotra-samsparsha-ja-vedana，由耳觸產生的感受)都是清凈的。由於聲界乃至耳觸為緣所生諸受清凈的緣故，一切智智(sarvajnata，對一切事物和現象的智慧)也是清凈的。為什麼呢？因為不虛妄性(avitathata，真實不虛的性質)的清凈，與聲界乃至耳觸為緣所生諸受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』由於不虛妄性的清凈，鼻界(ghrana-dhatu，鼻子的領域)是清凈的，鼻界清凈的緣故，一切智智也是清凈的。為什麼呢？因為不虛妄性的清凈，與鼻界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於不虛妄性的清凈，香界(gandha-dhatu，氣味的領域)、鼻識界(ghrana-vijnana-dhatu，鼻子的意識領域)以及鼻觸(ghrana-samsparsha，鼻根與氣味的接觸)、鼻觸為緣所生諸受(ghrana-samsparsha-ja-vedana，由鼻觸產生的感受)都是清凈的。由於香界乃至鼻觸為緣所生諸受清凈的緣故，一切智智也是清凈的。為什麼呢？因為不虛妄性的清凈，與香界乃至鼻觸為緣所生諸受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』由於不虛妄性的清凈，舌界(jihva-dhatu，舌頭的領域)是清凈的，舌界清凈的緣故，一切智智也是清凈的。為什麼呢？因為不虛妄性的清凈，與舌界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於不虛妄性的清凈，味界(rasa-dhatu，味道的領域)、舌識界(jihva-vijnana-dhatu，舌頭的意識領域)以及舌觸(jihva-samsparsha，舌根與味道的接觸)、舌觸為緣所生諸受(jihva-samsparsha-ja-vedana，由舌觸產生的感受)都是清凈的。由於味界乃至舌觸為緣所生諸受清凈的緣故，一切智智也是清凈的。為什麼呢？因為不虛妄性的清凈，與味界乃至舌觸為緣所生諸受的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』由於不虛妄性的清凈，身界(kaya-dhatu，身體的領域)是清凈的，身界清凈的緣故，一切智智也是清凈的。為什麼呢？因為不虛妄性的清凈，與身界的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version 'Subhuti!' Because of purity, the sound realm (sabda-dhatu), the ear consciousness realm (srotra-vijnana-dhatu), and ear contact (srotra-samsparsha), and the feelings born of ear contact (srotra-samsparsha-ja-vedana) are pure. Because the sound realm and the feelings born of ear contact are pure, the all-knowing wisdom (sarvajnata) is also pure. Why is that? Because the purity of non-falsity (avitathata), the purity of the sound realm and the feelings born of ear contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. 'Subhuti!' Because of the purity of non-falsity, the nose realm (ghrana-dhatu) is pure, and because the nose realm is pure, the all-knowing wisdom is also pure. Why is that? Because the purity of non-falsity, the purity of the nose realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. Because of the purity of non-falsity, the smell realm (gandha-dhatu), the nose consciousness realm (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsha), and the feelings born of nose contact (ghrana-samsparsha-ja-vedana) are pure. Because the smell realm and the feelings born of nose contact are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of non-falsity, the purity of the smell realm and the feelings born of nose contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. 'Subhuti!' Because of the purity of non-falsity, the tongue realm (jihva-dhatu) is pure, and because the tongue realm is pure, the all-knowing wisdom is also pure. Why is that? Because the purity of non-falsity, the purity of the tongue realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. Because of the purity of non-falsity, the taste realm (rasa-dhatu), the tongue consciousness realm (jihva-vijnana-dhatu), and tongue contact (jihva-samsparsha), and the feelings born of tongue contact (jihva-samsparsha-ja-vedana) are pure. Because the taste realm and the feelings born of tongue contact are pure, the all-knowing wisdom is also pure. Why is that? Because the purity of non-falsity, the purity of the taste realm and the feelings born of tongue contact, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous. 'Subhuti!' Because of the purity of non-falsity, the body realm (kaya-dhatu) is pure, and because the body realm is pure, the all-knowing wisdom is also pure. Why is that? Because the purity of non-falsity, the purity of the body realm, and the purity of all-knowing wisdom are not dual, not divided, not separate, and not discontinuous.

---

、無二分、無別、無斷故。不虛妄性清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故意界清凈，意界清凈故一切智智清凈。何以故？若不虛妄性清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若不虛妄性清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故地界清凈，地界清凈故一切智智清凈。何以故？若不虛妄性清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若不虛妄性清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故無明清凈，無明清凈故一切智智清凈。何以故？若不虛妄性清凈，若無明清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為不虛妄的本性清凈，所以觸界（Sparsha-dhatu，指觸覺的領域）清凈，身識界（Kaya-vijnana-dhatu，指身體的意識領域）以及身觸（Kaya-samsparsha，指身體的接觸）和以身觸為緣所生的各種感受也清凈。因為觸界乃至以身觸為緣所生的各種感受清凈，所以一切智智（Sarvajnata，指對一切事物和現象的智慧）清凈。為什麼呢？因為不虛妄的本性清凈，觸界乃至以身觸為緣所生的各種感受清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。』 『善現！因為不虛妄的本性清凈，所以意界（Mano-dhatu，指意識的領域）清凈，意界清凈所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，意界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。因為不虛妄的本性清凈，所以法界（Dharma-dhatu，指一切事物和現象的領域）、意識界（Mano-vijnana-dhatu，指意識的意識領域）以及意觸（Mano-samsparsha，指意識的接觸）和以意觸為緣所生的各種感受也清凈。因為法界乃至以意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，法界乃至以意觸為緣所生的各種感受清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。』 『善現！因為不虛妄的本性清凈，所以地界（Prithvi-dhatu，指地元素的領域）清凈，地界清凈所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，地界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。因為不虛妄的本性清凈，所以水界（Apo-dhatu，指水元素的領域）、火界（Tejo-dhatu，指火元素的領域）、風界（Vayo-dhatu，指風元素的領域）、空界（Akasha-dhatu，指空間的領域）和識界（Vijnana-dhatu，指意識的領域）清凈，水、火、風、空、識界清凈所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。』 『善現！因為不虛妄的本性清凈，所以無明（Avidya，指無知或迷惑）清凈，無明清凈所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，無明清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。』

【English Translation】 English version: 'Subhuti, because the nature of non-falsity is pure, therefore the touch realm (Sparsha-dhatu) is pure, the body consciousness realm (Kaya-vijnana-dhatu) and body contact (Kaya-samsparsha), and the various feelings arising from body contact are also pure. Because the touch realm and the various feelings arising from body contact are pure, therefore all-knowing wisdom (Sarvajnata) is pure. Why is that? Because the nature of non-falsity is pure, the touch realm and the various feelings arising from body contact are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti, because the nature of non-falsity is pure, therefore the mind realm (Mano-dhatu) is pure, and because the mind realm is pure, all-knowing wisdom is pure. Why is that? Because the nature of non-falsity is pure, the mind realm is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the nature of non-falsity is pure, therefore the dharma realm (Dharma-dhatu), the mind consciousness realm (Mano-vijnana-dhatu), and mind contact (Mano-samsparsha), and the various feelings arising from mind contact are also pure. Because the dharma realm and the various feelings arising from mind contact are pure, therefore all-knowing wisdom is pure. Why is that? Because the nature of non-falsity is pure, the dharma realm and the various feelings arising from mind contact are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti, because the nature of non-falsity is pure, therefore the earth realm (Prithvi-dhatu) is pure, and because the earth realm is pure, all-knowing wisdom is pure. Why is that? Because the nature of non-falsity is pure, the earth realm is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the nature of non-falsity is pure, therefore the water realm (Apo-dhatu), the fire realm (Tejo-dhatu), the wind realm (Vayo-dhatu), the space realm (Akasha-dhatu), and the consciousness realm (Vijnana-dhatu) are pure, and because the water, fire, wind, space, and consciousness realms are pure, all-knowing wisdom is pure. Why is that? Because the nature of non-falsity is pure, the water, fire, wind, space, and consciousness realms are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhuti, because the nature of non-falsity is pure, therefore ignorance (Avidya) is pure, and because ignorance is pure, all-knowing wisdom is pure. Why is that? Because the nature of non-falsity is pure, ignorance is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.'

---

凈，無二、無二分、無別、無斷故。不虛妄性清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若不虛妄性清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若不虛妄性清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若不虛妄性清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故內空清凈，內空清凈故一切智智清凈。何以故？若不虛妄性清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若不虛妄性清凈，若外空乃至無性自

性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故真如清凈，真如清凈故一切智智清凈。何以故？若不虛妄性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故法界、法性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若不虛妄性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若不虛妄性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若不虛妄性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若不虛妄性清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若不虛妄性清凈，若四無量、四無色定清凈，若一

【現代漢語翻譯】 現代漢語譯本： 性空的本性是清凈的，如果一切智智（sarvajnata，指佛陀的智慧）是清凈的，那麼它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為不虛妄的本性是清凈的，所以真如（tathata，事物的真實本性）是清凈的；因為真如是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，真如清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為不虛妄的本性清凈，所以法界（dharmadhatu，一切法的界限）、法性（dharmata，法的本性）、不變異性（avikarata，不變化的性質）、平等性（samata，平等的性質）、離生性（viviktata，遠離產生的性質）、法定（dharmasthiti，法的規律）、法住（dharmata-sthiti，法所安住的狀態）、實際（bhutakoti，真實的邊際）、虛空界（akasadhatu，虛空的界限）、不思議界（acintyadhatu，不可思議的界限）都是清凈的；因為法界乃至不思議界是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，法界乃至不思議界清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為不虛妄的本性是清凈的，所以苦聖諦（duhkha satya，苦的真理）是清凈的；因為苦聖諦是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，苦聖諦清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為不虛妄的本性是清凈的，所以集聖諦（samudaya satya，苦的起因的真理）、滅聖諦（nirodha satya，苦的止息的真理）、道聖諦（marga satya，通往苦的止息的道路的真理）是清凈的；因為集、滅、道聖諦是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，集、滅、道聖諦清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！因為不虛妄的本性是清凈的，所以四靜慮（catvari dhyanani，四種禪定）是清凈的；因為四靜慮是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，四靜慮清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。因為不虛妄的本性是清凈的，所以四無量（catasro apramanah，四種無限的慈悲喜捨）和四無色定（catasrah arūpa samapattayah，四種無色禪定）是清凈的；因為四無量和四無色定是清凈的，所以一切智智是清凈的。為什麼呢？因為不虛妄的本性清凈，四無量和四無色定清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。

【English Translation】 English version: The nature of emptiness is pure. If the all-knowing wisdom (sarvajnata) is pure, then there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of non-falsity is pure, thus the suchness (tathata) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of non-falsity is pure, thus the realm of dharma (dharmadhatu), the nature of dharma (dharmata), the unchangeability (avikarata), the equality (samata), the detachment from arising (viviktata), the law of dharma (dharmasthiti), the abiding of dharma (dharmata-sthiti), the limit of reality (bhutakoti), the realm of space (akasadhatu), and the inconceivable realm (acintyadhatu) are all pure; because the realm of dharma up to the inconceivable realm is pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the realm of dharma up to the inconceivable realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of non-falsity is pure, thus the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the noble truth of suffering is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of non-falsity is pure, thus the noble truth of the origin of suffering (samudaya satya), the noble truth of the cessation of suffering (nirodha satya), and the noble truth of the path to the cessation of suffering (marga satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the noble truths of origin, cessation, and path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of non-falsity is pure, thus the four meditative absorptions (catvari dhyanani) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the four meditative absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of non-falsity is pure, thus the four immeasurables (catasro apramanah) and the four formless absorptions (catasrah arūpa samapattayah) are pure; because the four immeasurables and the four formless absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若不虛妄性清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若不虛妄性清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若不虛妄性清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若不虛妄性清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若不虛妄性清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若不虛妄性清凈，若無相、無愿解脫門清凈

，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若不虛妄性清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十八 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百一十九

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十八

「善現！不虛妄性清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若不虛妄性清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若不虛妄性清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若不虛妄性清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若不虛妄性清凈，若四無所畏

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti)! 如果一切智智(sarvajnata)清凈，那是因為它無二、無二分、無別、無斷的緣故。』 『善現！因為不虛妄性清凈，所以菩薩十地清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、菩薩十地清凈、一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。』

《大般若波羅蜜多經》卷第二百一十八 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百一十九

三藏法師玄奘奉詔譯 初分難信解品第三十四之三十八

『善現！因為不虛妄性清凈，所以五眼清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、五眼清凈、一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。因為不虛妄性清凈，所以六神通清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、六神通清凈、一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。』

『善現！因為不虛妄性清凈，所以佛十力清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、佛十力清凈、一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。因為不虛妄性清凈，所以四無所畏(catvari vaisaradyani)、四無礙解(catasrah pratisamvidah)、大慈(maitri)、大悲(karuna)、大喜(mudita)、大舍(upeksa)、十八佛不共法(avenika buddha dharma)清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、四無所畏

【English Translation】 English version: 'Subhuti! If the sarvajnata (all-knowing wisdom) is pure, it is because it is non-dual, without division, without distinction, and without discontinuity.' 'Subhuti! Because non-falsity is pure, the ten bodhisattva bhumis (stages) are pure; because the ten bodhisattva bhumis are pure, the sarvajnata is pure. Why? Because non-falsity, the ten bodhisattva bhumis, and the sarvajnata are non-dual, without division, without distinction, and without discontinuity.'

The Great Prajnaparamita Sutra, Scroll 218 Taisho Tripitaka, Vol. 06, No. 0220, The Great Prajnaparamita Sutra (Vol. 201-400)

The Great Prajnaparamita Sutra, Scroll 219

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Section 38 on Difficult to Believe and Understand

'Subhuti! Because non-falsity is pure, the five eyes are pure; because the five eyes are pure, the sarvajnata is pure. Why? Because non-falsity, the five eyes, and the sarvajnata are non-dual, without division, without distinction, and without discontinuity. Because non-falsity is pure, the six superknowledges are pure; because the six superknowledges are pure, the sarvajnata is pure. Why? Because non-falsity, the six superknowledges, and the sarvajnata are non-dual, without division, without distinction, and without discontinuity.'

'Subhuti! Because non-falsity is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the sarvajnata is pure. Why? Because non-falsity, the ten powers of a Buddha, and the sarvajnata are non-dual, without division, without distinction, and without discontinuity. Because non-falsity is pure, the four vaisaradyani (fearlessnesses), the four pratisamvidah (analytical knowledges), maitri (great loving-kindness), karuna (great compassion), mudita (great joy), upeksa (great equanimity), and the eighteen avenika buddha dharmas (unique qualities of a Buddha) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the sarvajnata is pure. Why? Because non-falsity, the four fearlessnesses

---

乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若不虛妄性清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若不虛妄性清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若不虛妄性清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若不虛妄性清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若不虛妄性清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若不虛妄性清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 乃至十八佛不共法（buddha-aveṇika-dharma，佛獨有的十八種功德）清凈，如果一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，那是因為它們無二、無二分、無差別、無斷絕的緣故。

『善現（Subhūti）！因為不虛妄性（avitathatā，真實不虛的性質）清凈，所以無忘失法（asammosa-dharma，不忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、無忘失法清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為不虛妄性清凈，所以恒住舍性（upekṣā，平等舍離的性質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、恒住舍性清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。

『善現！因為不虛妄性清凈，所以一切智（sarvajñatā，對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、一切智清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為不虛妄性清凈，所以道相智（mārgākārajñatā，對修行道的智慧）、一切相智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、道相智、一切相智清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。

『善現！因為不虛妄性清凈，所以一切陀羅尼門（dhāraṇī-mukha，總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、一切陀羅尼門清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。因為不虛妄性清凈，所以一切三摩地門（samādhi-mukha，進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為不虛妄性清凈、一切三摩地門清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。

【English Translation】 English version Even the eighteen unique qualities of a Buddha (buddha-aveṇika-dharma) are pure, and if the all-knowing wisdom (sarvākārajñatā) is pure, it is because they are non-dual, indivisible, non-different, and non-separate.

'Subhūti! Because the nature of non-falsity (avitathatā) is pure, the non-forgetfulness of the Dharma (asammosa-dharma) is pure; because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of non-forgetfulness of the Dharma, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate. Because the nature of non-falsity is pure, the equanimity (upekṣā) is pure; because equanimity is pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of equanimity, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate.

'Subhūti! Because the nature of non-falsity is pure, the all-knowing (sarvajñatā) is pure; because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of all-knowing, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate. Because the nature of non-falsity is pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of the knowledge of the path, the purity of the knowledge of all aspects, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate.

'Subhūti! Because the nature of non-falsity is pure, all the gateways to Dharani (dhāraṇī-mukha) are pure; because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of all the gateways to Dharani, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate. Because the nature of non-falsity is pure, all the gateways to Samadhi (samādhi-mukha) are pure; because all the gateways to Samadhi are pure, the all-knowing wisdom is pure. Why is that? Because the purity of non-falsity, the purity of all the gateways to Samadhi, and the purity of all-knowing wisdom are non-dual, indivisible, non-different, and non-separate.

---

「善現！不虛妄性清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若不虛妄性清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。不虛妄性清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若不虛妄性清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若不虛妄性清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若不虛妄性清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不虛妄性清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若不虛妄性清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！不變異性清凈故色清凈，色清凈故一切智智清凈。何以故？若不變異性清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故受、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為不虛妄的本性清凈，所以預流果（Srotaapanna-phala，初果）清凈；因為預流果清凈，所以一切智智（Sarvajnata，佛陀的智慧）清凈。為什麼呢？因為不虛妄的本性清凈，預流果清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為不虛妄的本性清凈，所以一來果（Sakrdagamin-phala，二果）、不還果（Anagamin-phala，三果）、阿羅漢果（Arhat-phala，四果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，一來果、不還果、阿羅漢果清凈，和一切智智清凈，這四者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為不虛妄的本性清凈，所以獨覺菩提（Pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，獨覺菩提清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為不虛妄的本性清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，一切菩薩摩訶薩的修行清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為不虛妄的本性清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，佛的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為不虛妄的本性清凈，諸佛無上正等菩提清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『再者，善現！因為不變異的本性清凈，所以色（Rupa，物質）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為不變異的本性清凈，色清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為不變異的本性清凈，所以受（Vedana，感受）、

【English Translation】 English version 『Subhuti! Because the nature of non-falsity is pure, the fruit of a Stream-enterer (Srotaapanna-phala) is pure; because the fruit of a Stream-enterer is pure, the All-knowing Wisdom (Sarvajnata) is pure. Why is that? Because if the nature of non-falsity is pure, the fruit of a Stream-enterer is pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the nature of non-falsity is pure, the fruits of Once-returner (Sakrdagamin-phala), Non-returner (Anagamin-phala), and Arhat (Arhat-phala) are pure; because the fruits of Once-returner, Non-returner, and Arhat are pure, the All-knowing Wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the fruits of Once-returner, Non-returner, and Arhat are pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. 『Subhuti! Because the nature of non-falsity is pure, the Bodhi of a Solitary Buddha (Pratyekabuddha-bodhi) is pure; because the Bodhi of a Solitary Buddha is pure, the All-knowing Wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the Bodhi of a Solitary Buddha is pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. 『Subhuti! Because the nature of non-falsity is pure, the practices of all Bodhisattva-mahasattvas (great Bodhisattvas) are pure; because the practices of all Bodhisattva-mahasattvas are pure, the All-knowing Wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the practices of all Bodhisattva-mahasattvas are pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. 『Subhuti! Because the nature of non-falsity is pure, the Unsurpassed Perfect Enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure; because the Unsurpassed Perfect Enlightenment of all Buddhas is pure, the All-knowing Wisdom is pure. Why is that? Because if the nature of non-falsity is pure, the Unsurpassed Perfect Enlightenment of all Buddhas is pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. 『Furthermore, Subhuti! Because the nature of non-change is pure, form (Rupa) is pure; because form is pure, the All-knowing Wisdom is pure. Why is that? Because if the nature of non-change is pure, form is pure, and the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the nature of non-change is pure, feeling (Vedana),

---

想、行、識清凈，受、想、行、識清凈故一切智智清凈，何以故？若不變異性清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若不變異性清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若不變異性清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故色處清凈，色處清凈故一切智智清凈。何以故？若不變異性清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若不變異性清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若不變異性清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生

諸受清凈故一切智智清凈。何以故？若不變異性清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若不變異性清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若不變異性清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若不變異性清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若不變異性清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若不變異性清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故味界、舌識界及舌觸、舌觸為緣所

【現代漢語翻譯】 現代漢語譯本： 「須菩提！因為一切感受都是清凈的，所以一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）也是清凈的。為什麼呢？如果不變異性（avikāritva, 不變異的本性）是清凈的，如果乃至眼觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為不變異性是清凈的，所以耳界（śrotra-dhātu, 耳根）是清凈的，耳界清凈所以一切智智是清凈的。為什麼呢？如果不變異性是清凈的，如果耳界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為不變異性是清凈的，所以聲界（śabda-dhātu, 聲塵）、耳識界（śrotra-vijñāna-dhātu, 耳識）、以及耳觸（śrotra-sparśa, 耳根接觸）和耳觸為緣所生的各種感受都是清凈的，聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智是清凈的。為什麼呢？如果不變異性是清凈的，如果聲界乃至耳觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為不變異性是清凈的，所以鼻界（ghrāṇa-dhātu, 鼻根）是清凈的，鼻界清凈所以一切智智是清凈的。為什麼呢？如果不變異性是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為不變異性是清凈的，所以香界（gandha-dhātu, 香塵）、鼻識界（ghrāṇa-vijñāna-dhātu, 鼻識）、以及鼻觸（ghrāṇa-sparśa, 鼻根接觸）和鼻觸為緣所生的各種感受都是清凈的，香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智是清凈的。為什麼呢？如果不變異性是清凈的，如果香界乃至鼻觸為緣所生的各種感受是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為不變異性是清凈的，所以舌界（jihvā-dhātu, 舌根）是清凈的，舌界清凈所以一切智智是清凈的。為什麼呢？如果不變異性是清凈的，如果舌界是清凈的，如果一切智智是清凈的，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為不變異性是清凈的，所以味界（rasa-dhātu, 味塵）、舌識界（jihvā-vijñāna-dhātu, 舌識）、以及舌觸（jihvā-sparśa, 舌根接觸）和舌觸為緣所

【English Translation】 English version: 『Subhuti, because all feelings are pure, therefore the All-Knowing Wisdom (sarvajñatā, Buddha's omniscience) is also pure. Why is that? If the unchanging nature (avikāritva, immutable essence) is pure, if even the various feelings arising from eye-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because the unchanging nature is pure, therefore the ear-element (śrotra-dhātu, the faculty of hearing) is pure, and because the ear-element is pure, the All-Knowing Wisdom is pure. Why is that? If the unchanging nature is pure, if the ear-element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because the unchanging nature is pure, therefore the sound-element (śabda-dhātu, sound object), the ear-consciousness element (śrotra-vijñāna-dhātu, auditory consciousness), and ear-contact (śrotra-sparśa, ear sense impression) and the various feelings arising from ear-contact are pure, and because the sound-element and the feelings arising from ear-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the unchanging nature is pure, if the sound-element and the feelings arising from ear-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because the unchanging nature is pure, therefore the nose-element (ghrāṇa-dhātu, the faculty of smell) is pure, and because the nose-element is pure, the All-Knowing Wisdom is pure. Why is that? If the unchanging nature is pure, if the nose-element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because the unchanging nature is pure, therefore the smell-element (gandha-dhātu, odor object), the nose-consciousness element (ghrāṇa-vijñāna-dhātu, olfactory consciousness), and nose-contact (ghrāṇa-sparśa, nose sense impression) and the various feelings arising from nose-contact are pure, and because the smell-element and the feelings arising from nose-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the unchanging nature is pure, if the smell-element and the feelings arising from nose-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three.』 『Subhuti, because the unchanging nature is pure, therefore the tongue-element (jihvā-dhātu, the faculty of taste) is pure, and because the tongue-element is pure, the All-Knowing Wisdom is pure. Why is that? If the unchanging nature is pure, if the tongue-element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between these three. Because the unchanging nature is pure, therefore the taste-element (rasa-dhātu, taste object), the tongue-consciousness element (jihvā-vijñāna-dhātu, gustatory consciousness), and tongue-contact (jihvā-sparśa, tongue sense impression) and the various feelings arising from tongue-contact are

---

生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若不變異性清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故身界清凈，身界清凈故一切智智清凈。何以故？若不變異性清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若不變異性清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故意界清凈，意界清凈故一切智智清凈。何以故？若不變異性清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若不變異性清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故地界清凈，地界清凈故一切智智清凈。何以故？若不變異性清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！由於諸受的清凈，味界（rasa-dhātu，味覺的元素）乃至舌觸（jihvā-sparśa，舌頭與外物的接觸）為緣所生的諸受清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？如果不變異性（avikāritva，不改變的性質）清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於不變異性清凈，所以身界（kāya-dhātu，身體的元素）清凈，身界清凈所以一切智智清凈。為什麼呢？如果不變異性清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於不變異性清凈，所以觸界（sparśa-dhātu，觸覺的元素）、身識界（kāya-vijñāna-dhātu，身體意識的元素）以及身觸（kāya-sparśa，身體的接觸）、身觸為緣所生的諸受清凈，觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於不變異性清凈，所以意界（mano-dhātu，意識的元素）清凈，意界清凈所以一切智智清凈。為什麼呢？如果不變異性清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於不變異性清凈，所以法界（dharma-dhātu，法的元素）、意識界（mano-vijñāna-dhātu，意識的元素）以及意觸（mano-sparśa，意識的接觸）、意觸為緣所生的諸受清凈，法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於不變異性清凈，所以地界（pṛthivī-dhātu，地元素的元素）清凈，地界清凈所以一切智智清凈。為什麼呢？如果不變異性清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於不變異性清凈

【English Translation】 English version: 'Subhuti! Because of the purity of the feelings, the purity of the rasa-dhātu (element of taste) and the feelings born of jihvā-sparśa (tongue contact), therefore the sarvākārajñatā (all-knowing wisdom) is pure. Why is that? If avikāritva (immutability) is pure, if the rasa-dhātu and the feelings born of jihvā-sparśa are pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because of the purity of immutability, the kāya-dhātu (element of body) is pure, and because the kāya-dhātu is pure, the sarvākārajñatā is pure. Why is that? If immutability is pure, if the kāya-dhātu is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them. Because of the purity of immutability, the sparśa-dhātu (element of touch), the kāya-vijñāna-dhātu (element of body consciousness), and the kāya-sparśa (body contact), and the feelings born of kāya-sparśa are pure, and because the sparśa-dhātu and the feelings born of kāya-sparśa are pure, the sarvākārajñatā is pure. Why is that? If immutability is pure, if the sparśa-dhātu and the feelings born of kāya-sparśa are pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because of the purity of immutability, the mano-dhātu (element of mind) is pure, and because the mano-dhātu is pure, the sarvākārajñatā is pure. Why is that? If immutability is pure, if the mano-dhātu is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them. Because of the purity of immutability, the dharma-dhātu (element of phenomena), the mano-vijñāna-dhātu (element of mind consciousness), and the mano-sparśa (mind contact), and the feelings born of mano-sparśa are pure, and because the dharma-dhātu and the feelings born of mano-sparśa are pure, the sarvākārajñatā is pure. Why is that? If immutability is pure, if the dharma-dhātu and the feelings born of mano-sparśa are pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because of the purity of immutability, the pṛthivī-dhātu (element of earth) is pure, and because the pṛthivī-dhātu is pure, the sarvākārajñatā is pure. Why is that? If immutability is pure, if the pṛthivī-dhātu is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, no separation between them. Because of the purity of immutability

---

故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若不變異性清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故無明清凈，無明清凈故一切智智清凈。何以故？若不變異性清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若不變異性清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若不變異性清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若不變異性清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故內空清凈，內空清凈故一切智智清凈。何以故？若不變異性清凈，若內空清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本 因此，水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈，由於水、火、風、空、識界清凈，一切智智（sarvajñatā-jñāna）也清凈。為什麼呢？因為不變異性（avikāritva）清凈，水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhūti）！由於不變異性清凈，所以無明（avidyā）清凈；由於無明清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，無明清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於不變異性清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）都清凈；由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！由於不變異性清凈，所以佈施波羅蜜多（dāna-pāramitā）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於不變異性清凈，所以凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā）清凈；由於凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！由於不變異性清凈，所以內空（adhyātma-śūnyatā）清凈；由於內空清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，內空清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Therefore, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom (sarvajñatā-jñāna) is also pure. Why is that? Because if the immutability (avikāritva) is pure, the water, fire, wind, space, and consciousness elements are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because immutability is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if immutability is pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because immutability is pure, formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are all pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is pure. Why is that? Because if immutability is pure, formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because immutability is pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because if immutability is pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because immutability is pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is that? Because if immutability is pure, the perfections of morality up to wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because immutability is pure, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, the all-knowing wisdom is pure. Why is that? Because if immutability is pure, inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

二、無二分、無別、無斷故。不變異性清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若不變異性清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故真如清凈，真如清凈故一切智智清凈。何以故？若不變異性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故法界、法性、不虛妄性、平等性、離生性、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若不變異性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若不變異性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若不變異性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本： 二、因為沒有二分、沒有差別、沒有斷絕的緣故。由於不變異的本性清凈，所以外空（指對外的空性）、內空（指對內的空性）、空空（指空性本身也是空）、大空（指廣大的空性）、勝義空（指最究竟的空性）、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（指不可獲得的空性）、無性空（指沒有自性的空性）、自性空（指自性的空性）、無性自性空（指沒有自性的自性的空性）清凈，由於外空乃至無性自性空清凈，所以一切智智（指佛陀的智慧）清凈。為什麼呢？如果不變異的本性清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，就沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現（須菩提的別名）！』由於不變異的本性清凈，所以真如（指事物的真實如是）清凈，由於真如清凈，所以一切智智清凈。為什麼呢？如果不變異的本性清凈，如果真如清凈，如果一切智智清凈，就沒有二、沒有二分、沒有差別、沒有斷絕的緣故。由於不變異的本性清凈，所以法界（指一切諸法的界限）、法性（指諸法的本性）、不虛妄性（指真實不虛的性質）、平等性（指平等無差別的性質）、離生性（指遠離生起的性質）、法定（指法爾如是的規定）、法住（指法安住的處所）、實際（指真實的邊際）、虛空界（指虛空的界限）、不思議界（指不可思議的界限）清凈，由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果不變異的本性清凈，如果法界乃至不思議界清凈，如果一切智智清凈，就沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！』由於不變異的本性清凈，所以苦聖諦（指苦的真理）清凈，由於苦聖諦清凈，所以一切智智清凈。為什麼呢？如果不變異的本性清凈，如果苦聖諦清凈，如果一切智智清凈，就沒有二、沒有二分、沒有差別、沒有斷絕的緣故。由於不變異的本性清凈，所以集聖諦（指苦的根源的真理）、滅聖諦（指滅苦的真理）、道聖諦（指滅苦的方法的真理）清凈，由於集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果不變異的本性清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，就沒有二、沒有二分、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: Secondly, because there is no duality, no distinction, and no severance. Because the unchanging nature is pure, therefore the emptiness of the external (referring to the emptiness of the external), the emptiness of the internal (referring to the emptiness of the internal), the emptiness of emptiness (referring to the emptiness of emptiness itself), the great emptiness (referring to the vast emptiness), the ultimate emptiness (referring to the most ultimate emptiness), the conditioned emptiness (referring to the emptiness of conditioned dharmas), the unconditioned emptiness (referring to the emptiness of unconditioned dharmas), the ultimate emptiness (referring to the thorough emptiness), the boundless emptiness (referring to the boundless emptiness), the scattered emptiness (referring to the scattered emptiness), the unchanging emptiness (referring to the unchanging emptiness), the essential emptiness (referring to the emptiness of the essence of things), the self-characteristic emptiness (referring to the emptiness of the self-characteristics of things), the common-characteristic emptiness (referring to the emptiness of the common characteristics of things), the emptiness of all dharmas (referring to the emptiness of all dharmas), the unattainable emptiness (referring to the unattainable emptiness), the emptiness of no-nature (referring to the emptiness of no self-nature), the emptiness of self-nature (referring to the emptiness of self-nature), and the emptiness of no-nature self-nature (referring to the emptiness of no self-nature of self-nature) are pure. Because the emptiness of the external up to the emptiness of no-nature self-nature is pure, therefore the all-knowing wisdom (referring to the wisdom of the Buddha) is pure. Why is this so? If the unchanging nature is pure, if the emptiness of the external up to the emptiness of no-nature self-nature is pure, and if the all-knowing wisdom is pure, then there is no duality, no distinction, and no severance. 'Subhuti (another name for Sudhāna)!' Because the unchanging nature is pure, therefore Suchness (referring to the true suchness of things) is pure. Because Suchness is pure, therefore the all-knowing wisdom is pure. Why is this so? If the unchanging nature is pure, if Suchness is pure, and if the all-knowing wisdom is pure, then there is no duality, no distinction, and no severance. Because the unchanging nature is pure, therefore the Dharma Realm (referring to the boundaries of all dharmas), the Dharma Nature (referring to the nature of all dharmas), the non-deceptive nature (referring to the nature of being true and not false), the equality nature (referring to the nature of equality without difference), the nature of being free from arising (referring to the nature of being free from arising), the Dharma established (referring to the Dharma as it is), the Dharma abiding (referring to the place where the Dharma abides), the actual limit (referring to the true limit), the Space Realm (referring to the boundaries of space), and the Inconceivable Realm (referring to the inconceivable boundaries) are pure. Because the Dharma Realm up to the Inconceivable Realm is pure, therefore the all-knowing wisdom is pure. Why is this so? If the unchanging nature is pure, if the Dharma Realm up to the Inconceivable Realm is pure, and if the all-knowing wisdom is pure, then there is no duality, no distinction, and no severance. 'Subhuti!' Because the unchanging nature is pure, therefore the Noble Truth of Suffering (referring to the truth of suffering) is pure. Because the Noble Truth of Suffering is pure, therefore the all-knowing wisdom is pure. Why is this so? If the unchanging nature is pure, if the Noble Truth of Suffering is pure, and if the all-knowing wisdom is pure, then there is no duality, no distinction, and no severance. Because the unchanging nature is pure, therefore the Noble Truth of the Origin of Suffering (referring to the truth of the origin of suffering), the Noble Truth of the Cessation of Suffering (referring to the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (referring to the truth of the path to the cessation of suffering) are pure. Because 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 are pure, therefore the all-knowing wisdom is pure. Why is this so? If the unchanging nature is pure, if 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 are pure, and if the all-knowing wisdom is pure, then there is no duality, no distinction, and no severance.

---

。

「善現！不變異性清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若不變異性清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若不變異性清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若不變異性清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若不變異性清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若不變異性清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若不變異性清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為不變異的自性清凈，所以四靜慮(catuh-dhyana，四種禪定)清凈；因為四靜慮清凈，所以一切智智(sarvajnata，對一切事物和現象的智慧)清凈。為什麼呢？如果不變異的自性清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不變異的自性清凈，所以四無量(catasro-'pramanah，四種無限的慈悲喜捨心)和四無色定(catasrah-arupyasamapattayah，四種無色界的禪定)清凈；因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？如果不變異的自性清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為不變異的自性清凈，所以八解脫(asta-vimoksah，八種解脫)清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果不變異的自性清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不變異的自性清凈，所以八勝處(asta-abhibhv-ayatanani，八種克服感官的禪定)、九次第定(nava-anupurva-vihara-samapatti，九種次第的禪定)、十遍處(dasa-krt-snayatanani，十種遍一切處的禪定)清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果不變異的自性清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為不變異的自性清凈，所以四念住(catvari-smrtyupasthanani，四種觀照的修行)清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果不變異的自性清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不變異的自性清凈，所以四正斷(catvari-samyak-pradhanani，四種正確的努力)、四神足(catvarah-rddhipadah，四種神通的基礎)、五根(panca-indriyani，五種控制心智的根)、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(asta-arya-margangani，八種高貴的道路因素)清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果不變異的自性清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the immutable nature is pure, the four dhyanas (catuh-dhyana, four stages of meditative absorption) are pure; because the four dhyanas are pure, the sarvajnata (all-knowing wisdom) is pure. Why is that? If the immutable nature is pure, if the four dhyanas are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable nature is pure, the four immeasurables (catasro-'pramanah, four boundless states of mind) and the four formless absorptions (catasrah-arupyasamapattayah, four formless meditative states) are pure; because the four immeasurables and the four formless absorptions are pure, the sarvajnata is pure. Why is that? If the immutable nature is pure, if the four immeasurables and the four formless absorptions are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable nature is pure, the eight liberations (asta-vimoksah, eight forms of liberation) are pure; because the eight liberations are pure, the sarvajnata is pure. Why is that? If the immutable nature is pure, if the eight liberations are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable nature is pure, the eight mastery over senses (asta-abhibhv-ayatanani, eight stages of overcoming the senses), the nine successive abidings (nava-anupurva-vihara-samapatti, nine successive meditative states), and the ten all-pervading spheres (dasa-krt-snayatanani, ten meditative states of all-pervading consciousness) are pure; because the eight mastery over senses, the nine successive abidings, and the ten all-pervading spheres are pure, the sarvajnata is pure. Why is that? If the immutable nature is pure, if the eight mastery over senses, the nine successive abidings, and the ten all-pervading spheres are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the immutable nature is pure, the four foundations of mindfulness (catvari-smrtyupasthanani, four applications of mindfulness) are pure; because the four foundations of mindfulness are pure, the sarvajnata is pure. Why is that? If the immutable nature is pure, if the four foundations of mindfulness are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the immutable nature is pure, the four right exertions (catvari-samyak-pradhanani, four right efforts), the four bases of magical power (catvarah-rddhipadah, four bases of spiritual power), the five faculties (panca-indriyani, five spiritual faculties), the five powers (panca-balani, five spiritual powers), the seven factors of enlightenment (sapta-bodhyangani, seven factors of awakening), and the eightfold noble path (asta-arya-margangani, eight factors of the noble path) are pure; because the four right exertions up to the eightfold noble path are pure, the sarvajnata is pure. Why is that? If the immutable nature is pure, if the four right exertions up to the eightfold noble path are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.'

---

。

「善現！不變異性清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若不變異性清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若不變異性清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若不變異性清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若不變異性清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若不變異性清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若不變異性清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於不變異性（avikāritva）的清凈，所以空解脫門（śūnyatāvimokṣamukha）清凈；由於空解脫門清凈，所以一切智智（sarvajñātājñāna）清凈。為什麼呢？因為不變異性清凈，空解脫門清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於不變異性清凈，所以無相解脫門（animittavimokṣamukha）和無愿解脫門（apraṇihitavimokṣamukha）清凈；由於無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，無相解脫門和無愿解脫門清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！由於不變異性清凈，所以菩薩十地（bodhisattvabhūmi）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，菩薩十地清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！由於不變異性清凈，所以五眼（pañcacakṣus）清凈；由於五眼清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，五眼清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於不變異性清凈，所以六神通（ṣaḍabhijñā）清凈；由於六神通清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，六神通清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！由於不變異性清凈，所以佛十力（daśabala）清凈；由於佛十力清凈，所以一切智智清凈。為什麼呢？因為不變異性清凈，佛十力清凈，和一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。由於不變異性清凈，所以四無所畏（catvāri vaiśāradyāni）、四無礙解（catasraḥ pratisaṃvidaḥ）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ）清凈；四無所畏乃至十八佛

【English Translation】 English version 『Subhuti! Because of the purity of immutability (avikāritva), the emptiness liberation door (śūnyatāvimokṣamukha) is pure; because the emptiness liberation door is pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why? Because if immutability is pure, if the emptiness liberation door is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of immutability, the signless liberation door (animittavimokṣamukha) and the wishless liberation door (apraṇihitavimokṣamukha) are pure; because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why? Because if immutability is pure, if the signless and wishless liberation doors are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of immutability, the ten bodhisattva grounds (bodhisattvabhūmi) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why? Because if immutability is pure, if the ten bodhisattva grounds are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of immutability, the five eyes (pañcacakṣus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why? Because if immutability is pure, if the five eyes are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of immutability, the six superknowledges (ṣaḍabhijñā) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why? Because if immutability is pure, if the six superknowledges are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because of the purity of immutability, the ten powers of a Buddha (daśabala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why? Because if immutability is pure, if the ten powers of a Buddha are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of immutability, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; the four fearlessnesses up to the eighteen unique qualities of a Buddha

---

不共法清凈故一切智智清凈。何以故？若不變異性清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若不變異性清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若不變異性清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若不變異性清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若不變異性清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若不變異性清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若不變異性清凈，若一切三

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！由於佛的不共法（Buddha-aveṇika-dharma，佛獨有的十八種功德）清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？如果不變異性（avikāritva，佛的本性不改變）清凈，如果四無所畏（catvāri vaiśāradyāni，佛的四種無畏的自信）乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』 『善現！由於不變異性清凈，所以無忘失法（āveṇika-smṛti，佛陀不會忘失正念的功德）清凈，由於無忘失法清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於不變異性清凈，所以恒住舍性（upekṣā，平等舍離的性質）清凈，由於恒住舍性清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』 『善現！由於不變異性清凈，所以一切智（sarvajñatā，對一切事物總體的智慧）清凈，由於一切智清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於不變異性清凈，所以道相智（mārgākārajñatā，對修行道的智慧）、一切相智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，由於道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。』 『善現！由於不變異性清凈，所以一切陀羅尼門（dhāraṇī-mukha，總持一切法門的智慧）清凈，由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於不變異性清凈，所以一切三摩地門（samādhi-mukha，進入禪定的法門）清凈，由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果不變異性清凈，如果一切三

【English Translation】 English version: 'Subhuti! Because the unique qualities of a Buddha (Buddha-aveṇika-dharma) are pure, therefore the wisdom of all modes (sarvākārajñatā) is pure. Why is that? If the unchanging nature (avikāritva) is pure, if the four fearlessnesses (catvāri vaiśāradyāni) and even the eighteen unique qualities of a Buddha are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the unchanging nature is pure, therefore the non-forgetfulness of Dharma (āveṇika-smṛti) is pure, and because the non-forgetfulness of Dharma is pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if the non-forgetfulness of Dharma is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the unchanging nature is pure, therefore the constant equanimity (upekṣā) is pure, and because the constant equanimity is pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if the constant equanimity is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the unchanging nature is pure, therefore the wisdom of all (sarvajñatā) is pure, and because the wisdom of all is pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if the wisdom of all is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the unchanging nature is pure, therefore the wisdom of the path (mārgākārajñatā) and the wisdom of all modes (sarvākārajñatā) are pure, and because the wisdom of the path and the wisdom of all modes are pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if the wisdom of the path and the wisdom of all modes are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the unchanging nature is pure, therefore all the gateways to Dharani (dhāraṇī-mukha) are pure, and because all the gateways to Dharani are pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if all the gateways to Dharani are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the unchanging nature is pure, therefore all the gateways to Samadhi (samādhi-mukha) are pure, and because all the gateways to Samadhi are pure, therefore the wisdom of all modes is pure. Why is that? If the unchanging nature is pure, if all the gateways to Sam

---

摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若不變異性清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。不變異性清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若不變異性清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若不變異性清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若不變異性清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不變異性清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若不變異性清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！平等性清凈故色清凈，色清凈故一切智智清凈。何以故？若平等性清凈，若色清凈，若一切

【現代漢語翻譯】 現代漢語譯本 『摩地』（根本地）的清凈，是因為『一切智智』（佛陀的智慧）的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現』（須菩提）！因為『不變異性』（事物本質的不變性）的清凈，所以『預流果』（初果）清凈；因為『預流果』清凈，所以『一切智智』清凈。為什麼呢？因為『不變異性』的清凈，『預流果』的清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為『不變異性』的清凈，所以『一來』（二果）、『不還』（三果）、『阿羅漢果』（四果）清凈；因為『一來』、『不還』、『阿羅漢果』清凈，所以『一切智智』清凈。為什麼呢？因為『不變異性』的清凈，『一來』、『不還』、『阿羅漢果』的清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現』！因為『不變異性』的清凈，所以『獨覺菩提』（辟支佛的覺悟）清凈；因為『獨覺菩提』清凈，所以『一切智智』清凈。為什麼呢？因為『不變異性』的清凈，『獨覺菩提』的清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現』！因為『不變異性』的清凈，所以一切『菩薩摩訶薩』（大菩薩）的修行清凈；因為一切『菩薩摩訶薩』的修行清凈，所以『一切智智』清凈。為什麼呢？因為『不變異性』的清凈，一切『菩薩摩訶薩』的修行清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現』！因為『不變異性』的清凈，所以諸佛的『無上正等菩提』（佛陀的最高覺悟）清凈；因為諸佛的『無上正等菩提』清凈，所以『一切智智』清凈。為什麼呢？因為『不變異性』的清凈，諸佛的『無上正等菩提』清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現』！再者，因為『平等性』（事物本質的平等性）的清凈，所以『色』（物質現象）清凈；因為『色』清凈，所以『一切智智』清凈。為什麼呢？因為『平等性』的清凈，『色』的清凈，和『一切智智』的清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version The purity of 『Mati』 (fundamental ground) is because of the purity of 『Sarvajnatajnana』 (Buddha's wisdom), as they are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti』! Because of the purity of 『Avikara-svabhava』 (unchanging nature), the 『Srotapatti-phala』 (stream-enterer fruit) is pure; because the 『Srotapatti-phala』 is pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Avikara-svabhava』, the purity of 『Srotapatti-phala』, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous. Because of the purity of 『Avikara-svabhava』, the 『Sakrdagami』 (once-returner), 『Anagami』 (non-returner), and 『Arhat-phala』 (Arhat fruit) are pure; because the 『Sakrdagami』, 『Anagami』, and 『Arhat-phala』 are pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Avikara-svabhava』, the purity of 『Sakrdagami』, 『Anagami』, and 『Arhat-phala』, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti』! Because of the purity of 『Avikara-svabhava』, the 『Pratyekabuddha-bodhi』 (solitary Buddha's enlightenment) is pure; because the 『Pratyekabuddha-bodhi』 is pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Avikara-svabhava』, the purity of 『Pratyekabuddha-bodhi』, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti』! Because of the purity of 『Avikara-svabhava』, the practice of all 『Bodhisattva-mahasattvas』 (great Bodhisattvas) is pure; because the practice of all 『Bodhisattva-mahasattvas』 is pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Avikara-svabhava』, the purity of the practice of all 『Bodhisattva-mahasattvas』, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti』! Because of the purity of 『Avikara-svabhava』, the 『Anuttara-samyak-sambodhi』 (Buddha's supreme enlightenment) of all Buddhas is pure; because the 『Anuttara-samyak-sambodhi』 of all Buddhas is pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Avikara-svabhava』, the purity of the 『Anuttara-samyak-sambodhi』 of all Buddhas, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous. Furthermore, 『Subhuti』! Because of the purity of 『Samatā』 (equality), 『Rupa』 (form) is pure; because 『Rupa』 is pure, the 『Sarvajnatajnana』 is pure. Why is that? Because the purity of 『Samatā』, the purity of 『Rupa』, and the purity of 『Sarvajnatajnana』 are non-dual, non-divisible, non-different, and non-discontinuous.

---

智智清凈，無二、無二分、無別、無斷故。平等性清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若平等性清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若平等性清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若平等性清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故色處清凈，色處清凈故一切智智清凈。何以故？若平等性清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若平等性清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若平等性清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故色界、眼識界及眼觸、眼觸為緣所生

【現代漢語翻譯】 現代漢語譯本 智慧的清凈，是因為它沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。因為平等性的清凈，所以感受（受）、思想（想）、行為（行）、意識（識）清凈；因為感受、思想、行為、意識清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和感受、思想、行為、意識的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。 『善現（Subhuti，佛陀的弟子）！因為平等性的清凈，所以眼處（眼睛的感知能力）清凈；因為眼處清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和眼處的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。因為平等性的清凈，所以耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識的感知能力）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和耳、鼻、舌、身、意處的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。』 『善現！因為平等性的清凈，所以色處（視覺對像）清凈；因為色處清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和色處的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。因為平等性的清凈，所以聲、香、味、觸、法處（聲音、氣味、味道、觸感、思想對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和聲、香、味、觸、法處的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。』 『善現！因為平等性的清凈，所以眼界（眼睛的感知範圍）清凈；因為眼界清凈，所以一切智慧的清凈。為什麼呢？因為平等性的清凈，和眼界的清凈，和一切智慧的清凈，它們之間沒有對立、沒有分割、沒有差別、沒有斷滅的緣故。因為平等性的清凈，所以眼識界（眼睛的意識範圍）以及眼觸（眼睛的接觸），眼觸為緣所生

【English Translation】 English version The purity of all-knowing wisdom (sarvajñatā-jñāna) is because it is without duality, without division, without distinction, and without cessation. Because of the purity of equanimity (samata), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, volition, and consciousness are pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of feeling, perception, volition, and consciousness, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. 『Subhuti (a disciple of the Buddha)! Because of the purity of equanimity, the eye-sphere (cakṣur-āyatana) is pure; because the eye-sphere is pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of the eye-sphere, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because of the purity of equanimity, the ear, nose, tongue, body, and mind-spheres (śrotra-ghrāṇa-jihvā-kāya-mana-āyatana) are pure; because the ear, nose, tongue, body, and mind-spheres are pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of the ear, nose, tongue, body, and mind-spheres, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation.』 『Subhuti! Because of the purity of equanimity, the form-sphere (rūpa-āyatana) is pure; because the form-sphere is pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of the form-sphere, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because of the purity of equanimity, the sound, smell, taste, touch, and dharma-spheres (śabda-gandha-rasa-spraṣṭavya-dharma-āyatana) are pure; because the sound, smell, taste, touch, and dharma-spheres are pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of the sound, smell, taste, touch, and dharma-spheres, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation.』 『Subhuti! Because of the purity of equanimity, the eye-element (cakṣur-dhātu) is pure; because the eye-element is pure, all-knowing wisdom is pure. Why is that? Because the purity of equanimity, the purity of the eye-element, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without cessation. Because of the purity of equanimity, the eye-consciousness element (cakṣur-vijñāna-dhātu), and eye-contact (cakṣuḥ-sparśa), and what is born of eye-contact

---

諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若平等性清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若平等性清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若平等性清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故味界、舌識界及舌觸、舌觸

【現代漢語翻譯】 現代漢語譯本： 『須菩提！所有感受的清凈，乃至以眼觸為緣所生的所有感受的清凈，因此一切智智（對一切事物、一切智慧的智慧）清凈。為什麼呢？因為如果平等性清凈，如果乃至以眼觸為緣所生的所有感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為平等性清凈，所以耳界清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以聲界、耳識界以及耳觸、以耳觸為緣所生的所有感受清凈；因為聲界乃至以耳觸為緣所生的所有感受清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果聲界乃至以耳觸為緣所生的所有感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為平等性清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以香界、鼻識界以及鼻觸、以鼻觸為緣所生的所有感受清凈；因為香界乃至以鼻觸為緣所生的所有感受清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果香界乃至以鼻觸為緣所生的所有感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『須菩提！因為平等性清凈，所以舌界清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以味界、舌識界以及舌觸、舌觸

【English Translation】 English version: 'Subhuti, the purity of all feelings, up to the purity of all feelings arising from eye-contact, therefore the Omniscient Wisdom (the wisdom of all things, all wisdoms) is pure. Why is that? Because if equanimity is pure, if up to the purity of all feelings arising from eye-contact, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because equanimity is pure, therefore the ear-element is pure; because the ear-element is pure, therefore the Omniscient Wisdom is pure. Why is that? Because if equanimity is pure, if the ear-element is pure, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because equanimity is pure, therefore the sound-element, the ear-consciousness-element, and ear-contact, all feelings arising from ear-contact are pure; because the sound-element up to all feelings arising from ear-contact are pure, therefore the Omniscient Wisdom is pure. Why is that? Because if equanimity is pure, if the sound-element up to all feelings arising from ear-contact are pure, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because equanimity is pure, therefore the nose-element is pure; because the nose-element is pure, therefore the Omniscient Wisdom is pure. Why is that? Because if equanimity is pure, if the nose-element is pure, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because equanimity is pure, therefore the smell-element, the nose-consciousness-element, and nose-contact, all feelings arising from nose-contact are pure; because the smell-element up to all feelings arising from nose-contact are pure, therefore the Omniscient Wisdom is pure. Why is that? Because if equanimity is pure, if the smell-element up to all feelings arising from nose-contact are pure, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti, because equanimity is pure, therefore the tongue-element is pure; because the tongue-element is pure, therefore the Omniscient Wisdom is pure. Why is that? Because if equanimity is pure, if the tongue-element is pure, if the Omniscient Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because equanimity is pure, therefore the taste-element, the tongue-consciousness-element, and tongue-contact, tongue-contact

---

為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故身界清凈，身界清凈故一切智智清凈。何以故？若平等性清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故意界清凈，意界清凈故一切智智清凈。何以故？若平等性清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若平等性清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故地界清凈，地界清凈故一切智智清凈。何以故？若平等性清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故水、火、風、空、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由因緣所生的諸受是清凈的，味界（rasa-dhatu，味覺的元素）乃至舌觸（jihva-samsparsha，舌頭接觸）為因緣所生的諸受是清凈的，因此一切智智（sarvajnata，一切智慧）是清凈的。為什麼呢？因為平等性（samata，平等）清凈，味界乃至舌觸為因緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。』 『善現！平等性清凈，所以身界（kaya-dhatu，身體的元素）清凈；身界清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，身界清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。平等性清凈，所以觸界（sparsha-dhatu，觸覺的元素）、身識界（kaya-vijnana-dhatu，身體意識的元素）以及身觸（kaya-samsparsha，身體接觸）、身觸為因緣所生的諸受清凈；觸界乃至身觸為因緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，觸界乃至身觸為因緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。』 『善現！平等性清凈，所以意界（mano-dhatu，意識的元素）清凈；意界清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，意界清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。平等性清凈，所以法界（dharma-dhatu，法的元素）、意識界（mano-vijnana-dhatu，意識的元素）以及意觸（mano-samsparsha，意識接觸）、意觸為因緣所生的諸受清凈；法界乃至意觸為因緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，法界乃至意觸為因緣所生的諸受清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。』 『善現！平等性清凈，所以地界（prthivi-dhatu，地元素的元素）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，地界清凈，以及一切智智清凈，這三者之間沒有二元性，沒有二分性，沒有差別，也沒有斷絕。平等性清凈，所以水、火、風、空、

【English Translation】 English version: 'Subhuti! The feelings that arise from conditions are pure, and because the feelings that arise from conditions with the element of taste (rasa-dhatu) up to and including tongue contact (jihva-samsparsha) are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if equanimity (samata) is pure, if the feelings that arise from conditions with the element of taste up to and including tongue contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, the element of body (kaya-dhatu) is pure; because the element of body is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the element of body is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, the element of touch (sparsha-dhatu), the element of body consciousness (kaya-vijnana-dhatu), and body contact (kaya-samsparsha), and the feelings that arise from conditions with body contact are pure; because the element of touch up to and including the feelings that arise from conditions with body contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the element of touch up to and including the feelings that arise from conditions with body contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, the element of mind (mano-dhatu) is pure; because the element of mind is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the element of mind is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, the element of dharma (dharma-dhatu), the element of mind consciousness (mano-vijnana-dhatu), and mind contact (mano-samsparsha), and the feelings that arise from conditions with mind contact are pure; because the element of dharma up to and including the feelings that arise from conditions with mind contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the element of dharma up to and including the feelings that arise from conditions with mind contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, the element of earth (prthivi-dhatu) is pure; because the element of earth is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the element of earth is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, water, fire, wind, space,

---

識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若平等性清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故無明清凈，無明清凈故一切智智清凈。何以故？若平等性清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若平等性清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若平等性清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若平等性清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故內空清凈，內空清凈故一切智智清凈。何以故？若平等性清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故外

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！識界（vijñāna-dhātu，意識的領域）清凈，因為水、火、風、空、識界清凈，所以一切智智（sarvajñātā，對一切事物和現象的智慧）清凈。為什麼呢？因為平等性（samatā，平等無差別）清凈，水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為平等性清凈，所以無明（avidyā，對實相的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，無明清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以行（saṃskāra，意志行為）、識（vijñāna，意識）、名色（nāmarūpa，精神和物質現象）、六處（ṣaḍāyatana，六種感官）、觸（sparśa，感官接觸）、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、憂愁和絕望）都清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為平等性清凈，所以佈施波羅蜜多（dāna-pāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍耐）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）都清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為平等性清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？因為平等性清凈，內空清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性清凈，所以外

【English Translation】 English version: 'Subhuti! The realm of consciousness (vijñāna-dhātu) is pure, and because the elements of water, fire, wind, space, and the realm of consciousness are pure, therefore the all-knowing wisdom (sarvajñātā) is pure. Why is that? Because if equanimity (samatā) is pure, if the elements of water, fire, wind, space, and the realm of consciousness are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if ignorance is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are all pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the perfection of giving is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are all pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if the perfections of morality up to wisdom are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because equanimity is pure, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, the all-knowing wisdom is pure. Why is that? Because if equanimity is pure, if inner emptiness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because equanimity is pure, outer

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若平等性清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故真如清凈，真如清凈故一切智智清凈。何以故？若平等性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故法界、法性、不虛妄性、不變異性、離生性、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若平等性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若平等性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若平等性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故四靜慮清凈，四靜慮清凈故一切

【現代漢語翻譯】 現代漢語譯本：空（śūnyatā），內空（adhyātma-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（avakāśa-śūnyatā），無變異空（avikāra-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（anupalambha-śūnyatā），無性空（abhāva-śūnyatā），自性空（svabhāva-śūnyatā），無性自性空（abhāva-svabhāva-śūnyatā）清凈，外空乃至無性自性空清凈故一切智智（sarvākārajñatā）清凈。何以故？若平等性清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。 『善現（Subhūti）！平等性清凈故真如（tathatā）清凈，真如清凈故一切智智清凈。何以故？若平等性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故法界（dharmadhātu）、法性（dharmatā）、不虛妄性（avitathatā）、不變異性（ananyathātā）、離生性（viviktatā）、法定（dharmasthititā）、法住（dharmatā-niyāmatā）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若平等性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。 『善現！平等性清凈故苦聖諦（duḥkha-satya）清凈，苦聖諦清凈故一切智智清凈。何以故？若平等性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故集（samudaya）、滅（nirodha）、道（mārga）聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若平等性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。 『善現！平等性清凈故四靜慮（catvāri dhyānāni）清凈，四靜慮清凈故一切

【English Translation】 English version: 'Emptiness (śūnyatā), inner emptiness (adhyātma-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 (avakāśa-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 (anupalambha-śūnyatā), emptiness of non-existence (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), and the purity of emptiness of non-existence of self-nature (abhāva-svabhāva-śūnyatā). Because the purity of outer emptiness up to the purity of emptiness of non-existence of self-nature, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because if the purity of equality, the purity of outer emptiness up to the purity of emptiness of non-existence of self-nature, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.' 'Subhūti! Because the purity of equality is pure, thusness (tathatā) is pure, and because thusness is pure, all-knowing wisdom is pure. Why is that? Because if the purity of equality, the purity of thusness, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity. Because the purity of equality is pure, the dharma-realm (dharmadhātu), the nature of dharma (dharmatā), non-deceptiveness (avitathatā), non-alteration (ananyathātā), separateness (viviktatā), dharma-establishedness (dharmasthititā), dharma-regulation (dharmatā-niyāmatā), the limit of reality (bhūta-koṭi), the space-realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are pure, and because the dharma-realm up to the inconceivable realm are pure, all-knowing wisdom is pure. Why is that? Because if the purity of equality, the purity of the dharma-realm up to the inconceivable realm, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.' 'Subhūti! Because the purity of equality is pure, the noble truth of suffering (duḥkha-satya) is pure, and because the noble truth of suffering is pure, all-knowing wisdom is pure. Why is that? Because if the purity of equality, the purity of the noble truth of suffering, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity. Because the purity of equality is pure, the noble truths of origin (samudaya), cessation (nirodha), and path (mārga) are pure, and because the noble truths of origin, cessation, and path are pure, all-knowing wisdom is pure. Why is that? Because if the purity of equality, the purity of the noble truths of origin, cessation, and path, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.' 'Subhūti! Because the purity of equality is pure, the four meditative absorptions (catvāri dhyānāni) are pure, and because the four meditative absorptions are pure, all'

---

智智清凈。何以故？若平等性清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若平等性清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若平等性清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若平等性清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若平等性清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若平等性清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本： 「智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果平等性（一切法的平等本性）是清凈的，如果四靜慮（色界四禪定）是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為平等性清凈，所以四無量（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）是清凈的；因為四無量和四無色定清凈，所以一切智智是清凈的。為什麼呢？因為如果平等性清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現（須菩提的別名）！因為平等性清凈，所以八解脫（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）是清凈的；因為八解脫清凈，所以一切智智是清凈的。為什麼呢？因為如果平等性清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為平等性清凈，所以八勝處（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）是清凈的；因為八勝處、九次第定、十遍處清凈，所以一切智智是清凈的。為什麼呢？因為如果平等性清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現！因為平等性清凈，所以四念住（身念住、受念住、心念住、法念住）是清凈的；因為四念住清凈，所以一切智智是清凈的。為什麼呢？因為如果平等性清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為平等性清凈，所以四正斷（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）是清凈的；因為四正斷乃至八聖道支清凈，所以一切智智是清凈的。為什麼呢？因為如果平等性清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現！因為平等性清凈，所以空解脫門（觀一切法空性的解脫法門）是清凈的；因為空解脫門清凈，所以一切智智是清凈的。為什麼呢？如果

【English Translation】 English version: The wisdom of all wisdom (Sarvajnata) is pure. Why is that? Because if equanimity (the equal nature of all dharmas) is pure, if the four dhyanas (meditative absorptions of the form realm) are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because equanimity is pure, the four immeasurables (loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) are pure; because the four immeasurables and the four formless absorptions are pure, the wisdom of all wisdom is pure. Why is that? Because if equanimity is pure, if the four immeasurables and the four formless absorptions are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them. 『Subhuti! Because equanimity is pure, 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, the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, the liberation of the sphere of neither perception nor non-perception, and the liberation of the cessation of perception and feeling) are pure; because the eight liberations are pure, the wisdom of all wisdom is pure. Why is that? Because if equanimity is pure, if the eight liberations are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because equanimity is pure, the eight abodes of 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 color, mastery over the yellow color, mastery over the red color, and mastery over the white color), the nine successive abidings (the desire realm concentration, the concentration of the access level, 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 sphere, the water sphere, the fire sphere, the wind sphere, the blue sphere, the yellow sphere, the red sphere, the white sphere, the space sphere, and the consciousness sphere) are pure; because the eight abodes of mastery, the nine successive abidings, and the ten all-pervading spheres are pure, the wisdom of all wisdom is pure. Why is that? Because if equanimity is pure, if the eight abodes of mastery, the nine successive abidings, and the ten all-pervading spheres are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them.』 『Subhuti! Because equanimity is pure, the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas) are pure; because the four foundations of mindfulness are pure, the wisdom of all wisdom is pure. Why is that? Because if equanimity is pure, if the four foundations of mindfulness are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because equanimity is pure, the four right exertions (to prevent unarisen evil from arising, to abandon arisen evil, to cultivate unarisen good, and to maintain arisen good), the four bases of spiritual power (the power of desire, the power of effort, the power of mind, and the power of investigation), the five roots (the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom), the five powers (the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, effort, 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 pure; because the four right exertions up to the eightfold noble path are pure, the wisdom of all wisdom is pure. Why is that? Because if equanimity is pure, if the four right exertions up to the eightfold noble path are pure, if the wisdom of all wisdom is pure, there is no duality, no division, no difference, and no severance between them.』 『Subhuti! Because equanimity is pure, the emptiness liberation door (the liberation door of contemplating the emptiness of all dharmas) is pure; because the emptiness liberation door is pure, the wisdom of all wisdom is pure. Why is that? If

---

平等性清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若平等性清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若平等性清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若平等性清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若平等性清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若平等性清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若平等性清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！平等性(samata，一切事物本質上的平等)清凈，如果空解脫門(sunyata-vimoksha-mukha，通過理解空性而獲得的解脫之門)清凈，如果一切智智(sarvajnata，佛陀的智慧)清凈，因為它們無二、無二分、無別、無斷。因為平等性清凈，所以無相(animitta，沒有特徵)和無愿(apranihita，沒有願望)解脫門清凈；因為無相和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以菩薩十地(bodhisattva-bhumi，菩薩修行的十個階段)清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果菩薩十地清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以五眼(panca-caksus，肉眼、天眼、慧眼、法眼、佛眼)清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果五眼清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。因為平等性清凈，所以六神通(sad-abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通)清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果六神通清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以佛十力(tathagata-bala，佛陀的十種力量)清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果佛十力清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。因為平等性清凈，所以四無所畏(catvari-vaisaradyani，佛陀的四種無畏)、四無礙解(catasrah-pratisamvidah，佛陀的四種無礙解)、大慈(maha-maitri，偉大的慈愛)、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)和十八佛不共法(avenika-buddha-dharma，佛陀獨有的十八種功德)清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們無二、無二分

【English Translation】 English version 'Subhuti! Equanimity (samata) is pure; if the emptiness liberation door (sunyata-vimoksha-mukha) is pure; if all-knowing wisdom (sarvajnata) is pure, because they are non-dual, non-divisible, non-different, and non-discontinuous. Because equanimity is pure, the signless (animitta) and wishless (apranihita) liberation doors are pure; because the signless and wishless liberation doors are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the signless and wishless liberation doors are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because equanimity is pure, the ten bodhisattva stages (bodhisattva-bhumi) are pure; because the ten bodhisattva stages are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the ten bodhisattva stages are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because equanimity is pure, the five eyes (panca-caksus) are pure; because the five eyes are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the five eyes are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because equanimity is pure, the six superknowledges (sad-abhijna) are pure; because the six superknowledges are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the six superknowledges are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. 'Subhuti! Because equanimity is pure, the ten powers of a Buddha (tathagata-bala) are pure; because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the ten powers of a Buddha are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because equanimity is pure, the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why? Because if equanimity is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if all-knowing wisdom is pure, they are non-dual, non-divisible

---

、無別、無斷故。

「善現！平等性清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若平等性清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若平等性清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若平等性清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若平等性清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若平等性清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若平等性清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若平

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為平等性的清凈，所以沒有忘失法的清凈；因為沒有忘失法的清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？因為平等性的清凈，與沒有忘失法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性的清凈，所以恒住舍性（upeksha，指不執著、平等對待一切的性質）清凈；因為恒住舍性的清凈，所以一切智智清凈。為什麼呢？因為平等性的清凈，與恒住舍性的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為平等性的清凈，所以一切智（sarvajna，指佛陀的智慧）清凈；因為一切智的清凈，所以一切智智清凈。為什麼呢？因為平等性的清凈，與一切智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性的清凈，所以道相智（marga-jnana，指了解修行道的智慧）、一切相智（sarvakarajnata，指了解一切事物所有方面的智慧）清凈；因為道相智、一切相智的清凈，所以一切智智清凈。為什麼呢？因為平等性的清凈，與道相智、一切相智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為平等性的清凈，所以一切陀羅尼門（dharani-mukha，指總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為平等性的清凈，與一切陀羅尼門清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為平等性的清凈，所以一切三摩地門（samadhi-mukha，指進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為平等性的清凈，與一切三摩地門清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為平等性的清凈，所以預流果（srota-apanna-phala，指證得初果的境界）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為平

【English Translation】 English version: 'Subhuti! Because of the purity of equanimity, there is the purity of non-forgetfulness of the Dharma; because of the purity of non-forgetfulness of the Dharma, there is the purity of all-knowing wisdom (sarvajnata). Why is that? Because the purity of equanimity, the purity of non-forgetfulness of the Dharma, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because of the purity of equanimity, there is the purity of abiding in equanimity (upeksha); because of the purity of abiding in equanimity, there is the purity of all-knowing wisdom. Why is that? Because the purity of equanimity, the purity of abiding in equanimity, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. 'Subhuti! Because of the purity of equanimity, there is the purity of all-knowingness (sarvajna); because of the purity of all-knowingness, there is the purity of all-knowing wisdom. Why is that? Because the purity of equanimity, the purity of all-knowingness, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because of the purity of equanimity, there is the purity of the wisdom of the path (marga-jnana) and the wisdom of all aspects (sarvakarajnata); because of the purity of the wisdom of the path and the wisdom of all aspects, there is the purity of all-knowing wisdom. Why is that? Because the purity of equanimity, the purity of the wisdom of the path and the wisdom of all aspects, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. 'Subhuti! Because of the purity of equanimity, there is the purity of all dharani gateways (dharani-mukha); because of the purity of all dharani gateways, there is the purity of all-knowing wisdom. Why is that? Because the purity of equanimity, the purity of all dharani gateways, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. Because of the purity of equanimity, there is the purity of all samadhi gateways (samadhi-mukha); because of the purity of all samadhi gateways, there is the purity of all-knowing wisdom. Why is that? Because the purity of equanimity, the purity of all samadhi gateways, and the purity of all-knowing wisdom are not two, not divided, not different, and not discontinuous. 'Subhuti! Because of the purity of equanimity, there is the purity of the fruit of stream-entry (srota-apanna-phala); because of the purity of the fruit of stream-entry, there is the purity of all-knowing wisdom. Why is that? Because the pur

---

等性清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。平等性清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若平等性清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若平等性清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若平等性清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！平等性清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若平等性清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百一十九 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十

三藏法師玄奘奉　詔譯初分難信解品第三十四之三十九

「複次，善現！離生性清凈故色清凈，

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！平等性（samata）清凈，如果預流果（srota-apanna-phala）清凈，如果一切智智（sarvajnata）清凈，因為它們無二、無二分、無別、無斷。因為平等性清凈，所以一來果（sakrdagamin-phala）、不還果（anagamin-phala）、阿羅漢果（arhat-phala）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以獨覺菩提（pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果獨覺菩提清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以一切菩薩摩訶薩（bodhisattva-mahasattva）行清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 『善現！因為平等性清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為如果平等性清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們無二、無二分、無別、無斷。 《大般若波羅蜜多經》卷第二百一十九 《大正藏》第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百二十 三藏法師玄奘奉詔譯 初分難信解品第三十四之三十九 『複次，善現！因為離生性（viviktata）清凈，所以色（rupa）清凈，

【English Translation】 English version 『Subhuti! Because equanimity (samata) is pure, the fruit of a stream-enterer (srota-apanna-phala) is pure, and because omniscience (sarvajnata) is pure, they are non-dual, non-separate, not different, and not discontinuous. Because equanimity is pure, the fruit of a once-returner (sakrdagamin-phala), the fruit of a non-returner (anagamin-phala), and the fruit of an arhat (arhat-phala) are pure; because the fruit of a once-returner, the fruit of a non-returner, and the fruit of an arhat are pure, omniscience is pure. Why? Because if equanimity is pure, if the fruit of a once-returner, the fruit of a non-returner, and the fruit of an arhat are pure, and if omniscience is pure, they are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! Because equanimity is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, omniscience is pure. Why? Because if equanimity is pure, if the enlightenment of a solitary buddha is pure, and if omniscience is pure, they are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! Because equanimity is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahasattva) are pure; because the practices of all bodhisattva-mahasattvas are pure, omniscience is pure. Why? Because if equanimity is pure, if the practices of all bodhisattva-mahasattvas are pure, and if omniscience is pure, they are non-dual, non-separate, not different, and not discontinuous.』 『Subhuti! Because equanimity is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, omniscience is pure. Why? Because if equanimity is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, and if omniscience is pure, they are non-dual, non-separate, not different, and not discontinuous.』 The Great Perfection of Wisdom Sutra, Scroll 219 Taisho Tripitaka, Vol. 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 220 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Section 39 of the First Part on Difficult to Believe 『Furthermore, Subhuti! Because separateness (viviktata) is pure, form (rupa) is pure,

---

色清凈故一切智智清凈。何以故？若離生性清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若離生性清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若離生性清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若離生性清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故色處清凈，色處清凈故一切智智清凈。何以故？若離生性清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若離生性清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若離生性清凈，若眼界清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本 因為色（rupa，物質現象）的自性清凈，所以一切智智（sarvajnatajñana，對一切事物和現象的智慧）也清凈。為什麼呢？因為如果說自性清凈，色清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 因為自性清凈，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也清凈。因為受、想、行、識清凈，所以一切智智也清凈。為什麼呢？因為如果說自性清凈，受、想、行、識清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為自性清凈，所以眼處（caksu-ayatana，眼根）清凈，眼處清凈，所以一切智智清凈。為什麼呢？因為如果說自性清凈，眼處清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。因為自性清凈，所以耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意處（manas-ayatana，意識）也清凈。因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為如果說自性清凈，耳、鼻、舌、身、意處清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！因為自性清凈，所以色處（rupa-ayatana，色塵）清凈，色處清凈，所以一切智智清凈。為什麼呢？因為如果說自性清凈，色處清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。因為自性清凈，所以聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，法塵）也清凈。因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為如果說自性清凈，聲、香、味、觸、法處清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕的緣故。 『善現！因為自性清凈，所以眼界（caksu-dhatu，眼界）清凈，眼界清凈，所以一切智智清凈。為什麼呢？因為如果說自性清凈，眼界清凈，和一切智智清凈，它們之間沒有二元性，沒有分割

【English Translation】 English version Because the intrinsic nature of rupa (form, material phenomena) is pure, therefore the sarvajnatajñana (wisdom of all-knowing) is also pure. Why is that? Because if we speak of intrinsic nature being pure, rupa being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is pure, therefore vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) are also pure. Because vedana, samjna, samskara, and vijnana are pure, therefore sarvajnatajñana is also pure. Why is that? Because if we speak of intrinsic nature being pure, vedana, samjna, samskara, and vijnana being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature is pure, therefore the caksu-ayatana (eye base) is pure, and because the eye base is pure, therefore sarvajnatajñana is pure. Why is that? Because if we speak of intrinsic nature being pure, the eye base being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is pure, therefore the srotra (ear), ghrana (nose), jihva (tongue), kaya (body), and manas-ayatana (mind base) are also pure. Because the ear, nose, tongue, body, and mind bases are pure, therefore sarvajnatajñana is pure. Why is that? Because if we speak of intrinsic nature being pure, the ear, nose, tongue, body, and mind bases being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature is pure, therefore the rupa-ayatana (form base) is pure, and because the form base is pure, therefore sarvajnatajñana is pure. Why is that? Because if we speak of intrinsic nature being pure, the form base being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature is pure, therefore shabda (sound), gandha (smell), rasa (taste), sprastavya (touch), and dharma-ayatana (dharma base) are also pure. Because sound, smell, taste, touch, and dharma bases are pure, therefore sarvajnatajñana is pure. Why is that? Because if we speak of intrinsic nature being pure, sound, smell, taste, touch, and dharma bases being pure, and sarvajnatajñana being pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the intrinsic nature is pure, therefore the caksu-dhatu (eye element) is pure, and because the eye element is pure, therefore sarvajnatajñana is pure. Why is that? Because if we speak of intrinsic nature being pure, the eye element being pure, and sarvajnatajñana being pure, there is no duality, no division

---

、無別、無斷故。離生性清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若離生性清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若離生性清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若離生性清凈，若舌界清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為離生性（prakrti-visuddhi）清凈，所以眼界（caksu-dhatu）清凈；眼界清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？如果離生性清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為離生性清凈，所以色界（rupa-dhatu）、眼識界（caksu-vijnana-dhatu）以及眼觸（caksu-samsparsa）、眼觸為緣所生諸受（caksu-samsparsaja-vedana）清凈；色界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果色界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為離生性清凈，所以耳界（srotra-dhatu）清凈；耳界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為離生性清凈，所以聲界（sabda-dhatu）、耳識界（srotra-vijnana-dhatu）以及耳觸（srotra-samsparsa）、耳觸為緣所生諸受（srotra-samsparsaja-vedana）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為離生性清凈，所以鼻界（ghrana-dhatu）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為離生性清凈，所以香界（gandha-dhatu）、鼻識界（ghrana-vijnana-dhatu）以及鼻觸（ghrana-samsparsa）、鼻觸為緣所生諸受（ghrana-samsparsaja-vedana）清凈；香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為離生性清凈，所以舌界（jihva-dhatu）清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性

【English Translation】 English version 'Subhuti! Because of the purity of the intrinsically pure nature (prakrti-visuddhi), the eye element (caksu-dhatu) is pure; because the eye element is pure, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the intrinsically pure nature is pure, if the eye element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of the intrinsically pure nature, the form element (rupa-dhatu), the eye consciousness element (caksu-vijnana-dhatu), and eye contact (caksu-samsparsa), and the feelings born of eye contact (caksu-samsparsaja-vedana) are pure; because the form element up to the feelings born of eye contact are pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the form element up to the feelings born of eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the intrinsically pure nature, the ear element (srotra-dhatu) is pure; because the ear element is pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the ear element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of the intrinsically pure nature, the sound element (sabda-dhatu), the ear consciousness element (srotra-vijnana-dhatu), and ear contact (srotra-samsparsa), and the feelings born of ear contact (srotra-samsparsaja-vedana) are pure; because the sound element up to the feelings born of ear contact are pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the sound element up to the feelings born of ear contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the intrinsically pure nature, the nose element (ghrana-dhatu) is pure; because the nose element is pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the nose element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of the intrinsically pure nature, the smell element (gandha-dhatu), the nose consciousness element (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsa), and the feelings born of nose contact (ghrana-samsparsaja-vedana) are pure; because the smell element up to the feelings born of nose contact are pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the smell element up to the feelings born of nose contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because of the purity of the intrinsically pure nature, the tongue element (jihva-dhatu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why is that? If the intrinsically pure nature is pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality

---

、無二分、無別、無斷故。離生性清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故身界清凈，身界清凈故一切智智清凈。何以故？若離生性清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故意界清凈，意界清凈故一切智智清凈。何以故？若離生性清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若離生性清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故地界清凈，地界清凈故一切智智清凈。何以故？若離生性清凈，若地界清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為離生性（prakṛti-śūnyatā）清凈，所以味界（rasa-dhātu）清凈，因為味界清凈，所以一切智智（sarvajñātā-jñāna）清凈。為什麼呢？如果離生性清凈，如果味界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為離生性清凈，所以舌識界（jihvā-vijñāna-dhātu）以及舌觸（jihvā-sparśa）、舌觸為緣所生諸受（vedanā）清凈，因為味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！因為離生性清凈，所以身界（kāya-dhātu）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為離生性清凈，所以觸界（spraṣṭavya-dhātu）、身識界（kāya-vijñāna-dhātu）以及身觸（kāya-sparśa）、身觸為緣所生諸受清凈，因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！因為離生性清凈，所以意界（mano-dhātu）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。因為離生性清凈，所以法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）以及意觸（manaḥ-sparśa）、意觸為緣所生諸受清凈，因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。 『善現！因為離生性清凈，所以地界（pṛthivī-dhātu）清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果地界清凈，如果一切智智清凈，

【English Translation】 English version: 'Subhuti, because the emptiness of inherent nature (prakṛti-śūnyatā) is pure, the taste element (rasa-dhātu) is pure; because the taste element is pure, the all-knowing wisdom (sarvajñātā-jñāna) is pure. Why is that? If the emptiness of inherent nature is pure, if the taste element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of inherent nature is pure, the tongue consciousness element (jihvā-vijñāna-dhātu) and tongue contact (jihvā-sparśa), and the feelings (vedanā) born of tongue contact are pure; because the taste element up to the feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the taste element up to the feelings born of tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the emptiness of inherent nature is pure, the body element (kāya-dhātu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of inherent nature is pure, the touch element (spraṣṭavya-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and body contact (kāya-sparśa), and the feelings born of body contact are pure; because the touch element up to the feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the touch element up to the feelings born of body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the emptiness of inherent nature is pure, the mind element (mano-dhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the emptiness of inherent nature is pure, the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and mind contact (manaḥ-sparśa), and the feelings born of mind contact are pure; because the dharma element up to the feelings born of mind contact are pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the dharma element up to the feelings born of mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, because the emptiness of inherent nature is pure, the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the emptiness of inherent nature is pure, if the earth element is pure, if the all-knowing wisdom is pure,

---

凈，無二、無二分、無別、無斷故。離生性清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若離生性清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故無明清凈，無明清凈故一切智智清凈。何以故？若離生性清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若離生性清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若離生性清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若離生性清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故內空清凈，內空清凈故一切智智清凈。何以故？若離生性清凈，若內空清凈

【現代漢語翻譯】 現代漢語譯本： 『須菩提！因為離生性（離一切生滅現象的本性）清凈，所以沒有二元、沒有二分、沒有差別、沒有斷滅。因為離生性清凈，所以水界、火界、風界、空界、識界清凈；因為水界、火界、風界、空界、識界清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？因為離生性清凈，水界、火界、風界、空界、識界清凈，以及一切智智清凈，它們之間沒有二元、沒有二分、沒有差別、沒有斷滅。』 『須菩提！因為離生性清凈，所以無明（對真理的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為離生性清凈，無明清凈，以及一切智智清凈，它們之間沒有二元、沒有二分、沒有差別、沒有斷滅。因為離生性清凈，所以行（意志）、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）、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為離生性清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元、沒有二分、沒有差別、沒有斷滅。』 『須菩提！因為離生性清凈，所以佈施波羅蜜多（佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為離生性清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元、沒有二分、沒有差別、沒有斷滅。因為離生性清凈，所以凈戒波羅蜜多（持戒的完美）、安忍波羅蜜多（忍辱的完美）、精進波羅蜜多（精進的完美）、靜慮波羅蜜多（禪定的完美）、般若波羅蜜多（智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為離生性清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元、沒有二分、沒有差別、沒有斷滅。』 『須菩提！因為離生性清凈，所以內空（內在的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？因為離生性清凈，內空清凈，

【English Translation】 English version: 'Subhuti, because the intrinsic nature of non-origination (the nature of non-arising and non-ceasing of all phenomena) is pure, therefore there is no duality, no division, no difference, and no cessation. Because the intrinsic nature of non-origination is pure, the water element, fire element, wind element, space element, and consciousness element are pure; because the water element, fire element, wind element, space element, and consciousness element are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? Because the intrinsic nature of non-origination is pure, the water element, fire element, wind element, space element, and consciousness element are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation among them.' 'Subhuti, because the intrinsic nature of non-origination is pure, therefore ignorance (lack of knowledge of the truth) is pure; because ignorance is pure, therefore the all-knowing wisdom is pure. Why is that? Because the intrinsic nature of non-origination is pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation among them. Because the intrinsic nature of non-origination is pure, therefore volitional activities, consciousness, name and form (mind and matter), the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, lamentation, suffering, grief, and despair are pure; because volitional activities up to old age, death, sorrow, lamentation, suffering, grief, and despair are pure, therefore the all-knowing wisdom is pure. Why is that? Because the intrinsic nature of non-origination is pure, volitional activities up to old age, death, sorrow, lamentation, suffering, grief, and despair are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation among them.' 'Subhuti, because the intrinsic nature of non-origination is pure, therefore the perfection of giving (dāna pāramitā) is pure; because the perfection of giving is pure, therefore the all-knowing wisdom is pure. Why is that? Because the intrinsic nature of non-origination is pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation among them. Because the intrinsic nature of non-origination is pure, therefore the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), the perfection of vigor (vīrya pāramitā), the perfection of meditation (dhyāna pāramitā), and the perfection of wisdom (prajñā pāramitā) are pure; because the perfection of morality up to the perfection of wisdom are pure, therefore the all-knowing wisdom is pure. Why is that? Because the intrinsic nature of non-origination is pure, the perfection of morality up to the perfection of wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation among them.' 'Subhuti, because the intrinsic nature of non-origination is pure, therefore the emptiness of the internal (adhyātma-śūnyatā) is pure; because the emptiness of the internal is pure, therefore the all-knowing wisdom is pure. Why is that? Because the intrinsic nature of non-origination is pure, the emptiness of the internal is pure,

---

，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若離生性清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故真如清凈，真如清凈故一切智智清凈。何以故？若離生性清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故法界、法性、不虛妄性、不變異性、平等性、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若離生性清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若離生性清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若離生性清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本： 『須菩提！如果一切智智（對一切事物、一切智慧的智慧）清凈，那是因為它無二、無二分、無差別、無斷絕的緣故。由於離生性（遠離產生之本性）清凈，所以外空（對外的空性）、內外空（對內外的空性）、空空（對空性的空性）、大空（廣大的空性）、勝義空（殊勝意義的空性）、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（消散的空性）、無變異空（無變異的空性）、本性空（事物本性的空性）、自相空（事物自身特徵的空性）、共相空（事物共同特徵的空性）、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（自身本性的空性）、無性自性空（無自性的自身本性的空性）都清凈。由於外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』 『須菩提！由於離生性清凈，所以真如（事物的真實如是）清凈；由於真如清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，真如清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於離生性清凈，所以法界（一切法的界限）、法性（一切法的本性）、不虛妄性（不虛假的本性）、不變異性（不變化的本性）、平等性（平等的本性）、法定（法所決定的）、法住（法所安住的）、實際（真實的實際）、虛空界（虛空的界限）、不思議界（不可思議的界限）都清凈；由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』 『須菩提！由於離生性清凈，所以苦聖諦（苦的真理）清凈；由於苦聖諦清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，苦聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。由於離生性清凈，所以集聖諦（苦的起因的真理）、滅聖諦（苦的止息的真理）、道聖諦（通往苦的止息的道路的真理）清凈；由於集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，集、滅、道聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。』

【English Translation】 English version: 'Subhuti, if the All-knowing Wisdom (Sarvajnata, the wisdom of knowing all things) is pure, it is because it is non-dual, non-divisible, non-different, and non-discontinuous. Because the purity of non-origination (apratisamkhya-nirodha, the cessation of arising) is pure, therefore the outer emptiness (adhyatma-sunyata, emptiness of the internal), the inner and outer emptiness (bahirdha-sunyata, emptiness of the external), the emptiness of emptiness (sunyata-sunyata, emptiness of emptiness), the great emptiness (maha-sunyata, great emptiness), the ultimate emptiness (paramartha-sunyata, emptiness of the ultimate meaning), the conditioned emptiness (samskrta-sunyata, emptiness of the conditioned), the unconditioned emptiness (asamskrta-sunyata, emptiness of the unconditioned), the ultimate emptiness (atyanta-sunyata, ultimate emptiness), the boundless emptiness (anavaragra-sunyata, emptiness without beginning or end), the dispersed emptiness (avakasa-sunyata, emptiness of space), the unchanging emptiness (prakrti-sunyata, emptiness of nature), the essential emptiness (svabhava-sunyata, emptiness of inherent existence), the emptiness of self-characteristics (svalaksana-sunyata, emptiness of self-characteristics), the emptiness of common characteristics (samanya-laksana-sunyata, emptiness of common characteristics), the emptiness of all dharmas (sarva-dharma-sunyata, emptiness of all phenomena), the emptiness of non-attainment (anupalambha-sunyata, emptiness of non-attainment), the emptiness of non-nature (abhava-sunyata, emptiness of non-nature), the emptiness of self-nature (svabhava-sunyata, emptiness of self-nature), and the emptiness of non-self-nature (abhava-svabhava-sunyata, emptiness of non-self-nature) are all pure. Because the outer emptiness up to the emptiness of non-self-nature is pure, therefore the All-knowing Wisdom is pure. Why is that? If the purity of non-origination, the outer emptiness up to the emptiness of non-self-nature, and the All-knowing Wisdom are pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti, because the purity of non-origination is pure, therefore Suchness (tathata, the true nature of things) is pure; because Suchness is pure, therefore the All-knowing Wisdom is pure. Why is that? If the purity of non-origination, Suchness, and the All-knowing Wisdom are pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the purity of non-origination is pure, therefore the Dharma-realm (dharmadhatu, the realm of all phenomena), the Dharma-nature (dharmata, the nature of all phenomena), the non-deceptive nature (avitathata, the nature of non-deception), the non-changing nature (ananyathata, the nature of non-change), the equality nature (samatata, the nature of equality), the Dharma-established (dharmasthiti, established in Dharma), the Dharma-abiding (dharmata-sthiti, abiding in Dharma), the reality (bhutakoti, the limit of reality), the space-realm (akasa-dhatu, the realm of space), and the inconceivable realm (acintya-dhatu, the realm of the inconceivable) are all pure; because the Dharma-realm up to the inconceivable realm is pure, therefore the All-knowing Wisdom is pure. Why is that? If the purity of non-origination, the Dharma-realm up to the inconceivable realm, and the All-knowing Wisdom are pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhuti, because the purity of non-origination is pure, therefore the Noble Truth of Suffering (duhkha-satya, the truth of suffering) is pure; because the Noble Truth of Suffering is pure, therefore the All-knowing Wisdom is pure. Why is that? If the purity of non-origination, the Noble Truth of Suffering, and the All-knowing Wisdom are pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the purity of non-origination is pure, therefore the Noble Truth of Origin (samudaya-satya, the truth of the origin of suffering), the Noble Truth of Cessation (nirodha-satya, the truth of the cessation of suffering), and the Noble Truth of the Path (marga-satya, the truth of the path to the cessation of suffering) are pure; because the Noble Truth of Origin, the Noble Truth of Cessation, and the Noble Truth of the Path are pure, therefore the All-knowing Wisdom is pure. Why is that? If the purity of non-origination, the Noble Truth of Origin, the Noble Truth of Cessation, the Noble Truth of the Path, and the All-knowing Wisdom are pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.'

---

故。

「善現！離生性清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若離生性清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若離生性清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若離生性清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若離生性清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若離生性清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若離生性清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生

【現代漢語翻譯】 現代漢語譯本 因此。

『善現（Subhuti）！由於離生性（viviktakāma）清凈，所以四靜慮（catvāri dhyānāni）清凈；由於四靜慮清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果離生性清凈，四靜慮清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於離生性清凈，所以四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）清凈；由於四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，四無量、四無色定清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

『善現！由於離生性清凈，所以八解脫（aṣṭau vimokṣāḥ）清凈；由於八解脫清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於離生性清凈，所以八勝處（aṣṭāv abhibhāyatanāni）、九次第定（navānupūrvasamāpattayaḥ）、十遍處（daśa kṛtsnāyatanāni）清凈；由於八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，八勝處、九次第定、十遍處清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

『善現！由於離生性清凈，所以四念住（catvāri smṛtyupasthānāni）清凈；由於四念住清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，四念住清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於離生性清凈，所以四正斷（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（aṣṭāṅgamārgaḥ）清凈；由於四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，四正斷乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

『善現！由於離生

【English Translation】 English version Therefore,

'Subhuti, because of the purity of detachment (viviktakāma), the four dhyanas (catvāri dhyānāni) are pure; because the four dhyanas are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If detachment is pure, the four dhyanas are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of detachment, the four immeasurables (catvāri apramāṇāni) and the four formless attainments (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless attainments are pure, the all-knowing wisdom is pure. Why is that? If detachment is pure, the four immeasurables and the four formless attainments are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because of the purity of detachment, the eight liberations (aṣṭau vimokṣāḥ) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If detachment is pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of detachment, the eight mastery bases (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten all-encompassing bases (daśa kṛtsnāyatanāni) are pure; because the eight mastery bases, the nine successive abidings, and the ten all-encompassing bases are pure, the all-knowing wisdom is pure. Why is that? If detachment is pure, the eight mastery bases, the nine successive abidings, and the ten all-encompassing bases are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because of the purity of detachment, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If detachment is pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because of the purity of detachment, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārgaḥ) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If detachment is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because of the purity of detachment,

---

性清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若離生性清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若離生性清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若離生性清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若離生性清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若離生性清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若離生性清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若離生性清凈，

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為自性清凈，所以空解脫門清凈；因為空解脫門清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？因為自性清凈、空解脫門清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性清凈，所以無相、無愿解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為自性清凈、無相、無愿解脫門清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為自性清凈，所以菩薩十地（bodhisattva-bhumi，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為自性清凈、菩薩十地清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為自性清凈，所以五眼（panca-caksus，肉眼、天眼、慧眼、法眼、佛眼）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為自性清凈、五眼清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性清凈，所以六神通（sad-abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為自性清凈、六神通清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為自性清凈，所以佛十力（tathagata-bala，佛陀的十種力量）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？因為自性清凈、佛十力清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為自性清凈，所以四無所畏（catvari-vaisaradyani，佛陀的四種無畏）、四無礙解（catasrah-pratisamvidah，佛陀的四種無礙辯才）、大慈（maha-maitri）、大悲（maha-karuna）、大喜（maha-mudita）、大舍（maha-upeksa）、十八佛不共法（avenika-buddha-dharma，佛陀獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為自性清凈，

【English Translation】 English version 'Subhuti! Because the intrinsic nature is pure, therefore the emptiness liberation door is pure; because the emptiness liberation door is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why? Because the intrinsic nature being pure, the emptiness liberation door being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them. Because the intrinsic nature is pure, therefore the signlessness and wishlessness liberation doors are pure; because the signlessness and wishlessness liberation doors are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature being pure, the signlessness and wishlessness liberation doors being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is pure, therefore the ten bodhisattva stages (bodhisattva-bhumi) are pure; because the ten bodhisattva stages are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature being pure, the ten bodhisattva stages being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is pure, therefore the five eyes (panca-caksus) are pure; because the five eyes are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature being pure, the five eyes being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them. Because the intrinsic nature is pure, therefore the six superknowledges (sad-abhijna) are pure; because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature being pure, the six superknowledges being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the intrinsic nature is pure, therefore the ten powers of the Buddha (tathagata-bala) are pure; because the ten powers of the Buddha are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature being pure, the ten powers of the Buddha being pure, and the all-knowing wisdom being pure, there is no duality, no division, no difference, and no separation among them. Because the intrinsic nature is pure, therefore the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of the Buddha (avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, therefore the all-knowing wisdom is pure. Why? Because the intrinsic nature is pure,

---

若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若離生性清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若離生性清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若離生性清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若離生性清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若離生性清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若離生性清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離

【現代漢語翻譯】 現代漢語譯本：如果四無所畏（佛的四種無所畏懼的自信）乃至十八佛不共法（佛獨有的十八種功德）清凈，如果一切智智（佛的智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。 『善現（須菩提的別名）！因為離生性（超越生滅的本性）清凈，所以無忘失法（不忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果無忘失法清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為離生性清凈，所以恒住舍性（保持平等心的功德）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果恒住舍性清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為離生性清凈，所以一切智（佛的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果一切智清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為離生性清凈，所以道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果道相智、一切相智清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為離生性清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果一切陀羅尼門清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為離生性清凈，所以一切三摩地門（進入禪定的智慧）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果離生性清凈，如果一切三摩地門清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為離

【English Translation】 English version: If the four fearlessnesses (four kinds of fearless confidence of the Buddha) up to the eighteen unique qualities of a Buddha (eighteen unique merits of the Buddha) are pure, if the all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti (another name for Sudhana)! Because the nature of detachment from birth (the nature beyond birth and death) is pure, therefore the non-forgetfulness of Dharma (the merit of not forgetting mindfulness) is pure; because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the nature of detachment from birth is pure, therefore the constant abiding in equanimity (the merit of maintaining an equal mind) is pure; because the constant abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the nature of detachment from birth is pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure; because the all-knowing wisdom is pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the nature of detachment from birth is pure, therefore the wisdom of the path (wisdom of understanding the path of practice) and the wisdom of all aspects (wisdom of understanding all things) are pure; because the wisdom of the path and the wisdom of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the nature of detachment from birth is pure, therefore all Dharani gates (wisdom of upholding all Dharma gates) are pure; because all Dharani gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if all Dharani gates are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the nature of detachment from birth is pure, therefore all Samadhi gates (wisdom of entering into meditation) are pure; because all Samadhi gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the nature of detachment from birth is pure, if all Samadhi gates are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the nature of detachment from

---

生性清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若離生性清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。離生性清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若離生性清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若離生性清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若離生性清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！離生性清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若離生性清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！法定清凈故色清凈，色清凈故一切智智清凈。何以故？若法定清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為本性清凈，所以預流果（Srotaapanna-phala，入流果，初果）清凈；因為預流果清凈，所以一切智智（Sarvajnata，佛陀的智慧）清凈。為什麼呢？如果離開本性清凈，預流果清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為離開本性清凈，所以一來果（Sakrdagamin-phala，一還果，二果）、不還果（Anagamin-phala，不來果，三果）、阿羅漢果（Arhat-phala，無學果，四果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果離開本性清凈，一來果、不還果、阿羅漢果清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為離開本性清凈，所以獨覺菩提（Pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果離開本性清凈，獨覺菩提清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為離開本性清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果離開本性清凈，一切菩薩摩訶薩的修行清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為離開本性清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，佛的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果離開本性清凈，諸佛無上正等菩提清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『再者，善現！因為法性（Dharma-dhātu，宇宙的根本法則）清凈，所以色（Rupa，物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果法性清凈，色清凈，和一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法性清凈，所以受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Because the intrinsic nature is pure, therefore the Srotaapanna-phala (stream-enterer fruit, the first stage of enlightenment) is pure; because the Srotaapanna-phala is pure, therefore the Sarvajnata (Buddha's omniscience) is pure. Why is that? If there is separation from the purity of intrinsic nature, the purity of the Srotaapanna-phala, and the purity of Sarvajnata, there is no duality, no division, no difference, and no severance. Because there is separation from the purity of intrinsic nature, therefore the Sakrdagamin-phala (once-returner fruit, the second stage), the Anagamin-phala (non-returner fruit, the third stage), and the Arhat-phala (arahant fruit, the fourth stage) are pure; because the Sakrdagamin-phala, the Anagamin-phala, and the Arhat-phala are pure, therefore the Sarvajnata is pure. Why is that? If there is separation from the purity of intrinsic nature, the purity of the Sakrdagamin-phala, the Anagamin-phala, and the Arhat-phala, and the purity of Sarvajnata, there is no duality, no division, no difference, and no severance. 'Subhuti! Because there is separation from the purity of intrinsic nature, therefore the Pratyekabuddha-bodhi (enlightenment of a solitary buddha) is pure; because the Pratyekabuddha-bodhi is pure, therefore the Sarvajnata is pure. Why is that? If there is separation from the purity of intrinsic nature, the purity of Pratyekabuddha-bodhi, and the purity of Sarvajnata, there is no duality, no division, no difference, and no severance. 'Subhuti! Because there is separation from the purity of intrinsic nature, therefore the practice of all Bodhisattva-mahasattvas (great bodhisattvas) is pure; because the practice of all Bodhisattva-mahasattvas is pure, therefore the Sarvajnata is pure. Why is that? If there is separation from the purity of intrinsic nature, the purity of the practice of all Bodhisattva-mahasattvas, and the purity of Sarvajnata, there is no duality, no division, no difference, and no severance. 'Subhuti! Because there is separation from the purity of intrinsic nature, therefore the Anuttara-samyak-sambodhi (supreme perfect enlightenment of the Buddhas) is pure; because the Anuttara-samyak-sambodhi is pure, therefore the Sarvajnata is pure. Why is that? If there is separation from the purity of intrinsic nature, the purity of the Anuttara-samyak-sambodhi, and the purity of Sarvajnata, there is no duality, no division, no difference, and no severance. 'Furthermore, Subhuti! Because the Dharma-dhātu (the fundamental principle of the universe) is pure, therefore Rupa (form, material phenomena) is pure; because Rupa is pure, therefore the Sarvajnata is pure. Why is that? If the Dharma-dhātu is pure, Rupa is pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no severance. Because the Dharma-dhātu is pure, therefore Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are pure; because Vedana, Samjna, Samskara, and Vijnana are pure, therefore the Sarvajnata is pure.'

---

凈。何以故？若法定清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若法定清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若法定清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故色處清凈，色處清凈故一切智智清凈。何以故？若法定清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若法定清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若法定清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本 『須菩提！這是為什麼呢？如果法性（Dharma-nature）是清凈的，那麼受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也是清凈的，如果一切智智（sarvākārajñatā，一切種智）是清凈的，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『須菩提！因為法性清凈，所以眼處（cakṣurāyatana）清凈；因為眼處清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果眼處清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『須菩提！因為法性清凈，所以色處（rūpāyatana）清凈；因為色處清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果色處清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『須菩提！因為法性清凈，所以眼界（cakṣurdhātu）清凈；因為眼界清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果眼界清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為法性清凈，所以眼識界（cakṣurvijñānadhātu）以及眼觸（cakṣuḥsparśa）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。這是為什麼呢？如果法性清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti, why is that? If Dharma-nature (Dharma-nature) is pure, then feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also pure; if all-knowing wisdom (sarvākārajñatā, the wisdom of all aspects) is pure, it is because there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because Dharma-nature is pure, the eye base (cakṣurāyatana) is pure; because the eye base is pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the eye base is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because Dharma-nature is pure, the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the ear, nose, tongue, body, and mind bases are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because Dharma-nature is pure, the form base (rūpāyatana) is pure; because the form base is pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the form base is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because Dharma-nature is pure, the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma bases (dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma bases are pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the sound, smell, taste, touch, and dharma bases are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because Dharma-nature is pure, the eye element (cakṣurdhātu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the eye element is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because Dharma-nature is pure, the eye consciousness element (cakṣurvijñānadhātu), as well as eye contact (cakṣuḥsparśa), and the feelings arising from eye contact (cakṣuḥsparśajā vedanā) are pure; and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why is that? If Dharma-nature is pure, if the eye consciousness element and the feelings arising from eye contact are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.』

---

二、無二分、無別、無斷故。

「善現！法定清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若法定清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若法定清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若法定清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本 二、因為沒有二分、沒有差別、沒有斷滅的緣故。

『善現（Subhuti）！因為法性（Dharma-nature）清凈，所以耳界（ear-sphere）清凈；因為耳界清凈，所以一切智智（sarvajnata，一切智慧的智慧）清凈。為什麼呢？如果法性清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。因為法性清凈，所以聲界（sound-sphere）、耳識界（ear-consciousness-sphere）以及耳觸（ear-contact）、耳觸為緣所生的各種感受清凈；因為聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果聲界乃至耳觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。

『善現！因為法性清凈，所以鼻界（nose-sphere）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。因為法性清凈，所以香界（smell-sphere）、鼻識界（nose-consciousness-sphere）以及鼻觸（nose-contact）、鼻觸為緣所生的各種感受清凈；因為香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。

『善現！因為法性清凈，所以舌界（tongue-sphere）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。因為法性清凈，所以味界（taste-sphere）、舌識界（tongue-consciousness-sphere）以及舌觸（tongue-contact）、舌觸為緣所生的各種感受清凈；因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷滅的緣故。

【English Translation】 English version 2. Because there is no duality, no distinction, and no severance.

'Subhuti, because the Dharma-nature (Dharma-nature) is pure, therefore the ear-sphere (ear-sphere) is pure; because the ear-sphere is pure, therefore the sarvajnata (all-knowing wisdom) is pure. Why is that? If the Dharma-nature is pure, if the ear-sphere is pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharma-nature is pure, therefore the sound-sphere (sound-sphere), the ear-consciousness-sphere (ear-consciousness-sphere), and the ear-contact (ear-contact), and the various feelings arising from ear-contact are pure; because the sound-sphere and the various feelings arising from ear-contact are pure, therefore the sarvajnata is pure. Why is that? If the Dharma-nature is pure, if the sound-sphere and the various feelings arising from ear-contact are pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti, because the Dharma-nature is pure, therefore the nose-sphere (nose-sphere) is pure; because the nose-sphere is pure, therefore the sarvajnata is pure. Why is that? If the Dharma-nature is pure, if the nose-sphere is pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharma-nature is pure, therefore the smell-sphere (smell-sphere), the nose-consciousness-sphere (nose-consciousness-sphere), and the nose-contact (nose-contact), and the various feelings arising from nose-contact are pure; because the smell-sphere and the various feelings arising from nose-contact are pure, therefore the sarvajnata is pure. Why is that? If the Dharma-nature is pure, if the smell-sphere and the various feelings arising from nose-contact are pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti, because the Dharma-nature is pure, therefore the tongue-sphere (tongue-sphere) is pure; because the tongue-sphere is pure, therefore the sarvajnata is pure. Why is that? If the Dharma-nature is pure, if the tongue-sphere is pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them. Because the Dharma-nature is pure, therefore the taste-sphere (taste-sphere), the tongue-consciousness-sphere (tongue-consciousness-sphere), and the tongue-contact (tongue-contact), and the various feelings arising from tongue-contact are pure; because the taste-sphere and the various feelings arising from tongue-contact are pure, therefore the sarvajnata is pure. Why is that? If the Dharma-nature is pure, if the taste-sphere and the various feelings arising from tongue-contact are pure, if the sarvajnata is pure, there is no duality, no distinction, and no severance between them.'

---

、無斷故。

「善現！法定清凈故身界清凈，身界清凈故一切智智清凈。何以故？若法定清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故意界清凈，意界清凈故一切智智清凈。何以故？若法定清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若法定清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故地界清凈，地界清凈故一切智智清凈。何以故？若法定清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若法定清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故無明

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為法的本性清凈，所以身界（kayadhatu，構成身體的元素）清凈；因為身界清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為法的本性清凈，身界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以觸界（sparshadhatu，接觸的元素）、身識界（kayavijnanadhatu，身體感知的元素）以及身觸（kayasamsparsha，身體的接觸）、由身觸為緣所生的各種感受清凈；因為觸界乃至由身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，觸界乃至由身觸為緣所生的各種感受清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為法的本性清凈，所以意界（manodhatu，意識的元素）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，意界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以法界（dhammadhatu，法的元素）、意識界（manovijnanadhatu，意識感知的元素）以及意觸（manasamsparsha，意識的接觸）、由意觸為緣所生的各種感受清凈；因為法界乃至由意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，法界乃至由意觸為緣所生的各種感受清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為法的本性清凈，所以地界（prthvidhatu，地的元素）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，地界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以水界（apadhatu，水的元素）、火界（tejodhatu，火的元素）、風界（vayudhatu，風的元素）、空界（akashadhatu，空的元素）、識界（vijnanadhatu，意識的元素）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，水、火、風、空、識界清凈，和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！因為法的本性清凈，所以無明（avidya，無知）

【English Translation】 English version 'Subhuti! Because the nature of Dharma is pure, the body element (kayadhatu) is pure; because the body element is pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? Because the nature of Dharma is pure, the body element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of Dharma is pure, the touch element (sparshadhatu), the body consciousness element (kayavijnanadhatu), and body contact (kayasamsparsha), and the various feelings arising from body contact are pure; because the touch element and the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? Because the nature of Dharma is pure, the touch element and the various feelings arising from body contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of Dharma is pure, the mind element (manodhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? Because the nature of Dharma is pure, the mind element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of Dharma is pure, the dharma element (dhammadhatu), the mind consciousness element (manovijnanadhatu), and mind contact (manasamsparsha), and the various feelings arising from mind contact are pure; because the dharma element and the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? Because the nature of Dharma is pure, the dharma element and the various feelings arising from mind contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of Dharma is pure, the earth element (prthvidhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because the nature of Dharma is pure, the earth element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nature of Dharma is pure, the water element (apadhatu), the fire element (tejodhatu), the wind element (vayudhatu), the space element (akashadhatu), and the consciousness element (vijnanadhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because the nature of Dharma is pure, the water, fire, wind, space, and consciousness elements are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of Dharma is pure, ignorance (avidya) is

---

清凈，無明清凈故一切智智清凈。何以故？若法定清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若法定清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若法定清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若法定清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故內空清凈，內空清凈故一切智智清凈。何以故？若法定清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本： 『清凈，因為無明（avidya，指對實相的無知）清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果法性（dharma-dhatu，指一切法的本性）清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法性清凈，所以行（samskara，指意志活動）、識（vijnana，指意識）、名色（nama-rupa，指身心）、六處（sadayatana，指六根）、觸（sparsha，指根境接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現（Subhuti，佛陀的弟子）！因為法性清凈，所以佈施波羅蜜多（dana-paramita，指佈施的完美）清凈，佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法性清凈，所以凈戒（shila-paramita，指戒律的完美）、安忍（kshanti-paramita，指忍辱的完美）、精進（virya-paramita，指精進的完美）、靜慮（dhyana-paramita，指禪定的完美）、般若波羅蜜多（prajna-paramita，指智慧的完美）清凈，凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為法性清凈，所以內空（adhyatma-shunyata，指內在的空性）清凈，內空清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法性清凈，所以外空（bahirdha-shunyata，指外在的空性）、內外空（adhyatma-bahirdha-shunyata，指內外皆空的空性）、空空（shunyata-shunyata，指空性的空性）、大空（maha-shunyata，指廣大的空性）、勝義空（paramartha-shunyata，指勝義諦的空性）、有為空（samskrita-shunyata，指有為法的空性）、無為空（asamskrita-shunyata，指無為法的空性）、畢竟空（atyanta-shunyata，指究竟的空性）、無際空（anavaragra-shunyata，指無邊際的空性）、散空（anavakara-shunyata，指無散失的空性）、無變異空（prakriti-shunyata，指無變異的空性）、本性空（svabhava-shunyata，指自性的空性）、自相空（svalakshana-shunyata，指自相的空性）、共相空（samanya-lakshana-shunyata，指共相的空性）、一切法空（sarva-dharma-shunyata，指一切法的空性）、不可得空（anupalambha-shunyata，指不可得的空性）、無性空（abhava-shunyata，指無自性的空性）、自性空（prakriti-shunyata，指自性的空性）、無性自性空（abhava-svabhava-shunyata，指無自性的自性的空性）清凈，外空乃至無性自性空清凈，所以一切智智清凈。何

【English Translation】 English version: 'Purity, because of the purity of ignorance (avidya), therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the dharma-nature (dharma-dhatu) is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the dharma-nature is pure, therefore the formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age, death, sorrow, lamentation, pain, grief, and despair are pure. Because the formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti (a disciple of the Buddha)! Because the dharma-nature is pure, therefore the perfection of giving (dana-paramita) is pure, and because the perfection of giving is pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the dharma-nature is pure, therefore the perfections of morality (shila-paramita), patience (kshanti-paramita), vigor (virya-paramita), meditation (dhyana-paramita), and wisdom (prajna-paramita) are pure. Because the perfections of morality up to wisdom are pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the perfections of morality up to wisdom are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because the dharma-nature is pure, therefore the emptiness of the internal (adhyatma-shunyata) is pure, and because the emptiness of the internal is pure, therefore the all-knowing wisdom is pure. Why is that? If the dharma-nature is pure, if the emptiness of the internal is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the dharma-nature is pure, therefore the emptiness of the external (bahirdha-shunyata), the emptiness of both internal and external (adhyatma-bahirdha-shunyata), the emptiness of emptiness (shunyata-shunyata), the great emptiness (maha-shunyata), the emptiness of the ultimate truth (paramartha-shunyata), the emptiness of the conditioned (samskrita-shunyata), the emptiness of the unconditioned (asamskrita-shunyata), the emptiness of the ultimate (atyanta-shunyata), the emptiness of the boundless (anavaragra-shunyata), the emptiness of non-dispersion (anavakara-shunyata), the emptiness of non-alteration (prakriti-shunyata), the emptiness of inherent nature (svabhava-shunyata), the emptiness of self-characteristics (svalakshana-shunyata), the emptiness of general characteristics (samanya-lakshana-shunyata), the emptiness of all dharmas (sarva-dharma-shunyata), the emptiness of non-apprehension (anupalambha-shunyata), the emptiness of non-nature (abhava-shunyata), the emptiness of inherent nature (prakriti-shunyata), and the emptiness of non-inherent nature (abhava-svabhava-shunyata) are pure. Because the emptiness of the external up to the emptiness of non-inherent nature is pure, therefore the all-knowing wisdom is pure. Why

---

以故？若法定清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故真如清凈，真如清凈故一切智智清凈。何以故？若法定清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故法界、法性、不虛妄性、不變異性、平等性、離生性、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若法定清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若法定清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若法定清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若法定清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若法定清凈，若四無量、四無色定清凈，若一切智智清凈

【現代漢語翻譯】 現代漢語譯本： 「這是什麼緣故呢？如果法的自性是清凈的，如果外空乃至無自性性空是清凈的，如果一切智智（Buddha's সর্বজ্ঞতা, the wisdom of a Buddha）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現（Subhuti）！因為法的自性清凈，所以真如（Tathata, suchness）清凈；因為真如清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果真如清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為法的自性清凈，所以法界（Dharmadhatu, the realm of dharma）、法性（Dharmata, the nature of dharma）、不虛妄性（Avitathata, non-deceptiveness）、不變異性（Ananyathata, non-alteration）、平等性（Samata, equality）、離生性（Viviktata, separateness）、法住（Dharmasthiti, the abiding of dharma）、實際（Bhuta-koti, the limit of reality）、虛空界（Akasadhatu, the realm of space）、不思議界（Acintyadhatu, the inconceivable realm）清凈；因為法界乃至不思議界清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果法界乃至不思議界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！因為法的自性清凈，所以苦聖諦（Dukkha Satya, the truth of suffering）清凈；因為苦聖諦清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果苦聖諦清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為法的自性清凈，所以集聖諦（Samudaya Satya, the truth of the origin of suffering）、滅聖諦（Nirodha Satya, the truth of the cessation of suffering）、道聖諦（Magga Satya, the truth of the path to the cessation of suffering）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！因為法的自性清凈，所以四靜慮（Dhyana, four stages of meditative absorption）清凈；因為四靜慮清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果四靜慮清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為法的自性清凈，所以四無量（Apramana, four immeasurables）、四無色定（Arupadhatu, four formless absorptions）清凈；因為四無量、四無色定清凈，所以一切智智清凈。這是什麼緣故呢？如果法的自性清凈，如果四無量、四無色定清凈，如果一切智智清凈

【English Translation】 English version: Why is that? If the intrinsic nature of dharma is pure, if emptiness of the external and even emptiness of self-nature is pure, if the all-knowing wisdom of a Buddha (Sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the intrinsic nature of dharma is pure, so is Suchness (Tathata) pure; because Suchness is pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if Suchness is pure, if the all-knowing wisdom of a Buddha is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of dharma is pure, so are the realm of dharma (Dharmadhatu), the nature of dharma (Dharmata), non-deceptiveness (Avitathata), non-alteration (Ananyathata), equality (Samata), separateness (Viviktata), the abiding of dharma (Dharmasthiti), the limit of reality (Bhuta-koti), the realm of space (Akasadhatu), and the inconceivable realm (Acintyadhatu) pure; because the realm of dharma and even the inconceivable realm are pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if the realm of dharma and even the inconceivable realm are pure, if the all-knowing wisdom of a Buddha is pure, it is because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the intrinsic nature of dharma is pure, so is the noble truth of suffering (Dukkha Satya) pure; because the noble truth of suffering is pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if the noble truth of suffering is pure, if the all-knowing wisdom of a Buddha is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of dharma is pure, so are the noble truth of the origin of suffering (Samudaya Satya), the noble truth of the cessation of suffering (Nirodha Satya), and the noble truth of the path to the cessation of suffering (Magga Satya) pure; because the noble truths of origin, cessation, and path are pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom of a Buddha is pure, it is because there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the intrinsic nature of dharma is pure, so are the four stages of meditative absorption (Dhyana) pure; because the four stages of meditative absorption are pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if the four stages of meditative absorption are pure, if the all-knowing wisdom of a Buddha is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of dharma is pure, so are the four immeasurables (Apramana) and the four formless absorptions (Arupadhatu) pure; because the four immeasurables and the four formless absorptions are pure, so is the all-knowing wisdom of a Buddha pure. Why is that? If the intrinsic nature of dharma is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom of a Buddha is pure

---

，無二、無二分、無別、無斷故。

「善現！法定清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若法定清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若法定清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若法定清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若法定清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若法定清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若法定清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善

【現代漢語翻譯】 現代漢語譯本：沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。 『善現（Subhuti）！因為法性（Dharma-nature）清凈，所以八解脫（eight liberations）清凈；因為八解脫清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果法性清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。因為法性清凈，所以八勝處（eight mastery）、九次第定（nine successive abidings）、十遍處（ten kasinas）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。 『善現！因為法性清凈，所以四念住（four foundations of mindfulness）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。因為法性清凈，所以四正斷（four right exertions）、四神足（four bases of magical power）、五根（five roots）、五力（five powers）、七等覺支（seven factors of enlightenment）、八聖道支（eightfold noble path）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。 『善現！因為法性清凈，所以空解脫門（emptiness liberation door）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。因為法性清凈，所以無相（signlessness）、無愿（wishlessness）解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元分割，沒有差別，沒有斷滅的緣故。

【English Translation】 English version: Because there is no duality, no division into two, no difference, and no cessation. 'Subhuti! Because the Dharma-nature (Dharma-nature) is pure, therefore the eight liberations (eight liberations) are pure; because the eight liberations are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the Dharma-nature is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them. Because the Dharma-nature is pure, therefore the eight masteries (eight mastery), the nine successive abidings (nine successive abidings), and the ten kasinas (ten kasinas) are pure; because the eight masteries, the nine successive abidings, and the ten kasinas are pure, therefore the all-knowing wisdom is pure. Why is that? If the Dharma-nature is pure, if the eight masteries, the nine successive abidings, and the ten kasinas are pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them.' 'Subhuti! Because the Dharma-nature is pure, therefore the four foundations of mindfulness (four foundations of mindfulness) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is pure. Why is that? If the Dharma-nature is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them. Because the Dharma-nature is pure, therefore the four right exertions (four right exertions), the four bases of magical power (four bases of magical power), the five roots (five roots), the five powers (five powers), the seven factors of enlightenment (seven factors of enlightenment), and the eightfold noble path (eightfold noble path) are pure; because the four right exertions up to the eightfold noble path are pure, therefore the all-knowing wisdom is pure. Why is that? If the Dharma-nature is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them.' 'Subhuti! Because the Dharma-nature is pure, therefore the emptiness liberation door (emptiness liberation door) is pure; because the emptiness liberation door is pure, therefore the all-knowing wisdom is pure. Why is that? If the Dharma-nature is pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them. Because the Dharma-nature is pure, therefore the signlessness (signlessness) and wishlessness (wishlessness) liberation doors are pure; because the signlessness and wishlessness liberation doors are pure, therefore the all-knowing wisdom is pure. Why is that? If the Dharma-nature is pure, if the signlessness and wishlessness liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division into two, no difference, and no cessation between them.'

---

現！法定清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若法定清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若法定清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若法定清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若法定清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若法定清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若法定清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若法定清凈，若恒住舍性清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為法的本性清凈，所以菩薩的十地（Bodhisattva』s Ten Stages）清凈；因為菩薩的十地清凈，所以一切智智（Sarvajnata，一切智慧的智慧）清凈。為什麼呢？因為法的本性清凈，菩薩的十地清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法的本性清凈，所以五眼（Five Eyes）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，五眼清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以六神通（Six Supernormal Powers）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，六神通清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法的本性清凈，所以佛的十力（Ten Powers of a Buddha）清凈；因為佛的十力清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，佛的十力清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以四無所畏（Four Fearlessnesses）、四無礙解（Four Unimpeded Knowledges）、大慈（Great Loving-kindness）、大悲（Great Compassion）、大喜（Great Joy）、大舍（Great Equanimity）、十八佛不共法（Eighteen Unique Qualities of a Buddha）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，四無所畏乃至十八佛不共法清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法的本性清凈，所以無忘失法（Non-forgetfulness of Dharma）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，無忘失法清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為法的本性清凈，所以恒住舍性（Constant Dwelling in Equanimity）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為法的本性清凈，恒住舍性清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』

【English Translation】 English version: 'Subhuti! Because the intrinsic nature of Dharma is pure, the Bodhisattva's Ten Stages are pure; because the Bodhisattva's Ten Stages are pure, Sarvajnata (all-knowing wisdom) is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Bodhisattva's Ten Stages are pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the intrinsic nature of Dharma is pure, the Five Eyes are pure; because the Five Eyes are pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Five Eyes are pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of Dharma is pure, the Six Supernormal Powers are pure; because the Six Supernormal Powers are pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Six Supernormal Powers are pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the intrinsic nature of Dharma is pure, the Ten Powers of a Buddha are pure; because the Ten Powers of a Buddha are pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Ten Powers of a Buddha are pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of Dharma is pure, the Four Fearlessnesses, the Four Unimpeded Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, and the Eighteen Unique Qualities of a Buddha are pure; because the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha are pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha are pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the intrinsic nature of Dharma is pure, the Non-forgetfulness of Dharma is pure; because the Non-forgetfulness of Dharma is pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Non-forgetfulness of Dharma is pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the intrinsic nature of Dharma is pure, the Constant Dwelling in Equanimity is pure; because the Constant Dwelling in Equanimity is pure, Sarvajnata is pure. Why is that? Because the intrinsic nature of Dharma is pure, the Constant Dwelling in Equanimity is pure, and Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.'

---

凈，無二、無二分、無別、無斷故。

「善現！法定清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若法定清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若法定清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若法定清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若法定清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若法定清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。法定清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若法定清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故獨覺菩提清凈，獨覺菩提清凈故一

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！法性（Dharma-nature）是清凈的，沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為法性清凈，所以一切智（Sarvajnata）清凈；因為一切智清凈，所以一切智智（Sarvajnana-jnana）清凈。為什麼呢？如果法性清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為法性清凈，所以道相智（Marga-jnana）、一切相智（Sarvakarajnata）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為法性清凈，所以一切陀羅尼門（Dharani-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為法性清凈，所以一切三摩地門（Samadhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為法性清凈，所以預流果（Srota-apatti-phala）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。因為法性清凈，所以一來果（Sakrdagami-phala）、不還果（Anagami-phala）、阿羅漢果（Arhat-phala）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果法性清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二元性的分割、沒有差別、沒有斷滅。』 『善現！因為法性清凈，所以獨覺菩提（Pratyekabuddha-bodhi）清凈；因為獨覺菩提清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Dharma-nature is pure, without duality, without division of duality, without difference, without cessation.' 'Subhuti! Because Dharma-nature is pure, therefore all-knowledge (Sarvajnata) is pure; because all-knowledge is pure, therefore all-knowledge of all-knowledge (Sarvajnana-jnana) is pure. Why is that? If Dharma-nature is pure, if all-knowledge is pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them. Because Dharma-nature is pure, therefore knowledge of the path (Marga-jnana) and knowledge of all aspects (Sarvakarajnata) are pure; because knowledge of the path and knowledge of all aspects are pure, therefore all-knowledge of all-knowledge is pure. Why is that? If Dharma-nature is pure, if knowledge of the path and knowledge of all aspects are pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them.' 'Subhuti! Because Dharma-nature is pure, therefore all entrances to Dharani (Dharani-mukha) are pure; because all entrances to Dharani are pure, therefore all-knowledge of all-knowledge is pure. Why is that? If Dharma-nature is pure, if all entrances to Dharani are pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them. Because Dharma-nature is pure, therefore all entrances to Samadhi (Samadhi-mukha) are pure; because all entrances to Samadhi are pure, therefore all-knowledge of all-knowledge is pure. Why is that? If Dharma-nature is pure, if all entrances to Samadhi are pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them.' 'Subhuti! Because Dharma-nature is pure, therefore the fruit of stream-entry (Srota-apatti-phala) is pure; because the fruit of stream-entry is pure, therefore all-knowledge of all-knowledge is pure. Why is that? If Dharma-nature is pure, if the fruit of stream-entry is pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them. Because Dharma-nature is pure, therefore the fruit of once-returner (Sakrdagami-phala), the fruit of non-returner (Anagami-phala), and the fruit of Arhat (Arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, therefore all-knowledge of all-knowledge is pure. Why is that? If Dharma-nature is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of Arhat are pure, if all-knowledge of all-knowledge is pure, there is no duality, no division of duality, no difference, no cessation between them.' 'Subhuti! Because Dharma-nature is pure, therefore the Bodhi of a Pratyekabuddha (Pratyekabuddha-bodhi) is pure; because the Bodhi of a Pratyekabuddha is pure, therefore all-knowledge of all-knowledge is pure.

---

切智智清凈。何以故？若法定清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若法定清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法定清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若法定清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十一

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十

「複次，善現！法住清凈故色清凈，色清凈故一切智智清凈。何以故？若法住清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若法住清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故眼處清凈，眼處清凈故一切智智清凈。何以故

【現代漢語翻譯】 現代漢語譯本 一切智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果法的自性（法定）是清凈的，如果獨覺菩提（獨覺菩提）是清凈的，如果一切智慧的智慧（一切智智）是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現（Subhuti）！因為法的自性（法定）是清凈的，所以一切菩薩摩訶薩的修行是清凈的，一切菩薩摩訶薩的修行是清凈的，所以一切智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果法的自性（法定）是清凈的，如果一切菩薩摩訶薩的修行是清凈的，如果一切智慧的智慧（一切智智）是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現（Subhuti）！因為法的自性（法定）是清凈的，所以諸佛的無上正等菩提（諸佛無上正等菩提）是清凈的，諸佛的無上正等菩提（諸佛無上正等菩提）是清凈的，所以一切智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果法的自性（法定）是清凈的，如果諸佛的無上正等菩提（諸佛無上正等菩提）是清凈的，如果一切智慧的智慧（一切智智）是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』

《大般若波羅蜜多經》卷第二百二十 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百二十一

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十

『再者，善現（Subhuti）！因為法住（法住）是清凈的，所以色（色）是清凈的，色（色）是清凈的，所以一切智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果法住（法住）是清凈的，如果色（色）是清凈的，如果一切智慧的智慧（一切智智）是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法住（法住）是清凈的，所以受（受）、想（想）、行（行）、識（識）是清凈的，受（受）、想（想）、行（行）、識（識）是清凈的，所以一切智慧的智慧（一切智智）是清凈的。為什麼呢？因為如果法住（法住）是清凈的，如果受（受）、想（想）、行（行）、識（識）是清凈的，如果一切智慧的智慧（一切智智）是清凈的，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現（Subhuti）！因為法住（法住）是清凈的，所以眼處（眼處）是清凈的，眼處（眼處）是清凈的，所以一切智慧的智慧（一切智智）是清凈的。為什麼呢？

【English Translation】 English version The wisdom of all wisdom (Sarvajnata) is pure. Why? Because if the nature of Dharma (Dharma-nature) is pure, if the Pratyekabuddha Bodhi (Pratyekabuddha Bodhi) is pure, if the wisdom of all wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the nature of Dharma (Dharma-nature) is pure, the practice of all Bodhisattva-Mahasattvas is pure, and because the practice of all Bodhisattva-Mahasattvas is pure, the wisdom of all wisdom (Sarvajnata) is pure. Why? Because if the nature of Dharma (Dharma-nature) is pure, if the practice of all Bodhisattva-Mahasattvas is pure, if the wisdom of all wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the nature of Dharma (Dharma-nature) is pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure, and because the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure, the wisdom of all wisdom (Sarvajnata) is pure. Why? Because if the nature of Dharma (Dharma-nature) is pure, if the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure, if the wisdom of all wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them.'

The Great Perfection of Wisdom Sutra, Scroll 220 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 221

Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Section 40 of the First Part, Difficult to Believe and Understand

'Furthermore, Subhuti! Because the abiding of Dharma (Dharma-sthiti) is pure, form (Rupa) is pure, and because form (Rupa) is pure, the wisdom of all wisdom (Sarvajnata) is pure. Why? Because if the abiding of Dharma (Dharma-sthiti) is pure, if form (Rupa) is pure, if the wisdom of all wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them. Because the abiding of Dharma (Dharma-sthiti) is pure, feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are pure, and because feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are pure, the wisdom of all wisdom (Sarvajnata) is pure. Why? Because if the abiding of Dharma (Dharma-sthiti) is pure, if feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are pure, if the wisdom of all wisdom (Sarvajnata) is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the abiding of Dharma (Dharma-sthiti) is pure, the eye-base (Caksu-ayatana) is pure, and because the eye-base (Caksu-ayatana) is pure, the wisdom of all wisdom (Sarvajnata) is pure. Why?'

---

？若法住清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若法住清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故色處清凈，色處清凈故一切智智清凈。何以故？若法住清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若法住清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若法住清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若法住清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果法的住處（Dharma-sthiti，指法的本性或規律）是清凈的，那麼眼處（cakṣur-āyatana，指眼睛的感官功能）就是清凈的，如果一切智智（sarvajñatā-jñāna，指佛陀的智慧）是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為法的住處清凈，所以耳、鼻、舌、身、意處（śrotra-ghrāṇa-jihvā-kāya-mana-āyatana，指耳、鼻、舌、身、意的感官功能）是清凈的，因為耳、鼻、舌、身、意處清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為法的住處清凈，所以色處（rūpa-āyatana，指視覺對像）是清凈的，因為色處清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果色處清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為法的住處清凈，所以聲、香、味、觸、法處（śabda-gandha-rasa-spraṣṭavya-dharma-āyatana，指聲音、氣味、味道、觸感、思想的感官對像）是清凈的，因為聲、香、味、觸、法處清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為法的住處清凈，所以眼界（cakṣur-dhātu，指眼睛的感官界）是清凈的，因為眼界清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果眼界清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為法的住處清凈，所以眼識界（cakṣur-vijñāna-dhātu，指眼睛的意識界）以及眼觸（cakṣuḥ-sparśa，指眼睛的接觸）和以眼觸為緣所生的諸受（cakṣuḥ-sparśa-pratyayā vedanā，指由眼睛接觸產生的感受）是清凈的，乃至以眼觸為緣所生的諸受清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果乃至以眼觸為緣所生的諸受清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為法的住處清凈，所以耳界（śrotra-dhātu，指耳朵的感官界）是清凈的，因為耳界清凈，所以一切智智是清凈的。為什麼呢？如果法的住處清凈，如果耳界清凈，如果一切智智清凈，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。

【English Translation】 English version 『Subhuti! If the abiding of Dharma (Dharma-sthiti, referring to the nature or law of Dharma) is pure, then the eye-base (cakṣur-āyatana, referring to the sensory function of the eye) is pure, and if the all-knowing wisdom (sarvajñatā-jñāna, referring to the wisdom of the Buddha) is pure, because there is no duality, no division, no difference, and no discontinuity between them. Because the abiding of Dharma is pure, the ear, nose, tongue, body, and mind bases (śrotra-ghrāṇa-jihvā-kāya-mana-āyatana, referring to the sensory functions of ear, nose, tongue, body, and mind) are pure, and because the ear, nose, tongue, body, and mind bases are pure, the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if the ear, nose, tongue, body, and mind bases are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the abiding of Dharma is pure, the form-base (rūpa-āyatana, referring to visual objects) is pure, and because the form-base is pure, the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if the form-base is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them. Because the abiding of Dharma is pure, the sound, smell, taste, touch, and dharma bases (śabda-gandha-rasa-spraṣṭavya-dharma-āyatana, referring to the sensory objects of sound, smell, taste, touch, and thought) are pure, and because the sound, smell, taste, touch, and dharma bases are pure, the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if the sound, smell, taste, touch, and dharma bases are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the abiding of Dharma is pure, the eye-element (cakṣur-dhātu, referring to the sensory realm of the eye) is pure, and because the eye-element is pure, the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if the eye-element is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them. Because the abiding of Dharma is pure, the eye-consciousness element (cakṣur-vijñāna-dhātu, referring to the consciousness realm of the eye), as well as eye-contact (cakṣuḥ-sparśa, referring to the contact of the eye) and the feelings arising from eye-contact (cakṣuḥ-sparśa-pratyayā vedanā, referring to the feelings arising from eye contact) are pure, and even the feelings arising from eye-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if even the feelings arising from eye-contact are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the abiding of Dharma is pure, the ear-element (śrotra-dhātu, referring to the sensory realm of the ear) is pure, and because the ear-element is pure, the all-knowing wisdom is pure. Why is that? If the abiding of Dharma is pure, if the ear-element is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no discontinuity between them.』

---

斷故。法住清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若法住清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若法住清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故身界清凈，身界清凈故一切智智清凈。何以故？若法住清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故

【現代漢語翻譯】 現代漢語譯本 因此，當法的住立（Dharma-sthiti）清凈時，聲界（Śabda-dhātu）、耳識界（Śrotra-vijñāna-dhātu）以及耳觸（Śrotra-sparśa）、耳觸為緣所生的諸受（Śrotra-sparśa-pratyaya-vedanā）也清凈。由於聲界乃至耳觸為緣所生的諸受清凈，所以一切智智（Sarvākāra-jñatā）也清凈。為什麼呢？因為當法的住立清凈，聲界乃至耳觸為緣所生的諸受清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhūti）！當法的住立清凈時，鼻界（Ghrāṇa-dhātu）清凈，鼻界清凈所以一切智智清凈。為什麼呢？因為當法的住立清凈，鼻界清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。當法的住立清凈時，香界（Gandha-dhātu）、鼻識界（Ghrāṇa-vijñāna-dhātu）以及鼻觸（Ghrāṇa-sparśa）、鼻觸為緣所生的諸受（Ghrāṇa-sparśa-pratyaya-vedanā）也清凈。由於香界乃至鼻觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？因為當法的住立清凈，香界乃至鼻觸為緣所生的諸受清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！當法的住立清凈時，舌界（Jihvā-dhātu）清凈，舌界清凈所以一切智智清凈。為什麼呢？因為當法的住立清凈，舌界清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。當法的住立清凈時，味界（Rasa-dhātu）、舌識界（Jihvā-vijñāna-dhātu）以及舌觸（Jihvā-sparśa）、舌觸為緣所生的諸受（Jihvā-sparśa-pratyaya-vedanā）也清凈。由於味界乃至舌觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？因為當法的住立清凈，味界乃至舌觸為緣所生的諸受清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現！當法的住立清凈時，身界（Kāya-dhātu）清凈，身界清凈所以一切智智清凈。為什麼呢？因為當法的住立清凈，身界清凈，以及一切智智清凈時，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。當法的住立清凈時，

【English Translation】 English version Therefore, when the abiding of Dharma (Dharma-sthiti) is pure, the sound realm (Śabda-dhātu), the ear consciousness realm (Śrotra-vijñāna-dhātu), and ear contact (Śrotra-sparśa), as well as the feelings arising from ear contact (Śrotra-sparśa-pratyaya-vedanā), are also pure. Because the sound realm and the feelings arising from ear contact are pure, the all-knowing wisdom (Sarvākāra-jñatā) is also pure. Why is this so? Because when the abiding of Dharma is pure, the sound realm and the feelings arising from ear contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 『Subhūti! When the abiding of Dharma is pure, the nose realm (Ghrāṇa-dhātu) is pure, and because the nose realm is pure, the all-knowing wisdom is pure. Why is this so? Because when the abiding of Dharma is pure, the nose realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. When the abiding of Dharma is pure, the smell realm (Gandha-dhātu), the nose consciousness realm (Ghrāṇa-vijñāna-dhātu), and nose contact (Ghrāṇa-sparśa), as well as the feelings arising from nose contact (Ghrāṇa-sparśa-pratyaya-vedanā), are also pure. Because the smell realm and the feelings arising from nose contact are pure, the all-knowing wisdom is also pure. Why is this so? Because when the abiding of Dharma is pure, the smell realm and the feelings arising from nose contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.』 『Subhūti! When the abiding of Dharma is pure, the tongue realm (Jihvā-dhātu) is pure, and because the tongue realm is pure, the all-knowing wisdom is pure. Why is this so? Because when the abiding of Dharma is pure, the tongue realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. When the abiding of Dharma is pure, the taste realm (Rasa-dhātu), the tongue consciousness realm (Jihvā-vijñāna-dhātu), and tongue contact (Jihvā-sparśa), as well as the feelings arising from tongue contact (Jihvā-sparśa-pratyaya-vedanā), are also pure. Because the taste realm and the feelings arising from tongue contact are pure, the all-knowing wisdom is also pure. Why is this so? Because when the abiding of Dharma is pure, the taste realm and the feelings arising from tongue contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them.』 『Subhūti! When the abiding of Dharma is pure, the body realm (Kāya-dhātu) is pure, and because the body realm is pure, the all-knowing wisdom is pure. Why is this so? Because when the abiding of Dharma is pure, the body realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. When the abiding of Dharma is pure,

---

觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故意界清凈，意界清凈故一切智智清凈。何以故？若法住清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若法住清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故地界清凈，地界清凈故一切智智清凈。何以故？若法住清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若法住清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故無明清凈，無明清凈故一切智智清凈。何以故？若法住清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故行、識、名色、六處、觸、受、愛、取、有、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！觸界（sparśadhātu，指觸覺的界限）、身識界（kāyavijñānadhātu，指身體的意識界限）以及身觸（kāyasparśa，指身體的接觸）、身觸為緣所生諸受（kāyasparśajā vedanā，指由身體接觸產生的各種感受）清凈，觸界乃至身觸為緣所生諸受清凈故，一切智智（sarvākārajñatā，指對一切事物、一切方面的智慧）清凈。為什麼呢？如果法住（dharmasthiti，指法的存在狀態）清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。 『善現！法住清凈故，意界（manodhātu，指意識的界限）清凈，意界清凈故，一切智智清凈。為什麼呢？如果法住清凈，如果意界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。法住清凈故，法界（dharmadhātu，指法的界限）、意識界（manovijñānadhātu，指意識的意識界限）以及意觸（manasparśa，指意識的接觸）、意觸為緣所生諸受（manasparśajā vedanā，指由意識接觸產生的各種感受）清凈，法界乃至意觸為緣所生諸受清凈故，一切智智清凈。為什麼呢？如果法住清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。 『善現！法住清凈故，地界（pṛthivīdhātu，指地元素的界限）清凈，地界清凈故，一切智智清凈。為什麼呢？如果法住清凈，如果地界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。法住清凈故，水界（ābdhātu，指水元素的界限）、火界（tejodhātu，指火元素的界限）、風界（vāyudhātu，指風元素的界限）、空界（ākāśadhātu，指空間的界限）、識界（vijñānadhātu，指意識的界限）清凈，水、火、風、空、識界清凈故，一切智智清凈。為什麼呢？如果法住清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。 『善現！法住清凈故，無明（avidyā，指無知）清凈，無明清凈故，一切智智清凈。為什麼呢？如果法住清凈，如果無明清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷故。法住清凈故，行（saṃskāra，指行為）、識（vijñāna，指意識）、名色（nāmarūpa，指精神和物質）、六處（ṣaḍāyatana，指六種感官）、觸（sparśa，指接觸）、受（vedanā，指感受）、愛（tṛṣṇā，指渴愛）、取（upādāna，指執取）、有（bhava，指存在）

【English Translation】 English version 『Subhuti! The purity of the touch element (sparśadhātu), the body consciousness element (kāyavijñānadhātu), and bodily contact (kāyasparśa), and the feelings born of bodily contact (kāyasparśajā vedanā), because of the purity of the touch element up to the feelings born of bodily contact, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the abiding of dharma (dharmasthiti) is pure, if the touch element up to the feelings born of bodily contact are pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. 『Subhuti! Because the abiding of dharma is pure, the mind element (manodhātu) is pure, and because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if the mind element is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. Because the abiding of dharma is pure, the dharma element (dharmadhātu), the mind consciousness element (manovijñānadhātu), and mental contact (manasparśa), and the feelings born of mental contact (manasparśajā vedanā) are pure, and because the dharma element up to the feelings born of mental contact are pure, the all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if the dharma element up to the feelings born of mental contact are pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. 『Subhuti! Because the abiding of dharma is pure, the earth element (pṛthivīdhātu) is pure, and because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if the earth element is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. Because the abiding of dharma is pure, the water element (ābdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure, and because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. 『Subhuti! Because the abiding of dharma is pure, ignorance (avidyā) is pure, and because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if ignorance is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, without severance. Because the abiding of dharma is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava),

---

生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若法住清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若法住清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若法住清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故內空清凈，內空清凈故一切智智清凈。何以故？若法住清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若法住清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故真如清凈，真如清凈故一切智智清凈。何以故？

【現代漢語翻譯】 現代漢語譯本：生、老、死、憂愁、悲嘆、痛苦、憂慮、煩惱的清凈，行為乃至老、死、憂愁、悲嘆、痛苦、憂慮、煩惱的清凈，因此一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果法住（dharmasthiti，指法的本性）清凈，如果行為乃至老、死、憂愁、悲嘆、痛苦、憂慮、煩惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！法住清凈的緣故，佈施波羅蜜多（dānapāramitā，指佈施的完美）清凈，佈施波羅蜜多清凈的緣故，一切智智清凈。為什麼呢？如果法住清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。法住清凈的緣故，凈戒（śīla，指戒律）、安忍（kṣānti，指忍辱）、精進（vīrya，指精進）、靜慮（dhyāna，指禪定）、般若波羅蜜多（prajñāpāramitā，指智慧的完美）清凈，凈戒乃至般若波羅蜜多清凈的緣故，一切智智清凈。為什麼呢？如果法住清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！法住清凈的緣故，內空（adhyātmaśūnyatā，指內在的空性）清凈，內空清凈的緣故，一切智智清凈。為什麼呢？如果法住清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。法住清凈的緣故，外空（bahirdhāśūnyatā，指外在的空性）、內外空（adhyātmabahirdhāśūnyatā，指內外皆空的空性）、空空（śūnyatāśūnyatā，指空性的空性）、大空（mahāśūnyatā，指廣大的空性）、勝義空（paramārthaśūnyatā，指勝義諦的空性）、有為空（saṃskṛtaśūnyatā，指有為法的空性）、無為空（asaṃskṛtaśūnyatā，指無為法的空性）、畢竟空（atyantaśūnyatā，指究竟的空性）、無際空（anavarāgraśūnyatā，指無邊際的空性）、散空（anavakāraśūnyatā，指無散亂的空性）、無變異空（avipariṇāmaśūnyatā，指無變異的空性）、本性空（prakṛtiśūnyatā，指本性的空性）、自相空（svalakṣaṇaśūnyatā，指自性的空性）、共相空（sāmanyalakṣaṇaśūnyatā，指共性的空性）、一切法空（sarvadharmaśūnyatā，指一切法的空性）、不可得空（anupalambhaśūnyatā，指不可得的空性）、無性空（abhāvaśūnyatā，指無自性的空性）、自性空（svabhāvaśūnyatā，指自性的空性）、無性自性空（abhāvasvabhāvaśūnyatā，指無自性的自性的空性）清凈，外空乃至無性自性空清凈的緣故，一切智智清凈。為什麼呢？如果法住清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！法住清凈的緣故，真如（tathatā，指事物的真實本性）清凈，真如清凈的緣故，一切智智清凈。為什麼呢？

【English Translation】 English version: The purity of birth, old age, death, sorrow, lamentation, pain, grief, and despair; the purity of actions up to old age, death, sorrow, lamentation, pain, grief, and despair; therefore, the purity of all-knowing wisdom (sarvajnata). Why? Because if the abiding of dharma (dharmasthiti) is pure, if actions up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the abiding of dharma is pure, the perfection of giving (dānapāramitā) is pure, and because the perfection of giving is pure, all-knowing wisdom is pure. Why? Because if the abiding of dharma is pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the abiding of dharma is pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñāpāramitā) are pure; and because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why? Because if the abiding of dharma is pure, if the perfections of morality up to wisdom are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the abiding of dharma is pure, inner emptiness (adhyātmaśūnyatā) is pure, and because inner emptiness is pure, all-knowing wisdom is pure. Why? Because if the abiding of dharma is pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the abiding of dharma is pure, outer emptiness (bahirdhāśūnyatā), emptiness of both inner and outer (adhyātmabahirdhāśūnyatā), emptiness of emptiness (śūnyatāśūnyatā), great emptiness (mahāśūnyatā), emptiness of the ultimate meaning (paramārthaśūnyatā), emptiness of the conditioned (saṃskṛtaśūnyatā), emptiness of the unconditioned (asaṃskṛtaśūnyatā), ultimate emptiness (atyantaśūnyatā), emptiness without beginning or end (anavarāgraśūnyatā), emptiness of dispersion (anavakāraśūnyatā), emptiness of non-change (avipariṇāmaśūnyatā), emptiness of inherent nature (prakṛtiśūnyatā), emptiness of self-nature (svalakṣaṇaśūnyatā), emptiness of common nature (sāmanyalakṣaṇaśūnyatā), emptiness of all dharmas (sarvadharmaśūnyatā), emptiness of non-apprehension (anupalambhaśūnyatā), emptiness of non-existence (abhāvaśūnyatā), emptiness of self-nature (svabhāvaśūnyatā), and emptiness of non-existence of self-nature (abhāvasvabhāvaśūnyatā) are pure; and because outer emptiness up to the emptiness of non-existence of self-nature are pure, all-knowing wisdom is pure. Why? Because if the abiding of dharma is pure, if outer emptiness up to the emptiness of non-existence of self-nature are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the abiding of dharma is pure, suchness (tathatā) is pure, and because suchness is pure, all-knowing wisdom is pure. Why?'

---

若法住清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故法界、法性、不虛妄性、不變異性、平等性、離生性、法定、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若法住清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若法住清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若法住清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若法住清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若法住清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若法住清凈，若八解脫清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本 如果法的安住（Dharma-sthiti）是清凈的，如果真如（Tathata）是清凈的，如果一切智智（Sarvajnata）是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法的安住是清凈的，所以法界（Dharmadhatu）、法性（Dharmata）、不虛妄性（Avitathata）、不變異性（Ananyathata）、平等性（Samata）、離生性（Viviktata）、法定（Dharmasthiti）、實際（Bhuta-koti）、虛空界（Akasadhatu）、不可思議界（Acintyadhatu）都是清凈的。因為法界乃至不可思議界是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果法界乃至不可思議界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現（Subhuti）！因為法的安住是清凈的，所以苦聖諦（Duhkha Satya）是清凈的，因為苦聖諦是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果苦聖諦是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法的安住是清凈的，所以集聖諦（Samudaya Satya）、滅聖諦（Nirodha Satya）、道聖諦（Marga Satya）是清凈的，因為集、滅、道聖諦是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果集、滅、道聖諦是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為法的安住是清凈的，所以四靜慮（Dhyana）是清凈的，因為四靜慮是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果四靜慮是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為法的安住是清凈的，所以四無量（Apramana）、四無色定（Arupadhatu Samapatti）是清凈的，因為四無量、四無色定是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果四無量、四無色定是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為法的安住是清凈的，所以八解脫（Vimoksha）是清凈的，因為八解脫是清凈的，所以一切智智是清凈的。為什麼呢？如果法的安住是清凈的，如果八解脫是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性

【English Translation】 English version If the abiding of Dharma (Dharma-sthiti) is pure, if Suchness (Tathata) is pure, if the Omniscience (Sarvajnata) is pure, there is no duality, no division, no difference, and no severance between them. Because the abiding of Dharma is pure, the Dharma Realm (Dharmadhatu), the Nature of Dharma (Dharmata), Non-falsity (Avitathata), Non-alteration (Ananyathata), Equality (Samata), Separation from Birth (Viviktata), the Fixed Law (Dharmasthiti), the Limit of Reality (Bhuta-koti), the Space Realm (Akasadhatu), and the Inconceivable Realm (Acintyadhatu) are pure. Because the Dharma Realm up to the Inconceivable Realm are pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Dharma Realm up to the Inconceivable Realm are pure, if the Omniscience is pure, there is no duality, no division, no difference, and no severance between them. 『Subhuti! Because the abiding of Dharma is pure, the Noble Truth of Suffering (Duhkha Satya) is pure, and because the Noble Truth of Suffering is pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Noble Truth of Suffering is pure, if the Omniscience is pure, there is no duality, no division, no difference, and no severance between them. Because the abiding of Dharma is pure, the Noble Truth of Origin (Samudaya Satya), the Noble Truth of Cessation (Nirodha Satya), and the Noble Truth of the Path (Marga Satya) are pure, and because the Noble Truth of Origin, Cessation, and Path are pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Noble Truth of Origin, Cessation, and Path are pure, if the Omniscience is pure, there is no duality, no division, no difference, and no severance between them. 『Subhuti! Because the abiding of Dharma is pure, the Four Dhyanas (Dhyana) are pure, and because the Four Dhyanas are pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Four Dhyanas are pure, if the Omniscience is pure, there is no duality, no division, no difference, and no severance between them. Because the abiding of Dharma is pure, the Four Immeasurables (Apramana) and the Four Formless Absorptions (Arupadhatu Samapatti) are pure, and because the Four Immeasurables and the Four Formless Absorptions are pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the Omniscience is pure, there is no duality, no division, no difference, and no severance between them. 『Subhuti! Because the abiding of Dharma is pure, the Eight Liberations (Vimoksha) are pure, and because the Eight Liberations are pure, the Omniscience is pure. Why? If the abiding of Dharma is pure, if the Eight Liberations are pure, if the Omniscience is pure, there is no duality, no division

---

、無別、無斷故。法住清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若法住清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若法住清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若法住清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若法住清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若法住清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若法住清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為法住（Dharma-sthiti，法的住立）清凈，所以八勝處（Asta-abhibhayatana，八種克服處）、九次第定（Navanupurva-vihara-samapatti，九種次第的禪定）、十遍處（Dasa-krtasna-ayatana，十種遍一切處的禪定）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智（Sarvajnata-jnana，對一切事物無礙的智慧）清凈。為什麼呢？因為法住清凈，與八勝處、九次第定、十遍處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法住清凈，所以四念住（Catur-smrtyupasthana，四種念住）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為法住清凈，與四念住清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法住清凈，所以四正斷（Catu-samyak-pradhana，四種正勤）、四神足（Catur-rddhi-pada，四種神足）、五根（Panca-indriya，五種根）、五力（Panca-bala，五種力）、七等覺支（Sapta-bodhyanga，七種覺悟的因素）、八聖道支（Aryastangika-marga，八種聖道）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為法住清凈，與四正斷乃至八聖道支清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法住清凈，所以空解脫門（Sunyata-vimoksa-mukha，空性的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？因為法住清凈，與空解脫門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為法住清凈，所以無相解脫門（Animitta-vimoksa-mukha，無相的解脫之門）、無愿解脫門（Apranihita-vimoksa-mukha，無愿的解脫之門）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為法住清凈，與無相、無愿解脫門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為法住清凈，所以菩薩十地（Bodhisattva-bhumi，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為法住清凈，與菩薩十地清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！法住

【English Translation】 English version 'Subhuti! Because the Dharma-sthiti (abiding of Dharma) is pure, therefore the Asta-abhibhayatana (eight overcoming bases), Navanupurva-vihara-samapatti (nine successive abidings), and Dasa-krtasna-ayatana (ten all-encompassing bases) are pure; because the eight overcoming bases, nine successive abidings, and ten all-encompassing bases are pure, therefore the Sarvajnata-jnana (wisdom of all-knowing) is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the eight overcoming bases, nine successive abidings, and ten all-encompassing bases, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity.' 'Subhuti! Because the Dharma-sthiti is pure, therefore the Catur-smrtyupasthana (four foundations of mindfulness) are pure; because the four foundations of mindfulness are pure, therefore the Sarvajnata-jnana is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the four foundations of mindfulness, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity. Because the Dharma-sthiti is pure, therefore the Catu-samyak-pradhana (four right exertions), Catur-rddhi-pada (four bases of magical power), Panca-indriya (five faculties), Panca-bala (five powers), Sapta-bodhyanga (seven factors of enlightenment), and Aryastangika-marga (eightfold noble path) are pure; because the four right exertions up to the eightfold noble path are pure, therefore the Sarvajnata-jnana is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the four right exertions up to the eightfold noble path, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity.' 'Subhuti! Because the Dharma-sthiti is pure, therefore the Sunyata-vimoksa-mukha (gate of liberation of emptiness) is pure; because the gate of liberation of emptiness is pure, therefore the Sarvajnata-jnana is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the gate of liberation of emptiness, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity. Because the Dharma-sthiti is pure, therefore the Animitta-vimoksa-mukha (gate of liberation of signlessness) and Apranihita-vimoksa-mukha (gate of liberation of wishlessness) are pure; because the gates of liberation of signlessness and wishlessness are pure, therefore the Sarvajnata-jnana is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the gates of liberation of signlessness and wishlessness, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity.' 'Subhuti! Because the Dharma-sthiti is pure, therefore the Bodhisattva-bhumi (ten stages of a Bodhisattva) are pure; because the ten stages of a Bodhisattva are pure, therefore the Sarvajnata-jnana is pure. Why is that? Because the purity of Dharma-sthiti, the purity of the ten stages of a Bodhisattva, and the purity of Sarvajnata-jnana are without duality, without division, without difference, and without discontinuity.' 'Subhuti! The Dharma-sthiti

---

清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若法住清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若法住清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若法住清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若法住清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若法住清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若法住清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若法住清凈，若一切智清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本： 因為法性清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈；因為五眼清凈，所以一切智智（佛的智慧）清凈。為什麼呢？因為法性清凈、五眼清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 因為法性清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？因為法性清凈、六神通清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現（須菩提的別名）！因為法性清凈，所以佛的十力（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）清凈；因為佛的十力清凈，所以一切智智清凈。為什麼呢？因為法性清凈、佛的十力清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 因為法性清凈，所以四無所畏（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）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為法性清凈、四無所畏乃至十八佛不共法清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為法性清凈，所以無忘失法（佛陀不會忘失所知之法）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為法性清凈、無忘失法清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 因為法性清凈，所以恒住舍性（佛陀常住于平等舍離的狀態）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為法性清凈、恒住舍性清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為法性清凈，所以一切智（聲聞、緣覺的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為法性清凈、一切智清凈和一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: Because the nature of Dharma is pure, the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are pure; because the five eyes are pure, the All-Knowing Wisdom (Buddha's wisdom) is pure. Why? Because the purity of the nature of Dharma, the purity of the five eyes, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. Because the nature of Dharma is pure, the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) are pure; because the six supernormal powers are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the six supernormal powers, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. 「Subhuti (another name for Sudhana)! Because the nature of Dharma is pure, 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 to all destinations, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows) are pure; because the ten powers of the Buddha are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the ten powers of the Buddha, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. Because the nature of Dharma is pure, 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 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), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha (eighteen unique qualities of the Buddha not shared with Sravakas and Pratyekabuddhas) are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the four fearlessnesses up to the eighteen unique qualities of the Buddha, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. 「Subhuti! Because the nature of Dharma is pure, the non-forgetfulness of Dharma (Buddha does not forget what he knows) is pure; because the non-forgetfulness of Dharma is pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the non-forgetfulness of Dharma, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. Because the nature of Dharma is pure, the constant abiding in equanimity (Buddha constantly abides in a state of equal detachment) is pure; because the constant abiding in equanimity is pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the constant abiding in equanimity, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance. 「Subhuti! Because the nature of Dharma is pure, the All-Knowing Wisdom (wisdom of Sravakas and Pratyekabuddhas) is pure; because the All-Knowing Wisdom is pure, the All-Knowing Wisdom is pure. Why? Because the purity of the nature of Dharma, the purity of the All-Knowing Wisdom, and the purity of the All-Knowing Wisdom are without duality, without division, without difference, and without severance.

---

分、無別、無斷故。法住清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若法住清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若法住清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若法住清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若法住清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。法住清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若法住清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若法住清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行

【現代漢語翻譯】 現代漢語譯本 因為法性安住的清凈，所以道相智（對修行道路的智慧）、一切相智（對一切事物本質的智慧）也清凈；因為道相智、一切相智清凈，所以一切智智（佛陀的智慧）也清凈。為什麼呢？因為法性安住的清凈，道相智、一切相智的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為法性安住的清凈，所以一切陀羅尼門（總持一切法門的智慧）也清凈；因為一切陀羅尼門清凈，所以一切智智也清凈。為什麼呢？因為法性安住的清凈，一切陀羅尼門的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為法性安住的清凈，所以一切三摩地門（禪定之門）也清凈；因為一切三摩地門清凈，所以一切智智也清凈。為什麼呢？因為法性安住的清凈，一切三摩地門的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為法性安住的清凈，所以預流果（初果，須陀洹）也清凈；因為預流果清凈，所以一切智智也清凈。為什麼呢？因為法性安住的清凈，預流果的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為法性安住的清凈，所以一來果（二果，斯陀含）、不還果（三果，阿那含）、阿羅漢果（四果）也清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智也清凈。為什麼呢？因為法性安住的清凈，一來果、不還果、阿羅漢果的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為法性安住的清凈，所以獨覺菩提（辟支佛的覺悟）也清凈；因為獨覺菩提清凈，所以一切智智也清凈。為什麼呢？因為法性安住的清凈，獨覺菩提的清凈，以及一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為法性安住的清凈，所以一切菩薩摩訶薩（大菩薩）的修行也清凈；一切菩薩摩訶薩的修行

【English Translation】 English version Because of the purity of the abiding of Dharma, the knowledge of the path (Dharmadhatu-jnana) and the knowledge of all aspects (Sarvakarajnata) are also pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom (Sarvajnata) is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of the knowledge of the path and the knowledge of all aspects, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance. 'Subhuti, because of the purity of the abiding of Dharma, all Dharani gates (gateways to retaining all teachings) are also pure; because all Dharani gates are pure, the all-knowing wisdom is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of all Dharani gates, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance. Because of the purity of the abiding of Dharma, all Samadhi gates (gateways to meditative concentration) are also pure; because all Samadhi gates are pure, the all-knowing wisdom is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of all Samadhi gates, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti, because of the purity of the abiding of Dharma, the fruit of Stream-enterer (Srotapanna) is also pure; because the fruit of Stream-enterer is pure, the all-knowing wisdom is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of the fruit of Stream-enterer, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance. Because of the purity of the abiding of Dharma, the fruits of Once-returner (Sakrdagamin), Non-returner (Anagamin), and Arhat are also pure; because the fruits of Once-returner, Non-returner, and Arhat are pure, the all-knowing wisdom is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of the fruits of Once-returner, Non-returner, and Arhat, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti, because of the purity of the abiding of Dharma, the Pratyekabuddha Bodhi (enlightenment of a solitary Buddha) is also pure; because the Pratyekabuddha Bodhi is pure, the all-knowing wisdom is also pure. Why is this so? Because the purity of the abiding of Dharma, the purity of the Pratyekabuddha Bodhi, and the purity of the all-knowing wisdom are without duality, without division, without distinction, and without severance.' 'Subhuti, because of the purity of the abiding of Dharma, the practices of all Bodhisattva Mahasattvas (great Bodhisattvas) are also pure; the practices of all Bodhisattva Mahasattvas

---

清凈故一切智智清凈。何以故？若法住清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！法住清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若法住清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！實際清凈故色清凈，色清凈故一切智智清凈。何以故？若實際清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若實際清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若實際清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若實際清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故色處清凈，色處清凈故一切智智清凈。何以故？若實際清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 因為清凈的緣故，一切智智（sarvajnata-jnana，指佛陀的智慧）也清凈。為什麼呢？如果法住（dharma-sthiti，指法的本性）清凈，如果一切菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）的修行清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為法住清凈的緣故，諸佛的無上正等菩提（anuttara-samyak-sambodhi，指佛陀的最高覺悟）清凈，諸佛的無上正等菩提清凈的緣故，一切智智清凈。為什麼呢？如果法住清凈，如果諸佛的無上正等菩提清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『再者，善現！因為實際（bhutakoti，指真如實性）清凈的緣故，色（rupa，指物質現象）清凈，色清凈的緣故，一切智智清凈。為什麼呢？如果實際清凈，如果色清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為實際清凈的緣故，受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）清凈，受、想、行、識清凈的緣故，一切智智清凈。為什麼呢？如果實際清凈，如果受、想、行、識清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為實際清凈的緣故，眼處（caksu-ayatana，指眼根）清凈，眼處清凈的緣故，一切智智清凈。為什麼呢？如果實際清凈，如果眼處清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為實際清凈的緣故，耳（srotra，指聽覺）、鼻（ghrana，指嗅覺）、舌（jihva，指味覺）、身（kaya，指觸覺）、意處（manas-ayatana，指意識）清凈，耳、鼻、舌、身、意處清凈的緣故，一切智智清凈。為什麼呢？如果實際清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為實際清凈的緣故，色處（rupa-ayatana，指色境）清凈，色處清凈的緣故，一切智智清凈。為什麼呢？如果實際清凈，如果色處清凈，如果一切智智清凈，這三者之間沒有二元性，沒有分割，沒有差別，沒有

【English Translation】 English version Because of purity, all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the abiding of dharma (dharma-sthiti) is pure, if the practice of all Bodhisattva-Mahasattvas (bodhisattva-mahasattva) is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the abiding of dharma is pure, the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas is pure, and because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is that? If the abiding of dharma is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Furthermore, Subhuti! Because the limit of reality (bhutakoti) is pure, form (rupa) is pure, and because form is pure, all-knowing wisdom is pure. Why is that? If the limit of reality is pure, if form is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the limit of reality is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure, and because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why is that? If the limit of reality is pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the limit of reality is pure, the eye faculty (caksu-ayatana) is pure, and because the eye faculty is pure, all-knowing wisdom is pure. Why is that? If the limit of reality is pure, if the eye faculty is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the limit of reality is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind faculties (manas-ayatana) are pure, and because the ear, nose, tongue, body, and mind faculties are pure, all-knowing wisdom is pure. Why is that? If the limit of reality is pure, if the ear, nose, tongue, body, and mind faculties are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the limit of reality is pure, the form object (rupa-ayatana) is pure, and because the form object is pure, all-knowing wisdom is pure. Why is that? If the limit of reality is pure, if the form object is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no

---

斷故。實際清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若實際清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若實際清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若實際清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若實際清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故香界、鼻識界及鼻觸、鼻觸

【現代漢語翻譯】 現代漢語譯本 『須菩提！因為實際（bhūta-koṭi，真如的究竟狀態）清凈，所以聲、香、味、觸、法（五種感官對像）的處所清凈；因為聲、香、味、觸、法的處所清凈，所以一切智智（sarvākāra-jñatā，對一切事物和現象的智慧）清凈。為什麼呢？如果實際清凈，如果聲、香、味、觸、法的處所清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『須菩提！因為實際清凈，所以眼界（cakṣur-dhātu，視覺的領域）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為實際清凈，所以色界（rūpa-dhātu，視覺對像）、眼識界（cakṣur-vijñāna-dhātu，視覺意識的領域）以及眼觸（cakṣuḥ-sparśa，視覺接觸）、眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanā，由視覺接觸產生的感受）清凈；因為色界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果色界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『須菩提！因為實際清凈，所以耳界（śrotra-dhātu，聽覺的領域）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為實際清凈，所以聲界（śabda-dhātu，聽覺對像）、耳識界（śrotra-vijñāna-dhātu，聽覺意識的領域）以及耳觸（śrotra-sparśa，聽覺接觸）、耳觸為緣所生諸受（śrotra-sparśa-pratyayā vedanā，由聽覺接觸產生的感受）清凈；因為聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『須菩提！因為實際清凈，所以鼻界（ghrāṇa-dhātu，嗅覺的領域）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為實際清凈，所以香界（gandha-dhātu，嗅覺對像）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識的領域）以及鼻觸（ghrāṇa-sparśa，嗅覺接觸）、鼻觸

【English Translation】 English version 『Subhuti, because the Actual Limit (bhūta-koṭi) is pure, therefore the places of sound, smell, taste, touch, and dharma (the five sense objects) are pure; because the places of sound, smell, taste, touch, and dharma are pure, therefore the All-Knowing Wisdom (sarvākāra-jñatā) is pure. Why is that? If the Actual Limit is pure, if the places of sound, smell, taste, touch, and dharma are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the Actual Limit is pure, therefore the eye realm (cakṣur-dhātu) is pure; because the eye realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Actual Limit is pure, if the eye realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Actual Limit is pure, therefore the form realm (rūpa-dhātu), the eye consciousness realm (cakṣur-vijñāna-dhātu), and eye contact (cakṣuḥ-sparśa), and the feelings born of eye contact (cakṣuḥ-sparśa-pratyayā vedanā) are pure; because the form realm and so on up to the feelings born of eye contact are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Actual Limit is pure, if the form realm and so on up to the feelings born of eye contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the Actual Limit is pure, therefore the ear realm (śrotra-dhātu) is pure; because the ear realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Actual Limit is pure, if the ear realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Actual Limit is pure, therefore the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), and the feelings born of ear contact (śrotra-sparśa-pratyayā vedanā) are pure; because the sound realm and so on up to the feelings born of ear contact are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Actual Limit is pure, if the sound realm and so on up to the feelings born of ear contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the Actual Limit is pure, therefore the nose realm (ghrāṇa-dhātu) is pure; because the nose realm is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Actual Limit is pure, if the nose realm is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Actual Limit is pure, therefore the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and nose contact

---

為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若實際清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故身界清凈，身界清凈故一切智智清凈。何以故？若實際清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故意界清凈，意界清凈故一切智智清凈。何以故？若實際清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故法界、意識界及意觸、意觸為緣所生諸受清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於實相（actual reality）清凈，由因緣所生的諸受（feelings）也清凈，香界（fragrance realm）乃至鼻觸（nasal contact）為緣所生的諸受清凈，因此一切智智（all-knowing wisdom）清凈。為什麼呢？因為實相清凈，香界乃至鼻觸為緣所生的諸受清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於實相清凈，舌界（tongue realm）清凈，舌界清凈，因此一切智智清凈。為什麼呢？因為實相清凈，舌界清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於實相清凈，味界（taste realm）、舌識界（tongue consciousness realm）以及舌觸（tongue contact）、舌觸為緣所生的諸受清凈，味界乃至舌觸為緣所生的諸受清凈，因此一切智智清凈。為什麼呢？因為實相清凈，味界乃至舌觸為緣所生的諸受清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於實相清凈，身界（body realm）清凈，身界清凈，因此一切智智清凈。為什麼呢？因為實相清凈，身界清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於實相清凈，觸界（touch realm）、身識界（body consciousness realm）以及身觸（body contact）、身觸為緣所生的諸受清凈，觸界乃至身觸為緣所生的諸受清凈，因此一切智智清凈。為什麼呢？因為實相清凈，觸界乃至身觸為緣所生的諸受清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於實相清凈，意界（mind realm）清凈，意界清凈，因此一切智智清凈。為什麼呢？因為實相清凈，意界清凈，與一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於實相清凈，法界（dharma realm）、意識界（mind consciousness realm）以及意觸（mind contact）、意觸為緣所生的諸受清凈，』

【English Translation】 English version: 'Subhuti! Because of the purity of actual reality, the feelings that arise from conditions are also pure. Because the fragrance realm and even the feelings arising from nasal contact are pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the feelings arising from the fragrance realm and nasal contact, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because of the purity of actual reality, the tongue realm is pure, and because the tongue realm is pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the tongue realm, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of actual reality, the taste realm, the tongue consciousness realm, and the tongue contact, as well as the feelings arising from tongue contact are pure. Because the taste realm and even the feelings arising from tongue contact are pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the taste realm and the feelings arising from tongue contact, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because of the purity of actual reality, the body realm is pure, and because the body realm is pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the body realm, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of actual reality, the touch realm, the body consciousness realm, and the body contact, as well as the feelings arising from body contact are pure. Because the touch realm and even the feelings arising from body contact are pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the touch realm and the feelings arising from body contact, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous.' 'Subhuti! Because of the purity of actual reality, the mind realm is pure, and because the mind realm is pure, therefore all-knowing wisdom is pure. Why is that? Because the purity of actual reality, the purity of the mind realm, and the purity of all-knowing wisdom are not dual, not divided, not different, and not discontinuous. Because of the purity of actual reality, the dharma realm, the mind consciousness realm, and the mind contact, as well as the feelings arising from mind contact are pure,'

---

，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若實際清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故地界清凈，地界清凈故一切智智清凈。何以故？若實際清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若實際清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故無明清凈，無明清凈故一切智智清凈。何以故？若實際清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若實際清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若實際清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於法界（Dharmadhatu）乃至意觸為緣所生諸受清凈，所以一切智智（Sarvajnata）清凈。為什麼呢？因為實際（Bhūtakoti）清凈，法界乃至意觸為緣所生諸受清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。 『善現！由於實際清凈，所以地界清凈；由於地界清凈，所以一切智智清凈。為什麼呢？因為實際清凈，地界清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。由於實際清凈，所以水、火、風、空、識界清凈；由於水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為實際清凈，水、火、風、空、識界清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。 『善現！由於實際清凈，所以無明（Avidya）清凈；由於無明清凈，所以一切智智清凈。為什麼呢？因為實際清凈，無明清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。由於實際清凈，所以行（Samskara）、識（Vijnana）、名色（Namarupa）、六處（Sadayatana）、觸（Sparsha）、受（Vedana）、愛（Trsna）、取（Upadana）、有（Bhava）、生（Jati）、老死愁嘆苦憂惱清凈；由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為實際清凈，行乃至老死愁嘆苦憂惱清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。 『善現！由於實際清凈，所以佈施波羅蜜多（Dana Paramita）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為實際清凈，佈施波羅蜜多清凈，與一切智智清凈，這三者之間無二、無二分、無差別、無斷絕的緣故。由於實際清凈，所以凈戒（Shila）、安忍（Kshanti）、精進（Virya）、靜慮（Dhyana）、般若波羅蜜多（Prajna Paramita）清凈；

【English Translation】 English version: 'Subhuti! Because the Dharmadhatu (the realm of phenomena) and even the feelings arising from contact with the mind are pure, therefore the Sarvajnata (all-knowing wisdom) is pure. Why is that? Because the Bhutakoti (the limit of reality) is pure, the Dharmadhatu and even the feelings arising from contact with the mind are pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. 'Subhuti! Because the Bhutakoti is pure, the earth element is pure; because the earth element is pure, the Sarvajnata is pure. Why is that? Because the Bhutakoti is pure, the earth element is pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. Because the Bhutakoti is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the Sarvajnata is pure. Why is that? Because the Bhutakoti is pure, the water, fire, wind, space, and consciousness elements are pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. 'Subhuti! Because the Bhutakoti is pure, Avidya (ignorance) is pure; because Avidya is pure, the Sarvajnata is pure. Why is that? Because the Bhutakoti is pure, Avidya is pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. Because the Bhutakoti is pure, Samskara (volitional formations), Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and old age, death, sorrow, lamentation, pain, grief, and despair are pure; because Samskara and so on up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the Sarvajnata is pure. Why is that? Because the Bhutakoti is pure, Samskara and so on up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. 'Subhuti! Because the Bhutakoti is pure, the Dana Paramita (perfection of giving) is pure; because the Dana Paramita is pure, the Sarvajnata is pure. Why is that? Because the Bhutakoti is pure, the Dana Paramita is pure, and the Sarvajnata is pure; these three are non-dual, non-divisible, non-different, and non-separate. Because the Bhutakoti is pure, Shila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna Paramita (perfection of wisdom) are pure;

---

凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若實際清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故內空清凈，內空清凈故一切智智清凈。何以故？若實際清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若實際清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故真如清凈，真如清凈故一切智智清凈。何以故？若實際清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若實際清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若實際清凈，

若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若實際清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若實際清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若實際清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若實際清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若實際清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若實際清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故四正斷、四神足、五根

【現代漢語翻譯】 現代漢語譯本： 『善現！如果苦聖諦（duhkha satya，關於苦的真理）清凈，那麼一切智智（sarvajnata，佛陀的智慧）也就清凈，因為它們之間無二、無二分、無別、無斷。實際（bhutakoti，真如的極限）清凈，所以集聖諦（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）也清凈；集、滅、道聖諦清凈，所以一切智智也清凈。為什麼呢？因為如果實際清凈，那麼集、滅、道聖諦清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！實際清凈，所以四靜慮（dhyana，禪定）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼四靜慮清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。實際清凈，所以四無量（apramana，四種無限的慈悲心）和四無色定（arupa samapatti，四種無色界的禪定）清凈；四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼四無量和四無色定清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！實際清凈，所以八解脫（vimoksha，八種解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼八解脫清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。實際清凈，所以八勝處（abhibhayatana，八種克服感官的禪定）、九次第定（navanupurva vihara samapatti，九種次第的禪定）、十遍處（krtasna ayatana，十種遍一切處的禪定）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼八勝處、九次第定、十遍處清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！實際清凈，所以四念住（smrtyupasthana，四種正念的修行）清凈；四念住清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼四念住清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。實際清凈，所以四正斷（samyak prahana，四種正確的努力）、四神足（rddhipada，四種神通的基礎）、五根（indriya，五種控制能力）清凈；四正斷、四神足、五根清凈，所以一切智智清凈。為什麼呢？因為如果實際清凈，那麼四正斷、四神足、五根清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』

【English Translation】 English version: 'Subhuti, if the noble truth of suffering (duhkha satya) is pure, then the all-knowing wisdom (sarvajnata) is also pure, because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the limit of reality (bhutakoti) is pure, the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya) are also pure; because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is also pure. Why is that? Because if the limit of reality is pure, then the noble truths of origin, cessation, and path are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti, because the limit of reality is pure, the four concentrations (dhyana) are pure; because the four concentrations are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the four concentrations are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the limit of reality is pure, the four immeasurables (apramana) and the four formless absorptions (arupa samapatti) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti, because the limit of reality is pure, the eight liberations (vimoksha) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the eight liberations are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the limit of reality is pure, the eight mastery over senses (abhibhayatana), the nine successive abidings (navanupurva vihara samapatti), and the ten all-pervading spheres (krtasna ayatana) are pure; because the eight mastery over senses, the nine successive abidings, and the ten all-pervading spheres are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the eight mastery over senses, the nine successive abidings, and the ten all-pervading spheres are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti, because the limit of reality is pure, the four foundations of mindfulness (smrtyupasthana) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the limit of reality is pure, the four right exertions (samyak prahana), the four bases of magical power (rddhipada), and the five faculties (indriya) are pure; because the four right exertions, the four bases of magical power, and the five faculties are pure, the all-knowing wisdom is pure. Why is that? Because if the limit of reality is pure, then the four right exertions, the four bases of magical power, and the five faculties are pure, and the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous.'

---

、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若實際清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若實際清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若實際清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若實際清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若實際清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若實際清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若實際清凈，若佛十力清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！五力（五種力量：信力、精進力、念力、定力、慧力）、七等覺支（七種有助於覺悟的因素：念、擇法、精進、喜、輕安、定、舍）、八聖道支（八種達到解脫的正確方法：正見、正思惟、正語、正業、正命、正精進、正念、正定）清凈，四正斷（四種正確的努力：斷已生惡、令未生惡不生、令未生善生、令已生善增長）乃至八聖道支清凈，因此一切智智（佛陀的智慧）清凈。為什麼呢？因為實際（真如實性）清凈，與四正斷乃至八聖道支清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！實際清凈，因此空解脫門（通過認識空性而獲得的解脫）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與空解脫門清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。實際清凈，因此無相、無愿解脫門（不執著于任何相和願望的解脫）清凈，無相、無愿解脫門清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與無相、無愿解脫門清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！實際清凈，因此菩薩十地（菩薩修行的十個階段）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與菩薩十地清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！實際清凈，因此五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與五眼清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。實際清凈，因此六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與六神通清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』 『善現！實際清凈，因此佛十力（佛陀的十種力量）清凈，佛十力清凈，因此一切智智清凈。為什麼呢？因為實際清凈，與佛十力清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti! The five powers (five strengths: faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors that aid in enlightenment: mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity), and the Noble Eightfold Path (eight correct ways to achieve liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are pure. Because the four right efforts (four correct endeavors: 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 Noble Eightfold Path are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? Because the actual reality (suchness), the purity of the four right efforts up to the Noble Eightfold Path, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate.' 'Subhuti! Because the actual reality is pure, therefore the emptiness liberation door (liberation through the realization of emptiness) is pure, and because the emptiness liberation door is pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the emptiness liberation door, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate. Because the actual reality is pure, therefore the signless and wishless liberation doors (liberation without attachment to any signs or wishes) are pure, and because the signless and wishless liberation doors are pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the signless and wishless liberation doors, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate.' 'Subhuti! Because the actual reality is pure, therefore the ten bodhisattva grounds (ten stages of bodhisattva practice) are pure, and because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the ten bodhisattva grounds, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate.' 'Subhuti! Because the actual reality is pure, therefore the five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye) are pure, and because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the five eyes, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate. Because the actual reality is pure, therefore the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) are pure, and because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the six superknowledges, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate.' 'Subhuti! Because the actual reality is pure, therefore the ten powers of the Buddha (ten strengths of the Buddha) are pure, and because the ten powers of the Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? Because the actual reality, the purity of the ten powers of the Buddha, and the purity of all-knowing wisdom are not dual, not divided, not different, and not separate.'

---

、無別、無斷故。實際清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若實際清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若實際清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若實際清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若實際清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若實際清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若實際清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故一切三摩地門清凈，一切三

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為實際（bhutakoti，真如的究竟狀態）清凈，所以四無所畏（catvari vaisaradyani，佛的四種無畏的自信）、四無礙解（catasrah pratisamvidah，四種無礙的智慧）、大慈（maitri，無條件的愛）、大悲（karuna，對眾生的悲憫）、大喜（mudita，對他人成就的喜悅）、大舍（upeksa，平等心）、十八佛不共法（asta-dasa avenika buddha dharma，佛獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智（sarvajnatajnana，對一切事物和現象的智慧）清凈。為什麼呢？因為實際清凈，與四無所畏乃至十八佛不共法清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為實際清凈，所以無忘失法（asammosa-dharma，不忘失正念的品質）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與無忘失法清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為實際清凈，所以恒住舍性（upeksa-sthana，常住于平等舍的狀態）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與恒住舍性清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為實際清凈，所以一切智（sarvajnata，對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與一切智清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為實際清凈，所以道相智（marga-jnana，對修行道路的智慧）、一切相智（sarvakarajnana，對一切事物所有方面的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與道相智、一切相智清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為實際清凈，所以一切陀羅尼門（dharani-mukha，總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與一切陀羅尼門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為實際清凈，所以一切三摩地門（samadhi-mukha，進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為實際清凈，與一切三摩地門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti! Because the actual limit (bhutakoti) is pure, the four fearlessnesses (catvari vaisaradyani), the four analytical knowledges (catasrah pratisamvidah), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and the eighteen unique qualities of a Buddha (asta-dasa avenika buddha dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the wisdom of all-knowledge (sarvajnatajnana) is pure. Why is that? Because the purity of the actual limit, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the actual limit is pure, the non-forgetfulness of the Dharma (asammosa-dharma) is pure; because the non-forgetfulness of the Dharma is pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of the non-forgetfulness of the Dharma, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. Because the actual limit is pure, the constant abiding in equanimity (upeksa-sthana) is pure; because the constant abiding in equanimity is pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of the constant abiding in equanimity, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the actual limit is pure, all-knowledge (sarvajnata) is pure; because all-knowledge is pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of all-knowledge, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. Because the actual limit is pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnana) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of the knowledge of the path and the knowledge of all aspects, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. 『Subhuti! Because the actual limit is pure, all gateways to dharani (dharani-mukha) are pure; because all gateways to dharani are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of all gateways to dharani, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous. Because the actual limit is pure, all gateways to samadhi (samadhi-mukha) are pure; because all gateways to samadhi are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the actual limit, the purity of all gateways to samadhi, and the purity of the wisdom of all-knowledge are non-dual, non-divisible, non-different, and non-discontinuous.

---

摩地門清凈故一切智智清凈。何以故？若實際清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若實際清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。實際清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若實際清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若實際清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若實際清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！實際清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若實際清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十一 大正藏第 06 冊 No. 0220 大般若波羅

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為摩地門(Mati-mukha，智慧之門)清凈，所以一切智智(Sarvajnata，一切智慧的智慧)清凈。為什麼呢？如果實際(Bhūta-koṭi，真如實際)清凈，如果一切三摩地門(Samadhi-mukha，禪定之門)清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為實際清凈，所以預流果(Srota-apanna-phala，入流果)清凈，因為預流果清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為實際清凈，所以一來果(Sakrdagami-phala，一還果)、不還果(Anagami-phala，不還果)、阿羅漢果(Arhat-phala，無學果)清凈，因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為實際清凈，所以獨覺菩提(Pratyekabuddha-bodhi，緣覺菩提)清凈，因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為實際清凈，所以一切菩薩摩訶薩行(Bodhisattva-mahasattva-carya，菩薩大行)清凈，因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為實際清凈，所以諸佛無上正等菩提(Anuttara-samyak-sambodhi，無上正等正覺)清凈，因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果實際清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』

【English Translation】 English version 'Subhuti! Because the gate of Mati (Mati-mukha, the gate of wisdom) is pure, therefore the Sarvajnata (all-knowing wisdom) is pure. Why is that? If the Bhūta-koṭi (the limit of reality) is pure, if all the gates of Samadhi (Samadhi-mukha, the gate of meditation) are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Bhūta-koṭi is pure, therefore the Srota-apanna-phala (the fruit of stream-entry) is pure, and because the Srota-apanna-phala is pure, therefore the Sarvajnata is pure. Why is that? If the Bhūta-koṭi is pure, if the Srota-apanna-phala is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Bhūta-koṭi is pure, therefore the Sakrdagami-phala (the fruit of once-returner), the Anagami-phala (the fruit of non-returner), and the Arhat-phala (the fruit of Arhat) are pure, and because the Sakrdagami-phala, the Anagami-phala, and the Arhat-phala are pure, therefore the Sarvajnata is pure. Why is that? If the Bhūta-koṭi is pure, if the Sakrdagami-phala, the Anagami-phala, and the Arhat-phala are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Bhūta-koṭi is pure, therefore the Pratyekabuddha-bodhi (the enlightenment of a Pratyekabuddha) is pure, and because the Pratyekabuddha-bodhi is pure, therefore the Sarvajnata is pure. Why is that? If the Bhūta-koṭi is pure, if the Pratyekabuddha-bodhi is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Bhūta-koṭi is pure, therefore all the Bodhisattva-mahasattva-carya (the practices of a great Bodhisattva) are pure, and because all the Bodhisattva-mahasattva-carya are pure, therefore the Sarvajnata is pure. Why is that? If the Bhūta-koṭi is pure, if all the Bodhisattva-mahasattva-carya are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Bhūta-koṭi is pure, therefore the Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment) of all Buddhas is pure, and because the Anuttara-samyak-sambodhi of all Buddhas is pure, therefore the Sarvajnata is pure. Why is that? If the Bhūta-koṭi is pure, if the Anuttara-samyak-sambodhi of all Buddhas is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.'

---

蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十二

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十一

「複次，善現！虛空界清凈故色清凈，色清凈故一切智智清凈。何以故？若虛空界清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若虛空界清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若虛空界清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若虛空界清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故色處清凈，色處清凈故一切智智清凈。何以故？若虛空界清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若虛空界清凈，若聲、香、味、觸、法處清凈

【現代漢語翻譯】 現代漢語譯本 『複次，善現（Subhuti）！因為虛空界清凈，所以色（rupa，物質現象）清凈；因為色清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為虛空界清凈、色清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為虛空界清凈，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為虛空界清凈、受、想、行、識清凈、一切智智清凈，這五者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為虛空界清凈，所以眼處（caksu-ayatana，視覺器官）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為虛空界清凈、眼處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為虛空界清凈，所以耳（srotra，聽覺器官）、鼻（ghrana，嗅覺器官）、舌（jihva，味覺器官）、身（kaya，觸覺器官）、意處（manas-ayatana，思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為虛空界清凈、耳、鼻、舌、身、意處清凈、一切智智清凈，這七者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！因為虛空界清凈，所以色處（rupa-ayatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為虛空界清凈、色處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為虛空界清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，思維對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為虛空界清凈、聲、香、味、觸、法處清凈

【English Translation】 English version 'Furthermore, Subhuti, because the space-element (akasa-dhatu) is pure, form (rupa) is pure; because form is pure, the wisdom of all-knowledge (sarvajnata) is pure. Why is that? Because the purity of the space-element, the purity of form, and the purity of the wisdom of all-knowledge are without duality, without division, without distinction, and without severance. Because the space-element is pure, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are pure; because feeling, perception, volition, and consciousness are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the space-element, the purity of feeling, perception, volition, and consciousness, and the purity of the wisdom of all-knowledge are without duality, without division, without distinction, and without severance.' 'Subhuti, because the space-element is pure, the eye-sphere (caksu-ayatana) is pure; because the eye-sphere is pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the space-element, the purity of the eye-sphere, and the purity of the wisdom of all-knowledge are without duality, without division, without distinction, and without severance. Because the space-element is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-sphere (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind-sphere are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the space-element, the purity of the ear, nose, tongue, body, and mind-sphere, and the purity of the wisdom of all-knowledge are without duality, without division, without distinction, and without severance.' 'Subhuti, because the space-element is pure, the form-sphere (rupa-ayatana) is pure; because the form-sphere is pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the space-element, the purity of the form-sphere, and the purity of the wisdom of all-knowledge are without duality, without division, without distinction, and without severance. Because the space-element is pure, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-sphere (dharma-ayatana) are pure; because sound, smell, taste, touch, and the dharma-sphere are pure, the wisdom of all-knowledge is pure. Why is that? Because the purity of the space-element, the purity of sound, smell, taste, touch, and the dharma-sphere

---

，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若虛空界清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若虛空界清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若虛空界清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若香界乃至鼻觸為緣所生

【現代漢語翻譯】 現代漢語譯本：如果一切智智（Buddha's সর্বজ্ঞতা, the wisdom of a Buddha）清凈，那是因為它無二、無二分、無差別、無斷滅的緣故。 「善現（Subhuti）！虛空界（ākāśa-dhātu, the space element）清凈，所以眼界（cakṣur-dhātu, the eye element）清凈；眼界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果眼界清凈，如果一切智智清凈，那是因為它們無二、無二分、無差別、無斷滅的緣故。虛空界清凈，所以眼識界（cakṣur-vijñāna-dhātu, the eye consciousness element）以及眼觸（cakṣuḥ-sparśa, eye contact）、眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanāḥ, feelings arising from eye contact）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，那是因為它們無二、無二分、無差別、無斷滅的緣故。 「善現！虛空界清凈，所以耳界（śrotra-dhātu, the ear element）清凈；耳界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果耳界清凈，如果一切智智清凈，那是因為它們無二、無二分、無差別、無斷滅的緣故。虛空界清凈，所以聲界（śabda-dhātu, the sound element）、耳識界（śrotra-vijñāna-dhātu, the ear consciousness element）以及耳觸（śrotra-sparśa, ear contact）、耳觸為緣所生諸受（śrotra-sparśa-pratyayā vedanāḥ, feelings arising from ear contact）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，那是因為它們無二、無二分、無差別、無斷滅的緣故。 「善現！虛空界清凈，所以鼻界（ghrāṇa-dhātu, the nose element）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果鼻界清凈，如果一切智智清凈，那是因為它們無二、無二分、無差別、無斷滅的緣故。虛空界清凈，所以香界（gandha-dhātu, the smell element）、鼻識界（ghrāṇa-vijñāna-dhātu, the nose consciousness element）以及鼻觸（ghrāṇa-sparśa, nose contact）、鼻觸為緣所生諸受（ghrāṇa-sparśa-pratyayā vedanāḥ, feelings arising from nose contact）清凈；香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果香界乃至鼻觸為緣所生

【English Translation】 English version: If the সর্বজ্ঞতা (sarvajñatā, all-knowing wisdom) of a Buddha is pure, it is because it is without duality, without division, without difference, and without cessation. 『Subhuti, because the ākāśa-dhātu (space element) is pure, the cakṣur-dhātu (eye element) is pure; because the eye element is pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if the eye element is pure, if the সর্বজ্ঞতা of a Buddha is pure, it is because they are without duality, without division, without difference, and without cessation. Because the space element is pure, the cakṣur-vijñāna-dhātu (eye consciousness element) and cakṣuḥ-sparśa (eye contact), and cakṣuḥ-sparśa-pratyayā vedanāḥ (feelings arising from eye contact) are pure; and because feelings arising from eye contact are pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if feelings arising from eye contact are pure, if the সর্বজ্ঞতা of a Buddha is pure, it is because they are without duality, without division, without difference, and without cessation.』 『Subhuti, because the space element is pure, the śrotra-dhātu (ear element) is pure; because the ear element is pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if the ear element is pure, if the সর্বজ্ঞতা of a Buddha is pure, it is because they are without duality, without division, without difference, and without cessation. Because the space element is pure, the śabda-dhātu (sound element), śrotra-vijñāna-dhātu (ear consciousness element), and śrotra-sparśa (ear contact), and śrotra-sparśa-pratyayā vedanāḥ (feelings arising from ear contact) are pure; and because the sound element and feelings arising from ear contact are pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if the sound element and feelings arising from ear contact are pure, if the সর্বজ্ঞতা of a Buddha is pure, it is because they are without duality, without division, without difference, and without cessation.』 『Subhuti, because the space element is pure, the ghrāṇa-dhātu (nose element) is pure; because the nose element is pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if the nose element is pure, if the সর্বজ্ঞতা of a Buddha is pure, it is because they are without duality, without division, without difference, and without cessation. Because the space element is pure, the gandha-dhātu (smell element), ghrāṇa-vijñāna-dhātu (nose consciousness element), and ghrāṇa-sparśa (nose contact), and ghrāṇa-sparśa-pratyayā vedanāḥ (feelings arising from nose contact) are pure; and because the smell element and feelings arising from nose contact are pure, the সর্বজ্ঞতা of a Buddha is pure. Why is that? If the space element is pure, if the smell element and feelings arising from nose contact are pure

---

諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若虛空界清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故身界清凈，身界清凈故一切智智清凈。何以故？若虛空界清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故意界清凈，意界清凈故一切智智清凈。何以故？若虛空界清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若虛空界清凈，若法界乃至意觸

【現代漢語翻譯】 現代漢語譯本： 所有感受都是清凈的，如果一切智智（Buddha's omniscience）是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti）！因為虛空界（space element）清凈，所以舌界（tongue element）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以味界（taste element）、舌識界（tongue consciousness element）以及舌觸（tongue contact）、舌觸為緣所生的各種感受都是清凈的；因為味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為虛空界清凈，所以身界（body element）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以觸界（touch element）、身識界（body consciousness element）以及身觸（body contact）、身觸為緣所生的各種感受都是清凈的；因為觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為虛空界清凈，所以意界（mind element）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以法界（dharma element）、意識界（mind consciousness element）以及意觸（mind contact）、意觸為緣所生的各種感受都是清凈的；因為法界乃至意觸

【English Translation】 English version: All feelings are pure, if the all-knowing wisdom (Buddha's omniscience) is pure, because there is no duality, no division, no difference, and no discontinuity between them.

'Subhuti! Because the space element is pure, the tongue element is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why? If the space element is pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the space element is pure, the taste element, the tongue consciousness element, and the tongue contact, and all feelings arising from tongue contact are pure; because the taste element and all feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why? If the space element is pure, if the taste element and all feelings arising from tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

'Subhuti! Because the space element is pure, the body element is pure; because the body element is pure, the all-knowing wisdom is pure. Why? If the space element is pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the space element is pure, the touch element, the body consciousness element, and the body contact, and all feelings arising from body contact are pure; because the touch element and all feelings arising from body contact are pure, the all-knowing wisdom is pure. Why? If the space element is pure, if the touch element and all feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

'Subhuti! Because the space element is pure, the mind element is pure; because the mind element is pure, the all-knowing wisdom is pure. Why? If the space element is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the space element is pure, the dharma element, the mind consciousness element, and the mind contact, and all feelings arising from mind contact are pure; because the dharma element and all feelings arising from mind contact

---

為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故地界清凈，地界清凈故一切智智清凈。何以故？若虛空界清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若虛空界清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故無明清凈，無明清凈故一切智智清凈。何以故？若虛空界清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若虛空界清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若虛空界清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若虛空界清

【現代漢語翻譯】 現代漢語譯本： 由因緣所生的各種感受是清凈的，如果一切智智（sarvajnata，指佛陀的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti，佛陀的弟子）！因為虛空界（akasa-dhatu，指空間）清凈，所以地界（prthivi-dhatu，指地）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以水界（ap-dhatu，指水）、火界（tejo-dhatu，指火）、風界（vayu-dhatu，指風）、空界（akasa-dhatu，指空間）、識界（vijnana-dhatu，指意識）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為虛空界清凈，所以無明（avidya，指對真理的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以行（samskara，指意志活動）、識（vijnana，指意識）、名色（nama-rupa，指身心）、六處（sadayatana，指六根）、觸（sparsa，指感官接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa，指衰老、死亡、悲傷、哀嘆、痛苦、憂愁、煩惱）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為虛空界清凈，所以佈施波羅蜜多（dana-paramita，指佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以凈戒波羅蜜多（sila-paramita，指持戒的完美）、安忍波羅蜜多（ksanti-paramita，指忍辱的完美）、精進波羅蜜多（virya-paramita，指精進的完美）、靜慮波羅蜜多（dhyana-paramita，指禪定的完美）、般若波羅蜜多（prajna-paramita，指智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，

【English Translation】 English version: The various feelings that arise from conditions are pure. If the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the space element (akasa-dhatu) is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the space element is pure, the water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayu-dhatu), space element (akasa-dhatu), and consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the space element is pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the space element is pure, volitional activities (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the space element is pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the space element is pure, the perfection of morality (sila-paramita), the perfection of patience (ksanti-paramita), the perfection of vigor (virya-paramita), the perfection of meditation (dhyana-paramita), and the perfection of wisdom (prajna-paramita) are pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure,

---

凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故內空清凈，內空清凈故一切智智清凈。何以故？若虛空界清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若虛空界清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故真如清凈，真如清凈故一切智智清凈。何以故？若虛空界清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若虛空界清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若虛空界清凈，若苦聖諦清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本 『凈，如果戒律清凈乃至般若波羅蜜多（智慧的完美）清凈，如果一切智智（對一切事物和所有方面的智慧）清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現（須菩提的別名）！因為虛空界清凈，所以內空（內在的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果內空清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以外空（外在的空性）、內外空（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（事物自性的空性）、共相空（事物共性的空性）、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）都清凈；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為虛空界清凈，所以真如（事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果真如清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為虛空界清凈，所以法界（一切法的界限）、法性（法的本性）、不虛妄性（真實不虛的性質）、不變異性（不變異的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法的規律）、法住（法的住立）、實際（真實的實際）、不思議界（不可思議的境界）都清凈；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果法界乃至不思議界清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為虛空界清凈，所以苦聖諦（苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果苦聖諦清凈，如果一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version 'Pure, if pure precepts even to the perfection of wisdom (prajnaparamita) are pure, if all-knowing wisdom (sarvajñatā) is pure, it is because there is no duality, no division, no difference, no separation between them.' 'Subhuti (a name for Shariputra)! Because the space realm is pure, inner emptiness (adhyatma-shunyata) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? If the space realm is pure, if inner emptiness is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, no separation between them. Because the space realm is pure, outer emptiness (bahirdha-shunyata), inner and 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), unchanging emptiness (prakriti-shunyata), essential emptiness (svabhava-shunyata), self-characteristic emptiness (svalakshana-shunyata), common-characteristic emptiness (samanya-lakshana-shunyata), emptiness of all dharmas (sarva-dharma-shunyata), unobtainable emptiness (anupalambha-shunyata), non-nature emptiness (abhava-shunyata), self-nature emptiness (svabhava-shunyata), and non-nature of self-nature emptiness (abhava-svabhava-shunyata) are all pure; because outer emptiness up to non-nature of self-nature emptiness are pure, all-knowing wisdom is pure. Why is that? If the space realm is pure, if outer emptiness up to non-nature of self-nature emptiness are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because the space realm is pure, suchness (tathata) is pure; because suchness is pure, all-knowing wisdom is pure. Why is that? If the space realm is pure, if suchness is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, no separation between them. Because the space realm is pure, the dharma realm (dharmadhatu), dharma nature (dharmata), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment from arising (viviktata), dharma established (dharmasthiti), dharma abiding (dharmata), the real limit (bhutakoti), and the inconceivable realm (acintya-dhatu) are all pure; because the dharma realm up to the inconceivable realm are pure, all-knowing wisdom is pure. Why is that? If the space realm is pure, if the dharma realm up to the inconceivable realm are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because the space realm is pure, the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, all-knowing wisdom is pure. Why is that? If the space realm is pure, if the noble truth of suffering is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, no separation between them.'

---

二分、無別、無斷故。虛空界清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若虛空界清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若虛空界清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若虛空界清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若虛空界清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若虛空界清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若虛空界清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故四正斷、四神足、五根、五力、七等

【現代漢語翻譯】 現代漢語譯本：因為虛空界（ākāśadhātu）沒有二分、沒有差別、沒有斷絕的緣故。虛空界清凈的緣故，苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）四聖諦清凈；四聖諦清凈的緣故，一切智智（sarvākārajñatā）清凈。為什麼呢？如果虛空界清凈，如果四聖諦清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 善現（Subhūti）！因為虛空界清凈的緣故，四靜慮（catvāri dhyānāni）清凈；四靜慮清凈的緣故，一切智智清凈。為什麼呢？如果虛空界清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。虛空界清凈的緣故，四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ）清凈；四無量、四無色定清凈的緣故，一切智智清凈。為什麼呢？如果虛空界清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 善現！因為虛空界清凈的緣故，八解脫（aṣṭau vimokṣāḥ）清凈；八解脫清凈的緣故，一切智智清凈。為什麼呢？如果虛空界清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。虛空界清凈的緣故，八勝處（aṣṭāv abhibhāyatanāni）、九次第定（navānupūrvasamāpattayaḥ）、十遍處（daśa kṛtsnāyatanāni）清凈；八勝處、九次第定、十遍處清凈的緣故，一切智智清凈。為什麼呢？如果虛空界清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。 善現！因為虛空界清凈的緣故，四念住（catvāri smṛtyupasthānāni）清凈；四念住清凈的緣故，一切智智清凈。為什麼呢？如果虛空界清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷絕的緣故。虛空界清凈的緣故，四正斷（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等

【English Translation】 English version: Because the space element (ākāśadhātu) is without duality, without distinction, and without severance. Because the space element is pure, the Four Noble Truths (duḥkha, samudaya, nirodha, mārga) are pure; because the Four Noble Truths are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the space element is pure, if the Four Noble Truths are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Subhūti! Because the space element is pure, the four concentrations (catvāri dhyānāni) are pure; because the four concentrations are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the four concentrations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the space element is pure, the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Subhūti! Because the space element is pure, the eight liberations (aṣṭau vimokṣāḥ) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the space element is pure, the eight mastery bases (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight mastery bases, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the eight mastery bases, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Subhūti! Because the space element is pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the space element is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the space element is pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven

---

覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若虛空界清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若虛空界清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若虛空界清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若虛空界清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若虛空界清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若虛空界清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若虛空界清凈，若佛十力清凈，若一切智智清凈

【現代漢語翻譯】 現代漢語譯本： 覺支（bodhyanga，又譯為菩提分，是通往覺悟的七種因素）、八聖道支（aryastangamarga，達到解脫的八種正確方法）清凈，四正斷（samyakpradhana，四種正確的努力）乃至八聖道支清凈，因此一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？因為如果虛空界（akasa-dhatu，空間元素）清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！虛空界清凈，因此空解脫門（sunyata-vimoksha-mukha，通過理解空性而獲得的解脫）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。虛空界清凈，因此無相（animitta，沒有特徵）和無愿（apranihita，沒有慾望）解脫門清凈，無相和無愿解脫門清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！虛空界清凈，因此菩薩十地（bodhisattva-bhumi，菩薩修行的十個階段）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！虛空界清凈，因此五眼（panca-caksus，五種不同的視覺能力）清凈，五眼清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。虛空界清凈，因此六神通（sadabhijna，六種超自然能力）清凈，六神通清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！虛空界清凈，因此佛十力（tathagata-bala，佛陀的十種力量）清凈，佛十力清凈，因此一切智智清凈。為什麼呢？因為如果虛空界清凈，如果佛十力清凈，如果一切智智清凈，

【English Translation】 English version: The purity of the enlightenment factors (bodhyanga), the eightfold noble path (aryastangamarga), the four right exertions (samyakpradhana), and so on up to the purity of the eightfold noble path, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if the space element (akasa-dhatu) is pure, if the four right exertions and so on up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the space element is pure, the emptiness liberation gate (sunyata-vimoksha-mukha) is pure, and because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the space element is pure, the signless (animitta) and wishless (apranihita) liberation gates are pure, and because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the signless and wishless liberation gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the space element is pure, the ten bodhisattva grounds (bodhisattva-bhumi) are pure, and because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the space element is pure, the five eyes (panca-caksus) are pure, and because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the space element is pure, the six supernormal powers (sadabhijna) are pure, and because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the six supernormal powers are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the space element is pure, the ten powers of a Buddha (tathagata-bala) are pure, and because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the space element is pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure,

---

，無二、無二分、無別、無斷故。虛空界清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若虛空界清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若虛空界清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若虛空界清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若虛空界清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若虛空界清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若虛空界清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷

【現代漢語翻譯】 現代漢語譯本：『沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。因為虛空界（ākāśadhātu）清凈，所以四無所畏（catvāri vaiśāradyāni）、四無礙解（catasra pratisaṃvidaḥ）、大慈（mahāmaitrī）、大悲（mahākaruṇā）、大喜（mahāmuditā）、大舍（mahāupekṣā）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果虛空界清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。』 『善現（Subhūti）！因為虛空界清凈，所以無忘失法（āveṇikabuddhadharmāḥ）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。因為虛空界清凈，所以恒住舍性（upekṣā-vihāra）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。』 『善現！因為虛空界清凈，所以一切智（sarvajñatā）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。因為虛空界清凈，所以道相智（mārgākārajñatā）、一切相智（sarvākārajñatā）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。』 『善現！因為虛空界清凈，所以一切陀羅尼門（sarvadhāraṇīmukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果虛空界清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。

【English Translation】 English version: 'Because there is no duality, no division, no difference, and no cessation. Because the space element (ākāśadhātu) is pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the knowledge of all modes (sarvākārajñatā) is pure. Why is that? If the space element is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhūti! Because the space element is pure, the non-forgetfulness of the Dharma (āveṇikabuddhadharmāḥ) is pure; because the non-forgetfulness of the Dharma is pure, therefore the knowledge of all modes is pure. Why is that? If the space element is pure, if the non-forgetfulness of the Dharma is pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them. Because the space element is pure, the abiding in equanimity (upekṣā-vihāra) is pure; because the abiding in equanimity is pure, therefore the knowledge of all modes is pure. Why is that? If the space element is pure, if the abiding in equanimity is pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhūti! Because the space element is pure, the all-knowingness (sarvajñatā) is pure; because the all-knowingness is pure, therefore the knowledge of all modes is pure. Why is that? If the space element is pure, if the all-knowingness is pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them. Because the space element is pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the knowledge of all modes is pure. Why is that? If the space element is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them.' 'Subhūti! Because the space element is pure, all the gateways to dharanis (sarvadhāraṇīmukha) are pure; because all the gateways to dharanis are pure, therefore the knowledge of all modes is pure. Why is that? If the space element is pure, if all the gateways to dharanis are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, and no cessation between them.'

---

故。虛空界清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若虛空界清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若虛空界清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。虛空界清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若虛空界清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若虛空界清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若虛空界清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！虛空界清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若虛空界清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！不思

【現代漢語翻譯】 現代漢語譯本：因此，由於虛空界（ākāśadhātu，指無限的空間）的清凈，一切三摩地門（samādhimukha，指禪定的入口）也清凈；由於一切三摩地門的清凈，一切智智（sarvajñatā，指佛陀的智慧）也清凈。為什麼呢？因為虛空界的清凈，一切三摩地門的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現（Subhūti，佛陀的弟子）！由於虛空界的清凈，預流果（srotaāpanna-phala，指證悟初果的境界）也清凈；由於預流果的清凈，一切智智也清凈。為什麼呢？因為虛空界的清凈，預流果的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於虛空界的清凈，一來果（sakṛdāgāmi-phala，指證悟二果的境界）、不還果（anāgāmi-phala，指證悟三果的境界）、阿羅漢果（arhat-phala，指證悟四果的境界）也清凈；由於一來果、不還果、阿羅漢果的清凈，一切智智也清凈。為什麼呢？因為虛空界的清凈，一來果、不還果、阿羅漢果的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於虛空界的清凈，獨覺菩提（pratyekabuddha-bodhi，指獨覺者的覺悟）也清凈；由於獨覺菩提的清凈，一切智智也清凈。為什麼呢？因為虛空界的清凈，獨覺菩提的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於虛空界的清凈，一切菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）的修行也清凈；由於一切菩薩摩訶薩的修行的清凈，一切智智也清凈。為什麼呢？因為虛空界的清凈，一切菩薩摩訶薩的修行的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！由於虛空界的清凈，諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，指佛陀的無上正等覺悟）也清凈；由於諸佛無上正等菩提的清凈，一切智智也清凈。為什麼呢？因為虛空界的清凈，諸佛無上正等菩提的清凈，以及一切智智的清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『再者，善現！不可思議（acintya，指無法用思維理解的）……』

【English Translation】 English version: Therefore, because the space-element (ākāśadhātu) is pure, all entrances to samādhi (samādhimukha) are pure; because all entrances to samādhi are pure, the all-knowing wisdom (sarvajñatā) is pure. Why is that? Because if the space-element is pure, if all entrances to samādhi are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhūti! Because the space-element is pure, the fruit of stream-entry (srotaāpanna-phala) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? Because if the space-element is pure, if the fruit of stream-entry is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the space-element is pure, the fruits of once-returner (sakṛdāgāmi-phala), non-returner (anāgāmi-phala), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom is pure. Why is that? Because if the space-element is pure, if the fruits of once-returner, non-returner, and arhat are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhūti! Because the space-element is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? Because if the space-element is pure, if the enlightenment of a solitary buddha is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhūti! Because the space-element is pure, the practices of all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) are pure; because the practices of all bodhisattva-mahāsattvas are pure, the all-knowing wisdom is pure. Why is that? Because if the space-element is pure, if the practices of all bodhisattva-mahāsattvas are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhūti! Because the space-element is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because if the space-element is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Furthermore, Subhūti! The inconceivable (acintya) ...'

---

議界清凈故色清凈，色清凈故一切智智清凈。何以故？若不思議界清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若不思議界清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若不思議界清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若不思議界清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故色處清凈，色處清凈故一切智智清凈。何以故？若不思議界清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若不思議界清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若不思議界清

【現代漢語翻譯】 現代漢語譯本： 須菩提！因為不可思議的境界清凈，所以色（物質現象）也清凈；因為色清凈，所以一切智智（佛的智慧）也清凈。為什麼呢？如果不可思議的境界清凈，色清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。因為不可思議的境界清凈，所以受（感受）、想（概念）、行（意志）、識（意識）也清凈；因為受、想、行、識清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，受、想、行、識清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 須菩提！因為不可思議的境界清凈，所以眼處（眼根）也清凈；因為眼處清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，眼處清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。因為不可思議的境界清凈，所以耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）也清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，耳、鼻、舌、身、意處清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 須菩提！因為不可思議的境界清凈，所以色處（色塵）也清凈；因為色處清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，色處清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。因為不可思議的境界清凈，所以聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）也清凈；因為聲、香、味、觸、法處清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，聲、香、味、觸、法處清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。 須菩提！因為不可思議的境界清凈，所以眼界（眼識界）也清凈；因為眼界清凈，所以一切智智也清凈。為什麼呢？如果不可思議的境界清凈，眼界清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有區別、沒有斷絕的緣故。

【English Translation】 English version: Subhuti, because the inconceivable realm is pure, so is form (rupa) pure; because form is pure, so is all-knowing wisdom (sarvajñatā) pure. Why is that? If the inconceivable realm is pure, if form is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, so are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) pure; because feeling, perception, mental formations, and consciousness are pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if feeling, perception, mental formations, and consciousness are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Subhuti, because the inconceivable realm is pure, so is the eye faculty (cakṣurāyatana) pure; because the eye faculty is pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if the eye faculty is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, so are the ear, nose, tongue, body, and mind faculties (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, manāyatana) pure; because the ear, nose, tongue, body, and mind faculties are pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if the ear, nose, tongue, body, and mind faculties are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Subhuti, because the inconceivable realm is pure, so is the form object (rūpāyatana) pure; because the form object is pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if the form object is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, so are the sound, smell, taste, touch, and dharma objects (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana) pure; because the sound, smell, taste, touch, and dharma objects are pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if the sound, smell, taste, touch, and dharma objects are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Subhuti, because the inconceivable realm is pure, so is the eye element (cakṣurdhātu) pure; because the eye element is pure, so is all-knowing wisdom pure. Why is that? If the inconceivable realm is pure, if the eye element is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation.

---

凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若不思議界清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若不思議界清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故舌界清凈，舌界清凈故一

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！如果不可思議界（Acintya-dhatu，指超越思維和語言的境界）清凈，那麼眼界（cakṣur-dhātu，視覺器官）也就清凈；如果一切智智（sarvajnata，對一切事物和現象的智慧）清凈，那麼它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為不可思議界清凈，所以眼識界（cakṣur-vijñāna-dhātu，視覺意識）、眼觸（cakṣuḥ-sparśa，視覺接觸）以及由眼觸為緣所生的諸受（vedanā，感受）也清凈；乃至由眼觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？因為如果不可思議界清凈，乃至由眼觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為不可思議界清凈，所以耳界（śrotra-dhātu，聽覺器官）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為如果不可思議界清凈，耳界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為不可思議界清凈，所以聲界（śabda-dhātu，聲音）、耳識界（śrotra-vijñāna-dhātu，聽覺意識）以及耳觸（śrotra-sparśa，聽覺接觸）、由耳觸為緣所生的諸受也清凈；聲界乃至由耳觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？因為如果不可思議界清凈，聲界乃至由耳觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為不可思議界清凈，所以鼻界（ghrāṇa-dhātu，嗅覺器官）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？因為如果不可思議界清凈，鼻界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為不可思議界清凈，所以香界（gandha-dhātu，氣味）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識）以及鼻觸（ghrāṇa-sparśa，嗅覺接觸）、由鼻觸為緣所生的諸受也清凈；香界乃至由鼻觸為緣所生的諸受清凈，所以一切智智也清凈。為什麼呢？因為如果不可思議界清凈，香界乃至由鼻觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！因為不可思議界清凈，所以舌界（jihvā-dhātu，味覺器官）清凈；因為舌界清凈，所以一切智智清凈。

【English Translation】 English version: 'Subhuti! If the Inconceivable Realm (Acintya-dhatu) is pure, then the Eye Realm (cakṣur-dhātu) is also pure; if the All-Knowing Wisdom (sarvajnata) is pure, then there is no duality, no division, no difference, and no separation between them. Because the Inconceivable Realm is pure, the Eye Consciousness Realm (cakṣur-vijñāna-dhātu), Eye Contact (cakṣuḥ-sparśa), and the various Feelings (vedanā) arising from Eye Contact are also pure; and because the various Feelings arising from Eye Contact are pure, the All-Knowing Wisdom is also pure. Why is that? Because if the Inconceivable Realm is pure, and the various Feelings arising from Eye Contact are pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Inconceivable Realm is pure, the Ear Realm (śrotra-dhātu) is pure; because the Ear Realm is pure, the All-Knowing Wisdom is pure. Why is that? Because if the Inconceivable Realm is pure, the Ear Realm is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Inconceivable Realm is pure, the Sound Realm (śabda-dhātu), the Ear Consciousness Realm (śrotra-vijñāna-dhātu), Ear Contact (śrotra-sparśa), and the various Feelings arising from Ear Contact are also pure; and because the Sound Realm and the various Feelings arising from Ear Contact are pure, the All-Knowing Wisdom is also pure. Why is that? Because if the Inconceivable Realm is pure, the Sound Realm and the various Feelings arising from Ear Contact are pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Inconceivable Realm is pure, the Nose Realm (ghrāṇa-dhātu) is pure; because the Nose Realm is pure, the All-Knowing Wisdom is pure. Why is that? Because if the Inconceivable Realm is pure, the Nose Realm is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Inconceivable Realm is pure, the Smell Realm (gandha-dhātu), the Nose Consciousness Realm (ghrāṇa-vijñāna-dhātu), Nose Contact (ghrāṇa-sparśa), and the various Feelings arising from Nose Contact are also pure; and because the Smell Realm and the various Feelings arising from Nose Contact are pure, the All-Knowing Wisdom is also pure. Why is that? Because if the Inconceivable Realm is pure, the Smell Realm and the various Feelings arising from Nose Contact are pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Inconceivable Realm is pure, the Tongue Realm (jihvā-dhātu) is pure; because the Tongue Realm is pure, the All-Knowing Wisdom is pure.'

---

切智智清凈。何以故？若不思議界清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故身界清凈，身界清凈故一切智智清凈。何以故？若不思議界清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故意界清凈，意界清凈故一切智智清凈。何以故？若不思議界清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若不思議界清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思

【現代漢語翻譯】 現代漢語譯本： 「須菩提！一切智智（Buddha's সর্বজ্ঞতা, 一切智慧的智慧）的清凈，是因為什麼呢？如果不可思議界（acintya-dhātu, 無法想像的境界）清凈，如果舌界（jihvā-dhātu, 舌根的領域）清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不可思議界清凈，所以味界（rasa-dhātu, 味覺的領域）、舌識界（jihvā-vijñāna-dhātu, 舌識的領域）以及舌觸（jihvā-sparśa, 舌根與外境的接觸）、舌觸為緣所生的各種感受也清凈；味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。這是為什麼呢？如果不可思議界清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「須菩提！因為不可思議界清凈，所以身界（kāya-dhātu, 身體的領域）清凈；因為身界清凈，所以一切智智清凈。這是為什麼呢？如果不可思議界清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不可思議界清凈，所以觸界（spraṣṭavya-dhātu, 觸覺的領域）、身識界（kāya-vijñāna-dhātu, 身識的領域）以及身觸（kāya-sparśa, 身體與外境的接觸）、身觸為緣所生的各種感受也清凈；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。這是為什麼呢？如果不可思議界清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「須菩提！因為不可思議界清凈，所以意界（mano-dhātu, 意識的領域）清凈；因為意界清凈，所以一切智智清凈。這是為什麼呢？如果不可思議界清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為不可思議界清凈，所以法界（dharma-dhātu, 法的領域）、意識界（mano-vijñāna-dhātu, 意識的領域）以及意觸（manaḥ-sparśa, 意識與外境的接觸）、意觸為緣所生的各種感受也清凈；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。這是為什麼呢？如果不可思議界清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「須菩提！不可思議界清凈...

【English Translation】 English version: 「Subhuti, why is the purity of all-knowing wisdom (sarvajñatā, the wisdom of all wisdom) so? It is because if the inconceivable realm (acintya-dhātu, the realm beyond imagination) is pure, if the tongue realm (jihvā-dhātu, the realm of the tongue sense) is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the taste realm (rasa-dhātu, the realm of taste), the tongue consciousness realm (jihvā-vijñāna-dhātu, the realm of tongue consciousness), and the tongue contact (jihvā-sparśa, the contact between the tongue and external objects), and the various feelings arising from tongue contact are also pure; because the taste realm and the various feelings arising from tongue contact are pure, therefore all-knowing wisdom is pure. Why is this so? It is because if the inconceivable realm is pure, if the taste realm and the various feelings arising from tongue contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti, because the inconceivable realm is pure, the body realm (kāya-dhātu, the realm of the body) is pure; because the body realm is pure, all-knowing wisdom is pure. Why is this so? It is because if the inconceivable realm is pure, if the body realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the touch realm (spraṣṭavya-dhātu, the realm of touch), the body consciousness realm (kāya-vijñāna-dhātu, the realm of body consciousness), and the body contact (kāya-sparśa, the contact between the body and external objects), and the various feelings arising from body contact are also pure; because the touch realm and the various feelings arising from body contact are pure, therefore all-knowing wisdom is pure. Why is this so? It is because if the inconceivable realm is pure, if the touch realm and the various feelings arising from body contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti, because the inconceivable realm is pure, the mind realm (mano-dhātu, the realm of mind) is pure; because the mind realm is pure, all-knowing wisdom is pure. Why is this so? It is because if the inconceivable realm is pure, if the mind realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the dharma realm (dharma-dhātu, the realm of phenomena), the mind consciousness realm (mano-vijñāna-dhātu, the realm of mind consciousness), and the mind contact (manaḥ-sparśa, the contact between the mind and external objects), and the various feelings arising from mind contact are also pure; because the dharma realm and the various feelings arising from mind contact are pure, therefore all-knowing wisdom is pure. Why is this so? It is because if the inconceivable realm is pure, if the dharma realm and the various feelings arising from mind contact are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 「Subhuti, the inconceivable realm is pure...

---

議界清凈故地界清凈，地界清凈故一切智智清凈。何以故？若不思議界清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若不思議界清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故無明清凈，無明清凈故一切智智清凈。何以故？若不思議界清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若不思議界清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若不思議界清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若不思議界清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本： 「須菩提！因為不可思議界（難以想像的境界）清凈，所以地界（構成物質世界的基本元素）清凈；因為地界清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果不可思議界清凈，地界清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。因為不可思議界清凈，所以水界、火界、風界、空界、識界（構成世界的五種元素）清凈；因為水界、火界、風界、空界、識界清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，水界、火界、風界、空界、識界清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。 「須菩提！因為不可思議界清凈，所以無明（對真理的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，無明清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。因為不可思議界清凈，所以行（意志）、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（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）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。 「須菩提！因為不可思議界清凈，所以佈施波羅蜜多（慷慨的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，佈施波羅蜜多清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。因為不可思議界清凈，所以凈戒波羅蜜多（道德的完美）、安忍波羅蜜多（忍耐的完美）、精進波羅蜜多（精進的完美）、靜慮波羅蜜多（禪定的完美）、般若波羅蜜多（智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，這三者之間沒有差異、沒有分割、沒有分別、沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because the inconceivable realm (acintya-dhatu) is pure, therefore the earth realm (prthivi-dhatu) is pure; because the earth realm is pure, therefore the all-knowing wisdom (sarvajñatā-jñāna) is pure. Why is that? If the inconceivable realm is pure, the earth realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, therefore the water realm (ap-dhatu), fire realm (tejo-dhatu), wind realm (vayu-dhatu), space realm (akasha-dhatu), and consciousness realm (vijñana-dhatu) are pure; because the water, fire, wind, space, and consciousness realms are pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, the water, fire, wind, space, and consciousness realms are pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation.』 『Subhuti, because the inconceivable realm is pure, therefore ignorance (avidya) is pure; because ignorance is pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, therefore volitional formations (samskara), consciousness (vijñana), name and form (nama-rupa), 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 (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation.』 『Subhuti, because the inconceivable realm is pure, therefore the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation. Because the inconceivable realm is pure, therefore the perfection of morality (shila-paramita), the perfection of patience (kshanti-paramita), the perfection of vigor (virya-paramita), the perfection of meditation (dhyana-paramita), and the perfection of wisdom (prajna-paramita) are pure; because the perfection of morality up to the perfection of wisdom are pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, the perfection of morality up to the perfection of wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no separation.』

---

分、無別、無斷故。

「善現！不思議界清凈故內空清凈，內空清凈故一切智智清凈。何以故？若不思議界清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若不思議界清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故真如清凈，真如清凈故一切智智清凈。何以故？若不思議界清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界清凈，法界乃至虛空界清凈故一切智智清凈。何以故？若不思議界清凈，若法界乃至虛空界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若不思議界清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故集、滅、道

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為不可思議界清凈，所以內空清凈；因為內空清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？如果不可思議界清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有二元分割，沒有差別，沒有斷絕。因為不可思議界清凈，所以外空、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、無性自性空都清凈；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有二元分割，沒有差別，沒有斷絕。 『善現！因為不可思議界清凈，所以真如（tathata，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立，沒有二元分割，沒有差別，沒有斷絕。因為不可思議界清凈，所以法界（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，真實的極限）、虛空界清凈；因為法界乃至虛空界清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，如果法界乃至虛空界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有二元分割，沒有差別，沒有斷絕。 『善現！因為不可思議界清凈，所以苦聖諦（duhkha satya，苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果不可思議界清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有二元分割，沒有差別，沒有斷絕。因為不可思議界清凈，所以集、滅、道

【English Translation】 English version: 'Subhuti! Because the inconceivable realm is pure, the inner emptiness is pure; because the inner emptiness is pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? If the inconceivable realm is pure, if the inner emptiness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the inconceivable realm is pure, the outer emptiness, the inner and outer emptiness, the emptiness of emptiness, the great emptiness, the ultimate emptiness, the conditioned emptiness, the unconditioned emptiness, the ultimate emptiness, the boundless emptiness, the scattered emptiness, the unchanging emptiness, the essential emptiness, the self-characteristic emptiness, the common-characteristic emptiness, the emptiness of all dharmas, the unattainable emptiness, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of no-self-nature are all pure; because the outer emptiness up to the emptiness of no-self-nature are pure, the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the outer emptiness up to the emptiness of no-self-nature are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the inconceivable realm is pure, the suchness (tathata) is pure; because the suchness is pure, the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the inconceivable realm is pure, the dharma realm (dharmadhatu), the dharma nature (dharmata), the non-falsity, the non-changeability, the equality, the non-origination, the dharma-established, the dharma-abiding, the reality limit (bhutakoti), and the space realm are pure; because the dharma realm up to the space realm are pure, the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the dharma realm up to the space realm are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the inconceivable realm is pure, the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the inconceivable realm is pure, the origin, cessation, and path

---

聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若不思議界清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若不思議界清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若不思議界清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若不思議界清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若不思議界清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若不思議界清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈

【現代漢語翻譯】 現代漢語譯本 『聖諦（arya-satya）清凈，集諦（samudaya-satya）、滅諦（nirodha-satya）、道諦（marga-satya）聖諦清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？因為不思議界（acintya-dhatu）清凈，集、滅、道聖諦清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現（Subhuti）！不思議界清凈，所以四靜慮（catvari-dhyanani）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為不思議界清凈，四靜慮清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。不思議界清凈，所以四無量（catasro-apramanyah）、四無色定（catasrah-arupya-samapattayah）清凈；四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為不思議界清凈，四無量、四無色定清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！不思議界清凈，所以八解脫（asta-vimoksah）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？因為不思議界清凈，八解脫清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。不思議界清凈，所以八勝處（asta-abhibhv-ayatanani）、九次第定（nava-anupurva-vihara-samapattayah）、十遍處（dasa-krtsna-ayatanani）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為不思議界清凈，八勝處、九次第定、十遍處清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！不思議界清凈，所以四念住（catvari-smrtyupasthanani）清凈；四念住清凈，所以一切智智清凈。為什麼呢？因為不思議界清凈，四念住清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。不思議界清凈，所以四正斷（catvari-samyak-pradhanani）、四神足（catvarah-rddhi-padah）、五根（panca-indriyani）、五力（panca-balani）、七等覺支（sapta-bodhyangani）、八聖道支（asta-arya-marga-angani）清凈

【English Translation】 English version 'The noble truths (arya-satya) are pure; because the noble truths of suffering's origin (samudaya-satya), cessation (nirodha-satya), and the path (marga-satya) are pure, therefore the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? Because if the inconceivable realm (acintya-dhatu) is pure, if the noble truths of origin, cessation, and path are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the inconceivable realm is pure, the four meditative absorptions (catvari-dhyanani) are pure; because the four meditative absorptions are pure, the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, if the four meditative absorptions are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the four immeasurables (catasro-apramanyah) and the four formless absorptions (catasrah-arupya-samapattayah) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, if the four immeasurables and the four formless absorptions are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the inconceivable realm is pure, the eight liberations (asta-vimoksah) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, if the eight liberations are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the eight mastery spheres (asta-abhibhv-ayatanani), the nine successive abidings (nava-anupurva-vihara-samapattayah), and the ten totalities (dasa-krtsna-ayatanani) are pure; because the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, if the eight mastery spheres, the nine successive abidings, and the ten totalities are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the inconceivable realm is pure, the four foundations of mindfulness (catvari-smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, if the four foundations of mindfulness are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the four right exertions (catvari-samyak-pradhanani), the four bases of power (catvarah-rddhi-padah), the five faculties (panca-indriyani), the five powers (panca-balani), the seven factors of enlightenment (sapta-bodhyangani), and the eightfold noble path (asta-arya-marga-angani) are pure.

---

，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若不思議界清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若不思議界清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若不思議界清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若不思議界清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若不思議界清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若不思議界清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若不思議界清凈，若佛十力清凈，若一切

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！由於不可思議界（acintya-dhatu）清凈，四正斷（catvāri samyakprahāṇāni）乃至八聖道支（aṣṭāṅgamārga）也清凈，因此一切智智（sarvajñatā-jñāna）清凈。為什麼呢？因為不可思議界清凈，四正斷乃至八聖道支清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！由於不可思議界清凈，空解脫門（śūnyatā-vimokṣa-mukha）也清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，空解脫門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於不可思議界清凈，無相（animitta）、無愿（apraṇihita）解脫門也清凈，無相、無愿解脫門清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，無相、無愿解脫門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！由於不可思議界清凈，菩薩十地（bodhisattva-bhūmi）也清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，菩薩十地清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！由於不可思議界清凈，五眼（pañca cakṣūṃṣi）也清凈，五眼清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，五眼清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於不可思議界清凈，六神通（ṣaṭ abhijñāḥ）也清凈，六神通清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，六神通清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！由於不可思議界清凈，佛十力（tathāgata-balāni）也清凈，佛十力清凈，因此一切智智清凈。為什麼呢？因為不可思議界清凈，佛十力清凈，與一切

【English Translation】 English version: 『Subhuti! Because the inconceivable realm (acintya-dhatu) is pure, the four right exertions (catvāri samyakprahāṇāni) up to the eightfold noble path (aṣṭāṅgamārga) are also pure, therefore the all-knowing wisdom (sarvajñatā-jñāna) is pure. Why is that? Because if the inconceivable realm is pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the inconceivable realm is pure, the emptiness liberation gate (śūnyatā-vimokṣa-mukha) is also pure, and because the emptiness liberation gate is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the emptiness liberation gate is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the signless (animitta) and wishless (apraṇihita) liberation gates are also pure, and because the signless and wishless liberation gates are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the signless and wishless liberation gates are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the inconceivable realm is pure, the ten bodhisattva grounds (bodhisattva-bhūmi) are also pure, and because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the inconceivable realm is pure, the five eyes (pañca cakṣūṃṣi) are also pure, and because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the inconceivable realm is pure, the six superknowledges (ṣaṭ abhijñāḥ) are also pure, and because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the six superknowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the inconceivable realm is pure, the ten powers of a Buddha (tathāgata-balāni) are also pure, and because the ten powers of a Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the inconceivable realm is pure, the ten powers of a Buddha are pure, and the all-

---

智智清凈，無二、無二分、無別、無斷故。不思議界清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若不思議界清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若不思議界清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若不思議界清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若不思議界清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若不思議界清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若不思議界清凈，若一切陀羅尼門清凈，若一切智

【現代漢語翻譯】 現代漢語譯本： 「須菩提，由於不可思議的境界清凈，所以一切智慧的清凈是無二、無二分、無差別、無斷絕的。由於不可思議的境界清凈，所以四無所畏（佛的四種無畏懼的自信）、四無礙解（佛的四種無礙的辯才）、大慈、大悲、大喜、大舍（四種無量的慈悲喜捨心）、十八佛不共法（佛獨有的十八種功德）清凈；由於四無所畏乃至十八佛不共法清凈，所以一切智智（佛的智慧）清凈。為什麼呢？如果不可思議的境界清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提，由於不可思議的境界清凈，所以無忘失法（佛的不會忘失正念的功德）清凈；由於無忘失法清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果無忘失法清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於不可思議的境界清凈，所以恒住舍性（佛的常住于平等舍離的本性）清凈；由於恒住舍性清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提，由於不可思議的境界清凈，所以一切智（聲聞、緣覺的智慧）清凈；由於一切智清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果一切智清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於不可思議的境界清凈，所以道相智（瞭解修行道的智慧）、一切相智（瞭解一切法的智慧）清凈；由於道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 「須菩提，由於不可思議的境界清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果一切陀羅尼門清凈，如果一切智

【English Translation】 English version: 『Subhuti, because the inconceivable realm is pure, the purity of all-knowing wisdom is non-dual, non-divisible, non-different, and non-discontinuous. Because the inconceivable realm is pure, the four fearlessnesses (the Buddha's four kinds of fearless confidence), the four unobstructed knowledges (the Buddha's four kinds of unobstructed eloquence), great loving-kindness, great compassion, great joy, great equanimity (the four immeasurable states of loving-kindness, compassion, joy, and equanimity), and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the inconceivable realm is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti, because the inconceivable realm is pure, the non-forgetfulness of Dharma (the Buddha's quality of not forgetting right mindfulness) is pure; because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the inconceivable realm is pure, the constant abiding in equanimity (the Buddha's nature of constantly abiding in equal detachment) is pure; because the constant abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti, because the inconceivable realm is pure, the all-knowing wisdom (wisdom of Sravakas and Pratyekabuddhas) is pure; because the all-knowing wisdom is pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous. Because the inconceivable realm is pure, the knowledge of the path (wisdom of understanding the path of practice) and the knowledge of all aspects (wisdom of understanding all dharmas) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-different, and non-discontinuous.』 『Subhuti, because the inconceivable realm is pure, all the Dharani gates (wisdom of upholding all Dharma gates) are pure; because all the Dharani gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the inconceivable realm is pure, if all the Dharani gates are pure, if the all-knowing wisdom is

---

智清凈，無二、無二分、無別、無斷故。不思議界清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若不思議界清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若不思議界清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。不思議界清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若不思議界清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若不思議界清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若不思議界清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！不思議界清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若不思議界清凈，若諸佛無上正等菩提清凈，若一切智智清凈

【現代漢語翻譯】 現代漢語譯本：智慧的清凈，是因為它無二、無二分、無差別、無斷絕的緣故。由於不可思議的境界清凈，所以一切三摩地門（samādhi-mukha，禪定之門）清凈；由於一切三摩地門清凈，所以一切智智（sarvajñātā，一切種智）清凈。為什麼呢？如果不可思議的境界清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 『善現（Subhūti）！由於不可思議的境界清凈，所以預流果（srota-āpanna-phala，入流果）清凈；由於預流果清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果預流果清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。由於不可思議的境界清凈，所以一來（sakṛdāgāmin）、不還（anāgāmin）、阿羅漢果（arhat-phala）清凈；由於一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 『善現！由於不可思議的境界清凈，所以獨覺菩提（pratyekabuddha-bodhi，緣覺菩提）清凈；由於獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 『善現！由於不可思議的境界清凈，所以一切菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的行持清凈；由於一切菩薩摩訶薩的行持清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果一切菩薩摩訶薩的行持清凈，如果一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。 『善現！由於不可思議的境界清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）清凈；由於諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果不可思議的境界清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈

【English Translation】 English version: Wisdom is pure because it is non-dual, without division, without difference, and without cessation. Because the inconceivable realm is pure, all samādhi-mukhas (gates of concentration) are pure; because all samādhi-mukhas are pure, all-knowing wisdom (sarvajñātā) is pure. Why is this so? If the inconceivable realm is pure, if all samādhi-mukhas are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. 'Subhūti! Because the inconceivable realm is pure, the srota-āpanna-phala (stream-enterer fruit) is pure; because the srota-āpanna-phala is pure, all-knowing wisdom is pure. Why is this so? If the inconceivable realm is pure, if the srota-āpanna-phala is pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because the inconceivable realm is pure, the sakṛdāgāmin (once-returner), anāgāmin (non-returner), and arhat-phala (arhat fruit) are pure; because the sakṛdāgāmin, anāgāmin, and arhat-phala are pure, all-knowing wisdom is pure. Why is this so? If the inconceivable realm is pure, if the sakṛdāgāmin, anāgāmin, and arhat-phala are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. 'Subhūti! Because the inconceivable realm is pure, pratyekabuddha-bodhi (solitary buddha enlightenment) is pure; because pratyekabuddha-bodhi is pure, all-knowing wisdom is pure. Why is this so? If the inconceivable realm is pure, if pratyekabuddha-bodhi is pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. 'Subhūti! Because the inconceivable realm is pure, the practices of all bodhisattva-mahāsattvas (great bodhisattvas) are pure; because the practices of all bodhisattva-mahāsattvas are pure, all-knowing wisdom is pure. Why is this so? If the inconceivable realm is pure, if the practices of all bodhisattva-mahāsattvas are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. 'Subhūti! Because the inconceivable realm is pure, the anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) of all Buddhas is pure; because the anuttarā-samyak-saṃbodhi of all Buddhas is pure, all-knowing wisdom is pure. Why is this so? If the inconceivable realm is pure, if the anuttarā-samyak-saṃbodhi of all Buddhas is pure, if all-knowing wisdom is pure

---

，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十二 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十三

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十二

「複次，善現！苦聖諦清凈故色清凈，色清凈故一切智智清凈。何以故？若苦聖諦清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若苦聖諦清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若苦聖諦清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若苦聖諦清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故色處清凈，色處清凈故一切智智清凈。何以故？若苦聖諦清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

《大般若波羅蜜多經》卷第二百二十二 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百二十三

三藏法師玄奘奉 詔譯 初分難信解品第三十四之四十二

『複次，善現（Subhuti）！苦聖諦（Dukkha Satya）清凈的緣故，色（Rupa）清凈；色清凈的緣故，一切智智（Sarvajnata）清凈。為什麼呢？如果苦聖諦清凈，如果色清凈，如果一切智智清凈，就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。苦聖諦清凈的緣故，受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）清凈；受、想、行、識清凈的緣故，一切智智清凈。為什麼呢？如果苦聖諦清凈，如果受、想、行、識清凈，如果一切智智清凈，就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現！苦聖諦清凈的緣故，眼處（Caksus Ayatana）清凈；眼處清凈的緣故，一切智智清凈。為什麼呢？如果苦聖諦清凈，如果眼處清凈，如果一切智智清凈，就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。苦聖諦清凈的緣故，耳（Srotra）、鼻（Ghrana）、舌（Jihva）、身（Kaya）、意處（Manas Ayatana）清凈；耳、鼻、舌、身、意處清凈的緣故，一切智智清凈。為什麼呢？如果苦聖諦清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。

『善現！苦聖諦清凈的緣故，色處（Rupa Ayatana）清凈；色處清凈的緣故，一切智智清凈。為什麼呢？如果苦聖諦清凈，如果色處清凈，如果一切智智清凈，就沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。苦聖諦清凈的

【English Translation】 English version because of non-duality, non-division of duality, no difference, and no cessation.

The Great Perfection of Wisdom Sutra, Scroll 222 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 223

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Part 42 on Difficult to Believe and Understand

'Furthermore, Subhuti! Because the Noble Truth of Suffering (Dukkha Satya) is pure, form (Rupa) is pure; because form is pure, the All-Knowing Wisdom (Sarvajnata) is pure. Why is that? If the Noble Truth of Suffering is pure, if form is pure, if the All-Knowing Wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because the Noble Truth of Suffering is pure, feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if feeling, perception, mental formations, and consciousness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division of duality, no difference, and no cessation.'

'Subhuti! Because the Noble Truth of Suffering is pure, the eye base (Caksus Ayatana) is pure; because the eye base is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the eye base is pure, if the All-Knowing Wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because the Noble Truth of Suffering is pure, the ear (Srotra), nose (Ghrana), tongue (Jihva), body (Kaya), and mind bases (Manas Ayatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the ear, nose, tongue, body, and mind bases are pure, if the All-Knowing Wisdom is pure, there is no duality, no division of duality, no difference, and no cessation.'

'Subhuti! Because the Noble Truth of Suffering is pure, the form base (Rupa Ayatana) is pure; because the form base is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the form base is pure, if the All-Knowing Wisdom is pure, there is no duality, no division of duality, no difference, and no cessation. Because the Noble Truth of Suffering is pure,

---

凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若苦聖諦清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若苦聖諦清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若苦聖諦清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若苦聖諦清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故香界、鼻識界

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！因為苦聖諦（Dukkha Satya，四聖諦之一，指人生是苦的真理）清凈，所以聲、香、味、觸、法處（色、聲、香、味、觸、法六種感覺的場所）清凈；因為聲、香、味、觸、法處清凈，所以一切智智（Sarvajnata，佛陀的智慧）清凈。為什麼呢？因為苦聖諦清凈，與聲、香、味、觸、法處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以眼界（Caksu-dhatu，視覺的場所）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為苦聖諦清凈，與眼界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為苦聖諦清凈，所以色界（Rupa-dhatu，視覺的對象）、眼識界（Caksu-vijnana-dhatu，視覺的意識）以及眼觸（Caksu-samsparsha，視覺的接觸）、眼觸為緣所生諸受（Caksu-samsparshaja-vedana，由視覺接觸產生的感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為苦聖諦清凈，與色界乃至眼觸為緣所生諸受清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以耳界（Srotra-dhatu，聽覺的場所）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為苦聖諦清凈，與耳界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為苦聖諦清凈，所以聲界（Shabda-dhatu，聽覺的對象）、耳識界（Srotra-vijnana-dhatu，聽覺的意識）以及耳觸（Srotra-samsparsha，聽覺的接觸）、耳觸為緣所生諸受（Srotra-samsparshaja-vedana，由聽覺接觸產生的感受）清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為苦聖諦清凈，與聲界乃至耳觸為緣所生諸受清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以鼻界（Ghrana-dhatu，嗅覺的場所）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？因為苦聖諦清凈，與鼻界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為苦聖諦清凈，所以香界（Gandha-dhatu，嗅覺的對象）、鼻識界（Ghrana-vijnana-dhatu，嗅覺的意識）

【English Translation】 English version: 『Subhuti, because the Noble Truth of Suffering (Dukkha Satya) is pure, the sense bases of sound, smell, taste, touch, and mental objects are pure; because the sense bases of sound, smell, taste, touch, and mental objects are pure, the All-Knowing Wisdom (Sarvajnata) is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the sense bases of sound, smell, taste, touch, and mental objects, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because the Noble Truth of Suffering is pure, the eye-element (Caksu-dhatu) is pure; because the eye-element is pure, the All-Knowing Wisdom is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the eye-element, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the Noble Truth of Suffering is pure, the form-element (Rupa-dhatu), the eye-consciousness-element (Caksu-vijnana-dhatu), and eye-contact (Caksu-samsparsha), and the feelings born of eye-contact (Caksu-samsparshaja-vedana) are pure; and because the feelings born of eye-contact are pure, the All-Knowing Wisdom is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the form-element up to the feelings born of eye-contact, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because the Noble Truth of Suffering is pure, the ear-element (Srotra-dhatu) is pure; because the ear-element is pure, the All-Knowing Wisdom is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the ear-element, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the Noble Truth of Suffering is pure, the sound-element (Shabda-dhatu), the ear-consciousness-element (Srotra-vijnana-dhatu), and ear-contact (Srotra-samsparsha), and the feelings born of ear-contact (Srotra-samsparshaja-vedana) are pure; and because the sound-element up to the feelings born of ear-contact are pure, the All-Knowing Wisdom is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the sound-element up to the feelings born of ear-contact, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti, because the Noble Truth of Suffering is pure, the nose-element (Ghrana-dhatu) is pure; because the nose-element is pure, the All-Knowing Wisdom is pure. Why is that? Because the purity of the Noble Truth of Suffering, the purity of the nose-element, and the purity of the All-Knowing Wisdom are non-dual, non-separate, non-different, and non-discontinuous. Because the Noble Truth of Suffering is pure, the smell-element (Gandha-dhatu), the nose-consciousness-element (Ghrana-vijnana-dhatu),

---

及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若苦聖諦清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故身界清凈，身界清凈故一切智智清凈。何以故？若苦聖諦清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故意界清凈，意界清凈故一切智智清凈。何以故？若苦聖諦清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故法界

【現代漢語翻譯】 現代漢語譯本： 以及鼻觸、鼻觸為緣所生的各種感受清凈，香界乃至鼻觸為緣所生的各種感受清凈，因此一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）清凈。為什麼呢？如果苦聖諦（dukkha satya, 四聖諦之一，苦諦）清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現（Subhuti, 須菩提）！苦聖諦清凈，所以舌界清凈，舌界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。苦聖諦清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受清凈，味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！苦聖諦清凈，所以身界清凈，身界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。苦聖諦清凈，所以觸界、身識界以及身觸、身觸為緣所生的各種感受清凈，觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現！苦聖諦清凈，所以意界清凈，意界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。苦聖諦清凈，所以法界

【English Translation】 English version: And the purity of nose-contact, the various feelings born of nose-contact, the purity of the realm of smell, and the various feelings born of nose-contact, therefore the All-Knowing Wisdom (Buddha's সর্বজ্ঞতা) is pure. Why is that? If the Noble Truth of Suffering (dukkha satya, one of the Four Noble Truths) is pure, if the realm of smell and the various feelings born of nose-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Noble Truth of Suffering is pure, the realm of tongue is pure, and because the realm of tongue is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the realm of tongue is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, the realm of taste, the realm of tongue-consciousness, and the various feelings born of tongue-contact are pure, and because the realm of taste and the various feelings born of tongue-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the realm of taste and the various feelings born of tongue-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Noble Truth of Suffering is pure, the realm of body is pure, and because the realm of body is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the realm of body is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, the realm of touch, the realm of body-consciousness, and the various feelings born of body-contact are pure, and because the realm of touch and the various feelings born of body-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the realm of touch and the various feelings born of body-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Noble Truth of Suffering is pure, the realm of mind is pure, and because the realm of mind is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the realm of mind is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, the realm of phenomena

---

、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若苦聖諦清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故地界清凈，地界清凈故一切智智清凈。何以故？若苦聖諦清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若苦聖諦清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故無明清凈，無明清凈故一切智智清凈。何以故？若苦聖諦清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若苦聖諦清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若苦聖諦清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！意識界(vijñāna-dhātu)以及意觸(mano-sparśa)、意觸為緣所生諸受(manas-samsparśa-ja-vedanā)清凈，法界(dharma-dhātu)乃至意觸為緣所生諸受清凈，因此一切智智(sarvākāra-jñatā，對一切事物、一切方面的智慧)清凈。為什麼呢？如果苦聖諦(duḥkha-satya，四聖諦之一，指人生是苦的真理)清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！苦聖諦清凈，所以地界(pṛthivī-dhātu)清凈，地界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以水界(ap-dhātu)、火界(tejo-dhātu)、風界(vāyu-dhātu)、空界(ākāśa-dhātu)、識界清凈，水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！苦聖諦清凈，所以無明(avidyā)清凈，無明清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以行(saṃskāra)、識(vijñāna)、名色(nāma-rūpa)、六處(ṣaḍāyatana)、觸(sparśa)、受(vedanā)、愛(tṛṣṇā)、取(upādāna)、有(bhava)、生(jāti)、老死愁嘆苦憂惱(jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa)清凈，行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！苦聖諦清凈，所以佈施波羅蜜多(dāna-pāramitā，六波羅蜜之一，指佈施的完美)清凈，佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有

【English Translation】 English version 'Subhuti! The consciousness-element (vijñāna-dhātu) and mental contact (mano-sparśa), and the feelings born of mental contact (manas-samsparśa-ja-vedanā) are pure; the dharma-element (dharma-dhātu) up to the feelings born of mental contact are pure, therefore the all-knowing wisdom (sarvākāra-jñatā) is pure. Why is that? If the noble truth of suffering (duḥkha-satya) is pure, if the dharma-element up to the feelings born of mental contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the noble truth of suffering is pure, the earth-element (pṛthivī-dhātu) is pure; because the earth-element is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the earth-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the noble truth of suffering is pure, the water-element (ap-dhātu), fire-element (tejo-dhātu), wind-element (vāyu-dhātu), space-element (ākāśa-dhātu), and consciousness-element are pure; because the water, fire, wind, space, and consciousness-elements are pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the water, fire, wind, space, and consciousness-elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the noble truth of suffering is pure, ignorance (avidyā) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the noble truth of suffering is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāma-rūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the noble truth of suffering is pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no

---

斷故。苦聖諦清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若苦聖諦清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故內空清凈，內空清凈故一切智智清凈。何以故？若苦聖諦清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若苦聖諦清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故真如清凈，真如清凈故一切智智清凈。何以故？若苦聖諦清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若苦聖諦清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本：因為斷絕的緣故。苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍辱）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñāpāramitā，以智慧到達彼岸）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智（sarvajñatā，佛陀的智慧）清凈。為什麼呢？如果苦聖諦清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！苦聖諦清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；內空清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以外空（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（prakṛti-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性的空性）清凈；外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。 『善現！苦聖諦清凈，所以真如（tathatā，事物的真實如是）清凈；真如清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以法界（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（ananyathātva，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（dharmasthiti，法所安住的狀態）、實際（bhūtakoti，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）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: Because of cessation. Because the Noble Truth of Suffering (duhkha satya) is pure, therefore, pure are the precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and the Perfection of Wisdom (prajñāpāramitā); because the precepts up to the Perfection of Wisdom are pure, therefore, the All-Knowing Wisdom (sarvajñatā) is pure. Why is that? If the Noble Truth of Suffering is pure, if the precepts up to the Perfection of Wisdom are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation between them. 『Subhūti! Because the Noble Truth of Suffering is pure, therefore, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, therefore, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if inner emptiness is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the Noble Truth of Suffering is pure, therefore, 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), non-dispersing emptiness (anavakāra-śūnyatā), emptiness of non-alteration (prakṛti-śūnyatā), emptiness of inherent nature (svabhāva-śūnyatā), emptiness of self-characteristics (svalakṣaṇa-śūnyatā), emptiness of common characteristics (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of own-nature (prakṛti-śūnyatā), and emptiness of non-nature of own-nature (abhāva-svabhāva-śūnyatā) are pure; because outer emptiness up to the emptiness of non-nature of own-nature are pure, therefore, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if outer emptiness up to the emptiness of non-nature of own-nature are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation between them. 『Subhūti! Because the Noble Truth of Suffering is pure, therefore, Suchness (tathatā) is pure; because Suchness is pure, therefore, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if Suchness is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the Noble Truth of Suffering is pure, therefore, the Dharma Realm (dharmadhātu), the Nature of Dharma (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātva), equality (samatā), detachment (viviktatā), the established nature of Dharma (dharmasthititā), the abiding of Dharma (dharmasthiti), the limit of reality (bhūtakoti), the space realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are pure; because the Dharma Realm up to the inconceivable realm are pure, therefore, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Dharma Realm up to the inconceivable realm are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation between them.

---

「善現！苦聖諦清凈故集聖諦清凈，集聖諦清凈故一切智智清凈。何以故？若苦聖諦清凈，若集聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故滅、道聖諦清凈，滅、道聖諦清凈故一切智智清凈。何以故？若苦聖諦清凈，若滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若苦聖諦清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若苦聖諦清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若苦聖諦清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若苦聖諦清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為苦聖諦（duhkha satya，四聖諦之一，指人生是苦的真理）清凈，所以集聖諦（samudaya satya，四聖諦之一，指苦的根源是集諦的真理）清凈；因為集聖諦清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？如果苦聖諦清凈，如果集聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 因為苦聖諦清凈，所以滅聖諦（nirodha satya，四聖諦之一，指滅苦的真理）和道聖諦（marga satya，四聖諦之一，指通往滅苦的道路的真理）清凈；因為滅聖諦和道聖諦清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果滅聖諦和道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以四靜慮（catuh dhyana，四種禪定狀態）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 因為苦聖諦清凈，所以四無量（catasra apramanani，四種無限的慈悲喜捨心）和四無色定（catasra arupyasamapattayah，四種無色界的禪定）清凈；因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果四無量和四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以八解脫（asta vimoksah，八種解脫禪定）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 因為苦聖諦清凈，所以八勝處（asta abhibhvayatanani，八種克服感官的禪定）、九次第定（nava anupurva viharasamapatti，九種次第進入禪定的方法）和十遍處（dasa krtasnayatanani，十種禪定境界）清凈；因為八勝處、九次第定和十遍處清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果八勝處、九次第定和十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為苦聖諦清凈，所以四念住（catvari smrtyupasthanani，四種觀照方法）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果

【English Translation】 English version 'Subhuti! Because the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is suffering) is pure, therefore 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) is pure; because the Noble Truth of the Origin of Suffering is pure, therefore the All-Knowing Wisdom (sarvajnata, the wisdom of the Buddha) is pure. Why is that? If the Noble Truth of Suffering is pure, if the Noble Truth of the Origin of Suffering is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, therefore 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) are pure; because the Noble Truth of the Cessation of Suffering and the Noble Truth of the Path to the Cessation of Suffering are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Noble Truth of the Cessation of Suffering and the Noble Truth of the Path to the Cessation of Suffering are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of Suffering is pure, therefore the Four Dhyanas (catuh dhyana, four states of meditative absorption) are pure; because the Four Dhyanas are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Four Dhyanas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, therefore the Four Immeasurables (catasra apramanani, four boundless states of loving-kindness, compassion, joy, and equanimity) and the Four Formless Absorptions (catasra arupyasamapattayah, four formless meditative states) are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of Suffering is pure, therefore the Eight Liberations (asta vimoksah, eight meditative liberations) are pure; because the Eight Liberations are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of Suffering is pure, therefore the Eight Overcomings (asta abhibhvayatanani, eight meditative states of overcoming the senses), the Nine Successive Abidings (nava anupurva viharasamapatti, nine successive meditative attainments), and the Ten All-Encompassing Bases (dasa krtasnayatanani, ten meditative states of all-encompassing perception) are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Bases are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of Suffering is pure, therefore the Four Foundations of Mindfulness (catvari smrtyupasthanani, four practices of mindfulness) are pure; because the Four Foundations of Mindfulness are pure, therefore the All-Knowing Wisdom is pure. Why is that? If

---

苦聖諦清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若苦聖諦清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若苦聖諦清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若苦聖諦清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若苦聖諦清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若苦聖諦清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若苦聖諦清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！苦聖諦（Dukkha Satya，關於苦的真理）清凈，如果四念住（catvāri smṛtyupasthānāni，四種正念的修行）清凈，如果一切智智（sarvākārajñatā，對一切事物和現象的完全理解）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為苦聖諦清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種通向成就的途徑）、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（aṣṭāṅgamārga，八正道）都清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！苦聖諦清凈，所以空解脫門（śūnyatāvimokṣamukha，通向空性的解脫之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。苦聖諦清凈，所以無相（animitta，無相）和無愿（apraṇihita，無愿）解脫門清凈；無相和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果無相和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！苦聖諦清凈，所以菩薩十地（daśa bhūmayaḥ，菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！苦聖諦清凈，所以五眼（pañca cakṣūṃṣi，五種不同的視覺能力）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。苦聖諦清凈，所以六神通（ṣaṭ abhijñāḥ，六種超自然能力）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為如果苦聖諦清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version: 『Subhuti! The Noble Truth of Suffering (Dukkha Satya) is pure, if the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) are pure, if the All-Knowing Wisdom (sarvākārajñatā) is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Four Right Exertions (catvāri samyakprahāṇāni), the Four Bases of Spiritual Power (catvāra ṛddhipādāḥ), the Five Faculties (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), and the Eightfold Noble Path (aṣṭāṅgamārga) are pure; because the Four Right Exertions up to the Eightfold Noble Path are pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Four Right Exertions up to the Eightfold Noble Path are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because the Noble Truth of Suffering is pure, the Emptiness Liberation Door (śūnyatāvimokṣamukha) is pure; because the Emptiness Liberation Door is pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Emptiness Liberation Door is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Signless (animitta) and Wishless (apraṇihita) Liberation Doors are pure; because the Signless and Wishless Liberation Doors are pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Signless and Wishless Liberation Doors are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because the Noble Truth of Suffering is pure, the Ten Bodhisattva Grounds (daśa bhūmayaḥ) are pure; because the Ten Bodhisattva Grounds are pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Ten Bodhisattva Grounds are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them.』 『Subhuti! Because the Noble Truth of Suffering is pure, the Five Eyes (pañca cakṣūṃṣi) are pure; because the Five Eyes are pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Five Eyes are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Six Supernormal Powers (ṣaṭ abhijñāḥ) are pure; because the Six Supernormal Powers are pure, the All-Knowing Wisdom is pure. Why is that? Because if the Noble Truth of Suffering is pure, if the Six Supernormal Powers are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them.』

---

「善現！苦聖諦清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若苦聖諦清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若苦聖諦清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若苦聖諦清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若苦聖諦清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若苦聖諦清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若苦聖諦清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故一切陀羅尼門清凈，

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為苦聖諦（Dukkha Satya）清凈，所以佛的十力（Dasabala）清凈；因為佛的十力清凈，所以一切智智（Sarvajnata）清凈。為什麼呢？如果苦聖諦清凈，如果佛的十力清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為苦聖諦清凈，所以四無所畏（Caturvaisaradya）、四無礙解（Caturpratisamvid）、大慈（Maitri）、大悲（Karuna）、大喜（Mudita）、大舍（Upeksa）、十八佛不共法（Astaadasa Avenika Buddha Dharma）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為苦聖諦清凈，所以無忘失法（Asammosa Dharma）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為苦聖諦清凈，所以恒住舍性（Tatramadhyasthata）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為苦聖諦清凈，所以一切智（Sarvajna）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為苦聖諦清凈，所以道相智（Marga-jnana）、一切相智（Sarvakarajnata）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為苦聖諦清凈，所以一切陀羅尼門（Dharani-mukha）清凈，

【English Translation】 English version 『Subhuti! Because the Noble Truth of Suffering (Dukkha Satya) is pure, the Ten Powers of a Buddha (Dasabala) are pure; because the Ten Powers of a Buddha are pure, the All-Knowing Wisdom (Sarvajnata) is pure. Why is that? If the Noble Truth of Suffering is pure, if the Ten Powers of a Buddha are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Four Fearlessnesses (Caturvaisaradya), the Four Analytical Knowledges (Caturpratisamvid), Great Loving-kindness (Maitri), Great Compassion (Karuna), Great Joy (Mudita), Great Equanimity (Upeksa), and the Eighteen Unique Qualities of a Buddha (Astaadasa Avenika Buddha Dharma) are pure; because the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 『Subhuti! Because the Noble Truth of Suffering is pure, the Non-forgetfulness of Dharma (Asammosa Dharma) is pure; because the Non-forgetfulness of Dharma is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Non-forgetfulness of Dharma is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Constant Abiding in Equanimity (Tatramadhyasthata) is pure; because the Constant Abiding in Equanimity is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Constant Abiding in Equanimity is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 『Subhuti! Because the Noble Truth of Suffering is pure, the All-Knowing (Sarvajna) is pure; because the All-Knowing is pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the All-Knowing is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the Noble Truth of Suffering is pure, the Knowledge of the Path (Marga-jnana) and the Knowledge of All Aspects (Sarvakarajnata) are pure; because the Knowledge of the Path and the Knowledge of All Aspects are pure, the All-Knowing Wisdom is pure. Why is that? If the Noble Truth of Suffering is pure, if the Knowledge of the Path and the Knowledge of All Aspects are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, no separation between them. 『Subhuti! Because the Noble Truth of Suffering is pure, all the Doors of Dharani (Dharani-mukha) are pure,

---

一切陀羅尼門清凈故一切智智清凈。何以故？若苦聖諦清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若苦聖諦清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若苦聖諦清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。苦聖諦清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若苦聖諦清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若苦聖諦清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若苦聖諦清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！苦聖諦清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！一切陀羅尼門（dharani-mukha，總持法門）清凈，所以一切智智（sarvajñatā，一切種智）清凈。為什麼呢？如果苦聖諦（duhkha-satya，苦諦）清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以一切三摩地門（samadhi-mukha，三昧法門）清凈，一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！苦聖諦清凈，所以預流果（srota-apatti-phala，須陀洹果）清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。苦聖諦清凈，所以一來（sakrdagamin，斯陀含）、不還（anagamin，阿那含）、阿羅漢果（arhat-phala，阿羅漢果）清凈，一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！苦聖諦清凈，所以獨覺菩提（pratyekabuddha-bodhi，辟支佛菩提）清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！苦聖諦清凈，所以一切菩薩摩訶薩行（bodhisattva-mahāsattva-caryā，菩薩摩訶薩行）清凈，一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 「善現！苦聖諦清凈，所以諸佛無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）清凈，諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果苦聖諦清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。」

【English Translation】 English version: 'Subhuti, because all dharani-gates (dharani-mukha, gates of mantras) are pure, therefore the all-knowing wisdom (sarvajñatā, wisdom of all modes) is pure. Why is that? If the noble truth of suffering (duhkha-satya) is pure, if all dharani-gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the noble truth of suffering is pure, all samadhi-gates (samadhi-mukha, gates of concentration) are pure; because all samadhi-gates are pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if all samadhi-gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the noble truth of suffering is pure, the fruit of stream-entry (srota-apatti-phala) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the noble truth of suffering is pure, the fruits of once-returner (sakrdagamin), non-returner (anagamin), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the fruits of once-returner, non-returner, and arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the noble truth of suffering is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the noble truth of suffering is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahāsattva-caryā) are pure; because the practices of all bodhisattva-mahasattvas are pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the practices of all bodhisattva-mahasattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the noble truth of suffering is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the noble truth of suffering is pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

以故？若苦聖諦清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！集聖諦清凈故色清凈，色清凈故一切智智清凈。何以故？若集聖諦清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若集聖諦清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若集聖諦清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若集聖諦清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故色處清凈，色處清凈故一切智智清凈。何以故？若集聖諦清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若集聖諦清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本 因為什麼呢？如果苦聖諦（dukkha satya，四聖諦之一，指生命中存在的苦難）是清凈的，如果諸佛的無上正等菩提（anuttara-samyak-sambodhi，指佛的最高覺悟）是清凈的，如果一切智智（sarvajnata，指佛陀所證得的對一切事物和現象的完全、徹底的智慧）是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『再者，善現（Subhuti，佛陀的弟子之一）！因為集聖諦（samudaya satya，四聖諦之一，指苦難的根源）是清凈的，所以色（rupa，指物質形態）是清凈的；因為色是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果色是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集聖諦是清凈的，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是清凈的；因為受、想、行、識是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果受、想、行、識是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為集聖諦是清凈的，所以眼處（caksu-ayatana，指眼睛及其感知能力）是清凈的；因為眼處是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果眼處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集聖諦是清凈的，所以耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意處（manas-ayatana，指意識及其思維能力）是清凈的；因為耳、鼻、舌、身、意處是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果耳、鼻、舌、身、意處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為集聖諦是清凈的，所以色處（rupa-ayatana，指視覺對像）是清凈的；因為色處是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果色處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集聖諦是清凈的，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，指心理對像）是清凈的；因為聲、香、味、觸、法處是清凈的，所以一切智智是清凈的。為什麼呢？如果集聖諦是清凈的，如果聲、香、味、觸、法處是清凈的，如果一切智智是清凈的，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Why is that? If the Noble Truth of Suffering (dukkha satya) is pure, if the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi) of all Buddhas is pure, if the All-Knowing Wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them.

'Furthermore, Subhuti! Because the Noble Truth of the Origin of Suffering (samudaya satya) is pure, form (rupa) is pure; because form is pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if form is pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Origin of Suffering is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if feeling, perception, mental formations, and consciousness are pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Noble Truth of the Origin of Suffering is pure, the eye-base (caksu-ayatana) is pure; because the eye-base is pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if the eye-base is pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Origin of Suffering is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind-base are pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if the ear, nose, tongue, body, and mind-base are pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Noble Truth of the Origin of Suffering is pure, the form-base (rupa-ayatana) is pure; because the form-base is pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if the form-base is pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Origin of Suffering is pure, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-base (dharma-ayatana) are pure; because sound, smell, taste, touch, and the dharma-base are pure, All-Knowing Wisdom is pure. Why is that? If the Noble Truth of the Origin of Suffering is pure, if sound, smell, taste, touch, and the dharma-base are pure, if All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.'

---

斷故。

「善現！集聖諦清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若集聖諦清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若集聖諦清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若集聖諦清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為集聖諦（Samudaya Satya，苦的根源）清凈，所以眼界清凈；因為眼界清凈，所以一切智智（Sarvajnata，佛陀的智慧）清凈。為什麼呢？如果集聖諦清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為集聖諦清凈，所以眼識界、眼觸以及眼觸為緣所生的諸受清凈；乃至因為眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為集聖諦清凈，所以耳界清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為集聖諦清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生的諸受清凈；聲界乃至因為耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為集聖諦清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為集聖諦清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生的諸受清凈；香界乃至因為鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

【English Translation】 English version 'Subhuti! Because the Samudaya Satya (the truth of the origin of suffering) is pure, the eye-element is pure; because the eye-element is pure, the Sarvajnata (Buddha's wisdom) is pure. Why is that? If the Samudaya Satya is pure, if the eye-element is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Samudaya Satya is pure, the eye-consciousness element, eye-contact, and the feelings born of eye-contact are pure; and because the feelings born of eye-contact are pure, the Sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the feelings born of eye-contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the Samudaya Satya is pure, the ear-element is pure; because the ear-element is pure, the Sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the ear-element is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Samudaya Satya is pure, the sound-element, ear-consciousness element, ear-contact, and the feelings born of ear-contact are pure; and because the sound-element and the feelings born of ear-contact are pure, the Sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the sound-element and the feelings born of ear-contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the Samudaya Satya is pure, the nose-element is pure; because the nose-element is pure, the Sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the nose-element is pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them. Because the Samudaya Satya is pure, the smell-element, nose-consciousness element, nose-contact, and the feelings born of nose-contact are pure; and because the smell-element and the feelings born of nose-contact are pure, the Sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the smell-element and the feelings born of nose-contact are pure, if the Sarvajnata is pure, there is no duality, no division, no difference, no separation between them.

---

無別、無斷故。

「善現！集聖諦清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若集聖諦清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故身界清凈，身界清凈故一切智智清凈。何以故？若集聖諦清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故意界清凈，意界清凈故一切智智清凈。何以故？若集聖諦清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若集聖諦清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、

【現代漢語翻譯】 現代漢語譯本 沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！因為集聖諦（Samudaya Satya，苦的根源）清凈，所以舌界（jivha-dhatu，舌根）清凈；因為舌界清凈，所以一切智智（sarvajnata，對一切法的智慧）清凈。為什麼呢？如果集聖諦清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為集聖諦清凈，所以味界（rasa-dhatu，味塵）、舌識界（jivha-vijnana-dhatu，舌識）、以及舌觸（jivha-samsparsha，舌根與味塵的接觸）、舌觸為緣所生的諸受（vedana，感受）清凈；因為味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為集聖諦清凈，所以身界（kaya-dhatu，身根）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為集聖諦清凈，所以觸界（sprastavya-dhatu，觸塵）、身識界（kaya-vijnana-dhatu，身識）、以及身觸（kaya-samsparsha，身根與觸塵的接觸）、身觸為緣所生的諸受清凈；因為觸界乃至身觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為集聖諦清凈，所以意界（mano-dhatu，意根）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為集聖諦清凈，所以法界（dharma-dhatu，法塵）、意識界（mano-vijnana-dhatu，意識）、以及意觸（manas-samsparsha，意根與法塵的接觸）、意觸為緣所生的諸受清凈；因為法界乃至意觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，

【English Translation】 English version Because there is no distinction, no severance. 『Subhuti! Because the Truth of the Origin of Suffering (Samudaya Satya) is pure, the Tongue Element (jivha-dhatu) is pure; because the Tongue Element is pure, the All-Knowing Wisdom (sarvajnata) is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Tongue Element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no distinction, no severance between them. Because the Truth of the Origin of Suffering is pure, the Taste Element (rasa-dhatu), the Tongue Consciousness Element (jivha-vijnana-dhatu), and the Tongue Contact (jivha-samsparsha), and the various Feelings (vedana) arising from Tongue Contact are pure; because the Taste Element and so on up to the various Feelings arising from Tongue Contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Taste Element and so on up to the various Feelings arising from Tongue Contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no distinction, no severance between them. 『Subhuti! Because the Truth of the Origin of Suffering is pure, the Body Element (kaya-dhatu) is pure; because the Body Element is pure, the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Body Element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no distinction, no severance between them. Because the Truth of the Origin of Suffering is pure, the Touch Element (sprastavya-dhatu), the Body Consciousness Element (kaya-vijnana-dhatu), and the Body Contact (kaya-samsparsha), and the various Feelings arising from Body Contact are pure; because the Touch Element and so on up to the various Feelings arising from Body Contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Touch Element and so on up to the various Feelings arising from Body Contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no distinction, no severance between them. 『Subhuti! Because the Truth of the Origin of Suffering is pure, the Mind Element (mano-dhatu) is pure; because the Mind Element is pure, the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Mind Element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no distinction, no severance between them. Because the Truth of the Origin of Suffering is pure, the Dharma Element (dharma-dhatu), the Mind Consciousness Element (mano-vijnana-dhatu), and the Mind Contact (manas-samsparsha), and the various Feelings arising from Mind Contact are pure; because the Dharma Element and so on up to the various Feelings arising from Mind Contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Dharma Element and so on up to the various Feelings arising from Mind Contact are pure, if the All-Knowing Wisdom is pure, there is no duality,

---

無二分、無別、無斷故。

「善現！集聖諦清凈故地界清凈，地界清凈故一切智智清凈。何以故？若集聖諦清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若集聖諦清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故無明清凈，無明清凈故一切智智清凈。何以故？若集聖諦清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若集聖諦清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若集聖諦清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若集聖諦清凈，若凈戒乃至般若波羅蜜多清凈，若一切智

【現代漢語翻譯】 現代漢語譯本：沒有二元性，沒有分別，沒有斷滅。 『善現（Subhuti）！因為集聖諦（Samudaya Satya，苦的根源）清凈，所以地界（earth element）清凈；因為地界清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果集聖諦清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。因為集聖諦清凈，所以水、火、風、空、識界（water, fire, wind, space, consciousness elements）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。 『善現！因為集聖諦清凈，所以無明（avidya，無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。因為集聖諦清凈，所以行（samskara，意志）、識（vijnana，意識）、名色（nama-rupa，名與色）、六處（sadayatana，六根）、觸（sparsha，接觸）、受（vedana，感受）、愛（trishna，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死愁嘆苦憂惱（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀號、痛苦、憂愁、絕望）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。 『善現！因為集聖諦清凈，所以佈施波羅蜜多（dana paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。因為集聖諦清凈，所以凈戒（shila，戒律）、安忍（kshanti，忍辱）、精進（virya，精進）、靜慮（dhyana，禪定）、般若波羅蜜多（prajna paramita，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅。

【English Translation】 English version: There is no duality, no distinction, no severance. 'Subhuti! Because the Samudaya Satya (the truth of the origin of suffering) is pure, therefore the earth element is pure; because the earth element is pure, therefore the sarvajnata (omniscience, the wisdom of all things and phenomena) is pure. Why is that? If the Samudaya Satya is pure, if the earth element is pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them. Because the Samudaya Satya is pure, therefore the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, therefore the sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if the water, fire, wind, space, and consciousness elements are pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them. 'Subhuti! Because the Samudaya Satya is pure, therefore avidya (ignorance) is pure; because avidya is pure, therefore the sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if avidya is pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them. Because the Samudaya Satya is pure, therefore samskara (volitional formations), vijnana (consciousness), nama-rupa (name and form), sadayatana (six sense bases), sparsha (contact), vedana (feeling), trishna (craving), upadana (grasping), bhava (becoming), jati (birth), and jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa (old age, death, sorrow, lamentation, pain, distress, and despair) are pure; because samskara through jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa are pure, therefore the sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if samskara through jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa are pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them. 'Subhuti! Because the Samudaya Satya is pure, therefore dana paramita (the perfection of giving) is pure; because dana paramita is pure, therefore the sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if dana paramita is pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them. Because the Samudaya Satya is pure, therefore shila (morality), kshanti (patience), virya (effort), dhyana (meditation), and prajna paramita (the perfection of wisdom) are pure; because shila through prajna paramita are pure, therefore the sarvajnata is pure. Why is that? If the Samudaya Satya is pure, if shila through prajna paramita are pure, if the sarvajnata is pure, there is no duality, no distinction, no severance between them.

---

智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故內空清凈，內空清凈故一切智智清凈。何以故？若集聖諦清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若集聖諦清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故真如清凈，真如清凈故一切智智清凈。何以故？若集聖諦清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若集聖諦清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若集聖諦清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故

【現代漢語翻譯】 現代漢語譯本：智慧是清凈的，因為它是無二、無二分、無差別、無斷絕的。 『善現（Subhuti）！因為集聖諦（Samudaya Satya，苦的根源）清凈，所以內空（adhyatma-shunyata，內在的空性）清凈；因為內空清凈，所以一切智智（sarvajnata，對一切的智慧）清凈。為什麼呢？因為集聖諦清凈、內空清凈和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。因為集聖諦清凈，所以外空（bahirdha-shunyata，外在的空性）、內外空（adhyatma-bahirdha-shunyata，內外皆空的空性）、空空（shunyata-shunyata，空性的空性）、大空（maha-shunyata，廣大的空性）、勝義空（paramartha-shunyata，勝義諦的空性）、有為空（samskrta-shunyata，有為法的空性）、無為空（asamskrta-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，無散失的空性）、無變異空（aviparita-shunyata，無變異的空性）、本性空（prakrti-shunyata，自性的空性）、自相空（svalaksana-shunyata，自相的空性）、共相空（samanya-laksana-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）都是清凈的；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？因為集聖諦清凈、外空乃至無性自性空清凈和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 『善現！因為集聖諦清凈，所以真如（tathata，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？因為集聖諦清凈、真如清凈和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。因為集聖諦清凈，所以法界（dharma-dhatu，一切法的界限）、法性（dharma-ta，法的本性）、不虛妄性（avitathata，不虛妄的性質）、不變異性（ananyathata，不變異的性質）、平等性（samata，平等的性質）、離生性（viviktata，遠離生起的性質）、法定（dharmasthitita，法的安住）、法住（dharmata，法的存在）、實際（bhutakoti，真實的邊際）、虛空界（akasha-dhatu，虛空的界限）、不思議界（acintya-dhatu，不可思議的界限）都是清凈的；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為集聖諦清凈、法界乃至不思議界清凈和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 『善現！因為集聖諦清凈，所以苦聖諦（Duhkha Satya，苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？因為集聖諦清凈、苦聖諦清凈和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。因為集聖諦清凈，所以

【English Translation】 English version: Wisdom is pure because it is non-dual, without division, without difference, and without cessation. 'Subhuti! Because the Samudaya Satya (the truth of the origin of suffering) is pure, therefore the adhyatma-shunyata (inner emptiness) is pure; because the inner emptiness is pure, therefore the sarvajnata (omniscience) is pure. Why is that? Because the purity of the Samudaya Satya, the purity of inner emptiness, and the purity of sarvajnata are non-dual, without division, without difference, and without cessation. Because the Samudaya Satya is pure, therefore the bahirdha-shunyata (outer emptiness), adhyatma-bahirdha-shunyata (inner and outer emptiness), shunyata-shunyata (emptiness of emptiness), maha-shunyata (great emptiness), paramartha-shunyata (emptiness of ultimate reality), samskrta-shunyata (emptiness of the conditioned), asamskrta-shunyata (emptiness of the unconditioned), atyanta-shunyata (ultimate emptiness), anavaragra-shunyata (emptiness without beginning or end), anavakara-shunyata (emptiness without dispersion), aviparita-shunyata (emptiness without change), prakrti-shunyata (emptiness of nature), svalaksana-shunyata (emptiness of self-characteristics), samanya-laksana-shunyata (emptiness of general characteristics), sarva-dharma-shunyata (emptiness of all dharmas), anupalambha-shunyata (emptiness of non-apprehension), abhava-shunyata (emptiness of non-existence), svabhava-shunyata (emptiness of self-nature), and abhava-svabhava-shunyata (emptiness of non-existence of self-nature) are pure; because outer emptiness up to the emptiness of non-existence of self-nature are pure, therefore sarvajnata is pure. Why is that? Because the purity of the Samudaya Satya, the purity of outer emptiness up to the emptiness of non-existence of self-nature, and the purity of sarvajnata are non-dual, without division, without difference, and without cessation. 'Subhuti! Because the Samudaya Satya is pure, therefore the tathata (suchness) is pure; because the suchness is pure, therefore sarvajnata is pure. Why is that? Because the purity of the Samudaya Satya, the purity of suchness, and the purity of sarvajnata are non-dual, without division, without difference, and without cessation. Because the Samudaya Satya is pure, therefore the dharma-dhatu (dharma realm), dharma-ta (dharma nature), avitathata (non-deceptiveness), ananyathata (non-otherness), samata (equality), viviktata (separation), dharmasthitita (dharma stability), dharmata (dharma existence), bhutakoti (limit of reality), akasha-dhatu (space realm), and acintya-dhatu (inconceivable realm) are pure; because the dharma realm up to the inconceivable realm are pure, therefore sarvajnata is pure. Why is that? Because the purity of the Samudaya Satya, the purity of the dharma realm up to the inconceivable realm, and the purity of sarvajnata are non-dual, without division, without difference, and without cessation. 'Subhuti! Because the Samudaya Satya is pure, therefore the Duhkha Satya (the truth of suffering) is pure; because the Duhkha Satya is pure, therefore sarvajnata is pure. Why is that? Because the purity of the Samudaya Satya, the purity of the Duhkha Satya, and the purity of sarvajnata are non-dual, without division, without difference, and without cessation. Because the Samudaya Satya is pure, therefore

---

滅、道聖諦清凈，滅、道聖諦清凈故一切智智清凈。何以故？若集聖諦清凈，若滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若集聖諦清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若集聖諦清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若集聖諦清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若集聖諦清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若集聖諦清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故

【現代漢語翻譯】 現代漢語譯本：滅諦（Nirodha Satya，苦滅的真理）、道諦（Marga Satya，通向滅苦的道路的真理）清凈，因為滅諦、道諦清凈，所以一切智智（Sarvajnata，對一切事物和現象的完全理解）清凈。為什麼呢？因為集諦（Samudaya Satya，苦的根源的真理）清凈，滅諦、道諦清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現（Subhuti，佛陀的弟子）！因為集諦清凈，所以四靜慮（catvari dhyanani，四種禪定狀態）清凈，因為四靜慮清凈，所以一切智智清凈。為什麼呢？因為集諦清凈，四靜慮清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集諦清凈，所以四無量（catas apramanani，四種無限的慈悲心）和四無色定（catas arūpasamāpattis，四種無色禪定）清凈，因為四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為集諦清凈，四無量和四無色定清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現！因為集諦清凈，所以八解脫（asta vimoksah，八種解脫）清凈，因為八解脫清凈，所以一切智智清凈。為什麼呢？因為集諦清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集諦清凈，所以八勝處（asta abhibhvayatanani，八種克服感官的禪定）、九次第定（nava anupurvasamapatti，九種次第禪定）、十遍處（dasa krtasnayatanani，十種遍一切處的禪定）清凈，因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為集諦清凈，八勝處、九次第定、十遍處清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 善現！因為集諦清凈，所以四念住（catvari smrtyupasthanani，四種正念的修行）清凈，因為四念住清凈，所以一切智智清凈。為什麼呢？因為集諦清凈，四念住清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為集諦清凈，所以四正斷（catvari samyakpradhanani，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（asta arya margangani，八種高貴的道路的因素）清凈，因為四正斷乃至八聖道支清凈，所以一切智智清凈。

【English Translation】 English version: The Noble Truth of Cessation (Nirodha Satya) and the Noble Truth of the Path (Marga Satya) are pure; because the Noble Truth of Cessation and the Noble Truth of the Path are pure, therefore the Omniscience (Sarvajnata) is pure. Why is that? Because if the Noble Truth of Origin (Samudaya Satya) is pure, if the Noble Truth of Cessation and the Noble Truth of the Path are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Subhuti! Because the Noble Truth of Origin is pure, the Four Dhyanas (catvari dhyanani, four states of meditative absorption) are pure; because the Four Dhyanas are pure, therefore the Omniscience is pure. Why is that? Because if the Noble Truth of Origin is pure, if the Four Dhyanas are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of Origin is pure, the Four Immeasurables (catas apramanani, four boundless states of mind) and the Four Formless Absorptions (catas arūpasamāpattis, four formless meditative states) are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, therefore the Omniscience is pure. Why is that? Because if the Noble Truth of Origin is pure, if the Four Immeasurables and the Four Formless Absorptions are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Subhuti! Because the Noble Truth of Origin is pure, the Eight Liberations (asta vimoksah, eight forms of liberation) are pure; because the Eight Liberations are pure, therefore the Omniscience is pure. Why is that? Because if the Noble Truth of Origin is pure, if the Eight Liberations are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of Origin is pure, the Eight Overcomings (asta abhibhvayatanani, eight stages of overcoming sensory perception), the Nine Successive Abidings (nava anupurvasamapatti, nine successive meditative states), and the Ten Totality Abidings (dasa krtasnayatanani, ten meditative states of totality) are pure; because the Eight Overcomings, the Nine Successive Abidings, and the Ten Totality Abidings are pure, therefore the Omniscience is pure. Why is that? Because if the Noble Truth of Origin is pure, if the Eight Overcomings, the Nine Successive Abidings, and the Ten Totality Abidings are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Subhuti! Because the Noble Truth of Origin is pure, the Four Foundations of Mindfulness (catvari smrtyupasthanani, four applications of mindfulness) are pure; because the Four Foundations of Mindfulness are pure, therefore the Omniscience is pure. Why is that? Because if the Noble Truth of Origin is pure, if the Four Foundations of Mindfulness are pure, and if the Omniscience is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of Origin is pure, the Four Right Exertions (catvari samyakpradhanani, four right efforts), the Four Bases of Psychic Power (catvarah rddhipadah, four bases of spiritual power), the Five Faculties (panca indriyani, five controlling faculties), the Five Powers (panca balani, five powers), the Seven Factors of Enlightenment (sapta bodhyangani, seven factors of awakening), and the Eightfold Noble Path (asta arya margangani, eight factors of the noble path) are pure; because the Four Right Exertions up to the Eightfold Noble Path are pure, therefore the Omniscience is pure.

---

一切智智清凈。何以故？若集聖諦清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若集聖諦清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若集聖諦清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若集聖諦清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若集聖諦清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若集聖諦清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若集聖諦清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故四

【現代漢語翻譯】 現代漢語譯本 一切智智（sarvajnatajñana，指佛陀的智慧）是清凈的。為什麼呢？如果集聖諦（samudaya satya，指苦的根源）是清凈的，那麼四正斷（catvāri samyakprahāṇāni，指四種正確的努力）、乃至八聖道支（aṣṭāṅgamārga，指八種達到解脫的正確方法）是清凈的，那麼一切智智就是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！集聖諦清凈，所以空解脫門（śūnyatāvimokṣamukha，指通過理解空性而獲得的解脫）清凈，空解脫門清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼空解脫門清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。集聖諦清凈，所以無相解脫門（animittavimokṣamukha，指通過理解無相而獲得的解脫）和無愿解脫門（apraṇihitavimokṣamukha，指通過理解無愿而獲得的解脫）清凈，無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼無相、無愿解脫門清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！集聖諦清凈，所以菩薩十地（daśa bhūmayaḥ，指菩薩修行的十個階段）清凈，菩薩十地清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼菩薩十地清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！集聖諦清凈，所以五眼（pañca cakṣūṃṣi，指肉眼、天眼、慧眼、法眼、佛眼）清凈，五眼清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼五眼清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。集聖諦清凈，所以六神通（ṣaṭ abhijñāḥ，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，六神通清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼六神通清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！集聖諦清凈，所以佛十力（daśa balāni，指佛陀的十種力量）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，那麼佛十力清凈，那麼一切智智清凈，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。集聖諦清凈，所以四

【English Translation】 English version The purity of all-knowing wisdom (sarvajnatajñana) is such that if the noble truth of the origin (samudaya satya) is pure, then the four right exertions (catvāri samyakprahāṇāni), and even the eightfold noble path (aṣṭāṅgamārga), are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the noble truth of the origin is pure, the gate of liberation through emptiness (śūnyatāvimokṣamukha) is pure, and because the gate of liberation through emptiness is pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the gate of liberation through emptiness is pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the noble truth of the origin is pure, the gates of liberation through signlessness (animittavimokṣamukha) and wishlessness (apraṇihitavimokṣamukha) are pure, and because the gates of liberation through signlessness and wishlessness are pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the gates of liberation through signlessness and wishlessness are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the noble truth of the origin is pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure, and because the ten bodhisattva grounds are pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the ten bodhisattva grounds are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the noble truth of the origin is pure, the five eyes (pañca cakṣūṃṣi) are pure, and because the five eyes are pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the five eyes are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the noble truth of the origin is pure, the six superknowledges (ṣaṭ abhijñāḥ) are pure, and because the six superknowledges are pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the six superknowledges are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the noble truth of the origin is pure, the ten powers of a Buddha (daśa balāni) are pure, and because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why is this? If the noble truth of the origin is pure, then the ten powers of a Buddha are pure, then all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the noble truth of the origin is pure, the four

---

無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若集聖諦清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若集聖諦清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若集聖諦清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若集聖諦清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若集聖諦清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若集聖諦清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故一切三摩地門清凈，一切三摩地

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！由於集聖諦（Samudaya Satya，苦的根源）的清凈，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）、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，偉大的舍心）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛獨有的十八種功德）都清凈，由於四無所畏乃至十八佛不共法清凈，一切智智（sarvākārajñatā，對一切事物和現象的智慧）也清凈。為什麼呢？因為集聖諦的清凈，與四無所畏乃至十八佛不共法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於集聖諦清凈，無忘失法（asammosa-dharma，不忘失正念的品質）清凈，由於無忘失法清凈，一切智智也清凈。為什麼呢？因為集聖諦的清凈，與無忘失法的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於集聖諦清凈，恒住舍性（upekṣā-vihāra，安住于舍的狀態）清凈，由於恒住舍性清凈，一切智智也清凈。為什麼呢？因為集聖諦的清凈，與恒住舍性的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於集聖諦清凈，一切智（sarvajñatā，對一切事物的智慧）清凈，由於一切智清凈，一切智智也清凈。為什麼呢？因為集聖諦的清凈，與一切智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於集聖諦清凈，道相智（mārgākārajñatā，對修行道的智慧）、一切相智（sarvākārajñatā，對一切事物和現象的智慧）清凈，由於道相智、一切相智清凈，一切智智也清凈。為什麼呢？因為集聖諦的清凈，與道相智、一切相智的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！由於集聖諦清凈，一切陀羅尼門（sarva-dhāraṇī-mukha，一切總持法門）清凈，由於一切陀羅尼門清凈，一切智智也清凈。為什麼呢？因為集聖諦的清凈，與一切陀羅尼門的清凈，與一切智智的清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於集聖諦清凈，一切三摩地門（sarva-samādhi-mukha，一切禪定法門）清凈，一切三摩地

【English Translation】 English version: 'Subhuti! Because of the purity of the Samudaya Satya (the Truth of the Origin of Suffering), the four vaiśāradyāni (four kinds of fearlessness of a Buddha), the catasra pratisaṃvidaḥ (four kinds of unobstructed wisdom), mahāmaitrī (great loving-kindness), mahākaruṇā (great compassion), mahāmuditā (great joy), mahāupekṣā (great equanimity), and the aṣṭādaśāveṇikabuddhadharmāḥ (eighteen unique qualities of a Buddha) are pure. Because the four vaiśāradyāni up to the eighteen unique qualities of a Buddha are pure, the sarvākārajñatā (wisdom of all aspects) is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of the four vaiśāradyāni up to the eighteen unique qualities of a Buddha, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate.' 'Subhuti! Because of the purity of the Samudaya Satya, the asammosa-dharma (non-forgetfulness of the Dharma) is pure. Because the asammosa-dharma is pure, the sarvākārajñatā is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of the asammosa-dharma, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate. Because of the purity of the Samudaya Satya, the upekṣā-vihāra (abiding in equanimity) is pure. Because the upekṣā-vihāra is pure, the sarvākārajñatā is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of the upekṣā-vihāra, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate.' 'Subhuti! Because of the purity of the Samudaya Satya, the sarvajñatā (wisdom of all things) is pure. Because the sarvajñatā is pure, the sarvākārajñatā is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of the sarvajñatā, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate. Because of the purity of the Samudaya Satya, the mārgākārajñatā (wisdom of the path) and the sarvākārajñatā are pure. Because the mārgākārajñatā and the sarvākārajñatā are pure, the sarvākārajñatā is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of the mārgākārajñatā and the sarvākārajñatā, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate.' 'Subhuti! Because of the purity of the Samudaya Satya, all sarva-dhāraṇī-mukha (all gateways to Dharani) are pure. Because all sarva-dhāraṇī-mukha are pure, the sarvākārajñatā is also pure. Why is that? Because the purity of the Samudaya Satya, the purity of all sarva-dhāraṇī-mukha, and the purity of the sarvākārajñatā are not dual, not divided, not different, and not separate. Because of the purity of the Samudaya Satya, all sarva-samādhi-mukha (all gateways to Samadhi)

---

門清凈故一切智智清凈。何以故？若集聖諦清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若集聖諦清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。集聖諦清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若集聖諦清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若集聖諦清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若集聖諦清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！集聖諦清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若集聖諦清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十三 大正藏第 06 冊 No. 0

【現代漢語翻譯】 現代漢語譯本： 因為門（指修行之門）清凈，所以一切智智（指佛陀的智慧）清凈。為什麼呢？如果集聖諦（指苦、集、滅、道四聖諦中的集諦）清凈，如果一切三摩地門（指所有禪定之門）清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

『善現（須菩提的別名）！因為集聖諦清凈，所以預流果（指初果，須陀洹）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為集聖諦清凈，所以一來果（指二果，斯陀含）、不還果（指三果，阿那含）、阿羅漢果（指四果，無學果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

『善現！因為集聖諦清凈，所以獨覺菩提（指辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

『善現！因為集聖諦清凈，所以一切菩薩摩訶薩行（指菩薩的修行）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

『善現！因為集聖諦清凈，所以諸佛無上正等菩提（指佛陀的覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果集聖諦清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

《大般若波羅蜜多經》卷第二百二十三 《大正藏》第 06 冊 No. 0

【English Translation】 English version: Because the gate (referring to the gate of practice) is pure, therefore the All-Knowing Wisdom (Buddha's wisdom) is pure. Why is that? If the Truth of the Origin of Suffering (Samudaya Satya, one of the Four Noble Truths) is pure, if all the gates of Samadhi (all the gates of meditation) are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti (another name for Shariputra)! Because the Truth of the Origin of Suffering is pure, therefore the Stream-Enterer Fruit (Sotapanna, the first stage of enlightenment) is pure; because the Stream-Enterer Fruit is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Stream-Enterer Fruit is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Truth of the Origin of Suffering is pure, therefore the Once-Returner Fruit (Sakadagami, the second stage), the Non-Returner Fruit (Anagami, the third stage), and the Arhat Fruit (the fourth and final stage) are pure; because the Once-Returner Fruit, the Non-Returner Fruit, and the Arhat Fruit are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Once-Returner Fruit, the Non-Returner Fruit, and the Arhat Fruit are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Truth of the Origin of Suffering is pure, therefore the Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha) is pure; because the Pratyekabuddha Bodhi is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Pratyekabuddha Bodhi is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Truth of the Origin of Suffering is pure, therefore all the practices of Bodhisattva Mahasattvas (the practices of Bodhisattvas) are pure; because all the practices of Bodhisattva Mahasattvas are pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if all the practices of Bodhisattva Mahasattvas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Truth of the Origin of Suffering is pure, therefore the Unsurpassed Perfect Enlightenment of all Buddhas (Buddha's enlightenment) is pure; because the Unsurpassed Perfect Enlightenment of all Buddhas is pure, therefore the All-Knowing Wisdom is pure. Why is that? If the Truth of the Origin of Suffering is pure, if the Unsurpassed Perfect Enlightenment of all Buddhas is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

The Great Perfection of Wisdom Sutra, Volume 223 Taisho Tripitaka, Volume 06, No. 0

---

220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十四

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十三

「複次，善現！滅聖諦清凈故色清凈，色清凈故一切智智清凈。何以故？若滅聖諦清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若滅聖諦清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若滅聖諦清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若滅聖諦清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故色處清凈，色處清凈故一切智智清凈。何以故？若滅聖諦清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若滅聖諦清凈，若聲、香

【現代漢語翻譯】 現代漢語譯本 「複次，善現（Subhuti）！因為滅聖諦（Nirodha Satya）清凈，所以色（Rupa）清凈；因為色清凈，所以一切智智（Sarvajnata）清凈。為什麼呢？因為滅聖諦清凈、色清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為滅聖諦清凈，所以受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、受、想、行、識清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為滅聖諦清凈，所以眼處（Caksus Ayatana）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、眼處清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為滅聖諦清凈，所以耳（Srotra）、鼻（Ghrana）、舌（Jihva）、身（Kaya）、意處（Manas Ayatana）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、耳、鼻、舌、身、意處清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！因為滅聖諦清凈，所以色處（Rupa Ayatana）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、色處清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為滅聖諦清凈，所以聲（Sabda）、香（Gandha）、味（Rasa）、觸（Sparsa）、法處（Dharma Ayatana）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、聲、香

【English Translation】 English version Furthermore, Subhuti! Because the cessation of the Noble Truth (Nirodha Satya) is pure, form (Rupa) is pure; because form is pure, the wisdom of all-knowing (Sarvajnata) is pure. Why is that? Because the cessation of the Noble Truth being pure, form being pure, and the wisdom of all-knowing being pure, there is no duality, no division, no difference, and no separation between them. Because the cessation of the Noble Truth is pure, feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the wisdom of all-knowing is pure. Why is that? Because the cessation of the Noble Truth being pure, feeling, perception, mental formations, and consciousness being pure, and the wisdom of all-knowing being pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the cessation of the Noble Truth is pure, the eye base (Caksus Ayatana) is pure; because the eye base is pure, the wisdom of all-knowing is pure. Why is that? Because the cessation of the Noble Truth being pure, the eye base being pure, and the wisdom of all-knowing being pure, there is no duality, no division, no difference, and no separation between them. Because the cessation of the Noble Truth is pure, the ear (Srotra), nose (Ghrana), tongue (Jihva), body (Kaya), and mind bases (Manas Ayatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, the wisdom of all-knowing is pure. Why is that? Because the cessation of the Noble Truth being pure, the ear, nose, tongue, body, and mind bases being pure, and the wisdom of all-knowing being pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the cessation of the Noble Truth is pure, the form base (Rupa Ayatana) is pure; because the form base is pure, the wisdom of all-knowing is pure. Why is that? Because the cessation of the Noble Truth being pure, the form base being pure, and the wisdom of all-knowing being pure, there is no duality, no division, no difference, and no separation between them. Because the cessation of the Noble Truth is pure, sound (Sabda), smell (Gandha), taste (Rasa), touch (Sparsa), and the dharma base (Dharma Ayatana) are pure; because sound, smell, taste, touch, and the dharma base are pure, the wisdom of all-knowing is pure. Why is that? Because the cessation of the Noble Truth being pure, sound, smell,

---

、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若滅聖諦清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若滅聖諦清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若滅聖諦清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清凈，若香

【現代漢語翻譯】 現代漢語譯本：

「善現（Subhuti）！色、聲、香、味、觸、法六處清凈，是因為一切智智（sarvajnata，指佛陀的智慧）清凈，而它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！滅聖諦（nirodha satya，指苦滅的真理）清凈，所以眼界（caksu-dhatu，指眼睛的感知能力）清凈，眼界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、眼界清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。滅聖諦清凈，所以眼識界（caksu-vijnana-dhatu，指眼睛的識別能力）以及眼觸（caksu-samsparsha，指眼睛的接觸）和眼觸為緣所生的諸受（vedana，指感受）清凈，乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，乃至眼觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！滅聖諦清凈，所以耳界（srotra-dhatu，指耳朵的感知能力）清凈，耳界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、耳界清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。滅聖諦清凈，所以聲界（sabda-dhatu，指聲音的感知對像）、耳識界（srotra-vijnana-dhatu，指耳朵的識別能力）以及耳觸（srotra-samsparsha，指耳朵的接觸）和耳觸為緣所生的諸受清凈，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，聲界乃至耳觸為緣所生的諸受清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

「善現！滅聖諦清凈，所以鼻界（ghrana-dhatu，指鼻子的感知能力）清凈，鼻界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、鼻界清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。滅聖諦清凈，所以香界（gandha-dhatu，指氣味的感知對像）、鼻識界（ghrana-vijnana-dhatu，指鼻子的識別能力）以及鼻觸（ghrana-samsparsha，指鼻子的接觸）和鼻觸為緣所生的諸受清凈，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，香

【English Translation】 English version:

'Subhuti! The purity of the six sense bases—form, sound, smell, taste, touch, and dharma—is because of the purity of all-knowing wisdom (sarvajnata), since there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the cessation of the noble truth (nirodha satya) is pure, the eye base (caksu-dhatu) is pure, and because the eye base is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the eye base, and the purity of all-knowing wisdom. Because the cessation of the noble truth is pure, the eye consciousness base (caksu-vijnana-dhatu), eye contact (caksu-samsparsha), and the feelings (vedana) arising from eye contact are pure, and because the feelings arising from eye contact are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the feelings arising from eye contact, and the purity of all-knowing wisdom.

'Subhuti! Because the cessation of the noble truth is pure, the ear base (srotra-dhatu) is pure, and because the ear base is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the ear base, and the purity of all-knowing wisdom. Because the cessation of the noble truth is pure, the sound base (sabda-dhatu), the ear consciousness base (srotra-vijnana-dhatu), ear contact (srotra-samsparsha), and the feelings arising from ear contact are pure, and because the sound base and the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the sound base and the feelings arising from ear contact, and the purity of all-knowing wisdom.

'Subhuti! Because the cessation of the noble truth is pure, the nose base (ghrana-dhatu) is pure, and because the nose base is pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the nose base, and the purity of all-knowing wisdom. Because the cessation of the noble truth is pure, the smell base (gandha-dhatu), the nose consciousness base (ghrana-vijnana-dhatu), nose contact (ghrana-samsparsha), and the feelings arising from nose contact are pure, and because the smell base and the feelings arising from nose contact are pure, all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the smell

---

界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若滅聖諦清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故身界清凈，身界清凈故一切智智清凈。何以故？若滅聖諦清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故意界清凈，意界清凈故一切智智清凈。何以故？若滅聖諦清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若滅聖諦清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)!』鼻界乃至鼻觸為緣所生的各種感受清凈，是因為一切智智(sarvajnata)清凈，而它們之間是無二、無二分、無差別、無斷絕的緣故。

『善現！』滅聖諦(nirodha satya)清凈，所以舌界清凈；舌界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，舌界清凈，和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。滅聖諦清凈，所以味界、舌識界以及舌觸、舌觸為緣所生的各種感受清凈；味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，味界乃至舌觸為緣所生的各種感受清凈，和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。

『善現！』滅聖諦清凈，所以身界清凈；身界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，身界清凈，和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。滅聖諦清凈，所以觸界、身識界以及身觸、身觸為緣所生的各種感受清凈；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，觸界乃至身觸為緣所生的各種感受清凈，和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。

『善現！』滅聖諦清凈，所以意界清凈；意界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈，意界清凈，和一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的緣故。滅聖諦清凈，所以法界、意識界以及意觸、意觸為緣所生的各種感受清凈；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈

【English Translation】 English version 'Subhuti! The purity of the nose realm and the feelings arising from contact with the nose is due to the purity of all-knowing wisdom (sarvajnata), because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti! Because the cessation of the noble truth (nirodha satya) is pure, the tongue realm is pure; because the tongue realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth, the purity of the tongue realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because the cessation of the noble truth is pure, the taste realm, the tongue consciousness realm, and the contact of the tongue, and the feelings arising from contact with the tongue are pure; because the taste realm and the feelings arising from contact with the tongue are pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth, the purity of the taste realm and the feelings arising from contact with the tongue, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti! Because the cessation of the noble truth is pure, the body realm is pure; because the body realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth, the purity of the body realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because the cessation of the noble truth is pure, the touch realm, the body consciousness realm, and the contact of the body, and the feelings arising from contact with the body are pure; because the touch realm and the feelings arising from contact with the body are pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth, the purity of the touch realm and the feelings arising from contact with the body, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti! Because the cessation of the noble truth is pure, the mind realm is pure; because the mind realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth, the purity of the mind realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-different, and non-discontinuous. Because the cessation of the noble truth is pure, the dharma realm, the mind consciousness realm, and the contact of the mind, and the feelings arising from contact with the mind are pure; because the dharma realm and the feelings arising from contact with the mind are pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of the noble truth

---

凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故地界清凈，地界清凈故一切智智清凈。何以故？若滅聖諦清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若滅聖諦清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故無明清凈，無明清凈故一切智智清凈。何以故？若滅聖諦清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若滅聖諦清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若滅聖諦清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果法界乃至意觸為緣所生的諸受是清凈的，那麼一切智智（sarvajnata，佛陀的智慧）就是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為滅聖諦（nirodha satya，苦滅的真理）清凈，所以地界清凈；因為地界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、地界清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為滅聖諦清凈，所以水界、火界、風界、空界、識界清凈；因為水界、火界、風界、空界、識界清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、水界、火界、風界、空界、識界清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為滅聖諦清凈，所以無明（avidya，對實相的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、無明清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為滅聖諦清凈，所以行（samskara，業力）、識（vijnana，意識）、名色（nama-rupa，身心）、六處（sadayatana，六根）、觸（sparsha，感觸）、受（vedana，感受）、愛（trsna，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、行乃至老死愁嘆苦憂惱清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！因為滅聖諦清凈，所以佈施波羅蜜多（dana paramita，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為滅聖諦清凈、佈施波羅蜜多清凈和一切智智清凈之間，沒有二元性、沒有分割、沒有差別、沒有斷絕。因為滅聖諦清凈，所以凈戒（shila，戒律）、安忍（kshanti，忍辱）、精進（virya，精進）、靜慮（dhyana，禪定）、般若波羅蜜多（prajna paramita，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。

【English Translation】 English version: 'Subhuti, if the realm of phenomena, even the feelings arising from contact with the mind, are pure, then the all-knowing wisdom (sarvajnata) is pure, because there is no duality, no division, no difference, and no separation between them.

'Subhuti, because the cessation of the noble truth (nirodha satya) is pure, the earth element is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the earth element, and the purity of the all-knowing wisdom. Because the cessation of the noble truth is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the water, fire, wind, space, and consciousness elements, and the purity of the all-knowing wisdom.

'Subhuti, because the cessation of the noble truth is pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of ignorance, and the purity of the all-knowing wisdom. Because the cessation of the noble truth is pure, karmic formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age, death, sorrow, lamentation, pain, grief, and despair are pure; because karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair, and the purity of the all-knowing wisdom.

'Subhuti, because the cessation of the noble truth is pure, the perfection of giving (dana paramita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the cessation of the noble truth, the purity of the perfection of giving, and the purity of the all-knowing wisdom. Because the cessation of the noble truth is pure, the perfections of morality (shila), patience (kshanti), vigor (virya), meditation (dhyana), and wisdom (prajna paramita) are pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure.'

---

何以故？若滅聖諦清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故內空清凈，內空清凈故一切智智清凈。何以故？若滅聖諦清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若滅聖諦清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故真如清凈，真如清凈故一切智智清凈。何以故？若滅聖諦清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若滅聖諦清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若滅聖諦清凈，若苦聖諦清凈

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？如果滅盡聖諦（指四聖諦的滅諦）是清凈的，那麼戒律乃至般若波羅蜜多（智慧的完美）的清凈，以及一切智智（佛陀的智慧）的清凈，都是無二、無二分、無差別、無斷絕的。 『善現（須菩提的別名）！滅盡聖諦清凈，所以內空（對內五蘊的空性認知）清凈；內空清凈，所以一切智智清凈。為什麼呢？如果滅盡聖諦清凈，那麼內空清凈，以及一切智智清凈，都是無二、無二分、無差別、無斷絕的。滅盡聖諦清凈，所以外空（對外五蘊的空性認知）、內外空（對內外五蘊的空性認知）、空空（對空性的空性認知）、大空（廣大的空性認知）、勝義空（究竟的空性認知）、有為空（對有為法的空性認知）、無為空（對無為法的空性認知）、畢竟空（徹底的空性認知）、無際空（無邊際的空性認知）、散空（離散的空性認知）、無變異空（不變異的空性認知）、本性空（事物本性的空性認知）、自相空（事物自身特性的空性認知）、共相空（事物共同特性的空性認知）、一切法空（對一切法的空性認知）、不可得空（不可得的空性認知）、無性空（無自性的空性認知）、自性空（自性的空性認知）、無性自性空（無自性的自性的空性認知）都是清凈的；外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果滅盡聖諦清凈，那麼外空乃至無性自性空清凈，以及一切智智清凈，都是無二、無二分、無差別、無斷絕的。 『善現！滅盡聖諦清凈，所以真如（事物的真實本性）清凈；真如清凈，所以一切智智清凈。為什麼呢？如果滅盡聖諦清凈，那麼真如清凈，以及一切智智清凈，都是無二、無二分、無差別、無斷絕的。滅盡聖諦清凈，所以法界（一切法的總和）、法性（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（法的規律）、法住（法的存在）、實際（真實的境地）、虛空界（虛空的境界）、不思議界（不可思議的境界）都是清凈的；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果滅盡聖諦清凈，那麼法界乃至不思議界清凈，以及一切智智清凈，都是無二、無二分、無差別、無斷絕的。 『善現！滅盡聖諦清凈，所以苦聖諦（四聖諦中的苦諦）清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？如果滅盡聖諦清凈，那麼苦聖諦清凈

【English Translation】 English version: Why is that? If the cessation of the Noble Truth (referring to the cessation of the Four Noble Truths) is pure, then the purity of precepts, up to and including the perfection of wisdom (Prajnaparamita), and the purity of all-knowing wisdom (Sarvajnata), are non-dual, indivisible, non-different, and without discontinuity. 'Subhuti! Because the cessation of the Noble Truth is pure, therefore the inner emptiness (the realization of emptiness of the inner five aggregates) is pure; because inner emptiness is pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the Noble Truth is pure, then inner emptiness is pure, and all-knowing wisdom is pure, they are non-dual, indivisible, non-different, and without discontinuity. Because the cessation of the Noble Truth is pure, therefore outer emptiness (the realization of emptiness of the outer five aggregates), inner and outer emptiness (the realization of emptiness of both inner and outer five aggregates), emptiness of emptiness (the realization of emptiness of emptiness), great emptiness (the realization of vast emptiness), ultimate emptiness (the realization of ultimate emptiness), conditioned emptiness (the realization of emptiness of conditioned phenomena), unconditioned emptiness (the realization of emptiness of unconditioned phenomena), absolute emptiness (the realization of absolute emptiness), boundless emptiness (the realization of boundless emptiness), dispersed emptiness (the realization of dispersed emptiness), unchanging emptiness (the realization of unchanging emptiness), essential emptiness (the realization of emptiness of essence), self-characteristic emptiness (the realization of emptiness of self-characteristics), common-characteristic emptiness (the realization of emptiness of common characteristics), emptiness of all dharmas (the realization of emptiness of all phenomena), unattainable emptiness (the realization of unattainable emptiness), emptiness of no-nature (the realization of emptiness of no-nature), emptiness of self-nature (the realization of emptiness of self-nature), and emptiness of no-nature of self-nature (the realization of emptiness of no-nature of self-nature) are all pure; because outer emptiness up to and including emptiness of no-nature of self-nature are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the Noble Truth is pure, then outer emptiness up to and including emptiness of no-nature of self-nature are pure, and all-knowing wisdom is pure, they are non-dual, indivisible, non-different, and without discontinuity. 'Subhuti! Because the cessation of the Noble Truth is pure, therefore Suchness (the true nature of things) is pure; because Suchness is pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the Noble Truth is pure, then Suchness is pure, and all-knowing wisdom is pure, they are non-dual, indivisible, non-different, and without discontinuity. Because the cessation of the Noble Truth is pure, therefore the Dharma Realm (the totality of all phenomena), Dharma Nature (the nature of phenomena), non-falsity (the quality of being true), non-changeability (the quality of being unchangeable), equality (the quality of being equal), detachment from arising (the quality of being detached from arising), Dharma established (the law of phenomena), Dharma abiding (the existence of phenomena), actuality (the true state), space realm (the realm of space), and inconceivable realm (the realm of the inconceivable) are all pure; because the Dharma Realm up to and including the inconceivable realm are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the Noble Truth is pure, then the Dharma Realm up to and including the inconceivable realm are pure, and all-knowing wisdom is pure, they are non-dual, indivisible, non-different, and without discontinuity. 'Subhuti! Because the cessation of the Noble Truth is pure, therefore the Noble Truth of Suffering (the first of the Four Noble Truths) is pure; because the Noble Truth of Suffering is pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the Noble Truth is pure, then the Noble Truth of Suffering is pure

---

，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故集、道聖諦清凈，集、道聖諦清凈故一切智智清凈。何以故？若滅聖諦清凈，若集、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若滅聖諦清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若滅聖諦清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若滅聖諦清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若滅聖諦清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若滅聖諦清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故四正斷、四神足、五

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它與二（dva，對立的兩個概念）、無二分（advaya，不可分割的）、無別（avikalpa，沒有分別的）、無斷（anabheda，沒有斷絕的）的性質一致。滅聖諦（nirodha-satya，苦滅的真理）清凈，所以集聖諦（samudaya-satya，苦的根源的真理）和道聖諦（marga-satya，通往苦滅的道路的真理）也清凈；集聖諦和道聖諦清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，集聖諦和道聖諦清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。 『善現！滅聖諦清凈，所以四靜慮（dhyana，禪定）也清凈；四靜慮清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，四靜慮清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。滅聖諦清凈，所以四無量（apramana，四種無限的慈悲心）和四無色定（arupa-samapatti，四種無色界的禪定）也清凈；四無量和四無色定清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，四無量和四無色定清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。 『善現！滅聖諦清凈，所以八解脫（vimoksha，八種解脫）也清凈；八解脫清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。滅聖諦清凈，所以八勝處（abhibhayatana，八種克服感官的禪定）、九次第定（anupurva-vihara-samapatti，九種次第禪定）和十遍處（krsnayatana，十種遍一切處的禪定）也清凈；八勝處、九次第定和十遍處清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，八勝處、九次第定和十遍處清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。 『善現！滅聖諦清凈，所以四念住（smrtyupasthana，四種觀想的修行）也清凈；四念住清凈，所以一切智智也清凈。為什麼呢？因為滅聖諦清凈，四念住清凈，以及一切智智清凈，它們之間沒有二、無二分、無別、無斷的差別。滅聖諦清凈，所以四正斷（samyakprahana，四種正確的努力）、四神足（rddhipada，四種神通的基礎）、五根（indriya，五種控制能力）也清凈；四正斷、四神足和五根清凈，所以一切智智也清凈。

【English Translation】 English version: 『Subhuti, if the All-knowing Wisdom (sarvajnata) is pure, it is because it is in accordance with the nature of non-duality (dva), non-division (advaya), non-distinction (avikalpa), and non-separation (anabheda). Because the Cessation of Suffering (nirodha-satya) is pure, the Origin of Suffering (samudaya-satya) and the Path to the Cessation of Suffering (marga-satya) are also pure; because the Origin of Suffering and the Path to the Cessation of Suffering are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Origin of Suffering and the Path to the Cessation of Suffering, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. 『Subhuti, because the Cessation of Suffering is pure, the Four Meditations (dhyana) are also pure; because the Four Meditations are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Four Meditations, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. Because the Cessation of Suffering is pure, the Four Immeasurables (apramana) and the Four Formless Absorptions (arupa-samapatti) are also pure; because the Four Immeasurables and the Four Formless Absorptions are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Four Immeasurables and the Four Formless Absorptions, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. 『Subhuti, because the Cessation of Suffering is pure, the Eight Liberations (vimoksha) are also pure; because the Eight Liberations are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Eight Liberations, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. Because the Cessation of Suffering is pure, the Eight Mastery Overcomings (abhibhayatana), the Nine Successive Abidings (anupurva-vihara-samapatti), and the Ten All-Encompassing Meditations (krsnayatana) are also pure; because the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Meditations are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Eight Mastery Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Meditations, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. 『Subhuti, because the Cessation of Suffering is pure, the Four Foundations of Mindfulness (smrtyupasthana) are also pure; because the Four Foundations of Mindfulness are pure, the All-knowing Wisdom is also pure. Why is that? Because the purity of the Cessation of Suffering, the purity of the Four Foundations of Mindfulness, and the purity of the All-knowing Wisdom are non-dual, non-divided, non-distinct, and non-separated. Because the Cessation of Suffering is pure, the Four Right Exertions (samyakprahana), the Four Bases of Power (rddhipada), and the Five Faculties (indriya) are also pure; because the Four Right Exertions, the Four Bases of Power, and the Five Faculties are pure, the All-knowing Wisdom is also pure.

---

根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若滅聖諦清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若滅聖諦清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若滅聖諦清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若滅聖諦清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若滅聖諦清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若滅聖諦清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若滅聖諦清凈，若佛十力清凈，

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！根（indriya）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（aṣṭāṅgamārga）清凈，四正斷（samyak prahāṇa）乃至八聖道支清凈，因此一切智智（sarvākārajñatā）清凈。為什麼呢？如果滅聖諦（nirodha satya）清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！滅聖諦清凈，因此空解脫門（śūnyatā vimokṣamukha）清凈，空解脫門清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。滅聖諦清凈，因此無相（animitta）、無愿（apraṇihita）解脫門清凈，無相、無愿解脫門清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！滅聖諦清凈，因此菩薩十地（daśa bhūmayaḥ）清凈，菩薩十地清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！滅聖諦清凈，因此五眼（pañca cakṣūṃṣi）清凈，五眼清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。滅聖諦清凈，因此六神通（ṣaḍ abhijñāḥ）清凈，六神通清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！滅聖諦清凈，因此佛十力（daśa tathāgatabalāni）清凈，佛十力清凈，因此一切智智清凈。為什麼呢？如果滅聖諦清凈，如果佛十力清凈，

【English Translation】 English version: 'Subhuti! The purity of the roots (indriya), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārga), the purity of the four right exertions (samyak prahāṇa) up to the eightfold noble path, therefore the purity of all-knowing wisdom (sarvākārajñatā). Why is that? If the cessation of the noble truth (nirodha satya) is pure, if the four right exertions up to the eightfold noble path are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the cessation of the noble truth is pure, therefore the emptiness liberation gate (śūnyatā vimokṣamukha) is pure, and because the emptiness liberation gate is pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the emptiness liberation gate is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the cessation of the noble truth is pure, therefore the signless (animitta) and wishless (apraṇihita) liberation gates are pure, and because the signless and wishless liberation gates are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the signless and wishless liberation gates are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the cessation of the noble truth is pure, therefore the ten bodhisattva grounds (daśa bhūmayaḥ) are pure, and because the ten bodhisattva grounds are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the ten bodhisattva grounds are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the cessation of the noble truth is pure, therefore the five eyes (pañca cakṣūṃṣi) are pure, and because the five eyes are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the five eyes are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the cessation of the noble truth is pure, therefore the six superknowledges (ṣaḍ abhijñāḥ) are pure, and because the six superknowledges are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the six superknowledges are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the cessation of the noble truth is pure, therefore the ten powers of the Buddha (daśa tathāgatabalāni) are pure, and because the ten powers of the Buddha are pure, therefore all-knowing wisdom is pure. Why is that? If the cessation of the noble truth is pure, if the ten powers of the Buddha are pure,

---

若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若滅聖諦清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若滅聖諦清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若滅聖諦清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若滅聖諦清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若滅聖諦清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若滅聖諦清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本：如果一切智智（sarvajnata-jnana，指佛陀的智慧）清凈，那是因為它與無二、無二分、無別、無斷的特性相符。滅聖諦（nirodha-satya，指苦滅的真理）清凈，所以四無所畏（catvari-vaisaradyani，指佛陀的四種無畏）、四無礙解（catasrah-pratisamvidah，指佛陀的四種無礙辯才）、大慈（maha-maitri，指佛陀的偉大慈愛）、大悲（maha-karuna，指佛陀的偉大悲憫）、大喜（maha-mudita，指佛陀的偉大喜悅）、大舍（maha-upeksa，指佛陀的偉大舍心）、十八佛不共法（asta-dasa-avenika-buddha-dharma，指佛陀獨有的十八種功德）也清凈。因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。 善現（Subhuti，佛陀的弟子）！滅聖諦清凈，所以無忘失法（asammosa-dharma，指不忘失正念的功德）清凈；無忘失法清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果無忘失法清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。滅聖諦清凈，所以恒住舍性（tatramadhyasthata，指保持平等舍心的狀態）清凈；恒住舍性清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。 善現！滅聖諦清凈，所以一切智（sarvajnata，指佛陀的智慧）清凈；一切智清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果一切智清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。滅聖諦清凈，所以道相智（marga-jnana，指對道的智慧）、一切相智（sarvakarajnata，指對一切法的智慧）清凈；道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。 善現！滅聖諦清凈，所以一切陀羅尼門（sarva-dharani-mukha，指一切總持法門）清凈；一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果滅聖諦清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間是無二、無二分、無別、無斷的。

【English Translation】 English version: If the 'sarvajnata-jnana' (all-knowing wisdom of a Buddha) is pure, it is because it is in accordance with the characteristics of non-duality, non-division, non-difference, and non-severance. Because the 'nirodha-satya' (truth of cessation of suffering) is pure, the 'catvari-vaisaradyani' (four kinds of fearlessness of a Buddha), 'catasrah-pratisamvidah' (four kinds of analytical knowledge of a Buddha), 'maha-maitri' (great loving-kindness), 'maha-karuna' (great compassion), 'maha-mudita' (great joy), 'maha-upeksa' (great equanimity), and 'asta-dasa-avenika-buddha-dharma' (eighteen unique qualities of a Buddha) are also pure. Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed. Subhuti! Because the 'nirodha-satya' is pure, the 'asammosa-dharma' (non-forgetfulness of the Dharma) is pure; because the 'asammosa-dharma' is pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if the 'asammosa-dharma' is pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed. Because the 'nirodha-satya' is pure, the 'tatramadhyasthata' (state of equanimity) is pure; because the 'tatramadhyasthata' is pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if the 'tatramadhyasthata' is pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed. Subhuti! Because the 'nirodha-satya' is pure, the 'sarvajnata' (all-knowing wisdom) is pure; because the 'sarvajnata' is pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if the 'sarvajnata' is pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed. Because the 'nirodha-satya' is pure, the 'marga-jnana' (knowledge of the path) and 'sarvakarajnata' (knowledge of all aspects) are pure; because the 'marga-jnana' and 'sarvakarajnata' are pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if the 'marga-jnana' and 'sarvakarajnata' are pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed. Subhuti! Because the 'nirodha-satya' is pure, the 'sarva-dharani-mukha' (all dharani gateways) are pure; because all 'sarva-dharani-mukha' are pure, the 'sarvajnata-jnana' is pure. Why is that? If the 'nirodha-satya' is pure, if all 'sarva-dharani-mukha' are pure, and if the 'sarvajnata-jnana' is pure, they are non-dual, non-divided, non-different, and non-severed.

---

分、無別、無斷故。滅聖諦清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若滅聖諦清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若滅聖諦清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。滅聖諦清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若滅聖諦清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若滅聖諦清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若滅聖諦清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！滅聖諦清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若滅聖諦清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「復

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，須菩提)！因為滅諦(Nirodha Satya，苦滅的真理)清凈，所以一切三摩地門(samādhi-mukha，禪定之門)清凈；因為一切三摩地門清凈，所以一切智智(sarvajnata，一切種智)清凈。為什麼呢？因為滅諦清凈、一切三摩地門清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為滅諦清凈，所以預流果(srota-apanna-phala，入流果)清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為滅諦清凈、預流果清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為滅諦清凈，所以一來果(sakrdagamin-phala，一還果)、不還果(anagamin-phala，不來果)、阿羅漢果(arhat-phala，無學果)清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為滅諦清凈、一來果、不還果、阿羅漢果清凈、一切智智清凈，這五者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為滅諦清凈，所以獨覺菩提(pratyekabuddha-bodhi，緣覺的覺悟)清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為滅諦清凈、獨覺菩提清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為滅諦清凈，所以一切菩薩摩訶薩行(bodhisattva-mahāsattva-caryā，大菩薩的修行)清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為滅諦清凈、一切菩薩摩訶薩行清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為滅諦清凈，所以諸佛無上正等菩提(anuttara-samyak-sambodhi，無上正等正覺)清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為滅諦清凈、諸佛無上正等菩提清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『複次，

【English Translation】 English version 'Subhuti! Because the cessation of suffering (Nirodha Satya) is pure, all doors to samadhi (samādhi-mukha) are pure; because all doors to samadhi are pure, all-knowing wisdom (sarvajnata) is pure. Why is that? Because the purity of the cessation of suffering, the purity of all doors to samadhi, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. 'Subhuti! Because the cessation of suffering is pure, the fruit of stream-entry (srota-apanna-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of suffering, the purity of the fruit of stream-entry, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. Because the cessation of suffering is pure, the fruits of once-returner (sakrdagamin-phala), non-returner (anagamin-phala), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of suffering, the purity of the fruits of once-returner, non-returner, and arhat, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. 'Subhuti! Because the cessation of suffering is pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of suffering, the purity of the enlightenment of a solitary buddha, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. 'Subhuti! Because the cessation of suffering is pure, the practices of all bodhisattva-mahasattvas (bodhisattva-mahāsattva-caryā) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of suffering, the purity of the practices of all bodhisattva-mahasattvas, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. 'Subhuti! Because the cessation of suffering is pure, the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is that? Because the purity of the cessation of suffering, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. 'Furthermore,'

---

次，善現！道聖諦清凈故色清凈，色清凈故一切智智清凈。何以故？若道聖諦清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若道聖諦清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若道聖諦清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若道聖諦清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故色處清凈，色處清凈故一切智智清凈。何以故？若道聖諦清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若道聖諦清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若道聖諦清凈，若眼界清凈

【現代漢語翻譯】 現代漢語譯本： 『舍利子，因為道聖諦（Dukkha-nirodha-gāminī paṭipadā-ariya-sacca，通向滅苦的道路的真理）清凈，所以色（rūpa，物質現象）清凈；因為色清凈，所以一切智智（sarvajñatā，對一切事物和現象的完全理解）清凈。為什麼呢？因為道聖諦清凈、色清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、受、想、行、識清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『舍利子，因為道聖諦清凈，所以眼處（cakṣurāyatana，視覺器官）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、眼處清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以耳（śrotrāyatana，聽覺器官）、鼻（ghrāṇāyatana，嗅覺器官）、舌（jihvāyatana，味覺器官）、身（kāyāyatana，觸覺器官）、意處（manāyatana，思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、耳、鼻、舌、身、意處清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『舍利子，因為道聖諦清凈，所以色處（rūpāyatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、色處清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以聲（śabdāyatana，聲音）、香（gandhāyatana，氣味）、味（rasāyatana，味道）、觸（spraṣṭavyāyatana，觸感）、法處（dharmāyatana，心理對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、聲、香、味、觸、法處清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『舍利子，因為道聖諦清凈，所以眼界（cakṣurdhātu，視覺元素）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為道聖諦清凈、眼界清凈

【English Translation】 English version: 'Shariputra, because the Noble Truth of the Path (Dukkha-nirodha-gāminī paṭipadā-ariya-sacca, the truth of the path leading to the cessation of suffering) is pure, therefore form (rūpa, material phenomena) is pure; because form is pure, therefore all-knowing wisdom (sarvajñatā, the complete understanding of all things and phenomena) is pure. Why is that? Because if the Noble Truth of the Path is pure, if form is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of the Path is pure, therefore feeling (vedanā, sensation), perception (saṃjñā, cognition), mental formations (saṃskāra, volition), and consciousness (vijñāna, awareness) are pure; because feeling, perception, mental formations, and consciousness are pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if feeling, perception, mental formations, and consciousness are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Shariputra, because the Noble Truth of the Path is pure, therefore the eye-base (cakṣurāyatana, the visual organ) is pure; because the eye-base is pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the eye-base is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of the Path is pure, therefore the ear (śrotrāyatana, the auditory organ), nose (ghrāṇāyatana, the olfactory organ), tongue (jihvāyatana, the gustatory organ), body (kāyāyatana, the tactile organ), and mind-base (manāyatana, the mental organ) are pure; because the ear, nose, tongue, body, and mind-base are pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the ear, nose, tongue, body, and mind-base are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Shariputra, because the Noble Truth of the Path is pure, therefore the form-base (rūpāyatana, visual objects) is pure; because the form-base is pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the form-base is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the Noble Truth of the Path is pure, therefore sound (śabdāyatana, auditory objects), smell (gandhāyatana, olfactory objects), taste (rasāyatana, gustatory objects), touch (spraṣṭavyāyatana, tactile objects), and the mind-object base (dharmāyatana, mental objects) are pure; because sound, smell, taste, touch, and the mind-object base are pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if sound, smell, taste, touch, and the mind-object base are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Shariputra, because the Noble Truth of the Path is pure, therefore the eye-element (cakṣurdhātu, the visual element) is pure; because the eye-element is pure, therefore all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the eye-element is pure

---

，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若道聖諦清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若道聖諦清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若道聖諦清凈，若

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 如果一切智智(sarvajnata，對一切事物和現象的完全理解)清凈，那是因為它與道聖諦(marga-satya，通往解脫的道路的真理)清凈，無二、無二分、無別、無斷。道聖諦清凈，所以眼識界(caksu-vijnana-dhatu，視覺意識的領域)以及眼觸(caksu-samsparsha，視覺接觸)和以眼觸為緣所生的諸受(vedana，感受)清凈，乃至以眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，乃至以眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！道聖諦清凈，所以耳界(srotra-dhatu，聽覺的領域)清凈，耳界清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果耳界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。道聖諦清凈，所以聲界(shabda-dhatu，聲音的領域)、耳識界(srotra-vijnana-dhatu，聽覺意識的領域)以及耳觸(srotra-samsparsha，聽覺接觸)和以耳觸為緣所生的諸受清凈，聲界乃至以耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果聲界乃至以耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！道聖諦清凈，所以鼻界(ghrana-dhatu，嗅覺的領域)清凈，鼻界清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果鼻界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。道聖諦清凈，所以香界(gandha-dhatu，氣味的領域)、鼻識界(ghrana-vijnana-dhatu，嗅覺意識的領域)以及鼻觸(ghrana-samsparsha，嗅覺接觸)和以鼻觸為緣所生的諸受清凈，香界乃至以鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果香界乃至以鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！道聖諦清凈，所以舌界(jihva-dhatu，味覺的領域)清凈，舌界清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果

【English Translation】 English version 'Subhuti! If the sarvajnata (all-knowing wisdom) is pure, it is because it is pure with the marga-satya (the truth of the path), being non-dual, non-divided, non-separate, and non-discontinuous. Because the marga-satya is pure, the caksu-vijnana-dhatu (the realm of visual consciousness), as well as the caksu-samsparsha (visual contact) and the vedana (feelings) born of visual contact, are pure; and because the feelings born of visual contact are pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, and if the feelings born of visual contact are pure, and if the sarvajnata is pure, they are non-dual, non-divided, non-separate, and non-discontinuous.' 'Subhuti! Because the marga-satya is pure, the srotra-dhatu (the realm of hearing) is pure, and because the srotra-dhatu is pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, if the srotra-dhatu is pure, and if the sarvajnata is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. Because the marga-satya is pure, the shabda-dhatu (the realm of sound), the srotra-vijnana-dhatu (the realm of auditory consciousness), as well as the srotra-samsparsha (auditory contact) and the feelings born of auditory contact are pure; and because the shabda-dhatu and the feelings born of auditory contact are pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, if the shabda-dhatu and the feelings born of auditory contact are pure, and if the sarvajnata is pure, they are non-dual, non-divided, non-separate, and non-discontinuous.' 'Subhuti! Because the marga-satya is pure, the ghrana-dhatu (the realm of smell) is pure, and because the ghrana-dhatu is pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, if the ghrana-dhatu is pure, and if the sarvajnata is pure, they are non-dual, non-divided, non-separate, and non-discontinuous. Because the marga-satya is pure, the gandha-dhatu (the realm of smell), the ghrana-vijnana-dhatu (the realm of olfactory consciousness), as well as the ghrana-samsparsha (olfactory contact) and the feelings born of olfactory contact are pure; and because the gandha-dhatu and the feelings born of olfactory contact are pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, if the gandha-dhatu and the feelings born of olfactory contact are pure, and if the sarvajnata is pure, they are non-dual, non-divided, non-separate, and non-discontinuous.' 'Subhuti! Because the marga-satya is pure, the jihva-dhatu (the realm of taste) is pure, and because the jihva-dhatu is pure, the sarvajnata is pure. Why is that? If the marga-satya is pure, if

---

舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故身界清凈，身界清凈故一切智智清凈。何以故？若道聖諦清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故意界清凈，意界清凈故一切智智清凈。何以故？若道聖諦清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若道聖諦清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故地界清凈，地界清凈故一切智智清凈。何以故？若道聖諦

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！舌根的界限清凈，如果一切智智（sarvajnata，對一切事物和現象的完全理解）清凈，這是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦（marga-satya，通往解脫的真理）清凈，所以味覺的界限、舌識的界限以及舌觸、舌觸為緣所生的各種感受也清凈；因為味覺的界限乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果味覺的界限乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為道聖諦清凈，所以身體的界限清凈；因為身體的界限清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果身體的界限清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以觸覺的界限、身識的界限以及身觸、身觸為緣所生的各種感受也清凈；因為觸覺的界限乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果觸覺的界限乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為道聖諦清凈，所以意念的界限清凈；因為意念的界限清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果意念的界限清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以法（dharma，事物和現象）的界限、意識的界限以及意觸、意觸為緣所生的各種感受也清凈；因為法的界限乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果法的界限乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為道聖諦清凈，所以地界的界限清凈；因為地界的界限清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，

【English Translation】 English version 'Subhuti! The sphere of the tongue is pure; if the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path (marga-satya) is pure, the sphere of taste, the sphere of tongue consciousness, and the tongue contact, as well as the various feelings arising from tongue contact, are also pure; because the sphere of taste and even the various feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the sphere of taste and even the various feelings arising from tongue contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of the Path is pure, the sphere of the body is pure; because the sphere of the body is pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the sphere of the body is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path is pure, the sphere of touch, the sphere of body consciousness, and the body contact, as well as the various feelings arising from body contact, are also pure; because the sphere of touch and even the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the sphere of touch and even the various feelings arising from body contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of the Path is pure, the sphere of mind is pure; because the sphere of mind is pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the sphere of mind is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path is pure, the sphere of dharma (things and phenomena), the sphere of consciousness, and the mind contact, as well as the various feelings arising from mind contact, are also pure; because the sphere of dharma and even the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Truth of the Path is pure, if the sphere of dharma and even the various feelings arising from mind contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Truth of the Path is pure, the sphere of earth is pure; because the sphere of earth is pure, the all-knowing wisdom is pure. Why is that? If the Noble Truth of the Path is pure,

---

清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若道聖諦清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故無明清凈，無明清凈故一切智智清凈。何以故？若道聖諦清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若道聖諦清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若道聖諦清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若道聖諦清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故內空清凈，內空清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本：清凈，如果地界（dijie，構成物質世界的元素之一）清凈，如果一切智智（yīqièzhìzhì，佛陀的智慧）清凈，這是因為它們之間無二、無二分、無別、無斷。因為道聖諦（dàoshèngdì，通向解脫的真理）清凈，所以水、火、風、空、識界（shuǐ, huǒ, fēng, kōng, shíjiè，構成世界的五種元素）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。 善現（Shànxiàn，佛陀的弟子名）！因為道聖諦清凈，所以無明（wúmíng，對真理的無知）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果無明清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。因為道聖諦清凈，所以行（xíng，業力）、識（shí，意識）、名色（míngsè，精神和物質）、六處（liùchù，六種感官）、觸（chù，感官接觸）、受（shòu，感受）、愛（ài，慾望）、取（qǔ，執著）、有（yǒu，存在）、生（shēng，出生）、老死愁嘆苦憂惱（lǎosǐ chóutàn kǔyōunǎo，衰老、死亡、悲傷、哀嘆、痛苦、憂愁、煩惱）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。 善現！因為道聖諦清凈，所以佈施波羅蜜多（bùshī bōluómìduō，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。因為道聖諦清凈，所以凈戒（jìngjiè，戒律）、安忍（ānrěn，忍耐）、精進（jīngjìn，努力）、靜慮（jìnglǜ，禪定）、般若波羅蜜多（bōrě bōluómìduō，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果道聖諦清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間無二、無二分、無別、無斷。 善現！因為道聖諦清凈，所以內空（nèikōng，內在的空性）清凈；因為內空清凈，所以一切智智清凈。

【English Translation】 English version: Purity, if the earth element (dijie) is pure, if the all-knowing wisdom (yīqièzhìzhì) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the noble truth of the path (dàoshèngdì) is pure, the water, fire, wind, space, and consciousness elements (shuǐ, huǒ, fēng, kōng, shíjiè) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because if the noble truth of the path is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti (Shànxiàn)! Because the noble truth of the path is pure, ignorance (wúmíng) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if the noble truth of the path is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the noble truth of the path is pure, karmic formations (xíng), consciousness (shí), name and form (míngsè), the six sense bases (liùchù), contact (chù), feeling (shòu), craving (ài), grasping (qǔ), becoming (yǒu), birth (shēng), and old age, death, sorrow, lamentation, pain, grief, and despair (lǎosǐ chóutàn kǔyōunǎo) are pure; because karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is that? Because if the noble truth of the path is pure, if karmic formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the noble truth of the path is pure, the perfection of giving (bùshī bōluómìduō) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because if the noble truth of the path is pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the noble truth of the path is pure, the perfection of morality (jìngjiè), patience (ānrěn), effort (jīngjìn), meditation (jìnglǜ), and wisdom (bōrě bōluómìduō) are pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is pure. Why is that? Because if the noble truth of the path is pure, if the perfection of morality up to the perfection of wisdom are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the noble truth of the path is pure, inner emptiness (nèikōng) is pure; because inner emptiness is pure, the all-knowing wisdom is pure.

---

以故？若道聖諦清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若道聖諦清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故真如清凈，真如清凈故一切智智清凈。何以故？若道聖諦清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若道聖諦清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若道聖諦清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故集、滅聖諦清凈，集、滅聖諦清凈故一切智智清凈。何以故？若道聖諦清凈，若集、滅聖諦清凈，若一切智智清凈

，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若道聖諦清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若道聖諦清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若道聖諦清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若道聖諦清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若道聖諦清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若道聖諦清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本：沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現（Subhuti）！道聖諦（Marga Satya）清凈的緣故，四靜慮（catvari dhyanani）清凈；四靜慮清凈的緣故，一切智智（sarvajnata）清凈。為什麼呢？如果道聖諦清凈，如果四靜慮清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。道聖諦清凈的緣故，四無量（catvari apramanani）、四無色定（catasra arupyasamapattayah）清凈；四無量、四無色定清凈的緣故，一切智智清凈。為什麼呢？如果道聖諦清凈，如果四無量、四無色定清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現！道聖諦清凈的緣故，八解脫（asta vimoksah）清凈；八解脫清凈的緣故，一切智智清凈。為什麼呢？如果道聖諦清凈，如果八解脫清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。道聖諦清凈的緣故，八勝處（asta abhibhvayatanani）、九次第定（nava anupurvasamapattayah）、十遍處（dasa krtayatanani）清凈；八勝處、九次第定、十遍處清凈的緣故，一切智智清凈。為什麼呢？如果道聖諦清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現！道聖諦清凈的緣故，四念住（catvari smrtyupasthanani）清凈；四念住清凈的緣故，一切智智清凈。為什麼呢？如果道聖諦清凈，如果四念住清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。道聖諦清凈的緣故，四正斷（catvari samyakpradhanani）、四神足（catvarah rddhipadah）、五根（panca indriyani）、五力（panca balani）、七等覺支（sapta bodhyangani）、八聖道支（asta aryamargangani）清凈；四正斷乃至八聖道支清凈的緣故，一切智智清凈。為什麼呢？如果道聖諦清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有

【English Translation】 English version: Because there is no duality, no division, no difference, and no cessation. 'Subhuti! Because the Noble Truth of the Path (Marga Satya) is pure, the four Dhyanas (catvari dhyanani) are pure; because the four Dhyanas are pure, the All-Knowing Wisdom (sarvajnata) is pure. Why? If the Noble Truth of the Path is pure, if the four Dhyanas are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation. Because the Noble Truth of the Path is pure, the four Immeasurables (catvari apramanani) and the four Formless Attainments (catasra arupyasamapattayah) are pure; because the four Immeasurables and the four Formless Attainments are pure, the All-Knowing Wisdom is pure. Why? If the Noble Truth of the Path is pure, if the four Immeasurables and the four Formless Attainments are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because the Noble Truth of the Path is pure, the eight Liberations (asta vimoksah) are pure; because the eight Liberations are pure, the All-Knowing Wisdom is pure. Why? If the Noble Truth of the Path is pure, if the eight Liberations are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation. Because the Noble Truth of the Path is pure, the eight Overcomings (asta abhibhvayatanani), the nine Successive Attainments (nava anupurvasamapattayah), and the ten All-Encompassing Bases (dasa krtayatanani) are pure; because the eight Overcomings, the nine Successive Attainments, and the ten All-Encompassing Bases are pure, the All-Knowing Wisdom is pure. Why? If the Noble Truth of the Path is pure, if the eight Overcomings, the nine Successive Attainments, and the ten All-Encompassing Bases are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because the Noble Truth of the Path is pure, the four Foundations of Mindfulness (catvari smrtyupasthanani) are pure; because the four Foundations of Mindfulness are pure, the All-Knowing Wisdom is pure. Why? If the Noble Truth of the Path is pure, if the four Foundations of Mindfulness are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no cessation. Because the Noble Truth of the Path is pure, the four Right Exertions (catvari samyakpradhanani), 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 eightfold Noble Path (asta aryamargangani) are pure; because the four Right Exertions up to the eightfold Noble Path are pure, the All-Knowing Wisdom is pure. Why? If the Noble Truth of the Path is pure, if the four Right Exertions up to the eightfold Noble Path are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no

---

斷故。

「善現！道聖諦清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若道聖諦清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若道聖諦清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若道聖諦清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若道聖諦清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若道聖諦清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若道聖諦清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為道聖諦（Marga Satya）清凈，所以空解脫門（Sunyata Vimoksha Mukha）清凈；因為空解脫門清凈，所以一切智智（Sarvajnatajnana）清凈。為什麼呢？如果道聖諦清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為道聖諦清凈，所以無相（Animitta）、無愿（Apranihita）解脫門清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以菩薩十地（Bodhisattva Bhumi）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以五眼（Panca Caksus）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為道聖諦清凈，所以六神通（Sad Abhijnah）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以佛十力（Tathagata Balani）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為道聖諦清凈，所以四無所畏（Catur Vaisaradyani）、四無礙解（Catur Pratisaṃvidah）、大慈（Maha Maitri）、大悲（Maha Karuna）、大喜（Maha Mudita）、大舍（Maha Upeksa）、十八佛不共法（Asta Dasa Avenika Buddha Dharma）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Because the Path of the Noble Truth (Marga Satya) is pure, the Gate of Emancipation of Emptiness (Sunyata Vimoksha Mukha) is pure; because the Gate of Emancipation of Emptiness is pure, the All-Knowing Wisdom (Sarvajnatajnana) is pure. Why is that? If the Path of the Noble Truth is pure, if the Gate of Emancipation of Emptiness is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Path of the Noble Truth is pure, the Gates of Emancipation of No-Sign (Animitta) and No-Wish (Apranihita) are pure; because the Gates of Emancipation of No-Sign and No-Wish are pure, the All-Knowing Wisdom is pure. Why is that? If the Path of the Noble Truth is pure, if the Gates of Emancipation of No-Sign and No-Wish are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them.' 'Subhuti! Because the Path of the Noble Truth is pure, the Ten Stages of a Bodhisattva (Bodhisattva Bhumi) are pure; because the Ten Stages of a Bodhisattva are pure, the All-Knowing Wisdom is pure. Why is that? If the Path of the Noble Truth is pure, if the Ten Stages of a Bodhisattva are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them.' 'Subhuti! Because the Path of the Noble Truth is pure, the Five Eyes (Panca Caksus) are pure; because the Five Eyes are pure, the All-Knowing Wisdom is pure. Why is that? If the Path of the Noble Truth is pure, if the Five Eyes are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Path of the Noble Truth is pure, the Six Supernormal Powers (Sad Abhijnah) are pure; because the Six Supernormal Powers are pure, the All-Knowing Wisdom is pure. Why is that? If the Path of the Noble Truth is pure, if the Six Supernormal Powers are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them.' 'Subhuti! Because the Path of the Noble Truth is pure, the Ten Powers of a Buddha (Tathagata Balani) are pure; because the Ten Powers of a Buddha are pure, the All-Knowing Wisdom is pure. Why is that? If the Path of the Noble Truth is pure, if the Ten Powers of a Buddha are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the Path of the Noble Truth is pure, the Four Fearlessnesses (Catur Vaisaradyani), the Four Analytical Knowledges (Catur Pratisaṃvidah), Great Loving-kindness (Maha Maitri), Great Compassion (Maha Karuna), Great Joy (Maha Mudita), Great Equanimity (Maha Upeksa), and the Eighteen Unique Qualities of a Buddha (Asta Dasa Avenika Buddha Dharma) are pure; because the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha are pure, the All-Knowing Wisdom is pure.'

---

凈。何以故？若道聖諦清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若道聖諦清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若道聖諦清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若道聖諦清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若道聖諦清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若道聖諦清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若道聖諦清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本： 『須菩提！這是為什麼呢？如果說聖諦（ariyasacca）清凈，如果說四無所畏（catu-vesārajja）乃至十八佛不共法（aṭṭhārasa-āveṇika-buddha-dhammā）清凈，如果說一切智智（sabbaññutañāṇa）清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為道聖諦（magga-ariyasacca）清凈，所以無忘失法（asammosadhammatā）清凈；因為無忘失法清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說無忘失法清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以恒住舍性（tatramajjhattatā）清凈；因為恒住舍性清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說恒住舍性清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為道聖諦清凈，所以一切智（sabbaññuta）清凈；因為一切智清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說一切智清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以道相智（maggañāṇa）、一切相智（sabbaākāraññutañāṇa）清凈；因為道相智、一切相智清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說道相智、一切相智清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『須菩提！因為道聖諦清凈，所以一切陀羅尼門（sabba-dhāraṇī-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說一切陀羅尼門清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為道聖諦清凈，所以一切三摩地門（sabba-samādhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。這是為什麼呢？如果說道聖諦清凈，如果說一切三摩地門清凈，如果說一切智智清凈，那是因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 'Subhuti, why is that? If it is said that the Noble Truth (ariyasacca) is pure, if it is said that the Fourfold Fearlessness (catu-vesārajja) up to the Eighteen Unique Qualities of a Buddha (aṭṭhārasa-āveṇika-buddha-dhammā) are pure, if it is said that the All-Knowing Wisdom (sabbaññutañāṇa) is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Noble Truth of the Path (magga-ariyasacca) is pure, therefore the Non-forgetfulness of Dharma (asammosadhammatā) is pure; because the Non-forgetfulness of Dharma is pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that the Non-forgetfulness of Dharma is pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path is pure, therefore the Constant Equanimity (tatramajjhattatā) is pure; because the Constant Equanimity is pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that the Constant Equanimity is pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Noble Truth of the Path is pure, therefore the All-Knowing (sabbaññuta) is pure; because the All-Knowing is pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that the All-Knowing is pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path is pure, therefore the Knowledge of the Path (maggañāṇa) and the Knowledge of All Aspects (sabbaākāraññutañāṇa) are pure; because the Knowledge of the Path and the Knowledge of All Aspects are pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that the Knowledge of the Path and the Knowledge of All Aspects are pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the Noble Truth of the Path is pure, therefore all the Dharani Gates (sabba-dhāraṇī-mukha) are pure; because all the Dharani Gates are pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that all the Dharani Gates are pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the Noble Truth of the Path is pure, therefore all the Samadhi Gates (sabba-samādhi-mukha) are pure; because all the Samadhi Gates are pure, therefore the All-Knowing Wisdom is pure. Why is that? If it is said that the Noble Truth of the Path is pure, if it is said that all the Samadhi Gates are pure, if it is said that the All-Knowing Wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.'

---

無斷故。

「善現！道聖諦清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若道聖諦清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。道聖諦清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若道聖諦清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若道聖諦清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若道聖諦清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！道聖諦清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若道聖諦清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十四 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十五

三

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為道聖諦(marga-satya)清凈，所以預流果(srota-apanna-phala)清凈；因為預流果清凈，所以一切智智(sarvajnata)清凈。為什麼呢？如果道聖諦清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為道聖諦清凈，所以一來果(sakrdagami-phala)、不還果(anagami-phala)、阿羅漢果(arhat-phala)清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以獨覺菩提(pratyekabuddha-bodhi)清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以一切菩薩摩訶薩(bodhisattva-mahasattva)的行持清凈；因為一切菩薩摩訶薩的行持清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果一切菩薩摩訶薩的行持清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為道聖諦清凈，所以諸佛無上正等菩提(anuttara-samyak-sambodhi)清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果道聖諦清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the Noble Truth of the Path (marga-satya) is pure, the fruit of Stream-entry (srota-apanna-phala) is pure; because the fruit of Stream-entry is pure, the All-knowing Wisdom (sarvajnata) is pure. Why is that? If the Noble Truth of the Path is pure, if the fruit of Stream-entry is pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the Noble Truth of the Path is pure, the fruit of Once-Returner (sakrdagami-phala), the fruit of Non-Returner (anagami-phala), and the fruit of Arhat (arhat-phala) are pure; because the fruit of Once-Returner, the fruit of Non-Returner, and the fruit of Arhat are pure, the All-knowing Wisdom is pure. Why is that? If the Noble Truth of the Path is pure, if the fruit of Once-Returner, the fruit of Non-Returner, and the fruit of Arhat are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the Noble Truth of the Path is pure, the Bodhi of a Pratyekabuddha (pratyekabuddha-bodhi) is pure; because the Bodhi of a Pratyekabuddha is pure, the All-knowing Wisdom is pure. Why is that? If the Noble Truth of the Path is pure, if the Bodhi of a Pratyekabuddha is pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the Noble Truth of the Path is pure, the practices of all Bodhisattva-Mahasattvas (bodhisattva-mahasattva) are pure; because the practices of all Bodhisattva-Mahasattvas are pure, the All-knowing Wisdom is pure. Why is that? If the Noble Truth of the Path is pure, if the practices of all Bodhisattva-Mahasattvas are pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the Noble Truth of the Path is pure, the Unsurpassed Perfect Enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure; because the Unsurpassed Perfect Enlightenment of all Buddhas is pure, the All-knowing Wisdom is pure. Why is that? If the Noble Truth of the Path is pure, if the Unsurpassed Perfect Enlightenment of all Buddhas is pure, if the All-knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity.'

---

藏法師玄奘奉　詔譯初分難信解品第三十四之四十四

「複次，善現！四靜慮清凈故色清凈，色清凈故一切智智清凈。何以故？若四靜慮清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若四靜慮清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四靜慮清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四靜慮清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四靜慮清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四靜慮清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故眼界清凈

【現代漢語翻譯】 現代漢語譯本 『再者，善現（Subhuti）！四靜慮（catvāri dhyānāni，四種禪定）清凈，所以色（rūpa，物質現象）清凈；色清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？因為四靜慮清凈、色清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四靜慮清凈，所以受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈、受、想、行、識清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！四靜慮清凈，所以眼處（cakṣurāyatana，眼根）清凈；眼處清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈、眼處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四靜慮清凈，所以耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈、耳、鼻、舌、身、意處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！四靜慮清凈，所以色處（rūpāyatana，色塵）清凈；色處清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈、色處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四靜慮清凈，所以聲（śabdāyatana，聲塵）、香（gandhāyatana，香塵）、味（rasāyatana，味塵）、觸（spraṣṭavyāyatana，觸塵）、法處（dharmāyatana，法塵）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈、聲、香、味、觸、法處清凈、一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！四靜慮清凈，所以眼界（cakṣurdhātu，眼界）清凈；

【English Translation】 English version 『Furthermore, Subhuti, because the four dhyanas (catvāri dhyānāni, four stages of meditative absorption) are pure, form (rūpa, material phenomena) is pure; because form is pure, the all-knowing wisdom (sarvākārajñatā, wisdom of all aspects) is pure. Why is that? Because if the four dhyanas are pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, volition, and consciousness are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if feeling, perception, volition, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four dhyanas are pure, the eye faculty (cakṣurāyatana, the sense of sight) is pure; because the eye faculty is pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the eye faculty is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the ear (śrotrāyatana, the sense of hearing), nose (ghrāṇāyatana, the sense of smell), tongue (jihvāyatana, the sense of taste), body (kāyāyatana, the sense of touch), and mind faculties (manāyatana, the mind) are pure; because the ear, nose, tongue, body, and mind faculties are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the ear, nose, tongue, body, and mind faculties are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four dhyanas are pure, the form object (rūpāyatana, the object of sight) is pure; because the form object is pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the form object is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the sound (śabdāyatana, the object of hearing), smell (gandhāyatana, the object of smell), taste (rasāyatana, the object of taste), touch (spraṣṭavyāyatana, the object of touch), and mental object (dharmāyatana, the object of mind) are pure; because the sound, smell, taste, touch, and mental object are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the sound, smell, taste, touch, and mental object are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four dhyanas are pure, the eye element (cakṣurdhātu, the element of sight) is pure;

---

，眼界清凈故一切智智清凈。何以故？若四靜慮清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四靜慮清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四靜慮清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為四靜慮（catuh-dhyana，四種禪定）清凈，所以眼界（caksu-dhatu，視覺感官）清凈；因為眼界清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果四靜慮清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以眼識界（caksu-vijnana-dhatu，視覺意識）、眼觸（caksu-samsparsha，視覺接觸）以及眼觸為緣所生的諸受（vedana，感受）清凈；乃至因為眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四靜慮清凈，所以耳界（srotra-dhatu，聽覺感官）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以聲界（sabda-dhatu，聲音）、耳識界（srotra-vijnana-dhatu，聽覺意識）以及耳觸（srotra-samsparsha，聽覺接觸）、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四靜慮清凈，所以鼻界（ghrana-dhatu，嗅覺感官）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以香界（gandha-dhatu，氣味）、鼻識界（ghrana-vijnana-dhatu，嗅覺意識）以及鼻觸（ghrana-samsparsha，嗅覺接觸）、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四靜慮清凈，所以

【English Translation】 English version: 'Subhuti! Because the four dhyanas (catuh-dhyana, four states of meditative absorption) are pure, therefore the eye-element (caksu-dhatu, visual sense faculty) is pure; because the eye-element is pure, therefore the all-knowing wisdom (sarvajnata, wisdom of all things and phenomena) is pure. Why is that? If the four dhyanas are pure, if the eye-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the four dhyanas are pure, therefore the eye-consciousness element (caksu-vijnana-dhatu, visual consciousness), eye-contact (caksu-samsparsha, visual contact), and the feelings (vedana, sensations) born of eye-contact are pure; and because the feelings born of eye-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the feelings born of eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the four dhyanas are pure, therefore the ear-element (srotra-dhatu, auditory sense faculty) is pure; because the ear-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the ear-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the four dhyanas are pure, therefore the sound-element (sabda-dhatu, sound), the ear-consciousness element (srotra-vijnana-dhatu, auditory consciousness), and ear-contact (srotra-samsparsha, auditory contact), and the feelings born of ear-contact are pure; and because the sound-element and the feelings born of ear-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the sound-element and the feelings born of ear-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the four dhyanas are pure, therefore the nose-element (ghrana-dhatu, olfactory sense faculty) is pure; because the nose-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the nose-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the four dhyanas are pure, therefore the smell-element (gandha-dhatu, odor), the nose-consciousness element (ghrana-vijnana-dhatu, olfactory consciousness), and nose-contact (ghrana-samsparsha, olfactory contact), and the feelings born of nose-contact are pure; and because the smell-element and the feelings born of nose-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the smell-element and the feelings born of nose-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the four dhyanas are pure, therefore the

---

舌界清凈，舌界清凈故一切智智清凈。何以故？若四靜慮清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四靜慮清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四靜慮清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四靜慮清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！舌界（sense sphere of tongue）清凈，因為舌界清凈，所以一切智智（sarvajnata，一切智慧的智慧）清凈。為什麼呢？如果四靜慮（four dhyanas，四種禪定）清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四靜慮清凈，所以味界（sense sphere of taste）、舌識界（sense sphere of tongue consciousness）以及舌觸（tongue contact）、舌觸為緣所生諸受（feelings arising from tongue contact）清凈；因為味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！四靜慮清凈，所以身界（sense sphere of body）清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四靜慮清凈，所以觸界（sense sphere of touch）、身識界（sense sphere of body consciousness）以及身觸（body contact）、身觸為緣所生諸受清凈；因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！四靜慮清凈，所以意界（sense sphere of mind）清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四靜慮清凈，所以法界（sense sphere of mental objects）、意識界（sense sphere of mind consciousness）以及意觸（mind contact）、意觸為緣所生諸受清凈；因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！四靜

【English Translation】 English version 'Subhuti! The sense sphere of the tongue is pure, and because the sense sphere of the tongue is pure, the sarvajnata (all-knowing wisdom) is pure. Why is that? If the four dhyanas (meditative absorptions) are pure, if the sense sphere of the tongue is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the sense sphere of taste, the sense sphere of tongue consciousness, and tongue contact, as well as the feelings arising from tongue contact, are pure; because the sense sphere of taste and the feelings arising from tongue contact are pure, the sarvajnata is pure. Why is that? If the four dhyanas are pure, if the sense sphere of taste and the feelings arising from tongue contact are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four dhyanas are pure, the sense sphere of the body is pure, and because the sense sphere of the body is pure, the sarvajnata is pure. Why is that? If the four dhyanas are pure, if the sense sphere of the body is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the sense sphere of touch, the sense sphere of body consciousness, and body contact, as well as the feelings arising from body contact, are pure; because the sense sphere of touch and the feelings arising from body contact are pure, the sarvajnata is pure. Why is that? If the four dhyanas are pure, if the sense sphere of touch and the feelings arising from body contact are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four dhyanas are pure, the sense sphere of the mind is pure, and because the sense sphere of the mind is pure, the sarvajnata is pure. Why is that? If the four dhyanas are pure, if the sense sphere of the mind is pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the sense sphere of mental objects, the sense sphere of mind consciousness, and mind contact, as well as the feelings arising from mind contact, are pure; because the sense sphere of mental objects and the feelings arising from mind contact are pure, the sarvajnata is pure. Why is that? If the four dhyanas are pure, if the sense sphere of mental objects and the feelings arising from mind contact are pure, and if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! The four dhyanas

---

慮清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四靜慮清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若四靜慮清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四靜慮清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四靜慮清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四靜慮清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四靜慮清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！由於四禪定（catuh-dhyana）的清凈，地界（prthivi-dhatu）也清凈；由於地界的清凈，一切智智（sarvajnata-jnana）也清凈。為什麼呢？因為四禪定的清凈、地界的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於四禪定的清凈，水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayo-dhatu）、空界（akasa-dhatu）和識界（vijnana-dhatu）也清凈；由於水、火、風、空、識界的清凈，一切智智也清凈。為什麼呢？因為四禪定的清凈、水、火、風、空、識界的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於四禪定的清凈，無明（avidya）也清凈；由於無明的清凈，一切智智也清凈。為什麼呢？因為四禪定的清凈、無明的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於四禪定的清凈，行（samskara）、識（vijnana）、名色（nama-rupa）、六處（sad-ayatana）、觸（sparsa）、受（vedana）、愛（trsna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa）也清凈；由於行乃至老死愁嘆苦憂惱的清凈，一切智智也清凈。為什麼呢？因為四禪定的清凈、行乃至老死愁嘆苦憂惱的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！由於四禪定的清凈，佈施波羅蜜多（dana-paramita）也清凈；由於佈施波羅蜜多的清凈，一切智智也清凈。為什麼呢？因為四禪定的清凈、佈施波羅蜜多的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於四禪定的清凈，凈戒波羅蜜多（sila-paramita）、安忍波羅蜜多（ksanti-paramita）、精進波羅蜜多（virya-paramita）、靜慮波羅蜜多（dhyana-paramita）和般若波羅蜜多（prajna-paramita）也清凈；由於凈戒乃至般若波羅蜜多的清凈，一切智智也清凈。為什麼呢？因為四禪定的清凈、凈戒乃至般若波羅蜜多的清凈和一切智智的清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。」

【English Translation】 English version: 『Subhuti, because the four dhyanas (catuh-dhyana) are pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? Because if the four dhyanas are pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four dhyanas are pure, the water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), space element (akasa-dhatu), and consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.』 『Subhuti, because the four dhyanas are pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four dhyanas are pure, formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sad-ayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, sadness, and distress (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.』 『Subhuti, because the four dhyanas are pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the perfection of giving is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four dhyanas are pure, the perfection of morality (sila-paramita), the perfection of patience (ksanti-paramita), the perfection of vigor (virya-paramita), the perfection of meditation (dhyana-paramita), and the perfection of wisdom (prajna-paramita) are pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is pure. Why is that? Because if the four dhyanas are pure, if the perfection of morality up to the perfection of wisdom are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation.』

---

「善現！四靜慮清凈故內空清凈，內空清凈故一切智智清凈。何以故？若四靜慮清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四靜慮清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四靜慮清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四靜慮清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四靜慮清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一

切智智清凈。何以故？若四靜慮清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故四無量清凈，四無量清凈故一切智智清凈。何以故？若四靜慮清凈，若四無量清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故四無色定清凈，四無色定清凈故一切智智清凈。何以故？若四靜慮清凈，若四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四靜慮清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四靜慮清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若四靜慮清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若四靜慮清凈，若四正斷乃至八聖道

【現代漢語翻譯】 現代漢語譯本： 一切智智（sarvajnatajnana，指佛陀的智慧）是清凈的。為什麼呢？因為如果四靜慮（catuh-dhyana，指四種禪定）清凈，如果集、滅、道聖諦（samudaya-nirodha-marga-satya，指苦集滅道四聖諦）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（Subhuti，佛陀的弟子）！因為四靜慮清凈，所以四無量（catasro-apramanyah，指慈悲喜捨四無量心）清凈；因為四無量清凈，所以一切智智清凈。為什麼呢？因為如果四靜慮清凈，如果四無量清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以四無色定（catasrah-arupya-samapattayah，指四種無色禪定）清凈；因為四無色定清凈，所以一切智智清凈。為什麼呢？因為如果四靜慮清凈，如果四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四靜慮清凈，所以八解脫（asta-vimoksah，指八種解脫）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為如果四靜慮清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以八勝處（asta-abhibhv-ayatanani，指八種勝處）、九次第定（nava-anupurva-vihara-samapattayah，指九次第定）、十遍處（dasa-krtsnayatana，指十遍處）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為如果四靜慮清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四靜慮清凈，所以四念住（catvari-smrtyupasthanani，指四念住）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為如果四靜慮清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四靜慮清凈，所以四正斷（catvari-samyak-pradhanani，指四正斷）、四神足（catvarah-rddhipadah，指四神足）、五根（panca-indriyani，指五根）、五力（panca-balani，指五力）、七等覺支（sapta-bodhyangani，指七菩提分）、八聖道支（asta-aryamargangani，指八正道）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果四靜慮清凈，如果四正斷乃至八聖道

【English Translation】 English version: The all-knowing wisdom (sarvajnatajnana) is pure. Why is that? Because if the four meditative absorptions (catuh-dhyana) are pure, if the noble truths of arising, cessation, and the path (samudaya-nirodha-marga-satya) are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four meditative absorptions are pure, the four immeasurables (catasro-apramanyah) are pure; because the four immeasurables are pure, the all-knowing wisdom is pure. Why is that? Because if the four meditative absorptions are pure, if the four immeasurables are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four meditative absorptions are pure, the four formless absorptions (catasrah-arupya-samapattayah) are pure; because the four formless absorptions are pure, the all-knowing wisdom is pure. Why is that? Because if the four meditative absorptions are pure, if the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four meditative absorptions are pure, the eight liberations (asta-vimoksah) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? Because if the four meditative absorptions are pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four meditative absorptions are pure, the eight mastery spheres (asta-abhibhv-ayatanani), the nine successive abidings (nava-anupurva-vihara-samapattayah), and the ten all-encompassing spheres (dasa-krtsnayatana) are pure; because the eight mastery spheres, the nine successive abidings, and the ten all-encompassing spheres are pure, the all-knowing wisdom is pure. Why is that? Because if the four meditative absorptions are pure, if the eight mastery spheres, the nine successive abidings, and the ten all-encompassing spheres are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four meditative absorptions are pure, the four foundations of mindfulness (catvari-smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because if the four meditative absorptions are pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four meditative absorptions are pure, the four right exertions (catvari-samyak-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 eightfold noble path (asta-aryamargangani) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the four meditative absorptions are pure, if the four right exertions up to the eightfold noble path

---

支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若四靜慮清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四靜慮清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四靜慮清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四靜慮清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四靜慮清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四靜慮清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果四禪定（catuh-dhyana）清凈，那麼一切智智（sarvajnata-jnana，指佛陀的智慧）也就清凈，因為四禪定清凈、一切智智清凈，兩者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 『善現！四禪定清凈，所以空解脫門（sunyata-vimoksa-mukha）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、空解脫門清凈、一切智智清凈，三者之間沒有差異、沒有分割、沒有區別、沒有斷絕。四禪定清凈，所以無相解脫門（animitta-vimoksa-mukha）、無愿解脫門（apranihita-vimoksa-mukha）清凈；無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、無相、無愿解脫門清凈、一切智智清凈，四者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 『善現！四禪定清凈，所以菩薩十地（bodhisattva-bhumi）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、菩薩十地清凈、一切智智清凈，三者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 『善現！四禪定清凈，所以五眼（panca-caksus）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、五眼清凈、一切智智清凈，三者之間沒有差異、沒有分割、沒有區別、沒有斷絕。四禪定清凈，所以六神通（sad-abhijna）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、六神通清凈、一切智智清凈，三者之間沒有差異、沒有分割、沒有區別、沒有斷絕。 『善現！四禪定清凈，所以佛十力（tathagata-bala）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？因為四禪定清凈、佛十力清凈、一切智智清凈，三者之間沒有差異、沒有分割、沒有區別、沒有斷絕。四禪定清凈，所以四無所畏（catvari-vaisaradya）、四無礙解（catasrah-pratisamvidah）、大慈（maha-maitri）、大悲（maha-karuna）、大喜（maha-mudita）、大舍（maha-upeksa）、十八佛不共法（asta-dasa-avenika-buddha-dharma）清凈

【English Translation】 English version: 『Subhuti! If the four dhyanas (catuh-dhyana, four meditative absorptions) are pure, then the all-knowing wisdom (sarvajnata-jnana, the wisdom of a Buddha) is also pure, because the purity of the four dhyanas and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation.』 『Subhuti! Because the four dhyanas are pure, the emptiness liberation door (sunyata-vimoksa-mukha) is pure; because the emptiness liberation door is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the emptiness liberation door, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. Because the four dhyanas are pure, the signless liberation door (animitta-vimoksa-mukha) and the wishless liberation door (apranihita-vimoksa-mukha) are pure; because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the signless and wishless liberation doors, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation.』 『Subhuti! Because the four dhyanas are pure, the ten bodhisattva grounds (bodhisattva-bhumi) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the ten bodhisattva grounds, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation.』 『Subhuti! Because the four dhyanas are pure, the five eyes (panca-caksus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the five eyes, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. Because the four dhyanas are pure, the six superknowledges (sad-abhijna) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the six superknowledges, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation.』 『Subhuti! Because the four dhyanas are pure, the ten powers of a Buddha (tathagata-bala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the four dhyanas, the purity of the ten powers of a Buddha, and the purity of all-knowing wisdom are without duality, without division, without distinction, and without separation. Because the four dhyanas are pure, the four fearlessnesses (catvari-vaisaradya), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma) are pure.』

---

清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若四靜慮清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若四靜慮清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四靜慮清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四靜慮清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四靜慮清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四靜慮清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若四靜慮清凈，若一切三摩

【現代漢語翻譯】 現代漢語譯本： 『須菩提！由於四種禪定（四靜慮）清凈，四無所畏（四無所畏：佛陀的四種無畏懼的宣說真理的能力）乃至十八佛不共法（十八佛不共法：佛陀獨有的十八種功德）清凈，所以一切智智（一切智智：佛陀的智慧）清凈。為什麼呢？如果四種禪定清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

『須菩提！由於四種禪定清凈，所以無忘失法（無忘失法：菩薩的不會忘記所學佛法的能力）清凈，由於無忘失法清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四種禪定清凈，所以恒住舍性（恒住舍性：菩薩保持平靜和不偏不倚的能力）清凈，由於恒住舍性清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

『須菩提！由於四種禪定清凈，所以一切智（一切智：聲聞和緣覺的智慧）清凈，由於一切智清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四種禪定清凈，所以道相智（道相智：菩薩瞭解修行道路的智慧）、一切相智（一切相智：佛陀瞭解一切事物真相的智慧）清凈，由於道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

『須菩提！由於四種禪定清凈，所以一切陀羅尼門（一切陀羅尼門：菩薩記住佛法教義的能力）清凈，由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四種禪定清凈，所以一切三摩地門（一切三摩地門：菩薩進入禪定的能力）清凈，由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果四種禪定清凈，如果一切三摩地門清凈，如果一切三摩地門清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

【English Translation】 English version: 'Subhuti, because the four dhyanas (four meditative absorptions) are pure, the four fearlessnesses (four fearlessnesses: the Buddha's four abilities to fearlessly proclaim the truth) and even the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha: the eighteen unique virtues of a Buddha) are pure, therefore the all-knowing wisdom (all-knowing wisdom: the wisdom of a Buddha) is pure. Why is that? If the four dhyanas are pure, if the four fearlessnesses and even the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the four dhyanas are pure, the non-forgetfulness of the Dharma (non-forgetfulness of the Dharma: the ability of a Bodhisattva to not forget the Dharma they have learned) is pure, and because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the non-forgetfulness of the Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the constant abiding in equanimity (constant abiding in equanimity: the ability of a Bodhisattva to remain calm and impartial) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the four dhyanas are pure, the all-knowing wisdom (all-knowing wisdom: the wisdom of Sravakas and Pratyekabuddhas) is pure, and because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, the knowledge of the path (knowledge of the path: the wisdom of a Bodhisattva to understand the path of practice) and the knowledge of all aspects (knowledge of all aspects: the wisdom of a Buddha to understand the true nature of all things) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti, because the four dhyanas are pure, all the Dharani gates (all the Dharani gates: the ability of a Bodhisattva to remember the teachings of the Dharma) are pure, and because all the Dharani gates are pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if all the Dharani gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four dhyanas are pure, all the Samadhi gates (all the Samadhi gates: the ability of a Bodhisattva to enter into meditative concentration) are pure, and because all the Samadhi gates are pure, the all-knowing wisdom is pure. Why is that? If the four dhyanas are pure, if all the Samadhi gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若四靜慮清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。四靜慮清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四靜慮清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四靜慮清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四靜慮清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四靜慮清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四靜慮清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！四無量清凈故色清凈，色清凈故一切智智清凈。何以故？若四無量清凈，若色清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本：地界清凈，是因為一切智智（Buddha's omniscience）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！四靜慮（four dhyanas）清凈，所以預流果（Sotapanna-phala）清凈；預流果清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈，與預流果清凈，與一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。四靜慮清凈，所以一來果（Sakrdagamin-phala）、不還果（Anagamin-phala）、阿羅漢果（Arhat-phala）清凈；一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈，與一來果、不還果、阿羅漢果清凈，與一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！四靜慮清凈，所以獨覺菩提（Pratyekabuddha-bodhi）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈，與獨覺菩提清凈，與一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！四靜慮清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva）的修行清凈；一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈，與一切菩薩摩訶薩的修行清凈，與一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！四靜慮清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi）清凈；諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為四靜慮清凈，與諸佛無上正等菩提清凈，與一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『再者，善現！四無量（four immeasurables）清凈，所以色（rupa）清凈；色清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，與色清凈，與一切智智清凈，它們之間沒有二元性，沒有分割

【English Translation】 English version: The earth element is pure because the omniscience of a Buddha (Sarvajnata) is pure, since there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, the four dhyanas (meditative absorptions) are pure, therefore the fruit of a stream-enterer (Sotapanna-phala) is pure; the fruit of a stream-enterer is pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four dhyanas are pure, the fruit of a stream-enterer is pure, and the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them. The four dhyanas are pure, therefore the fruits of a once-returner (Sakrdagamin-phala), a non-returner (Anagamin-phala), and an Arhat (Arhat-phala) are pure; the fruits of a once-returner, a non-returner, and an Arhat are pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four dhyanas are pure, the fruits of a once-returner, a non-returner, and an Arhat are pure, and the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, the four dhyanas are pure, therefore the enlightenment of a Pratyekabuddha (Pratyekabuddha-bodhi) is pure; the enlightenment of a Pratyekabuddha is pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four dhyanas are pure, the enlightenment of a Pratyekabuddha is pure, and the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, the four dhyanas are pure, therefore the practices of all Bodhisattva-mahasattvas (great Bodhisattvas) are pure; the practices of all Bodhisattva-mahasattvas are pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four dhyanas are pure, the practices of all Bodhisattva-mahasattvas are pure, and the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti, the four dhyanas are pure, therefore the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure; the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four dhyanas are pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Furthermore, Subhuti, the four immeasurables (four Brahmaviharas) are pure, therefore form (rupa) is pure; form is pure, therefore the omniscience of a Buddha is pure. Why is that? Because if the four immeasurables are pure, form is pure, and the omniscience of a Buddha is pure, there is no duality, no division

---

、無別、無斷故。四無量清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若四無量清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四無量清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四無量清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四無量清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四無量清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若四無量清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！四無量（catvāri apramāṇāni，指慈、悲、喜、舍四種無量心）清凈的緣故，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）也清凈；受、想、行、識清凈的緣故，一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）也清凈。為什麼呢？因為四無量清凈，與受、想、行、識清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！四無量清凈的緣故，眼處（cakṣurāyatana，眼根）清凈；眼處清凈的緣故，一切智智也清凈。為什麼呢？因為四無量清凈，與眼處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四無量清凈的緣故，耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）也清凈；耳、鼻、舌、身、意處清凈的緣故，一切智智也清凈。為什麼呢？因為四無量清凈，與耳、鼻、舌、身、意處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！四無量清凈的緣故，色處（rūpāyatana，色塵）清凈；色處清凈的緣故，一切智智也清凈。為什麼呢？因為四無量清凈，與色處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四無量清凈的緣故，聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）也清凈；聲、香、味、觸、法處清凈的緣故，一切智智也清凈。為什麼呢？因為四無量清凈，與聲、香、味、觸、法處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。』 『善現！四無量清凈的緣故，眼界（cakṣurdhātu，眼界）清凈；眼界清凈的緣故，一切智智也清凈。為什麼呢？因為四無量清凈，與眼界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。四無量清凈的緣故，眼識界（cakṣurvijñānadhātu）、眼觸（cakṣuḥsparśa）以及眼觸為緣所生的諸受（vedanā）也清凈，乃至眼觸（cakṣuḥsparśa）……』

【English Translation】 English version: 'Subhuti! Because the four immeasurables (catvāri apramāṇāni, referring to the four boundless states of loving-kindness, compassion, joy, and equanimity) are pure, so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); because feeling, perception, mental formations, and consciousness are pure, so is the all-knowing wisdom (sarvākārajñatā). Why is that? Because the purity of the four immeasurables, the purity of feeling, perception, mental formations, and consciousness, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the four immeasurables are pure, so is the eye-base (cakṣurāyatana); because the eye-base is pure, so is the all-knowing wisdom. Why is that? Because the purity of the four immeasurables, the purity of the eye-base, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous. Because the four immeasurables are pure, so are the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind-bases (manāyatana); because the ear, nose, tongue, body, and mind-bases are pure, so is the all-knowing wisdom. Why is that? Because the purity of the four immeasurables, the purity of the ear, nose, tongue, body, and mind-bases, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the four immeasurables are pure, so is the form-base (rūpāyatana); because the form-base is pure, so is the all-knowing wisdom. Why is that? Because the purity of the four immeasurables, the purity of the form-base, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous. Because the four immeasurables are pure, so are the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma-bases (dharmāyatana); because the sound, smell, taste, touch, and dharma-bases are pure, so is the all-knowing wisdom. Why is that? Because the purity of the four immeasurables, the purity of the sound, smell, taste, touch, and dharma-bases, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the four immeasurables are pure, so is the eye-element (cakṣurdhātu); because the eye-element is pure, so is the all-knowing wisdom. Why is that? Because the purity of the four immeasurables, the purity of the eye-element, and the purity of all-knowing wisdom are non-dual, non-separate, non-distinct, and non-discontinuous. Because the four immeasurables are pure, so are the eye-consciousness element (cakṣurvijñānadhātu), eye-contact (cakṣuḥsparśa), and the feelings (vedanā) born of eye-contact, and so on up to eye-contact (cakṣuḥsparśa)...'

---

為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四無量清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四無量清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若四無量清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因為由因緣所生的諸受是清凈的，所以一切智智（sarvajnata，指佛陀的智慧）是清凈的。為什麼呢？如果四無量（catvāri apramāṇāni，指慈、悲、喜、舍四種無量心）是清凈的，乃至眼觸為緣所生的諸受是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現！因為四無量是清凈的，所以耳界（śrotra-dhātu，指聽覺器官）是清凈的，耳界清凈所以一切智智是清凈的。為什麼呢？如果四無量是清凈的，如果耳界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無量是清凈的，所以聲界（śabda-dhātu，指聲音的領域）、耳識界（śrotra-vijñāna-dhātu，指聽覺意識的領域）以及耳觸（śrotra-sparśa，指聽覺接觸）和耳觸為緣所生的諸受是清凈的，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智是清凈的。為什麼呢？如果四無量是清凈的，如果聲界乃至耳觸為緣所生的諸受是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現！因為四無量是清凈的，所以鼻界（ghrāṇa-dhātu，指嗅覺器官）是清凈的，鼻界清凈所以一切智智是清凈的。為什麼呢？如果四無量是清凈的，如果鼻界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無量是清凈的，所以香界（gandha-dhātu，指氣味的領域）、鼻識界（ghrāṇa-vijñāna-dhātu，指嗅覺意識的領域）以及鼻觸（ghrāṇa-sparśa，指嗅覺接觸）和鼻觸為緣所生的諸受是清凈的，香界乃至鼻觸為緣所生的諸受清凈，所以一切智智是清凈的。為什麼呢？如果四無量是清凈的，如果香界乃至鼻觸為緣所生的諸受是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 「善現！因為四無量是清凈的，所以舌界（jihvā-dhātu，指味覺器官）是清凈的，舌界清凈所以一切智智是清凈的。為什麼呢？如果四無量是清凈的，如果舌界是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無量是清凈的，所以味界（rasa-dhātu，指味道的領域）、舌識界（jihvā-vijñāna-dhātu，指味覺意識的領域）以及舌觸（jihvā-sparśa，指味覺接觸）和舌觸為緣所生的諸受是清凈的，味界

【English Translation】 English version: 'Subhuti, because the feelings born of conditions are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the four immeasurables (catvāri apramāṇāni, referring to loving-kindness, compassion, joy, and equanimity) are pure, and even the feelings born of eye-contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four immeasurables are pure, therefore the ear-element (śrotra-dhātu, referring to the sense of hearing) is pure, and because the ear-element is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the ear-element is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, therefore the sound-element (śabda-dhātu, referring to the realm of sound), the ear-consciousness-element (śrotra-vijñāna-dhātu, referring to the realm of auditory consciousness), and ear-contact (śrotra-sparśa, referring to auditory contact) and the feelings born of ear-contact are pure, and because the sound-element and the feelings born of ear-contact are pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the sound-element and the feelings born of ear-contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four immeasurables are pure, therefore the nose-element (ghrāṇa-dhātu, referring to the sense of smell) is pure, and because the nose-element is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the nose-element is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, therefore the smell-element (gandha-dhātu, referring to the realm of smell), the nose-consciousness-element (ghrāṇa-vijñāna-dhātu, referring to the realm of olfactory consciousness), and nose-contact (ghrāṇa-sparśa, referring to olfactory contact) and the feelings born of nose-contact are pure, and because the smell-element and the feelings born of nose-contact are pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the smell-element and the feelings born of nose-contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four immeasurables are pure, therefore the tongue-element (jihvā-dhātu, referring to the sense of taste) is pure, and because the tongue-element is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the tongue-element is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, therefore the taste-element (rasa-dhātu, referring to the realm of taste), the tongue-consciousness-element (jihvā-vijñāna-dhātu, referring to the realm of gustatory consciousness), and tongue-contact (jihvā-sparśa, referring to gustatory contact) and the feelings born of tongue-contact are pure, and because the taste-element

---

乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四無量清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四無量清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四無量清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四無量清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故水、火、風、空、識界清凈，水、火、風、

【現代漢語翻譯】 現代漢語譯本： 乃至舌頭接觸（舌觸）為條件所產生的各種感受清凈，因此一切智智（Buddha's সর্বজ্ঞতা, 佛陀的智慧）清凈。為什麼呢？如果四無量（四種無量心：慈、悲、喜、舍）清凈，如果味界乃至舌觸為條件所產生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

『善現（Subhuti，須菩提）！四無量清凈，因此身界（身體的感知領域）清凈，身界清凈，因此一切智智清凈。為什麼呢？如果四無量清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四無量清凈，因此觸界（觸覺的感知領域）、身識界（身體的意識領域）以及身觸（身體的接觸）、身觸為條件所產生的各種感受清凈，觸界乃至身觸為條件所產生的各種感受清凈，因此一切智智清凈。為什麼呢？如果四無量清凈，如果觸界乃至身觸為條件所產生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

『善現！四無量清凈，因此意界（意識的感知領域）清凈，意界清凈，因此一切智智清凈。為什麼呢？如果四無量清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四無量清凈，因此法界（法，事物概念的感知領域）、意識界（意識的感知領域）以及意觸（意識的接觸）、意觸為條件所產生的各種感受清凈，法界乃至意觸為條件所產生的各種感受清凈，因此一切智智清凈。為什麼呢？如果四無量清凈，如果法界乃至意觸為條件所產生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

『善現！四無量清凈，因此地界（地元素的感知領域）清凈，地界清凈，因此一切智智清凈。為什麼呢？如果四無量清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四無量清凈，因此水、火、風、空、識界（水、火、風、空、意識的感知領域）清凈，水、火、風、

【English Translation】 English version: Even the feelings arising from tongue-contact are pure, therefore the All-Knowing Wisdom (Sarvajnata, Buddha's wisdom) is pure. Why is that? If the four immeasurables (the four Brahmaviharas: loving-kindness, compassion, joy, equanimity) are pure, if the taste element and the feelings arising from tongue-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the four immeasurables are pure, the body element is pure, and because the body element is pure, the All-Knowing Wisdom is pure. Why is that? If the four immeasurables are pure, if the body element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the touch element, the body-consciousness element, and body-contact, and the feelings arising from body-contact are pure. Because the touch element and the feelings arising from body-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the four immeasurables are pure, if the touch element and the feelings arising from body-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the four immeasurables are pure, the mind element is pure, and because the mind element is pure, the All-Knowing Wisdom is pure. Why is that? If the four immeasurables are pure, if the mind element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the dharma element (the element of mental objects), the mind-consciousness element, and mind-contact, and the feelings arising from mind-contact are pure. Because the dharma element and the feelings arising from mind-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the four immeasurables are pure, if the dharma element and the feelings arising from mind-contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the four immeasurables are pure, the earth element is pure, and because the earth element is pure, the All-Knowing Wisdom is pure. Why is that? If the four immeasurables are pure, if the earth element is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the water, fire, wind, space, and consciousness elements are pure. The water, fire, wind,

---

空、識界清凈故一切智智清凈。何以故？若四無量清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四無量清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四無量清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四無量清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四無量清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故內空清凈，內空清凈故一切智智清凈。何以故？若四無量清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故外空、內外空、空空、大空

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！因為空（śūnyatā）和識界（vijñāna-dhātu）清凈，所以一切智智（sarvajñātā，佛陀的智慧）清凈。為什麼呢？如果四無量（catvāri apramāṇāni，慈、悲、喜、舍四種無量心）清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為四無量清凈，所以無明（avidyā）清凈；因為無明清凈，所以一切智智清凈。為什麼呢？如果四無量清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四無量清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果四無量清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為四無量清凈，所以佈施波羅蜜多（dāna-pāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四無量清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四無量清凈，所以凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四無量清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！因為四無量清凈，所以內空（adhyātma-śūnyatā）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？如果四無量清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四無量清凈，所以外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、空空（śūnyatā-śūnyatā）、大空（mahā-śūnyatā）……』

【English Translation】 English version: 'Subhuti! Because emptiness (śūnyatā) and the realm of consciousness (vijñāna-dhātu) are pure, therefore the wisdom of all-knowing (sarvajñātā, the wisdom of a Buddha) is pure. Why is that? If the four immeasurables (catvāri apramāṇāni, the four boundless states of loving-kindness, compassion, sympathetic joy, and equanimity) are pure, if the realms of water, fire, wind, space, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four immeasurables are pure, ignorance (avidyā) is pure; because ignorance is pure, the wisdom of all-knowing is pure. Why is that? If the four immeasurables are pure, if ignorance is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the wisdom of all-knowing is pure. Why is that? If the four immeasurables are pure, if formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four immeasurables are pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the wisdom of all-knowing is pure. Why is that? If the four immeasurables are pure, if the perfection of giving is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure; because the perfections of morality up to wisdom are pure, the wisdom of all-knowing is pure. Why is that? If the four immeasurables are pure, if the perfections of morality up to wisdom are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four immeasurables are pure, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, the wisdom of all-knowing is pure. Why is that? If the four immeasurables are pure, if inner emptiness is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā)...'

---

、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四無量清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四無量清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四無量清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四無量清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若四無量清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以

【現代漢語翻譯】 現代漢語譯本：'勝義空'（ परमार्थशून्यता, paramārthaśūnyatā，指究竟的空性）、'有為空'（ संस्कृतशून्यता, saṃskṛtaśūnyatā，指有為法的空性）、'無為空'（ असंस्कृतशून्यता, asaṃskṛtaśūnyatā，指無為法的空性）、'畢竟空'（ अत्यन्तशून्यता, atyantaśūnyatā，指徹底的空性）、'無際空'（ अनवराग्रशून्यता, anavarāgraśūnyatā，指無邊際的空性）、'散空'（ अनवकारशून्यता, anavakāraśūnyatā，指無散失的空性）、'無變異空'（ प्रकृतिशून्यता, prakṛtiśūnyatā，指不變異的空性）、'本性空'（ स्वभावशून्यता, svabhāvaśūnyatā，指事物本性的空性）、'自相空'（ स्वलक्षणशून्यता, svalakṣaṇaśūnyatā，指事物自身特性的空性）、'共相空'（ सामान्यलक्षणशून्यता, sāmānyalakṣaṇaśūnyatā，指事物共同特性的空性）、'一切法空'（ सर्वधर्मशून्यता, sarvadharmaśūnyatā，指一切法的空性）、'不可得空'（ अनुपलब्धशून्यता, anupalabdhaśūnyatā，指不可得的空性）、'無性空'（ अभावशून्यता, abhāvaśūnyatā，指無自性的空性）、'自性空'（ स्वभावशून्यता, svabhāvaśūnyatā，指自性的空性）、'無性自性空'（ अभावस्वभावशून्यता, abhāvasvabhāvaśūnyatā，指無自性的自性空性）清凈，從外空乃至無性自性空清凈的緣故，一切智智（ सर्वज्ञता, sarvajñatā，指佛陀的智慧）清凈。為什麼呢？如果四無量（四種無量心，即慈、悲、喜、舍）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。 善現！四無量清凈的緣故，真如（ तथाता, tathātā，指事物的真實如是）清凈，真如清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。四無量清凈的緣故，法界（ धर्मधातु, dharmadhātu，指一切法的總和）、法性（ धर्मता, dharmatā，指法的本性）、不虛妄性（ अविपरीतता, aviparītatā，指真實不虛妄的性質）、不變異性（ अनन्यथात्व, ananyathātva，指不變異的性質）、平等性（ समता, samatā，指平等無差別的性質）、離生性（ विविक्तता, viviktatā，指遠離生滅的性質）、法定（ धर्मस्थिति, dharmasthiti，指法所安住的處所）、法住（ धर्मनियामता, dharmaniyamatā，指法所依止的規律）、實際（ भूतकोटि, bhūtakoṭi，指真實的邊際）、虛空界（ आकाशधातु, ākāśadhātu，指虛空的空間）、不思議界（ अचिन्त्यधातु, acintyadhātu，指不可思議的境界）清凈，法界乃至不思議界清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。 善現！四無量清凈的緣故，苦聖諦（ दुःखसत्य, duḥkhasatya，指苦的真理）清凈，苦聖諦清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。四無量清凈的緣故，集（ समुदय, samudaya，指苦的根源）、滅（ निरोध, nirodha，指苦的止息）、道（ मार्ग, mārga，指通向滅苦的道路）聖諦清凈，集、滅、道聖諦清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二分、沒有差別、沒有斷絕的緣故。 善現！四無量清凈的緣故，四靜慮（ चत्वारि ध्यानानि, catvāri dhyānāni，指四種禪定）清凈，四靜慮清凈的緣故，一切智智清凈。為什麼呢？

【English Translation】 English version: 'Emptiness of ultimate meaning' (paramārthaśūnyatā), 'emptiness of the conditioned' (saṃskṛtaśūnyatā), 'emptiness of the unconditioned' (asaṃskṛtaśūnyatā), 'emptiness of the absolute' (atyantaśūnyatā), 'emptiness of the boundless' (anavarāgraśūnyatā), 'emptiness of non-dispersion' (anavakāraśūnyatā), 'emptiness of non-alteration' (prakṛtiśūnyatā), 'emptiness of inherent nature' (svabhāvaśūnyatā), 'emptiness of self-characteristic' (svalakṣaṇaśūnyatā), 'emptiness of common characteristic' (sāmānyalakṣaṇaśūnyatā), 'emptiness of all dharmas' (sarvadharmaśūnyatā), 'emptiness of non-apprehension' (anupalabdhaśūnyatā), 'emptiness of no-nature' (abhāvaśūnyatā), 'emptiness of self-nature' (svabhāvaśūnyatā), 'emptiness of no-nature of self-nature' (abhāvasvabhāvaśūnyatā) are pure. Because the outer emptiness up to the emptiness of no-nature of self-nature is pure, the all-knowing wisdom (sarvajñatā) is pure. Why is that? If the four immeasurables (the four boundless states of mind: loving-kindness, compassion, joy, and equanimity) are pure, if the outer emptiness up to the emptiness of no-nature of self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti, because the four immeasurables are pure, thusness (tathātā) is pure, and because thusness is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if thusness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the dharma-realm (dharmadhātu), dharma-nature (dharmatā), non-falsity (aviparītatā), non-alteration (ananyathātva), equality (samatā), detachment (viviktatā), dharma-establishment (dharmasthiti), dharma-abiding (dharmaniyamatā), reality (bhūtakoṭi), space-realm (ākāśadhātu), and inconceivable-realm (acintyadhātu) are pure. Because the dharma-realm up to the inconceivable-realm is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the dharma-realm up to the inconceivable-realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti, because the four immeasurables are pure, the noble truth of suffering (duḥkhasatya) is pure, and because the noble truth of suffering is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four immeasurables are pure, the noble truths of origin (samudaya), cessation (nirodha), and path (mārga) are pure, and because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti, because the four immeasurables are pure, the four dhyanas (catvāri dhyānāni, the four meditative absorptions) are pure, and because the four dhyanas are pure, the all-knowing wisdom is pure. Why is that?

---

故？若四無量清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故四無色定清凈，四無色定清凈故一切智智清凈。何以故？若四無量清凈，若四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四無量清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四無量清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若四無量清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若四無量清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若四無量清凈，若空解脫門清凈，若一切智智

清凈，無二、無二分、無別、無斷故。四無量清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四無量清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四無量清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四無量清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四無量清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四無量清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若四無量清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量

【現代漢語翻譯】 現代漢語譯本 『清凈』，是因為它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。四無量（四種無限的慈悲喜捨心）清凈，所以『無相』、『無愿』解脫門清凈；『無相』、『無愿』解脫門清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？因為四無量清凈，『無相』、『無愿』解脫門清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。 『善現』（須菩提的別名）！四無量清凈，所以菩薩十地（菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，菩薩十地清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。 『善現』！四無量清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，五眼清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。四無量清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，六神通清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。 『善現』！四無量清凈，所以佛十力（佛陀的十種力量）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，佛十力清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。四無量清凈，所以四無所畏（佛陀的四種無畏懼的特質）、四無礙解（佛陀的四種無礙的智慧）、大慈、大悲、大喜、大舍、十八佛不共法（佛陀獨有的十八種功德）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，四無所畏乃至十八佛不共法清凈，以及一切智智清凈，它們之間『無二』、『無二分』、『無別』、『無斷』的緣故。 『善現』！四無量

【English Translation】 English version 'Purity' is because they are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. Because the four immeasurables (four infinite states of loving-kindness, compassion, joy, and equanimity) are pure, the 'signless' and 'wishless' doors to liberation are pure; because the 'signless' and 'wishless' doors to liberation are pure, the all-knowing wisdom (Buddha's wisdom) is pure. Why is this so? Because the purity of the four immeasurables, the purity of the 'signless' and 'wishless' doors to liberation, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. 'Subhuti (a name of Shariputra)'! Because the four immeasurables are pure, the ten Bodhisattva grounds (ten stages of Bodhisattva practice) are pure; because the ten Bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the four immeasurables, the purity of the ten Bodhisattva grounds, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. 'Subhuti'! Because the four immeasurables are pure, the five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the four immeasurables, the purity of the five eyes, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. Because the four immeasurables are pure, the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the four immeasurables, the purity of the six superknowledges, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. 'Subhuti'! Because the four immeasurables are pure, the ten powers of the Buddha (ten powers of the Buddha) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the four immeasurables, the purity of the ten powers of the Buddha, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. Because the four immeasurables are pure, the four fearlessnesses (four qualities of fearlessness of the Buddha), the four analytical knowledges (four unobstructed wisdoms of the Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the four immeasurables, the purity of the four fearlessnesses up to the eighteen unique qualities of the Buddha, and the purity of the all-knowing wisdom are 'non-dual', 'non-dualistic', 'non-different', and 'non-discontinuous'. 'Subhuti'! The four immeasurables

---

清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若四無量清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四無量清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四無量清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四無量清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四無量清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無量清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若四無量清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若四無量清凈，若預流果清凈，若一切智智清凈

【現代漢語翻譯】 現代漢語譯本 由於清凈，所以沒有忘失法的清凈；由於沒有忘失法的清凈，所以一切智智（Buddha's সর্বজ্ঞতা, 一切智慧的智慧）清凈。為什麼呢？因為四無量（catvāri apramāṇāni, 慈、悲、喜、舍四種無量心）清凈，沒有忘失法的清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四無量清凈，所以恒住舍性（upekṣā, 平等捨棄的性質）清凈；由於恒住舍性清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，恒住舍性清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti, 須菩提）！由於四無量清凈，所以一切智（sarvajñatā, 一切智慧）清凈；由於一切智清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，一切智清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四無量清凈，所以道相智（mārgākārajñatā, 對道的理解）和一切相智（sarvākārajñatā, 對一切現象的理解）清凈；由於道相智和一切相智清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，道相智和一切相智清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於四無量清凈，所以一切陀羅尼門（dhāraṇīmukha, 總持法門的入口）清凈；由於一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，一切陀羅尼門清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於四無量清凈，所以一切三摩地門（samādhimukha, 三昧法門的入口）清凈；由於一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，一切三摩地門清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！由於四無量清凈，所以預流果（srotaāpatti-phala, 入流果，初果）清凈；由於預流果清凈，所以一切智智清凈。為什麼呢？因為四無量清凈，預流果清凈，以及一切智智清凈

【English Translation】 English version Because of purity, there is purity of non-forgetfulness; because of the purity of non-forgetfulness, there is purity of all-knowing wisdom (sarvajñatā-jñāna). Why is that? Because if the four immeasurables (catvāri apramāṇāni) are pure, if non-forgetfulness is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the four immeasurables are pure, the abiding in equanimity (upekṣā) is pure; because the abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if the abiding in equanimity is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti! Because the four immeasurables are pure, all-knowingness (sarvajñatā) is pure; because all-knowingness is pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if all-knowingness is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the four immeasurables are pure, the knowledge of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if the knowledge of the path and the knowledge of all aspects are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhuti! Because the four immeasurables are pure, all entrances to dhāraṇī (dhāraṇīmukha) are pure; because all entrances to dhāraṇī are pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if all entrances to dhāraṇī are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the four immeasurables are pure, all entrances to samādhi (samādhimukha) are pure; because all entrances to samādhi are pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if all entrances to samādhi are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.' 'Subhuti! Because the four immeasurables are pure, the fruit of stream-entry (srotaāpatti-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is that? Because if the four immeasurables are pure, if the fruit of stream-entry is pure, and if all-knowing wisdom is pure

---

，無二、無二分、無別、無斷故。四無量清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四無量清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四無量清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四無量清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無量清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四無量清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！四無色定清凈故色清凈，色清凈故一切智智清凈。何以故？若四無色定清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若四無色定清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 四無量(catvāri apramāṇāni，四種無限的慈悲喜捨心)清凈的緣故，一來(sakṛdāgāmin，佛教修行第二果位)、不還(anāgāmin，佛教修行第三果位)、阿羅漢(arhat，佛教修行最高果位)果位清凈；一來、不還、阿羅漢果位清凈的緣故，一切智智(sarvākārajñatā，佛陀所證悟的智慧)清凈。為什麼呢？如果四無量清凈，如果一來、不還、阿羅漢果位清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕的緣故。 『善現！四無量清凈的緣故，獨覺菩提(pratyekabuddha-bodhi，不需他人教導，獨自證悟的智慧)清凈；獨覺菩提清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕的緣故。 『善現！四無量清凈的緣故，一切菩薩摩訶薩(bodhisattva-mahāsattva，發大乘心，利益眾生的修行者)的修行清凈；一切菩薩摩訶薩的修行清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕的緣故。 『善現！四無量清凈的緣故，諸佛無上正等菩提(anuttarā-samyak-saṃbodhi，佛陀所證悟的最高智慧)清凈；諸佛無上正等菩提清凈的緣故，一切智智清凈。為什麼呢？如果四無量清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕的緣故。 『再者，善現！四無色定(catasra ārūpyasamāpattayaḥ，四種無色界的禪定)清凈的緣故，色(rūpa，物質現象)清凈；色清凈的緣故，一切智智清凈。為什麼呢？如果四無色定清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕的緣故。四無色定清凈的緣故，受(vedanā，感受)、想(saṃjñā，知覺)、行(saṃskāra，意志)、識(vijñāna，意識)清凈；受、想、行、識清凈的緣故，一切智智清凈。為什麼呢？如果四無色定清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、

【English Translation】 English version 'Subhuti, because the four immeasurables (catvāri apramāṇāni) are pure, the fruits of once-returner (sakṛdāgāmin), non-returner (anāgāmin), and arhat (arhat) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four immeasurables are pure, if the fruits of once-returner, non-returner, and arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four immeasurables are pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four immeasurables are pure, the practices of all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) are pure; because the practices of all bodhisattva-mahāsattvas are pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the practices of all bodhisattva-mahāsattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four immeasurables are pure, the unsurpassed perfect enlightenment of all buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all buddhas is pure, the all-knowing wisdom is pure. Why is that? If the four immeasurables are pure, if the unsurpassed perfect enlightenment of all buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Furthermore, Subhuti, because the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure, form (rūpa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four formless absorptions are pure, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if feeling, perception, mental formations, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference,

---

無斷故。

「善現！四無色定清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四無色定清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四無色定清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四無色定清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四無色定清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若四無色定清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為四無色定（catuḥ-ārūpya-samāpatti，四種無色界的禪定）清凈，所以眼處（cakṣur-āyatana，眼根）清凈；因為眼處清凈，所以一切智智（sarvākāra-jñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？如果四無色定清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以耳、鼻、舌、身、意處（śrotra-ghrāṇa-jihvā-kāya-mana-āyatana，耳根、鼻根、舌根、身根、意根）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為四無色定清凈，所以色處（rūpa-āyatana，色境）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以聲、香、味、觸、法處（śabda-gandha-rasa-spraṣṭavya-dharma-āyatana，聲境、香境、味境、觸境、法境）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為四無色定清凈，所以眼界（cakṣur-dhātu，眼界）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以眼識界（cakṣur-vijñāna-dhātu，眼識界）以及眼觸（cakṣuḥ-sparśa，眼觸）、眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanā，眼觸為緣所生的感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the four formless concentrations (catuḥ-ārūpya-samāpatti) are pure, the eye base (cakṣur-āyatana) is pure; because the eye base is pure, the all-knowing wisdom (sarvākāra-jñatā) is pure. Why is that? If the four formless concentrations are pure, if the eye base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the four formless concentrations are pure, the ear, nose, tongue, body, and mind bases (śrotra-ghrāṇa-jihvā-kāya-mana-āyatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the ear, nose, tongue, body, and mind bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the four formless concentrations are pure, the form base (rūpa-āyatana) is pure; because the form base is pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the form base is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the four formless concentrations are pure, the sound, smell, taste, touch, and dharma bases (śabda-gandha-rasa-spraṣṭavya-dharma-āyatana) are pure; because the sound, smell, taste, touch, and dharma bases are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the sound, smell, taste, touch, and dharma bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the four formless concentrations are pure, the eye element (cakṣur-dhātu) is pure; because the eye element is pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the eye element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the four formless concentrations are pure, the eye consciousness element (cakṣur-vijñāna-dhātu), and eye contact (cakṣuḥ-sparśa), and the feelings born of eye contact (cakṣuḥ-sparśa-pratyayā vedanā) are pure; and because the feelings born of eye contact are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the eye consciousness element and the feelings born of eye contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity.

---

「善現！四無色定清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四無色定清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四無色定清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若四無色定清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由於四無色定（catuḥ-ārūpya-samāpatti，四種無色界的禪定）的清凈，所以耳界（śrotra-dhātu，聽覺的感官領域）清凈；由於耳界清凈，所以一切智智（sarvajñātā，對一切事物和現象的智慧）清凈。為什麼呢？因為四無色定清凈、耳界清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於四無色定清凈，所以聲界（śabda-dhātu，聲音的感官領域）、耳識界（śrotra-vijñāna-dhātu，聽覺意識的領域）以及耳觸（śrotra-sparśa，聽覺接觸）和由耳觸為緣所生的各種感受清凈；由於聲界乃至由耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、聲界乃至由耳觸為緣所生的各種感受清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於四無色定的清凈，所以鼻界（ghrāṇa-dhātu，嗅覺的感官領域）清凈；由於鼻界清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、鼻界清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於四無色定清凈，所以香界（gandha-dhātu，氣味的感官領域）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識的領域）以及鼻觸（ghrāṇa-sparśa，嗅覺接觸）和由鼻觸為緣所生的各種感受清凈；由於香界乃至由鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、香界乃至由鼻觸為緣所生的各種感受清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於四無色定的清凈，所以舌界（jihvā-dhātu，味覺的感官領域）清凈；由於舌界清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、舌界清凈和一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於四無色定清凈，所以味界（rasa-dhātu，味道的感官領域）、舌識界（jihvā-vijñāna-dhātu，味覺意識的領域）以及舌觸（jihvā-sparśa，味覺接觸）和由舌觸為緣所生的各種感受清凈；由於味界乃至由舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、味界乃至由舌觸為緣所生的各種感受清凈和一切智智清凈，它們之間沒有二元性

【English Translation】 English version 'Subhuti! Because the four formless concentrations (catuḥ-ārūpya-samāpatti) are pure, the ear element (śrotra-dhātu) is pure; because the ear element is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? Because if the four formless concentrations are pure, if the ear element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four formless concentrations are pure, the sound element (śabda-dhātu), the ear consciousness element (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), and the various feelings arising from ear contact are pure; because the sound element and the various feelings arising from ear contact are pure, the all-knowing wisdom is pure. Why is that? Because if the four formless concentrations are pure, if the sound element and the various feelings arising from ear contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. 'Subhuti! Because the four formless concentrations are pure, the nose element (ghrāṇa-dhātu) is pure; because the nose element is pure, the all-knowing wisdom is pure. Why is that? Because if the four formless concentrations are pure, if the nose element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four formless concentrations are pure, the smell element (gandha-dhātu), the nose consciousness element (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and the various feelings arising from nose contact are pure; because the smell element and the various feelings arising from nose contact are pure, the all-knowing wisdom is pure. Why is that? Because if the four formless concentrations are pure, if the smell element and the various feelings arising from nose contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. 'Subhuti! Because the four formless concentrations are pure, the tongue element (jihvā-dhātu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why is that? Because if the four formless concentrations are pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the four formless concentrations are pure, the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), and the various feelings arising from tongue contact are pure; because the taste element and the various feelings arising from tongue contact are pure, the all-knowing wisdom is pure. Why is that? Because if the four formless concentrations are pure, if the taste element and the various feelings arising from tongue contact are pure, if the all-knowing wisdom is pure, there is no duality

---

、無二分、無別、無斷故。

「善現！四無色定清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四無色定清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四無色定清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四無色定清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四無色定清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若四無色定清凈，若水、火、風、空、識界清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為四無色定（catuḥ-ārūpya-samāpatti，四種無色禪定）清凈，所以身界（kāya-dhātu，身體的界）清凈；因為身界清凈，所以一切智智（sarvajñātā，對一切事物和現象的智慧）清凈。為什麼呢？如果四無色定清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四無色定清凈，所以觸界（sparśa-dhātu，觸覺的界）、身識界（kāya-vijñāna-dhātu，身體意識的界）以及身觸（kāya-sparśa，身體的接觸）、身觸為緣所生諸受（kāya-sparśa-pratyaya-vedanā，由身體接觸產生的感受）清凈；因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為四無色定清凈，所以意界（mano-dhātu，意識的界）清凈；因為意界清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四無色定清凈，所以法界（dharma-dhātu，法的界）、意識界（mano-vijñāna-dhātu，意識的界）以及意觸（manaḥ-sparśa，意識的接觸）、意觸為緣所生諸受（manaḥ-sparśa-pratyaya-vedanā，由意識接觸產生的感受）清凈；因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為四無色定清凈，所以地界（pṛthivī-dhātu，地元素的界）清凈；因為地界清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四無色定清凈，所以水界（ap-dhātu，水元素的界）、火界（tejo-dhātu，火元素的界）、風界（vāyu-dhātu，風元素的界）、空界（ākāśa-dhātu，空元素的界）、識界（vijñāna-dhātu，意識的界）清凈；因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。

【English Translation】 English version 'Subhuti! Because the four formless concentrations (catuḥ-ārūpya-samāpatti) are pure, the body element (kāya-dhātu) is pure; because the body element is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? If the four formless concentrations are pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four formless concentrations are pure, the touch element (sparśa-dhātu), the body consciousness element (kāya-vijñāna-dhātu), and body contact (kāya-sparśa), and the feelings arising from body contact (kāya-sparśa-pratyaya-vedanā) are pure; because the touch element up to the feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the touch element up to the feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the four formless concentrations are pure, the mind element (mano-dhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four formless concentrations are pure, the dharma element (dharma-dhātu), the mind consciousness element (mano-vijñāna-dhātu), and mind contact (manaḥ-sparśa), and the feelings arising from mind contact (manaḥ-sparśa-pratyaya-vedanā) are pure; because the dharma element up to the feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the dharma element up to the feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti! Because the four formless concentrations are pure, the earth element (pṛthivī-dhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four formless concentrations are pure, the water element (ap-dhātu), the fire element (tejo-dhātu), the wind element (vāyu-dhātu), the space element (ākāśa-dhātu), and the consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.

---

凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四無色定清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四無色定清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十五 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十六

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十五

「善現！四無色定清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四無色定清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四無色定清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故內空

【現代漢語翻譯】 現代漢語譯本：

是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

『善現（Subhuti，佛陀的弟子）！四無色定（catuḥ-ārūpya-samāpatti，四種無色界的禪定）清凈，所以無明（avidyā，對實相的無知）清凈；無明清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？因為四無色定清凈、無明清凈、一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。四無色定清凈，所以行（saṃskāra，意志行為）、識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六處（ṣaḍāyatana，六種感官）、觸（sparśa，感官接觸）、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、憂愁和絕望）都清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、行乃至老死愁嘆苦憂惱清凈、一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

《大般若波羅蜜多經》卷第二百二十五 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百二十六 三藏法師玄奘奉　詔譯初分難信解品第三十四之四十五

『善現！四無色定清凈，所以佈施波羅蜜多（dāna-pāramitā，佈施的完美）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、佈施波羅蜜多清凈、一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。四無色定清凈，所以凈戒（śīla，戒律）、安忍（kṣānti，忍耐）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñā-pāramitā，智慧的完美）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為四無色定清凈、凈戒乃至般若波羅蜜多清凈、一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷滅。

『善現！四無色定清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；

【English Translation】 English version:

They are pure because there is no duality, no division, no difference, and no cessation between them.

'Subhuti! Because the four formless concentrations (catuḥ-ārūpya-samāpatti) are pure, ignorance (avidyā) is pure; because ignorance is pure, the wisdom of all-knowing (sarvajñātājñāna) is pure. Why? Because if the four formless concentrations are pure, if ignorance is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them. Because the four formless concentrations are pure, volitional activities (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are pure; because volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the wisdom of all-knowing is pure. Why? Because if the four formless concentrations are pure, if volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them.

Mahāprajñāpāramitā Sūtra, Scroll 225 T. No. 220, Vol. 6, Mahāprajñāpāramitā Sūtra (Scrolls 201-400)

Mahāprajñāpāramitā Sūtra, Scroll 226 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Section 1, Chapter 34, Part 45 on Difficult to Believe and Understand

'Subhuti! Because the four formless concentrations are pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, the wisdom of all-knowing is pure. Why? Because if the four formless concentrations are pure, if the perfection of giving is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them. Because the four formless concentrations are pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure; because the perfections of morality up to wisdom are pure, the wisdom of all-knowing is pure. Why? Because if the four formless concentrations are pure, if the perfections of morality up to wisdom are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no cessation between them.

'Subhuti! Because the four formless concentrations are pure, inner emptiness (adhyātma-śūnyatā) is pure;

---

清凈，內空清凈故一切智智清凈。何以故？若四無色定清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四無色定清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四無色定清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四無色定清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四無色定清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智

【現代漢語翻譯】 現代漢語譯本： 『清凈，因為內空（adhyātmaśūnyatā）清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果四無色定（catasra ārūpyasamāpattayaḥ）清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四無色定清凈，所以外空（bahirdhāśūnyatā）、內外空（adhyātmabahirdhāśūnyatā）、空空（śūnyatāśūnyatā）、大空（mahāśūnyatā）、勝義空（paramārthaśūnyatā）、有為空（saṃskṛtaśūnyatā）、無為空（asaṃskṛtaśūnyatā）、畢竟空（atyantaśūnyatā）、無際空（anavarāgraśūnyatā）、散空（avikṣepaśūnyatā）、無變異空（prakṛtiśūnyatā）、本性空（svabhāvaśūnyatā）、自相空（svalakṣaṇaśūnyatā）、共相空（sarvalakṣaṇaśūnyatā）、一切法空（sarvadharmaśūnyatā）、不可得空（anupalambhaśūnyatā）、無性空（abhāvaśūnyatā）、自性空（svabhāvaśūnyatā）、無性自性空（abhāvasvabhāvaśūnyatā）也清凈，因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現（Subhūti）！因為四無色定清凈，所以真如（tathatā）清凈，因為真如清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四無色定清凈，所以法界（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（dharmatāsthiti）、實際（bhūtakoti）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）也清凈，因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為四無色定清凈，所以苦聖諦（duḥkhasatya）清凈，因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四無色定清凈，所以集聖諦（samudayasatya）、滅聖諦（nirodhasatya）、道聖諦（mārgasatya）也清凈，因為集、滅、道聖諦清凈，所以一切智智清凈。

【English Translation】 English version: 'Purity, because the inner emptiness (adhyātmaśūnyatā) is pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four formless concentrations (catasra ārūpyasamāpattayaḥ) are pure, if the inner emptiness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless concentrations are pure, therefore the outer emptiness (bahirdhāśūnyatā), the inner and outer emptiness (adhyātmabahirdhāśūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the ultimate emptiness (paramārthaśūnyatā), the conditioned emptiness (saṃskṛtaśūnyatā), the unconditioned emptiness (asaṃskṛtaśūnyatā), the absolute emptiness (atyantaśūnyatā), the beginningless emptiness (anavarāgraśūnyatā), the dispersed emptiness (avikṣepaśūnyatā), the emptiness of non-change (prakṛtiśūnyatā), the emptiness of inherent nature (svabhāvaśūnyatā), the emptiness of self-characteristic (svalakṣaṇaśūnyatā), the emptiness of common characteristic (sarvalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the emptiness of non-apprehension (anupalambhaśūnyatā), the emptiness of non-existence (abhāvaśūnyatā), the emptiness of self-nature (svabhāvaśūnyatā), and the emptiness of non-existence of self-nature (abhāvasvabhāvaśūnyatā) are also pure. Because the outer emptiness up to the emptiness of non-existence of self-nature is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the outer emptiness up to the emptiness of non-existence of self-nature is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because the four formless concentrations are pure, therefore the suchness (tathatā) is pure, and because the suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless concentrations are pure, therefore the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātā), the equality (samatā), the detachment (viviktatā), the dharma-established (dharmasthiti), the dharma-abiding (dharmatāsthiti), the reality limit (bhūtakoti), the space realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are also pure. Because the realm of dharma up to the inconceivable realm is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the realm of dharma up to the inconceivable realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhūti! Because the four formless concentrations are pure, therefore the noble truth of suffering (duḥkhasatya) is pure, and because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless concentrations are pure, therefore the noble truth of origin (samudayasatya), the noble truth of cessation (nirodhasatya), and the noble truth of the path (mārgasatya) are also pure. Because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure.'

---

清凈。何以故？若四無色定清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若四無色定清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故四無量清凈，四無量清凈故一切智智清凈。何以故？若四無色定清凈，若四無量清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四無色定清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四無色定清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若四無色定清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若四無色定清凈，若四

【現代漢語翻譯】 現代漢語譯本：清凈。為什麼呢？如果四無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定）清凈，如果集、滅、道聖諦（指苦集滅道四聖諦）清凈，如果一切智智（指佛陀的智慧）清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現（須菩提的別名）！因為四無色定清凈，所以四靜慮（指初禪、二禪、三禪、四禪）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以四無量（指慈、悲、喜、舍四種無量心）清凈；因為四無量清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果四無量清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為四無色定清凈，所以八解脫（指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）清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以八勝處（指內有色想觀外色少、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（指從初禪到滅盡定的九種禪定）、十遍處（指地遍處、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）清凈；因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 善現！因為四無色定清凈，所以四念住（指身念住、受念住、心念住、法念住）清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四無色定清凈，所以四正斷（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（指欲神足、勤神足、心神足、觀神足）、五根（指信根、精進根、念根、定根、慧根）、五力（指信力、精進力、念力、定力、慧力）、七等覺支（指念等覺支、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（指正見、正思惟、正語、正業、正命、正精進、正念、正定）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果四 正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: Pure. Why is that? If the four formless concentrations (referring to the concentration of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) are pure, if the noble truths of suffering, its origin, its cessation, and the path (referring to the Four Noble Truths) are pure, if the all-knowing wisdom (referring to the wisdom of the Buddha) is pure, it is because there is no duality, no division, no difference, and no separation among them. Subhuti! Because the four formless concentrations are pure, the four meditative absorptions (referring to the first, second, third, and fourth dhyanas) are pure; because the four meditative absorptions are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the four meditative absorptions are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the four formless concentrations are pure, the four immeasurables (referring to loving-kindness, compassion, joy, and equanimity) are pure; because the four immeasurables are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the four immeasurables are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Subhuti! Because the four formless concentrations are pure, the eight liberations (referring to the liberation of contemplating external forms while having internal form-perception, the liberation of contemplating external forms while having no internal form-perception, the liberation of realizing and abiding in the purity of the body, the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, the liberation of the sphere of neither perception nor non-perception, and the liberation of the cessation of perception and feeling) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the eight liberations are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the four formless concentrations are pure, the eight mastery overcomings (referring to the mastery of contemplating few external forms while having internal form-perception, the mastery of contemplating many external forms while having internal form-perception, the mastery of contemplating few external forms while having no internal form-perception, the mastery of contemplating many external forms while having no internal form-perception, the mastery of blue, the mastery of yellow, the mastery of red, and the mastery of white), the nine successive abidings (referring to the nine stages of meditative absorption from the first dhyana to the cessation of perception and feeling), and the ten all-encompassing spheres (referring to the earth kasina, water kasina, fire kasina, wind kasina, blue kasina, yellow kasina, red kasina, white kasina, space kasina, and consciousness kasina) are pure; because the eight mastery overcomings, the nine successive abidings, and the ten all-encompassing spheres are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the eight mastery overcomings, the nine successive abidings, and the ten all-encompassing spheres are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Subhuti! Because the four formless concentrations are pure, the four foundations of mindfulness (referring to mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the four formless concentrations are pure, the four right exertions (referring to preventing the arising of unwholesome states, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the four bases of spiritual power (referring to the base of desire, the base of effort, the base of mind, and the base of investigation), the five faculties (referring to the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom), the five powers (referring to the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom), the seven factors of enlightenment (referring to the enlightenment factor of mindfulness, the enlightenment factor of investigation of dharmas, the enlightenment factor of effort, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity), and the eightfold noble path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them.

---

正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若四無色定清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四無色定清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四無色定清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四無色定清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四無色定清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四無色定清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故四無所畏、四無礙

【現代漢語翻譯】 現代漢語譯本： 正斷（指斷除煩惱）乃至八聖道支（八種通往解脫的正確方法）清凈，如果一切智智（佛陀的智慧）清凈，是因為它們之間無二、無二分、無別、無斷的緣故。

『善現（須菩提的別名）！四無色定（四種超越物質的禪定）清凈，所以空解脫門（通往解脫的空性之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果空解脫門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四無色定清凈，所以無相、無愿解脫門（不執著于相和願望的解脫之門）清凈；無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』

『善現！四無色定清凈，所以菩薩十地（菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果菩薩十地清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』

『善現！四無色定清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果五眼清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四無色定清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；六神通清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果六神通清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』

『善現！四無色定清凈，所以佛十力（佛陀的十種力量）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果佛十力清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四無色定清凈，所以四無所畏（佛陀的四種無畏）和四無礙（佛陀的四種無礙辯才）清凈；

【English Translation】 English version: The right cutting off (of afflictions) up to the purity of the eightfold noble path, if the all-knowing wisdom (Buddha's wisdom) is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous.

'Subhuti (another name for Sudhuti)! Because the four formless concentrations (four meditations transcending the material realm) are pure, the emptiness liberation gate (the gate to liberation through emptiness) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous. Because the four formless concentrations are pure, the signless and wishless liberation gates (gates to liberation without attachment to signs or wishes) are pure; because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the signless and wishless liberation gates are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous.'

'Subhuti! Because the four formless concentrations are pure, the ten bodhisattva grounds (ten stages of bodhisattva practice) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous.'

'Subhuti! Because the four formless concentrations are pure, the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the five eyes are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous. Because the four formless concentrations are pure, the six superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous.'

'Subhuti! Because the four formless concentrations are pure, the ten powers of the Buddha (ten strengths of the Buddha) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If the four formless concentrations are pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-twofold, non-separate, and non-discontinuous. Because the four formless concentrations are pure, the four fearlessnesses (four kinds of fearlessness of the Buddha) and four unobstructed knowledges (four kinds of unobstructed eloquence of the Buddha) are pure;

---

解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若四無色定清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若四無色定清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四無色定清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四無色定清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四無色定清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四無色定清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故一切三摩地門清凈，

【現代漢語翻譯】 現代漢語譯本： 『須菩提！解脫、大慈（給予眾生快樂）、大悲（拔除眾生痛苦）、大喜（對眾生離苦得樂感到歡喜）、大舍（平等對待一切眾生）、十八佛不共法（佛獨有的十八種功德）清凈，四無所畏（佛的四種無所畏懼的自信）乃至十八佛不共法清凈，因此一切智智（佛的智慧）清凈。為什麼呢？如果四無色定（四種超越物質的禪定）清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『須菩提！四無色定清凈，因此無忘失法（不忘失正念的智慧）清凈，無忘失法清凈，因此一切智智清凈。為什麼呢？如果四無色定清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。四無色定清凈，因此恒住舍性（保持平等心）清凈，恒住舍性清凈，因此一切智智清凈。為什麼呢？如果四無色定清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『須菩提！四無色定清凈，因此一切智（佛的智慧）清凈，一切智清凈，因此一切智智清凈。為什麼呢？如果四無色定清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。四無色定清凈，因此道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物的智慧）清凈，道相智、一切相智清凈，因此一切智智清凈。為什麼呢？如果四無色定清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『須菩提！四無色定清凈，因此一切陀羅尼門（總持一切法門的智慧）清凈，一切陀羅尼門清凈，因此一切智智清凈。為什麼呢？如果四無色定清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。四無色定清凈，因此一切三摩地門（進入禪定的法門）清凈，

【English Translation】 English version: 'Subhuti, the purity of liberation, great loving-kindness (Maitri, wishing happiness for all beings), great compassion (Karuna, wishing to remove suffering from all beings), great joy (Mudita, rejoicing in the happiness of others), great equanimity (Upeksha, impartiality towards all beings), the eighteen unique qualities of a Buddha (Avenika Buddha Dharmas), the four fearlessnesses (Vaisaradyas) and up to the purity of the eighteen unique qualities of a Buddha, therefore the all-knowing wisdom (Sarvajnata) is pure. Why is that? If the four formless absorptions (Arupadhatu) are pure, if the four fearlessnesses and up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four formless absorptions are pure, therefore the non-forgetfulness of Dharma (Asammosa Dharma) is pure, and because the non-forgetfulness of Dharma is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless absorptions are pure, therefore the constant abiding in equanimity (Upeksha) is pure, and because the constant abiding in equanimity is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four formless absorptions are pure, therefore the all-knowing wisdom (Sarvajna) is pure, and because the all-knowing wisdom is pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless absorptions are pure, therefore the knowledge of the path (Margajnana) and the knowledge of all aspects (Sarvakarajnana) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the four formless absorptions are pure, therefore all the Dharani gates (ways to retain teachings) are pure, and because all the Dharani gates are pure, therefore the all-knowing wisdom is pure. Why is that? If the four formless absorptions are pure, if all the Dharani gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless absorptions are pure, therefore all the Samadhi gates (ways to enter meditative states) are pure,

---

一切三摩地門清凈故一切智智清凈。何以故？若四無色定清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若四無色定清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。四無色定清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四無色定清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四無色定清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四無色定清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四無色定清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四無色定清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！八解脫清凈故色清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 一切三摩地門(samādhi-mukha，禪定之門)清凈，所以一切智智(sarvajnata，一切智的智慧)清凈。為什麼呢？如果四無色定(catasra ārupyasamāpattayah，四種無色禪定)清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！四無色定清凈，所以預流果(srota-āpanna-phala，入流果)清凈，預流果清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四無色定清凈，所以一來果(sakrd-āgāmin-phala，一來果)、不還果(anāgāmin-phala，不還果)、阿羅漢果(arhat-phala，阿羅漢果)清凈，一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！四無色定清凈，所以獨覺菩提(pratyekabuddha-bodhi，獨覺的覺悟)清凈，獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！四無色定清凈，所以一切菩薩摩訶薩(bodhisattva-mahāsattva，偉大的菩薩)的修行清凈，一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『善現！四無色定清凈，所以諸佛無上正等菩提(anuttara-samyak-sambodhi，無上正等覺悟)清凈，諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果四無色定清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。』 『複次，善現！八解脫(aṣṭa vimokṣāḥ，八種解脫)清凈，所以色(rūpa，物質)清凈。

【English Translation】 English version 'Subhuti, because all doors to samadhi (samādhi-mukha) are pure, therefore the wisdom of all-knowing (sarvajnata) is pure. Why is that? If the four formless concentrations (catasra ārupyasamāpattayah) are pure, if all doors to samadhi are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four formless concentrations are pure, therefore the fruit of stream-entry (srota-āpanna-phala) is pure, and because the fruit of stream-entry is pure, therefore the wisdom of all-knowing is pure. Why is that? If the four formless concentrations are pure, if the fruit of stream-entry is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the four formless concentrations are pure, therefore the fruit of once-returner (sakrd-āgāmin-phala), the fruit of non-returner (anāgāmin-phala), and the fruit of arhat (arhat-phala) are pure, and because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, therefore the wisdom of all-knowing is pure. Why is that? If the four formless concentrations are pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four formless concentrations are pure, therefore the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure, and because the enlightenment of a solitary buddha is pure, therefore the wisdom of all-knowing is pure. Why is that? If the four formless concentrations are pure, if the enlightenment of a solitary buddha is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four formless concentrations are pure, therefore the practices of all great bodhisattvas (bodhisattva-mahāsattva) are pure, and because the practices of all great bodhisattvas are pure, therefore the wisdom of all-knowing is pure. Why is that? If the four formless concentrations are pure, if the practices of all great bodhisattvas are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four formless concentrations are pure, therefore the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is pure, and because the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the wisdom of all-knowing is pure. Why is that? If the four formless concentrations are pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti, because the eight liberations (aṣṭa vimokṣāḥ) are pure, therefore form (rūpa) is pure.'

---

凈，色清凈故一切智智清凈。何以故？若八解脫清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若八解脫清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若八解脫清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若八解脫清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故色處清凈，色處清凈故一切智智清凈。何以故？若八解脫清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若八解脫清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若八解脫清凈，若眼界清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為色（rupa，物質現象）清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果八解脫（asta vimoksa，八種解脫禪定）清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為八解脫清凈，所以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果受、想、行、識清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為八解脫清凈，所以眼處（caksu ayatana，眼根）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為八解脫清凈，所以耳（srota，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意處（manas ayatana，意識）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為八解脫清凈，所以色處（rupa ayatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為八解脫清凈，所以聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma ayatana，心理對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！因為八解脫清凈，所以眼界（caksu dhatu，眼界）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because form (rupa) is pure, therefore the wisdom of all-knowing (sarvajnata) is pure. Why is that? If the eight liberations (asta vimoksa) are pure, if form is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, therefore feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if feeling, perception, mental formations, and consciousness are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the eight liberations are pure, therefore the eye base (caksu ayatana) is pure; because the eye base is pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if the eye base is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, therefore the ear (srota), nose (ghrana), tongue (jihva), body (kaya), and mind bases (manas ayatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if the ear, nose, tongue, body, and mind bases are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the eight liberations are pure, therefore the form base (rupa ayatana) is pure; because the form base is pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if the form base is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, therefore sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and mental object bases (dharma ayatana) are pure; because sound, smell, taste, touch, and mental object bases are pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if sound, smell, taste, touch, and mental object bases are pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the eight liberations are pure, therefore the eye element (caksu dhatu) is pure; because the eye element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the eight liberations are pure, if the eye element is pure, if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』

---

二分、無別、無斷故。八解脫清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若八解脫清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若八解脫清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若八解脫清凈，若舌界清凈，若一切智智清凈，

【現代漢語翻譯】 現代漢語譯本 因為它們是不可分的、沒有差別的、沒有斷裂的。由於八解脫（Ashta Vimoksha）的清凈，眼識界（Cakshur Vijnana Dhatu）以及眼觸（Cakshu Sparsha）、眼觸為緣所生諸受（Cakshu Sparsha Vedana）都清凈，乃至眼觸為緣所生諸受清凈，所以一切智智（Sarvajnatajnana）清凈。為什麼呢？因為八解脫清凈，乃至眼觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷裂。 『善現（Subhuti）！由於八解脫清凈，所以耳界（Shrotra Dhatu）清凈，耳界清凈所以一切智智清凈。為什麼呢？因為八解脫清凈，耳界清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷裂。由於八解脫清凈，所以聲界（Shabda Dhatu）、耳識界（Shrotra Vijnana Dhatu）以及耳觸（Shrotra Sparsha）、耳觸為緣所生諸受（Shrotra Sparsha Vedana）都清凈，聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，聲界乃至耳觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷裂。 『善現！由於八解脫清凈，所以鼻界（Ghrana Dhatu）清凈，鼻界清凈所以一切智智清凈。為什麼呢？因為八解脫清凈，鼻界清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷裂。由於八解脫清凈，所以香界（Gandha Dhatu）、鼻識界（Ghrana Vijnana Dhatu）以及鼻觸（Ghrana Sparsha）、鼻觸為緣所生諸受（Ghrana Sparsha Vedana）都清凈，香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，香界乃至鼻觸為緣所生諸受清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷裂。 『善現！由於八解脫清凈，所以舌界（Jihva Dhatu）清凈，舌界清凈所以一切智智清凈。為什麼呢？因為八解脫清凈，舌界清凈，以及一切智智清凈，

【English Translation】 English version Because they are indivisible, non-distinct, and without severance. Because of the purity of the eight liberations (Ashta Vimoksha), the eye-consciousness realm (Cakshur Vijnana Dhatu), eye-contact (Cakshu Sparsha), and the various feelings arising from eye-contact (Cakshu Sparsha Vedana) are pure, and because of the purity of the various feelings arising from eye-contact, all-knowing wisdom (Sarvajnatajnana) is pure. Why is this so? Because the purity of the eight liberations, the purity of the various feelings arising from eye-contact, and the purity of all-knowing wisdom are non-dual, non-divisible, non-distinct, and without severance. 'Subhuti! Because of the purity of the eight liberations, the ear realm (Shrotra Dhatu) is pure, and because the ear realm is pure, all-knowing wisdom is pure. Why is this so? Because the purity of the eight liberations, the purity of the ear realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-distinct, and without severance. Because of the purity of the eight liberations, the sound realm (Shabda Dhatu), the ear-consciousness realm (Shrotra Vijnana Dhatu), ear-contact (Shrotra Sparsha), and the various feelings arising from ear-contact (Shrotra Sparsha Vedana) are pure, and because of the purity of the sound realm and the various feelings arising from ear-contact, all-knowing wisdom is pure. Why is this so? Because the purity of the eight liberations, the purity of the sound realm and the various feelings arising from ear-contact, and the purity of all-knowing wisdom are non-dual, non-divisible, non-distinct, and without severance.' 'Subhuti! Because of the purity of the eight liberations, the nose realm (Ghrana Dhatu) is pure, and because the nose realm is pure, all-knowing wisdom is pure. Why is this so? Because the purity of the eight liberations, the purity of the nose realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-distinct, and without severance. Because of the purity of the eight liberations, the smell realm (Gandha Dhatu), the nose-consciousness realm (Ghrana Vijnana Dhatu), nose-contact (Ghrana Sparsha), and the various feelings arising from nose-contact (Ghrana Sparsha Vedana) are pure, and because of the purity of the smell realm and the various feelings arising from nose-contact, all-knowing wisdom is pure. Why is this so? Because the purity of the eight liberations, the purity of the smell realm and the various feelings arising from nose-contact, and the purity of all-knowing wisdom are non-dual, non-divisible, non-distinct, and without severance.' 'Subhuti! Because of the purity of the eight liberations, the tongue realm (Jihva Dhatu) is pure, and because the tongue realm is pure, all-knowing wisdom is pure. Why is this so? Because the purity of the eight liberations, the purity of the tongue realm, and the purity of all-knowing wisdom,

---

無二、無二分、無別、無斷故。八解脫清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故身界清凈，身界清凈故一切智智清凈。何以故？若八解脫清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故意界清凈，意界清凈故一切智智清凈。何以故？若八解脫清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若八解脫清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故地界清凈，地界清凈故一切智智清凈。何以故？若八解脫清凈，若地界清凈，若一切智

【現代漢語翻譯】 現代漢語譯本：沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。由於八解脫（astavimoksha）清凈的緣故，味界（rasadhatu）、舌識界（jihvavijnanadhatu）以及舌觸（jihvasamsparsha）、舌觸為緣所生的諸受（vedana）都清凈；由於味界乃至舌觸為緣所生的諸受清凈的緣故，一切智智（sarvajnatajnana）清凈。為什麼呢？如果八解脫清凈，如果味界乃至舌觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現（Subhuti）！由於八解脫清凈的緣故，身界（kayadhatu）清凈，身界清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。由於八解脫清凈的緣故，觸界（sprashtavyadhatu）、身識界（kayavijnanadhatu）以及身觸（kayasamsparsha）、身觸為緣所生的諸受清凈；由於觸界乃至身觸為緣所生的諸受清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果觸界乃至身觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！由於八解脫清凈的緣故，意界（manodhatu）清凈，意界清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。由於八解脫清凈的緣故，法界（dhammadhatu）、意識界（manovijnanadhatu）以及意觸（manasamsparsha）、意觸為緣所生的諸受清凈；由於法界乃至意觸為緣所生的諸受清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷滅的緣故。 『善現！由於八解脫清凈的緣故，地界（prthvidhatu）清凈，地界清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果地界清凈，如果一切智智清凈，

【English Translation】 English version: Because there is no duality, no division of duality, no difference, and no cessation. Because the eight liberations (astavimoksha) are pure, the taste element (rasadhatu), the tongue consciousness element (jihvavijnanadhatu), and tongue contact (jihvasamsparsha), and the feelings (vedana) born of tongue contact are pure; because the taste element and the feelings born of tongue contact are pure, the all-knowing wisdom (sarvajnatajnana) is pure. Why is that? If the eight liberations are pure, if the taste element and the feelings born of tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. 'Subhuti! Because the eight liberations are pure, the body element (kayadhatu) is pure, and because the body element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the eight liberations are pure, the touch element (sprashtavyadhatu), the body consciousness element (kayavijnanadhatu), and body contact (kayasamsparsha), and the feelings born of body contact are pure; because the touch element and the feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the touch element and the feelings born of body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them.' 'Subhuti! Because the eight liberations are pure, the mind element (manodhatu) is pure, and because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them. Because the eight liberations are pure, the dharma element (dhammadhatu), the mind consciousness element (manovijnanadhatu), and mind contact (manasamsparsha), and the feelings born of mind contact are pure; because the dharma element and the feelings born of mind contact are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the dharma element and the feelings born of mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation between them.' 'Subhuti! Because the eight liberations are pure, the earth element (prthvidhatu) is pure, and because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the earth element is pure, if the all-knowing wisdom is pure,

---

智清凈，無二、無二分、無別、無斷故。八解脫清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若八解脫清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故無明清凈，無明清凈故一切智智清凈。何以故？若八解脫清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若八解脫清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若八解脫清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若八解脫清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故內空清凈，內空清凈故一切智智清凈。何以故？若八解脫清凈，若內空

【現代漢語翻譯】 現代漢語譯本： 智慧清凈，是因為它與二元性、二元性的分割、差別、斷滅無關。八解脫（astavimoksha）清凈，所以水、火、風、空、識界清凈；水、火、風、空、識界清凈，所以一切智智（sarvajnata）清凈。為什麼呢？因為八解脫清凈，水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元性、二元性的分割、差別、斷滅。

『善現（Subhuti）！八解脫清凈，所以無明（avidya）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，無明清凈，以及一切智智清凈，它們之間沒有二元性、二元性的分割、差別、斷滅。八解脫清凈，所以行（samskara）、識（vijnana）、名色（namarupa）、六處（sadayatana）、觸（sparsha）、受（vedana）、愛（trishna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元性、二元性的分割、差別、斷滅。

『善現！八解脫清凈，所以佈施波羅蜜多（dana-paramita）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、二元性的分割、差別、斷滅。八解脫清凈，所以凈戒（shila）、安忍（kshanti）、精進（virya）、靜慮（dhyana）、般若波羅蜜多（prajna-paramita）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、二元性的分割、差別、斷滅。

『善現！八解脫清凈，所以內空（adhyatma-shunyata）清凈；內空清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，內空

【English Translation】 English version: Wisdom is pure because it is without duality, without division of duality, without difference, and without cessation. Because the eight liberations (astavimoksha) are pure, the water, fire, wind, space, and consciousness realms are pure; because the water, fire, wind, space, and consciousness realms are pure, the all-knowing wisdom (sarvajnata) is pure. Why is this? Because if the eight liberations are pure, the water, fire, wind, space, and consciousness realms are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.

'Subhuti! Because the eight liberations are pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is this? Because if the eight liberations are pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them. Because the eight liberations are pure, 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), and old age, death, sorrow, lamentation, pain, grief, and despair are pure; because formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why is this? Because if the eight liberations are pure, formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.

'Subhuti! Because the eight liberations are pure, the perfection of giving (dana-paramita) is pure; because the perfection of giving is pure, the all-knowing wisdom is pure. Why is this? Because if the eight liberations are pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them. Because the eight liberations are pure, the perfections of morality (shila), patience (kshanti), vigor (virya), meditation (dhyana), and wisdom (prajna-paramita) are pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is this? Because if the eight liberations are pure, the perfections of morality up to wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division of duality, no difference, and no cessation among them.

'Subhuti! Because the eight liberations are pure, inner emptiness (adhyatma-shunyata) is pure; because inner emptiness is pure, the all-knowing wisdom is pure. Why is this? Because if the eight liberations are pure, inner emptiness

---

清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若八解脫清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故真如清凈，真如清凈故一切智智清凈。何以故？若八解脫清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若八解脫清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若八解脫清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若八解脫清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本： 『清凈，如果一切智智（sarvajnata，指佛陀的智慧）清凈，那是因為它們之間無二、無二分、無差別、無斷絕。八解脫（vimoksa，指八種禪定解脫）清凈，所以外空（adhyatma-sunyata，內空）、內外空（bahirdha-sunyata，外空）、空空（sunyata-sunyata，空性之空性）、大空（maha-sunyata，廣大的空性）、勝義空（paramartha-sunyata，究竟的空性）、有為空（samskrta-sunyata，有為法的空性）、無為空（asamskrta-sunyata，無為法的空性）、畢竟空（atyanta-sunyata，徹底的空性）、無際空（anavaragra-sunyata，無邊際的空性）、散空（anavakara-sunyata，無散失的空性）、無變異空（prakrti-sunyata，不變異的空性）、本性空（svabhava-sunyata，自性的空性）、自相空（svalaksana-sunyata，自相的空性）、共相空（samanya-laksana-sunyata，共相的空性）、一切法空（sarva-dharma-sunyata，一切法的空性）、不可得空（anupalambha-sunyata，不可得的空性）、無性空（abhava-sunyata，無自性的空性）、自性空（svabhava-sunyata，自性的空性）、無性自性空（abhava-svabhava-sunyata，無自性的自性的空性）清凈，外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。 『善現（Subhuti，佛陀的弟子）！八解脫清凈，所以真如（tathata，事物的真實本性）清凈，真如清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果真如清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。八解脫清凈，所以法界（dharma-dhatu，一切法的界限）、法性（dharma-ta，法的本性）、不虛妄性（avitathata，不虛妄的性質）、不變異性（ananyathata，不變異的性質）、平等性（samata，平等性）、離生性（viviktata，遠離生起的性質）、法定（dharmasthitita，法的住立）、法住（dharmata，法的存在）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空的界限）、不思議界（acintya-dhatu，不可思議的界限）清凈，法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果法界乃至不思議界清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。 『善現！八解脫清凈，所以苦聖諦（duhkha-satya，苦的真理）清凈，苦聖諦清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果苦聖諦清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。八解脫清凈，所以集聖諦（samudaya-satya，苦的起因的真理）、滅聖諦（nirodha-satya，苦的止息的真理）、道聖諦（marga-satya，通往苦的止息的道路的真理）清凈，集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果八解脫清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，那是因為它們之間無二、無二分、無差別、無斷絕。

【English Translation】 English version: 'Purity, if the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the eight liberations (vimoksa) are pure, the emptiness of the internal (adhyatma-sunyata), the emptiness of the external (bahirdha-sunyata), the emptiness of emptiness (sunyata-sunyata), the great emptiness (maha-sunyata), the ultimate emptiness (paramartha-sunyata), the emptiness of the conditioned (samskrta-sunyata), the emptiness of the unconditioned (asamskrta-sunyata), the absolute emptiness (atyanta-sunyata), the boundless emptiness (anavaragra-sunyata), the emptiness of dispersion (anavakara-sunyata), the emptiness of non-alteration (prakrti-sunyata), the emptiness of inherent nature (svabhava-sunyata), the emptiness of self-characteristics (svalaksana-sunyata), the emptiness of common characteristics (samanya-laksana-sunyata), the emptiness of all dharmas (sarva-dharma-sunyata), the emptiness of non-apprehension (anupalambha-sunyata), the emptiness of non-nature (abhava-sunyata), the emptiness of self-nature (svabhava-sunyata), and the emptiness of non-nature of self-nature (abhava-svabhava-sunyata) are pure. Because the emptiness of the internal to the emptiness of non-nature of self-nature are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the emptiness of the internal to the emptiness of non-nature of self-nature are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the eight liberations are pure, thusness (tathata) is pure, and because thusness is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if thusness is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, the realm of dharma (dharma-dhatu), the nature of dharma (dharma-ta), non-falsity (avitathata), non-alteration (ananyathata), equality (samata), detachment (viviktata), the establishment of dharma (dharmasthitita), the existence of dharma (dharmata), the limit of reality (bhutakoti), the realm of space (akasa-dhatu), and the inconceivable realm (acintya-dhatu) are pure. Because the realm of dharma to the inconceivable realm are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the realm of dharma to the inconceivable realm are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the eight liberations are pure, the noble truth of suffering (duhkha-satya) is pure, and because the noble truth of suffering is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, the noble truth of the origin of suffering (samudaya-satya), the noble truth of the cessation of suffering (nirodha-satya), and the noble truth of the path to the cessation of suffering (marga-satya) are pure. Because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them.'

---

、無別、無斷故。

「善現！八解脫清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若八解脫清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若八解脫清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故八勝處清凈，八勝處清凈故一切智智清凈。何以故？若八解脫清凈，若八勝處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故九次第定、十遍處清凈，九次第定、十遍處清凈故一切智智清凈。何以故？若八解脫清凈，若九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若八解脫清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若八解脫清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故空解

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為八解脫(Asta Vimoksha)清凈，所以四靜慮(Chatur Dhyana)清凈；因為四靜慮清凈，所以一切智智(Sarvajnata)清凈。為什麼呢？因為八解脫清凈、四靜慮清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八解脫清凈，所以四無量(Chatur Apramana)、四無色定(Chatur Arupadhatu Samapatti)清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈、四無量、四無色定清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為八解脫清凈，所以八勝處(Asta Abhibhayatana)清凈；因為八勝處清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈、八勝處清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八解脫清凈，所以九次第定(Nava Anupurva Vihara Samapatti)、十遍處(Dasa Krtsna Ayatana)清凈；因為九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈、九次第定、十遍處清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為八解脫清凈，所以四念住(Chatur Smrtyupasthana)清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈、四念住清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八解脫清凈，所以四正斷(Chatur Samyakpradhana)、四神足(Chatur Rddhipada)、五根(Panca Indriya)、五力(Panca Bala)、七等覺支(Sapta Bodhyanga)、八聖道支(Aryastangika Marga)清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈、四正斷乃至八聖道支清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！因為八解脫清凈，所以空解

【English Translation】 English version 『Subhuti! Because the eight liberations (Asta Vimoksha) are pure, the four concentrations (Chatur Dhyana) are pure; because the four concentrations are pure, the all-knowing wisdom (Sarvajnata) is pure. Why is that? Because the purity of the eight liberations, the purity of the four concentrations, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity. Because the eight liberations are pure, the four immeasurables (Chatur Apramana) and the four formless attainments (Chatur Arupadhatu Samapatti) are pure; because the four immeasurables and the four formless attainments are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the eight liberations, the purity of the four immeasurables and the four formless attainments, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.』 『Subhuti! Because the eight liberations are pure, the eight fields of mastery (Asta Abhibhayatana) are pure; because the eight fields of mastery are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the eight liberations, the purity of the eight fields of mastery, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity. Because the eight liberations are pure, the nine successive abidings (Nava Anupurva Vihara Samapatti) and the ten all-encompassing spheres (Dasa Krtsna Ayatana) are pure; because the nine successive abidings and the ten all-encompassing spheres are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the eight liberations, the purity of the nine successive abidings and the ten all-encompassing spheres, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.』 『Subhuti! Because the eight liberations are pure, the four foundations of mindfulness (Chatur Smrtyupasthana) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the eight liberations, the purity of the four foundations of mindfulness, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity. Because the eight liberations are pure, the four right exertions (Chatur Samyakpradhana), the four bases of magical power (Chatur Rddhipada), the five faculties (Panca Indriya), the five powers (Panca Bala), the seven factors of enlightenment (Sapta Bodhyanga), and the eightfold noble path (Aryastangika Marga) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the eight liberations, the purity of the four right exertions up to the eightfold noble path, and the purity of all-knowing wisdom are without duality, without division, without difference, and without discontinuity.』 『Subhuti! Because the eight liberations are pure, the emptiness liberation

---

脫門清凈，空解脫門清凈故一切智智清凈。何以故？若八解脫清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若八解脫清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若八解脫清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若八解脫清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若八解脫清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若八解脫清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若八解脫清凈，若四無所畏乃

【現代漢語翻譯】 現代漢語譯本：

『八解脫』（脫離八種束縛的禪定）清凈，所以『空解脫門』（通過領悟空性而解脫的法門）清凈，因為『空解脫門』清凈，所以『一切智智』（佛陀的智慧）清凈。為什麼呢？因為『八解脫』清凈，『空解脫門』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『八解脫』清凈，所以『無相解脫門』（不執著于任何表象的解脫法門）和『無愿解脫門』（不執著于任何願望的解脫法門）清凈，因為『無相解脫門』和『無愿解脫門』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『無相解脫門』和『無愿解脫門』清凈，以及『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『善現』（須菩提的別稱）！『八解脫』清凈，所以『菩薩十地』（菩薩修行的十個階段）清凈，因為『菩薩十地』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『菩薩十地』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『善現』！『八解脫』清凈，所以『五眼』（肉眼、天眼、慧眼、法眼、佛眼）清凈，因為『五眼』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『五眼』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『八解脫』清凈，所以『六神通』（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為『六神通』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『六神通』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『善現』！『八解脫』清凈，所以『佛十力』（佛陀的十種力量）清凈，因為『佛十力』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『佛十力』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

『八解脫』清凈，所以『四無所畏』（佛陀的四種無畏）、『四無礙解』（佛陀的四種無礙辯才）、『大慈』（無條件的愛）、『大悲』（對眾生的苦難的同情）、『大喜』（對眾生離苦得樂的喜悅）、『大舍』（平等對待一切眾生）、『十八佛不共法』（佛陀獨有的十八種功德）清凈，因為『四無所畏』乃至『十八佛不共法』清凈，所以『一切智智』清凈。為什麼呢？因為『八解脫』清凈，『四無所畏』乃至 『十八佛不共法』清凈，和『一切智智』清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕的緣故。

【English Translation】 English version:

'The eight liberations' (eight stages of meditative absorption that lead to freedom from bondage) are pure, therefore 'the emptiness liberation door' (the path to liberation through the realization of emptiness) is pure, and because 'the emptiness liberation door' is pure, 'the all-knowing wisdom' (Buddha's wisdom) is pure. Why is this so? Because if 'the eight liberations' are pure, 'the emptiness liberation door' is pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'The eight liberations' are pure, therefore 'the signless liberation door' (the path to liberation without attachment to any signs) and 'the wishless liberation door' (the path to liberation without attachment to any desires) are pure, and because 'the signless liberation door' and 'the wishless liberation door' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the signless liberation door' and 'the wishless liberation door' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti' (a disciple of the Buddha)! 'The eight liberations' are pure, therefore 'the ten bodhisattva grounds' (ten stages of bodhisattva practice) are pure, and because 'the ten bodhisattva grounds' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the ten bodhisattva grounds' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti'! 'The eight liberations' are pure, therefore 'the five eyes' (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye) are pure, and because 'the five eyes' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the five eyes' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'The eight liberations' are pure, therefore 'the six superknowledges' (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of all defilements) are pure, and because 'the six superknowledges' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the six superknowledges' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'Subhuti'! 'The eight liberations' are pure, therefore 'the ten powers of the Buddha' (ten kinds of power possessed by a Buddha) are pure, and because 'the ten powers of the Buddha' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the ten powers of the Buddha' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

'The eight liberations' are pure, therefore 'the four fearlessnesses' (four kinds of fearlessness of a Buddha), 'the four analytical knowledges' (four kinds of unobstructed eloquence of a Buddha), 'great loving-kindness' (unconditional love), 'great compassion' (sympathy for the suffering of all beings), 'great joy' (joy at the happiness of others), 'great equanimity' (treating all beings equally), and 'the eighteen unique qualities of a Buddha' (eighteen unique virtues of a Buddha) are pure, and because 'the four fearlessnesses' up to 'the eighteen unique qualities of a Buddha' are pure, 'the all-knowing wisdom' is pure. Why is this so? Because if 'the eight liberations' are pure, 'the four fearlessnesses' up to 'the eighteen unique qualities of a Buddha' are pure, and 'the all-knowing wisdom' is pure, there is no duality, no division, no difference, and no separation between them.

---

至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若八解脫清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若八解脫清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若八解脫清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若八解脫清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若八解脫清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若八解脫清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故預

【現代漢語翻譯】 現代漢語譯本 乃至十八佛不共法（buddha-aveṇika-dharma，佛獨有的十八種功德）清凈，如果一切智智（sarvākārajñatā，對一切事物、一切方面都了知的智慧）清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。

『善現（Subhūti，佛陀的弟子）！八解脫（aṣṭa vimokṣa，八種禪定解脫）清凈的緣故，無忘失法（āveṇika-buddhadharma，佛陀不忘失的特質）清凈；無忘失法清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果無忘失法清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。八解脫清凈的緣故，恒住舍性（upekṣā，平等捨棄的性質）清凈；恒住舍性清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果恒住舍性清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！八解脫清凈的緣故，一切智（sarvajñatā，對一切事物普遍的智慧）清凈；一切智清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果一切智清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。八解脫清凈的緣故，道相智（mārgākārajñatā，對修行道的智慧）和一切相智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈；道相智和一切相智清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果道相智和一切相智清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！八解脫清凈的緣故，一切陀羅尼門（dhāraṇī-mukha，總持一切法門的智慧）清凈；一切陀羅尼門清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果一切陀羅尼門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。八解脫清凈的緣故，一切三摩地門（samādhi-mukha，一切禪定之門）清凈；一切三摩地門清凈的緣故，一切智智清凈。為什麼呢？如果八解脫清凈，如果一切三摩地門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕的緣故。』

『善現！八解脫清凈的緣故，預

【English Translation】 English version Up to the purity of the eighteen unique qualities of a Buddha (buddha-aveṇika-dharma), if the all-knowing wisdom (sarvākārajñatā) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhūti! Because the eight liberations (aṣṭa vimokṣa) are pure, the non-forgetfulness of the Buddha (āveṇika-buddhadharma) is pure; because the non-forgetfulness of the Buddha is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the non-forgetfulness of the Buddha is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the eight liberations are pure, the equanimity (upekṣā) is pure; because the equanimity is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the equanimity is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhūti! Because the eight liberations are pure, the all-knowing wisdom (sarvajñatā) is pure; because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the eight liberations are pure, the wisdom of the path (mārgākārajñatā) and the wisdom of all aspects (sarvākārajñatā) are pure; because the wisdom of the path and the wisdom of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhūti! Because the eight liberations are pure, all the gateways to Dharani (dhāraṇī-mukha) are pure; because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if all the gateways to Dharani are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the eight liberations are pure, all the gateways to Samadhi (samādhi-mukha) are pure; because all the gateways to Samadhi are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if all the gateways to Samadhi are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.'

'Subhūti! Because the eight liberations are pure, the pre-

---

流果清凈，預流果清凈故一切智智清凈。何以故？若八解脫清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。八解脫清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若八解脫清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若八解脫清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若八解脫清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八解脫清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若八解脫清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！八勝處清凈故色清凈，色清凈故一切智智清凈。何以故？若八勝處清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！預流果（Srotaapanna-phala，入流果，初果）清凈，因為預流果清凈，所以一切智智（sarvajnata，佛陀的智慧）清凈。為什麼呢？因為八解脫（asta vimoksha）清凈，預流果清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 八解脫清凈，所以一來果（Sakrdagamin-phala，二果）、不還果（Anagamin-phala，三果）、阿羅漢果（Arhat-phala，四果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，一來果、不還果、阿羅漢果清凈，和一切智智清凈，這四者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！八解脫清凈，所以獨覺菩提（Pratyekabuddha-bodhi，辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，獨覺菩提清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！八解脫清凈，所以一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，一切菩薩摩訶薩的修行清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！八解脫清凈，所以諸佛無上正等菩提（Anuttara-samyak-sambodhi，佛的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為八解脫清凈，諸佛無上正等菩提清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『再者，善現！八勝處（asta abhibhvayatana）清凈，所以色（rupa，物質）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈，色清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 八勝處清凈，所以受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti, the fruit of Stream-entry (Srotaapanna-phala) is pure, and because the fruit of Stream-entry is pure, the All-knowing Wisdom (sarvajnata) is pure. Why is that? Because the eight liberations (asta vimoksha) are pure, the fruit of Stream-entry is pure, and the All-knowing Wisdom is pure; these three are not two, not divided, not different, and not disconnected. Because the eight liberations are pure, the fruits of Once-Returner (Sakrdagamin-phala), Non-Returner (Anagamin-phala), and Arhat (Arhat-phala) are pure; because the fruits of Once-Returner, Non-Returner, and Arhat are pure, the All-knowing Wisdom is pure. Why is that? Because the eight liberations are pure, the fruits of Once-Returner, Non-Returner, and Arhat are pure, and the All-knowing Wisdom is pure; these four are not two, not divided, not different, and not disconnected. 'Subhuti, because the eight liberations are pure, the enlightenment of a Solitary Buddha (Pratyekabuddha-bodhi) is pure; because the enlightenment of a Solitary Buddha is pure, the All-knowing Wisdom is pure. Why is that? Because the eight liberations are pure, the enlightenment of a Solitary Buddha is pure, and the All-knowing Wisdom is pure; these three are not two, not divided, not different, and not disconnected. 'Subhuti, because the eight liberations are pure, the practices of all Bodhisattva-mahasattvas are pure; because the practices of all Bodhisattva-mahasattvas are pure, the All-knowing Wisdom is pure. Why is that? Because the eight liberations are pure, the practices of all Bodhisattva-mahasattvas are pure, and the All-knowing Wisdom is pure; these three are not two, not divided, not different, and not disconnected. 'Subhuti, because the eight liberations are pure, the Unsurpassed Perfect Enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure; because the Unsurpassed Perfect Enlightenment of all Buddhas is pure, the All-knowing Wisdom is pure. Why is that? Because the eight liberations are pure, the Unsurpassed Perfect Enlightenment of all Buddhas is pure, and the All-knowing Wisdom is pure; these three are not two, not divided, not different, and not disconnected. 'Furthermore, Subhuti, because the eight fields of mastery (asta abhibhvayatana) are pure, form (rupa) is pure; because form is pure, the All-knowing Wisdom is pure. Why is that? Because the eight fields of mastery are pure, form is pure, and the All-knowing Wisdom is pure; these three are not two, not divided, not different, and not disconnected. Because the eight fields of mastery are pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the All-knowing Wisdom is pure.

---

以故？若八勝處清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若八勝處清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若八勝處清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故色處清凈，色處清凈故一切智智清凈。何以故？若八勝處清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若八勝處清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若八勝處清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若色界乃至眼觸為緣所生諸受清凈

【現代漢語翻譯】 現代漢語譯本： 「這是什麼緣故呢？因為如果八勝處（指通過禪定獲得的八種超勝的觀想境界）清凈，那麼受（感受）、想（概念）、行（意志）、識（意識）也清凈，如果一切智智（佛陀的智慧）清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

「善現（須菩提的別名）！因為八勝處清凈，所以眼處（視覺器官）清凈；因為眼處清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼眼處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！因為八勝處清凈，所以色處（視覺對像）清凈；因為色處清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼色處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、思維對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

「善現！因為八勝處清凈，所以眼界（視覺的範圍）清凈；因為眼界清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼眼界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以眼識界（視覺意識的範圍）以及眼觸（視覺接觸）、眼觸為緣所生諸受（由視覺接觸產生的各種感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。這是什麼緣故呢？因為如果八勝處清凈，那麼眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: Why is that? Because if the eight stages of mastery (eight forms of contemplation achieved through meditation) are pure, then feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure; if the all-knowing wisdom (sarvajñatā) is pure, there is no duality, no division, no difference, and no separation between them.

「Subhuti! Because the eight stages of mastery are pure, the eye base (organ of sight) is pure; because the eye base is pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the eye base is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, the ear, nose, tongue, body, and mind bases (organs of hearing, smell, taste, touch, and thought) are pure; because the ear, nose, tongue, body, and mind bases are pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the ear, nose, tongue, body, and mind bases are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

「Subhuti! Because the eight stages of mastery are pure, the form base (object of sight) is pure; because the form base is pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the form base is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, the sound, smell, taste, touch, and dharma bases (objects of hearing, smell, taste, touch, and thought) are pure; because the sound, smell, taste, touch, and dharma bases are pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the sound, smell, taste, touch, and dharma bases are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

「Subhuti! Because the eight stages of mastery are pure, the eye element (visual field) is pure; because the eye element is pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the eye element is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, the eye consciousness element (field of visual consciousness), as well as eye contact (visual contact), and the feelings arising from eye contact are pure; and because the feelings arising from eye contact are pure, the all-knowing wisdom is pure. Why is that? Because if the eight stages of mastery are pure, then the eye consciousness element and the feelings arising from eye contact are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若八勝處清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若八勝處清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若八勝處清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若味界乃至舌觸為緣所生

【現代漢語翻譯】 現代漢語譯本：如果一切智智（sarvajnata-jnana，指佛陀的智慧）清凈，那是因為它無二、無二分、無差別、無斷絕的緣故。 「善現（Subhuti，佛陀的弟子）！八勝處（asta-abhibhayatana，指八種克服感官慾望的禪定境界）清凈，所以耳界（srotra-dhatu，指聽覺器官）清凈；耳界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果耳界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。八勝處清凈，所以聲界（sabda-dhatu，指聲音的領域）、耳識界（srotra-vijnana-dhatu，指聽覺意識的領域）以及耳觸（srotra-samsparsha，指聽覺接觸）和耳觸為緣所生的諸受（vedana，指感受）都清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 「善現！八勝處清凈，所以鼻界（ghrana-dhatu，指嗅覺器官）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果鼻界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。八勝處清凈，所以香界（gandha-dhatu，指氣味的領域）、鼻識界（ghrana-vijnana-dhatu，指嗅覺意識的領域）以及鼻觸（ghrana-samsparsha，指嗅覺接觸）和鼻觸為緣所生的諸受都清凈；香界乃至鼻觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果香界乃至鼻觸為緣所生的諸受清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。 「善現！八勝處清凈，所以舌界（jihva-dhatu，指味覺器官）清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果舌界清凈，如果一切智智清凈，它們之間無二、無二分、無差別、無斷絕的緣故。八勝處清凈，所以味界（rasa-dhatu，指味道的領域）、舌識界（jihva-vijnana-dhatu，指味覺意識的領域）以及舌觸（jihva-samsparsha，指味覺接觸）和舌觸為緣所生的諸受都清凈；味界乃至舌觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果味界乃至舌觸為緣所生

【English Translation】 English version: If the all-knowing wisdom (sarvajnata-jnana) is pure, it is because it is without duality, without division, without difference, and without cessation. 『Subhuti! Because the eight fields of mastery (asta-abhibhayatana) are pure, the ear element (srotra-dhatu) is pure; because the ear element is pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the ear element is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because the eight fields of mastery are pure, the sound element (sabda-dhatu), the ear consciousness element (srotra-vijnana-dhatu), and ear contact (srotra-samsparsha), and the feelings (vedana) born of ear contact are pure; because the sound element and so on up to the feelings born of ear contact are pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the sound element and so on up to the feelings born of ear contact are pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation.』 『Subhuti! Because the eight fields of mastery are pure, the nose element (ghrana-dhatu) is pure; because the nose element is pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the nose element is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because the eight fields of mastery are pure, the smell element (gandha-dhatu), the nose consciousness element (ghrana-vijnana-dhatu), and nose contact (ghrana-samsparsha), and the feelings born of nose contact are pure; because the smell element and so on up to the feelings born of nose contact are pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the smell element and so on up to the feelings born of nose contact are pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation.』 『Subhuti! Because the eight fields of mastery are pure, the tongue element (jihva-dhatu) is pure; because the tongue element is pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the tongue element is pure, if the all-knowing wisdom is pure, they are without duality, without division, without difference, and without cessation. Because the eight fields of mastery are pure, the taste element (rasa-dhatu), the tongue consciousness element (jihva-vijnana-dhatu), and tongue contact (jihva-samsparsha), and the feelings born of tongue contact are pure; because the taste element and so on up to the feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? If the eight fields of mastery are pure, if the taste element and so on up to the feelings born of tongue contact are pure, if the all-knowing wisdom is pure

---

諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故身界清凈，身界清凈故一切智智清凈。何以故？若八勝處清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故意界清凈，意界清凈故一切智智清凈。何以故？若八勝處清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若八勝處清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故地界清凈，地界清凈故一切智智清凈。何以故？若八勝處清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若八勝處清凈，若水、火、風、空、識界清凈，若一切

【現代漢語翻譯】 現代漢語譯本： 所有感受都是清凈的，如果一切智智（sarvajnatajnana，指佛陀的智慧）是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti，佛陀的弟子）！八勝處（astavimoksa，指八種禪定境界）清凈，所以身界（kayadhatu，指身體的元素）清凈；身界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以觸界（sparshadhatu，指觸覺的元素）、身識界（kayavijnanadhatu，指身體的意識元素）以及身觸（kayasamsparsha，指身體的接觸）、以身觸為緣所生的各種感受都是清凈的；觸界乃至以身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果觸界乃至以身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！八勝處清凈，所以意界（manodhatu，指意念的元素）清凈；意界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以法界（dharmadhatu，指法的元素）、意識界（manovijnanadhatu，指意識的元素）以及意觸（manasamsparsha，指意念的接觸）、以意觸為緣所生的各種感受都是清凈的；法界乃至以意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果法界乃至以意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現！八勝處清凈，所以地界（prthividhatu，指地元素的界）清凈；地界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以水界（apadhatu，指水元素的界）、火界（tejodhatu，指火元素的界）、風界（vayudhatu，指風元素的界）、空界（akashadhatu，指空元素的界）、識界（vijnanadhatu，指意識的界）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果水、火、風、空、識界清凈，如果一切

【English Translation】 English version: All feelings are pure, if the all-knowing wisdom (sarvajnatajnana) is pure, because there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the eight liberations (astavimoksa) are pure, the body element (kayadhatu) is pure; because the body element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, the touch element (sparshadhatu), the body consciousness element (kayavijnanadhatu), and body contact (kayasamsparsha), and all feelings arising from body contact are pure; because the touch element and all feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the touch element and all feelings arising from body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the eight liberations are pure, the mind element (manodhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, the dharma element (dharmadhatu), the mind consciousness element (manovijnanadhatu), and mind contact (manasamsparsha), and all feelings arising from mind contact are pure; because the dharma element and all feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the dharma element and all feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the eight liberations are pure, the earth element (prthividhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight liberations are pure, the water element (apadhatu), the fire element (tejodhatu), the wind element (vayudhatu), the space element (akashadhatu), and the consciousness element (vijnanadhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the eight liberations are pure, if the water, fire, wind, space, and consciousness elements are pure, if the all

---

智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故無明清凈，無明清凈故一切智智清凈。何以故？若八勝處清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若八勝處清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十六 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十七

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十六

「善現！八勝處清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若八勝處清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若八勝處清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故內空清凈，內空清

【現代漢語翻譯】 現代漢語譯本： 智慧的清凈，是無二、無二分、無差別、無斷絕的緣故。

『善現（Subhuti）！由於八勝處（Asta-abhibhayatana，八種克服感官的禪定境界）的清凈，所以無明（avidya，對實相的無知）清凈；由於無明清凈，所以一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為八勝處清凈、無明清凈、一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於八勝處清凈，所以行（samskara，意志行為）、識（vijnana，意識）、名色（nama-rupa，精神和物質）、六處（sadayatana，六種感官）、觸（sparsa，感官接觸）、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（jara-marana-soka-parideva-duhkha-daurmanasya-upayasa，衰老、死亡、悲傷、哀號、痛苦、憂愁和絕望）都清凈；由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、行乃至老死愁嘆苦憂惱清凈、一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。

《大般若波羅蜜多經》卷第二百二十六 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百二十七

三藏法師玄奘奉詔譯 初分難信解品第三十四之四十六

『善現！由於八勝處清凈，所以佈施波羅蜜多（dana-paramita，佈施的完美）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、佈施波羅蜜多清凈、一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。由於八勝處清凈，所以凈戒（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）都清凈；由於凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、凈戒乃至般若波羅蜜多清凈、一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。

『善現！由於八勝處清凈，所以內空（adhyatma-sunyata，內在的空性）清凈，內空清

【English Translation】 English version: The purity of wisdom is because of non-duality, non-division, non-difference, and non-severance.

'Subhuti! Because the eight abhibhayatanas (Asta-abhibhayatana, eight stages of meditation that overcome the senses) are pure, ignorance (avidya, ignorance of the true nature of reality) is pure; because ignorance is pure, all-knowing wisdom (sarvajnata, wisdom of all things and phenomena) is pure. Why? Because the purity of the eight abhibhayatanas, the purity of ignorance, and the purity of all-knowing wisdom are non-dual, non-divided, non-different, and non-severed. Because the eight abhibhayatanas are pure, so are the formations (samskara, volitional actions), consciousness (vijnana, awareness), name and form (nama-rupa, mind and matter), the six sense bases (sadayatana, six sense organs), contact (sparsa, sensory contact), feeling (vedana, sensation), craving (trsna, thirst), grasping (upadana, clinging), becoming (bhava, existence), birth (jati, birth), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-soka-parideva-duhkha-daurmanasya-upayasa); because formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why? Because the purity of the eight abhibhayatanas, the purity of formations up to old age, death, sorrow, lamentation, pain, grief, and despair, and the purity of all-knowing wisdom are non-dual, non-divided, non-different, and non-severed.

The Great Perfection of Wisdom Sutra, Scroll 226 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 227

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Part 46 of the First Section on Difficult to Believe and Understand

'Subhuti! Because the eight abhibhayatanas are pure, the perfection of giving (dana-paramita, the perfection of generosity) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why? Because the purity of the eight abhibhayatanas, the purity of the perfection of giving, and the purity of all-knowing wisdom are non-dual, non-divided, non-different, and non-severed. Because the eight abhibhayatanas are pure, so are the perfections of morality (sila, ethical conduct), patience (ksanti, forbearance), vigor (virya, effort), meditation (dhyana, concentration), and wisdom (prajna-paramita, the perfection of wisdom); because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why? Because the purity of the eight abhibhayatanas, the purity of the perfections of morality up to wisdom, and the purity of all-knowing wisdom are non-dual, non-divided, non-different, and non-severed.

'Subhuti! Because the eight abhibhayatanas are pure, inner emptiness (adhyatma-sunyata, emptiness of the internal) is pure, inner emptiness is pure

---

凈故一切智智清凈。何以故？若八勝處清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若八勝處清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故真如清凈，真如清凈故一切智智清凈。何以故？若八勝處清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若八勝處清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若八勝處清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若八勝處清凈，若集

【現代漢語翻譯】 現代漢語譯本： 因為八勝處（指八種禪定境界）清凈，所以一切智智（指佛陀的智慧）清凈。為什麼呢？如果八勝處清凈，內空（指對內五蘊的空性認知）清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以外空（指對外六塵的空性認知）、內外空（指內外皆空的認知）、空空（指對空性的執著亦空的認知）、大空（指廣大的空性認知）、勝義空（指究竟的空性認知）、有為空（指有為法的空性認知）、無為空（指無為法的空性認知）、畢竟空（指徹底的空性認知）、無際空（指無邊際的空性認知）、散空（指散壞的空性認知）、無變異空（指不變異的空性認知）、本性空（指事物本性的空性認知）、自相空（指事物自身特性的空性認知）、共相空（指事物共同特性的空性認知）、一切法空（指一切法的空性認知）、不可得空（指不可得的空性認知）、無性空（指無自性的空性認知）、自性空（指自性的空性認知）、無性自性空（指無自性的自性的空性認知）都清凈。因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，外空乃至無性自性空清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！』因為八勝處清凈，所以真如（指事物的真實如是之性）清凈，因為真如清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，真如清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以法界（指一切諸法的總稱）、法性（指諸法的本性）、不虛妄性（指真實不虛的性質）、不變異性（指不變異的性質）、平等性（指平等的性質）、離生性（指遠離生滅的性質）、法定（指法爾如是的規律）、法住（指法安住的規律）、實際（指真實的實際）、虛空界（指虛空般的境界）、不思議界（指不可思議的境界）都清凈。因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，法界乃至不思議界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！』因為八勝處清凈，所以苦聖諦（指四聖諦中的苦諦）清凈，因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，苦聖諦清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以集（指苦的根源）、滅（指苦的止息）、道（指滅苦的方法）聖諦清凈，因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，集

【English Translation】 English version: Because the eight stages of mastery (referring to eight levels of meditative absorption) are pure, therefore the all-knowing wisdom (referring to the wisdom of the Buddha) is pure. Why is that? If the eight stages of mastery are pure, the inner emptiness (referring to the emptiness of the inner five aggregates) is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, therefore the outer emptiness (referring to the emptiness of the outer six sense objects), the inner and outer emptiness (referring to the emptiness of both inner and outer), the emptiness of emptiness (referring to the emptiness of the attachment to emptiness), the great emptiness (referring to the vast emptiness), the ultimate emptiness (referring to the ultimate emptiness), the conditioned emptiness (referring to the emptiness of conditioned phenomena), the unconditioned emptiness (referring to the emptiness of unconditioned phenomena), the complete emptiness (referring to the thorough emptiness), the boundless emptiness (referring to the boundless emptiness), the scattered emptiness (referring to the emptiness of scattering), the unchanging emptiness (referring to the emptiness of non-change), the essential emptiness (referring to the emptiness of the essence of things), the self-characteristic emptiness (referring to the emptiness of the self-characteristics of things), the common-characteristic emptiness (referring to the emptiness of the common characteristics of things), the emptiness of all dharmas (referring to the emptiness of all phenomena), the unattainable emptiness (referring to the emptiness of unattainability), the no-nature emptiness (referring to the emptiness of no self-nature), the self-nature emptiness (referring to the emptiness of self-nature), and the no-nature self-nature emptiness (referring to the emptiness of no self-nature of self-nature) are all pure. Because the outer emptiness up to the no-nature self-nature emptiness are pure, therefore the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the outer emptiness up to the no-nature self-nature emptiness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti (a different name for Sudhira)!' Because the eight stages of mastery are pure, therefore suchness (referring to the true nature of things as they are) is pure, and because suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, therefore the dharma realm (referring to the totality of all dharmas), the dharma nature (referring to the nature of dharmas), the non-deceptive nature (referring to the nature of truth), the non-changing nature (referring to the nature of non-change), the equality nature (referring to the nature of equality), the non-arising nature (referring to the nature of non-arising), the dharma-established (referring to the law of dharma as it is), the dharma-abiding (referring to the law of dharma abiding), the reality (referring to the true reality), the space realm (referring to the realm like space), and the inconceivable realm (referring to the inconceivable realm) are all pure. Because the dharma realm up to the inconceivable realm are pure, therefore the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the dharma realm up to the inconceivable realm are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti!' Because the eight stages of mastery are pure, therefore the noble truth of suffering (referring to the truth of suffering in the four noble truths) is pure, and because the noble truth of suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the noble truth of suffering is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, therefore the noble truths of origin (referring to the origin of suffering), cessation (referring to the cessation of suffering), and path (referring to the path to the cessation of suffering) are pure, and because the noble truths of origin, cessation, and path are pure, therefore the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the origin

---

、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若八勝處清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若八勝處清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若八勝處清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故九次第定、十遍處清凈，九次第定、十遍處清凈故一切智智清凈。何以故？若八勝處清凈，若九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若八勝處清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若八勝處清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、

【現代漢語翻譯】 現代漢語譯本：『善現（Subhuti）！苦、集、滅、道四聖諦清凈，是因為一切智智（sarvajnata，指佛陀的智慧）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！八勝處（astavimoksha，指八種禪定境界）清凈，所以四靜慮（catuh dhyana，指四種禪定）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、四靜慮清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以四無量（catvari apramanani，指四種無限的慈悲喜捨心）和四無色定（catuh arūpa samāpattayah，指四種無色界的禪定）清凈；四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、四無量和四無色定清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！八勝處清凈，所以八解脫（asta vimoksha，指八種解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、八解脫清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以九次第定（navanupurva-vihara-samapatti，指九種次第禪定）和十遍處（dasa krtasna-ayatana，指十種遍一切處的禪定）清凈；九次第定和十遍處清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、九次第定和十遍處清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！八勝處清凈，所以四念住（catvari smrtyupasthanani，指四種觀想的修行方法）清凈；四念住清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、四念住清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。八勝處清凈，所以四正斷（catvari samyakpradhanani，指四種正確的努力）、四神足（catvarah rddhipadah，指四種神通的基礎）、五根（panca indriyani，指五種產生力量的根基）、五力（panca balani，指五種力量）、七等覺支（sapta bodhyangani，指七種覺悟的因素）、八聖道支（astangika marga，指八種通往解脫的道路）清凈；四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為八勝處清凈、四正斷乃至八聖道支清凈、一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、

【English Translation】 English version: 'Subhuti! The purity of the Four Noble Truths—suffering, origin, cessation, and path—is because of the purity of all-knowing wisdom (sarvajnata), as there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Eight Overcomings (astavimoksha) are pure, the Four Dhyanas (catuh dhyana) are pure; because the Four Dhyanas are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Four Dhyanas are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eight Overcomings are pure, the Four Immeasurables (catvari apramanani) and the Four Formless Absorptions (catuh arūpa samāpattayah) are pure; because the Four Immeasurables and the Four Formless Absorptions are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Four Immeasurables and the Four Formless Absorptions are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Eight Overcomings are pure, the Eight Liberations (asta vimoksha) are pure; because the Eight Liberations are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Eight Liberations are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eight Overcomings are pure, the Nine Successive Abidings (navanupurva-vihara-samapatti) and the Ten All-Encompassing Fields (dasa krtasna-ayatana) are pure; because the Nine Successive Abidings and the Ten All-Encompassing Fields are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Nine Successive Abidings and the Ten All-Encompassing Fields are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Eight Overcomings are pure, the Four Foundations of Mindfulness (catvari smrtyupasthanani) are pure; because the Four Foundations of Mindfulness are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Four Foundations of Mindfulness are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eight Overcomings are pure, the Four Right Exertions (catvari samyakpradhanani), 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 Eightfold Noble Path (astangika marga) are pure; because the Four Right Exertions up to the Eightfold Noble Path are pure, all-knowing wisdom is pure. Why? Because if the Eight Overcomings are pure, the Four Right Exertions up to the Eightfold Noble Path are pure, and all-knowing wisdom is pure, there is no duality, no division,

---

無別、無斷故。

「善現！八勝處清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若八勝處清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若八勝處清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若八勝處清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若八勝處清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若八勝處清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若八勝處清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一

【現代漢語翻譯】 現代漢語譯本 沒有差別，沒有斷絕的緣故。

『善現（Subhuti）！由於八勝處（Asta-abhibhayatana，八種克服感官的禪定境界）清凈，所以空解脫門（Sunyata-vimoksha-mukha，通往空性的解脫之門）清凈；由於空解脫門清凈，所以一切智智（Sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？如果八勝處清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。由於八勝處清凈，所以無相解脫門（Animitta-vimoksha-mukha，通往無相的解脫之門）和無愿解脫門（Apranihita-vimoksha-mukha，通往無愿的解脫之門）清凈；由於無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果無相解脫門和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。

『善現！由於八勝處清凈，所以菩薩十地（Bodhisattva-bhumi，菩薩修行的十個階段）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。

『善現！由於八勝處清凈，所以五眼（Panca-caksus，五種不同的視覺能力）清凈；由於五眼清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。由於八勝處清凈，所以六神通（Sad-abhijna，六種超自然能力）清凈；由於六神通清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。

『善現！由於八勝處清凈，所以佛十力（Tathagata-bala，佛的十種力量）清凈；由於佛十力清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有二元性的分割，沒有差別，沒有斷絕的緣故。由於八勝處清凈，所以四無所畏（Catur-vaisaradya，佛的四種無畏）、四無礙解（Catur-pratisamvid，四種無礙的智慧）、大慈（Maitri，偉大的慈愛）、大悲（Karuna，偉大的悲憫）、大喜（Mudita，偉大的喜悅）、大舍（Upeksa，偉大的捨棄）、十八佛不共法（Asta-dasa-avenika-buddha-dharma，佛的十八種不共之法）清凈；由於四無所畏乃至十八佛不共法清凈，所以一切智智清凈。

【English Translation】 English version Because there is no distinction, no severance.

'Subhuti! Because the eight abhibhayatanas (eight stages of overcoming the senses through meditation) are pure, the emptiness liberation door (Sunyata-vimoksha-mukha) is pure; because the emptiness liberation door is pure, the all-knowing wisdom (Sarvajnata) is pure. Why is that? If the eight abhibhayatanas are pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the eight abhibhayatanas are pure, the signless liberation door (Animitta-vimoksha-mukha) and the wishless liberation door (Apranihita-vimoksha-mukha) are pure; because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why is that? If the eight abhibhayatanas are pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them.'

'Subhuti! Because the eight abhibhayatanas are pure, the ten bodhisattva grounds (Bodhisattva-bhumi) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the eight abhibhayatanas are pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them.'

'Subhuti! Because the eight abhibhayatanas are pure, the five eyes (Panca-caksus) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the eight abhibhayatanas are pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the eight abhibhayatanas are pure, the six superknowledges (Sad-abhijna) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? If the eight abhibhayatanas are pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them.'

'Subhuti! Because the eight abhibhayatanas are pure, the ten powers of a Buddha (Tathagata-bala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the eight abhibhayatanas are pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division of duality, no distinction, no severance between them. Because the eight abhibhayatanas are pure, the four fearlessnesses (Catur-vaisaradya), the four analytical knowledges (Catur-pratisamvid), great loving-kindness (Maitri), great compassion (Karuna), great joy (Mudita), great equanimity (Upeksa), and the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure.'

---

切智智清凈。何以故？若八勝處清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若八勝處清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若八勝處清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若八勝處清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若八勝處清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若八勝處清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若八勝處清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本 一切智智（sarvajnata，指佛陀的智慧）的清凈是這樣的。為什麼呢？如果八勝處（astavimoksa，指八種解脫的境界）清凈，如果四無所畏（catvari vaisaradyani，指佛陀的四種無畏）乃至十八佛不共法（avenika buddha dharma，指佛陀獨有的十八種功德）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為八勝處清凈，所以無忘失法（asammosa dharma，指不忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以恒住舍性（upeksa，指平等舍離的性質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八勝處清凈，所以一切智（sarvajna，指佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以道相智（marga-jnana，指了解修行道的智慧）、一切相智（sarvakarajnata，指了解一切事物所有相狀的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八勝處清凈，所以一切陀羅尼門（dharani-mukha，指總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八勝處清凈，所以一切三摩地門（samadhi-mukha，指進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割

【English Translation】 English version The purity of all-knowing wisdom (sarvajnata) is such. Why is that? If the eight stages of mastery (astavimoksa) are pure, if the four fearlessnesses (catvari vaisaradyani) and even the eighteen unique qualities of a Buddha (avenika buddha dharma) are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the eight stages of mastery are pure, the non-forgetfulness of dharma (asammosa dharma) is pure; because the non-forgetfulness of dharma is pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if the non-forgetfulness of dharma is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, the constant abiding in equanimity (upeksa) is pure; because the constant abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if the constant abiding in equanimity is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the eight stages of mastery are pure, all-knowing wisdom (sarvajna) is pure; because all-knowing wisdom is pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if all-knowing wisdom is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if the knowledge of the path and the knowledge of all aspects are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the eight stages of mastery are pure, all gateways to dharani (dharani-mukha) are pure; because all gateways to dharani are pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if all gateways to dharani are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the eight stages of mastery are pure, all gateways to samadhi (samadhi-mukha) are pure; because all gateways to samadhi are pure, all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, if all gateways to samadhi are pure, if all-knowing wisdom is pure, there is no duality, no division

---

、無別、無斷故。

「善現！八勝處清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若八勝處清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。八勝處清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若八勝處清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若八勝處清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若八勝處清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八勝處清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若八勝處清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！九次第定清凈故色清凈，色清凈故一切智智清凈。何以故？若九次第定清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故受、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 八勝處(Asta-abhibhayatana)清凈，所以預流果(Srota-apanna-phala)清凈；預流果清凈，所以一切智智(Sarvajnata-jnana)清凈。為什麼呢？如果八勝處清凈，預流果清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！八勝處清凈，所以一來果(Sakrdagami-phala)、不還果(Anagami-phala)、阿羅漢果(Arhat-phala)清凈；一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，一來果、不還果、阿羅漢果清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！八勝處清凈，所以獨覺菩提(Pratyekabuddha-bodhi)清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，獨覺菩提清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！八勝處清凈，所以一切菩薩摩訶薩(Bodhisattva-mahasattva)的修行清凈；一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，一切菩薩摩訶薩的修行清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！八勝處清凈，所以諸佛無上正等菩提(Anuttara-samyak-sambodhi)清凈；諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果八勝處清凈，諸佛無上正等菩提清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『再者，善現！九次第定(Navanupurva-vihara-samapatti)清凈，所以色(Rupa)清凈；色清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，色清凈，一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。九次第定清凈，所以受(Vedana)、

【English Translation】 English version 『Subhuti! Because the eight stages of mastery (Asta-abhibhayatana) are pure, the fruit of a stream-enterer (Srota-apanna-phala) is pure; because the fruit of a stream-enterer is pure, the all-knowing wisdom (Sarvajnata-jnana) is pure. Why is that? If the eight stages of mastery are pure, the fruit of a stream-enterer is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the eight stages of mastery are pure, the fruit of a once-returner (Sakrdagami-phala), the fruit of a non-returner (Anagami-phala), and the fruit of an Arhat (Arhat-phala) are pure; because the fruit of a once-returner, the fruit of a non-returner, and the fruit of an Arhat are pure, the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the fruit of a once-returner, the fruit of a non-returner, and the fruit of an Arhat are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the eight stages of mastery are pure, the enlightenment of a Pratyekabuddha (Pratyekabuddha-bodhi) is pure; because the enlightenment of a Pratyekabuddha is pure, the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the enlightenment of a Pratyekabuddha is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the eight stages of mastery are pure, the practices of all Bodhisattva-mahasattvas (Bodhisattva-mahasattva) are pure; because the practices of all Bodhisattva-mahasattvas are pure, the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the practices of all Bodhisattva-mahasattvas are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Subhuti! Because the eight stages of mastery are pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the eight stages of mastery are pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.』 『Furthermore, Subhuti! Because the nine successive abidings (Navanupurva-vihara-samapatti) are pure, form (Rupa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, form is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the nine successive abidings are pure, feeling (Vedana),

---

想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若九次第定清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若九次第定清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若九次第定清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故色處清凈，色處清凈故一切智智清凈。何以故？若九次第定清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若九次第定清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若九次第定清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生

【現代漢語翻譯】 現代漢語譯本：

『想』（saṃjñā，認知）、『行』（saṃskāra，意志）、『識』（vijñāna，意識）清凈，因為『受』（vedanā，感受）、『想』、『行』、『識』清凈，所以一切智智（sarvākārajñatā，對一切事物和現象的智慧）清凈。為什麼呢？如果九次第定（navānupūrva-vihāra-samāpatti，九種次第禪定）清凈，如果『受』、『想』、『行』、『識』清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現』（Subhūti，佛陀的弟子）！因為九次第定清凈，所以眼處（cakṣurāyatana，視覺器官）清凈，因為眼處清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果眼處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以耳（śrotrāyatana，聽覺器官）、鼻（ghrāṇāyatana，嗅覺器官）、舌（jihvāyatana，味覺器官）、身（kāyāyatana，觸覺器官）、意處（manāyatana，思維器官）清凈，因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現』！因為九次第定清凈，所以色處（rūpāyatana，視覺對像）清凈，因為色處清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以聲（śabdāyatana，聽覺對像）、香（gandhāyatana，嗅覺對像）、味（rasāyatana，味覺對像）、觸（spraṣṭavyāyatana，觸覺對像）、法處（dharmāyatana，思維對像）清凈，因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

『善現』！因為九次第定清凈，所以眼界（cakṣurdhātu，視覺界）清凈，因為眼界清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以眼識界（cakṣurvijñānadhātu，視覺意識界）以及眼觸（cakṣuḥsparśa，視覺接觸）、眼觸為緣所生諸受（cakṣuḥsparśaja-vedanā，由視覺接觸產生的感受）清凈，……乃至眼觸為緣所生

【English Translation】 English version:

'Perception' (saṃjñā), 'volition' (saṃskāra), and 'consciousness' (vijñāna) are pure; because 'feeling' (vedanā), 'perception', 'volition', and 'consciousness' are pure, therefore the wisdom of all modes (sarvākārajñatā) is pure. Why is that? If the nine successive abidings (navānupūrva-vihāra-samāpatti) are pure, if 'feeling', 'perception', 'volition', and 'consciousness' are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.

'Subhūti'! Because the nine successive abidings are pure, therefore the eye-sphere (cakṣurāyatana) is pure; because the eye-sphere is pure, therefore the wisdom of all modes is pure. Why is that? If the nine successive abidings are pure, if the eye-sphere is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind-sphere (manāyatana) are pure; because the ear, nose, tongue, body, and mind-sphere are pure, therefore the wisdom of all modes is pure. Why is that? If the nine successive abidings are pure, if the ear, nose, tongue, body, and mind-sphere are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.

'Subhūti'! Because the nine successive abidings are pure, therefore the form-sphere (rūpāyatana) is pure; because the form-sphere is pure, therefore the wisdom of all modes is pure. Why is that? If the nine successive abidings are pure, if the form-sphere is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma-sphere (dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma-sphere are pure, therefore the wisdom of all modes is pure. Why is that? If the nine successive abidings are pure, if the sound, smell, taste, touch, and dharma-sphere are pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them.

'Subhūti'! Because the nine successive abidings are pure, therefore the eye-element (cakṣurdhātu) is pure; because the eye-element is pure, therefore the wisdom of all modes is pure. Why is that? If the nine successive abidings are pure, if the eye-element is pure, if the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the eye-consciousness element (cakṣurvijñānadhātu), as well as eye-contact (cakṣuḥsparśa), and the feelings born of eye-contact (cakṣuḥsparśaja-vedanā) are pure, ... and so on, up to the feelings born of eye-contact.

---

諸受清凈故一切智智清凈。何以故？若九次第定清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若九次第定清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若九次第定清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若九次第定清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若九次第定清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若九次第定清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故味界、舌識界及舌觸、舌觸為緣所

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因為一切感受清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？如果九次第定（navanupurva-vihara-samapatti，指九種禪定）清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為九次第定清凈，所以耳界清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生諸受清凈；因為聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為九次第定清凈，所以鼻界清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生諸受清凈；因為香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為九次第定清凈，所以舌界清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以味界、舌識界以及舌觸、舌觸為緣所

【English Translation】 English version: 『Subhuti, because all feelings are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the nine successive abidings (navanupurva-vihara-samapatti) are pure, if even the feelings arising from eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the nine successive abidings are pure, therefore the ear-element is pure; because the ear-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, if the ear-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the sound-element, the ear-consciousness-element, and ear-contact, and the feelings arising from ear-contact are pure; because the sound-element and the feelings arising from ear-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, if the sound-element and the feelings arising from ear-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the nine successive abidings are pure, therefore the nose-element is pure; because the nose-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, if the nose-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the smell-element, the nose-consciousness-element, and nose-contact, and the feelings arising from nose-contact are pure; because the smell-element and the feelings arising from nose-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, if the smell-element and the feelings arising from nose-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the nine successive abidings are pure, therefore the tongue-element is pure; because the tongue-element is pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive abidings are pure, if the tongue-element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive abidings are pure, therefore the taste-element, the tongue-consciousness-element, and tongue-contact, and the feelings arising from tongue-contact are

---

生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若九次第定清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故身界清凈，身界清凈故一切智智清凈。何以故？若九次第定清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若九次第定清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故意界清凈，意界清凈故一切智智清凈。何以故？若九次第定清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若九次第定清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故地界清凈，地界清凈故一切智智清凈。何以故？若九次第定清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於九次第定（Navanusamasamapattis，指九種次第禪定）的清凈，導致由味界（rasadhatu，指味覺的元素）乃至舌觸（jihvasamphassa，指舌頭與味覺對像接觸）為緣所生的諸受（vedana，指感受）清凈，因此一切智智（sarvajnata，指對一切事物無礙的智慧）清凈。為什麼呢？因為九次第定的清凈，與味界乃至舌觸為緣所生的諸受的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！由於九次第定的清凈，導致身界（kayadhatu，指身體的元素）清凈，身界清凈導致一切智智清凈。為什麼呢？因為九次第定的清凈，與身界的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於九次第定的清凈，導致觸界（sparshadhatu，指觸覺的元素）、身識界（kayavijnanadhatu，指身體的意識元素）以及身觸（kayasamphassa，指身體與觸覺對像接觸）、身觸為緣所生的諸受清凈，觸界乃至身觸為緣所生的諸受清凈導致一切智智清凈。為什麼呢？因為九次第定的清凈，與觸界乃至身觸為緣所生的諸受的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！由於九次第定的清凈，導致意界（manodhatu，指意識的元素）清凈，意界清凈導致一切智智清凈。為什麼呢？因為九次第定的清凈，與意界的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於九次第定的清凈，導致法界（dhammadhatu，指法的元素）、意識界（manovijnanadhatu，指意識的意識元素）以及意觸（manosamphassa，指意識與法對像接觸）、意觸為緣所生的諸受清凈，法界乃至意觸為緣所生的諸受清凈導致一切智智清凈。為什麼呢？因為九次第定的清凈，與法界乃至意觸為緣所生的諸受的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。』 『善現！由於九次第定的清凈，導致地界（prthividhatu，指地元素的元素）清凈，地界清凈導致一切智智清凈。為什麼呢？因為九次第定的清凈，與地界的清凈，與一切智智的清凈，三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於九次第定的清凈

【English Translation】 English version: 'Subhuti! Because of the purity of the nine successive abidings (Navanusamasamapattis), the feelings (vedana) born of the taste element (rasadhatu) up to and including the contact of the tongue (jihvasamphassa) are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because the purity of the nine successive abidings, the purity of the feelings born of the taste element up to and including the contact of the tongue, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected.' 'Subhuti! Because of the purity of the nine successive abidings, the body element (kayadhatu) is pure, and because the body element is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive abidings, the purity of the body element, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected. Because of the purity of the nine successive abidings, the touch element (sparshadhatu), the body consciousness element (kayavijnanadhatu), and the contact of the body (kayasamphassa), and the feelings born of the contact of the body are pure, and because the touch element up to and including the feelings born of the contact of the body are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive abidings, the purity of the touch element up to and including the feelings born of the contact of the body, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected.' 'Subhuti! Because of the purity of the nine successive abidings, the mind element (manodhatu) is pure, and because the mind element is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive abidings, the purity of the mind element, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected. Because of the purity of the nine successive abidings, the dharma element (dhammadhatu), the mind consciousness element (manovijnanadhatu), and the contact of the mind (manosamphassa), and the feelings born of the contact of the mind are pure, and because the dharma element up to and including the feelings born of the contact of the mind are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive abidings, the purity of the dharma element up to and including the feelings born of the contact of the mind, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected.' 'Subhuti! Because of the purity of the nine successive abidings, the earth element (prthividhatu) is pure, and because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive abidings, the purity of the earth element, and the purity of the all-knowing wisdom are not two, not divided, not different, and not disconnected. Because of the purity of the nine successive abidings

---

故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若九次第定清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故無明清凈，無明清凈故一切智智清凈。何以故？若九次第定清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若九次第定清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若九次第定清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若九次第定清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故內空清凈，內空清凈故一切智智清凈。何以故？若九次第定清凈，若內空清凈，若一切智智清凈，無

【現代漢語翻譯】 現代漢語譯本 因此，水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）、識界（vijñāna-dhātu）清凈，由於水、火、風、空、識界清凈，一切智智（sarvajñātā）也清凈。為什麼呢？因為如果九次第定（navānupūrva-vihāra-samāpatti）清凈，水、火、風、空、識界清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhūti）！由於九次第定清凈，無明（avidyā）也清凈；由於無明清凈，一切智智也清凈。為什麼呢？因為如果九次第定清凈，無明清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於九次第定清凈，行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa）也清凈；由於行乃至老死愁嘆苦憂惱清凈，一切智智也清凈。為什麼呢？因為如果九次第定清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於九次第定清凈，佈施波羅蜜多（dāna-pāramitā）也清凈；由於佈施波羅蜜多清凈，一切智智也清凈。為什麼呢？因為如果九次第定清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。由於九次第定清凈，凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā）也清凈；由於凈戒乃至般若波羅蜜多清凈，一切智智也清凈。為什麼呢？因為如果九次第定清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！由於九次第定清凈，內空（adhyātma-śūnyatā）也清凈；由於內空清凈，一切智智也清凈。為什麼呢？因為如果九次第定清凈，內空清凈，以及一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

【English Translation】 English version Therefore, the water element (ap-dhātu), fire element (tejo-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom (sarvajñātā) is also pure. Why is that? Because if the nine successive meditative absorptions (navānupūrva-vihāra-samāpatti) are pure, the water, fire, wind, space, and consciousness elements are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the nine successive meditative absorptions are pure, ignorance (avidyā) is also pure; because ignorance is pure, the all-knowing wisdom is also pure. Why is that? Because if the nine successive meditative absorptions are pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive meditative absorptions are pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, sadness, and distress (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are also pure; because volitional formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, the all-knowing wisdom is also pure. Why is that? Because if the nine successive meditative absorptions are pure, volitional formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the nine successive meditative absorptions are pure, the perfection of giving (dāna-pāramitā) is also pure; because the perfection of giving is pure, the all-knowing wisdom is also pure. Why is that? Because if the nine successive meditative absorptions are pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the nine successive meditative absorptions are pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are also pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is also pure. Why is that? Because if the nine successive meditative absorptions are pure, the perfections of morality up to wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the nine successive meditative absorptions are pure, inner emptiness (adhyātma-śūnyatā) is also pure; because inner emptiness is pure, the all-knowing wisdom is also pure. Why is that? Because if the nine successive meditative absorptions are pure, inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

二、無二分、無別、無斷故。九次第定清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若九次第定清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故真如清凈，真如清凈故一切智智清凈。何以故？若九次第定清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若九次第定清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若九次第定清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若九次第定清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本 二、因為沒有二分、沒有差別、沒有斷絕的緣故。由於九次第定（九種禪定次第）的清凈，所以外空（內六處之外的空）、內外空（內六處和外六處皆空）、空空（對空的執著也空）、大空（無限的空）、勝義空（最究竟的空）、有為空（因緣和合的空）、無為空（不生不滅的空）、畢竟空（徹底的空）、無際空（沒有邊際的空）、散空（離散的空）、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）、不可得空（不可獲得的空）、無性空（沒有自性的空）、自性空（自性的空）、無性自性空（沒有自性的自性的空）都是清凈的。由於外空乃至無性自性空清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果九次第定清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷絕的緣故。 『善現（須菩提）！由於九次第定清凈，所以真如（事物的真實本性）清凈；由於真如清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷絕的緣故。由於九次第定清凈，所以法界（一切法的總稱）、法性（法的本性）、不虛妄性（真實不虛的性質）、不變異性（不變的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法的規律）、法住（法的存在）、實際（真實的境地）、虛空界（虛空的境界）、不思議界（不可思議的境界）清凈；由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷絕的緣故。 『善現！由於九次第定清凈，所以苦聖諦（四聖諦之一，指人生的痛苦）清凈；由於苦聖諦清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷絕的緣故。由於九次第定清凈，所以集聖諦（四聖諦之一，指痛苦的根源）、滅聖諦（四聖諦之一，指痛苦的止息）、道聖諦（四聖諦之一，指滅苦的方法）清凈；由於集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二分、沒有差別、沒有斷絕的緣故。

【English Translation】 English version Secondly, because there is no duality, no difference, and no discontinuity. Because the nine successive meditative absorptions (nine stages of meditative concentration) are pure, therefore the emptiness of the external (emptiness of the six external sense bases), the emptiness of the internal and external (emptiness of both internal and external sense bases), the emptiness of emptiness (emptiness of the attachment to emptiness), the great emptiness (limitless emptiness), the ultimate emptiness (the most profound emptiness), the conditioned emptiness (emptiness of things arising from conditions), the unconditioned emptiness (emptiness of things that do not arise or cease), the ultimate emptiness (thorough emptiness), the boundless emptiness (emptiness without boundaries), the scattered emptiness (emptiness of dispersion), the emptiness of non-alteration (emptiness of non-change), the emptiness of intrinsic nature (emptiness of the inherent nature of things), the emptiness of self-characteristics (emptiness of the individual characteristics of things), the emptiness of common characteristics (emptiness of the shared characteristics of things), the emptiness of all dharmas (emptiness of all phenomena), the emptiness of the unobtainable (emptiness of the unattainable), the emptiness of no-nature (emptiness of having no inherent nature), the emptiness of self-nature (emptiness of self-nature), and the emptiness of no-nature of self-nature (emptiness of the non-nature of self-nature) are all pure. Because the emptiness of the external up to the emptiness of no-nature of self-nature is pure, therefore the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the nine successive meditative absorptions are pure, if the emptiness of the external up to the emptiness of no-nature of self-nature is pure, and if the all-knowing wisdom is pure, there is no duality, no difference, and no discontinuity between them. 'Subhuti! Because the nine successive meditative absorptions are pure, therefore Suchness (the true nature of things) is pure; because Suchness is pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive meditative absorptions are pure, if Suchness is pure, and if the all-knowing wisdom is pure, there is no duality, no difference, and no discontinuity between them. Because the nine successive meditative absorptions are pure, therefore the Dharma Realm (totality of all phenomena), the Dharma Nature (the inherent nature of phenomena), the non-deceptive nature (the nature of being true and not false), the non-altering nature (the nature of being unchanging), the nature of equality (the nature of being equal), the nature of being free from arising (the nature of being free from origination), the Dharma established (the law of Dharma), the Dharma abiding (the existence of Dharma), the actual limit (the true state), the space realm (the realm of space), and the inconceivable realm (the realm beyond comprehension) are pure; because the Dharma Realm up to the inconceivable realm are pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive meditative absorptions are pure, if the Dharma Realm up to the inconceivable realm are pure, and if the all-knowing wisdom is pure, there is no duality, no difference, and no discontinuity between them. 'Subhuti! Because the nine successive meditative absorptions are pure, therefore the Noble Truth of Suffering (one of the Four Noble Truths, referring to the suffering of life) is pure; because the Noble Truth of Suffering is pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive meditative absorptions are pure, if the Noble Truth of Suffering is pure, and if the all-knowing wisdom is pure, there is no duality, no difference, and no discontinuity between them. Because the nine successive meditative absorptions are pure, therefore 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) are pure; because 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 are pure, therefore the all-knowing wisdom is pure. Why is that? If the nine successive meditative absorptions are pure, if 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 are pure, and if the all-knowing wisdom is pure, there is no duality, no difference, and no discontinuity between them.

---

別、無斷故。

「善現！九次第定清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若九次第定清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若九次第定清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若九次第定清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故八勝處、十遍處清凈，八勝處、十遍處清凈故一切智智清凈。何以故？若九次第定清凈，若八勝處、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若九次第定清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若九次第定清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為九次第定(navānupūrva-vihāra-samāpatti)清凈，所以四靜慮(catvāri dhyānāni)清凈；因為四靜慮清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？因為九次第定清凈、四靜慮清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。因為九次第定清凈，所以四無量(catvāri apramāṇāni)、四無色定(catasra ārūpya-samāpattayaḥ)清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、四無量、四無色定清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。 『善現！因為九次第定清凈，所以八解脫(aṣṭau vimokṣāḥ)清凈；因為八解脫清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、八解脫清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。因為九次第定清凈，所以八勝處(aṣṭāv abhibhāyatanāni)、十遍處(daśa kṛtsnāyatanāni)清凈；因為八勝處、十遍處清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、八勝處、十遍處清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。 『善現！因為九次第定清凈，所以四念住(catvāri smṛtyupasthānāni)清凈；因為四念住清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、四念住清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。因為九次第定清凈，所以四正斷(catvāri samyakprahāṇāni)、四神足(catvāra ṛddhipādāḥ)、五根(pañcendriyāṇi)、五力(pañca balāni)、七等覺支(sapta bodhyaṅgāni)、八聖道支(aṣṭāṅgamārga)清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、四正斷乃至八聖道支清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷絕。 『善現！九

【English Translation】 English version 'Subhuti! Because the nine successive abidings (navānupūrva-vihāra-samāpatti) are pure, therefore the four meditations (catvāri dhyānāni) are pure; because the four meditations are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because if the nine successive abidings are pure, the four meditations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the nine successive abidings are pure, therefore the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpya-samāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti! Because the nine successive abidings are pure, therefore the eight liberations (aṣṭau vimokṣāḥ) are pure; because the eight liberations are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the nine successive abidings are pure, therefore the eight mastery spheres (aṣṭāv abhibhāyatanāni) and the ten all-encompassing spheres (daśa kṛtsnāyatanāni) are pure; because the eight mastery spheres and the ten all-encompassing spheres are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, the eight mastery spheres and the ten all-encompassing spheres are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti! Because the nine successive abidings are pure, therefore the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the nine successive abidings are pure, therefore the four right exertions (catvāri samyakprahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārga) are pure; because the four right exertions up to the eightfold noble path are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, the four right exertions up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti! The nine

---

次第定清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若九次第定清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若九次第定清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若九次第定清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若九次第定清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若九次第定清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若九次第定清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於九次第定（navānupūrva-vihāra-samāpatti，九種次第的禪定）的清凈，所以空解脫門（śūnyatā-vimokṣa-mukha，通往空性的解脫之門）清凈；由於空解脫門清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？因為九次第定清凈、空解脫門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於九次第定清凈，所以無相解脫門（animitta-vimokṣa-mukha，通往無相的解脫之門）和無愿解脫門（apraṇihita-vimokṣa-mukha，通往無愿的解脫之門）清凈；由於無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、無相解脫門和無愿解脫門清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於九次第定清凈，所以菩薩十地（bodhisattva-bhūmi，菩薩修行的十個階段）清凈；由於菩薩十地清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、菩薩十地清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於九次第定清凈，所以五眼（pañca-cakṣu，肉眼、天眼、慧眼、法眼、佛眼）清凈；由於五眼清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、五眼清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於九次第定清凈，所以六神通（ṣaḍ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；由於六神通清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、六神通清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！由於九次第定清凈，所以佛十力（daśa-tathāgata-balāni，佛的十種力量）清凈；由於佛十力清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、佛十力清凈、一切智智清凈，這三者之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。由於九次第定清凈，所以四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、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）清凈；由於四無所畏乃至十八佛不共法清凈，所以一切智智清凈。

【English Translation】 English version: 'Subhuti, because the nine successive abidings (navānupūrva-vihāra-samāpatti) are pure, therefore the emptiness liberation door (śūnyatā-vimokṣa-mukha) is pure; because the emptiness liberation door is pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because if the nine successive abidings are pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nine successive abidings are pure, therefore the signless liberation door (animitta-vimokṣa-mukha) and the wishless liberation door (apraṇihita-vimokṣa-mukha) are pure; because the signless and wishless liberation doors are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. 'Subhuti, because the nine successive abidings are pure, therefore the ten bodhisattva grounds (bodhisattva-bhūmi) are pure; because the ten bodhisattva grounds are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. 'Subhuti, because the nine successive abidings are pure, therefore the five eyes (pañca-cakṣu) are pure; because the five eyes are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nine successive abidings are pure, therefore the six superknowledges (ṣaḍ-abhijñā) are pure; because the six superknowledges are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. 'Subhuti, because the nine successive abidings are pure, therefore the ten powers of a Buddha (daśa-tathāgata-balāni) are pure; because the ten powers of a Buddha are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the nine successive abidings are pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation. Because the nine successive abidings are pure, therefore 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 āveṇikā buddha-dharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, therefore the all-knowing wisdom is pure.

---

清凈。何以故？若九次第定清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若九次第定清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若九次第定清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若九次第定清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若九次第定清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若九次第定清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若九次第定清凈，若一切三摩地門清凈，若一切智

【現代漢語翻譯】 現代漢語譯本：清凈。為什麼呢？如果九次第定（指從初禪到滅盡定的九種禪定次第）清凈，如果四無所畏（佛陀的四種無畏的自信）乃至十八佛不共法（佛陀獨有的十八種功德）清凈，如果一切智智（佛陀的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為九次第定清凈，所以無忘失法（不忘失正念的修行方法）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以恒住舍性（保持平等心）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為九次第定清凈，所以一切智（佛陀的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物真相的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為九次第定清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為九次第定清凈，所以一切三摩地門（進入禪定的法門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果九次第定清凈，如果一切三摩地門清凈，如果一切智

【English Translation】 English version: Pure. Why is that? If the nine successive concentrations (the nine stages of meditative absorption from the first dhyana to the cessation of feeling and perception) are pure, if the four fearlessnesses (the Buddha's four kinds of fearlessness) up to the eighteen unique qualities of a Buddha (the eighteen unique virtues of a Buddha) are pure, if the all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no separation among them. 'Subhuti (another name for Sudhana)! Because the nine successive concentrations are pure, the non-forgetting dharma (the practice of not forgetting mindfulness) is pure; because the non-forgetting dharma is pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if the non-forgetting dharma is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the nine successive concentrations are pure, the constant abiding in equanimity (maintaining an equal mind) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. 'Subhuti! Because the nine successive concentrations are pure, the all-knowing wisdom (Buddha's wisdom) is pure; because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the nine successive concentrations are pure, the wisdom of the path (wisdom of understanding the path of practice) and the wisdom of all aspects (wisdom of understanding the truth of all things) are pure; because the wisdom of the path and the wisdom of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. 'Subhuti! Because the nine successive concentrations are pure, all the dharani gates (wisdom that holds all dharmas) are pure; because all the dharani gates are pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if all the dharani gates are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the nine successive concentrations are pure, all the samadhi gates (methods of entering meditative absorption) are pure; because all the samadhi gates are pure, the all-knowing wisdom is pure. Why is that? If the nine successive concentrations are pure, if all the samadhi gates are pure, if all the all-knowing wisdom

---

智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若九次第定清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。九次第定清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若九次第定清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若九次第定清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若九次第定清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！九次第定清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若九次第定清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！十遍處清凈故色清凈，色清凈故一切智智清凈。何以故？若十遍處清凈，若色清凈，若一切智智清凈，無二、無二

【現代漢語翻譯】 現代漢語譯本 智慧的清凈，是因為它與二元對立、二元分割、差別、斷滅無關。 『善現！因為九次第定（九種禪定次第）清凈，所以預流果（須陀洹果）清凈；因為預流果清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？因為九次第定清凈、預流果清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。因為九次第定清凈，所以一來果（斯陀含果）、不還果（阿那含果）、阿羅漢果清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、一來果、不還果、阿羅漢果清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。 『善現！因為九次第定清凈，所以獨覺菩提（辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、獨覺菩提清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。 『善現！因為九次第定清凈，所以一切菩薩摩訶薩（大菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、一切菩薩摩訶薩的修行清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。 『善現！因為九次第定清凈，所以諸佛無上正等菩提（佛陀的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為九次第定清凈、諸佛無上正等菩提清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。 『再者，善現！因為十遍處（十種禪定境界）清凈，所以色（物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為十遍處清凈、色清凈、一切智智清凈，它們之間沒有二元對立、沒有二元分割、沒有差別、沒有斷滅。

【English Translation】 English version Wisdom is pure because it is without duality, without division, without difference, and without cessation. 『Subhuti, because the nine successive concentrations (nine stages of meditative absorption) are pure, the fruit of a Stream-enterer (Sotapanna) is pure; because the fruit of a Stream-enterer is pure, the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? Because the purity of the nine successive concentrations, the purity of the fruit of a Stream-enterer, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation. Because the nine successive concentrations are pure, the fruits of a Once-returner (Sakadagami), a Non-returner (Anagami), and an Arhat are pure; because the fruits of a Once-returner, a Non-returner, and an Arhat are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive concentrations, the purity of the fruits of a Once-returner, a Non-returner, and an Arhat, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.』 『Subhuti, because the nine successive concentrations are pure, the enlightenment of a Pratyekabuddha (a solitary enlightened one) is pure; because the enlightenment of a Pratyekabuddha is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive concentrations, the purity of the enlightenment of a Pratyekabuddha, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.』 『Subhuti, because the nine successive concentrations are pure, the practices of all Bodhisattva-Mahasattvas (great Bodhisattvas) are pure; because the practices of all Bodhisattva-Mahasattvas are pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive concentrations, the purity of the practices of all Bodhisattva-Mahasattvas, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.』 『Subhuti, because the nine successive concentrations are pure, the unsurpassed perfect enlightenment of all Buddhas (Buddha's supreme enlightenment) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the nine successive concentrations, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.』 『Furthermore, Subhuti, because the ten all-pervading spheres (ten meditative states) are pure, form (material phenomena) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? Because the purity of the ten all-pervading spheres, the purity of form, and the purity of all-knowing wisdom are without duality, without division, without difference, and without cessation.』

---

分、無別、無斷故。十遍處清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若十遍處清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若十遍處清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若十遍處清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故色處清凈，色處清凈故一切智智清凈。何以故？若十遍處清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若十遍處清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若十遍處清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼

【現代漢語翻譯】 現代漢語譯本： 『善現！因為十遍處（指地、水、火、風、空、識等十種禪定境界）清凈，所以受（感受）、想（表象）、行（意志）、識（識別）也清凈；因為受、想、行、識清凈，所以一切智智（佛陀的智慧）也清凈。為什麼呢？因為十遍處清凈，與受、想、行、識清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為十遍處清凈，所以眼處（視覺器官）也清凈；因為眼處清凈，所以一切智智也清凈。為什麼呢？因為十遍處清凈，與眼處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、意識器官）也清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智也清凈。為什麼呢？因為十遍處清凈，與耳、鼻、舌、身、意處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為十遍處清凈，所以色處（視覺對像）也清凈；因為色處清凈，所以一切智智也清凈。為什麼呢？因為十遍處清凈，與色處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、意識對像）也清凈；因為聲、香、味、觸、法處清凈，所以一切智智也清凈。為什麼呢？因為十遍處清凈，與聲、香、味、觸、法處清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為十遍處清凈，所以眼界（視覺範圍）也清凈；因為眼界清凈，所以一切智智也清凈。為什麼呢？因為十遍處清凈，與眼界清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以眼識界（視覺意識範圍）以及眼觸（視覺接觸）、眼觸為緣所生諸受（由視覺接觸產生的各種感受）也清凈，乃至眼……』

【English Translation】 English version: 'Subhuti, because the ten kasinas (ten meditative states of earth, water, fire, wind, blue, yellow, red, white, space, and consciousness) are pure, therefore, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure; because feeling, perception, mental formations, and consciousness are pure, therefore, all-knowing wisdom (sarvajñata) is also pure. Why is that? Because if the ten kasinas are pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the ten kasinas are pure, therefore, the eye-base (visual organ) is also pure; because the eye-base is pure, therefore, all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the eye-base is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, therefore, the ear, nose, tongue, body, and mind-bases (auditory, olfactory, gustatory, tactile, and mental organs) are also pure; because the ear, nose, tongue, body, and mind-bases are pure, therefore, all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the ear, nose, tongue, body, and mind-bases are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the ten kasinas are pure, therefore, the form-base (visual object) is also pure; because the form-base is pure, therefore, all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the form-base is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, therefore, the sound, smell, taste, touch, and dharma-bases (auditory, olfactory, gustatory, tactile, and mental objects) are also pure; because the sound, smell, taste, touch, and dharma-bases are pure, therefore, all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the sound, smell, taste, touch, and dharma-bases are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the ten kasinas are pure, therefore, the eye-element (visual sphere) is also pure; because the eye-element is pure, therefore, all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the eye-element is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, therefore, the eye-consciousness element (visual consciousness sphere), as well as eye-contact (visual contact), and the various feelings arising from eye-contact are also pure, and so on, up to the eye...'

---

觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若十遍處清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若十遍處清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若十遍處清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為觸（sparśa）為緣所生的各種感受清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果十遍處（daśa kṛtsnāyatana）清凈，如果乃至眼觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為十遍處清凈，所以耳界（śrotrendriya）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為十遍處清凈，所以聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu）以及耳觸（śrotra-sparśa）、耳觸為緣所生的各種感受清凈；因為聲界乃至耳觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果聲界乃至耳觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為十遍處清凈，所以鼻界（ghrāṇendriya）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為十遍處清凈，所以香界（gandha-dhātu）、鼻識界（ghrāṇa-vijñāna-dhātu）以及鼻觸（ghrāṇa-sparśa）、鼻觸為緣所生的各種感受清凈；因為香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！因為十遍處清凈，所以舌界（jihvendriya）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。因為十遍處清凈，所以味界（rasa-dhātu）、舌識界（jihvā-vijñāna-dhātu）以及舌觸（jihvā-sparśa）、舌觸為緣所生的各種感受清凈；因為味

【English Translation】 English version: 'Subhuti! Because the various feelings arising from contact (sparśa) as a condition are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the ten all-encompassing bases (daśa kṛtsnāyatana) are pure, if even the various feelings arising from eye contact as a condition are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten all-encompassing bases are pure, therefore the ear faculty (śrotrendriya) is pure; because the ear faculty is pure, therefore the all-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the ear faculty is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, therefore the sound element (śabda-dhātu), the ear consciousness element (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), and the various feelings arising from ear contact as a condition are pure; because the sound element up to the various feelings arising from ear contact as a condition are pure, therefore the all-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the sound element up to the various feelings arising from ear contact as a condition are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten all-encompassing bases are pure, therefore the nose faculty (ghrāṇendriya) is pure; because the nose faculty is pure, therefore the all-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the nose faculty is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, therefore the smell element (gandha-dhātu), the nose consciousness element (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and the various feelings arising from nose contact as a condition are pure; because the smell element up to the various feelings arising from nose contact as a condition are pure, therefore the all-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the smell element up to the various feelings arising from nose contact as a condition are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten all-encompassing bases are pure, therefore the tongue faculty (jihvendriya) is pure; because the tongue faculty is pure, therefore the all-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the tongue faculty is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, therefore the taste element (rasa-dhātu), the tongue consciousness element (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), and the various feelings arising from tongue contact as a condition are pure; because the taste

---

界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故身界清凈，身界清凈故一切智智清凈。何以故？若十遍處清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故意界清凈，意界清凈故一切智智清凈。何以故？若十遍處清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若十遍處清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故地界清凈，地界清凈故一切智智清凈。何以故？若十遍處清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故水、火、風、空、識界清凈，水、火、風

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti)！因為十遍處(ten kasinas)清凈，所以味界(taste element)乃至舌觸為緣所生諸受(feelings arising from tongue contact)清凈，因為味界乃至舌觸為緣所生諸受清凈，所以一切智智(sarvajnata)清凈。為什麼呢？如果十遍處清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為十遍處清凈，所以身界(body element)清凈，因為身界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為十遍處清凈，所以觸界(touch element)、身識界(body consciousness element)以及身觸(body contact)、身觸為緣所生諸受清凈，因為觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為十遍處清凈，所以意界(mind element)清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為十遍處清凈，所以法界(dharma element)、意識界(mind consciousness element)以及意觸(mind contact)、意觸為緣所生諸受清凈，因為法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為十遍處清凈，所以地界(earth element)清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為十遍處清凈，所以水界(water element)、火界(fire element)、風界(wind element)、空界(space element)、識界(consciousness element)清凈，水、火、風

【English Translation】 English version: 'Subhuti! Because the ten kasinas are pure, the taste element and the feelings arising from tongue contact are pure; because the taste element and the feelings arising from tongue contact are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the taste element and the feelings arising from tongue contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten kasinas are pure, the body element is pure; because the body element is pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the body element is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the touch element, the body consciousness element, and body contact, and the feelings arising from body contact are pure; because the touch element and the feelings arising from body contact are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the touch element and the feelings arising from body contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten kasinas are pure, the mind element is pure; because the mind element is pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the mind element is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the dharma element, the mind consciousness element, and mind contact, and the feelings arising from mind contact are pure; because the dharma element and the feelings arising from mind contact are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the dharma element and the feelings arising from mind contact are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten kasinas are pure, the earth element is pure; because the earth element is pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the earth element is pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the water element, the fire element, the wind element, the space element, and the consciousness element are pure, water, fire, wind

---

、空、識界清凈故一切智智清凈。何以故？若十遍處清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故無明清凈，無明清凈故一切智智清凈。何以故？若十遍處清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若十遍處清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若十遍處清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若十遍處清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故內空清凈，內空清凈故一切智智清凈。何以故？若十遍處清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故外空、內外空、空空、大

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)！』由於空界(ākāśadhātu，空間元素)和識界(vijñānadhātu，意識元素)的清凈，一切智智(sarvākārajñatā，對一切事物和現象的智慧)也清凈。為什麼呢？因為十遍處(daśa kṛtsnāyatana，十種禪定境界)清凈，水界(āpodhātu，水元素)、火界(tejodhātu，火元素)、風界(vāyodhātu，風元素)、空界、識界清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！』由於十遍處清凈，無明(avidyā，無知)也清凈；由於無明清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，無明清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於十遍處清凈，行(saṃskāra，意志)、識(vijñāna，意識)、名色(nāmarūpa，精神和物質)、六處(ṣaḍāyatana，六種感官)、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、哀嘆、痛苦、憂愁和絕望)也清凈；由於行乃至老死愁嘆苦憂惱清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，行乃至老死愁嘆苦憂惱清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！』由於十遍處清凈，佈施波羅蜜多(dānapāramitā，佈施的完美)也清凈；由於佈施波羅蜜多清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，佈施波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於十遍處清凈，凈戒波羅蜜多(śīlapāramitā，戒律的完美)、安忍波羅蜜多(kṣāntipāramitā，忍耐的完美)、精進波羅蜜多(vīryapāramitā，精進的完美)、靜慮波羅蜜多(dhyānapāramitā，禪定的完美)、般若波羅蜜多(prajñāpāramitā，智慧的完美)也清凈；由於凈戒乃至般若波羅蜜多清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，凈戒乃至般若波羅蜜多清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。 『善現！』由於十遍處清凈，內空(adhyātmaśūnyatā，內在的空性)也清凈；由於內空清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，內空清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。由於十遍處清凈，外空(bahirdhāśūnyatā，外在的空性)、內外空(adhyātmabahirdhāśūnyatā，內外空性)、空空(śūnyatāśūnyatā，空性的空性)、大空(mahāśūnyatā，大的空性)

【English Translation】 English version 'Subhuti! Because the space element (ākāśadhātu) and the consciousness element (vijñānadhātu) are pure, the all-knowing wisdom (sarvākārajñatā) is also pure. Why is that? Because if the ten all-encompassing bases (daśa kṛtsnāyatana) are pure, the water element (āpodhātu), fire element (tejodhātu), wind element (vāyodhātu), space element, consciousness element are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten all-encompassing bases are pure, ignorance (avidyā) is also pure; because ignorance is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten all-encompassing bases are pure, ignorance is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are also pure; because volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is also pure. Why is that? Because if the ten all-encompassing bases are pure, volitional formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten all-encompassing bases are pure, the perfection of giving (dānapāramitā) is also pure; because the perfection of giving is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten all-encompassing bases are pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, the perfection of morality (śīlapāramitā), the perfection of patience (kṣāntipāramitā), the perfection of vigor (vīryapāramitā), the perfection of meditation (dhyānapāramitā), and the perfection of wisdom (prajñāpāramitā) are also pure; because the perfection of morality up to the perfection of wisdom are pure, the all-knowing wisdom is also pure. Why is that? Because if the ten all-encompassing bases are pure, the perfection of morality up to the perfection of wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the ten all-encompassing bases are pure, inner emptiness (adhyātmaśūnyatā) is also pure; because inner emptiness is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten all-encompassing bases are pure, inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, outer emptiness (bahirdhāśūnyatā), inner and outer emptiness (adhyātmabahirdhāśūnyatā), emptiness of emptiness (śūnyatāśūnyatā), great emptiness (mahāśūnyatā)

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若十遍處清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故真如清凈，真如清凈故一切智智清凈。何以故？若十遍處清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若十遍處清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若十遍處清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若十遍處清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十七 大正藏第 06 冊 No.

【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』（avikāra-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）清凈，由於外空乃至無性自性空清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果十遍處（daśa kṛtsnāyatana）清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現』（Subhūti）！由於十遍處清凈，所以真如（tathatā）清凈，由於真如清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。由於十遍處清凈，所以法界（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（dharmatā-niyāmatā）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）清凈，由於法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現』！由於十遍處清凈，所以苦聖諦（duḥkha-satya）清凈，由於苦聖諦清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。由於十遍處清凈，所以集聖諦（samudaya-satya）、滅聖諦（nirodha-satya）、道聖諦（mārga-satya）清凈，由於集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。

【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' (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' (anupalabdhi-śūnyatā), 'Non-existence Emptiness' (abhāva-śūnyatā), 'Self-nature Emptiness' (svabhāva-śūnyatā), 'Non-existence of Self-nature Emptiness' (abhāva-svabhāva-śūnyatā) are pure. Because the outer emptiness up to the non-existence of self-nature emptiness is pure, therefore the All-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the ten all-encompassing bases (daśa kṛtsnāyatana) are pure, if the outer emptiness up to the non-existence of self-nature emptiness is pure, if the All-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti'! Because the ten all-encompassing bases are pure, therefore Suchness (tathatā) is pure, and because Suchness is pure, therefore the All-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if Suchness is pure, if the All-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, therefore the Dharma Realm (dharmadhātu), the Nature of Dharma (dharmatā), Non-falsity (avitathatā), Non-alteration (ananyathātā), Equality (samatā), Separation from Birth (viviktatā), Dharma-established (dharmasthiti), Dharma-abiding (dharmatā-niyāmatā), Reality Limit (bhūta-koṭi), Space Realm (ākāśadhātu), and Inconceivable Realm (acintyadhātu) are pure. Because the Dharma Realm up to the Inconceivable Realm is pure, therefore the All-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the Dharma Realm up to the Inconceivable Realm is pure, if the All-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti'! Because the ten all-encompassing bases are pure, therefore the Noble Truth of Suffering (duḥkha-satya) is pure, and because the Noble Truth of Suffering is pure, therefore the All-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the Noble Truth of Suffering is pure, if the All-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten all-encompassing bases are pure, therefore the Noble Truth of Origin (samudaya-satya), the Noble Truth of Cessation (nirodha-satya), and the Noble Truth of the Path (mārga-satya) are pure. Because the Noble Truth of Origin, Cessation, and Path are pure, therefore the All-knowing wisdom is pure. Why is that? If the ten all-encompassing bases are pure, if the Noble Truth of Origin, Cessation, and Path are pure, if the All-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十八

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十七

「善現！十遍處清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若十遍處清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若十遍處清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若十遍處清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故八勝處、九次第定清凈，八勝處、九次第定清凈故一切智智清凈。何以故？若十遍處清凈，若八勝處、九次第定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若十遍處清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！十遍處(ten kasinas)清凈的緣故，四靜慮(four dhyanas)清凈；四靜慮清凈的緣故，一切智智(sarvajnata)清凈。為什麼呢？如果十遍處清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。十遍處清凈的緣故，四無量(four immeasurables)、四無色定(four formless attainments)清凈；四無量、四無色定清凈的緣故，一切智智清凈。為什麼呢？如果十遍處清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！十遍處清凈的緣故，八解脫(eight liberations)清凈；八解脫清凈的緣故，一切智智清凈。為什麼呢？如果十遍處清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。十遍處清凈的緣故，八勝處(eight mastery)、九次第定(nine successive abidings)清凈；八勝處、九次第定清凈的緣故，一切智智清凈。為什麼呢？如果十遍處清凈，如果八勝處、九次第定清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！十遍處清凈的緣故，四念住(four foundations of mindfulness)清凈；四念住清凈的緣故，一切智智清凈。為什麼呢？如果十遍處清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。十遍處清凈的緣故，四正斷(four right exertions)、四神足(four bases of magical power)、五根(five roots)、五力(five powers)、七等覺支(seven factors of enlightenment)、八聖道支(eightfold noble path)清凈；四正斷乃至八聖道支清凈的緣故，一切智

【English Translation】 English version 『Subhuti, because the ten kasinas (ten objects of concentration) are pure, the four dhyanas (four meditative absorptions) are pure; because the four dhyanas are pure, the sarvajnata (all-knowing wisdom) is pure. Why is that? If the ten kasinas are pure, if the four dhyanas are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the four immeasurables (four boundless states) and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the four immeasurables and the four formless attainments are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the ten kasinas are pure, the eight liberations are pure; because the eight liberations are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the eight liberations are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the eight masteries and the nine successive abidings are pure; because the eight masteries and the nine successive abidings are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the eight masteries and the nine successive abidings are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the ten kasinas are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the sarvajnata is pure. Why is that? If the ten kasinas are pure, if the four foundations of mindfulness are pure, if the sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the four right exertions, the four bases of magical power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right exertions up to the eightfold noble path are pure, the sarvajnata

---

智清凈。何以故？若十遍處清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若十遍處清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若十遍處清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若十遍處清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若十遍處清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若十遍處清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若十遍處清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故四無所畏

【現代漢語翻譯】 現代漢語譯本 智慧是清凈的。為什麼呢？因為如果十遍處（指修習禪定時觀想的十種境界）是清凈的，如果四正斷（指斷除惡行、修習善行的四種方法）乃至八聖道支（指達到解脫的八種正確方法）是清凈的，如果一切智智（指佛陀所證得的智慧）是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為十遍處清凈，所以空解脫門（指通過領悟空性而獲得的解脫）清凈，因為空解脫門清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以無相、無愿解脫門（指不執著于任何現象和願望的解脫）清凈，因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為十遍處清凈，所以菩薩十地（指菩薩修行過程中的十個階段）清凈，因為菩薩十地清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為十遍處清凈，所以五眼（指肉眼、天眼、慧眼、法眼、佛眼）清凈，因為五眼清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以六神通（指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為六神通清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為十遍處清凈，所以佛十力（指佛陀的十種力量）清凈，因為佛十力清凈，所以一切智智清凈。為什麼呢？如果十遍處清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為十遍處清凈，所以四無所畏（指佛陀的四種無畏懼的品質）清凈

【English Translation】 English version Wisdom is pure. Why is that? Because if the ten kasinas (ten objects of meditation) are pure, if the four right exertions (four efforts to abandon evil and cultivate good) up to the eightfold noble path (eight aspects of the path to liberation) are pure, if the all-knowing wisdom (the wisdom attained by the Buddha) is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti (another name for Sudhana)! Because the ten kasinas are pure, the emptiness liberation door (liberation through understanding emptiness) is pure, and because the emptiness liberation door is pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the emptiness liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the signless and wishless liberation doors (liberation without attachment to phenomena or desires) are pure, and because the signless and wishless liberation doors are pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the signless and wishless liberation doors are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten kasinas are pure, the ten bodhisattva grounds (ten stages of a bodhisattva's practice) are pure, and because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten kasinas are pure, the five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye) are pure, and because the five eyes are pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the six superknowledges (divine eye, divine ear, mind-reading, recollection of past lives, magical powers, and the extinction of outflows) are pure, and because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the six superknowledges are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the ten kasinas are pure, the ten powers of the Buddha (ten powers of a Buddha) are pure, and because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? If the ten kasinas are pure, if the ten powers of the Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the four fearlessnesses (four qualities of fearlessness of a Buddha) are pure.

---

、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若十遍處清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若十遍處清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若十遍處清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若十遍處清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若十遍處清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若十遍處清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故一切三摩地門清凈，一切三摩地門清凈

【現代漢語翻譯】 現代漢語譯本：『善現！由於十遍處（指地、水、火、風、青、黃、赤、白、空、識十種禪定境界）清凈，四無礙解（指法、義、辭、辯四種無礙的智慧）、大慈（給予眾生快樂的願望）、大悲（拔除眾生痛苦的願望）、大喜（對眾生離苦得樂感到歡喜）、大舍（平等對待一切眾生，不執著于愛憎）以及十八佛不共法（佛獨有的十八種功德）也清凈；由於四無所畏（佛的四種無所畏懼的智慧）乃至十八佛不共法清凈，一切智智（佛的智慧）也清凈。為什麼呢？因為十遍處清凈，與四無所畏乃至十八佛不共法清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！由於十遍處清凈，無忘失法（不忘失一切法）也清凈；由於無忘失法清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，與無忘失法清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於十遍處清凈，恒住舍性（保持平等捨棄的本性）也清凈；由於恒住舍性清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，與恒住舍性清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！由於十遍處清凈，一切智（聲聞、緣覺的智慧）也清凈；由於一切智清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，與一切智清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於十遍處清凈，道相智（瞭解修行道的智慧）、一切相智（瞭解一切法的智慧）也清凈；由於道相智、一切相智清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，與道相智、一切相智清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！由於十遍處清凈，一切陀羅尼門（總持一切法的法門）也清凈；由於一切陀羅尼門清凈，一切智智也清凈。為什麼呢？因為十遍處清凈，與一切陀羅尼門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。由於十遍處清凈，一切三摩地門（進入禪定的法門）也清凈；由於一切三摩地門清凈

【English Translation】 English version: 『Subhuti, because the ten kasinas (ten meditation devices: earth, water, fire, wind, blue, yellow, red, white, space, and consciousness) are pure, the four unobstructed knowledges (knowledge of the Dharma, meaning, language, and eloquence), great loving-kindness (the wish to give happiness to all beings), great compassion (the wish to remove suffering from all beings), great joy (joy at the happiness of others), great equanimity (treating all beings equally without attachment or aversion), and the eighteen unique qualities of a Buddha are also pure; because the four fearlessnesses (the Buddha's four kinds of fearless wisdom) up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom (Buddha's wisdom) is also pure. Why is that? Because if the ten kasinas are pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the ten kasinas are pure, the non-forgetfulness of the Dharma (not forgetting any Dharma) is also pure; because the non-forgetfulness of the Dharma is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the non-forgetfulness of the Dharma is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the constant abiding in equanimity (maintaining the nature of equal abandonment) is also pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the constant abiding in equanimity is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the ten kasinas are pure, the all-knowing wisdom (wisdom of Sravakas and Pratyekabuddhas) is also pure; because the all-knowing wisdom is pure, the all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the all-knowing wisdom is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, the knowledge of the path (wisdom of understanding the path of practice) and the knowledge of all aspects (wisdom of understanding all dharmas) are also pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if the knowledge of the path and the knowledge of all aspects are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the ten kasinas are pure, all dharani gates (gateways to uphold all dharmas) are also pure; because all dharani gates are pure, the all-knowing wisdom is also pure. Why is that? Because if the ten kasinas are pure, if all dharani gates are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the ten kasinas are pure, all samadhi gates (gateways to enter samadhi) are also pure; because all samadhi gates are pure

---

故一切智智清凈。何以故？若十遍處清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若十遍處清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。十遍處清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若十遍處清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若十遍處清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若十遍處清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！十遍處清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若十遍處清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！四念住清凈故色清凈，色清凈故一切智智清凈。何以故？若四

【現代漢語翻譯】 現代漢語譯本： 因此，一切智智（sarvajnatajnana，指佛陀的智慧）是清凈的。為什麼呢？因為如果十遍處（dasakrtsnayatana，指十種禪定境界）是清凈的，如果一切三摩地門（sarvasamadhimukha，指所有禪定的方法）是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現（Subhuti，佛陀的弟子）！因為十遍處清凈，所以預流果（srotaapatti-phala，指初果）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為如果十遍處清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為十遍處清凈，所以一來果（sakrdagami-phala，指二果）、不還果（anagami-phala，指三果）、阿羅漢果（arhat-phala，指四果）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為如果十遍處清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為十遍處清凈，所以獨覺菩提（pratyekabuddha-bodhi，指辟支佛的覺悟）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為如果十遍處清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為十遍處清凈，所以一切菩薩摩訶薩行（sarvabodhisattvamahāsattvacarya，指菩薩的修行）清凈；因為一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為如果十遍處清凈，如果一切菩薩摩訶薩行清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為十遍處清凈，所以諸佛無上正等菩提（anuttarasamyaksambodhi，指佛陀的最高覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為如果十遍處清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『再者，善現！因為四念住（catuhsmrtyupasthana，指四種觀禪）清凈，所以色（rupa，指物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為如果四念住清凈，

【English Translation】 English version: Therefore, the purity of all-knowing wisdom (sarvajnatajnana) is established. Why is this so? Because if the ten all-encompassing bases (dasakrtsnayatana) are pure, if all the entrances to samadhi (sarvasamadhimukha) are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti! Because the ten all-encompassing bases are pure, the fruit of stream-entry (srotaapatti-phala) is pure; because the fruit of stream-entry is pure, all-knowing wisdom is pure. Why is this so? Because if the ten all-encompassing bases are pure, if the fruit of stream-entry is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them. Because the ten all-encompassing bases are pure, the fruits of once-returner (sakrdagami-phala), non-returner (anagami-phala), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, all-knowing wisdom is pure. Why is this so? Because if the ten all-encompassing bases are pure, if the fruits of once-returner, non-returner, and arhat are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti! Because the ten all-encompassing bases are pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, all-knowing wisdom is pure. Why is this so? Because if the ten all-encompassing bases are pure, if the enlightenment of a solitary buddha is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti! Because the ten all-encompassing bases are pure, the practices of all bodhisattva-mahasattvas (sarvabodhisattvamahāsattvacarya) are pure; because the practices of all bodhisattva-mahasattvas are pure, all-knowing wisdom is pure. Why is this so? Because if the ten all-encompassing bases are pure, if the practices of all bodhisattva-mahasattvas are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Subhuti! Because the ten all-encompassing bases are pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarasamyaksambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom is pure. Why is this so? Because if the ten all-encompassing bases are pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation among them.

'Furthermore, Subhuti! Because the four foundations of mindfulness (catuhsmrtyupasthana) are pure, form (rupa) is pure; because form is pure, all-knowing wisdom is pure. Why is this so? Because if the four foundations of mindfulness are pure,

---

念住清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若四念住清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四念住清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四念住清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四念住清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四念住清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若四念住清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故色界、

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！四念住（catvāri smṛtyupasthānāni）清凈，如果色（rūpa）清凈，如果一切智智（sarvākārajñatā）清凈，因為它們之間無二、無二分、無別、無斷。四念住清凈，所以受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果受、想、行、識清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。 『善現！四念住清凈，所以眼處（cakṣurāyatana）清凈；眼處清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果眼處清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。四念住清凈，所以耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。 『善現！四念住清凈，所以色處（rūpāyatana）清凈；色處清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果色處清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。四念住清凈，所以聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。 『善現！四念住清凈，所以眼界（cakṣurdhātu）清凈；眼界清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果眼界清凈，如果一切智智清凈，因為它們之間無二、無二分、無別、無斷。四念住清凈，所以耳界（śrotradhatu）...

【English Translation】 English version: 『Subhuti! The four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure, if form (rūpa) is pure, if all-knowing wisdom (sarvākārajñatā) is pure, because they are non-dual, non-divisible, non-different, and non-separate. Because the four foundations of mindfulness are pure, so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); because feeling, perception, mental formations, and consciousness are pure, so is all-knowing wisdom. Why is that? If the four foundations of mindfulness are pure, if feeling, perception, mental formations, and consciousness are pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the four foundations of mindfulness are pure, so is the eye base (cakṣurāyatana) pure; because the eye base is pure, so is all-knowing wisdom pure. Why is that? If the four foundations of mindfulness are pure, if the eye base is pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. Because the four foundations of mindfulness are pure, so are the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana) pure; because the ear, nose, tongue, body, and mind bases are pure, so is all-knowing wisdom pure. Why is that? If the four foundations of mindfulness are pure, if the ear, nose, tongue, body, and mind bases are pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the four foundations of mindfulness are pure, so is the form base (rūpāyatana) pure; because the form base is pure, so is all-knowing wisdom pure. Why is that? If the four foundations of mindfulness are pure, if the form base is pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. Because the four foundations of mindfulness are pure, so are the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma bases (dharmāyatana) pure; because the sound, smell, taste, touch, and dharma bases are pure, so is all-knowing wisdom pure. Why is that? If the four foundations of mindfulness are pure, if the sound, smell, taste, touch, and dharma bases are pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. 『Subhuti! Because the four foundations of mindfulness are pure, so is the eye element (cakṣurdhātu) pure; because the eye element is pure, so is all-knowing wisdom pure. Why is that? If the four foundations of mindfulness are pure, if the eye element is pure, if all-knowing wisdom is pure, because they are non-dual, non-divisible, non-different, and non-separate. Because the four foundations of mindfulness are pure, so is the ear element (śrotradhatu)...

---

眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四念住清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四念住清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若四念住清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)！眼識界(cakṣurvijñānadhātu，視覺意識的領域)以及眼觸(cakṣuḥsparśa，眼睛與對像接觸)和眼觸為緣所生諸受(cakṣuḥsparśajā vedanā，由眼觸產生的感受)清凈，乃至眼觸為緣所生諸受清凈故，一切智智(sarvākārajñatā，對一切事物和現象的完全理解)清凈。為什麼呢？如果四念住(catvāri smṛtyupasthānāni，四種正念的修行)清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！四念住清凈的緣故，耳界(śrotradhātu，聽覺的領域)清凈，耳界清凈的緣故，一切智智清凈。為什麼呢？如果四念住清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。四念住清凈的緣故，聲界(śabdadhatu，聲音的領域)、耳識界(śrotravijñānadhātu，聽覺意識的領域)以及耳觸(śrotrasparśa，耳朵與聲音接觸)和耳觸為緣所生諸受(śrotrasparśajā vedanā，由耳觸產生的感受)清凈，聲界乃至耳觸為緣所生諸受清凈的緣故，一切智智清凈。為什麼呢？如果四念住清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！四念住清凈的緣故，鼻界(ghrāṇadhātu，嗅覺的領域)清凈，鼻界清凈的緣故，一切智智清凈。為什麼呢？如果四念住清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。四念住清凈的緣故，香界(gandhadhātu，氣味的領域)、鼻識界(ghrāṇavijñānadhātu，嗅覺意識的領域)以及鼻觸(ghrāṇasparśa，鼻子與氣味接觸)和鼻觸為緣所生諸受(ghrāṇasparśajā vedanā，由鼻觸產生的感受)清凈，香界乃至鼻觸為緣所生諸受清凈的緣故，一切智智清凈。為什麼呢？如果四念住清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！四念住清凈的緣故，舌界(jihvādhātu，味覺的領域)清凈，舌界清凈的緣故，一切智智清凈。為什麼呢？如果四念住清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。四念住清凈

【English Translation】 English version: 'Subhuti! The eye-consciousness element (cakṣurvijñānadhātu) and eye-contact (cakṣuḥsparśa), and the feelings born of eye-contact (cakṣuḥsparśajā vedanā) are pure, and because the feelings born of eye-contact are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure, if the feelings born of eye-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four foundations of mindfulness are pure, the ear element (śrotradhātu) is pure, and because the ear element is pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the ear element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the sound element (śabdadhatu), the ear-consciousness element (śrotravijñānadhātu), and ear-contact (śrotrasparśa), and the feelings born of ear-contact (śrotrasparśajā vedanā) are pure, and because the sound element and the feelings born of ear-contact are pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the sound element and the feelings born of ear-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four foundations of mindfulness are pure, the nose element (ghrāṇadhātu) is pure, and because the nose element is pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the nose element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the smell element (gandhadhātu), the nose-consciousness element (ghrāṇavijñānadhātu), and nose-contact (ghrāṇasparśa), and the feelings born of nose-contact (ghrāṇasparśajā vedanā) are pure, and because the smell element and the feelings born of nose-contact are pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the smell element and the feelings born of nose-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four foundations of mindfulness are pure, the tongue element (jihvādhātu) is pure, and because the tongue element is pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the tongue element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure

---

故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四念住清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四念住清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四念住清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四念住清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為味界(rasa-dhatu, 味的元素)、舌識界(jihva-vijnana-dhatu, 舌的意識元素)以及舌觸(jihva-samsparsha, 舌的接觸)、舌觸為緣所生諸受(jihva-samsparsha-ja-vedana, 由舌觸產生的感受)清凈，所以味界乃至舌觸為緣所生諸受清凈，因此一切智智(sarvajnata-jnana, 對一切的智慧)清凈。為什麼呢？如果四念住(catvari-smrtyupasthanani, 四種正念的修行)清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四念住清凈，所以身界(kaya-dhatu, 身的元素)清凈，身界清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四念住清凈，所以觸界(sprastavya-dhatu, 觸的元素)、身識界(kaya-vijnana-dhatu, 身的意識元素)以及身觸(kaya-samsparsha, 身的接觸)、身觸為緣所生諸受(kaya-samsparsha-ja-vedana, 由身觸產生的感受)清凈，觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四念住清凈，所以意界(mano-dhatu, 意的元素)清凈，意界清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四念住清凈，所以法界(dharma-dhatu, 法的元素)、意識界(mano-vijnana-dhatu, 意的意識元素)以及意觸(manas-samsparsha, 意的接觸)、意觸為緣所生諸受(manas-samsparsha-ja-vedana, 由意觸產生的感受)清凈，法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四念住清凈，所以地界(prthivi-dhatu, 地的元素)清凈，地界清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti, because the element of taste (rasa-dhatu), the element of tongue-consciousness (jihva-vijnana-dhatu), and tongue-contact (jihva-samsparsha), and the feelings born of tongue-contact (jihva-samsparsha-ja-vedana) are pure, therefore, the element of taste up to the feelings born of tongue-contact are pure, hence the all-knowing wisdom (sarvajnata-jnana) is pure. Why is that? If the four foundations of mindfulness (catvari-smrtyupasthanani) are pure, if the element of taste up to the feelings born of tongue-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four foundations of mindfulness are pure, therefore the element of body (kaya-dhatu) is pure, and because the element of body is pure, therefore the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the element of body is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four foundations of mindfulness are pure, therefore the element of touch (sprastavya-dhatu), the element of body-consciousness (kaya-vijnana-dhatu), and body-contact (kaya-samsparsha), and the feelings born of body-contact (kaya-samsparsha-ja-vedana) are pure, and because the element of touch up to the feelings born of body-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the element of touch up to the feelings born of body-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four foundations of mindfulness are pure, therefore the element of mind (mano-dhatu) is pure, and because the element of mind is pure, therefore the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the element of mind is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four foundations of mindfulness are pure, therefore the element of phenomena (dharma-dhatu), the element of mind-consciousness (mano-vijnana-dhatu), and mind-contact (manas-samsparsha), and the feelings born of mind-contact (manas-samsparsha-ja-vedana) are pure, and because the element of phenomena up to the feelings born of mind-contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the element of phenomena up to the feelings born of mind-contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four foundations of mindfulness are pure, therefore the element of earth (prthivi-dhatu) is pure, and because the element of earth is pure, therefore the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the element of earth is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.'

---

念住清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若四念住清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四念住清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四念住清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四念住清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四念住清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故內空清凈，內空清凈故一切智智清凈。何以故？若四念住清凈，若內空清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由於四念住（catvāri smṛtyupasthānāni）清凈，所以水、火、風、空、識界（dhātu）清凈；由於水、火、風、空、識界清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？如果四念住清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於四念住清凈，所以無明（avidyā）清凈；由於無明清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於四念住清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死愁嘆苦憂惱清凈；由於行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於四念住清凈，所以佈施波羅蜜多（dāna-pāramitā）清凈；由於佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。由於四念住清凈，所以凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā）清凈；由於凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！由於四念住清凈，所以內空（adhyātma-śūnyatā）清凈；由於內空清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure, the water, fire, wind, space, and consciousness realms (dhātu) are pure; because the water, fire, wind, space, and consciousness realms are pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four foundations of mindfulness are pure, if the water, fire, wind, space, and consciousness realms are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the four foundations of mindfulness are pure, ignorance (avidyā) is pure; because ignorance is pure, all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, death, sorrow, lamentation, pain, grief, and despair are pure; because formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if formations up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the four foundations of mindfulness are pure, the perfection of giving (dāna-pāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the perfections of morality up to wisdom are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti, because the four foundations of mindfulness are pure, inner emptiness (adhyātma-śūnyatā) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

別、無斷故。四念住清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四念住清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四念住清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四念住清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四念住清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若四念住清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為四念住（catvāri smṛtyupasthānāni）清凈的緣故，外空（bāhyā śūnyatā）、內外空（ādhyātmabāhyā śūnyatā）、空空（śūnyatāśūnyatā）、大空（mahāśūnyatā）、勝義空（paramārthaśūnyatā）、有為空（saṃskṛtaśūnyatā）、無為空（asaṃskṛtaśūnyatā）、畢竟空（atyantaśūnyatā）、無際空（anavarāgraśūnyatā）、散空（vikṣambhaṇaśūnyatā）、無變異空（avikāraśūnyatā）、本性空（prakṛtiśūnyatā）、自相空（svalakṣaṇaśūnyatā）、共相空（sāmalakṣaṇaśūnyatā）、一切法空（sarvadharmaśūnyatā）、不可得空（anupalambhaśūnyatā）、無性空（abhāvaśūnyatā）、自性空（svabhāvaśūnyatā）、無性自性空（abhāvasvabhāvaśūnyatā）也清凈；外空乃至無性自性空清凈的緣故，一切智智（sarvākārajñatā）也清凈。為什麼呢？因為四念住清凈，與外空乃至無性自性空清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為四念住清凈的緣故，真如（tathatā）也清凈；真如清凈的緣故，一切智智也清凈。為什麼呢？因為四念住清凈，與真如清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為四念住清凈的緣故，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（dharmatāsthiti）、實際（bhūtakoti）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）也清凈；法界乃至不思議界清凈的緣故，一切智智也清凈。為什麼呢？因為四念住清凈，與法界乃至不思議界清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為四念住清凈的緣故，苦聖諦（duḥkhasatya）也清凈；苦聖諦清凈的緣故，一切智智也清凈。為什麼呢？因為四念住清凈，與苦聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為四念住清凈的緣故，集聖諦（samudayasatya）、滅聖諦（nirodhasatya）、道聖諦（mārgasatya）也清凈；集、滅、道聖諦清凈的緣故，一切智智也清凈。為什麼呢？因為四念住清凈，與集、滅、道聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！四念住

【English Translation】 English version: 'Subhuti, because the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure, the emptiness of what is external (bāhyā śūnyatā), the emptiness of both internal and external (ādhyātmabāhyā śūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the emptiness of the ultimate meaning (paramārthaśūnyatā), the emptiness of the conditioned (saṃskṛtaśūnyatā), the emptiness of the unconditioned (asaṃskṛtaśūnyatā), the emptiness of the ultimate (atyantaśūnyatā), the emptiness of beginninglessness (anavarāgraśūnyatā), the emptiness of dispersion (vikṣambhaṇaśūnyatā), the emptiness of non-alteration (avikāraśūnyatā), the emptiness of inherent nature (prakṛtiśūnyatā), the emptiness of self-characteristics (svalakṣaṇaśūnyatā), the emptiness of common characteristics (sāmalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the emptiness of non-apprehension (anupalambhaśūnyatā), the emptiness of non-existence (abhāvaśūnyatā), the emptiness of own-being (svabhāvaśūnyatā), and the emptiness of non-existence of own-being (abhāvasvabhāvaśūnyatā) are also pure; because the emptiness of what is external up to the emptiness of non-existence of own-being are pure, the all-knowing wisdom (sarvākārajñatā) is also pure. Why is that? Because if the four foundations of mindfulness are pure, if the emptiness of what is external up to the emptiness of non-existence of own-being are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four foundations of mindfulness are pure, suchness (tathatā) is also pure; because suchness is pure, the all-knowing wisdom is also pure. Why is that? Because if the four foundations of mindfulness are pure, if suchness is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four foundations of mindfulness are pure, 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 (dharmasthiti), the abiding of dharma (dharmatāsthiti), the limit of reality (bhūtakoti), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are also pure; because the realm of dharma up to the inconceivable realm are pure, the all-knowing wisdom is also pure. Why is that? Because if the four foundations of mindfulness are pure, if the realm of dharma up to the inconceivable realm are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, because the four foundations of mindfulness are pure, the noble truth of suffering (duḥkhasatya) is also pure; because the noble truth of suffering is pure, the all-knowing wisdom is also pure. Why is that? Because if the four foundations of mindfulness are pure, if the noble truth of suffering is pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the four foundations of mindfulness are pure, the noble truth of origin (samudayasatya), the noble truth of cessation (nirodhasatya), and the noble truth of the path (mārgasatya) are also pure; because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is also pure. Why is that? Because if the four foundations of mindfulness are pure, if the noble truths of origin, cessation, and path are pure, and if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. 'Subhuti, the four foundations of mindfulness

---

清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若四念住清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若四念住清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四念住清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四念住清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故四正斷清凈，四正斷清凈故一切智智清凈。何以故？若四念住清凈，若四正斷清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故四神足、五根、五力、七等覺支、八聖道支清凈，四神足乃至八聖道支清凈故一切智智清凈。何以故？若四念住清凈，若四神足乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故空解脫門清凈，空解脫門清凈

【現代漢語翻譯】 現代漢語譯本： 由於四念住（satipaṭṭhāna，四種專注的修行）清凈，所以四靜慮（catvāri dhyānāni，四種禪定）清凈；由於四靜慮清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？因為四念住清凈、四靜慮清凈和一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於四念住清凈，所以四無量（catvāri apramāṇāni，四種無限的慈悲喜捨）和四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）清凈；由於四無量和四無色定清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、四無量和四無色定清凈，以及一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！由於四念住清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；由於八解脫清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、八解脫清凈和一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於四念住清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服感官的禪定）、九次第定（navānupūrvasamāpattayaḥ，九種次第禪定）和十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定）清凈；由於八勝處、九次第定和十遍處清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、八勝處、九次第定、十遍處清凈和一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於四念住清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）清凈；由於四正斷清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、四正斷清凈和一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。由於四念住清凈，所以四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種控制心智的根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）和八聖道支（āryāṣṭāṅgamārgaḥ，八種高貴的道路）清凈；由於四神足乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、四神足乃至八聖道支清凈和一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！由於四念住清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈，空解脫門清凈

【English Translation】 English version: Because the four foundations of mindfulness (satipaṭṭhāna) are pure, the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, the knowledge of all modes (sarvajñātājñāna) is pure. Why is that? Because if the four foundations of mindfulness are pure, the four meditative absorptions are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. Because the four foundations of mindfulness are pure, the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all modes is pure. Why is that? Because if the four foundations of mindfulness are pure, the four immeasurables and the four formless absorptions are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. 'Subhūti! Because the four foundations of mindfulness are pure, the eight liberations (aṣṭa vimokṣāḥ) are pure; because the eight liberations are pure, the knowledge of all modes is pure. Why is that? Because if the four foundations of mindfulness are pure, the eight liberations are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. Because the four foundations of mindfulness are pure, the eight mastery overcomings (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight mastery overcomings, the nine successive abidings, and the ten totalities are pure, the knowledge of all modes is pure. Why is that? Because if the four foundations of mindfulness are pure, the eight mastery overcomings, the nine successive abidings, the ten totalities are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. 'Subhūti! Because the four foundations of mindfulness are pure, the four right exertions (catvāri samyakprahāṇāni) are pure; because the four right exertions are pure, the knowledge of all modes is pure. Why is that? Because if the four foundations of mindfulness are pure, the four right exertions are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. Because the four foundations of mindfulness are pure, the four bases of psychic power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (āryāṣṭāṅgamārgaḥ) are pure; because the four bases of psychic power up to the eightfold noble path are pure, the knowledge of all modes is pure. Why is that? Because if the four foundations of mindfulness are pure, the four bases of psychic power up to the eightfold noble path are pure, and the knowledge of all modes is pure, there is no duality, no division, no difference, and no separation. 'Subhūti! Because the four foundations of mindfulness are pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure, the emptiness liberation gate is pure

---

故一切智智清凈。何以故？若四念住清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四念住清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四念住清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四念住清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四念住清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四念住清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若四念住清凈，若四無所畏乃至十八佛不共法清凈，若

【現代漢語翻譯】 現代漢語譯本：因此，一切智智（Buddha's omniscience）是清凈的。為什麼呢？如果四念住（four foundations of mindfulness）清凈，如果空解脫門（emptiness liberation）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四念住清凈，所以無相解脫門（signlessness liberation）和無愿解脫門（wishlessness liberation）清凈；無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果無相解脫門和無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現（Subhuti）！四念住清凈，所以菩薩十地（ten stages of Bodhisattva）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現！四念住清凈，所以五眼（five eyes）清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四念住清凈，所以六神通（six supernormal powers）清凈；六神通清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 善現！四念住清凈，所以佛十力（ten powers of Buddha）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四念住清凈，所以四無所畏（four fearlessnesses）、四無礙解（four analytical knowledges）、大慈（great loving-kindness）、大悲（great compassion）、大喜（great joy）、大舍（great equanimity）、十八佛不共法（eighteen unique qualities of a Buddha）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果四念住清凈，如果四無所畏乃至十八佛不共法清凈，如果

【English Translation】 English version: Therefore, the omniscience of a Buddha (Sarvajnata) is pure. Why is that? If the four foundations of mindfulness (cattāro satipaṭṭhānā) are pure, if the emptiness liberation (śūnyatā vimokṣa) is pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the signlessness liberation (animitta vimokṣa) and the wishlessness liberation (apraṇihita vimokṣa) are pure; because the signlessness liberation and the wishlessness liberation are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the signlessness liberation and the wishlessness liberation are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the four foundations of mindfulness are pure, the ten stages of a Bodhisattva (bodhisattvabhūmi) are pure; because the ten stages of a Bodhisattva are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the ten stages of a Bodhisattva are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the four foundations of mindfulness are pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the five eyes are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the six supernormal powers (ṣaṭ abhijñā) are pure; because the six supernormal powers are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the six supernormal powers are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the four foundations of mindfulness are pure, the ten powers of a Buddha (daśa tathāgatabalāni) are pure; because the ten powers of a Buddha are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the ten powers of a Buddha are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the four foundations of mindfulness are pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the omniscience of a Buddha is pure. Why is that? If the four foundations of mindfulness are pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if

---

一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若四念住清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四念住清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四念住清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四念住清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四念住清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若四念住清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故預流果清凈，預流果清凈故

【現代漢語翻譯】 現代漢語譯本： 一切智智（Buddha's omniscience）的清凈，是因為它無二、無二分、無差別、無斷絕。

『善現（Subhuti）！四念住（four foundations of mindfulness）清凈，所以無忘失法（non-forgetfulness of Dharma）清凈；無忘失法清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、無忘失法清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。四念住清凈，所以恒住舍性（equanimity）清凈；恒住舍性清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、恒住舍性清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！四念住清凈，所以一切智（omniscience）清凈；一切智清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、一切智清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。四念住清凈，所以道相智（knowledge of the path）、一切相智（knowledge of all aspects）清凈；道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、道相智、一切相智清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！四念住清凈，所以一切陀羅尼門（all Dharani gates）清凈；一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、一切陀羅尼門清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。四念住清凈，所以一切三摩地門（all Samadhi gates）清凈；一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為四念住清凈、一切三摩地門清凈、一切智智清凈，它們之間無二、無二分、無差別、無斷絕。

『善現！四念住清凈，所以預流果（Sotapanna fruition）清凈；預流果清凈，所以

【English Translation】 English version: The purity of all-knowing wisdom (Sarvajnata, Buddha's omniscience) is because it is non-dual, without division, without difference, and without cessation.

'Subhuti! Because the four foundations of mindfulness (cattāro satipaṭṭhānā) are pure, the non-forgetfulness of Dharma (asampramosa) is pure; because the non-forgetfulness of Dharma is pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if the non-forgetfulness of Dharma is pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because the four foundations of mindfulness are pure, equanimity (upeksha) is pure; because equanimity is pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if equanimity is pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because the four foundations of mindfulness are pure, omniscience (sarvajna) is pure; because omniscience is pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if omniscience is pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because the four foundations of mindfulness are pure, the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if the knowledge of the path and the knowledge of all aspects are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because the four foundations of mindfulness are pure, all Dharani gates (dharani-mukha) are pure; because all Dharani gates are pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if all Dharani gates are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation. Because the four foundations of mindfulness are pure, all Samadhi gates (samadhi-mukha) are pure; because all Samadhi gates are pure, all-knowing wisdom is pure. Why is that? Because if the four foundations of mindfulness are pure, if all Samadhi gates are pure, if all-knowing wisdom is pure, they are non-dual, without division, without difference, and without cessation.

'Subhuti! Because the four foundations of mindfulness are pure, the Sotapanna fruition (srota-apatti-phala) is pure; because the Sotapanna fruition is pure,

---

一切智智清凈。何以故？若四念住清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。四念住清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四念住清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四念住清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四念住清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四念住清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四念住清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！四正斷清凈故色清凈，色清凈故一切智智清凈。何以故？若四正斷清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若四正斷清凈，若

【現代漢語翻譯】 現代漢語譯本 一切智慧的智慧（一切智智）是清凈的。為什麼呢？如果四念住（四種禪修方法）是清凈的，如果預流果（須陀洹果，初果）是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四念住是清凈的，所以一來果（斯陀含果，二果）、不還果（阿那含果，三果）、阿羅漢果（四果）是清凈的；因為一來果、不還果、阿羅漢果是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四念住是清凈的，如果一來果、不還果、阿羅漢果是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現（須菩提）！因為四念住是清凈的，所以獨覺菩提（辟支佛的覺悟）是清凈的；因為獨覺菩提是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四念住是清凈的，如果獨覺菩提是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四念住是清凈的，所以一切菩薩摩訶薩（大菩薩）的修行是清凈的；因為一切菩薩摩訶薩的修行是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四念住是清凈的，如果一切菩薩摩訶薩的修行是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！因為四念住是清凈的，所以諸佛的無上正等菩提（佛的最高覺悟）是清凈的；因為諸佛的無上正等菩提是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四念住是清凈的，如果諸佛的無上正等菩提是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『再者，善現！因為四正斷（四種精進）是清凈的，所以色（物質現象）是清凈的；因為色是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四正斷是清凈的，如果色是清凈的，如果一切智慧的智慧是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為四正斷是清凈的，所以受（感受）、想（概念）、行（意志）、識（意識）是清凈的；因為受、想、行、識是清凈的，所以一切智慧的智慧是清凈的。為什麼呢？如果四正斷是清凈的，如果

【English Translation】 English version The purity of all-knowing wisdom (Sarvajnata) is pure. Why is that? If the four foundations of mindfulness (cattāro satipaṭṭhānā) are pure, if the fruit of stream-entry (Sotāpanna) is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the four foundations of mindfulness are pure, the fruits of once-returner (Sakadagami), non-returner (Anagami), and Arhat are pure; because the fruits of once-returner, non-returner, and Arhat are pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the fruits of once-returner, non-returner, and Arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. 'Subhuti! Because the four foundations of mindfulness are pure, the enlightenment of a Pratyekabuddha (a solitary enlightened one) is pure; because the enlightenment of a Pratyekabuddha is pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the enlightenment of a Pratyekabuddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because the four foundations of mindfulness are pure, the practices of all Bodhisattva-Mahasattvas (great Bodhisattvas) are pure; because the practices of all Bodhisattva-Mahasattvas are pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the practices of all Bodhisattva-Mahasattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Subhuti! Because the four foundations of mindfulness are pure, the unsurpassed perfect enlightenment of all Buddhas (Anuttara-samyak-sambodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the four foundations of mindfulness are pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them.' 'Furthermore, Subhuti! Because the four right exertions (cattāro sammappadhānā) are pure, form (rupa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no separation between them. Because the four right exertions are pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if

---

受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四正斷清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四正斷清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四正斷清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四正斷清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若四正斷清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二

【現代漢語翻譯】 現代漢語譯本 『受』（感受）、『想』（概念）、『行』（意志）、『識』（意識）清凈，如果一切智智（對一切事物和現象的智慧）清凈，是因為它們之間無二、無二分、無別、無斷的緣故。

『善現』（須菩提的別名）！四正斷（斷除惡唸的四種方法）清凈，所以眼處（視覺器官）清凈；眼處清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果眼處清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四正斷清凈，所以耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。

『善現』！四正斷清凈，所以色處（視覺對像）清凈；色處清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果色處清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四正斷清凈，所以聲、香、味、觸、法處（聽覺、嗅覺、味覺、觸覺、思維對像）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。

『善現』！四正斷清凈，所以眼界（視覺範圍）清凈；眼界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果眼界清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。四正斷清凈，所以眼識界（視覺意識）以及眼觸（視覺接觸）、眼觸為緣所生諸受（由視覺接觸產生的各種感受）清凈；乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果乃至眼觸為緣所生諸受清凈，如果一切智智清凈，是因為它們之間無二、無二分、無別、無斷的緣故。

【English Translation】 English version 'Feeling' (vedana), 'perception' (samjna), 'volition' (samskara), and 'consciousness' (vijnana) are pure; if the All-Knowing Wisdom (sarvajñatā) is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.

'Subhuti'! Because the Four Right Exertions (samyakprahana) are pure, the eye-base (cakṣurāyatana) is pure; because the eye-base is pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the eye-base is pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Four Right Exertions are pure, the ear, nose, tongue, body, and mind-bases (śrotrāyatana, ghrāṇāyatana, jihvāyatana, kāyāyatana, manāyatana) are pure; because the ear, nose, tongue, body, and mind-bases are pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the ear, nose, tongue, body, and mind-bases are pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.

'Subhuti'! Because the Four Right Exertions are pure, the form-base (rūpāyatana) is pure; because the form-base is pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the form-base is pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Four Right Exertions are pure, the sound, smell, taste, touch, and dharma-bases (śabdāyatana, gandhāyatana, rasāyatana, spraṣṭavyāyatana, dharmāyatana) are pure; because the sound, smell, taste, touch, and dharma-bases are pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the sound, smell, taste, touch, and dharma-bases are pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.

'Subhuti'! Because the Four Right Exertions are pure, the eye-element (cakṣurdhātu) is pure; because the eye-element is pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the eye-element is pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Four Right Exertions are pure, the eye-consciousness element (cakṣurvijñānadhātu), eye-contact (cakṣuḥsparśa), and the feelings born of eye-contact (cakṣuḥsparśajā vedanā) are pure; and because the feelings born of eye-contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Four Right Exertions are pure, if the feelings born of eye-contact are pure, if the All-Knowing Wisdom is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous.

---

、無二分、無別、無斷故。

「善現！四正斷清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四正斷清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四正斷清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若四正斷清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為四正斷(catvāri samyakprahāṇāni，四種正確的努力)清凈，所以沒有二分、沒有差別、沒有斷滅。』 『善現！因為四正斷清凈，所以耳界(śrotra-dhātu，聽覺的感官領域)清凈；因為耳界清凈，所以一切智智(sarvākārajñatā，對一切事物和現象的智慧)清凈。為什麼呢？如果四正斷清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。因為四正斷清凈，所以聲界(śabda-dhātu，聲音的領域)、耳識界(śrotra-vijñāna-dhātu，聽覺意識的領域)以及耳觸(śrotra-sparśa，聽覺接觸)、耳觸為緣所生諸受(śrotra-sparśa-pratyayā vedanā，由聽覺接觸產生的感受)清凈；因為聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果聲界乃至耳觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。』 『善現！因為四正斷清凈，所以鼻界(ghrāṇa-dhātu，嗅覺的感官領域)清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。因為四正斷清凈，所以香界(gandha-dhātu，氣味的領域)、鼻識界(ghrāṇa-vijñāna-dhātu，嗅覺意識的領域)以及鼻觸(ghrāṇa-sparśa，嗅覺接觸)、鼻觸為緣所生諸受(ghrāṇa-sparśa-pratyayā vedanā，由嗅覺接觸產生的感受)清凈；因為香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。』 『善現！因為四正斷清凈，所以舌界(jihvā-dhātu，味覺的感官領域)清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。因為四正斷清凈，所以味界(rasa-dhātu，味道的領域)、舌識界(jihvā-vijñāna-dhātu，味覺意識的領域)以及舌觸(jihvā-sparśa，味覺接觸)、舌觸為緣所生諸受(jihvā-sparśa-pratyayā vedanā，由味覺接觸產生的感受)清凈；因為味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二、沒有二分、沒有差別、沒有斷滅。』

【English Translation】 English version 'Subhuti! Because the four right exertions (catvāri samyakprahāṇāni) are pure, there is no duality, no distinction, and no severance.' 'Subhuti! Because the four right exertions are pure, the ear realm (śrotra-dhātu) is pure; because the ear realm is pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four right exertions are pure, if the ear realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the four right exertions are pure, the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), and ear contact (śrotra-sparśa), and the feelings born of ear contact (śrotra-sparśa-pratyayā vedanā) are pure; because the sound realm and so on up to the feelings born of ear contact are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the sound realm and so on up to the feelings born of ear contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the four right exertions are pure, the nose realm (ghrāṇa-dhātu) is pure; because the nose realm is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the nose realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the four right exertions are pure, the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-sparśa), and the feelings born of nose contact (ghrāṇa-sparśa-pratyayā vedanā) are pure; because the smell realm and so on up to the feelings born of nose contact are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the smell realm and so on up to the feelings born of nose contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.' 'Subhuti! Because the four right exertions are pure, the tongue realm (jihvā-dhātu) is pure; because the tongue realm is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the tongue realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them. Because the four right exertions are pure, the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), and tongue contact (jihvā-sparśa), and the feelings born of tongue contact (jihvā-sparśa-pratyayā vedanā) are pure; because the taste realm and so on up to the feelings born of tongue contact are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the taste realm and so on up to the feelings born of tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no distinction, and no severance between them.'

---

凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四正斷清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四正斷清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四正斷清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四正斷清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若四正斷清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！四正斷（catvāri samyakprahāṇāni，四種正確的斷除）清凈，所以身界（kāyadhātu，身體的界）清凈；身界清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？如果四正斷清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四正斷清凈，所以觸界（sparśadhātu，觸覺的界）、身識界（kāyavijñānadhātu，身體意識的界）以及身觸（kāyasparśa，身體的接觸）、身觸為緣所生諸受（kāyasparśajā vedanā，由身體接觸產生的感受）清凈；觸界乃至身觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四正斷清凈，所以意界（manodhātu，意識的界）清凈；意界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四正斷清凈，所以法界（dharmahātu，法的界）、意識界（manovijñānadhātu，意識的界）以及意觸（manasparśa，意識的接觸）、意觸為緣所生諸受（manasparśajā vedanā，由意識接觸產生的感受）清凈；法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四正斷清凈，所以地界（pṛthivīdhātu，地元素的界）清凈；地界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四正斷清凈，所以水界（ābdhātu，水元素的界）、火界（tejodhātu，火元素的界）、風界（vāyudhātu，風元素的界）、空界（ākāśadhātu，空元素的界）、識界（vijñānadhātu，意識的界）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the four right exertions (catvāri samyakprahāṇāni) are pure, the body element (kāyadhātu) is pure; because the body element is pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If the four right exertions are pure, if the body element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the touch element (sparśadhātu), the body consciousness element (kāyavijñānadhātu), and body contact (kāyasparśa), and the feelings born of body contact (kāyasparśajā vedanā) are pure; because the touch element and the feelings born of body contact are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the touch element and the feelings born of body contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the mind element (manodhātu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the dharma element (dharmahātu), the mind consciousness element (manovijñānadhātu), and mind contact (manasparśa), and the feelings born of mind contact (manasparśajā vedanā) are pure; because the dharma element and the feelings born of mind contact are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the dharma element and the feelings born of mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the earth element (pṛthivīdhātu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the water element (ābdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

、無別、無斷故。

「善現！四正斷清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四正斷清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四正斷清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四正斷清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四正斷清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故內空清凈，內空清凈故一切智智清凈。何以故？若四正斷清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故外空、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

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因為四正斷(catvāri prahāṇāni)清凈，所以無明(avidyā)清凈；因為無明清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？如果四正斷清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四正斷清凈，所以行(saṃskāra)、識(vijñāna)、名色(nāmarūpa)、六處(ṣaḍāyatana)、觸(sparśa)、受(vedanā)、愛(tṛṣṇā)、取(upādāna)、有(bhava)、生(jāti)、老死愁嘆苦憂惱清凈；因為行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為四正斷清凈，所以佈施波羅蜜多(dānapāramitā)清凈；因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四正斷清凈，所以凈戒(śīla)、安忍(kṣānti)、精進(vīrya)、靜慮(dhyāna)、般若波羅蜜多(prajñāpāramitā)清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。 『善現！因為四正斷清凈，所以內空(adhyātmaśūnyatā)清凈；因為內空清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為四正斷清凈，所以外空(bahirdhāśūnyatā)、內外空(adhyātmabahirdhāśūnyatā)、空空(śūnyatāśūnyatā)、大空(mahāśūnyatā)、勝義空(paramārthaśūnyatā)、有為空(saṃskṛtaśūnyatā)、無為空(asaṃskṛtaśūnyatā)、畢竟空(atyantaśūnyatā)、無際空(anavarāgraśūnyatā)、散空(avikāraśūnyatā)、無變異空(prakṛtiśūnyatā)、本性空(svabhāvaśūnyatā)、自相空(svalakṣaṇaśūnyatā)、共相空(sarvadharmaśūnyatā)、一切法空(anupalambhaśūnyatā)、不可得空(abhāvaśūnyatā)、無性

【English Translation】 English version 'Subhuti! Because the four right exertions (catvāri prahāṇāni) are pure, ignorance (avidyā) is pure; because ignorance is pure, all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four right exertions are pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, formations (saṃskāra), 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, pain, grief, and despair are pure; because formations up to old age and death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if formations up to old age and death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the perfection of giving (dānapāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñāpāramitā) are pure; because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the perfections of morality up to wisdom are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, inner emptiness (adhyātmaśūnyatā) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, outer emptiness (bahirdhāśūnyatā), inner and outer emptiness (adhyātmabahirdhāśūnyatā), emptiness of emptiness (śūnyatāśūnyatā), great emptiness (mahāśūnyatā), ultimate emptiness (paramārthaśūnyatā), conditioned emptiness (saṃskṛtaśūnyatā), unconditioned emptiness (asaṃskṛtaśūnyatā), absolute emptiness (atyantaśūnyatā), beginningless emptiness (anavarāgraśūnyatā), dispersed emptiness (avikāraśūnyatā), emptiness of non-change (prakṛtiśūnyatā), emptiness of inherent nature (svabhāvaśūnyatā), emptiness of self-characteristic (svalakṣaṇaśūnyatā), emptiness of all dharmas (sarvadharmaśūnyatā), emptiness of non-apprehension (anupalambhaśūnyatā), emptiness of non-existence (abhāvaśūnyatā), non-nature

---

空、自性空、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四正斷清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四正斷清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四正斷清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四正斷清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若四正斷清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若四正斷清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故四無量、四無色定清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 空(śūnyatā)、自性空(svabhāva-śūnyatā)、無性自性空(abhāva-svabhāva-śūnyatā)清凈，因為外空(bahirdhā-śūnyatā)乃至無性自性空清凈，所以一切智智(sarvākārajñatā)清凈。為什麼呢？因為四正斷(catvāri samyakprahāṇāṇi)清凈，與外空乃至無性自性空清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四正斷清凈，所以真如(tathatā)清凈；真如清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與真如清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。四正斷清凈，所以法界(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(dharmatā-sthiti)、實際(bhūta-koṭi)、虛空界(ākāśadhātu)、不思議界(acintyadhātu)清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與法界乃至不思議界清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四正斷清凈，所以苦聖諦(duḥkha-satya)清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與苦聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。四正斷清凈，所以集聖諦(samudaya-satya)、滅聖諦(nirodha-satya)、道聖諦(mārga-satya)清凈；集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與集、滅、道聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四正斷清凈，所以四靜慮(catvāri dhyānāni)清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與四靜慮清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。四正斷清凈，所以四無量(catvāri apramāṇāni)、四無色定(catasra ārūpyasamāpattayaḥ)清凈；四無量、四無色定清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，與四無量、四無色定清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti! The emptiness (śūnyatā), self-nature emptiness (svabhāva-śūnyatā), and non-self-nature emptiness (abhāva-svabhāva-śūnyatā) are pure; because the external emptiness (bahirdhā-śūnyatā) up to non-self-nature emptiness is pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because the four right exertions (catvāri samyakprahāṇāṇi) are pure, and the external emptiness up to non-self-nature emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, thus the suchness (tathatā) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, thus the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), non-falsity (avitathatā), non-alteration (ananyathātā), equality (samatā), detachment (viviktatā), the established dharma (dharmasthiti), the abiding dharma (dharmatā-sthiti), the limit of reality (bhūta-koṭi), the realm of space (ākāśadhātu), and the inconceivable realm (acintyadhātu) are pure; because the realm of dharma up to the inconceivable realm is pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the realm of dharma up to the inconceivable realm is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, thus the noble truth of suffering (duḥkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the noble truth of suffering is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, thus the noble truth of origin (samudaya-satya), the noble truth of cessation (nirodha-satya), and the noble truth of the path (mārga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the noble truths of origin, cessation, and path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, thus the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the four meditative absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, thus the four immeasurables (catvāri apramāṇāni) and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because the four right exertions are pure, and the four immeasurables and the four formless absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

凈，四無量、四無色定清凈故一切智智清凈。何以故？若四正斷清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四正斷清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四正斷清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若四正斷清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故四神足、五根、五力、七等覺支、八聖道支清凈，四神足乃至八聖道支清凈故一切智智清凈。何以故？若四正斷清凈，若四神足乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十八 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百二十九

三藏法師玄奘奉　詔譯初分難信解品第三十四

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！四正斷（samyakprahana，四種正確的努力）清凈，四無量（apramana，四種無限的慈悲心）和四無色定（arupa-samapatti，四種無色禪定）清凈，因此一切智智（sarvajnata，對一切事物和現象的智慧）清凈。為什麼呢？因為四正斷清凈，四無量和四無色定清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！四正斷清凈，因此八解脫（vimoksa，八種解脫）清凈，八解脫清凈，因此一切智智清凈。為什麼呢？因為四正斷清凈，八解脫清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。四正斷清凈，因此八勝處（abhibhayatana，八種克服感官的禪定）、九次第定（navanupurva-vihara-samapatti，九種次第禪定）和十遍處（krtasna-ayatana，十種遍一切處的禪定）清凈，八勝處、九次第定和十遍處清凈，因此一切智智清凈。為什麼呢？因為四正斷清凈，八勝處、九次第定和十遍處清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 『善現！四正斷清凈，因此四念住（smrtyupasthana，四種正念的修行）清凈，四念住清凈，因此一切智智清凈。為什麼呢？因為四正斷清凈，四念住清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。四正斷清凈，因此四神足（rddhipada，四種神通的基礎）、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）和八聖道支（aryastangamarga，八正道）清凈，四神足乃至八聖道支清凈，因此一切智智清凈。為什麼呢？因為四正斷清凈，四神足乃至八聖道支清凈，以及一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，也沒有斷絕。』 《大般若波羅蜜多經》卷第二百二十八 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百二十九 三藏法師玄奘奉　詔譯初分難信解品第三十四

【English Translation】 English version: 'Subhuti! Because the four right exertions (samyakprahana) are pure, the four immeasurables (apramana) and the four formless concentrations (arupa-samapatti) are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if the four right exertions are pure, the four immeasurables and the four formless concentrations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, the eight liberations (vimoksa) are pure, and because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the eight liberations are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the eight mastery states (abhibhayatana), the nine successive abidings (navanupurva-vihara-samapatti), and the ten totalities (krtasna-ayatana) are pure, and because the eight mastery states, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the eight mastery states, the nine successive abidings, and the ten totalities are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, the four foundations of mindfulness (smrtyupasthana) are pure, and because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the four foundations of mindfulness are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the four bases of spiritual power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eightfold noble path (aryastangamarga) are pure, and because the four bases of spiritual power up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the four bases of spiritual power up to the eightfold noble path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' The Great Perfection of Wisdom Sutra, Scroll 228 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 229 Translated by the Tripitaka Master Xuanzang under Imperial Edict, Chapter 34, The Difficult to Believe and Understand

---

之四十八

「善現！四正斷清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若四正斷清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四正斷清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四正斷清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四正斷清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四正斷清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四正斷清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！四正斷（catvāri samyakprahāṇāni，四種正確的努力）清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈；空解脫門清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？因為四正斷清凈，空解脫門清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四正斷清凈，所以無相解脫門（animittavimokṣamukha，通往無相的解脫之門）和無愿解脫門（apraṇihitavimokṣamukha，通往無愿的解脫之門）清凈；無相解脫門和無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，無相解脫門和無愿解脫門清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！四正斷清凈，所以菩薩十地（daśa bhūmayaḥ，菩薩修行的十個階段）清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，菩薩十地清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！四正斷清凈，所以五眼（pañca cakṣūṃṣi，五種不同的視覺能力）清凈；五眼清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，五眼清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四正斷清凈，所以六神通（ṣaḍ abhijñāḥ，六種超自然能力）清凈；六神通清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，六神通清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。 『善現！四正斷清凈，所以佛十力（daśa balāni tathāgatasya，佛的十種力量）清凈；佛十力清凈，所以一切智智清凈。為什麼呢？因為四正斷清凈，佛十力清凈，和一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。四正斷清凈，所以四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、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，偉大的平靜）、十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛獨有的十八種功德）清凈；四無所畏乃至十八佛不共法清凈，所以一切智智清凈。

【English Translation】 English version 'Subhuti! Because the four right exertions (catvāri samyakprahāṇāni) are pure, the emptiness liberation door (śūnyatāvimokṣamukha) is pure; because the emptiness liberation door is pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? Because if the four right exertions are pure, the emptiness liberation door is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the signlessness liberation door (animittavimokṣamukha) and the wishlessness liberation door (apraṇihitavimokṣamukha) are pure; because the signlessness liberation door and the wishlessness liberation door are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the signlessness liberation door and the wishlessness liberation door are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the ten bodhisattva grounds are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the five eyes are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the six superknowledges (ṣaḍ abhijñāḥ) are pure; because the six superknowledges are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the six superknowledges are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the four right exertions are pure, the ten powers of the Buddha (daśa balāni tathāgatasya) are pure; because the ten powers of the Buddha are pure, the all-knowing wisdom is pure. Why is that? Because if the four right exertions are pure, the ten powers of the Buddha are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure.'

---

清凈。何以故？若四正斷清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若四正斷清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四正斷清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四正斷清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四正斷清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四正斷清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若四正斷清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本：清凈。為什麼呢？如果四正斷（四種正確的斷除）清凈，如果四無所畏（佛的四種無畏）乃至十八佛不共法（佛獨有的十八種功德）清凈，如果一切智智（佛的智慧）清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現（須菩提的別名）！四正斷清凈的緣故，無忘失法（不忘失正念的修行）清凈，無忘失法清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。四正斷清凈的緣故，恒住舍性（保持平靜的舍心）清凈，恒住舍性清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！四正斷清凈的緣故，一切智（對一切法的智慧）清凈，一切智清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。四正斷清凈的緣故，道相智（對修行道的智慧）、一切相智（對一切法的智慧）清凈，道相智、一切相智清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果道相智、一切相智清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！四正斷清凈的緣故，一切陀羅尼門（總持一切法的法門）清凈，一切陀羅尼門清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。四正斷清凈的緣故，一切三摩地門（進入禪定的法門）清凈，一切三摩地門清凈的緣故，一切智智清凈。為什麼呢？如果四正斷清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。

【English Translation】 English version: Purity. Why is that? If the four right exertions (four efforts to abandon unwholesome states and cultivate wholesome ones) are pure, if the four fearlessnesses (four kinds of fearlessness of a Buddha) up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom (Buddha's wisdom) is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti (another name for Sudhana)! Because the four right exertions are pure, the non-forgetfulness of Dharma (practice of not forgetting mindfulness) is pure, and because the non-forgetfulness of Dharma is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the non-forgetfulness of Dharma is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the constant abiding in equanimity (maintaining a calm and balanced mind) is pure, and because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the all-knowing (wisdom of all dharmas) is pure, and because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the all-knowing is pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the knowledge of the path (wisdom of the path of practice) and the knowledge of all aspects (wisdom of all dharmas) are pure, and because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the knowledge of the path and the knowledge of all aspects are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, all the Dharani gates (gateways to retain all dharmas) are pure, and because all the Dharani gates are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if all the Dharani gates are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, all the Samadhi gates (gateways to enter meditative concentration) are pure, and because all the Samadhi gates are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if all the Samadhi gates are pure, if the all-knowing wisdom is pure, because there is no duality, no division, no difference, and no separation between them.

---

、無斷故。

「善現！四正斷清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若四正斷清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。四正斷清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四正斷清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四正斷清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四正斷清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四正斷清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四正斷清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！四神足清凈故色清凈，色清凈故一切智智清凈。何以故？若四神足清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故受、想、行、識清

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)! 因為四正斷(catvāri samyakprahāṇāni，四種正確的努力)清凈，所以預流果(srotaāpanna-phala，入流果)清凈；因為預流果清凈，所以一切智智(sarvajñātā，對一切法的智慧)清凈。為什麼呢？如果四正斷清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四正斷清凈，所以一來果(sakṛdāgāmi-phala，一還果)、不還果(anāgāmi-phala，不來果)、阿羅漢果(arhat-phala，無學果)清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果一來果、不還果、阿羅漢果清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為四正斷清凈，所以獨覺菩提(pratyekabuddha-bodhi，緣覺的覺悟)清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果獨覺菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為四正斷清凈，所以一切菩薩摩訶薩(bodhisattva-mahāsattva，偉大的菩薩)的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果一切菩薩摩訶薩的修行清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『善現！因為四正斷清凈，所以諸佛無上正等菩提(anuttarā-samyak-saṃbodhi，無上正等覺悟)清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？如果四正斷清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。 『複次，善現！因為四神足(catvāra ṛddhipādāḥ，四種神通的基礎)清凈，所以色(rūpa，物質)清凈；因為色清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果色清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為四神足清凈，所以受(vedanā，感受)、想(saṃjñā，概念)、行(saṃskāra，意志)、識(vijñāna，意識)清凈

【English Translation】 English version 'Subhuti! Because the four right exertions (catvāri samyakprahāṇāni) are pure, the fruit of stream-entry (srotaāpanna-phala) is pure; because the fruit of stream-entry is pure, the all-knowing wisdom (sarvajñātā) is pure. Why is that? If the four right exertions are pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four right exertions are pure, the fruits of once-returner (sakṛdāgāmi-phala), non-returner (anāgāmi-phala), and arhat (arhat-phala) are pure; because the fruits of once-returner, non-returner, and arhat are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the fruits of once-returner, non-returner, and arhat are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the practices of all great bodhisattvas (bodhisattva-mahāsattva) are pure; because the practices of all great bodhisattvas are pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the practices of all great bodhisattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four right exertions are pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? If the four right exertions are pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Furthermore, Subhuti! Because the four bases of magical power (catvāra ṛddhipādāḥ) are pure, form (rūpa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of magical power are pure, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure.

---

凈，受、想、行、識清凈故一切智智清凈。何以故？若四神足清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若四神足清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若四神足清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故色處清凈，色處清凈故一切智智清凈。何以故？若四神足清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若四神足清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若四神足清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若四

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為四神足（catvāri ṛddhipādā，四種神通的根本）清凈，所以受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）也清凈，因為受、想、行、識清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）也清凈。為什麼呢？如果四神足清凈，受、想、行、識清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為四神足清凈，所以眼處（cakṣurāyatana，眼睛的感官領域）清凈，因為眼處清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，眼處清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四神足清凈，所以耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）也清凈，因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，耳、鼻、舌、身、意處清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為四神足清凈，所以色處（rūpāyatana，可見的物質領域）清凈，因為色處清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，色處清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四神足清凈，所以聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）也清凈，因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，聲、香、味、觸、法處清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為四神足清凈，所以眼界（cakṣurdhātu，眼睛的感知元素）清凈，因為眼界清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，眼界清凈，以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四神足清凈，所以眼識界（cakṣurvijñānadhātu，眼睛的意識元素）以及眼觸（cakṣuḥsparśa，眼睛的接觸）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā，由眼睛接觸所產生的感受）也清凈，乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果四

【English Translation】 English version: 'Subhuti! Because the four bases of spiritual power (catvāri ṛddhipādā) are pure, therefore feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also pure. Because feeling, perception, mental formations, and consciousness are pure, therefore the wisdom of all modes (sarvākārajñatā) is also pure. Why is that? If the four bases of spiritual power are pure, feeling, perception, mental formations, and consciousness are pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four bases of spiritual power are pure, therefore the eye-sense base (cakṣurāyatana) is pure. Because the eye-sense base is pure, therefore the wisdom of all modes is pure. Why is that? If the four bases of spiritual power are pure, the eye-sense base is pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, therefore the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind-sense bases (manāyatana) are also pure. Because the ear, nose, tongue, body, and mind-sense bases are pure, therefore the wisdom of all modes is pure. Why is that? If the four bases of spiritual power are pure, the ear, nose, tongue, body, and mind-sense bases are pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four bases of spiritual power are pure, therefore the form-sense base (rūpāyatana) is pure. Because the form-sense base is pure, therefore the wisdom of all modes is pure. Why is that? If the four bases of spiritual power are pure, the form-sense base is pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, therefore the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma-sense bases (dharmāyatana) are also pure. Because the sound, smell, taste, touch, and dharma-sense bases are pure, therefore the wisdom of all modes is pure. Why is that? If the four bases of spiritual power are pure, the sound, smell, taste, touch, and dharma-sense bases are pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the four bases of spiritual power are pure, therefore the eye element (cakṣurdhātu) is pure. Because the eye element is pure, therefore the wisdom of all modes is pure. Why is that? If the four bases of spiritual power are pure, the eye element is pure, and the wisdom of all modes is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, therefore the eye-consciousness element (cakṣurvijñānadhātu), as well as eye-contact (cakṣuḥsparśa), and the feelings born of eye-contact (cakṣuḥsparśajā vedanā) are also pure. Up to the point that the feelings born of eye-contact are pure, therefore the wisdom of all modes is pure. Why is that? If the four

---

神足清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若四神足清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若四神足清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若四神足清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若四神足清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若四神足清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以

【現代漢語翻譯】 現代漢語譯本： 『善現(Subhuti，佛陀的弟子)! 神足(神通的基礎)清凈，乃至眼觸為緣所生諸受清凈，若一切智智(佛陀的智慧)清凈，都是無二、無二分、無別、無斷的。』 『善現！四神足清凈，所以耳界清凈；耳界清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，耳界清凈，和一切智智清凈，都是無二、無二分、無別、無斷的。四神足清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生諸受都清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，聲界乃至耳觸為緣所生諸受清凈，和一切智智清凈，都是無二、無二分、無別、無斷的。』 『善現！四神足清凈，所以鼻界清凈；鼻界清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，鼻界清凈，和一切智智清凈，都是無二、無二分、無別、無斷的。四神足清凈，所以香界、鼻識界以及鼻觸、鼻觸為緣所生諸受都清凈；香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，香界乃至鼻觸為緣所生諸受清凈，和一切智智清凈，都是無二、無二分、無別、無斷的。』 『善現！四神足清凈，所以舌界清凈；舌界清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，舌界清凈，和一切智智清凈，都是無二、無二分、無別、無斷的。四神足清凈，所以味界、舌識界以及舌觸、舌觸為緣所生諸受都清凈；味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？』

【English Translation】 English version: 'Subhuti! The purity of the four bases of spiritual power (the foundation of supernatural abilities), even the purity of the feelings arising from eye contact, and the purity of all-knowing wisdom (Buddha's wisdom), are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the four bases of spiritual power are pure, the ear realm is pure; because the ear realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the four bases of spiritual power, the purity of the ear realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-separate, and non-discontinuous. Because the four bases of spiritual power are pure, the sound realm, the ear consciousness realm, and ear contact, as well as the feelings arising from ear contact, are all pure; because the sound realm and even the feelings arising from ear contact are pure, all-knowing wisdom is pure. Why is that? Because the purity of the four bases of spiritual power, the purity of the sound realm and even the feelings arising from ear contact, and the purity of all-knowing wisdom are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the four bases of spiritual power are pure, the nose realm is pure; because the nose realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the four bases of spiritual power, the purity of the nose realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-separate, and non-discontinuous. Because the four bases of spiritual power are pure, the scent realm, the nose consciousness realm, and nose contact, as well as the feelings arising from nose contact, are all pure; because the scent realm and even the feelings arising from nose contact are pure, all-knowing wisdom is pure. Why is that? Because the purity of the four bases of spiritual power, the purity of the scent realm and even the feelings arising from nose contact, and the purity of all-knowing wisdom are non-dual, non-divisible, non-separate, and non-discontinuous.' 'Subhuti! Because the four bases of spiritual power are pure, the tongue realm is pure; because the tongue realm is pure, all-knowing wisdom is pure. Why is that? Because the purity of the four bases of spiritual power, the purity of the tongue realm, and the purity of all-knowing wisdom are non-dual, non-divisible, non-separate, and non-discontinuous. Because the four bases of spiritual power are pure, the taste realm, the tongue consciousness realm, and tongue contact, as well as the feelings arising from tongue contact, are all pure; because the taste realm and even the feelings arising from tongue contact are pure, all-knowing wisdom is pure. Why is that?'

---

故？若四神足清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故身界清凈，身界清凈故一切智智清凈。何以故？若四神足清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若四神足清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故意界清凈，意界清凈故一切智智清凈。何以故？若四神足清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若四神足清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故地界清凈，地界清凈故一切智智清凈。何以故？若四神足清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若四神足

【現代漢語翻譯】 現代漢語譯本： 「須菩提！為什麼呢？如果四神足（四種神通的基礎）清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智（佛陀的智慧）清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。 「須菩提！四神足清凈，所以身界清凈；身界清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果身界清凈，如果一切智智清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。四神足清凈，所以觸界、身識界以及身觸、身觸為緣所生的各種感受清凈；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。 「須菩提！四神足清凈，所以意界清凈；意界清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果意界清凈，如果一切智智清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。四神足清凈，所以法界、意識界以及意觸、意觸為緣所生的各種感受清凈；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。 「須菩提！四神足清凈，所以地界清凈；地界清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果地界清凈，如果一切智智清凈，這是因為它們之間沒有二元對立、沒有分割、沒有差別、沒有斷滅的緣故。四神足清凈，所以水、火、風、空、識界清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果四神足

【English Translation】 English version: 「Subhuti, why is that? If the four bases of spiritual power (four foundations of miraculous abilities) are pure, if the realm of taste and even the various feelings arising from tongue contact are pure, if the all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no cessation between them. 「Subhuti, because the four bases of spiritual power are pure, the body realm is pure; because the body realm is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the body realm is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, the realm of touch, the body consciousness realm, and the body contact, and the various feelings arising from body contact are pure; because the realm of touch and even the various feelings arising from body contact are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the realm of touch and even the various feelings arising from body contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no cessation between them. 「Subhuti, because the four bases of spiritual power are pure, the mind realm is pure; because the mind realm is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the mind realm is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, the realm of phenomena, the mind consciousness realm, and the mind contact, and the various feelings arising from mind contact are pure; because the realm of phenomena and even the various feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the realm of phenomena and even the various feelings arising from mind contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no cessation between them. 「Subhuti, because the four bases of spiritual power are pure, the earth element is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the earth element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power

---

清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故無明清凈，無明清凈故一切智智清凈。何以故？若四神足清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若四神足清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若四神足清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若四神足清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故內空清凈，內空清凈故一切智智清凈。何以故？若四神足清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散

【現代漢語翻譯】 現代漢語譯本： 『清凈』是指，如果水、火、風、空、識界（五蘊中的識蘊所包含的界）清凈，如果一切智智（佛陀的智慧）清凈，那是因為它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。

『善現（須菩提的別名）！』四神足（四種神通的基礎）清凈，所以無明（對真理的無知）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為如果四神足清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。四神足清凈，所以行（意志）、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（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）都清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？因為如果四神足清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。

『善現！』四神足清凈，所以佈施波羅蜜多（佈施的完美）清凈；佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果四神足清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。四神足清凈，所以凈戒（持戒的完美）、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）都清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果四神足清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。

『善現！』四神足清凈，所以內空（內在的空性）清凈；內空清凈，所以一切智智清凈。為什麼呢？因為如果四神足清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，也沒有斷滅。四神足清凈，所以外空（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）

【English Translation】 English version: 'Purity' means that if the water, fire, wind, space, and consciousness realms (the realms contained within the skandha of consciousness) are pure, and if the all-knowing wisdom (Buddha's wisdom) is pure, it is because there is no duality, no division, no difference, and no cessation between them.

'Subhuti (another name for Sudatta)!』 Because the four bases of spiritual power (four foundations of supernatural abilities) are pure, ignorance (lack of knowledge of the truth) is pure; because ignorance is pure, all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, so are volitional activities, consciousness, name and form (mind and matter), the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age, death, sorrow, lamentation, pain, grief, and despair; because volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if volitional activities up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.

'Subhuti!' Because the four bases of spiritual power are pure, the perfection of giving (dāna pāramitā) is pure; because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, so are the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), the perfection of vigor (vīrya pāramitā), the perfection of meditation (dhyāna pāramitā), and the perfection of wisdom (prajñā pāramitā); because the perfection of morality up to the perfection of wisdom are pure, all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if the perfection of morality up to the perfection of wisdom are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them.

'Subhuti!' Because the four bases of spiritual power are pure, inner emptiness (the emptiness of the internal) is pure; because inner emptiness is pure, all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no cessation between them. Because the four bases of spiritual power are pure, so are outer emptiness (the emptiness of the external), both inner and outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, and scattered emptiness.

---

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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若四神足清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故真如清凈，真如清凈故一切智智清凈。何以故？若四神足清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若四神足清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若四神足清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若四神足清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若四神足清凈，若四靜慮清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！空（śūnyatā）、無變異空（avikāra-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）清凈，因為外空（adhyātma-śūnyatā）乃至無性自性空清凈，所以一切智智（sarvākārajñatā）清凈。為什麼呢？因為四神足（catvāra ṛddhipādā）清凈，與外空乃至無性自性空清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四神足清凈，所以真如（tathatā）清凈；真如清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與真如清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。四神足清凈，所以法界（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（dharmatā）、實際（bhūta-koṭi）、虛空界（ākāśadhātu）、不思議界（acintyadhātu）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與法界乃至不思議界清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四神足清凈，所以苦聖諦（duḥkha-satya）清凈；苦聖諦清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與苦聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。四神足清凈，所以集聖諦（samudaya-satya）、滅聖諦（nirodha-satya）、道聖諦（mārga-satya）清凈；集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與集、滅、道聖諦清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！四神足清凈，所以四靜慮（catvāri dhyānāni）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與四靜慮清凈，與一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』

【English Translation】 English version 'Subhuti, the emptiness (śūnyatā), the emptiness without alteration (avikāra-śūnyatā), the emptiness of inherent nature (prakṛti-śūnyatā), the emptiness of self-characteristic (svalakṣaṇa-śūnyatā), the emptiness of common characteristic (sāmānya-lakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalabdhi-śūnyatā), the emptiness of non-existence (abhāva-śūnyatā), the emptiness of self-nature (svabhāva-śūnyatā), the emptiness of non-existence of self-nature (abhāva-svabhāva-śūnyatā) are pure; because the emptiness of the internal (adhyātma-śūnyatā) up to the emptiness of non-existence of self-nature are pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because the four bases of magical power (catvāra ṛddhipādā) are pure, and the emptiness of the internal up to the emptiness of non-existence of self-nature are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four bases of magical power are pure, thus the suchness (tathatā) is pure; because the suchness is pure, thus the all-knowing wisdom is pure. Why is that? Because the four bases of magical power are pure, and the suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of magical power are pure, thus the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-deceptive nature (avitathatā), the non-altering nature (ananyathātā), the equality (samatā), the separateness (viviktatā), the established dharma (dharmasthiti), the abiding dharma (dharmatā), the limit of reality (bhūta-koṭi), the space realm (ākāśadhātu), the inconceivable realm (acintyadhātu) are pure; because the realm of dharma up to the inconceivable realm are pure, thus the all-knowing wisdom is pure. Why is that? Because the four bases of magical power are pure, and the realm of dharma up to the inconceivable realm are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four bases of magical power are pure, thus the noble truth of suffering (duḥkha-satya) is pure; because the noble truth of suffering is pure, thus the all-knowing wisdom is pure. Why is that? Because the four bases of magical power are pure, and the noble truth of suffering is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of magical power are pure, thus the noble truth of origin (samudaya-satya), the noble truth of cessation (nirodha-satya), the noble truth of the path (mārga-satya) are pure; because the noble truths of origin, cessation, and path are pure, thus the all-knowing wisdom is pure. Why is that? Because the four bases of magical power are pure, and the noble truths of origin, cessation, and path are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti, because the four bases of magical power are pure, thus the four meditative absorptions (catvāri dhyānāni) are pure; because the four meditative absorptions are pure, thus the all-knowing wisdom is pure. Why is that? Because the four bases of magical power are pure, and the four meditative absorptions are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

---

凈，無二、無二分、無別、無斷故。四神足清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若四神足清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若四神足清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若四神足清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若四神足清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故四正斷、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若四神足清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若四神足清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！四神足（catvāri ṛddhipādā，四種神通的根本）清凈，所以四無量（catvāri apramāṇāni，四種無限的禪定，即慈、悲、喜、舍）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）清凈；四無量、四無色定清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？如果四神足清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四神足清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四神足清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種克服感官的禪定）、九次第定（navānupūrvasamāpattayaḥ，九種次第進入的禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四神足清凈，所以四念住（catvāri smṛtyupasthānāni，四種觀想的修行方法）清凈；四念住清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。四神足清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、五根（pañcendriyāṇi，五種產生力量的根基）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種通向覺悟的因素）、八聖道支（aṣṭāryamārgāṅgāni，八種神聖的道路因素）清凈；四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！四神足清凈，所以空解脫門（śūnyatāvimokṣamukha，通向空性的解脫之門）清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？如果四神足清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有

【English Translation】 English version: 'Subhuti! Because the four bases of magical power (catvāri ṛddhipādā) are pure, the four immeasurables (catvāri apramāṇāni), and the four formless absorptions (catasra ārūpyasamāpattayaḥ) are pure; because the four immeasurables and the four formless absorptions are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the four bases of magical power are pure, if the four immeasurables and the four formless absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the four bases of magical power are pure, the eight liberations (aṣṭa vimokṣāḥ) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the four bases of magical power are pure, the eight mastery over senses (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten totalities (daśa kṛtsnāyatanāni) are pure; because the eight mastery over senses, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if the eight mastery over senses, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the four bases of magical power are pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. Because the four bases of magical power are pure, the four right exertions (catvāri samyakprahāṇāni), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāryamārgāṅgāni) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no discontinuity. 'Subhuti! Because the four bases of magical power are pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? If the four bases of magical power are pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no

---

斷故。四神足清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若四神足清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若四神足清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若四神足清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若四神足清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若四神足清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若四神足清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故無忘失法清凈，無忘失法

【現代漢語翻譯】 現代漢語譯本： 「須菩提！因為四神足（四種禪定力量）清凈的緣故，無相、無愿解脫門（不執著于表象和願望的解脫方法）也清凈；因為無相、無愿解脫門清凈的緣故，一切智智（佛陀的智慧）也清凈。為什麼呢？因為四神足清凈，與無相、無愿解脫門清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為四神足清凈的緣故，菩薩十地（菩薩修行的十個階段）也清凈；因為菩薩十地清凈的緣故，一切智智也清凈。為什麼呢？因為四神足清凈，與菩薩十地清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為四神足清凈的緣故，五眼（肉眼、天眼、慧眼、法眼、佛眼）也清凈；因為五眼清凈的緣故，一切智智也清凈。為什麼呢？因為四神足清凈，與五眼清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四神足清凈的緣故，六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）也清凈；因為六神通清凈的緣故，一切智智也清凈。為什麼呢？因為四神足清凈，與六神通清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為四神足清凈的緣故，佛十力（佛陀的十種力量）也清凈；因為佛十力清凈的緣故，一切智智也清凈。為什麼呢？因為四神足清凈，與佛十力清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為四神足清凈的緣故，四無所畏（佛陀的四種無畏懼的品質）、四無礙解（佛陀的四種無礙的智慧）、大慈、大悲、大喜、大舍、十八佛不共法（佛陀獨有的十八種功德）也清凈；因為四無所畏乃至十八佛不共法清凈的緣故，一切智智也清凈。為什麼呢？因為四神足清凈，與四無所畏乃至十八佛不共法清凈，與一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 「須菩提！因為四神足清凈的緣故，無忘失法（不忘失正念的修行方法）也清凈；無忘失法

【English Translation】 English version: 『Subhuti, because the four bases of spiritual power (four types of meditative power) are pure, the gate of liberation without characteristics and without wishes (methods of liberation that do not cling to appearances and desires) is also pure; because the gate of liberation without characteristics and without wishes is pure, the all-knowing wisdom (Buddha's wisdom) is also pure. Why? Because if the four bases of spiritual power are pure, if the gate of liberation without characteristics and without wishes is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the ten stages of a Bodhisattva (ten stages of Bodhisattva practice) are also pure; because the ten stages of a Bodhisattva are pure, the all-knowing wisdom is also pure. Why? Because if the four bases of spiritual power are pure, if the ten stages of a Bodhisattva are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) are also pure; because the five eyes are pure, the all-knowing wisdom is also pure. Why? Because if the four bases of spiritual power are pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows) are also pure; because the six supernormal powers are pure, the all-knowing wisdom is also pure. Why? Because if the four bases of spiritual power are pure, if the six supernormal powers are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the ten powers of a Buddha (ten powers of a Buddha) are also pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is also pure. Why? Because if the four bases of spiritual power are pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, the four fearlessnesses (four qualities of a Buddha without fear), the four analytical knowledges (four unobstructed wisdoms of a Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha) are also pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is also pure. Why? Because if the four bases of spiritual power are pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the non-forgetfulness of dharma (practice of not forgetting mindfulness) is also pure; the non-forgetfulness of dharma

---

清凈故一切智智清凈。何以故？若四神足清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若四神足清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若四神足清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若四神足清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若四神足清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。四神足清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若四神足清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若四神足清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故

【現代漢語翻譯】 現代漢語譯本： 「善現（Subhuti）！因為清凈的緣故，一切智智（sarvajnata，對一切事物和現象的智慧）也清凈。為什麼呢？如果四神足（catvāri ṛddhipādāḥ，四種神通的基礎）清凈，如果無忘失法（avismaraṇīya-dharma，不忘失正念的法）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。四神足清凈的緣故，恒住舍性（upekṣā-vihāra，安住于舍的狀態）清凈，恒住舍性清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！四神足清凈的緣故，一切智（sarvajñatā，對一切事物的智慧）清凈，一切智清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。四神足清凈的緣故，道相智（mārgākāra-jñatā，對道的智慧）和一切相智（sarvākāra-jñatā，對一切相的智慧）清凈，道相智和一切相智清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果道相智和一切相智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！四神足清凈的緣故，一切陀羅尼門（sarva-dhāraṇī-mukha，一切總持之門）清凈，一切陀羅尼門清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果一切陀羅尼門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。四神足清凈的緣故，一切三摩地門（sarva-samādhi-mukha，一切三昧之門）清凈，一切三摩地門清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果一切三摩地門清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！四神足清凈的緣故，預流果（srota-āpanna-phala，入流果）清凈，預流果清凈的緣故，一切智智清凈。為什麼呢？如果四神足清凈，如果預流果清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version: 『Subhuti, because of purity, the all-knowing wisdom (sarvajnata) is also pure. Why is that? If the four bases of spiritual power (catvāri ṛddhipādāḥ) are pure, if the non-forgetfulness of the Dharma (avismaraṇīya-dharma) is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, the abiding in equanimity (upekṣā-vihāra) is pure, and because the abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the all-knowing (sarvajñatā) is pure, and because the all-knowing is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the all-knowing is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, the wisdom of the path (mārgākāra-jñatā) and the wisdom of all aspects (sarvākāra-jñatā) are pure, and because the wisdom of the path and the wisdom of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the wisdom of the path and the wisdom of all aspects are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, all the gateways to Dharani (sarva-dhāraṇī-mukha) are pure, and because all the gateways to Dharani are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if all the gateways to Dharani are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the four bases of spiritual power are pure, all the gateways to Samadhi (sarva-samādhi-mukha) are pure, and because all the gateways to Samadhi are pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if all the gateways to Samadhi are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the four bases of spiritual power are pure, the fruit of stream-entry (srota-āpanna-phala) is pure, and because the fruit of stream-entry is pure, the all-knowing wisdom is pure. Why is that? If the four bases of spiritual power are pure, if the fruit of stream-entry is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

。四神足清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若四神足清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若四神足清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若四神足清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！四神足清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若四神足清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！五根清凈故色清凈，色清凈故一切智智清凈。何以故？若五根清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若五根清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故眼處清凈，

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為四神足（catvāri ṛddhipādā，四種成就神通的禪定）清凈，所以一來果（sakṛdāgāmin，證悟第二果位）不還果（anāgāmin，證悟第三果位）、阿羅漢果（arhat，證悟第四果位）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？因為四神足清凈，與一來果、不還果、阿羅漢果清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為四神足清凈，所以獨覺菩提（pratyekabuddha-bodhi，不依賴他人教導而獨自證悟的智慧）清凈；因為獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與獨覺菩提清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為四神足清凈，所以一切菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的修行清凈；因為一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與一切菩薩摩訶薩的修行清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為四神足清凈，所以諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，佛陀所證悟的無上正等覺悟）清凈；因為諸佛無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為四神足清凈，與諸佛無上正等菩提清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『再者，善現！因為五根（pañcendriyāṇi，眼、耳、鼻、舌、身五種感覺器官）清凈，所以色（rūpa，物質現象）清凈；因為色清凈，所以一切智智清凈。為什麼呢？因為五根清凈，與色清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為五根清凈，所以受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）清凈；因為受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為五根清凈，與受、想、行、識清凈，與一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為五根清凈，所以眼處（cakṣurāyatana，視覺器官）清凈，

【English Translation】 English version 'Subhuti, because the four bases of spiritual power (catvāri ṛddhipādā) are pure, the once-returner (sakṛdāgāmin), non-returner (anāgāmin), and arhat (arhat) fruits are pure; because the once-returner, non-returner, and arhat fruits are pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? Because if the four bases of spiritual power are pure, if the once-returner, non-returner, and arhat fruits are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti, because the four bases of spiritual power are pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti, because the four bases of spiritual power are pure, the practices of all bodhisattva-mahāsattvas (bodhisattva-mahāsattva) are pure; because the practices of all bodhisattva-mahāsattvas are pure, the all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if the practices of all bodhisattva-mahāsattvas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti, because the four bases of spiritual power are pure, the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi) is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom is pure. Why is that? Because if the four bases of spiritual power are pure, if the unsurpassed perfect enlightenment of all Buddhas is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Furthermore, Subhuti, because the five faculties (pañcendriyāṇi) are pure, form (rūpa) is pure; because form is pure, the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if form is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the five faculties are pure, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if feeling, perception, mental formations, and consciousness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 'Subhuti, because the five faculties are pure, the eye-base (cakṣurāyatana) is pure,

---

眼處清凈故一切智智清凈。何以故？若五根清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若五根清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故色處清凈，色處清凈故一切智智清凈。何以故？若五根清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若五根清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若五根清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若五根清凈，若耳界清凈，若一切智

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為眼根清凈，所以一切智智（sarvajnata，指佛陀的智慧）清凈。為什麼呢？因為五根清凈，眼處清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為五根清凈，所以耳、鼻、舌、身、意處清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為五根清凈，耳、鼻、舌、身、意處清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為五根清凈，所以色處清凈；因為色處清凈，所以一切智智清凈。為什麼呢？因為五根清凈，色處清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為五根清凈，所以聲、香、味、觸、法處清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為五根清凈，聲、香、味、觸、法處清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為五根清凈，所以眼界清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？因為五根清凈，眼界清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為五根清凈，所以眼識界以及眼觸、眼觸為緣所生的諸受清凈；乃至因為眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？因為五根清凈，眼識界乃至眼觸為緣所生的諸受清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為五根清凈，所以耳界清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？因為五根清凈，耳界清凈，和一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。

【English Translation】 English version 'Subhuti! Because the eye faculty is pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? Because if the five faculties are pure, the eye-sphere is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, therefore the ear, nose, tongue, body, and mind spheres are pure; because the ear, nose, tongue, body, and mind spheres are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the ear, nose, tongue, body, and mind spheres are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, therefore the form-sphere is pure; because the form-sphere is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the form-sphere is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, therefore the sound, smell, taste, touch, and dharma spheres are pure; because the sound, smell, taste, touch, and dharma spheres are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the sound, smell, taste, touch, and dharma spheres are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, therefore the eye-element is pure; because the eye-element is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the eye-element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, therefore the eye-consciousness element, and the eye-contact, and the feelings born of eye-contact are pure; and even because the feelings born of eye-contact are pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the eye-consciousness element and the feelings born of eye-contact are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, therefore the ear-element is pure; because the ear-element is pure, therefore the all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, the ear-element is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.

---

智清凈，無二、無二分、無別、無斷故。五根清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若五根清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若五根清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故身界清凈，身界清凈故一切智智清凈。何以故？若五根清凈，若身界清凈，若一切智智清凈，無二、無

【現代漢語翻譯】 現代漢語譯本 『智的清凈，是因為它與二元對立、二元分割、差別、斷滅的觀念無關。五根（眼、耳、鼻、舌、身）清凈，所以聲界（聲音的領域）、耳識界（耳朵的意識領域）以及耳觸（耳朵與聲音的接觸）、耳觸為緣所生諸受（因耳朵接觸而產生的各種感受）都清凈。聲界乃至耳觸為緣所生諸受清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？因為五根清凈，聲界乃至耳觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。』 『善現（須菩提的別名）！五根清凈，所以鼻界（氣味的領域）清凈，鼻界清凈，所以一切智智清凈。為什麼呢？因為五根清凈，鼻界清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。五根清凈，所以香界（氣味的領域）、鼻識界（鼻子的意識領域）以及鼻觸（鼻子與氣味的接觸）、鼻觸為緣所生諸受（因鼻子接觸而產生的各種感受）都清凈。香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為五根清凈，香界乃至鼻觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。』 『善現！五根清凈，所以舌界（味道的領域）清凈，舌界清凈，所以一切智智清凈。為什麼呢？因為五根清凈，舌界清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。五根清凈，所以味界（味道的領域）、舌識界（舌頭的意識領域）以及舌觸（舌頭與味道的接觸）、舌觸為緣所生諸受（因舌頭接觸而產生的各種感受）都清凈。味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為五根清凈，味界乃至舌觸為緣所生諸受清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。』 『善現！五根清凈，所以身界（觸覺的領域）清凈，身界清凈，所以一切智智清凈。為什麼呢？因為五根清凈，身界清凈，以及一切智智清凈，這三者之間沒有二元對立、二元分割、差別、斷滅的觀念。

【English Translation】 English version 'The purity of wisdom is because it is without duality, without division, without distinction, and without cessation. Because the five faculties (eye, ear, nose, tongue, body) are pure, therefore the sound realm, the ear consciousness realm, and ear contact, and the various feelings arising from ear contact are pure. Because the sound realm and the various feelings arising from ear contact are pure, therefore all-knowing wisdom (Buddha's wisdom) is pure. Why is that? Because if the five faculties are pure, if the sound realm and the various feelings arising from ear contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three.' 'Subhuti (another name for Sudhana)! Because the five faculties are pure, therefore the nose realm is pure, and because the nose realm is pure, therefore all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if the nose realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three. Because the five faculties are pure, therefore the smell realm, the nose consciousness realm, and nose contact, and the various feelings arising from nose contact are pure. Because the smell realm and the various feelings arising from nose contact are pure, therefore all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if the smell realm and the various feelings arising from nose contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three.' 'Subhuti! Because the five faculties are pure, therefore the tongue realm is pure, and because the tongue realm is pure, therefore all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if the tongue realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three. Because the five faculties are pure, therefore the taste realm, the tongue consciousness realm, and tongue contact, and the various feelings arising from tongue contact are pure. Because the taste realm and the various feelings arising from tongue contact are pure, therefore all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if the taste realm and the various feelings arising from tongue contact are pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three.' 'Subhuti! Because the five faculties are pure, therefore the body realm is pure, and because the body realm is pure, therefore all-knowing wisdom is pure. Why is that? Because if the five faculties are pure, if the body realm is pure, and if all-knowing wisdom is pure, there is no duality, no division, no distinction, and no cessation among these three.'

---

二分、無別、無斷故。五根清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故意界清凈，意界清凈故一切智智清凈。何以故？若五根清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若五根清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故地界清凈，地界清凈故一切智智清凈。何以故？若五根清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若五根清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故無明清凈，無明清凈故一切智智清凈。何以故？若五根清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故行、識、名

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)!』因為五根(五種感官能力)清凈，所以觸界(感官接觸的領域)、身識界(身體意識的領域)以及身觸(身體接觸)和由身觸為緣所生的各種感受都清凈。因為觸界乃至由身觸為緣所生的各種感受清凈，所以一切智智(對一切事物和現象的智慧)清凈。為什麼呢？如果五根清凈，如果觸界乃至由身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』因為五根清凈，所以意界(意識的領域)清凈，因為意界清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為五根清凈，所以法界(法理的領域)、意識界(意識的領域)以及意觸(意識接觸)和由意觸為緣所生的各種感受都清凈。因為法界乃至由意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果法界乃至由意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』因為五根清凈，所以地界(地元素的領域)清凈，因為地界清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為五根清凈，所以水界(水元素的領域)、火界(火元素的領域)、風界(風元素的領域)、空界(空元素的領域)和識界(意識的領域)都清凈，因為水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。 『善現！』因為五根清凈，所以無明(無知)清凈，因為無明清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。因為五根清凈，所以行(行為)、識(意識)、名(名稱)

【English Translation】 English version 『Subhuti!』 Because the five roots (five sense faculties) are pure, therefore the touch realm (the realm of sensory contact), the body consciousness realm, and body touch, and the various feelings arising from body touch are pure. Because the touch realm and the various feelings arising from body touch are pure, therefore all-knowing wisdom (wisdom regarding all things and phenomena) is pure. Why is that? If the five roots are pure, if the touch realm and the various feelings arising from body touch are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti!』 Because the five roots are pure, therefore the mind realm (the realm of consciousness) is pure, and because the mind realm is pure, therefore all-knowing wisdom is pure. Why is that? If the five roots are pure, if the mind realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five roots are pure, therefore the dharma realm (the realm of principles), the consciousness realm, and mind touch, and the various feelings arising from mind touch are pure. Because the dharma realm and the various feelings arising from mind touch are pure, therefore all-knowing wisdom is pure. Why is that? If the five roots are pure, if the dharma realm and the various feelings arising from mind touch are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti!』 Because the five roots are pure, therefore the earth realm (the realm of the earth element) is pure, and because the earth realm is pure, therefore all-knowing wisdom is pure. Why is that? If the five roots are pure, if the earth realm is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five roots are pure, therefore the water realm (the realm of the water element), the fire realm (the realm of the fire element), the wind realm (the realm of the wind element), the space realm (the realm of space), and the consciousness realm are pure, and because the water, fire, wind, space, and consciousness realms are pure, therefore all-knowing wisdom is pure. Why is that? If the five roots are pure, if the water, fire, wind, space, and consciousness realms are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti!』 Because the five roots are pure, therefore ignorance (lack of knowledge) is pure, and because ignorance is pure, therefore all-knowing wisdom is pure. Why is that? If the five roots are pure, if ignorance is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five roots are pure, therefore formations (actions), consciousness, name

---

色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若五根清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若五根清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若五根清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故內空清凈，內空清凈故一切智智清凈。何以故？若五根清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若五根清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故真如清凈，真

【現代漢語翻譯】 現代漢語譯本：色（物質現象）、六處（眼、耳、鼻、舌、身、意六種感覺器官）、觸（感官與外境的接觸）、受（感受）、愛（渴愛）、取（執取）、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）的清凈，行（行為）乃至老死愁嘆苦憂惱的清凈，因此一切智智（佛陀的智慧）清凈。為什麼呢？如果五根（眼、耳、鼻、舌、身五種感覺器官）清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 善現（須菩提的別名）！五根清凈的緣故，佈施波羅蜜多（佈施的完美）清凈，佈施波羅蜜多清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。五根清凈的緣故，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）清凈，凈戒乃至般若波羅蜜多清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 善現！五根清凈的緣故，內空（內在的空性）清凈，內空清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。五根清凈的緣故，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（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）清凈，外空乃至無性自性空清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 善現！五根清凈的緣故，真如（事物的真實本性）清凈，真

【English Translation】 English version: The purity of form (rupa), the six sense bases (ayatana) [eye, ear, nose, tongue, body, mind], contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa), the purity of actions (karma) up to the purity of old age, death, sorrow, lamentation, pain, grief, and despair, therefore, the purity of all-knowing wisdom (sarvajna-jnana). Why is that? If the five sense faculties (indriya) [eye, ear, nose, tongue, body] are pure, if actions up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the five sense faculties are pure, the perfection of giving (dana paramita) is pure, and because the perfection of giving is pure, all-knowing wisdom is pure. Why is that? If the five sense faculties are pure, if the perfection of giving is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five sense faculties are pure, the perfections of morality (shila), patience (kshanti), vigor (virya), meditation (dhyana), and wisdom (prajna paramita) are pure, and because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why is that? If the five sense faculties are pure, if the perfections of morality up to wisdom are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the five sense faculties are pure, inner emptiness (adhyatma shunyata) is pure, and because inner emptiness is pure, all-knowing wisdom is pure. Why is that? If the five sense faculties are pure, if inner emptiness is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five sense faculties are pure, outer emptiness (bahirdha shunyata), inner and 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 (aviparita 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), emptiness of self-nature (svabhava shunyata), and emptiness of non-self-nature (abhava-svabhava shunyata) are pure, and because outer emptiness up to emptiness of non-self-nature are pure, all-knowing wisdom is pure. Why is that? If the five sense faculties are pure, if outer emptiness up to emptiness of non-self-nature are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Subhuti! Because the five sense faculties are pure, suchness (tathata) is pure, and such

---

如清凈故一切智智清凈。何以故？若五根清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若五根清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若五根清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若五根清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若五根清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若五根清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若五根清凈，若八解

【現代漢語翻譯】 現代漢語譯本 因為清凈的緣故，一切智智（Buddha's omniscience）也清凈。為什麼呢？如果五根（five sense faculties）清凈，如果真如（tathata, suchness）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。五根清凈的緣故，法界（dharma-dhatu, the realm of all phenomena）、法性（dharma-nature, the intrinsic nature of phenomena）、不虛妄性（non-falsity）、不變異性（non-alteration）、平等性（equality）、離生性（separation from origination）、法定（dharma-established）、法住（dharma-abiding）、實際（reality）、虛空界（space realm）、不思議界（inconceivable realm）也清凈，法界乃至不思議界清凈的緣故，一切智智也清凈。為什麼呢？如果五根清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！五根清凈的緣故，苦聖諦（duhkha satya, the truth of suffering）清凈，苦聖諦清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。五根清凈的緣故，集（samudaya, the origin of suffering）、滅（nirodha, the cessation of suffering）、道聖諦（marga satya, the path to the cessation of suffering）清凈，集、滅、道聖諦清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！五根清凈的緣故，四靜慮（four dhyanas, four meditative absorptions）清凈，四靜慮清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。五根清凈的緣故，四無量（four immeasurables, four boundless states of mind）、四無色定（four formless absorptions）清凈，四無量、四無色定清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！五根清凈的緣故，八解脫（eight liberations）清凈，八解脫清凈的緣故，一切智智清凈。為什麼呢？如果五根清凈，如果八解

【English Translation】 English version Because of purity, the omniscience of a Buddha (sarvajñatā, all-knowing wisdom) is also pure. Why is that? If the five sense faculties (pañcendriya) are pure, if suchness (tathata) is pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the five sense faculties are pure, the dharma-dhatu (the realm of all phenomena), dharma-nature (the intrinsic nature of phenomena), non-falsity, non-alteration, equality, separation from origination, dharma-established, dharma-abiding, reality, space realm, and inconceivable realm are also pure. Because the dharma-dhatu up to the inconceivable realm are pure, the omniscience of a Buddha is also pure. Why is that? If the five sense faculties are pure, if the dharma-dhatu up to the inconceivable realm are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti! Because the five sense faculties are pure, the truth of suffering (duhkha satya) is pure, and because the truth of suffering is pure, the omniscience of a Buddha is pure. Why is that? If the five sense faculties are pure, if the truth of suffering is pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the five sense faculties are pure, the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga satya) are pure. Because the origin, cessation, and path to the cessation of suffering are pure, the omniscience of a Buddha is pure. Why is that? If the five sense faculties are pure, if the origin, cessation, and path to the cessation of suffering are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the five sense faculties are pure, the four meditative absorptions (dhyanas) are pure, and because the four meditative absorptions are pure, the omniscience of a Buddha is pure. Why is that? If the five sense faculties are pure, if the four meditative absorptions are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them. Because the five sense faculties are pure, the four immeasurables (brahmaviharas) and the four formless absorptions (arupa samapattis) are pure. Because the four immeasurables and the four formless absorptions are pure, the omniscience of a Buddha is pure. Why is that? If the five sense faculties are pure, if the four immeasurables and the four formless absorptions are pure, if the omniscience of a Buddha is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the five sense faculties are pure, the eight liberations (vimokshas) are pure, and because the eight liberations are pure, the omniscience of a Buddha is pure. Why is that? If the five sense faculties are pure, if the eight liber

---

脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若五根清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若五根清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故四正斷、四神足、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若五根清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若五根清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若五根清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若五根清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！五根（indriya，指眼、耳、鼻、舌、身五種感覺器官）清凈，則一切智智（sarvajnata，指佛陀的智慧）清凈，因為它們之間無二、無二分、無差別、無斷絕。五根清凈，則八勝處（astavimoksa，指八種禪定境界）、九次第定（navanusamapatti，指九種次第禪定）、十遍處（dasakrtsnayatanani，指十種遍一切處的禪定）清凈；八勝處、九次第定、十遍處清凈，則一切智智清凈。為什麼呢？因為五根清凈，與八勝處、九次第定、十遍處清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』 『善現！五根清凈，則四念住（catuhsmrtyupasthana，指四種觀想方法）清凈；四念住清凈，則一切智智清凈。為什麼呢？因為五根清凈，與四念住清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。五根清凈，則四正斷（catuhsamyakpradhana，指四種精進的修行）、四神足（catvarirdhipada，指四種神通的基礎）、五力（pancabala，指五種修行力量）、七等覺支（saptabodhyanga，指七種覺悟的因素）、八聖道支（astangamarga，指八種通往解脫的道路）清凈；四正斷乃至八聖道支清凈，則一切智智清凈。為什麼呢？因為五根清凈，與四正斷乃至八聖道支清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』 『善現！五根清凈，則空解脫門（sunyatavimokshamukha，指通過空性理解而獲得的解脫）清凈；空解脫門清凈，則一切智智清凈。為什麼呢？因為五根清凈，與空解脫門清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。五根清凈，則無相解脫門（animittavimokshamukha，指通過無相理解而獲得的解脫）、無愿解脫門（apranihitavimokshamukha，指通過無愿理解而獲得的解脫）清凈；無相、無愿解脫門清凈，則一切智智清凈。為什麼呢？因為五根清凈，與無相、無愿解脫門清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。』 『善現！五根清凈，則菩薩十地（bodhisattvabhumi，指菩薩修行的十個階段）清凈；菩薩十地清凈，則一切智智清凈。為什麼呢？因為五根清凈，與菩薩十地清凈，與一切智智清凈，它們之間無二、無二分、無差別。

【English Translation】 English version: 'Subhuti! When the five indriyas (faculties, referring to the five sense organs: eyes, ears, nose, tongue, and body) are pure, then the sarvajnata (all-knowing wisdom of a Buddha) is pure, because there is no duality, no division, no difference, and no separation between them. When the five indriyas are pure, then the eight astavimoksas (eight liberations), the nine navanusamapattis (nine successive attainments), and the ten dasakrtsnayatanani (ten all-encompassing bases) are pure; when the eight astavimoksas, the nine navanusamapattis, and the ten dasakrtsnayatanani are pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the eight astavimoksas, the nine navanusamapattis, and the ten dasakrtsnayatanani, and the purity of the sarvajnata.' 'Subhuti! When the five indriyas are pure, then the four catuhsmrtyupasthanas (four foundations of mindfulness) are pure; when the four catuhsmrtyupasthanas are pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the four catuhsmrtyupasthanas, and the purity of the sarvajnata. When the five indriyas are pure, then the four catuhsamyakpradhanas (four right exertions), the four catvarirdhipadas (four bases of psychic power), the five pancabalas (five powers), the seven saptabodhyangas (seven factors of enlightenment), and the eight astangamargas (eightfold noble path) are pure; when the four catuhsamyakpradhanas up to the eight astangamargas are pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the four catuhsamyakpradhanas up to the eight astangamargas, and the purity of the sarvajnata.' 'Subhuti! When the five indriyas are pure, then the sunyatavimokshamukha (door of liberation through emptiness) is pure; when the sunyatavimokshamukha is pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the sunyatavimokshamukha, and the purity of the sarvajnata. When the five indriyas are pure, then the animittavimokshamukha (door of liberation through signlessness) and the apranihitavimokshamukha (door of liberation through wishlessness) are pure; when the animittavimokshamukha and the apranihitavimokshamukha are pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the animittavimokshamukha and the apranihitavimokshamukha, and the purity of the sarvajnata.' 'Subhuti! When the five indriyas are pure, then the ten bodhisattvabhumis (ten stages of a bodhisattva) are pure; when the ten bodhisattvabhumis are pure, then the sarvajnata is pure. Why is that? Because there is no duality, no division, no difference, and no separation between the purity of the five indriyas, the purity of the ten bodhisattvabhumis, and the purity of the sarvajnata.'

---

、無斷故。

「善現！五根清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若五根清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若五根清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若五根清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若五根清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若五根清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若五根清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若五根清凈，若一切智清

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！因為五根（indriya，指眼、耳、鼻、舌、身五種感覺器官）清凈，所以五眼（pañca cakṣūṃsi，指肉眼、天眼、慧眼、法眼、佛眼）清凈；因為五眼清凈，所以一切智智（sarvākārajñatā，指佛陀所證得的對一切事物、一切道理的智慧）清凈。為什麼呢？如果五根清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為五根清凈，所以六神通（ṣaṭ abhijñā，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為五根清凈，所以佛十力（daśa balāni，指佛陀的十種力量）清凈；因為佛十力清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果佛十力清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為五根清凈，所以四無所畏（catvāri vaiśāradyāni，指佛陀的四種無畏）、四無礙解（catasraḥ pratisaṃvidaḥ，指佛陀的四種辯才）、大慈（mahāmaitrī，指佛陀給予眾生快樂的慈愛）、大悲（mahākaruṇā，指佛陀拔除眾生痛苦的悲憫）、大喜（mahāmuditā，指佛陀對眾生離苦得樂的歡喜）、大舍（mahāupekṣā，指佛陀對眾生平等對待的舍心）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，指佛陀獨有的十八種功德）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為五根清凈，所以無忘失法（āveṇika-smṛti，指佛陀不會忘失正念的功德）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為五根清凈，所以恒住舍性（upekṣā-vihāra，指佛陀常住于平等舍心的狀態）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為五根清凈，所以一切智（sarvajñatā，指佛陀對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果五根清凈，如果一切智清凈，

【English Translation】 English version: 'Subhuti! Because the five faculties (indriya, referring to the five sense organs: eyes, ears, nose, tongue, and body) are pure, the five eyes (pañca cakṣūṃsi, referring to the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye) are pure; because the five eyes are pure, all-knowing wisdom (sarvākārajñatā, referring to the wisdom of a Buddha that knows all things and all principles) is pure. Why is that? If the five faculties are pure, if the five eyes are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, the six supernormal powers (ṣaṭ abhijñā, referring to the powers of the divine eye, the divine ear, knowing others' minds, remembering past lives, magical powers, and the extinction of outflows) are pure; because the six supernormal powers are pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if the six supernormal powers are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, the ten powers of a Buddha (daśa balāni, referring to the ten powers of a Buddha) are pure; because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if the ten powers of a Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, the four fearlessnesses (catvāri vaiśāradyāni, referring to the four fearlessnesses of a Buddha), the four analytical knowledges (catasraḥ pratisaṃvidaḥ, referring to the four kinds of eloquence of a Buddha), great loving-kindness (mahāmaitrī, referring to the loving-kindness of a Buddha that gives happiness to sentient beings), great compassion (mahākaruṇā, referring to the compassion of a Buddha that removes the suffering of sentient beings), great joy (mahāmuditā, referring to the joy of a Buddha when sentient beings are free from suffering and attain happiness), great equanimity (mahāupekṣā, referring to the equanimity of a Buddha in treating all sentient beings equally), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, referring to the eighteen unique virtues of a Buddha) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, the non-forgetfulness of Dharma (āveṇika-smṛti, referring to the virtue of a Buddha not forgetting the right mindfulness) is pure; because the non-forgetfulness of Dharma is pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if the non-forgetfulness of Dharma is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five faculties are pure, the constant abiding in equanimity (upekṣā-vihāra, referring to the state of a Buddha constantly abiding in equanimity) is pure; because the constant abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if the constant abiding in equanimity is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five faculties are pure, all-knowing wisdom (sarvajñatā, referring to the wisdom of a Buddha that knows all things) is pure; because all-knowing wisdom is pure, all-knowing wisdom is pure. Why is that? If the five faculties are pure, if all-knowing wisdom is pure,

---

凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若五根清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若五根清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若五根清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若五根清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。五根清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若五根清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若五根清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故一切菩薩

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti，佛陀的弟子)! 如果一切智智(sarvajnata，對一切事物和現象的智慧)清凈，那是因為它與五根(indriya，眼、耳、鼻、舌、身五種感官)的清凈無二、無二分、無別、無斷。五根清凈，所以道相智(marga-jnana，對修行道路的智慧)和一切相智(sarvakarajnata，對一切事物各個方面的智慧)清凈；道相智和一切相智清凈，所以一切智智清凈。為什麼呢？因為五根清凈，道相智和一切相智清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！五根清凈，所以一切陀羅尼門(dharani-mukha，總持一切法門的智慧)清凈；一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為五根清凈，一切陀羅尼門清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。五根清凈，所以一切三摩地門(samadhi-mukha，禪定之門)清凈；一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為五根清凈，一切三摩地門清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！五根清凈，所以預流果(srota-apanna-phala，初果，進入聖者之流的果位)清凈；預流果清凈，所以一切智智清凈。為什麼呢？因為五根清凈，預流果清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。五根清凈，所以一來果(sakrdagamin-phala，二果，只來欲界一次的果位)、不還果(anagamin-phala，三果，不再返回欲界的果位)和阿羅漢果(arhat-phala，四果，斷盡煩惱的果位)清凈；一來果、不還果和阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為五根清凈，一來果、不還果和阿羅漢果清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！五根清凈，所以獨覺菩提(pratyekabuddha-bodhi，獨覺的覺悟)清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為五根清凈，獨覺菩提清凈，以及一切智智清凈，它們之間無二、無二分、無別、無斷。』 『善現！五根清凈，所以一切菩薩(bodhisattva，追求覺悟的修行者)』

【English Translation】 English version 'Subhuti! If the sarvajnata (all-knowing wisdom) is pure, it is because it is non-dual, non-separate, non-distinct, and non-discontinuous with the purity of the five indriyas (faculties: eye, ear, nose, tongue, and body). Because the five indriyas are pure, the marga-jnana (knowledge of the path) and sarvakarajnata (knowledge of all aspects) are pure; because the marga-jnana and sarvakarajnata are pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, the marga-jnana and sarvakarajnata are pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the five indriyas are pure, all dharani-mukhas (gateways to holding all teachings) are pure; because all dharani-mukhas are pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, all dharani-mukhas are pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous. Because the five indriyas are pure, all samadhi-mukhas (gateways to meditative concentration) are pure; because all samadhi-mukhas are pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, all samadhi-mukhas are pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the five indriyas are pure, the srota-apanna-phala (stream-enterer fruit) is pure; because the srota-apanna-phala is pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, the srota-apanna-phala is pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous. Because the five indriyas are pure, the sakrdagamin-phala (once-returner fruit), anagamin-phala (non-returner fruit), and arhat-phala (arhat fruit) are pure; because the sakrdagamin-phala, anagamin-phala, and arhat-phala are pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, the sakrdagamin-phala, anagamin-phala, and arhat-phala are pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the five indriyas are pure, the pratyekabuddha-bodhi (awakening of a solitary buddha) is pure; because the pratyekabuddha-bodhi is pure, the sarvajnata is pure. Why is that? Because if the five indriyas are pure, the pratyekabuddha-bodhi is pure, and the sarvajnata is pure, they are non-dual, non-separate, non-distinct, and non-discontinuous.' 'Subhuti! Because the five indriyas are pure, all bodhisattvas (beings striving for enlightenment)'

---

摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若五根清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五根清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若五根清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百二十九 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百三十

三藏法師玄奘奉　詔譯初分難信解品第三十四之四十九

「複次，善現！五力清凈故色清凈，色清凈故一切智智清凈。何以故？若五力清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若五力清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若五力清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意

【現代漢語翻譯】 現代漢語譯本： 『摩訶薩（菩薩的另一種稱呼，指偉大的修行者）的修行清凈，因為一切菩薩摩訶薩的修行清凈，所以一切智智（佛的智慧）清凈。為什麼呢？因為五根（眼、耳、鼻、舌、身）清凈，一切菩薩摩訶薩的修行清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現（須菩提的別稱）！五根清凈，所以諸佛的無上正等菩提（佛的覺悟）清凈；諸佛的無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為五根清凈，諸佛的無上正等菩提清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』

《大般若波羅蜜多經》卷第二百二十九 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷)

《大般若波羅蜜多經》卷第二百三十

三藏法師玄奘奉詔譯 初分難信解品第三十四之四十九

『再次，善現！五力（信、精進、念、定、慧五種力量）清凈，所以色（物質現象）清凈；色清凈，所以一切智智清凈。為什麼呢？因為五力清凈，色清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以受（感受）、想（概念）、行（意志）、識（意識）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為五力清凈，受、想、行、識清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！五力清凈，所以眼處（眼根及其所對的色境）清凈；眼處清凈，所以一切智智清凈。為什麼呢？因為五力清凈，眼處清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以耳、鼻、舌、身、意處（耳根及其所對的聲境，鼻根及其所對的香境，舌根及其所對的味境，身根及其所對的觸境，意根及其所對的法境）清凈；耳、鼻、舌、身、意

【English Translation】 English version: 'The practice of a Mahasattva (a great being, referring to a Bodhisattva) is pure, and because the practice of all Bodhisattva-Mahasattvas is pure, therefore the All-Knowing Wisdom (Buddha's wisdom) is pure. Why is that? Because if the five roots (eye, ear, nose, tongue, body) are pure, the practice of all Bodhisattva-Mahasattvas is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the five roots are pure, the unsurpassed perfect enlightenment (Buddha's enlightenment) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, therefore the All-Knowing Wisdom is pure. Why is that? Because if the five roots are pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

The Great Perfection of Wisdom Sutra, Scroll 229 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400)

The Great Perfection of Wisdom Sutra, Scroll 230

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Part 49 of the First Section on Difficult to Believe and Understand

'Furthermore, Subhuti! Because the five powers (faith, diligence, mindfulness, concentration, wisdom) are pure, form (material phenomena) is pure; because form is pure, therefore the All-Knowing Wisdom is pure. Why is that? Because if the five powers are pure, form is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, feeling, perception, volition, and consciousness are pure; because feeling, perception, volition, and consciousness are pure, therefore the All-Knowing Wisdom is pure. Why is that? Because if the five powers are pure, feeling, perception, volition, and consciousness are pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the five powers are pure, the eye-sphere (the eye faculty and its corresponding object of form) is pure; because the eye-sphere is pure, therefore the All-Knowing Wisdom is pure. Why is that? Because if the five powers are pure, the eye-sphere is pure, and the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the ear, nose, tongue, body, and mind-spheres (the ear faculty and its corresponding object of sound, the nose faculty and its corresponding object of smell, the tongue faculty and its corresponding object of taste, the body faculty and its corresponding object of touch, and the mind faculty and its corresponding object of mental phenomena) are pure; the ear, nose, tongue, body, and mind

---

處清凈故一切智智清凈。何以故？若五力清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故色處清凈，色處清凈故一切智智清凈。何以故？若五力清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若五力清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若五力清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若五力清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若

【現代漢語翻譯】 現代漢語譯本 「善現（Subhuti）！因為五力（Panca-bala）清凈，所以一切智智（Sarvajnata）清凈。為什麼呢？如果五力清凈，那麼耳、鼻、舌、身、意處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為五力清凈，所以色處清凈，色處清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為五力清凈，所以聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為五力清凈，所以眼界清凈，眼界清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為五力清凈，所以眼識界以及眼觸、眼觸為緣所生諸受清凈，眼識界乃至眼觸為緣所生諸受清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼眼識界乃至眼觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為五力清凈，所以耳界清凈，耳界清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為五力清凈，所以聲界、耳識界以及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈所以一切智智清凈。為什麼呢？如果五力清凈，那麼

【English Translation】 English version 『Subhuti, because the five powers (Panca-bala) are pure, therefore the wisdom of all-knowing (Sarvajnata) is pure. Why is that? If the five powers are pure, then the sense bases of ear, nose, tongue, body, and mind are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the five powers are pure, therefore the sense base of form is pure, and because the sense base of form is pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then the sense base of form is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, therefore the sense bases of sound, smell, taste, touch, and dharma are pure, and because the sense bases of sound, smell, taste, touch, and dharma are pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then the sense bases of sound, smell, taste, touch, and dharma are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the five powers are pure, therefore the eye element is pure, and because the eye element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then the eye element is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, therefore the eye consciousness element, and the eye contact, and the feelings arising from eye contact are pure, and because the eye consciousness element, and the eye contact, and the feelings arising from eye contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then the eye consciousness element, and the eye contact, and the feelings arising from eye contact are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti, because the five powers are pure, therefore the ear element is pure, and because the ear element is pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then the ear element is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, therefore the sound element, the ear consciousness element, and the ear contact, and the feelings arising from ear contact are pure, and because the sound element, the ear consciousness element, and the ear contact, and the feelings arising from ear contact are pure, therefore the wisdom of all-knowing is pure. Why is that? If the five powers are pure, then

---

聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若五力清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若五力清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故身界清凈，身界清凈故一切智智清凈。何以故？若五力清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若觸界乃至身觸為緣

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！聲界（聲音的領域）乃至耳觸（耳朵接觸）為緣所生的各種感受是清凈的，如果一切智智（對一切事物、一切現象的智慧）是清凈的，因為它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！五力（信、精進、念、定、慧五種力量）清凈，所以鼻界（鼻子的領域）清凈；鼻界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。五力清凈，所以香界（氣味的領域）、鼻識界（鼻子的意識領域）以及鼻觸（鼻子接觸）、鼻觸為緣所生的各種感受是清凈的；香界乃至鼻觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果香界乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！五力清凈，所以舌界（舌頭的領域）清凈；舌界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。五力清凈，所以味界（味道的領域）、舌識界（舌頭的意識領域）以及舌觸（舌頭接觸）、舌觸為緣所生的各種感受是清凈的；味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！五力清凈，所以身界（身體的領域）清凈；身界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。五力清凈，所以觸界（觸覺的領域）、身識界（身體的意識領域）以及身觸（身體接觸）、身觸為緣所生的各種感受是清凈的；觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果觸界乃至身觸為緣

【English Translation】 English version: 'Subhuti! The realm of sound, and even the various feelings arising from ear contact, are pure; if the All-Knowing Wisdom (the wisdom of all things, all phenomena) is pure, because there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the five powers (faith, diligence, mindfulness, concentration, and wisdom) are pure, the realm of the nose is pure; because the realm of the nose is pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of the nose is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the five powers are pure, the realm of smell, the realm of nose consciousness, and nose contact, and the various feelings arising from nose contact are pure; because the realm of smell and even the various feelings arising from nose contact are pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of smell and even the various feelings arising from nose contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the five powers are pure, the realm of the tongue is pure; because the realm of the tongue is pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of the tongue is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the five powers are pure, the realm of taste, the realm of tongue consciousness, and tongue contact, and the various feelings arising from tongue contact are pure; because the realm of taste and even the various feelings arising from tongue contact are pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of taste and even the various feelings arising from tongue contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them.' 'Subhuti! Because the five powers are pure, the realm of the body is pure; because the realm of the body is pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of the body is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no discontinuity between them. Because the five powers are pure, the realm of touch, the realm of body consciousness, and body contact, and the various feelings arising from body contact are pure; because the realm of touch and even the various feelings arising from body contact are pure, the All-Knowing Wisdom is pure. Why is that? If the five powers are pure, if the realm of touch and even the various feelings arising from body contact are pure

---

所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故意界清凈，意界清凈故一切智智清凈。何以故？若五力清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若五力清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故地界清凈，地界清凈故一切智智清凈。何以故？若五力清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若五力清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故無明清凈，無明清凈故一切智智清凈。何以故？若五力清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若五力清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清

【現代漢語翻譯】 現代漢語譯本：所產生的各種感受是清凈的，如果一切智智（sarvajnata-jnana，指佛陀的智慧）是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現（Subhuti，佛陀的弟子）！五力（panca-balani，指信、精進、念、定、慧五種力量）清凈，所以意界（mano-dhatu，指意識的領域）清凈；意界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈，所以法界（dharma-dhatu，指一切法的領域）、意識界（mano-vijnana-dhatu，指意識的領域）以及意觸（mano-samsparsha，指意識的接觸）、意觸為緣所生的各種感受是清凈的；法界乃至意觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果法界乃至意觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！五力清凈，所以地界（prthivi-dhatu，指地元素的領域）清凈；地界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈，所以水界（ap-dhatu，指水元素的領域）、火界（tejo-dhatu，指火元素的領域）、風界（vayu-dhatu，指風元素的領域）、空界（akasha-dhatu，指空元素的領域）、識界（vijnana-dhatu，指意識的領域）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。 『善現！五力清凈，所以無明（avidya，指對真理的無知）清凈；無明清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈，所以行（samskara，指意志行為）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質）、六處（sad-ayatana，指六種感官）、觸（sparsha，指接觸）、受（vedana，指感受）、愛（trsna，指渴愛）、取（upadana，指執取）、有（bhava，指存在）、生（jati，指出生）、老死愁嘆苦憂惱（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa，指衰老、死亡、悲傷、哀嘆、痛苦、憂愁、煩惱）清凈；行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，

【English Translation】 English version: The various feelings that arise are pure; if the all-knowing wisdom (sarvajnata-jnana) is pure, because there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five powers (panca-balani) are pure, the mind element (mano-dhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the dharma element (dharma-dhatu), the consciousness element (mano-vijnana-dhatu), and the mental contact (mano-samsparsha), and the various feelings arising from mental contact are pure; because the dharma element and the various feelings arising from mental contact are pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if the dharma element and the various feelings arising from mental contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five powers are pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the five powers are pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, volitional activities (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sad-ayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa) are pure; because volitional activities and so on up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, the all-knowing wisdom is pure. Why? If the five powers are pure, if volitional activities and so on up to old age, death, sorrow, lamentation, pain, grief, and despair are pure, if the all-knowing wisdom is pure,

---

凈，無二、無二分、無別、無斷故。

「善現！五力清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若五力清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若五力清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故內空清凈，內空清凈故一切智智清凈。何以故？若五力清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若五力清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故真如清凈，真如清凈故一切智智清凈。何以故？若五力清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故法界、法性、不虛妄性、不變異性、平等性、離生性

【現代漢語翻譯】 現代漢語譯本：『善現（Subhuti，佛陀的弟子）！因為五力（五種修行力量）清凈，所以佈施波羅蜜多（Dāna pāramitā，佈施的完美）清凈；因為佈施波羅蜜多清凈，所以一切智智（sarvajñatā，對一切事物和現象的智慧）清凈。為什麼呢？因為五力清凈、佈施波羅蜜多清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。因為五力清凈，所以凈戒（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）清凈；因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為五力清凈、凈戒乃至般若波羅蜜多清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。 『善現！因為五力清凈，所以內空（adhyātma-śūnyatā，內在的空性）清凈；因為內空清凈，所以一切智智清凈。為什麼呢？因為五力清凈、內空清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。因為五力清凈，所以外空（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，無始無終的空性）、散空（anavakāra-śūnyatā，無散失的空性）、無變異空（avipariṇāma-śūnyatā，無變異的空性）、本性空（prakṛti-śūnyatā，本性的空性）、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（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）清凈；因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？因為五力清凈、外空乃至無性自性空清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。 『善現！因為五力清凈，所以真如（tathatā，事物的真實本性）清凈；因為真如清凈，所以一切智智清凈。為什麼呢？因為五力清凈、真如清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。因為五力清凈，所以法界（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（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）清凈；因為法界乃至離生性清凈，所以一切智智清凈。為什麼呢？因為五力清凈、法界乃至離生性清凈、一切智智清凈，它們之間沒有二元性、沒有二元分割、沒有差別、沒有斷絕。』

【English Translation】 English version: 『Subhuti! Because the five powers (pañca-balāni) are pure, the perfection of giving (dāna pāramitā) is pure; because the perfection of giving is pure, the all-knowing wisdom (sarvajñatā) is pure. Why is that? Because if the five powers are pure, the perfection of giving is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the perfections of morality (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñāpāramitā) are pure; because the perfections of morality up to wisdom are pure, the all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the perfections of morality up to wisdom are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the five powers are pure, the inner emptiness (adhyātma-śūnyatā) is pure; because the inner emptiness is pure, the all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the inner emptiness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the outer emptiness (bahirdhā-śūnyatā), the emptiness of both inner and outer (adhyātmabahirdhā-śūnyatā), the emptiness of emptiness (śūnyatā-śūnyatā), the great emptiness (mahā-śūnyatā), the ultimate emptiness (paramārtha-śūnyatā), the emptiness of the conditioned (saṃskṛta-śūnyatā), the emptiness of the unconditioned (asaṃskṛta-śūnyatā), the ultimate emptiness (atyanta-śūnyatā), the emptiness without beginning or end (anavarāgra-śūnyatā), the emptiness of non-dispersion (anavakāra-śūnyatā), the emptiness of non-change (avipariṇāma-śūnyatā), the emptiness of inherent nature (prakṛti-śūnyatā), the emptiness of self-nature (svalakṣaṇa-śūnyatā), the emptiness of common nature (sāmalakṣaṇa-śūnyatā), the emptiness of all dharmas (sarva-dharma-śūnyatā), the emptiness of non-apprehension (anupalabdhi-śūnyatā), the emptiness of no-nature (abhāva-śūnyatā), the emptiness of self-nature (svabhāva-śūnyatā), and the emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā) are pure; because the outer emptiness up to the emptiness of no-nature of self-nature are pure, the all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the outer emptiness up to the emptiness of no-nature of self-nature are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the five powers are pure, suchness (tathatā) is pure; because suchness is pure, the all-knowing wisdom is pure. Why is that? Because if the five powers are pure, suchness is pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the realm of dharma (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-changeability (aviparītatā), the equality (samatā), and the separation from arising (viviktatā) are pure; because the realm of dharma up to the separation from arising are pure, the all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the realm of dharma up to the separation from arising are pure, and the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』

---

、法定、法住、實際、虛空界、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若五力清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若五力清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若五力清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若五力清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若五力清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若五力清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若五力清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！法定（dharma-sthiti，法的安住）、法住（dharma-sthita，法所安住之處）、實際（bhūta-koṭi，真如的邊際）、虛空界（ākāśa-dhātu，虛空的界限）、不思議界（acintya-dhātu，不可思議的界限）清凈，因為法界（dharma-dhātu，法的界限）乃至不思議界清凈，所以一切智智（sarvajñātā，對一切法的智慧）清凈。為什麼呢？如果五力（pañca-balāni，信、精進、念、定、慧五種力量）清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為五力清凈，所以苦聖諦（duḥkha-satya，苦的真理）清凈，因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為五力清凈，所以集聖諦（samudaya-satya，苦的起因的真理）、滅聖諦（nirodha-satya，苦的止息的真理）、道聖諦（mārga-satya，通往苦的止息的道路的真理）清凈，因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為五力清凈，所以四靜慮（catvāri dhyānāni，四種禪定）清凈，因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為五力清凈，所以四無量（catvāri apramāṇāni，慈、悲、喜、舍四種無量心）、四無色定（catasra ārūpya-samāpattayaḥ，四種無色禪定）清凈，因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。』 『善現！因為五力清凈，所以八解脫（aṣṭa vimokṣāḥ，八種解脫）清凈，因為八解脫清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕。因為五力清凈，所以八勝處（aṣṭāv abhibhāyatanāni，八種勝處）、九次第定（navānupūrva-vihāra-samāpattayaḥ，九種次第禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍處）清凈，因為八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果五力清凈

【English Translation】 English version: 'Subhuti! The dharma-sthiti (the abiding of dharma), dharma-sthita (the place where dharma abides), bhūta-koṭi (the limit of reality), ākāśa-dhātu (the element of space), and acintya-dhātu (the inconceivable element) are pure; because the dharma-dhātu (the element of dharma) up to the acintya-dhātu are pure, therefore the sarvajñātā (the wisdom of all-knowing) is pure. Why is that? If the five powers (pañca-balāni, the five powers of faith, vigor, mindfulness, concentration, and wisdom) are pure, if the dharma-dhātu up to the acintya-dhātu are pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the five powers are pure, the duḥkha-satya (the truth of suffering) is pure; because the duḥkha-satya is pure, the sarvajñātā is pure. Why is that? If the five powers are pure, if the duḥkha-satya is pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the samudaya-satya (the truth of the origin of suffering), nirodha-satya (the truth of the cessation of suffering), and mārga-satya (the truth of the path to the cessation of suffering) are pure; because the samudaya, nirodha, and mārga satyas are pure, the sarvajñātā is pure. Why is that? If the five powers are pure, if the samudaya, nirodha, and mārga satyas are pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the five powers are pure, the catvāri dhyānāni (the four meditations) are pure; because the four meditations are pure, the sarvajñātā is pure. Why is that? If the five powers are pure, if the four meditations are pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the catvāri apramāṇāni (the four immeasurables of loving-kindness, compassion, joy, and equanimity) and catasra ārūpya-samāpattayaḥ (the four formless absorptions) are pure; because the four immeasurables and four formless absorptions are pure, the sarvajñātā is pure. Why is that? If the five powers are pure, if the four immeasurables and four formless absorptions are pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the five powers are pure, the aṣṭa vimokṣāḥ (the eight liberations) are pure; because the eight liberations are pure, the sarvajñātā is pure. Why is that? If the five powers are pure, if the eight liberations are pure, if the sarvajñātā is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the aṣṭāv abhibhāyatanāni (the eight mastery spheres), navānupūrva-vihāra-samāpattayaḥ (the nine successive abidings), and daśa kṛtsnāyatanāni (the ten totalities) are pure; because the eight mastery spheres, nine successive abidings, and ten totalities are pure, the sarvajñātā is pure. Why is that? If the five powers are pure

---

，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若五力清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故四正斷、四神足、五根、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若五力清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若五力清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若五力清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若五力清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若五力清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈

【現代漢語翻譯】 現代漢語譯本：『善現(Subhuti)！如果八勝處(astavimoksha)、九次第定(navanusamapatti)、十遍處(dasakrtsnayatanani)清凈，如果一切智智(sarvajnatajnana)清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！五力(panca balani)清凈，所以四念住(catvari smrtyupasthanani)清凈；四念住清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈，所以四正斷(catvari samyakpradhanani)、四神足(catvarah rddhipadah)、五根(pancendriyani)、七等覺支(sapta bodhyangani)、八聖道支(astangamarga)清凈；四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！五力清凈，所以空解脫門(sunyata vimoksa mukha)清凈；空解脫門清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果空解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈，所以無相(animitta)、無愿(apranihita)解脫門清凈；無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果無相、無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！五力清凈，所以菩薩十地(bodhisattva bhumayah)清凈；菩薩十地清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果菩薩十地清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』 『善現！五力清凈，所以五眼(panca caksuni)清凈；五眼清凈，所以一切智智清凈。為什麼呢？如果五力清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。五力清凈

【English Translation】 English version: 'Subhuti! If the eight liberations (astavimoksha), the nine successive abidings (navanusamapatti), the ten all-encompassing bases (dasakrtsnayatanani) are pure, if the knowledge of all modes (sarvajnatajnana) is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the five powers (panca balani) are pure, the four foundations of mindfulness (catvari smrtyupasthanani) are pure; because the four foundations of mindfulness are pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the four foundations of mindfulness are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them. Because the five powers are pure, the four right exertions (catvari samyakpradhanani), the four bases of magical power (catvarah rddhipadah), the five faculties (pancendriyani), the seven factors of enlightenment (sapta bodhyangani), the eightfold noble path (astangamarga) are pure; because the four right exertions up to the eightfold noble path are pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the four right exertions up to the eightfold noble path are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the five powers are pure, the emptiness liberation gate (sunyata vimoksa mukha) is pure; because the emptiness liberation gate is pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the emptiness liberation gate is pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them. Because the five powers are pure, the signless (animitta) and wishless (apranihita) liberation gates are pure; because the signless and wishless liberation gates are pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the signless and wishless liberation gates are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the five powers are pure, the ten bodhisattva grounds (bodhisattva bhumayah) are pure; because the ten bodhisattva grounds are pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the ten bodhisattva grounds are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them.' 'Subhuti! Because the five powers are pure, the five eyes (panca caksuni) are pure; because the five eyes are pure, the knowledge of all modes is pure. Why is that? If the five powers are pure, if the five eyes are pure, if the knowledge of all modes is pure, there is no duality, no division, no difference, no discontinuity between them. Because the five powers are pure

---

故六神通清凈，六神通清凈故一切智智清凈。何以故？若五力清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若五力清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若五力清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若五力清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若五力清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若五力清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若五力清凈，若道相智、一切相智

【現代漢語翻譯】 現代漢語譯本：因此，六神通（Abhijñā，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為六神通清凈，所以一切智智（Sarvākārajñatā，指佛陀所證得的對一切事物、一切道理的智慧）清凈。為什麼呢？因為五力（Pañca balāni，指信力、精進力、念力、定力、慧力）清凈，六神通清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！五力清凈，所以佛十力（Daśa tathāgatabalāni，指佛陀的十種力量）清凈，佛十力清凈，所以一切智智清凈。為什麼呢？因為五力清凈，佛十力清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以四無所畏（Catvāri vaiśāradyāni，指佛陀的四種無畏的自信）、四無礙解（Catasra pratisaṃvidaḥ，指佛陀的四種無礙的智慧）、大慈（Mahāmaitrī，指佛陀給予眾生快樂的慈愛）、大悲（Mahākaruṇā，指佛陀拔除眾生痛苦的悲憫）、大喜（Mahāmuditā，指佛陀對眾生離苦得樂的喜悅）、大舍（Mahopekṣā，指佛陀對眾生平等無私的舍心）、十八佛不共法（Aṣṭādaśāveṇikabuddhadharmāḥ，指佛陀獨有的十八種功德）清凈，四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？因為五力清凈，四無所畏乃至十八佛不共法清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！五力清凈，所以無忘失法（Āveṇikadharma，指佛陀不會忘失正念的功德）清凈，無忘失法清凈，所以一切智智清凈。為什麼呢？因為五力清凈，無忘失法清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以恒住舍性（Upekṣā，指佛陀的平等舍心）清凈，恒住舍性清凈，所以一切智智清凈。為什麼呢？因為五力清凈，恒住舍性清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！五力清凈，所以一切智（Sarvajñatā，指佛陀對一切事物的智慧）清凈，一切智清凈，所以一切智智清凈。為什麼呢？因為五力清凈，一切智清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。五力清凈，所以道相智（Mārgākārajñatā，指佛陀對修行道的智慧）、一切相智（Sarvākārajñatā，指佛陀對一切事物的智慧）清凈，道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為五力清凈，道相智、一切相智

【English Translation】 English version: Therefore, the six supernormal powers (Abhijñā) are pure; because the six supernormal powers are pure, all-knowing wisdom (Sarvākārajñatā) is pure. Why is that? Because if the five powers (Pañca balāni) are pure, the six supernormal powers are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the five powers are pure, the ten powers of a Buddha (Daśa tathāgatabalāni) are pure; because the ten powers of a Buddha are pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the ten powers of a Buddha are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the four fearlessnesses (Catvāri vaiśāradyāni), the four analytical knowledges (Catasra pratisaṃvidaḥ), great loving-kindness (Mahāmaitrī), great compassion (Mahākaruṇā), great joy (Mahāmuditā), great equanimity (Mahopekṣā), and the eighteen unique qualities of a Buddha (Aṣṭādaśāveṇikabuddhadharmāḥ) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the five powers are pure, the non-forgetfulness of the Dharma (Āveṇikadharma) is pure; because the non-forgetfulness of the Dharma is pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the non-forgetfulness of the Dharma is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the constant abiding in equanimity (Upekṣā) is pure; because the constant abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the constant abiding in equanimity is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhūti! Because the five powers are pure, all-knowingness (Sarvajñatā) is pure; because all-knowingness is pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, all-knowingness is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the five powers are pure, the knowledge of the path (Mārgākārajñatā) and the knowledge of all aspects (Sarvākārajñatā) are pure; because the knowledge of the path and the knowledge of all aspects are pure, all-knowing wisdom is pure. Why is that? Because if the five powers are pure, the knowledge of the path and the knowledge of all aspects

---

清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若五力清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若五力清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若五力清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。五力清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若五力清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若五力清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！五力清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若五力清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果五力（五種力量，即信力、精進力、念力、定力、慧力）清凈，則一切智智（佛的智慧）清凈，因為它們之間無二、無二分、無別、無斷的緣故。』 『善現！五力清凈，所以一切陀羅尼門（總持法門的入口）清凈；一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為五力清凈、一切陀羅尼門清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。五力清凈，所以一切三摩地門（禪定之門）清凈；一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為五力清凈、一切三摩地門清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。』 『善現！五力清凈，所以預流果（須陀洹果，初果）清凈；預流果清凈，所以一切智智清凈。為什麼呢？因為五力清凈、預流果清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。五力清凈，所以一來（斯陀含果，二果）、不還（阿那含果，三果）、阿羅漢果（四果）清凈；一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為五力清凈、一來、不還、阿羅漢果清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。』 『善現！五力清凈，所以獨覺菩提（辟支佛的覺悟）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？因為五力清凈、獨覺菩提清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。』 『善現！五力清凈，所以一切菩薩摩訶薩行（菩薩的修行）清凈；一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？因為五力清凈、一切菩薩摩訶薩行清凈和一切智智清凈之間，無二、無二分、無別、無斷的緣故。』 『善現！』

【English Translation】 English version: 'Subhuti, if the five powers (the five strengths: faith, vigor, mindfulness, concentration, and wisdom) are pure, then the All-Knowing Wisdom (Buddha's wisdom) is pure, because they are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti, because the five powers are pure, all Dharani gates (entrances to the gateways of total retention) are pure; because all Dharani gates are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of all Dharani gates, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate. Because the five powers are pure, all Samadhi gates (gates of meditative concentration) are pure; because all Samadhi gates are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of all Samadhi gates, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti, because the five powers are pure, the Stream-Enterer fruit (Sotapanna, the first stage of enlightenment) is pure; because the Stream-Enterer fruit is pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of the Stream-Enterer fruit, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate. Because the five powers are pure, the Once-Returner (Sakadagami, the second stage), Non-Returner (Anagami, the third stage), and Arhat fruits (the fourth stage) are pure; because the Once-Returner, Non-Returner, and Arhat fruits are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of the Once-Returner, Non-Returner, and Arhat fruits, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti, because the five powers are pure, the Pratyekabuddha Bodhi (the enlightenment of a solitary Buddha) is pure; because the Pratyekabuddha Bodhi is pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of the Pratyekabuddha Bodhi, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti, because the five powers are pure, all the practices of Bodhisattva Mahasattvas (great Bodhisattvas) are pure; because all the practices of Bodhisattva Mahasattvas are pure, the All-Knowing Wisdom is pure. Why? Because the purity of the five powers, the purity of all the practices of Bodhisattva Mahasattvas, and the purity of the All-Knowing Wisdom are non-dual, non-divisible, non-different, and non-separate.' 'Subhuti!'

---

五力清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若五力清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！七等覺支清凈故色清凈，色清凈故一切智智清凈。何以故？若七等覺支清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若七等覺支清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若七等覺支清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若七等覺支清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故色處清凈，色處清凈故一切智智清凈。何以故？若七等覺支清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈

【現代漢語翻譯】 現代漢語譯本：'由於五力（信、精進、念、定、慧五種力量）清凈，所以諸佛的無上正等菩提（佛的智慧）清凈；由於諸佛的無上正等菩提清凈，所以一切智智（佛的一切智慧）清凈。為什麼呢？因為五力清凈、諸佛的無上正等菩提清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。' '再者，善現！由於七等覺支（七種幫助達到覺悟的因素：擇法、精進、喜、輕安、念、定、舍）清凈，所以色（物質現象）清凈；由於色清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、色清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於七等覺支清凈，所以受（感受）、想（概念）、行（意志）、識（意識）清凈；由於受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、受、想、行、識清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。' '善現！由於七等覺支清凈，所以眼處（眼睛及其感知能力）清凈；由於眼處清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、眼處清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於七等覺支清凈，所以耳、鼻、舌、身、意處（耳、鼻、舌、身體和意識的感知能力）清凈；由於耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、耳、鼻、舌、身、意處清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。' '善現！由於七等覺支清凈，所以色處（視覺對像）清凈；由於色處清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、色處清凈、以及一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕。由於七等覺支清凈，所以聲、香、味、觸、法處（聲音、氣味、味道、觸感和思想的對象）清凈；由於聲、香、味、觸、法處清凈，所以一切智智清凈。'

【English Translation】 English version: 'Because the five powers (faith, vigor, mindfulness, concentration, and wisdom) are pure, the unsurpassed perfect enlightenment (Buddha's wisdom) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the all-knowing wisdom (Buddha's complete wisdom) is pure. Why is this so? Because the purity of the five powers, the purity of the unsurpassed perfect enlightenment of all Buddhas, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous.' 'Furthermore, Subhuti! Because the seven factors of enlightenment (seven factors that aid in achieving enlightenment: investigation, effort, joy, tranquility, mindfulness, concentration, and equanimity) are pure, form (material phenomena) is pure; because form is pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the seven factors of enlightenment, the purity of form, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous. Because the seven factors of enlightenment are pure, feeling, perception, mental formations, and consciousness are pure; because feeling, perception, mental formations, and consciousness are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the seven factors of enlightenment, the purity of feeling, perception, mental formations, and consciousness, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous.' 'Subhuti! Because the seven factors of enlightenment are pure, the eye-base (the eye and its ability to perceive) is pure; because the eye-base is pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the seven factors of enlightenment, the purity of the eye-base, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous. Because the seven factors of enlightenment are pure, the ear, nose, tongue, body, and mind-bases (the ability to perceive through the ears, nose, tongue, body, and mind) are pure; because the ear, nose, tongue, body, and mind-bases are pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the seven factors of enlightenment, the purity of the ear, nose, tongue, body, and mind-bases, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous.' 'Subhuti! Because the seven factors of enlightenment are pure, the form-base (visual objects) is pure; because the form-base is pure, the all-knowing wisdom is pure. Why is this so? Because the purity of the seven factors of enlightenment, the purity of the form-base, and the purity of the all-knowing wisdom are non-dual, undivided, not separate, and not discontinuous. Because the seven factors of enlightenment are pure, the sound, smell, taste, touch, and dharma-bases (objects of sound, smell, taste, touch, and thought) are pure; because the sound, smell, taste, touch, and dharma-bases are pure, the all-knowing wisdom is pure.'

---

。何以故？若七等覺支清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若七等覺支清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若七等覺支清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若七等覺支清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為

【現代漢語翻譯】 現代漢語譯本 「為什麼呢？如果七等覺支（saptabodhyanga，又譯為七覺支，是通往覺悟的七種修行要素）清凈，如果色、聲、香、味、觸、法處（sadayatana，六處，即六種感官及其對像）清凈，如果一切智智（sarvajnata，佛陀所證得的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現（Subhuti，佛陀的弟子）！因為七等覺支清凈，所以眼界（caksu-dhatu，視覺器官）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為七等覺支清凈，所以眼識界（caksu-vijnana-dhatu，視覺意識）、眼觸（caksu-samsparsha，視覺接觸）以及眼觸為緣所生的諸受（caksu-samsparshaja-vedana，由視覺接觸產生的感受）清凈；乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為七等覺支清凈，所以耳界（srotra-dhatu，聽覺器官）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為七等覺支清凈，所以聲界（sabda-dhatu，聲音）、耳識界（srotra-vijnana-dhatu，聽覺意識）以及耳觸（srotra-samsparsha，聽覺接觸）、耳觸為緣所生的諸受清凈；聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果聲界乃至耳觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 「善現！因為七等覺支清凈，所以鼻界（ghrana-dhatu，嗅覺器官）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為七等覺支清凈，所以香界（gandha-dhatu，氣味）、鼻識界（ghrana-vijnana-dhatu，嗅覺意識）以及鼻觸（ghrana-samsparsha，嗅覺接觸）、鼻觸為緣所生的諸受清凈；香界乃至鼻觸為

【English Translation】 English version Why is that? If the seven factors of enlightenment (saptabodhyanga) are pure, if the sense bases of form, sound, smell, taste, touch, and mental objects (sadayatana) are pure, if the all-knowing wisdom (sarvajnata) is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because the seven factors of enlightenment are pure, the eye element (caksu-dhatu) is pure; because the eye element is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the eye element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, the eye consciousness element (caksu-vijnana-dhatu), eye contact (caksu-samsparsha), and the feelings born of eye contact (caksu-samsparshaja-vedana) are pure; and because the feelings born of eye contact are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the feelings born of eye contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because the seven factors of enlightenment are pure, the ear element (srotra-dhatu) is pure; because the ear element is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the ear element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, the sound element (sabda-dhatu), the ear consciousness element (srotra-vijnana-dhatu), ear contact (srotra-samsparsha), and the feelings born of ear contact are pure; and because the sound element and the feelings born of ear contact are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sound element and the feelings born of ear contact are pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Subhuti! Because the seven factors of enlightenment are pure, the nose element (ghrana-dhatu) is pure; because the nose element is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the nose element is pure, if the all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, the smell element (gandha-dhatu), the nose consciousness element (ghrana-vijnana-dhatu), nose contact (ghrana-samsparsha), and the feelings born of nose contact are pure; and because the smell element and the feelings born of nose contact are

---

緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若七等覺支清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故身界清凈，身界清凈故一切智智清凈。何以故？若七等覺支清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故意界清凈，意界清凈故一切智智清凈。何以故？若七等覺支清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故法界、意識界及意觸、意觸

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！由因緣所生的各種感受清凈，所以一切智智（sarvajnata，一切智）清凈。為什麼呢？如果七等覺支（sapta bodhyanga，七種覺悟的因素）清凈，如果香界（gandha-dhatu，嗅覺的領域）乃至鼻觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以舌界（jihva-dhatu，味覺的領域）清凈，舌界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以味界（rasa-dhatu，味道的領域）、舌識界（jihva-vijnana-dhatu，舌識的領域）以及舌觸（jihva-samsparsha，舌的接觸）、舌觸為緣所生的各種感受清凈，味界乃至舌觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果味界乃至舌觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以身界（kaya-dhatu，觸覺的領域）清凈，身界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以觸界（sprashtavya-dhatu，可觸的領域）、身識界（kaya-vijnana-dhatu，身識的領域）以及身觸（kaya-samsparsha，身體的接觸）、身觸為緣所生的各種感受清凈，觸界乃至身觸為緣所生的各種感受清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果觸界乃至身觸為緣所生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以意界（mano-dhatu，意識的領域）清凈，意界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以法界（dharma-dhatu，法的領域）、意識界（mano-vijnana-dhatu，意識的領域）以及意觸（manas-samsparsha，意識的接觸）、意觸

【English Translation】 English version 'Subhuti, because the various feelings arising from conditions are pure, therefore the all-knowing wisdom (sarvajnata) is pure. Why is that? If the seven factors of enlightenment (sapta bodhyanga) are pure, if the sphere of smell (gandha-dhatu) and the various feelings arising from contact with the nose are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, therefore the sphere of the tongue (jihva-dhatu) is pure, and because the sphere of the tongue is pure, therefore the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sphere of the tongue is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, therefore the sphere of taste (rasa-dhatu), the sphere of tongue consciousness (jihva-vijnana-dhatu), and the contact of the tongue (jihva-samsparsha), and the various feelings arising from contact with the tongue are pure. Because the sphere of taste and the various feelings arising from contact with the tongue are pure, therefore the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sphere of taste and the various feelings arising from contact with the tongue are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, therefore the sphere of the body (kaya-dhatu) is pure, and because the sphere of the body is pure, therefore the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sphere of the body is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, therefore the sphere of touch (sprashtavya-dhatu), the sphere of body consciousness (kaya-vijnana-dhatu), and the contact of the body (kaya-samsparsha), and the various feelings arising from contact with the body are pure. Because the sphere of touch and the various feelings arising from contact with the body are pure, therefore the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sphere of touch and the various feelings arising from contact with the body are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, therefore the sphere of mind (mano-dhatu) is pure, and because the sphere of mind is pure, therefore the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the sphere of mind is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, therefore the sphere of phenomena (dharma-dhatu), the sphere of mind consciousness (mano-vijnana-dhatu), and the contact of the mind (manas-samsparsha), and the contact of the mind

---

為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若七等覺支清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故地界清凈，地界清凈故一切智智清凈。何以故？若七等覺支清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若七等覺支清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故無明清凈，無明清凈故一切智智清凈。何以故？若七等覺支清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若七等覺支清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若七等覺支清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、

【現代漢語翻譯】 現代漢語譯本 『善現(Subhuti)！因緣所生的諸受清凈，法界乃至意觸為緣所生的諸受清凈，所以一切智智(sarvajnata)清凈。為什麼呢？如果七等覺支(sapta bodhyanga)清凈，如果法界乃至意觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以地界清凈，地界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以水、火、風、空、識界清凈，水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以無明(avidya)清凈，無明清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以行(samskara)、識(vijnana)、名色(namarupa)、六處(sadayatana)、觸(sparsa)、受(vedana)、愛(trsna)、取(upadana)、有(bhava)、生(jati)、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 『善現！七等覺支清凈，所以佈施波羅蜜多(dana paramita)清凈，佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、

【English Translation】 English version 'Subhuti, the feelings that arise from conditions are pure, and because the feelings that arise from the realm of phenomena (dharmadhatu) up to and including contact with the mind are pure, therefore the wisdom of all-knowing (sarvajnata) is pure. Why is this? Because if the seven factors of enlightenment (sapta bodhyanga) are pure, if the feelings that arise from the realm of phenomena up to and including contact with the mind are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, the earth element is pure, and because the earth element is pure, the wisdom of all-knowing is pure. Why is this? Because if the seven factors of enlightenment are pure, if the earth element is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, the water, fire, wind, space, and consciousness elements are pure, and because the water, fire, wind, space, and consciousness elements are pure, the wisdom of all-knowing is pure. Why is this? Because if the seven factors of enlightenment are pure, if the water, fire, wind, space, and consciousness elements are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, ignorance (avidya) is pure, and because ignorance is pure, the wisdom of all-knowing is pure. Why is this? Because if the seven factors of enlightenment are pure, if ignorance is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. Because the seven factors of enlightenment are pure, formations (samskara), consciousness (vijnana), name and form (namarupa), the six sense bases (sadayatana), contact (sparsa), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, grief, and despair are pure. Because formations up to and including old age, death, sorrow, lamentation, pain, grief, and despair are pure, the wisdom of all-knowing is pure. Why is this? Because if the seven factors of enlightenment are pure, if formations up to and including old age, death, sorrow, lamentation, pain, grief, and despair are pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti, because the seven factors of enlightenment are pure, the perfection of giving (dana paramita) is pure, and because the perfection of giving is pure, the wisdom of all-knowing is pure. Why is this? Because if the seven factors of enlightenment are pure, if the perfection of giving is pure, and if the wisdom of all-knowing is pure, there is no duality, no division, no difference,

---

無斷故。七等覺支清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若七等覺支清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故內空清凈，內空清凈故一切智智清凈。何以故？若七等覺支清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若七等覺支清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故真如清凈，真如清凈故一切智智清凈。何以故？若七等覺支清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若七等覺支清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、

【現代漢語翻譯】 現代漢語譯本：沒有斷絕的緣故。七等覺支（sapta bodhyanga，又稱七覺支，是通往覺悟的七種修行要素）清凈，所以凈戒（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）清凈；凈戒乃至般若波羅蜜多清凈，所以一切智智（sarvajñātājñāna，對一切事物和現象的智慧）清凈。為什麼呢？如果七等覺支清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 善現（Subhūti，佛陀的弟子）！七等覺支清凈，所以內空（adhyātmaśūnyatā，內在的空性）清凈；內空清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以外空（bahirdhāśūnyatā，外在的空性）、內外空（adhyātmabahirdhāśūnyatā，內外皆空的空性）、空空（śūnyatāśūnyatā，對空性的空性）、大空（mahāśūnyatā，廣大的空性）、勝義空（paramārthaśūnyatā，究竟的空性）、有為空（saṃskṛtaśūnyatā，有為法的空性）、無為空（asaṃskṛtaśūnyatā，無為法的空性）、畢竟空（atyantaśūnyatā，徹底的空性）、無際空（anavarāgraśūnyatā，無邊際的空性）、散空（anavakāraśūnyatā，無散失的空性）、無變異空（prakṛtiśūnyatā，無變異的空性）、本性空（svabhāvaśūnyatā，自性的空性）、自相空（svalakṣaṇaśūnyatā，自相的空性）、共相空（sāmanyalakṣaṇaśūnyatā，共相的空性）、一切法空（sarvadharmaśūnyatā，一切法的空性）、不可得空（anupalambhaśūnyatā，不可得的空性）、無性空（abhāvaśūnyatā，無自性的空性）、自性空（svabhāvaśūnyatā，自性的空性）、無性自性空（abhāvasvabhāvaśūnyatā，無自性的自性的空性）清凈；外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 善現！七等覺支清凈，所以真如（tathatā，事物的真實本性）清凈；真如清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。七等覺支清凈，所以法界（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（ananyathātva，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，法的住立）、法住（dharmasthititā，法的安住）、實際（bhūtakoti，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）清凈；法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元性、

【English Translation】 English version: There is no break. Because the seven factors of enlightenment (sapta bodhyanga) are pure, the pure precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and perfection of wisdom (prajñāpāramitā) are pure; because the pure precepts up to the perfection of wisdom are pure, the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If the seven factors of enlightenment are pure, if the pure precepts up to the perfection of wisdom are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Subhūti! Because the seven factors of enlightenment are pure, the inner emptiness (adhyātmaśūnyatā) is pure; because the inner emptiness is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the inner emptiness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Because the seven factors of enlightenment are pure, the outer emptiness (bahirdhāśūnyatā), the inner and outer emptiness (adhyātmabahirdhāśūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the ultimate emptiness (paramārthaśūnyatā), the conditioned emptiness (saṃskṛtaśūnyatā), the unconditioned emptiness (asaṃskṛtaśūnyatā), the absolute emptiness (atyantaśūnyatā), the boundless emptiness (anavarāgraśūnyatā), the dispersed emptiness (anavakāraśūnyatā), the unchanging emptiness (prakṛtiśūnyatā), the essential emptiness (svabhāvaśūnyatā), the self-characteristic emptiness (svalakṣaṇaśūnyatā), the common-characteristic emptiness (sāmanyalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the unobtainable emptiness (anupalambhaśūnyatā), the non-nature emptiness (abhāvaśūnyatā), the self-nature emptiness (svabhāvaśūnyatā), and the non-nature self-nature emptiness (abhāvasvabhāvaśūnyatā) are pure; because the outer emptiness up to the non-nature self-nature emptiness are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the outer emptiness up to the non-nature self-nature emptiness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Subhūti! Because the seven factors of enlightenment are pure, suchness (tathatā) is pure; because suchness is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no break between them. Because the seven factors of enlightenment are pure, the dharma realm (dharmadhātu), the nature of dharma (dharmatā), the non-falsity (avitathatā), the non-alteration (ananyathātva), the equality (samatā), the detachment (viviktatā), the dharma-established (dharmasthiti), the dharma-abiding (dharmasthititā), the actual limit (bhūtakoti), the space realm (ākāśadhātu), and the inconceivable realm (acintyadhātu) are pure; because the dharma realm up to the inconceivable realm are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the dharma realm up to the inconceivable realm are pure, if the all-knowing wisdom is pure, there is no duality,

---

無二分、無別、無斷故。

「善現！七等覺支清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若七等覺支清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若七等覺支清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若七等覺支清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若七等覺支清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若七等覺支清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若七等覺支清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七

【現代漢語翻譯】 現代漢語譯本 沒有二元性，沒有分別，沒有斷滅的緣故。

『善現（Subhuti）！七等覺支（saptabodhyanga）清凈，所以苦聖諦（duhkha satya）清凈；苦聖諦清凈，所以一切智智（sarvajnata）清凈。為什麼呢？如果七等覺支清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。七等覺支清凈，所以集聖諦（samudaya satya）、滅聖諦（nirodha satya）、道聖諦（marga satya）清凈；集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！七等覺支清凈，所以四靜慮（catvari dhyanani）清凈；四靜慮清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。七等覺支清凈，所以四無量（catvary apramanani）、四無色定（catasra arupyasamapattayah）清凈；四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！七等覺支清凈，所以八解脫（asta vimoksah）清凈；八解脫清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。七等覺支清凈，所以八勝處（asta abhibhvayatanani）、九次第定（navanupurvasamapatti）、十遍處（dasa krtasnayatanani）清凈；八勝處、九次第定、十遍處清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分別，沒有斷滅的緣故。

『善現！七

【English Translation】 English version Because there is no duality, no distinction, and no severance.

'Subhuti! Because the seven factors of enlightenment (saptabodhyanga) are pure, the noble truth of suffering (duhkha satya) is pure; because the noble truth of suffering is pure, the all-knowing wisdom (sarvajnata) is pure. Why is that? If the seven factors of enlightenment are pure, if the noble truth of suffering is pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the seven factors of enlightenment are pure, the noble truths of origin (samudaya satya), cessation (nirodha satya), and path (marga satya) are pure; because the noble truths of origin, cessation, and path are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the noble truths of origin, cessation, and path are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! Because the seven factors of enlightenment are pure, the four concentrations (catvari dhyanani) are pure; because the four concentrations are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the four concentrations are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the seven factors of enlightenment are pure, the four immeasurables (catvary apramanani) and the four formless attainments (catasra arupyasamapattayah) are pure; because the four immeasurables and the four formless attainments are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the four immeasurables and the four formless attainments are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! Because the seven factors of enlightenment are pure, the eight liberations (asta vimoksah) are pure; because the eight liberations are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them. Because the seven factors of enlightenment are pure, the eight fields of mastery (asta abhibhvayatanani), the nine successive abidings (navanupurvasamapatti), and the ten totalities (dasa krtasnayatanani) are pure; because the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the eight fields of mastery, the nine successive abidings, and the ten totalities are pure, if the all-knowing wisdom is pure, there is no duality, no distinction, and no severance between them.'

'Subhuti! The seven

---

等覺支清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若七等覺支清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故四正斷、四神足、五根、五力、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若七等覺支清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若七等覺支清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若七等覺支清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若七等覺支清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若七等覺支清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？

【現代漢語翻譯】 現代漢語譯本 因為七等覺支（saptabodhyanga，七種覺悟的因素）清凈，所以四念住（catvāri smṛtyupasthānāni，四種正念的修行）清凈；因為四念住清凈，所以一切智智（sarvākārajñatā，對一切事物和現象的完全理解）清凈。為什麼呢？因為七等覺支清凈、四念住清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 因為七等覺支清凈，所以四正斷（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種通往成就的途徑）、五根（pañcendriyāṇi，五種控制能力）、五力（pañca balāni，五種力量）、八聖道支（āryāṣṭāṅgamārga，八種高貴的修行之道）清凈；因為四正斷乃至八聖道支清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、四正斷乃至八聖道支清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！因為七等覺支清凈，所以空解脫門（śūnyatāvimokṣamukha，通往空性的解脫之門）清凈；因為空解脫門清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、空解脫門清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為七等覺支清凈，所以無相解脫門（animittavimokṣamukha，通往無相的解脫之門）、無愿解脫門（apraṇihitavimokṣamukha，通往無愿的解脫之門）清凈；因為無相、無愿解脫門清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、無相、無愿解脫門清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為七等覺支清凈，所以菩薩十地（daśa bhūmayaḥ，菩薩修行的十個階段）清凈；因為菩薩十地清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、菩薩十地清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為七等覺支清凈，所以五眼（pañca cakṣūṃṣi，五種不同的視覺能力）清凈；因為五眼清凈，所以一切智智清凈。為什麼呢？因為七等覺支清凈、五眼清凈、一切智智清凈，這三者之間沒有二元對立、沒有分割、沒有差別、沒有斷絕的緣故。因為七等覺支清凈，所以六神通（ṣaṭ abhijñāḥ，六種超自然能力）清凈；因為六神通清凈，所以一切智智清凈。為什麼呢？

【English Translation】 English version Because the seven factors of enlightenment (saptabodhyanga) are pure, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? Because if the seven factors of enlightenment are pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the seven factors of enlightenment are pure, the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), and the eightfold noble path (āryāṣṭāṅgamārga) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? Because if the seven factors of enlightenment are pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. 『Subhūti! Because the seven factors of enlightenment are pure, the emptiness liberation gate (śūnyatāvimokṣamukha) is pure; because the emptiness liberation gate is pure, the all-knowing wisdom is pure. Why is that? Because if the seven factors of enlightenment are pure, if the emptiness liberation gate is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the seven factors of enlightenment are pure, the signless liberation gate (animittavimokṣamukha) and the wishless liberation gate (apraṇihitavimokṣamukha) are pure; because the signless and wishless liberation gates are pure, the all-knowing wisdom is pure. Why is that? Because if the seven factors of enlightenment are pure, if the signless and wishless liberation gates are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.』 『Subhūti! Because the seven factors of enlightenment are pure, the ten bodhisattva grounds (daśa bhūmayaḥ) are pure; because the ten bodhisattva grounds are pure, the all-knowing wisdom is pure. Why is that? Because if the seven factors of enlightenment are pure, if the ten bodhisattva grounds are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation.』 『Subhūti! Because the seven factors of enlightenment are pure, the five eyes (pañca cakṣūṃṣi) are pure; because the five eyes are pure, the all-knowing wisdom is pure. Why is that? Because if the seven factors of enlightenment are pure, if the five eyes are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation. Because the seven factors of enlightenment are pure, the six supernormal powers (ṣaṭ abhijñāḥ) are pure; because the six supernormal powers are pure, the all-knowing wisdom is pure. Why is that?

---

若七等覺支清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若七等覺支清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若七等覺支清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若七等覺支清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若七等覺支清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若七等覺支清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若七等覺支清凈，若道相智、一切

【現代漢語翻譯】 現代漢語譯本： 如果七等覺支（七種通向覺悟的因素）清凈，如果六神通（六種超自然能力）清凈，如果一切智智（對一切事物和所有方面的智慧）清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現（須菩提的別名）！因為七等覺支清凈，所以佛的十力（佛的十種力量）清凈；因為佛的十力清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果佛的十力清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為七等覺支清凈，所以四無所畏（佛的四種無畏懼的品質）、四無礙解（四種無礙的理解能力）、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）清凈；因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為七等覺支清凈，所以無忘失法（不忘失正念的品質）清凈；因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為七等覺支清凈，所以恒住舍性（保持平靜和捨棄的品質）清凈；因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果恒住舍性清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。

『善現！因為七等覺支清凈，所以一切智（對一切事物的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果一切智清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕。因為七等覺支清凈，所以道相智（對修行道路的智慧）、一切相智（對一切事物所有方面的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果道相智、一切

【English Translation】 English version: If the seven factors of enlightenment (sapta bodhyanga) are pure, if the six supernormal powers (sadabhijna) are pure, if the all-knowing wisdom (sarvajnatajnana) is pure, there is no duality, no division, no difference, no discontinuity.

'Subhuti (a name of Shariputra)! Because the seven factors of enlightenment are pure, the ten powers of a Buddha (dasa bala) are pure; because the ten powers of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the ten powers of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the seven factors of enlightenment are pure, the four fearlessnesses (catvari vaisaradyani), the four analytical knowledges (catas pratibhidas), great loving-kindness (maha maitri), great compassion (maha karuna), great joy (maha mudita), great equanimity (maha upeksa), and the eighteen unique qualities of a Buddha (asta dasa avenika buddha dharma) are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity.

'Subhuti! Because the seven factors of enlightenment are pure, the non-forgetfulness of dharma (asampramosa dharma) is pure; because the non-forgetfulness of dharma is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the non-forgetfulness of dharma is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the seven factors of enlightenment are pure, the constant abiding in equanimity (upeksa sthana) is pure; because the constant abiding in equanimity is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the constant abiding in equanimity is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity.

'Subhuti! Because the seven factors of enlightenment are pure, the all-knowing wisdom (sarvajnata) is pure; because the all-knowing wisdom is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the all-knowing wisdom is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, no discontinuity. Because the seven factors of enlightenment are pure, the knowledge of the path (marga jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the knowledge of the path and the knowledge of all

---

相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若七等覺支清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若七等覺支清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若七等覺支清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。七等覺支清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若七等覺支清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若七等覺支清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若七等覺支清凈，若一切菩薩摩訶薩行清凈，若一切智

【現代漢語翻譯】 現代漢語譯本： 『善現！』相智（對事物表象的智慧）清凈，如果一切智智（對一切事物和現象的智慧）清凈，是因為它們之間無二、無二分、無差別、無斷絕。

『善現！』七等覺支（七種幫助覺悟的因素）清凈，所以一切陀羅尼門（總持一切法門的智慧）清凈；一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果一切陀羅尼門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。七等覺支清凈，所以一切三摩地門（禪定之門）清凈；一切三摩地門清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果一切三摩地門清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。

『善現！』七等覺支清凈，所以預流果（初果，入聖道之流）清凈；預流果清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果預流果清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。七等覺支清凈，所以一來果（二果，只來欲界一次）、不還果（三果，不再來欲界）、阿羅漢果（四果，斷盡煩惱）清凈；一來、不還、阿羅漢果清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果一來、不還、阿羅漢果清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。

『善現！』七等覺支清凈，所以獨覺菩提（不依師教，獨自覺悟的智慧）清凈；獨覺菩提清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果獨覺菩提清凈，如果一切智智清凈，是因為它們之間無二、無二分、無差別、無斷絕。

『善現！』七等覺支清凈，所以一切菩薩摩訶薩行（菩薩的偉大修行）清凈；一切菩薩摩訶薩行清凈，所以一切智智清凈。為什麼呢？如果七等覺支清凈，如果一切菩薩摩訶薩行清凈，如果一切智

【English Translation】 English version: 'Subhuti, the purity of the knowledge of characteristics (lakṣaṇa-jñāna) is such that if the all-knowing wisdom (sarvākāra-jñatā) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the seven factors of enlightenment (sapta-bodhyaṅga) are pure, all the gateways to dharani (dhāraṇī-mukha) are pure; because all the gateways to dharani are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if all the gateways to dharani are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the seven factors of enlightenment are pure, all the gateways to samadhi (samādhi-mukha) are pure; because all the gateways to samadhi are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if all the gateways to samadhi are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the seven factors of enlightenment are pure, the fruit of a stream-enterer (srota-āpanna-phala) is pure; because the fruit of a stream-enterer is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the fruit of a stream-enterer is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the seven factors of enlightenment are pure, the fruits of a once-returner (sakṛdāgāmin), a non-returner (anāgāmin), and an arhat (arhat-phala) are pure; because the fruits of a once-returner, a non-returner, and an arhat are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the fruits of a once-returner, a non-returner, and an arhat are pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the seven factors of enlightenment are pure, the enlightenment of a solitary buddha (pratyekabuddha-bodhi) is pure; because the enlightenment of a solitary buddha is pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if the enlightenment of a solitary buddha is pure, if the all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.

'Subhuti, because the seven factors of enlightenment are pure, all the practices of a bodhisattva-mahasattva (bodhisattva-mahāsattva-caryā) are pure; because all the practices of a bodhisattva-mahasattva are pure, the all-knowing wisdom is pure. Why is that? If the seven factors of enlightenment are pure, if all the practices of a bodhisattva-mahasattva are pure, if the all-knowing wisdom is

---

智清凈，無二、無二分、無別、無斷故。

「善現！七等覺支清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若七等覺支清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百三十 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百三十一

三藏法師玄奘奉　詔譯初分難信解品第三十四之五十

「複次，善現！八聖道支清凈故色清凈，色清凈故一切智智清凈。何以故？若八聖道支清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若八聖道支清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若八聖道支清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若八聖道支清凈，若耳、鼻、舌、身、意處

【現代漢語翻譯】 現代漢語譯本 智慧是清凈的，因為它是無二、無二分、無差別、無斷絕的。 『善現（Subhuti）！七等覺支（saptabodhyanga）清凈，所以諸佛的無上正等菩提（anuttara-samyak-sambodhi）清凈；諸佛的無上正等菩提清凈，所以一切智智（sarvajnata）清凈。為什麼呢？因為七等覺支清凈，諸佛的無上正等菩提清凈，以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 《大般若波羅蜜多經》卷第二百三十 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百三十一 三藏法師玄奘奉詔譯 初分難信解品第三十四之五十 『複次，善現！八聖道支（aryastangika-marga）清凈，所以色（rupa）清凈；色清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，色清凈，以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。八聖道支清凈，所以受（vedana）、想（samjna）、行（samskara）、識（vijnana）清凈；受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，受、想、行、識清凈，以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。 『善現！八聖道支清凈，所以眼處（caksu-ayatana）清凈；眼處清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，眼處清凈，以及一切智智清凈，它們之間是無二、無二分、無差別、無斷絕的。八聖道支清凈，所以耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意處（manas-ayatana）清凈；耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，耳、鼻、舌、身、意處

【English Translation】 English version Wisdom is pure because it is non-dual, without division, without distinction, and without cessation. 'Subhuti! Because the seven factors of enlightenment (saptabodhyanga) are pure, the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all-knowing wisdom (sarvajnata) is pure. Why? Because if the seven factors of enlightenment are pure, the unsurpassed perfect enlightenment of all Buddhas is pure, and all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. The Great Perfection of Wisdom Sutra, Scroll 230 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 231 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Initial Section, Chapter 34, Fiftieth of the Difficult to Believe and Understand 'Furthermore, Subhuti! Because the eightfold noble path (aryastangika-marga) is pure, form (rupa) is pure; because form is pure, all-knowing wisdom is pure. Why? Because if the eightfold noble path is pure, form is pure, and all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. Because the eightfold noble path is pure, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are pure; because feeling, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure. Why? Because if the eightfold noble path is pure, feeling, perception, mental formations, and consciousness are pure, and all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. 'Subhuti! Because the eightfold noble path is pure, the eye base (caksu-ayatana) is pure; because the eye base is pure, all-knowing wisdom is pure. Why? Because if the eightfold noble path is pure, the eye base is pure, and all-knowing wisdom is pure, they are non-dual, without division, without distinction, and without cessation. Because the eightfold noble path is pure, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind bases (manas-ayatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, all-knowing wisdom is pure. Why? Because if the eightfold noble path is pure, the ear, nose, tongue, body, and mind bases

---

清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故色處清凈，色處清凈故一切智智清凈。何以故？若八聖道支清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若八聖道支清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若八聖道支清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若八聖道支清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若八聖道支清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清凈故一切智智清凈。何以故？若八聖道支清凈，若聲界乃至耳觸為緣

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！清凈的本質，如果一切智智（sarvajnata，指佛陀的智慧）清凈，是因為它們之間無二、無二分、無別、無斷的緣故。』 『善現！八聖道支（arya-astangika-marga，佛教的八種修行方法）清凈，所以色處（rupa-ayatana，指視覺的對象）清凈；色處清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，色處清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sprashtavya-ayatana, dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和意識的對象）清凈；聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，聲、香、味、觸、法處清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。』 『善現！八聖道支清凈，所以眼界（cakshur-dhatu，指眼睛的感官能力）清凈；眼界清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，眼界清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以眼識界（cakshur-vijnana-dhatu，指眼睛的意識）、眼觸（cakshuh-sparsha，指眼睛的接觸）以及眼觸為緣所生諸受（cakshuh-sparsha-pratyaya-vedana，指由眼睛接觸所產生的感受）清凈；眼識界乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，眼識界乃至眼觸為緣所生諸受清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。』 『善現！八聖道支清凈，所以耳界（shrotra-dhatu，指耳朵的感官能力）清凈；耳界清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，耳界清凈，和一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以聲界（shabda-dhatu，指聲音的感官對像）、耳識界（shrotra-vijnana-dhatu，指耳朵的意識）以及耳觸（shrotra-sparsha，指耳朵的接觸）、耳觸為緣所生諸受清凈；聲界乃至耳觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，聲界乃至耳觸為緣

【English Translation】 English version: 'Subhuti! Purity, if the purity of all-knowing wisdom (sarvajnata), is because they are non-dual, non-distinct, non-separate, and non-discontinuous.' 'Subhuti! Because the Noble Eightfold Path (arya-astangika-marga) is pure, the form-sense-sphere (rupa-ayatana) is pure; because the form-sense-sphere is pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the form-sense-sphere is pure, and all-knowing wisdom is pure, they are non-dual, non-distinct, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, the sound, smell, taste, touch, and dharma-sense-spheres (shabda-ayatana, gandha-ayatana, rasa-ayatana, sprashtavya-ayatana, dharma-ayatana) are pure; because the sound, smell, taste, touch, and dharma-sense-spheres are pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the sound, smell, taste, touch, and dharma-sense-spheres are pure, and all-knowing wisdom is pure, they are non-dual, non-distinct, non-separate, and non-discontinuous.' 'Subhuti! Because the Noble Eightfold Path is pure, the eye-element (cakshur-dhatu) is pure; because the eye-element is pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the eye-element is pure, and all-knowing wisdom is pure, they are non-dual, non-distinct, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, the eye-consciousness-element (cakshur-vijnana-dhatu), eye-contact (cakshuh-sparsha), and the feelings born of eye-contact (cakshuh-sparsha-pratyaya-vedana) are pure; because the eye-consciousness-element and the feelings born of eye-contact are pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the eye-consciousness-element and the feelings born of eye-contact are pure, and all-knowing wisdom is pure, they are non-dual, non-distinct, non-separate, and non-discontinuous.' 'Subhuti! Because the Noble Eightfold Path is pure, the ear-element (shrotra-dhatu) is pure; because the ear-element is pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the ear-element is pure, and all-knowing wisdom is pure, they are non-dual, non-distinct, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, the sound-element (shabda-dhatu), ear-consciousness-element (shrotra-vijnana-dhatu), ear-contact (shrotra-sparsha), and the feelings born of ear-contact are pure; because the sound-element and the feelings born of ear-contact are pure, all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, the sound-element and the feelings born of ear-contact

---

所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若八聖道支清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若八聖道支清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若八聖道支清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若八聖道支清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故身界清凈，身界清凈故一切智智清凈。何以故？若八聖道支清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故觸界、身識界及身觸、身觸為緣所生諸受清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若

【現代漢語翻譯】 現代漢語譯本 所產生的各種感受是清凈的，如果一切智智（Buddha's omniscience）是清凈的，因為它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。

『善現（Subhuti）！因為八聖道支（Eightfold Noble Path）清凈，所以鼻界（sense of smell）清凈；因為鼻界清凈，所以一切智智清凈。為什麼呢？如果八聖道支清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八聖道支清凈，所以香界（sense of smell object）、鼻識界（sense of smell consciousness）以及鼻觸（sense of smell contact）、鼻觸為緣所產生的各種感受是清凈的；因為香界乃至鼻觸為緣所產生的各種感受清凈，所以一切智智清凈。為什麼呢？如果八聖道支清凈，如果香界乃至鼻觸為緣所產生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

『善現！因為八聖道支清凈，所以舌界（sense of taste）清凈；因為舌界清凈，所以一切智智清凈。為什麼呢？如果八聖道支清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八聖道支清凈，所以味界（sense of taste object）、舌識界（sense of taste consciousness）以及舌觸（sense of taste contact）、舌觸為緣所產生的各種感受是清凈的；因為味界乃至舌觸為緣所產生的各種感受清凈，所以一切智智清凈。為什麼呢？如果八聖道支清凈，如果味界乃至舌觸為緣所產生的各種感受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。』

『善現！因為八聖道支清凈，所以身界（sense of touch）清凈；因為身界清凈，所以一切智智清凈。為什麼呢？如果八聖道支清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕。因為八聖道支清凈，所以觸界（sense of touch object）、身識界（sense of touch consciousness）以及身觸（sense of touch contact）、身觸為緣所產生的各種感受是清凈的；因為觸界乃至身觸為緣所產生的各種感受清凈，所以一切智智清凈。為什麼呢？如果

【English Translation】 English version The various feelings that arise are pure, if the All-Knowing Wisdom (Buddha's omniscience) is pure, because there is no duality, no division, no difference, and no separation between them.

'Subhuti! Because the Eightfold Noble Path is pure, the sense of smell is pure; because the sense of smell is pure, the All-Knowing Wisdom is pure. Why is that? If the Eightfold Noble Path is pure, if the sense of smell is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eightfold Noble Path is pure, the sense of smell object, the sense of smell consciousness, and the sense of smell contact, and the various feelings that arise from the sense of smell contact are pure; because the sense of smell object and the various feelings that arise from the sense of smell contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Eightfold Noble Path is pure, if the sense of smell object and the various feelings that arise from the sense of smell contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Eightfold Noble Path is pure, the sense of taste is pure; because the sense of taste is pure, the All-Knowing Wisdom is pure. Why is that? If the Eightfold Noble Path is pure, if the sense of taste is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eightfold Noble Path is pure, the sense of taste object, the sense of taste consciousness, and the sense of taste contact, and the various feelings that arise from the sense of taste contact are pure; because the sense of taste object and the various feelings that arise from the sense of taste contact are pure, the All-Knowing Wisdom is pure. Why is that? If the Eightfold Noble Path is pure, if the sense of taste object and the various feelings that arise from the sense of taste contact are pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them.'

'Subhuti! Because the Eightfold Noble Path is pure, the sense of touch is pure; because the sense of touch is pure, the All-Knowing Wisdom is pure. Why is that? If the Eightfold Noble Path is pure, if the sense of touch is pure, if the All-Knowing Wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Eightfold Noble Path is pure, the sense of touch object, the sense of touch consciousness, and the sense of touch contact, and the various feelings that arise from the sense of touch contact are pure; because the sense of touch object and the various feelings that arise from the sense of touch contact are pure, the All-Knowing Wisdom is pure. Why is that? If

---

八聖道支清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故意界清凈，意界清凈故一切智智清凈。何以故？若八聖道支清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若八聖道支清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故地界清凈，地界清凈故一切智智清凈。何以故？若八聖道支清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若八聖道支清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故無明清凈，無明清凈故一切智智清凈。何以故？若八聖道支清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！當八聖道支（arya-astangika-marga）清凈時，若觸界（sparsha-dhatu）乃至身觸（kaya-samsparsha）為緣所生諸受清凈，若一切智智（sarvajnata-jnana）清凈，是因為它們之間無二、無二分、無別、無斷的緣故。 『善現！八聖道支清凈，所以意界（mano-dhatu）清凈；意界清凈，所以一切智智清凈。為什麼呢？因為若八聖道支清凈，若意界清凈，若一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）及意觸（mano-samsparsha）、意觸為緣所生諸受清凈；法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？因為若八聖道支清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。 『善現！八聖道支清凈，所以地界（prthivi-dhatu）清凈；地界清凈，所以一切智智清凈。為什麼呢？因為若八聖道支清凈，若地界清凈，若一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayu-dhatu）、空界（akasha-dhatu）、識界（vijnana-dhatu）清凈；水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？因為若八聖道支清凈，若水、火、風、空、識界清凈，若一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。 『善現！八聖道支清凈，所以無明（avidya）清凈；無明清凈，所以一切智智清凈。為什麼呢？因為若八聖道支清凈，若無明清凈，若一切智智清凈，它們之間無二、無二分、無別、無斷的緣故。八聖道支清凈，所以行（samskara）、識（vijnana）、名色（nama-rupa）、六處（sadayatana）、觸（sparsha）、受（vedana）、愛（trsna）、取（upadana）、有（bhava）、生（jati）、老死愁嘆苦憂惱（jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa）清凈；行乃至老死愁嘆苦憂惱清凈

【English Translation】 English version: 'Subhuti! When the Noble Eightfold Path (arya-astangika-marga) is pure, if the element of touch (sparsha-dhatu) and even the feelings arising from bodily contact (kaya-samsparsha) are pure, if the all-knowing wisdom (sarvajnata-jnana) is pure, it is because they are non-dual, non-divisible, non-separate, and non-discontinuous. 'Subhuti! Because the Noble Eightfold Path is pure, the mind element (mano-dhatu) is pure; because the mind element is pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, if the mind element is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, the element of dharma (dharma-dhatu), the element of consciousness (mano-vijnana-dhatu), and mental contact (mano-samsparsha), and the feelings arising from mental contact are pure; because the element of dharma and the feelings arising from mental contact are pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, if the element of dharma and the feelings arising from mental contact are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. 'Subhuti! Because the Noble Eightfold Path is pure, the earth element (prthivi-dhatu) is pure; because the earth element is pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, if the earth element is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayu-dhatu), the space element (akasha-dhatu), and the consciousness element (vijnana-dhatu) are pure; because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. 'Subhuti! Because the Noble Eightfold Path is pure, ignorance (avidya) is pure; because ignorance is pure, the all-knowing wisdom is pure. Why is that? Because if the Noble Eightfold Path is pure, if ignorance is pure, if the all-knowing wisdom is pure, they are non-dual, non-divisible, non-separate, and non-discontinuous. Because the Noble Eightfold Path is pure, formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), and old age, death, sorrow, lamentation, pain, sadness, and distress (jara-marana-shoka-parideva-duhkha-daurmanasya-upayasa) are pure; formations up to old age, death, sorrow, lamentation, pain, sadness, and distress are pure.

---

故一切智智清凈。何以故？若八聖道支清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若八聖道支清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若八聖道支清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故內空清凈，內空清凈故一切智智清凈。何以故？若八聖道支清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若八聖道支清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故真如清凈，真如清凈故一切智智清凈。何以故？若八聖道

【現代漢語翻譯】 現代漢語譯本 因此，一切智智（sarvajnata，佛陀的智慧）是清凈的。為什麼呢？因為如果八聖道支（arya-astangika-marga，達到解脫的八種方法）清凈，如果行（samskara，有為法）乃至老死愁嘆苦憂惱（jaramarana-soka-parideva-duhkha-daurmanasya，生老病死等苦）清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為八聖道支清凈，所以佈施波羅蜜多（dana-paramita，佈施的完美）清凈，因為佈施波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果八聖道支清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八聖道支清凈，所以凈戒（sila，戒律）、安忍（ksanti，忍耐）、精進（virya，努力）、靜慮（dhyana，禪定）、般若波羅蜜多（prajna-paramita，智慧的完美）清凈，因為凈戒乃至般若波羅蜜多清凈，所以一切智智清凈。為什麼呢？因為如果八聖道支清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八聖道支清凈，所以內空（adhyatma-sunyata，內在的空性）清凈，因為內空清凈，所以一切智智清凈。為什麼呢？因為如果八聖道支清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為八聖道支清凈，所以外空（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）、大空（maha-sunyata，廣大的空性）、勝義空（paramartha-sunyata，勝義諦的空性）、有為空（samskrta-sunyata，有為法的空性）、無為空（asamskrta-sunyata，無為法的空性）、畢竟空（atyanta-sunyata，究竟的空性）、無際空（anavaragra-sunyata，無邊際的空性）、散空（anavakara-sunyata，無散失的空性）、無變異空（prakrti-sunyata，無變異的空性）、本性空（svabhava-sunyata，自性的空性）、自相空（svalaksana-sunyata，自相的空性）、共相空（samanya-laksana-sunyata，共相的空性）、一切法空（sarva-dharma-sunyata，一切法的空性）、不可得空（anupalambha-sunyata，不可得的空性）、無性空（abhava-sunyata，無性的空性）、自性空（svabhava-sunyata，自性的空性）、無性自性空（abhava-svabhava-sunyata，無自性的空性）清凈，因為外空乃至無性自性空清凈，所以一切智智清凈。為什麼呢？因為如果八聖道支清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八聖道支清凈，所以真如（tathata，事物的真實本性）清凈，因為真如清凈，所以一切智智清凈。為什麼呢？因為如果八聖道

【English Translation】 English version Therefore, the purity of all-knowing wisdom (sarvajnata, the wisdom of the Buddha) is established. Why is this so? Because if the Noble Eightfold Path (arya-astangika-marga, the eight paths to liberation) is pure, if the aggregates (samskara, conditioned phenomena) up to old age, death, sorrow, lamentation, pain, grief, and despair (jaramarana-soka-parideva-duhkha-daurmanasya, the sufferings of birth, old age, sickness, and death) are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 『Subhuti (a disciple of the Buddha)! Because the Noble Eightfold Path is pure, the perfection of giving (dana-paramita, the perfection of generosity) is pure, and because the perfection of giving is pure, all-knowing wisdom is pure. Why is this so? Because if the Noble Eightfold Path is pure, if the perfection of giving is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Eightfold Path is pure, the perfections of morality (sila, ethical conduct), patience (ksanti, forbearance), vigor (virya, effort), meditation (dhyana, concentration), and wisdom (prajna-paramita, the perfection of wisdom) are pure, and because the perfections of morality up to wisdom are pure, all-knowing wisdom is pure. Why is this so? Because if the Noble Eightfold Path is pure, if the perfections of morality up to wisdom are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the Noble Eightfold Path is pure, inner emptiness (adhyatma-sunyata, emptiness of the internal) is pure, and because inner emptiness is pure, all-knowing wisdom is pure. Why is this so? Because if the Noble Eightfold Path is pure, if inner emptiness is pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Eightfold Path is pure, outer emptiness (bahirdha-sunyata, emptiness of the external), emptiness of both inner and outer (adhyatma-bahirdha-sunyata, emptiness of both internal and external), emptiness of emptiness (sunyata-sunyata, emptiness of emptiness), great emptiness (maha-sunyata, great emptiness), ultimate emptiness (paramartha-sunyata, emptiness of the ultimate truth), conditioned emptiness (samskrta-sunyata, emptiness of the conditioned), unconditioned emptiness (asamskrta-sunyata, emptiness of the unconditioned), ultimate emptiness (atyanta-sunyata, ultimate emptiness), boundless emptiness (anavaragra-sunyata, emptiness without beginning or end), non-dispersive emptiness (anavakara-sunyata, emptiness without dispersion), emptiness of unchanging nature (prakrti-sunyata, emptiness of unchanging nature), emptiness of inherent existence (svabhava-sunyata, emptiness of inherent existence), emptiness of self-characteristics (svalaksana-sunyata, emptiness of self-characteristics), emptiness of general characteristics (samanya-laksana-sunyata, emptiness of general characteristics), emptiness of all dharmas (sarva-dharma-sunyata, emptiness of all phenomena), emptiness of non-apprehension (anupalambha-sunyata, emptiness of non-apprehension), emptiness of non-existence (abhava-sunyata, emptiness of non-existence), emptiness of inherent existence (svabhava-sunyata, emptiness of inherent existence), and emptiness of non-inherent existence (abhava-svabhava-sunyata, emptiness of non-inherent existence) are pure, and because outer emptiness up to emptiness of non-inherent existence are pure, all-knowing wisdom is pure. Why is this so? Because if the Noble Eightfold Path is pure, if outer emptiness up to emptiness of non-inherent existence are pure, and if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.』 『Subhuti! Because the Noble Eightfold Path is pure, suchness (tathata, the true nature of things) is pure, and because suchness is pure, all-knowing wisdom is pure. Why is this so? Because if the Noble Eightfold

---

支清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若八聖道支清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若八聖道支清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若八聖道支清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若八聖道支清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若八聖道支清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若八聖道

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！八聖道支（arya-astangika-marga，佛教的八種修行方法）清凈，則真如（tathata，事物的真實本性）清凈；若真如清凈，則一切智智（sarvajnata，佛陀的智慧）清凈，因為它們之間無二、無二分、無別、無斷。八聖道支清凈，則法界（dharma-dhatu，一切法的界限）、法性（dharma-svabhava，法的自性）、不虛妄性（avitathata，真實不虛的性質）、不變異性（avikaratva，不變化的性質）、平等性（samata，平等的性質）、離生性（viviktata，遠離生滅的性質）、法定（dharmata，法的規律）、法住（dharma-sthiti，法的安住）、實際（bhutakoti，真實的邊際）、虛空界（akasa-dhatu，虛空的界限）、不思議界（acintya-dhatu，不可思議的界限）清凈；法界乃至不思議界清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與法界乃至不思議界清凈，與一切智智清凈，它們之間無二、無二分、無別、無斷。 『善現！八聖道支清凈，則苦聖諦（duhkha-satya，關於苦的真理）清凈；苦聖諦清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與苦聖諦清凈，與一切智智清凈，它們之間無二、無二分、無別、無斷。八聖道支清凈，則集聖諦（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）清凈；集、滅、道聖諦清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與集、滅、道聖諦清凈，與一切智智清凈，它們之間無二、無二分、無別、無斷。 『善現！八聖道支清凈，則四靜慮（catvari-dhyanani，四種禪定狀態）清凈；四靜慮清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與四靜慮清凈，與一切智智清凈，它們之間無二、無二分、無別、無斷。八聖道支清凈，則四無量（catasro-apramanyah，四種無限的慈悲喜捨心）、四無色定（catasrah-arupya-samapattayah，四種無色界的禪定）清凈；四無量、四無色定清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與四無量、四無色定清凈，與一切智智清凈，它們之間無二、無二分、無別、無斷。 『善現！八聖道支清凈，則八解脫（asta-vimoksah，八種解脫）清凈；八解脫清凈，則一切智智清凈。為什麼呢？因為八聖道

【English Translation】 English version: 『Subhuti! When the Noble Eightfold Path (arya-astangika-marga) is pure, then Suchness (tathata) is pure; when Suchness is pure, then the All-Knowing Wisdom (sarvajnata) is pure, because they are non-dual, non-divisible, non-different, and non-separate. When the Noble Eightfold Path is pure, then the Dharma Realm (dharma-dhatu), the Nature of Dharma (dharma-svabhava), Non-deceptiveness (avitathata), Non-alteration (avikaratva), Equality (samata), Separateness (viviktata), the Law of Dharma (dharmata), the Abiding of Dharma (dharma-sthiti), the Limit of Reality (bhutakoti), the Space Realm (akasa-dhatu), and the Inconceivable Realm (acintya-dhatu) are pure; when the Dharma Realm up to the Inconceivable Realm are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Dharma Realm up to the Inconceivable Realm are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-separate.』 『Subhuti! When the Noble Eightfold Path is pure, then the Noble Truth of Suffering (duhkha-satya) is pure; when the Noble Truth of Suffering is pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Noble Truth of Suffering is pure, and the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-separate. When the Noble Eightfold Path is pure, then the Noble Truth of the Origin of Suffering (samudaya-satya), the Noble Truth of the Cessation of Suffering (nirodha-satya), and the Noble Truth of the Path to the Cessation of Suffering (marga-satya) are pure; when the Noble Truth of the Origin, Cessation, and Path are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Noble Truth of the Origin, Cessation, and Path are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-separate.』 『Subhuti! When the Noble Eightfold Path is pure, then the Four Dhyanas (catvari-dhyanani) are pure; when the Four Dhyanas are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Four Dhyanas are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-separate. When the Noble Eightfold Path is pure, then the Four Immeasurables (catasro-apramanyah) and the Four Formless Attainments (catasrah-arupya-samapattayah) are pure; when the Four Immeasurables and the Four Formless Attainments are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Four Immeasurables and the Four Formless Attainments are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-divisible, non-different, and non-separate.』 『Subhuti! When the Noble Eightfold Path is pure, then the Eight Liberations (asta-vimoksah) are pure; when the Eight Liberations are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold

---

支清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若八聖道支清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若八聖道支清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故四正斷、四神足、五根、五力、七等覺支清凈，四正斷乃至七等覺支清凈故一切智智清凈。何以故？若八聖道支清凈，若四正斷乃至七等覺支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故空解脫門清凈，空解脫門清凈故一切智智清凈。何以故？若八聖道支清凈，若空解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故無相、無愿解脫門清凈，無相、無愿解脫門清凈故一切智智清凈。何以故？若八聖道支清凈，若無相、無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若八聖道

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！八聖道支（arya-astangika-marga）清凈，則八解脫（vimoksa）清凈，若八解脫清凈，則一切智智（sarvajnata）清凈，因為它們之間無二、無二分、無差別、無斷絕。八聖道支清凈，則八勝處（abhibhayatana）、九次第定（anupurva-vihara-samapatti）、十遍處（krsnayatana）清凈；八勝處、九次第定、十遍處清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與八勝處、九次第定、十遍處清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！八聖道支清凈，則四念住（smrtyupasthana）清凈；四念住清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與四念住清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。八聖道支清凈，則四正斷（samyak-pradhana）、四神足（rddhi-pada）、五根（indriya）、五力（bala）、七等覺支（bodhyanga）清凈；四正斷乃至七等覺支清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與四正斷乃至七等覺支清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！八聖道支清凈，則空解脫門（sunyata-vimoksa-mukha）清凈；空解脫門清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與空解脫門清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。八聖道支清凈，則無相（animitta）、無愿（apranihita）解脫門清凈；無相、無愿解脫門清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈，與無相、無愿解脫門清凈，與一切智智清凈，它們之間無二、無二分、無差別、無斷絕。 『善現！八聖道支清凈，則菩薩十地（bodhisattva-bhumi）清凈；菩薩十地清凈，則一切智智清凈。為什麼呢？因為八聖道

【English Translation】 English version: 『Subhuti! When the Noble Eightfold Path (arya-astangika-marga) is pure, then the Eight Liberations (vimoksa) are pure; when the Eight Liberations are pure, then the All-Knowing Wisdom (sarvajnata) is pure, because they are non-dual, non-separate, non-different, and non-discontinuous. When the Noble Eightfold Path is pure, then the Eight Overcomings (abhibhayatana), the Nine Successive Abidings (anupurva-vihara-samapatti), and the Ten All-Encompassing Spheres (krsnayatana) are pure; when the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Eight Overcomings, the Nine Successive Abidings, and the Ten All-Encompassing Spheres are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! When the Noble Eightfold Path is pure, then the Four Foundations of Mindfulness (smrtyupasthana) are pure; when the Four Foundations of Mindfulness are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Four Foundations of Mindfulness are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. When the Noble Eightfold Path is pure, then the Four Right Exertions (samyak-pradhana), the Four Bases of Psychic Power (rddhi-pada), the Five Faculties (indriya), the Five Powers (bala), and the Seven Factors of Enlightenment (bodhyanga) are pure; when the Four Right Exertions up to the Seven Factors of Enlightenment are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Four Right Exertions up to the Seven Factors of Enlightenment are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! When the Noble Eightfold Path is pure, then the Emptiness Liberation Door (sunyata-vimoksa-mukha) is pure; when the Emptiness Liberation Door is pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Emptiness Liberation Door is pure, and the All-Knowing Wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. When the Noble Eightfold Path is pure, then the Signless (animitta) and Wishless (apranihita) Liberation Doors are pure; when the Signless and Wishless Liberation Doors are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold Path is pure, and the Signless and Wishless Liberation Doors are pure, and the All-Knowing Wisdom is pure, they are non-dual, non-separate, non-different, and non-discontinuous. 『Subhuti! When the Noble Eightfold Path is pure, then the Ten Bodhisattva Grounds (bodhisattva-bhumi) are pure; when the Ten Bodhisattva Grounds are pure, then the All-Knowing Wisdom is pure. Why is that? Because when the Noble Eightfold

---

支清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若八聖道支清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若八聖道支清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若八聖道支清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若八聖道支清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若八聖道支清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若八聖道支清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！八聖道支（arya-astangika-marga）清凈，則菩薩十地（bodhisattva-bhumi）清凈，菩薩十地清凈，則一切智智（sarvajnata）清凈，因為它們之間無二、無二分、無別、無斷。 『善現！八聖道支清凈，則五眼（panca-caksus）清凈，五眼清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、五眼清凈和一切智智清凈之間，無二、無二分、無別、無斷。八聖道支清凈，則六神通（sad-abhijna）清凈，六神通清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、六神通清凈和一切智智清凈之間，無二、無二分、無別、無斷。 『善現！八聖道支清凈，則佛十力（tathagata-bala）清凈，佛十力清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、佛十力清凈和一切智智清凈之間，無二、無二分、無別、無斷。八聖道支清凈，則四無所畏（catvari-vaisaradyani）、四無礙解（catasrah-pratisamvidah）、大慈（maha-maitri）、大悲（maha-karuna）、大喜（maha-mudita）、大舍（maha-upeksa）、十八佛不共法（asta-dasa-avenika-buddha-dharma）清凈，四無所畏乃至十八佛不共法清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、四無所畏乃至十八佛不共法清凈和一切智智清凈之間，無二、無二分、無別、無斷。 『善現！八聖道支清凈，則無忘失法（asammosa-dharma）清凈，無忘失法清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、無忘失法清凈和一切智智清凈之間，無二、無二分、無別、無斷。八聖道支清凈，則恒住舍性（upeksa-pratisamvid）清凈，恒住舍性清凈，則一切智智清凈。為什麼呢？因為八聖道支清凈、恒住舍性清凈和一切智智清凈之間，無二、無二分、無

【English Translation】 English version: 'Subhuti, if the Noble Eightfold Path (arya-astangika-marga) is pure, then the ten Bodhisattva grounds (bodhisattva-bhumi) are pure; if the ten Bodhisattva grounds are pure, then the Omniscience (sarvajnata) is pure, because they are non-dual, non-divisible, non-different, and non-separate. 'Subhuti, if the Noble Eightfold Path is pure, then the five eyes (panca-caksus) are pure; if the five eyes are pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the five eyes are pure, and the Omniscience is pure, they are non-dual, non-divisible, non-different, and non-separate. If the Noble Eightfold Path is pure, then the six superknowledges (sad-abhijna) are pure; if the six superknowledges are pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the six superknowledges are pure, and the Omniscience is pure, they are non-dual, non-divisible, non-different, and non-separate. 'Subhuti, if the Noble Eightfold Path is pure, then the ten powers of a Buddha (tathagata-bala) are pure; if the ten powers of a Buddha are pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the ten powers of a Buddha are pure, and the Omniscience is pure, they are non-dual, non-divisible, non-different, and non-separate. If the Noble Eightfold Path is pure, then the four fearlessnesses (catvari-vaisaradyani), the four analytical knowledges (catasrah-pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), and the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma) are pure; if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, and the Omniscience is pure, they are non-dual, non-divisible, non-different, and non-separate. 'Subhuti, if the Noble Eightfold Path is pure, then the non-forgetfulness (asammosa-dharma) is pure; if the non-forgetfulness is pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the non-forgetfulness is pure, and the Omniscience is pure, they are non-dual, non-divisible, non-different, and non-separate. If the Noble Eightfold Path is pure, then the constant abiding in equanimity (upeksa-pratisamvid) is pure; if the constant abiding in equanimity is pure, then the Omniscience is pure. Why? Because if the Noble Eightfold Path is pure, the constant abiding in equanimity is pure, and the Omniscience is pure, they are non-dual, non-divisible, non-

---

別、無斷故。

「善現！八聖道支清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若八聖道支清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若八聖道支清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若八聖道支清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若八聖道支清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若八聖道支清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。八聖道支清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若八聖道支清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為八聖道支（arya-astangika-marga）清凈，所以一切智（sarvajnata）清凈；因為一切智清凈，所以一切智智（sarvajnata-jnana）清凈。為什麼呢？因為八聖道支清凈，一切智清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八聖道支清凈，所以道相智（marga-jnana）、一切相智（sarvakarajnata）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，道相智、一切相智清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八聖道支清凈，所以一切陀羅尼門（sarva-dharani-mukha）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，一切陀羅尼門清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八聖道支清凈，所以一切三摩地門（sarva-samadhi-mukha）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，一切三摩地門清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為八聖道支清凈，所以預流果（srota-apatti-phala）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，預流果清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為八聖道支清凈，所以一來果（sakrdagami-phala）、不還果（anagami-phala）、阿羅漢果（arhat-phala）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，一來果、不還果、阿羅漢果清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！八聖道支清凈

【English Translation】 English version 'Subhuti! Because the Noble Eightfold Path (arya-astangika-marga) is pure, therefore all-knowledge (sarvajnata) is pure; because all-knowledge is pure, therefore the knowledge of all-knowledge (sarvajnata-jnana) is pure. Why is that? Because if the Noble Eightfold Path is pure, if all-knowledge is pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Eightfold Path is pure, therefore the knowledge of the path (marga-jnana) and the knowledge of all aspects (sarvakarajnata) are pure; because the knowledge of the path and the knowledge of all aspects are pure, therefore the knowledge of all-knowledge is pure. Why is that? Because if the Noble Eightfold Path is pure, if the knowledge of the path and the knowledge of all aspects are pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Eightfold Path is pure, therefore all entrances to dharani (sarva-dharani-mukha) are pure; because all entrances to dharani are pure, therefore the knowledge of all-knowledge is pure. Why is that? Because if the Noble Eightfold Path is pure, if all entrances to dharani are pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Eightfold Path is pure, therefore all entrances to samadhi (sarva-samadhi-mukha) are pure; because all entrances to samadhi are pure, therefore the knowledge of all-knowledge is pure. Why is that? Because if the Noble Eightfold Path is pure, if all entrances to samadhi are pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Eightfold Path is pure, therefore the fruit of stream-entry (srota-apatti-phala) is pure; because the fruit of stream-entry is pure, therefore the knowledge of all-knowledge is pure. Why is that? Because if the Noble Eightfold Path is pure, if the fruit of stream-entry is pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. Because the Noble Eightfold Path is pure, therefore the fruit of once-returner (sakrdagami-phala), the fruit of non-returner (anagami-phala), and the fruit of arhat (arhat-phala) are pure; because the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, therefore the knowledge of all-knowledge is pure. Why is that? Because if the Noble Eightfold Path is pure, if the fruit of once-returner, the fruit of non-returner, and the fruit of arhat are pure, if the knowledge of all-knowledge is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! The Noble Eightfold Path is pure

---

故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若八聖道支清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若八聖道支清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！八聖道支清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若八聖道支清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「複次，善現！空解脫門清凈故色清凈，色清凈故一切智智清凈。何以故？若空解脫門清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若空解脫門清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若空解脫門清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故

【現代漢語翻譯】 現代漢語譯本： 因此，緣覺（Pratyekabuddha）的菩提（Bodhi，覺悟）是清凈的，緣覺菩提清凈，所以一切智智（Sarvajnata，對一切事物無礙的智慧）清凈。為什麼呢？因為八聖道支（Arya Ashtanga Marga，達到解脫的八種正確方法）清凈，緣覺菩提清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！八聖道支清凈，所以一切菩薩摩訶薩（菩薩，Bodhisattva，追求覺悟的修行者）的修行是清凈的，一切菩薩摩訶薩的修行清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，一切菩薩摩訶薩的修行清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！八聖道支清凈，所以諸佛的無上正等菩提（Anuttara-Samyak-Sambodhi，無上正等覺悟）清凈，諸佛的無上正等菩提清凈，所以一切智智清凈。為什麼呢？因為八聖道支清凈，諸佛的無上正等菩提清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『再者，善現！空解脫門（Sunyata Vimoksha，通過理解空性而獲得的解脫）清凈，所以色（Rupa，物質現象）清凈，色清凈，所以一切智智清凈。為什麼呢？因為空解脫門清凈，色清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。空解脫門清凈，所以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）清凈，受、想、行、識清凈，所以一切智智清凈。為什麼呢？因為空解脫門清凈，受、想、行、識清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！空解脫門清凈，所以眼處（Caksu Ayatana，眼根及其對像）清凈，眼處清凈，所以一切智智清凈。為什麼呢？因為空解脫門清凈，眼處清凈，一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。空解脫門清凈，所以耳（Srotra Ayatana，耳根及其對像）、鼻（Ghrana Ayatana，鼻根及其對像）、舌（Jihva Ayatana，舌根及其對像）、身（Kaya Ayatana，身根及其對像）、意處（Manas Ayatana，意根及其對像）清凈，耳、鼻、舌、身、意處清凈，所以

【English Translation】 English version: Therefore, the Bodhi (Enlightenment) of a Pratyekabuddha (Solitary Buddha) is pure, and because the Bodhi of a Pratyekabuddha is pure, the Sarvajnata (Omniscience) is pure. Why is that? Because if the Noble Eightfold Path (Arya Ashtanga Marga) is pure, if the Bodhi of a Pratyekabuddha is pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the Noble Eightfold Path is pure, the practice of all Bodhisattva Mahasattvas (Great Bodhisattvas) is pure, and because the practice of all Bodhisattva Mahasattvas is pure, the Sarvajnata is pure. Why is that? Because if the Noble Eightfold Path is pure, if the practice of all Bodhisattva Mahasattvas is pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Noble Eightfold Path is pure, the Anuttara-Samyak-Sambodhi (Supreme Perfect Enlightenment) of all Buddhas is pure, and because the Anuttara-Samyak-Sambodhi of all Buddhas is pure, the Sarvajnata is pure. Why is that? Because if the Noble Eightfold Path is pure, if the Anuttara-Samyak-Sambodhi of all Buddhas is pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Furthermore, Subhuti! Because the Emptiness Liberation Door (Sunyata Vimoksha) is pure, Rupa (Form) is pure, and because Rupa is pure, the Sarvajnata is pure. Why is that? Because if the Emptiness Liberation Door is pure, if Rupa is pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Emptiness Liberation Door is pure, Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), and Vijnana (Consciousness) are pure, and because Vedana, Samjna, Samskara, and Vijnana are pure, the Sarvajnata is pure. Why is that? Because if the Emptiness Liberation Door is pure, if Vedana, Samjna, Samskara, and Vijnana are pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the Emptiness Liberation Door is pure, the Eye Base (Caksu Ayatana) is pure, and because the Eye Base is pure, the Sarvajnata is pure. Why is that? Because if the Emptiness Liberation Door is pure, if the Eye Base is pure, and if the Sarvajnata is pure, there is no duality, no division, no difference, and no separation between them. Because the Emptiness Liberation Door is pure, the Ear Base (Srotra Ayatana), Nose Base (Ghrana Ayatana), Tongue Base (Jihva Ayatana), Body Base (Kaya Ayatana), and Mind Base (Manas Ayatana) are pure, and because the Ear, Nose, Tongue, Body, and Mind Bases are pure,

---

一切智智清凈。何以故？若空解脫門清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故色處清凈，色處清凈故一切智智清凈。何以故？若空解脫門清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若空解脫門清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若空解脫門清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若空解脫門清凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故耳界清凈，耳界清凈故一切智智清凈。何以故？若空解脫門清凈，若耳界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故聲界、耳識界及耳觸、耳觸為緣所生諸受清凈，聲界乃至耳觸為緣所生諸受清

【現代漢語翻譯】 現代漢語譯本： 一切智智（sarvajnatajnana，指佛陀的智慧）是清凈的。為什麼呢？如果空解脫門（sunyata-vimoksha-mukha，指通過理解空性而獲得的解脫）是清凈的，如果耳、鼻、舌、身、意處（ayatana，指六種感官）是清凈的，如果一切智智是清凈的，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（Subhuti，佛陀的弟子）！因為空解脫門清凈，所以色處（rupa-ayatana，指視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果色處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和思想的對象）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為空解脫門清凈，所以眼界（caksu-dhatu，指視覺的感知能力）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果眼界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以眼識界（caksu-vijnana-dhatu，指視覺的意識）、眼觸（caksu-samsparsha，指視覺的接觸）以及眼觸為緣所生的諸受（vedana，指感受）清凈；眼識界乃至眼觸為緣所生的諸受清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果眼識界乃至眼觸為緣所生的諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。』 『善現！因為空解脫門清凈，所以耳界（shrotra-dhatu，指聽覺的感知能力）清凈；因為耳界清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果耳界清凈，如果一切智智清凈，它們之間沒有二元性，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以聲界（shabda-dhatu，指聽覺的對象）、耳識界（shrotra-vijnana-dhatu，指聽覺的意識）以及耳觸（shrotra-samsparsha，指聽覺的接觸）、耳觸為緣所生的諸受清凈，聲界乃至耳觸為緣所生的諸受清凈，所以一切智智清凈。

【English Translation】 English version: The purity of all-knowing wisdom (sarvajnatajnana) is such. Why is that? If the emptiness liberation door (sunyata-vimoksha-mukha) is pure, if the sense bases of ear, nose, tongue, body, and mind (ayatana) are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. 'Subhuti! Because the emptiness liberation door is pure, the sense base of form (rupa-ayatana) is pure; because the sense base of form is pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the sense base of form is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the emptiness liberation door is pure, the sense bases of sound, smell, taste, touch, and mental objects (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana) are pure; because the sense bases of sound, smell, taste, touch, and mental objects are pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the sense bases of sound, smell, taste, touch, and mental objects are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the emptiness liberation door is pure, the eye element (caksu-dhatu) is pure; because the eye element is pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the eye element is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the emptiness liberation door is pure, the eye consciousness element (caksu-vijnana-dhatu), eye contact (caksu-samsparsha), and the feelings (vedana) born of eye contact are pure; the eye consciousness element and the feelings born of eye contact are pure, therefore all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the eye consciousness element and the feelings born of eye contact are pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them.' 'Subhuti! Because the emptiness liberation door is pure, the ear element (shrotra-dhatu) is pure; because the ear element is pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the ear element is pure, if all-knowing wisdom is pure, it is because there is no duality, no division, no difference, and no separation among them. Because the emptiness liberation door is pure, the sound element (shabda-dhatu), the ear consciousness element (shrotra-vijnana-dhatu), ear contact (shrotra-samsparsha), and the feelings born of ear contact are pure; the sound element and the feelings born of ear contact are pure, therefore all-knowing wisdom is pure.

---

凈故一切智智清凈。何以故？若空解脫門清凈，若聲界乃至耳觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故鼻界清凈，鼻界清凈故一切智智清凈。何以故？若空解脫門清凈，若鼻界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故香界、鼻識界及鼻觸、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈故一切智智清凈。何以故？若空解脫門清凈，若香界乃至鼻觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故舌界清凈，舌界清凈故一切智智清凈。何以故？若空解脫門清凈，若舌界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故味界、舌識界及舌觸、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈故一切智智清凈。何以故？若空解脫門清凈，若味界乃至舌觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故身界清凈，身界清凈故一切智智清凈。何以故？若空解脫門清凈，若身界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故觸界、身識界及身觸、身觸為緣所生諸受

【現代漢語翻譯】 現代漢語譯本： 因為空解脫門（śūnyatā-vimokṣa-mukha，通往解脫的空性之門）清凈，所以一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈。為什麼呢？如果空解脫門清凈，如果聲界（śabda-dhātu，聲音的領域）乃至耳觸為緣所生諸受（śrotra-saṃsparśa-pratyaya-vedanā，由耳根接觸所產生的感受）清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現（Subhūti，佛陀的弟子）！因為空解脫門清凈，所以鼻界（ghrāṇa-dhātu，鼻根的領域）清凈，鼻界清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果鼻界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為空解脫門清凈，所以香界（gandha-dhātu，氣味的領域）、鼻識界（ghrāṇa-vijñāna-dhātu，鼻識的領域）以及鼻觸（ghrāṇa-saṃsparśa，鼻根的接觸）、鼻觸為緣所生諸受清凈，香界乃至鼻觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果香界乃至鼻觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為空解脫門清凈，所以舌界（jihvā-dhātu，舌根的領域）清凈，舌界清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果舌界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為空解脫門清凈，所以味界（rasa-dhātu，味道的領域）、舌識界（jihvā-vijñāna-dhātu，舌識的領域）以及舌觸（jihvā-saṃsparśa，舌根的接觸）、舌觸為緣所生諸受清凈，味界乃至舌觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果味界乃至舌觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。 『善現！因為空解脫門清凈，所以身界（kāya-dhātu，身體的領域）清凈，身界清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果身界清凈，如果一切智智清凈，它們之間沒有二元性、沒有分割、沒有差別、沒有斷絕的緣故。因為空解脫門清凈，所以觸界（spraṣṭavya-dhātu，觸覺的領域）、身識界（kāya-vijñāna-dhātu，身識的領域）以及身觸（kāya-saṃsparśa，身體的接觸）、身觸為緣所生諸受

【English Translation】 English version: Because the emptiness liberation door (śūnyatā-vimokṣa-mukha) is pure, therefore the all-knowing wisdom (sarvākārajñatā) is pure. Why is that? If the emptiness liberation door is pure, if the sound realm (śabda-dhātu) and even the feelings arising from ear contact (śrotra-saṃsparśa-pratyaya-vedanā) are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness liberation door is pure, therefore the nose realm (ghrāṇa-dhātu) is pure, and because the nose realm is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the nose realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, therefore the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), and nose contact (ghrāṇa-saṃsparśa), and the feelings arising from nose contact are pure. Because the smell realm and even the feelings arising from nose contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the smell realm and even the feelings arising from nose contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness liberation door is pure, therefore the tongue realm (jihvā-dhātu) is pure, and because the tongue realm is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the tongue realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, therefore the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), and tongue contact (jihvā-saṃsparśa), and the feelings arising from tongue contact are pure. Because the taste realm and even the feelings arising from tongue contact are pure, therefore the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the taste realm and even the feelings arising from tongue contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhūti! Because the emptiness liberation door is pure, therefore the body realm (kāya-dhātu) is pure, and because the body realm is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the body realm is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, therefore the touch realm (spraṣṭavya-dhātu), the body consciousness realm (kāya-vijñāna-dhātu), and body contact (kāya-saṃsparśa), and the feelings arising from body contact

---

清凈，觸界乃至身觸為緣所生諸受清凈故一切智智清凈。何以故？若空解脫門清凈，若觸界乃至身觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故意界清凈，意界清凈故一切智智清凈。何以故？若空解脫門清凈，若意界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故法界、意識界及意觸、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈故一切智智清凈。何以故？若空解脫門清凈，若法界乃至意觸為緣所生諸受清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故地界清凈，地界清凈故一切智智清凈。何以故？若空解脫門清凈，若地界清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故水、火、風、空、識界清凈，水、火、風、空、識界清凈故一切智智清凈。何以故？若空解脫門清凈，若水、火、風、空、識界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故無明清凈，無明清凈故一切智智清凈。何以故？若空解脫門清凈，若無明清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故行、識、名色、六處、觸、受、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為清凈，觸界（sparśadhātu）乃至身觸為緣所生諸受清凈，所以一切智智（sarvajñātājñāna）清凈。為什麼呢？如果空解脫門（śūnyatāvimokṣamukha）清凈，如果觸界乃至身觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為空解脫門清凈，所以意界（manodhātu）清凈，意界清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果意界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為空解脫門清凈，所以法界（dharmadhātu）、意識界（manovijñānadhātu）以及意觸（manas-sparśa）、意觸為緣所生諸受清凈，法界乃至意觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果法界乃至意觸為緣所生諸受清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為空解脫門清凈，所以地界（pṛthivīdhātu）清凈，地界清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果地界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為空解脫門清凈，所以水界（ābdhātu）、火界（tejodhātu）、風界（vāyudhātu）、空界（ākāśadhātu）、識界（vijñānadhātu）清凈，水、火、風、空、識界清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果水、火、風、空、識界清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。』 『善現！因為空解脫門清凈，所以無明（avidyā）清凈，無明清凈所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果無明清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕。因為空解脫門清凈，所以行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）……

【English Translation】 English version 'Subhuti! Because of the purity of the touch element (sparśadhātu), and the feelings arising from contact with the body, therefore the all-knowing wisdom (sarvajñātājñāna) is pure. Why is that? If the emptiness liberation door (śūnyatāvimokṣamukha) is pure, if the touch element and the feelings arising from contact with the body are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness liberation door is pure, the mind element (manodhātu) is pure, and because the mind element is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the mind element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, the dharma element (dharmadhātu), the mind consciousness element (manovijñānadhātu), and the mind contact (manas-sparśa), and the feelings arising from mind contact are pure. Because the dharma element and the feelings arising from mind contact are pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the dharma element and the feelings arising from mind contact are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness liberation door is pure, the earth element (pṛthivīdhātu) is pure, and because the earth element is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the earth element is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, the water element (ābdhātu), the fire element (tejodhātu), the wind element (vāyudhātu), the space element (ākāśadhātu), and the consciousness element (vijñānadhātu) are pure. Because the water, fire, wind, space, and consciousness elements are pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the water, fire, wind, space, and consciousness elements are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness liberation door is pure, ignorance (avidyā) is pure, and because ignorance is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if ignorance is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, volitional formations (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā)...'

---

愛、取、有、生、老死愁嘆苦憂惱清凈，行乃至老死愁嘆苦憂惱清凈故一切智智清凈。何以故？若空解脫門清凈，若行乃至老死愁嘆苦憂惱清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故佈施波羅蜜多清凈，佈施波羅蜜多清凈故一切智智清凈。何以故？若空解脫門清凈，若佈施波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故凈戒、安忍、精進、靜慮、般若波羅蜜多清凈，凈戒乃至般若波羅蜜多清凈故一切智智清凈。何以故？若空解脫門清凈，若凈戒乃至般若波羅蜜多清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故內空清凈，內空清凈故一切智智清凈。何以故？若空解脫門清凈，若內空清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故外空、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、無性自性空清凈，外空乃至無性自性空清凈故一切智智清凈。何以故？若空解脫門清凈，若外空乃至無性自性空清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解

【現代漢語翻譯】 現代漢語譯本：愛（渴愛）、取（執取）、有（存在）、生（出生）、老死愁嘆苦憂惱（衰老、死亡、悲傷、哀嘆、痛苦、憂愁、煩惱）清凈，行（行為）乃至老死愁嘆苦憂惱清凈，因此一切智智（佛陀的智慧）清凈。為什麼呢？如果空解脫門（通往解脫的空性之門）清凈，如果行乃至老死愁嘆苦憂惱清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現（須菩提的別名）！空解脫門清凈，因此佈施波羅蜜多（佈施的完美）清凈，佈施波羅蜜多清凈，因此一切智智清凈。為什麼呢？如果空解脫門清凈，如果佈施波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。空解脫門清凈，因此凈戒（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）清凈，凈戒乃至般若波羅蜜多清凈，因此一切智智清凈。為什麼呢？如果空解脫門清凈，如果凈戒乃至般若波羅蜜多清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！空解脫門清凈，因此內空（內在的空性）清凈，內空清凈，因此一切智智清凈。為什麼呢？如果空解脫門清凈，如果內空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。空解脫門清凈，因此外空（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（自性的空性）、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）清凈，外空乃至無性自性空清凈，因此一切智智清凈。為什麼呢？如果空解脫門清凈，如果外空乃至無性自性空清凈，如果一切智智清凈，它們之間沒有二元性、沒有二分性、沒有差別、沒有斷絕的緣故。 「善現！空解

【English Translation】 English version: 'Craving, grasping, becoming, birth, old age, death, sorrow, lamentation, suffering, grief, and despair are purified; from action up to old age, death, sorrow, lamentation, suffering, grief, and despair being purified, therefore, the all-knowing wisdom (Buddha's wisdom) is purified. Why is that? If the emptiness liberation door (the door of emptiness leading to liberation) is purified, if action up to old age, death, sorrow, lamentation, suffering, grief, and despair are purified, if the all-knowing wisdom is purified, there is no duality, no division, no difference, and no separation between them.' 'Subhuti (another name for Sudhāna)! Because the emptiness liberation door is purified, the perfection of giving (dāna pāramitā) is purified; because the perfection of giving is purified, the all-knowing wisdom is purified. Why is that? If the emptiness liberation door is purified, if the perfection of giving is purified, if the all-knowing wisdom is purified, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is purified, the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā) are purified; because morality up to wisdom are purified, the all-knowing wisdom is purified. Why is that? If the emptiness liberation door is purified, if morality up to wisdom are purified, if the all-knowing wisdom is purified, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! Because the emptiness liberation door is purified, the inner emptiness (adhyātma śūnyatā) is purified; because the inner emptiness is purified, the all-knowing wisdom is purified. Why is that? If the emptiness liberation door is purified, if the inner emptiness is purified, if the all-knowing wisdom is purified, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is purified, the outer emptiness (bahirdhā śūnyatā), the inner and outer emptiness (adhyātmabahirdhā śūnyatā), the emptiness of emptiness (śūnyatāśūnyatā), the great emptiness (mahāśūnyatā), the ultimate emptiness (paramārthaśūnyatā), the conditioned emptiness (saṃskṛtaśūnyatā), the unconditioned emptiness (asaṃskṛtaśūnyatā), the absolute emptiness (atyantaśūnyatā), the beginningless emptiness (anavarāgraśūnyatā), the dispersed emptiness (avakāraśūnyatā), the unchanging emptiness (prakṛtiśūnyatā), the essential emptiness (svabhāvaśūnyatā), the self-characteristic emptiness (svalakṣaṇaśūnyatā), the common-characteristic emptiness (sāmalakṣaṇaśūnyatā), the emptiness of all dharmas (sarvadharmaśūnyatā), the emptiness of non-attainment (anupalambhaśūnyatā), the emptiness of non-nature (abhāvaśūnyatā), the emptiness of self-nature (svabhāvaśūnyatā), and the emptiness of non-self-nature (abhāvasvabhāvaśūnyatā) are purified; because the outer emptiness up to the emptiness of non-self-nature are purified, the all-knowing wisdom is purified. Why is that? If the emptiness liberation door is purified, if the outer emptiness up to the emptiness of non-self-nature are purified, if the all-knowing wisdom is purified, there is no duality, no division, no difference, and no separation between them.' 'Subhuti! The emptiness'

---

脫門清凈故真如清凈，真如清凈故一切智智清凈。何以故？若空解脫門清凈，若真如清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故法界、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、不思議界清凈，法界乃至不思議界清凈故一切智智清凈。何以故？若空解脫門清凈，若法界乃至不思議界清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故苦聖諦清凈，苦聖諦清凈故一切智智清凈。何以故？若空解脫門清凈，若苦聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故集、滅、道聖諦清凈，集、滅、道聖諦清凈故一切智智清凈。何以故？若空解脫門清凈，若集、滅、道聖諦清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故四靜慮清凈，四靜慮清凈故一切智智清凈。何以故？若空解脫門清凈，若四靜慮清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故四無量、四無色定清凈，四無量、四無色定清凈故一切智智清凈。何以故？若空解脫門清凈，若四無量、四無色定清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門

【現代漢語翻譯】 現代漢語譯本 因為空解脫門清凈，所以真如（事物的真實本性）清凈；因為真如清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果空解脫門清凈，如果真如清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 因為空解脫門清凈，所以法界（宇宙萬法）、法性（諸法的本性）、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（一切平等的性質）、離生性（無生無滅的性質）、法定（法爾如是的規律）、法住（諸法安住的規律）、實際（真理的實際）、虛空界（虛空的境界）、不思議界（不可思議的境界）清凈；因為法界乃至不思議界清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果法界乃至不思議界清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為空解脫門清凈，所以苦聖諦（人生是苦的真理）清凈；因為苦聖諦清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果苦聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以集聖諦（苦的根源）、滅聖諦（滅苦的境界）、道聖諦（滅苦的方法）清凈；因為集、滅、道聖諦清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果集、滅、道聖諦清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空解脫門清凈，所以四靜慮（四種禪定）清凈；因為四靜慮清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果四靜慮清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以四無量（慈悲喜捨四種心）、四無色定（四種無色界禪定）清凈；因為四無量、四無色定清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果四無量、四無色定清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空解脫門

【English Translation】 English version Because the emptiness liberation door is pure, thus the Suchness (the true nature of things) is pure; because the Suchness is pure, thus the all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the emptiness liberation door is pure, if the Suchness is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, thus the Dharma Realm (the universe and all phenomena), the Dharma Nature (the nature of all dharmas), the non-falsity (the quality of being true), the immutability (the quality of being eternal), the equality (the quality of being equal), the non-origination (the quality of being without birth or death), the Dharma-established (the law of things being as they are), the Dharma-abiding (the law of dharmas abiding), the Reality (the actual truth), the Space Realm (the realm of space), and the Inconceivable Realm (the realm beyond comprehension) are pure; because the Dharma Realm and up to the Inconceivable Realm are pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the Dharma Realm and up to the Inconceivable Realm are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti (another name for Sudhana)! Because the emptiness liberation door is pure, thus the Noble Truth of Suffering (the truth that life is suffering) is pure; because the Noble Truth of Suffering is pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the Noble Truth of Suffering is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, thus the Noble Truth of the Origin of Suffering (the cause of suffering), the Noble Truth of the Cessation of Suffering (the state of ending suffering), and the Noble Truth of the Path to the Cessation of Suffering (the method to end suffering) are pure; because 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 are pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if 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 are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the emptiness liberation door is pure, thus the four Dhyanas (four stages of meditation) are pure; because the four Dhyanas are pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the four Dhyanas are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, thus the four Immeasurables (loving-kindness, compassion, joy, and equanimity) and the four Formless Absorptions (four stages of formless meditation) are pure; because the four Immeasurables and the four Formless Absorptions are pure, thus the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the four Immeasurables and the four Formless Absorptions are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti! Because the emptiness liberation door

---

清凈故八解脫清凈，八解脫清凈故一切智智清凈。何以故？若空解脫門清凈，若八解脫清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故八勝處、九次第定、十遍處清凈，八勝處、九次第定、十遍處清凈故一切智智清凈。何以故？若空解脫門清凈，若八勝處、九次第定、十遍處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故四念住清凈，四念住清凈故一切智智清凈。何以故？若空解脫門清凈，若四念住清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故四正斷、四神足、五根、五力、七等覺支、八聖道支清凈，四正斷乃至八聖道支清凈故一切智智清凈。何以故？若空解脫門清凈，若四正斷乃至八聖道支清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故無相解脫門清凈，無相解脫門清凈故一切智智清凈。何以故？若空解脫門清凈，若無相解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故無愿解脫門清凈，無愿解脫門清凈故一切智智清凈。何以故？若空解脫門清凈，若無愿解脫門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故

【現代漢語翻譯】 現代漢語譯本： 因為清凈的緣故，八解脫（astavimoksha）也清凈；因為八解脫清凈的緣故，一切智智（sarvajnatajñana）也清凈。為什麼呢？如果空解脫門（sunyatavimoksha-mukha）清凈，如果八解脫清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為空解脫門清凈的緣故，八勝處（astav abhibhv-ayatana）、九次第定（navanupurva-vihara-samapatti）、十遍處（dasa krtsnayatana）也清凈；因為八勝處、九次第定、十遍處清凈的緣故，一切智智也清凈。為什麼呢？如果空解脫門清凈，如果八勝處、九次第定、十遍處清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現（Subhuti）！』因為空解脫門清凈的緣故，四念住（catvari smrtyupasthana）也清凈；因為四念住清凈的緣故，一切智智也清凈。為什麼呢？如果空解脫門清凈，如果四念住清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為空解脫門清凈的緣故，四正斷（catvari samyakpradhana）、四神足（catvarah rddhipadah）、五根（panca indriyani）、五力（panca balani）、七等覺支（sapta bodhyangani）、八聖道支（astangika marga）也清凈；因為四正斷乃至八聖道支清凈的緣故，一切智智也清凈。為什麼呢？如果空解脫門清凈，如果四正斷乃至八聖道支清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！』因為空解脫門清凈的緣故，無相解脫門（animittavimoksha-mukha）也清凈；因為無相解脫門清凈的緣故，一切智智也清凈。為什麼呢？如果空解脫門清凈，如果無相解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。因為空解脫門清凈的緣故，無愿解脫門（apranihitavimoksha-mukha）也清凈；因為無愿解脫門清凈的緣故，一切智智也清凈。為什麼呢？如果空解脫門清凈，如果無愿解脫門清凈，如果一切智智清凈，它們之間沒有二元性，沒有二分性，沒有差別，沒有斷絕的緣故。 『善現！』因為空解脫門清凈的緣故，

【English Translation】 English version: Because of purity, the eight liberations (astavimoksha) are pure; because the eight liberations are pure, the all-knowing wisdom (sarvajnatajñana) is pure. Why is that? If the emptiness liberation door (sunyatavimoksha-mukha) is pure, if the eight liberations are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, the eight mastery states (astav abhibhv-ayatana), the nine successive abidings (navanupurva-vihara-samapatti), and the ten all-encompassing bases (dasa krtsnayatana) are pure; because the eight mastery states, the nine successive abidings, and the ten all-encompassing bases are pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the eight mastery states, the nine successive abidings, and the ten all-encompassing bases are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti!' Because the emptiness liberation door is pure, the four foundations of mindfulness (catvari smrtyupasthana) are pure; because the four foundations of mindfulness are pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the four foundations of mindfulness are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, the four right exertions (catvari samyakpradhana), the four bases of magical power (catvarah rddhipadah), the five faculties (panca indriyani), the five powers (panca balani), the seven factors of enlightenment (sapta bodhyangani), and the eightfold noble path (astangika marga) are pure; because the four right exertions up to the eightfold noble path are pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the four right exertions up to the eightfold noble path are pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti!' Because the emptiness liberation door is pure, the signless liberation door (animittavimoksha-mukha) is pure; because the signless liberation door is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the signless liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. Because the emptiness liberation door is pure, the wishless liberation door (apranihitavimoksha-mukha) is pure; because the wishless liberation door is pure, the all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the wishless liberation door is pure, if the all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between them. 'Subhuti!' Because the emptiness liberation door is pure,

---

菩薩十地清凈，菩薩十地清凈故一切智智清凈。何以故？若空解脫門清凈，若菩薩十地清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故五眼清凈，五眼清凈故一切智智清凈。何以故？若空解脫門清凈，若五眼清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故六神通清凈，六神通清凈故一切智智清凈。何以故？若空解脫門清凈，若六神通清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故佛十力清凈，佛十力清凈故一切智智清凈。何以故？若空解脫門清凈，若佛十力清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法清凈，四無所畏乃至十八佛不共法清凈故一切智智清凈。何以故？若空解脫門清凈，若四無所畏乃至十八佛不共法清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故無忘失法清凈，無忘失法清凈故一切智智清凈。何以故？若空解脫門清凈，若無忘失法清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故恒住舍性清凈，恒住舍性清凈故一切智智清凈。何以故？若空解

【現代漢語翻譯】 現代漢語譯本：菩薩的十地（菩薩修行所經歷的十個階段）清凈，因為菩薩的十地清凈，所以一切智智（佛陀的智慧）清凈。為什麼呢？如果空解脫門（通過領悟空性而獲得的解脫）清凈，如果菩薩的十地清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現（須菩提的別名）！因為空解脫門清凈，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，因為五眼清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果五眼清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈，因為六神通清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果六神通清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空解脫門清凈，所以佛的十力（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、宿住隨念智力、死生智力、漏盡智力）清凈，因為佛的十力清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果佛的十力清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以四無所畏（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（佛陀獨有的十八種功德）清凈，因為四無所畏乃至十八佛不共法清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果四無所畏乃至十八佛不共法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。 『善現！因為空解脫門清凈，所以無忘失法（佛陀不會忘失任何教法）清凈，因為無忘失法清凈，所以一切智智清凈。為什麼呢？如果空解脫門清凈，如果無忘失法清凈，如果一切智智清凈，它們之間沒有二元對立，沒有分割，沒有差別，沒有斷絕的緣故。因為空解脫門清凈，所以恒住舍性（佛陀的平等心）清凈，因為恒住舍性清凈，所以一切智智清凈。為什麼呢？如果空解

【English Translation】 English version: The ten Bodhisattva grounds (ten stages of practice for a Bodhisattva) are pure, and because the ten Bodhisattva grounds are pure, all-knowing wisdom (Buddha's wisdom) is pure. Why is that? If the emptiness liberation door (liberation through understanding emptiness) is pure, if the ten Bodhisattva grounds are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti (another name for Sudhira)! Because the emptiness liberation door is pure, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) are pure, and because the five eyes are pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the five eyes are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows) are pure, and because the six supernormal powers are pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the six supernormal powers are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness liberation door is pure, 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 to all destinations, power of remembering past lives, power of knowing the death and rebirth of beings, and power of knowing the extinction of outflows) are pure, and because the ten powers of the Buddha are pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the ten powers of the Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, the four fearlessnesses (fearlessness in claiming complete enlightenment, fearlessness in claiming the extinction of outflows, 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, and the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha) are pure, and because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. 'Subhuti! Because the emptiness liberation door is pure, the non-forgetfulness of the dharma (Buddha never forgets any teaching) is pure, and because the non-forgetfulness of the dharma is pure, all-knowing wisdom is pure. Why is that? If the emptiness liberation door is pure, if the non-forgetfulness of the dharma is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, and no separation between them. Because the emptiness liberation door is pure, the constant abiding in equanimity (Buddha's impartiality) is pure, and because the constant abiding in equanimity is pure, all-knowing wisdom is pure. Why is that? If the emptiness

---

脫門清凈，若恒住舍性清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故一切智清凈，一切智清凈故一切智智清凈。何以故？若空解脫門清凈，若一切智清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故道相智、一切相智清凈，道相智、一切相智清凈故一切智智清凈。何以故？若空解脫門清凈，若道相智、一切相智清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故一切陀羅尼門清凈，一切陀羅尼門清凈故一切智智清凈。何以故？若空解脫門清凈，若一切陀羅尼門清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故一切三摩地門清凈，一切三摩地門清凈故一切智智清凈。何以故？若空解脫門清凈，若一切三摩地門清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故預流果清凈，預流果清凈故一切智智清凈。何以故？若空解脫門清凈，若預流果清凈，若一切智智清凈，無二、無二分、無別、無斷故。空解脫門清凈故一來、不還、阿羅漢果清凈，一來、不還、阿羅漢果清凈故一切智智清凈。何以故？若空解脫門清凈，若一來、不還、阿羅漢果清凈，若一切智智清凈

【現代漢語翻譯】 現代漢語譯本 從空性解脫門（脫門指解脫之門，此處指空性）的清凈，到如果恒常安住于舍性（舍性指不執著、平等對待一切的性質）的清凈，再到一切智智（一切智智指佛陀的智慧）的清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。 『善現（須菩提的別名）！因為空性解脫門清凈，所以一切智（一切智指聲聞、緣覺的智慧）清凈；因為一切智清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，一切智清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性解脫門清凈，所以道相智（道相智指了解修行道路的智慧）、一切相智（一切相智指了解一切事物現象的智慧）清凈；因為道相智、一切相智清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，道相智、一切相智清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為空性解脫門清凈，所以一切陀羅尼門（陀羅尼門指總持一切法門的智慧）清凈；因為一切陀羅尼門清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，一切陀羅尼門清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性解脫門清凈，所以一切三摩地門（三摩地門指禪定之門）清凈；因為一切三摩地門清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，一切三摩地門清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。』 『善現！因為空性解脫門清凈，所以預流果（預流果指初果，進入聖道之流）清凈；因為預流果清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，預流果清凈，以及一切智智清凈，這三者之間沒有二元對立，沒有分割，沒有差別，也沒有斷絕。因為空性解脫門清凈，所以一來果（一來果指二果，再來人間一次）、不還果（不還果指三果，不再來欲界）、阿羅漢果（阿羅漢果指四果，斷盡煩惱）清凈；因為一來果、不還果、阿羅漢果清凈，所以一切智智清凈。為什麼呢？因為空性解脫門清凈，一來果、不還果、阿羅漢果清凈，以及一切智智清凈

【English Translation】 English version From the purity of the liberation door of emptiness (the door of liberation, referring to emptiness here), to the purity of constantly abiding in the nature of equanimity (equanimity refers to the nature of non-attachment and treating everything equally), to the purity of all-knowing wisdom (all-knowing wisdom refers to the wisdom of the Buddha), there is no duality, no division, no difference, and no severance between these three. 'Subhuti (another name for Sudhana)! Because the liberation door of emptiness is pure, all-knowing wisdom (all-knowing wisdom refers to the wisdom of Sravakas and Pratyekabuddhas) is pure; because all-knowing wisdom is pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, all-knowing wisdom is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between these three. Because the liberation door of emptiness is pure, the wisdom of the path (the wisdom of the path refers to the wisdom of understanding the path of practice) and the wisdom of all aspects (the wisdom of all aspects refers to the wisdom of understanding all phenomena) are pure; because the wisdom of the path and the wisdom of all aspects are pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, the wisdom of the path, the wisdom of all aspects, and all-knowing wisdom are pure, there is no duality, no division, no difference, and no severance between these three.' 'Subhuti! Because the liberation door of emptiness is pure, all Dharani doors (Dharani doors refer to the wisdom of upholding all Dharma doors) are pure; because all Dharani doors are pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, all Dharani doors are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between these three. Because the liberation door of emptiness is pure, all Samadhi doors (Samadhi doors refer to the doors of meditation) are pure; because all Samadhi doors are pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, all Samadhi doors are pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between these three.' 'Subhuti! Because the liberation door of emptiness is pure, the Stream-enterer fruit (Stream-enterer fruit refers to the first fruit, entering the stream of the holy path) is pure; because the Stream-enterer fruit is pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, the Stream-enterer fruit is pure, and all-knowing wisdom is pure, there is no duality, no division, no difference, and no severance between these three. Because the liberation door of emptiness is pure, the Once-returner fruit (Once-returner fruit refers to the second fruit, returning to the human realm once more), the Non-returner fruit (Non-returner fruit refers to the third fruit, not returning to the desire realm), and the Arhat fruit (Arhat fruit refers to the fourth fruit, having exhausted all afflictions) are pure; because the Once-returner fruit, the Non-returner fruit, and the Arhat fruit are pure, all-knowing wisdom is pure. Why? Because the liberation door of emptiness is pure, the Once-returner fruit, the Non-returner fruit, the Arhat fruit, and all-knowing wisdom are pure

---

，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故獨覺菩提清凈，獨覺菩提清凈故一切智智清凈。何以故？若空解脫門清凈，若獨覺菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故一切菩薩摩訶薩行清凈，一切菩薩摩訶薩行清凈故一切智智清凈。何以故？若空解脫門清凈，若一切菩薩摩訶薩行清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！空解脫門清凈故諸佛無上正等菩提清凈，諸佛無上正等菩提清凈故一切智智清凈。何以故？若空解脫門清凈，若諸佛無上正等菩提清凈，若一切智智清凈，無二、無二分、無別、無斷故。

大般若波羅蜜多經卷第二百三十一 大正藏第 06 冊 No. 0220 大般若波羅蜜多經(第201卷-第400卷)

大般若波羅蜜多經卷第二百三十二

三藏法師玄奘奉　詔譯初分難信解品第三十四之五十一

「複次，善現！無相解脫門清凈故色清凈，色清凈故一切智智清凈。何以故？若無相解脫門清凈，若色清凈，若一切智智清凈，無二、無二分、無別、無斷故。無相解脫門清凈故受、想、行、識清凈，受、想、行、識清凈故一切智智清凈。何以故？若無相解脫門

【現代漢語翻譯】 現代漢語譯本：沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現（Subhuti）！空解脫門（śūnyatā-vimokṣa-mukha）清凈的緣故，獨覺菩提（pratyekabuddha-bodhi）清凈；獨覺菩提清凈的緣故，一切智智（sarvākārajñatā）清凈。為什麼呢？如果空解脫門清凈，如果獨覺菩提清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現！空解脫門清凈的緣故，一切菩薩摩訶薩（bodhisattva-mahāsattva）的行持清凈；一切菩薩摩訶薩的行持清凈的緣故，一切智智清凈。為什麼呢？如果空解脫門清凈，如果一切菩薩摩訶薩的行持清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 『善現！空解脫門清凈的緣故，諸佛無上正等菩提（anuttarā-samyak-saṃbodhi）清凈；諸佛無上正等菩提清凈的緣故，一切智智清凈。為什麼呢？如果空解脫門清凈，如果諸佛無上正等菩提清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。 《大般若波羅蜜多經》卷第二百三十一 大正藏第 06 冊 No. 0220 《大般若波羅蜜多經》(第201卷-第400卷) 《大般若波羅蜜多經》卷第二百三十二 三藏法師玄奘奉　詔譯初分難信解品第三十四之五十一 『複次，善現！無相解脫門（animitta-vimokṣa-mukha）清凈的緣故，色（rūpa）清凈；色清凈的緣故，一切智智清凈。為什麼呢？如果無相解脫門清凈，如果色清凈，如果一切智智清凈，就沒有二元性，沒有二分性，沒有差別，沒有斷滅的緣故。無相解脫門清凈的緣故，受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）清凈；受、想、行、識清凈的緣故，一切智智清凈。為什麼呢？如果無相解脫門

【English Translation】 English version: because of no duality, no division, no difference, and no cessation. 'Subhuti! Because the emptiness liberation gate (śūnyatā-vimokṣa-mukha) is pure, the pratyekabuddha-bodhi (獨覺菩提) is pure; because the pratyekabuddha-bodhi is pure, the sarvākārajñatā (一切智智) is pure. Why? If the emptiness liberation gate is pure, if the pratyekabuddha-bodhi is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because the emptiness liberation gate is pure, the conduct of all bodhisattva-mahāsattvas (菩薩摩訶薩) is pure; because the conduct of all bodhisattva-mahāsattvas is pure, the sarvākārajñatā is pure. Why? If the emptiness liberation gate is pure, if the conduct of all bodhisattva-mahāsattvas is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, and no cessation. 'Subhuti! Because the emptiness liberation gate is pure, the anuttarā-samyak-saṃbodhi (無上正等菩提) of all Buddhas is pure; because the anuttarā-samyak-saṃbodhi of all Buddhas is pure, the sarvākārajñatā is pure. Why? If the emptiness liberation gate is pure, if the anuttarā-samyak-saṃbodhi of all Buddhas is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, and no cessation. The Great Perfection of Wisdom Sutra, Scroll 231 Taisho Tripitaka Volume 06, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 201-400) The Great Perfection of Wisdom Sutra, Scroll 232 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Chapter 34, Section 51 of the First Part, Difficult to Believe and Understand 'Furthermore, Subhuti! Because the signlessness liberation gate (animitta-vimokṣa-mukha) is pure, rūpa (色) is pure; because rūpa is pure, the sarvākārajñatā is pure. Why? If the signlessness liberation gate is pure, if rūpa is pure, if the sarvākārajñatā is pure, there is no duality, no division, no difference, and no cessation. Because the signlessness liberation gate is pure, vedanā (受), saṃjñā (想), saṃskāra (行), and vijñāna (識) are pure; because vedanā, saṃjñā, saṃskāra, and vijñāna are pure, the sarvākārajñatā is pure. Why? If the signlessness liberation gate

---

清凈，若受、想、行、識清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無相解脫門清凈故眼處清凈，眼處清凈故一切智智清凈。何以故？若無相解脫門清凈，若眼處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無相解脫門清凈故耳、鼻、舌、身、意處清凈，耳、鼻、舌、身、意處清凈故一切智智清凈。何以故？若無相解脫門清凈，若耳、鼻、舌、身、意處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無相解脫門清凈故色處清凈，色處清凈故一切智智清凈。何以故？若無相解脫門清凈，若色處清凈，若一切智智清凈，無二、無二分、無別、無斷故。無相解脫門清凈故聲、香、味、觸、法處清凈，聲、香、味、觸、法處清凈故一切智智清凈。何以故？若無相解脫門清凈，若聲、香、味、觸、法處清凈，若一切智智清凈，無二、無二分、無別、無斷故。

「善現！無相解脫門清凈故眼界清凈，眼界清凈故一切智智清凈。何以故？若無相解脫門清凈，若眼界清凈，若一切智智清凈，無二、無二分、無別、無斷故。無相解脫門清凈故色界、眼識界及眼觸、眼觸為緣所生諸受清凈，色界乃至眼觸為緣所生諸受清凈故一切智智清凈。何以故？若無相解脫門清

【現代漢語翻譯】 現代漢語譯本： 『清凈，如果感受（受，vedanā）、思想（想，saṃjñā）、行為（行，saṃskāra）、意識（識，vijñāna）清凈，如果一切智智（sarvākārajñatā，對一切事物、一切方面的智慧）清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現（Subhūti）！因為無相解脫門（animitta-vimokṣa-mukha，不執著于任何表象的解脫之門）清凈，所以眼處（cakṣurāyatana，眼睛及其感知能力）清凈；因為眼處清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，如果眼處清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為無相解脫門清凈，所以耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）清凈；因為耳、鼻、舌、身、意處清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，如果耳、鼻、舌、身、意處清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為無相解脫門清凈，所以色處（rūpāyatana，視覺對像）清凈；因為色處清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，如果色處清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為無相解脫門清凈，所以聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana，心理對像）清凈；因為聲、香、味、觸、法處清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，如果聲、香、味、觸、法處清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。』 『善現！因為無相解脫門清凈，所以眼界（cakṣurdhātu，眼睛的感知界）清凈；因為眼界清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，如果眼界清凈，如果一切智智清凈，這是因為它們之間無二、無二分、無差別、無斷絕的緣故。因為無相解脫門清凈，所以、眼識界（cakṣurvijñānadhātu，眼睛的意識界）以及眼觸（cakṣuḥsparśa，眼睛的接觸）、眼觸為緣所生諸受（cakṣuḥsparśajā vedanā，由眼睛接觸所產生的感受）清凈，乃至眼觸為緣所生諸受清凈，所以一切智智清凈。為什麼呢？如果無相解脫門清凈，

【English Translation】 English version: 'Purity, if feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are pure, if all-knowing wisdom (sarvākārajñatā) is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhūti! Because the signless liberation gate (animitta-vimokṣa-mukha) is pure, therefore the eye base (cakṣurāyatana) is pure; because the eye base is pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure, if the eye base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the signless liberation gate is pure, therefore the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana) are pure; because the ear, nose, tongue, body, and mind bases are pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure, if the ear, nose, tongue, body, and mind bases are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhūti! Because the signless liberation gate is pure, therefore the form base (rūpāyatana) is pure; because the form base is pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure, if the form base is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the signless liberation gate is pure, therefore the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and mental object bases (dharmāyatana) are pure; because the sound, smell, taste, touch, and mental object bases are pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure, if the sound, smell, taste, touch, and mental object bases are pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous.' 'Subhūti! Because the signless liberation gate is pure, therefore the eye element (cakṣurdhātu) is pure; because the eye element is pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure, if the eye element is pure, if all-knowing wisdom is pure, it is because they are non-dual, non-divisible, non-different, and non-discontinuous. Because the signless liberation gate is pure, therefore the eye consciousness element (cakṣurvijñānadhātu), and eye contact (cakṣuḥsparśa), and the feelings born of eye contact (cakṣuḥsparśajā vedanā) are pure, and even the feelings born of eye contact are pure, therefore all-knowing wisdom is pure. Why is that? If the signless liberation gate is pure,

---

凈，若色界乃至眼觸為緣所生諸受清凈，若一切智智清