T07n0220_大般若波羅蜜多經(第401卷-第600卷)

大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若經第二會

序

沙門玄則撰

觀夫委契中道攄妙軌于無垠，流賞一歸漾玄津于有截，何嘗不首情而汲悟、即事以排疑。疑繁而誨自廣、悟初而訪逾篤，所以重指鷲阿、再扣龍眾。慧命相聚則善現居宗，法忍為群則妙祥端首，既而搖區示警、辟㝢開嚴，舌掩大千、身份巨億，光泛慈影而六趣沾和，聲飏法言而十方動訊，既駭殊觀，方希秘㢡。或謂跡高類誕、情昏佇析。故嘗言曰：徇蠡管之察，是病高深；執蟪菌之辰，終欺歲祀。夫以淺定微術，猶擅五通；小善片言，實應千里。況挻孕群品、彈壓眾靈；萬期一會，窮冥極遠。是使微塵剎土不動而游、恒沙諸佛不謀而證，非般若至賾其孰能致此。是用十空瑩曬、七如朗聽，雖惱趣森橫、寂岸層迥，莫不同幻蕊之開落，不滅不生；比夢象之妍媸，無染無凈。飆谷投響則譽毀共銷，月池寖色則物我俱謝，文優理詣，感通悟永。凡有八十五品、七十八卷，即舊《大品》、《光贊》、《放光》。然《大品》之於《光贊》，詞倍豐而加美，即明此分之於《大品》，文益具而彌正，攢輝校寶，豈不盛歟！

大般若波羅蜜多經卷第四百一

三藏法

【現代漢語翻譯】 現代漢語譯本 觀察那委身於中道，在無垠的境界中闡發微妙的法則，使一切歸於一處，在有限的範圍內盪漾著玄妙的真理，哪有不先從情感出發去領悟，又從實際的事例中排除疑惑的呢？疑惑繁多，教誨自然廣博；初得領悟，探訪更加懇切。因此，再次指引靈鷲山，再次叩問龍眾。當智慧的生命匯聚時，善現（須菩提的別名）便成為宗主；當法忍成為群體時，妙祥（文殊菩薩的別名）便位居首位。於是，搖動區域以示警，開闢宇宙以顯莊嚴，舌頭覆蓋大千世界，身體化為無數巨億，光芒泛起慈悲的影子，使六道眾生都得到和諧，聲音宣揚佛法，使十方世界都得到訊息。既然驚駭于這殊勝的景象，便希望得到秘密的教誨。有人說，這些事蹟高遠，類似虛誕，使人迷惑，需要加以分析。所以曾經說過：只追求像蠡管一樣的狹隘見識，這是對高深道理的病態；執著于像蟪蛄一樣的短暫生命，終究會欺騙歲月的流逝。以淺薄的禪定和微小的法術，尚且能擁有五種神通；以微小的善行和片言隻語，實際上也能應驗千里之外。更何況是孕育萬物，統攝眾生；萬劫難逢的聚會，窮盡幽冥，極其遙遠。這使得微塵剎土不動而遊歷，恒河沙數般的諸佛不謀而證悟，如果不是般若的至深至奧，誰能做到這些呢？因此，用十空來照耀，用七如來聆聽，雖然煩惱的趣向縱橫交錯，寂靜的彼岸層層遙遠，但都如同幻化的花蕊開落，不生不滅；如同夢中的景象美好或醜陋，無染無凈。當山谷迴響時，讚譽和譭謗一同消失；當月光浸入池塘時，物和我都一同消逝。文辭優美，道理精深，感應相通，領悟永恒。總共有八十五品，七十八卷，也就是舊譯的《大品般若經》、《光贊般若經》、《放光般若經》。然而，《大品般若經》相對於《光贊般若經》，文辭更加豐富和優美，而此分相對於《大品般若經》，文辭更加完備和正確，匯聚光輝，校正珍寶，豈不是更加盛大嗎！ 《大般若波羅蜜多經》卷第四百一 三藏法師

【English Translation】 English version Observing that one commits to the Middle Way, expounding the subtle principles in the boundless realm, causing all to return to one, and rippling the profound truth within the limited scope, how can one not first start from emotions to comprehend, and then from practical examples to dispel doubts? When doubts are numerous, the teachings naturally become extensive; when initial understanding is gained, the inquiry becomes more earnest. Therefore, the Vulture Peak is pointed to again, and the dragon assembly is questioned again. When the life of wisdom gathers, Subhuti (Shanxian, another name for Subhuti) becomes the master; when the forbearance of Dharma becomes a group, Manjusri (Miaoxiang, another name for Manjusri) takes the lead. Thereupon, shaking the region to give warning, opening up the universe to display solemnity, the tongue covers the great chiliocosm, the body transforms into countless billions, the light radiates the shadow of compassion, causing all beings in the six realms to attain harmony, and the voice proclaims the Dharma, causing the ten directions to receive the message. Since they are astonished by this extraordinary sight, they hope to receive secret teachings. Some say that these events are lofty and akin to fabrications, causing confusion and requiring analysis. Therefore, it has been said: pursuing narrow views like a conch shell is a sickness of profound understanding; clinging to a short life like a cicada will ultimately deceive the passage of years. With shallow meditation and minor techniques, one can still possess the five supernatural powers; with small good deeds and a few words, one can actually fulfill things thousands of miles away. How much more so is it for nurturing all things and governing all beings; a gathering that is difficult to encounter in countless eons, exhausting the darkness and reaching the extreme distance. This enables the dust-like lands to travel without moving, and the Buddhas as numerous as the sands of the Ganges to attain enlightenment without planning. If it were not for the profound and subtle nature of Prajna, who could achieve this? Therefore, the ten emptinesses are used to illuminate, and the seven suchnesses are used to listen. Although the paths of affliction are crisscrossed, and the shore of tranquility is layered and distant, they are all like the opening and falling of illusory flower buds, neither arising nor ceasing; like the beauty or ugliness of dream images, neither defiled nor pure. When the valley echoes, praise and blame disappear together; when the moonlight soaks into the pond, both the self and things vanish together. The writing is excellent, the principles are profound, the responses are interconnected, and the understanding is eternal. There are a total of eighty-five chapters and seventy-eight scrolls, which are the old translations of the 'Great Perfection of Wisdom Sutra', 'Praise of Light Sutra', and 'Emitting Light Sutra'. However, the 'Great Perfection of Wisdom Sutra' is more abundant and beautiful in its wording compared to the 'Praise of Light Sutra', and this section is more complete and correct in its wording compared to the 'Great Perfection of Wisdom Sutra'. Gathering brilliance and correcting treasures, is it not even more magnificent! The Great Perfection of Wisdom Sutra, Scroll 401 Tripitaka Master

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師玄奘奉　詔譯

第二分緣起品第一

如是我聞：

一時，薄伽梵住王舍城鷲峰山中，與大苾芻眾五千人俱，皆阿羅漢，諸漏已盡無復煩惱，得真自在心善解脫、慧善解脫，如調慧馬亦如大龍，已作所作已辦所辦，棄諸重擔逮得己利，盡諸有結正知解脫，至心自在第一究竟，除阿難陀獨居學地得預流果，具壽善現而為上首。復有五百苾芻尼眾皆阿羅漢，尊者持譽而為上首。復有無量鄔波索迦、鄔波斯迦皆已見諦。復有無量無數菩薩摩訶薩眾，一切皆得諸陀羅尼及三摩地，常居空住，行無相境，無分別愿恒現在前，于諸法性具平等忍，得無礙辯不退神通，言行清高翹勤匪懈，演暢正法無所希求，應理稱機離諸矯誑，于深法忍到究竟趣，斷諸怖畏降伏眾魔，滅一切惑摧諸業障，智慧辯才善巧具足，已無數劫大誓莊嚴，含笑先言舒顏和視，讚頌美妙辯說無窮，威德尊嚴處眾無畏，氣調閑雅進趣合儀，巧演如流多劫無盡；善觀諸法皆同幻事、陽焰、夢境、水月、響聲，亦如空花、映象、光影，又等變化及尋香城，知皆無實唯現似有；心不下劣無畏泰然，一切法門皆能悟入；有情勝解心行所趣，通達無礙而拔濟之；成最上忍善知實性，攝受大愿無邊佛土；普於十方無數諸佛，等持正念常能現前；為度有情歷事

【現代漢語翻譯】 現代漢語譯本 師玄奘奉詔翻譯

第二分 緣起品 第一

如是我聞：

一時，薄伽梵（世尊）住在王舍城鷲峰山中，與五千位大比丘眾在一起，他們都是阿羅漢（斷盡煩惱的聖者），諸漏已盡，不再有煩惱，獲得真正的自在，心善解脫、慧善解脫，如同調馴的良馬，也如同大龍，已經完成該做的事，已經辦完該辦的事，捨棄一切重擔，獲得自身的利益，斷盡一切有結（束縛），以正知解脫，達到心自在、第一究竟的境界。除了阿難陀（佛陀的侍者）還處於學地，證得預流果（初果），具壽善現（須菩提）為上首。還有五百位比丘尼眾，她們都是阿羅漢，尊者持譽為上首。還有無量數的鄔波索迦（男居士）、鄔波斯迦（女居士），他們都已見諦（證悟真理）。還有無量無數的菩薩摩訶薩（大菩薩）眾，他們都已獲得諸陀羅尼（總持法門）和三摩地（禪定），常安住于空性，行於無相境界，無分別的願力恒常現前，對於諸法實性具足平等忍，獲得無礙辯才和不退轉的神通，言行清高，精勤不懈，宣揚正法，不求回報，應理契機，遠離虛偽，對於甚深法忍達到究竟，斷除一切怖畏，降伏一切魔障，滅除一切迷惑，摧毀一切業障，智慧辯才善巧具足，已經過無數劫的大愿莊嚴，面帶微笑，先開口說話，舒展容顏，和藹地看著眾生，讚頌美妙，辯說無窮，威德尊嚴，處在眾人中無所畏懼，氣息調和，閒適優雅，進退合乎禮儀，巧妙地演說佛法，如流水般連綿不絕，經歷多劫也不會窮盡；善於觀察諸法，都如同幻術、陽焰、夢境、水月、響聲，也如同空花、映象、光影，又如同變化和尋香城，知道這一切都是虛幻不實的，只是顯現出好像存在的樣子；內心不卑劣，無所畏懼，泰然自若，一切法門都能領悟進入；對於有情眾生的勝解、心行所趨，通達無礙，並且救拔他們；成就最上忍，善於了知實性，攝受大愿，莊嚴無邊的佛土；普遍在十方無數諸佛面前，等持正念，常能現前；爲了度化有情眾生，經歷各種事情

【English Translation】 English version Translated by Master Xuanzang under imperial decree

Section Two: The Chapter on Origination

Thus have I heard:

At one time, the Bhagavan (World Honored One) was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of five thousand Bhikshus (monks), all of whom were Arhats (enlightened beings who have eradicated all defilements), their outflows exhausted, free from all afflictions, having attained true freedom, with minds well liberated and wisdom well liberated, like well-trained horses and great dragons, having done what was to be done, having accomplished what was to be accomplished, having cast off all burdens, having attained their own benefit, having exhausted all fetters of existence, liberated with right knowledge, reaching the ultimate state of mind freedom, except for Ananda (Buddha's attendant) who was still in the stage of learning and had attained the Stream-entry fruit, with the venerable Subhuti as their leader. There were also five hundred Bhikshunis (nuns), all of whom were Arhats, with the venerable Dharmanandin as their leader. There were also countless Upasakas (male lay practitioners) and Upasikas (female lay practitioners), all of whom had seen the truth (realized the truth). There were also countless Bodhisattva Mahasattvas (great Bodhisattvas), all of whom had attained all Dharanis (mantras that hold the essence of teachings) and Samadhis (meditative absorptions), constantly abiding in emptiness, practicing in the realm of no-form, with non-discriminating vows constantly present, possessing equal forbearance towards the nature of all dharmas, having attained unobstructed eloquence and non-retrogressing supernatural powers, their speech and conduct pure and noble, diligent and unremitting, expounding the true Dharma without seeking anything in return, acting in accordance with reason and the capacity of beings, free from all deceit, having reached the ultimate in profound forbearance of the Dharma, having cut off all fears, having subdued all demons, having extinguished all delusions, having destroyed all karmic obstacles, possessing wisdom, eloquence, and skillful means, having adorned themselves with great vows for countless kalpas, smiling and speaking first, with gentle expressions and kind eyes, praising the wonderful, speaking endlessly, with majestic dignity, fearless in the midst of the assembly, their breath harmonious, relaxed and elegant, their movements in accordance with propriety, skillfully expounding the Dharma like a flowing stream, never ceasing through countless kalpas; skillfully observing all dharmas as being like illusions, mirages, dreams, reflections of the moon in water, echoes, also like empty flowers, reflections in a mirror, light and shadows, also like transformations and Gandharva cities, knowing that all are unreal, only appearing as if they exist; their minds not inferior, fearless and composed, capable of entering into all Dharma doors; understanding the superior understanding and the direction of the minds of sentient beings, penetrating without obstruction and liberating them; having attained the supreme forbearance, knowing the true nature, embracing great vows, adorning boundless Buddha lands; universally before countless Buddhas in the ten directions, maintaining right mindfulness, constantly able to manifest; in order to liberate sentient beings, experiencing various events

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諸佛，勸請久住轉正法輪；滅諸隨眠、見趣、纏垢，遊戲無量百千等持，引發無邊殊勝善法。是諸菩薩摩訶薩眾具如是等無量功德，其名曰賢護菩薩、寶性菩薩、導師菩薩、仁授菩薩、星授菩薩、常授菩薩、德藏菩薩、上慧菩薩、寶藏菩薩、勝慧菩薩、增長慧菩薩、不虛見菩薩、善發趣菩薩、善勇猛菩薩、常精進菩薩、常加行菩薩、不捨軛菩薩、日藏菩薩、無比慧菩薩、觀自在菩薩、得大勢菩薩、妙吉祥菩薩、金剛慧菩薩、寶印手菩薩、常舉手菩薩、慈氏菩薩，如是等無量百千俱胝那庾多菩薩摩訶薩皆法王子，堪紹尊位而為上首。

爾時，世尊于師子座上，自敷尼師壇結跏趺坐，端身正愿住對面念，入等持王妙三摩地，諸三摩地皆攝入此三摩地中，是所流故。

爾時，世尊正知正念，從等持王安庠而起，以凈天眼觀察十方殑伽沙等諸佛世界，舉身怡悅，從兩足下千輻輪相，各放六十百千俱胝那庾多光。從足十指，兩趺、兩跟。四踝、兩脛、兩腨、兩膝、兩髀、兩股、腰脅、腹背、䐡中、心上、胸臆德字、兩乳、兩腋、兩肩、兩膊、兩肘、兩臂、兩腕、兩手、兩掌、十指、項胭、頤頷、頰額、頭頂、兩眉、兩眼、兩耳、兩鼻、口四牙、四十齒、眉間毫相，一一身份各放六十百千俱胝那庾多光。此一一光各照

【現代漢語翻譯】 現代漢語譯本：諸佛勸請（諸佛被勸請）長久住世，轉動正法輪；滅除一切隨眠（煩惱的潛在傾向）、見趣（錯誤的見解）、纏垢（束縛的污垢），在無量百千的等持（禪定）中游戲，引發無邊殊勝的善法。這些菩薩摩訶薩（偉大的菩薩）們具足如此無量的功德，他們的名字是：賢護菩薩、寶性菩薩、導師菩薩、仁授菩薩、星授菩薩、常授菩薩、德藏菩薩、上慧菩薩、寶藏菩薩、勝慧菩薩、增長慧菩薩、不虛見菩薩、善發趣菩薩、善勇猛菩薩、常精進菩薩、常加行菩薩、不捨軛菩薩、日藏菩薩、無比慧菩薩、觀自在菩薩、得大勢菩薩、妙吉祥菩薩、金剛慧菩薩、寶印手菩薩、常舉手菩薩、慈氏菩薩，像這樣無量百千俱胝那庾多（極多的數量單位）的菩薩摩訶薩，都是法王子（佛的繼承者），堪能繼承尊位，並且是其中的領導者。 那時，世尊在獅子座上，自己鋪設尼師壇（坐具），結跏趺坐（一種禪坐姿勢），端正身心，住于對面念（專注的禪定），進入等持王妙三摩地（一種深度的禪定狀態），一切三摩地都攝入這個三摩地中，因為它是這些三摩地的源頭。 那時，世尊正知正念，從等持王安詳地起身，用清凈的天眼觀察十方恒河沙數（極多的數量）的諸佛世界，全身喜悅，從兩足下的千輻輪相（佛的足底的特殊標記），各放出六十百千俱胝那庾多的光芒。從足十指、兩趺（腳背）、兩跟（腳後跟）、四踝（腳踝）、兩脛（小腿）、兩腨（小腿肚）、兩膝、兩髀（大腿）、兩股（大腿）、腰脅、腹背、䐡中（胸部）、心上、胸臆德字（胸前的吉祥標記）、兩乳、兩腋、兩肩、兩膊（上臂）、兩肘、兩臂、兩腕（手腕）、兩手、兩掌、十指、項胭（脖子）、頤頷（下巴）、頰額（臉頰和額頭）、頭頂、兩眉、兩眼、兩耳、兩鼻、口四牙、四十齒、眉間毫相（眉間的白毫），每一個身體部位都放出六十百千俱胝那庾多的光芒。這每一道光芒都照耀

【English Translation】 English version: The Buddhas are entreated to dwell long and turn the wheel of the Dharma; to extinguish all latent tendencies (of afflictions), wrong views, and defilements of attachment, to sport in immeasurable hundreds of thousands of samadhis (meditative absorptions), and to generate boundless, supreme virtuous qualities. These Bodhisattva Mahasattvas (great Bodhisattvas) possess such immeasurable merits, and their names are: Bhadrapala Bodhisattva, Ratnagarbha Bodhisattva, Nayaka Bodhisattva, Indradatta Bodhisattva, Taradatta Bodhisattva, Nityadatta Bodhisattva, Gunagarbha Bodhisattva, Uttaramati Bodhisattva, Ratnagarbha Bodhisattva, Varaprabha Bodhisattva, Vriddhimati Bodhisattva, Amoghadarshana Bodhisattva, Sadhuprayana Bodhisattva, Sadhupratibhana Bodhisattva, Nityavirya Bodhisattva, Nityayoga Bodhisattva, Anutsargayoga Bodhisattva, Suryagarbha Bodhisattva, Anupamamati Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Manjushri Bodhisattva, Vajramati Bodhisattva, Ratnamudrahasta Bodhisattva, Nityotthitahasta Bodhisattva, Maitreya Bodhisattva. Such immeasurable hundreds of thousands of kotis and nayutas (extremely large numbers) of Bodhisattva Mahasattvas are all Dharma princes (successors of the Buddha), capable of inheriting the honored position and being leaders among them. At that time, the World Honored One, on the lion throne, having spread his own nishidana (sitting mat), sat in the lotus posture (a meditative posture), with his body upright and mind focused, dwelling in the opposite mindfulness (focused meditation), entered the Samadhi King Wonderful Samadhi (a deep state of meditation), all samadhis are included in this samadhi, because it is the source of these samadhis. At that time, the World Honored One, with right knowledge and right mindfulness, arose peacefully from the Samadhi King, and with his pure heavenly eye observed the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, his whole body filled with joy, from the thousand-spoked wheel marks under his two feet, each emitted sixty hundred thousand kotis and nayutas of light. From the ten toes, the two insteps, the two heels, the four ankles, the two shins, the two calves, the two knees, the two thighs, the two hips, the waist and ribs, the abdomen and back, the chest, the heart, the auspicious mark on the chest, the two breasts, the two armpits, the two shoulders, the two upper arms, the two elbows, the two arms, the two wrists, the two hands, the two palms, the ten fingers, the neck, the chin, the cheeks and forehead, the top of the head, the two eyebrows, the two eyes, the two ears, the two nostrils, the four teeth in the mouth, the forty teeth, the white hair between the eyebrows, each part of the body emitted sixty hundred thousand kotis and nayutas of light. Each of these lights illuminated

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三千大千世界，從此展轉遍照十方殑伽沙等諸佛世界，其中有情遇斯光者，必得無上正等菩提。

爾時，世尊舉身毛孔皆悉熙怡，各出六十百千俱胝那庾多光，是一一光各照三千大千世界，從此展轉遍照十方殑伽沙等諸佛世界，其中有情遇斯光者，必得無上正等菩提。

爾時，世尊演身常光照此三千大千世界，從此展轉遍照十方殑伽沙等諸佛世界，其中有情遇斯光者，必得無上正等菩提。

爾時，世尊從其面門出廣長舌相，遍覆三千大千世界，熙怡微笑。復從舌相流出無量百千俱胝那庾多光，其光雜色，從此雜色一一光中現寶蓮花，其花千葉皆真金色眾寶莊嚴。如是光、花遍三千界，從此展轉周流十方殑伽沙等諸佛世界。諸花臺中皆有化佛，結跏趺坐演妙法音，一一法音皆說六種波羅蜜多相應之法，有情聞者必得無上正等菩提。

爾時，世尊不起于座，復入師子游戲等持，現神通力，令此三千大千世界六種變動，謂：動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆。又令此界東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。其地清凈光澤細軟，生諸有情利益安樂。時，此三千大千世界所有地獄、傍生、

【現代漢語翻譯】 現代漢語譯本：三千大千世界（一個宇宙單位），從這裡輾轉遍照十方恒河沙數（形容極多）的諸佛世界，其中眾生遇到這光芒的，必定證得無上正等菩提（最高的覺悟）。 那時，世尊（佛陀）全身的毛孔都舒暢喜悅，各自發出六十百千俱胝那由他（形容極多）的光芒，每一道光都照耀三千大千世界，從這裡輾轉遍照十方恒河沙數等諸佛世界，其中眾生遇到這光芒的，必定證得無上正等菩提。 那時，世尊展現自身常光，照耀這個三千大千世界，從這裡輾轉遍照十方恒河沙數等諸佛世界，其中眾生遇到這光芒的，必定證得無上正等菩提。 那時，世尊從面門伸出廣長舌相，遍覆三千大千世界，舒暢微笑。又從舌相流出無量百千俱胝那由他的光芒，光芒色彩斑斕，從這斑斕的每一道光中顯現出寶蓮花，花有千葉，都是真金色，用眾寶莊嚴。這樣的光和花遍佈三千大千世界，從這裡輾轉周流十方恒河沙數等諸佛世界。每朵花臺中都有化佛，結跏趺坐（佛教坐姿）宣說微妙的法音，每一道法音都宣說與六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）相應的法，眾生聽到這些法音的，必定證得無上正等菩提。 那時，世尊沒有離開座位，又進入師子游戲等持（一種禪定狀態），展現神通力，令這個三千大千世界發生六種震動，即：動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆。又令這個世界東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，中間涌起邊緣沉沒，邊緣涌起中間沉沒。地面清凈光澤，細軟舒適，使眾生得到利益安樂。這時，這個三千大千世界所有的地獄、傍生（畜生）

【English Translation】 English version: The three thousand great thousand worlds (a cosmic unit), from here, spread and illuminate all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River (an expression for countless), and sentient beings who encounter this light will surely attain Anuttara-samyak-sambodhi (supreme enlightenment). At that time, the World Honored One (Buddha), every pore of his body was joyful and radiant, each emitting sixty hundred thousand kotis of nayutas (an expression for countless) of light. Each ray of light illuminated the three thousand great thousand worlds, and from there, spread and illuminated all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. Sentient beings who encountered this light would surely attain Anuttara-samyak-sambodhi. At that time, the World Honored One manifested his constant light, illuminating this three thousand great thousand worlds, and from there, spread and illuminated all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. Sentient beings who encountered this light would surely attain Anuttara-samyak-sambodhi. At that time, the World Honored One extended his broad and long tongue from his face, covering the three thousand great thousand worlds, and smiled joyfully. From his tongue, countless hundreds of thousands of kotis of nayutas of light flowed out. The light was of various colors, and from each of these various colored lights, a jeweled lotus flower appeared. The flower had a thousand petals, all of pure gold, adorned with various jewels. Such light and flowers pervaded the three thousand great thousand worlds, and from there, circulated throughout the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. In each flower's center, there was a manifested Buddha, sitting in the lotus position (a Buddhist sitting posture), expounding the wonderful Dharma sound. Each Dharma sound expounded the Dharma corresponding to the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Sentient beings who heard these Dharma sounds would surely attain Anuttara-samyak-sambodhi. At that time, the World Honored One did not rise from his seat, but entered the Lion's Play Samadhi (a state of meditative concentration), manifesting his supernatural power, causing this three thousand great thousand worlds to undergo six kinds of shaking: shaking, extreme shaking, equal extreme shaking; rising, extreme rising, equal extreme rising; quaking, extreme quaking, equal extreme quaking; striking, extreme striking, equal extreme striking; roaring, extreme roaring, equal extreme roaring; exploding, extreme exploding, equal extreme exploding. Furthermore, he caused this world to rise in the east and sink in the west, rise in the west and sink in the east, rise in the south and sink in the north, rise in the north and sink in the south, rise in the center and sink at the edges, rise at the edges and sink in the center. The ground was pure, bright, soft, and comfortable, bringing benefit and joy to sentient beings. At this time, all the hells and animals (beings in the animal realm) in this three thousand great thousand worlds

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鬼界及余無暇險惡趣坑，一切有情皆離苦難，從此捨命得生人中及六慾天，皆憶宿住，歡喜踴躍同詣佛所，以殷凈心頂禮佛足。從此展轉周遍十方殑伽沙等諸佛世界，以佛神力六種變動。時，彼世界諸惡趣等一切有情皆離苦難，從彼捨命得生人中及六慾天，皆憶宿住，歡喜踴躍各于本界同詣佛所頂禮佛足。

時，此三千大千世界及餘十方殑伽沙等世界有情，盲者能視，聾者能聽，啞者能言，狂者得念，亂者得定，貧者得富，露者得衣，饑者得食，渴者得飲，病者得除愈，丑者得端嚴，形殘者得具足，根缺者得圓滿，迷悶者得醒悟，疲頓者得安適。時，諸有情等心相向，如父如母、如兄如弟、如姊如妹、如友如親，離邪語業命修正語業命，離十惡業道、修十善業道，離惡尋思、修善尋思，離非梵行、修正梵行，好凈棄穢、樂靜舍諠，身意泰然忽生妙樂，如修行者入第三定。復有勝慧欻爾現前，咸作是思：「佈施、調伏、安忍、勇進、寂靜、諦觀，遠離放逸，修行梵行，于諸有情慈、悲、喜、舍，不相擾惱，豈不善哉！」

爾時，世尊在師子座，光明殊特威德巍巍，映蔽三千大千世界並餘十方殑伽沙等諸佛國土，蘇迷盧山、輪圍山等及餘一切龍神天宮乃至凈居皆悉不現；如秋滿月暉映眾星，如夏日輪光奪諸色

【現代漢語翻譯】 現代漢語譯本：地獄道以及其他沒有空閑的險惡之處，一切眾生都脫離苦難，從此捨棄生命後轉生到人間和六慾天，都能回憶起前世的經歷，歡喜雀躍地一同來到佛陀所在之處，以虔誠的心頂禮佛足。然後，他們輾轉遍佈十方恒河沙數般的諸佛世界，憑藉佛陀的神力，發生六種震動。那時，那些世界中處於惡道的一切眾生都脫離苦難，從那裡捨棄生命後轉生到人間和六慾天，都能回憶起前世的經歷，歡喜雀躍地各自在本界一同來到佛陀所在之處頂禮佛足。 這時，此三千大千世界以及其他十方恒河沙數般的世界中的眾生，盲人能夠看見，聾人能夠聽見，啞巴能夠說話，瘋癲的人恢復理智，心亂的人得到安定，貧窮的人得到財富，赤裸的人得到衣服，飢餓的人得到食物，口渴的人得到飲水，生病的人得到痊癒，醜陋的人變得端正莊嚴，肢體殘缺的人變得完整，器官缺失的人變得圓滿，迷茫困頓的人得到清醒，疲憊不堪的人得到安適。這時，眾生之間心意相通，如同父子母女、兄弟姐妹、朋友親人一般，捨棄邪妄的語言和行為，修正爲正直的語言和行為，捨棄十惡業道，修習十善業道，捨棄惡的思慮，修習善的思慮，捨棄非梵行，修正梵行，喜愛清凈，厭棄污穢，樂於寂靜，捨棄喧囂，身心泰然，忽然生起美妙的快樂，如同修行者進入第三禪定。又有一種殊勝的智慧突然顯現，他們都這樣思考：『佈施、調伏、安忍、勇猛精進、寂靜、如實觀察，遠離放逸，修行梵行，對一切眾生慈、悲、喜、舍，不互相擾亂，這難道不是很好嗎！』 那時，世尊坐在獅子座上，光明殊勝，威德巍峨，映照遮蔽了三千大千世界以及其他十方恒河沙數般的諸佛國土，須彌山（Sumeru Mountain）、輪圍山（Chakravala Mountains）等以及其他一切龍神天宮乃至凈居天都完全不顯現；如同秋天的滿月光輝映照眾星，如同夏天的太陽光芒奪去其他一切色彩。

【English Translation】 English version: The hell realms and other places of no leisure and danger, all sentient beings are liberated from suffering. From there, after abandoning their lives, they are reborn in the human realm and the six desire heavens. They all remember their past lives, joyfully and excitedly going together to where the Buddha is, and with pure hearts, they prostrate at the Buddha's feet. Then, they travel throughout the ten directions, to Buddha worlds as numerous as the sands of the Ganges River. Through the Buddha's divine power, six kinds of earth-shaking movements occur. At that time, all sentient beings in those worlds who were in the evil realms are liberated from suffering. From there, after abandoning their lives, they are reborn in the human realm and the six desire heavens. They all remember their past lives, joyfully and excitedly each going to where the Buddha is in their own realm, and prostrating at the Buddha's feet. At this time, in this three-thousand great thousand world and other worlds as numerous as the sands of the Ganges River in the ten directions, the blind can see, the deaf can hear, the mute can speak, the insane regain their sanity, the disturbed become calm, the poor become rich, the naked get clothes, the hungry get food, the thirsty get drink, the sick are healed, the ugly become beautiful, the deformed become whole, those with missing organs become complete, the confused become awakened, and the weary become comfortable. At this time, the minds of all sentient beings are connected, like fathers and mothers, brothers and sisters, friends and relatives. They abandon false speech and actions, and correct their speech and actions to be honest. They abandon the ten evil paths of action and cultivate the ten virtuous paths of action. They abandon evil thoughts and cultivate good thoughts. They abandon non-brahmacharya and cultivate brahmacharya. They love purity and reject filth, delight in stillness and abandon noise. Their bodies and minds are at peace, and suddenly they experience wonderful joy, like a practitioner entering the third dhyana. Furthermore, a superior wisdom suddenly appears, and they all think: 'Giving, taming, patience, diligent progress, tranquility, true observation, abandoning negligence, practicing brahmacharya, having loving-kindness, compassion, joy, and equanimity towards all sentient beings, and not disturbing each other, isn't this wonderful!' At that time, the World Honored One was seated on the lion throne, his light was extraordinary, his majestic power was awe-inspiring, illuminating and obscuring the three-thousand great thousand world and other Buddha lands as numerous as the sands of the Ganges River in the ten directions. Mount Sumeru, the Chakravala Mountains, and all other dragon and god palaces, even the Pure Abodes, all completely disappeared; like the full moon in autumn shining upon the stars, like the summer sun's light outshining all other colors.

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，如四大寶妙高山王掩蔽諸山喪其光彩。佛以神力現本色身，令此三千大千世界一切有情皆悉睹見。

時，此三千大千世界無量無數凈居諸天，下至欲界四大王眾天，及餘一切人、非人等，皆見如來處師子座，威光顯曜如大金山，歡喜踴躍嘆未曾有，各持種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、伎樂、諸珍，及無量種天青蓮花、天赤蓮花、天白蓮花、天香蓮花、天黃蓮花、天紅蓮花、天金錢樹花及香葉花，並余無量水陸生花，持詣佛所奉散佛上。以佛神力，諸花鬘等旋轉上踴合成花臺，量等三千大千世界，垂天花蓋、寶鐸、珠幡，綺飾紛綸甚可愛樂。時，此佛土微妙莊嚴，猶如西方極樂世界。佛光暉映三千大千物類，虛空皆同金色，十方各等殑伽河沙諸佛世界亦復如是。時，此三千大千佛土，以佛神力，一切天、人各各見佛正坐其前，咸謂如來獨為說法。

爾時，世尊不起于座，熙怡微笑，從其面門放大光明，遍照三千大千佛土，並餘十方殑伽沙等諸佛世界。時，此三千大千佛土一切有情，尋佛光明普見十方殑伽沙等諸佛世界一切如來、應、正等覺，聲聞、菩薩眾會圍繞，及餘一切有情無情品類差別。時，彼十方殑伽沙等諸佛世界一切有情，尋佛光明亦見此土釋迦牟尼如來、應、正等覺，聲

【現代漢語翻譯】 現代漢語譯本：如同四大寶妙高山王（須彌山，佛教宇宙觀中的中心山）遮蔽其他山峰，使其失去光彩。佛陀以神通力顯現其本來的身相，令這三千大千世界的一切有情眾生都能夠看見。 當時，這三千大千世界中，無量無數的凈居諸天（色界天中最高級的神），下至欲界的四大王眾天（欲界天的最低層），以及其他一切人、非人等，都看見如來（佛陀）坐在獅子座上，威光顯耀如同大金山，歡喜踴躍，讚歎從未見過如此景象。他們各自拿著各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、伎樂、各種珍寶，以及無量的天青蓮花、天赤蓮花、天白蓮花、天香蓮花、天黃蓮花、天紅蓮花、天金錢樹花和香葉花，以及其他無量的水陸生花，來到佛陀所在之處，奉獻散在佛陀身上。憑藉佛陀的神力，這些花鬘等旋轉上升，合成一個花臺，大小等同於三千大千世界，垂下天花蓋、寶鐸、珠幡，裝飾得華麗繽紛，非常可愛。當時，這個佛土微妙莊嚴，猶如西方的極樂世界。佛光照耀三千大千世界的一切事物，虛空都變成金色，十方如同恒河沙數般的諸佛世界也都是如此。當時，這三千大千佛土，憑藉佛陀的神力，一切天人和眾生都各自看見佛陀正坐在自己面前，都認為如來是單獨為自己說法。 那時，世尊沒有從座位上起身，而是面帶喜悅的微笑，從他的面門放出大光明，遍照三千大千佛土，以及其他十方如同恒河沙數般的諸佛世界。當時，這三千大千佛土的一切有情眾生，隨著佛陀的光明，普遍看見十方如同恒河沙數般的諸佛世界的一切如來、應、正等覺（佛陀的稱號），聲聞、菩薩眾會圍繞，以及其他一切有情無情的品類差別。當時，那些十方如同恒河沙數般的諸佛世界的一切有情眾生，隨著佛陀的光明，也看見了這個世界的釋迦牟尼如來、應、正等覺，聲

【English Translation】 English version: Just as the king of the four great jeweled Mount Sumerus (Mount Sumeru, the central mountain in Buddhist cosmology) obscures other mountains, causing them to lose their brilliance, the Buddha, through his divine power, manifested his true form, allowing all sentient beings in this three-thousand-great-thousand world to see him. At that time, in this three-thousand-great-thousand world, countless pure abode gods (the highest gods in the Form Realm), down to the Four Heavenly Kings (the lowest level of the Desire Realm), and all other beings, human and non-human, saw the Tathagata (Buddha) seated on a lion throne, his majestic light shining like a great golden mountain. They rejoiced and praised this unprecedented sight. Each of them held various exquisite flower garlands, scented ointments, incense powders, clothing, necklaces, jeweled banners, canopies, musical instruments, various treasures, and countless heavenly blue lotuses, heavenly red lotuses, heavenly white lotuses, heavenly fragrant lotuses, heavenly yellow lotuses, heavenly pink lotuses, heavenly golden money tree flowers, and fragrant leaf flowers, as well as countless other flowers from land and water. They went to where the Buddha was and scattered them upon him. Through the Buddha's divine power, these flower garlands and other offerings rotated upwards, forming a flower platform as large as the three-thousand-great-thousand world, with hanging flower canopies, jeweled bells, and pearl banners, adorned in a splendid and delightful manner. At that time, this Buddha-land was exquisitely adorned, like the Western Pure Land of Ultimate Bliss. The Buddha's light illuminated all things in the three-thousand-great-thousand world, and the void became golden. The Buddha-worlds in the ten directions, as numerous as the sands of the Ganges River, were also like this. At that time, in this three-thousand-great-thousand Buddha-land, through the Buddha's divine power, all gods, humans, and beings each saw the Buddha sitting directly in front of them, and they all thought that the Tathagata was teaching the Dharma solely for them. Then, the World-Honored One did not rise from his seat, but with a joyful smile, emitted great light from his face, illuminating the three-thousand-great-thousand Buddha-land, as well as the other Buddha-worlds in the ten directions, as numerous as the sands of the Ganges River. At that time, all sentient beings in this three-thousand-great-thousand Buddha-land, following the Buddha's light, universally saw all the Tathagatas, Arhats, and Samyak-sambuddhas (titles of the Buddha) in the Buddha-worlds of the ten directions, as numerous as the sands of the Ganges River, surrounded by assemblies of Shravakas and Bodhisattvas, as well as all other sentient and non-sentient beings of various kinds. At that time, all sentient beings in those Buddha-worlds of the ten directions, as numerous as the sands of the Ganges River, following the Buddha's light, also saw Shakyamuni Tathagata, Arhat, and Samyak-sambuddha of this world, and

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聞、菩薩眾會圍繞，及餘一切有情無情品類差別。

爾時，東方盡殑伽沙等世界，最後世界名曰多寶，佛號寶性，現為菩薩說大般若波羅蜜多。彼有菩薩名曰普光，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，白言：「世尊！何因何緣而有此瑞？」

時，寶性佛告普光言：「從此西方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

普光聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，寶性佛告普光言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授與普光而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『寶性如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

普光菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經東方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過

【現代漢語翻譯】 現代漢語譯本 聽聞，菩薩大眾集會圍繞，以及其他一切有情無情眾生的品類差別。 當時，從東方盡如恒河沙數的世界，最後的世界名為多寶，佛號寶性（意為具有寶貴的本性），正在為菩薩們宣說《大般若波羅蜜多》（意為以智慧到達彼岸的偉大方法）。那裡有一位菩薩名為普光（意為普遍的光明），他看到這巨大的光明、大地的震動以及佛陀的莊嚴身相，心中疑惑不解，於是來到佛前，稟告說：『世尊！是什麼原因、什麼緣故而出現這樣的祥瑞？』 這時，寶性佛告訴普光菩薩說：『從這裡向西方，盡如恒河沙數的世界，最後的世界名為堪忍（意為能夠忍受苦難），佛號釋迦牟尼（意為能仁寂默），將要為菩薩們宣說《大般若波羅蜜多》，因為那位佛陀的神力才顯現出這樣的祥瑞。』 普光菩薩聽聞后，歡喜雀躍，稟告說：『世尊！我現在請求前往堪忍世界，瞻仰禮拜供養釋迦牟尼佛和菩薩大眾，希望您能允許！』 這時，寶性佛告訴普光菩薩說：『很好！很好！隨你的意願去吧。』 隨即拿出千莖金色蓮花，每朵花有千片花瓣，用各種珍寶裝飾，交給普光菩薩並教誨他說：『你拿著這花到釋迦牟尼佛那裡，按照我的話轉達：『寶性如來向您致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花送給世尊，作為佛事。』你到達那個世界應當保持正念，不要以傲慢的心態看待那裡的佛土和大眾，而自取其辱。這是因為，那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣才生於那個國土。』 普光菩薩接受蓮花，領受佛的教誨，與無數百千俱胝那由他（俱胝和那由他都是數量單位）的菩薩，以及無數百千的童男童女，頂禮佛足，右繞佛三圈后告辭，各自拿著無數上妙的供養物品出發前往，所經過的東方各個佛世界，都在每一位佛前供養恭敬、尊重讚歎，沒有空過。

【English Translation】 English version Hearing, the assembly of Bodhisattvas gathered around, and the differences in categories of all sentient and non-sentient beings. At that time, from the east, through worlds as numerous as the sands of the Ganges River, the last world was named Many Treasures, and the Buddha was named Ratna-svabhāva (meaning 'Essence of Jewel'), who was then expounding the Mahāprajñāpāramitā (meaning 'Great Perfection of Wisdom') to the Bodhisattvas. There was a Bodhisattva named Universal Light (meaning 'Universal Illumination'), who, upon seeing this great light, the earth shaking, and the majestic form of the Buddha, felt doubt in his heart. He then approached the Buddha and said, 'World Honored One! What is the cause and what is the reason for this auspicious sign?' Then, the Buddha Ratna-svabhāva said to the Bodhisattva Universal Light, 'From here to the west, through worlds as numerous as the sands of the Ganges River, the last world is named Sahā (meaning 'Able to Endure'), and the Buddha is named Śākyamuni (meaning 'Sage of the Śākya Clan'), who is about to expound the Mahāprajñāpāramitā to the Bodhisattvas. It is due to the spiritual power of that Buddha that this auspicious sign has appeared.' Upon hearing this, the Bodhisattva Universal Light was overjoyed and said, 'World Honored One! I now request to go to the Sahā world to pay homage to and make offerings to the Buddha Śākyamuni and the assembly of Bodhisattvas. I beseech you to grant me permission!' Then, the Buddha Ratna-svabhāva said to the Bodhisattva Universal Light, 'Excellent! Excellent! Go as you wish.' Immediately, he produced a thousand golden lotus flowers, each with a thousand petals, adorned with various jewels, and gave them to Universal Light, instructing him, 'Take these flowers to the Buddha Śākyamuni and convey my words: 'The Tathāgata Ratna-svabhāva sends immeasurable greetings: Are you free from illness and affliction? Is your movement light and easy? Is your energy harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?' Present these lotus flowers to the World Honored One as a Buddhist offering.' When you arrive in that world, you should maintain right mindfulness and not look upon that Buddha-land and its assembly with arrogance, lest you bring harm upon yourself. This is because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great vows of compassion, and they are born in that land due to great causes and conditions.' The Bodhisattva Universal Light received the flowers and the Buddha's instructions. Along with countless hundreds of thousands of kotis and nayutas (both are units of large numbers) of Bodhisattvas, and countless hundreds of thousands of young boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless supreme offerings and set out. Throughout the eastern Buddha-worlds they passed, they made offerings, paid respects, honored, and praised each Buddha without exception.

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者。到此佛所頂禮雙足，繞百千匝卻住一面。

普光菩薩前白佛言：「世尊！從此東方盡殑伽沙等世界，最後世界名曰多寶，佛號寶性，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮華，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散東方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，普光及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余東方界皆亦如是。

爾時，南方盡殑伽沙等世界，最後世界名離一切憂，佛號無憂德，現為菩薩說大般若波羅蜜多。彼有菩薩名曰離憂，見此大光、大地變動及佛身相，心懷猶豫前詣佛所，白言：「世尊！何因何緣而有此瑞？」

時，無憂德佛告離憂言：「從此北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

離憂聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，無憂德佛告離憂言：「善哉！善哉！隨汝意往。」

【現代漢語翻譯】 現代漢語譯本：他們來到佛陀所在之處，頂禮佛的雙足，繞佛百千圈后，退到一旁站立。 普光菩薩上前對佛說：『世尊！從這裡向東，直到像恒河沙數一樣多的世界盡頭，最後一個世界名為多寶，那裡的佛號為寶性。我代為問候世尊，您是否少病少惱，起居輕便，氣力調和，安樂自在？世事是否還能忍受？眾生是否容易度化？我持此千莖金色蓮花，獻給世尊作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到東方各個佛的世界。由於佛的神力，這些蓮花遍佈各個佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能獲得無上正等菩提。當時，普光菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛菩薩后，退到一旁坐下。其餘東方世界的菩薩們也都是如此。 這時，南方直到像恒河沙數一樣多的世界盡頭，最後一個世界名為離一切憂，那裡的佛號為無憂德，他正在為菩薩們宣說《大般若波羅蜜多》。那裡有一位菩薩名為離憂，他看到這巨大的光明、大地的震動以及佛陀的莊嚴相貌，心中疑惑，便來到佛前，問道：『世尊！是什麼原因導致出現這樣的祥瑞？』 當時，無憂德佛告訴離憂菩薩說：『從這裡向北，直到像恒河沙數一樣多的世界盡頭，最後一個世界名為堪忍，那裡的佛號為釋迦牟尼，他將為菩薩們宣說《大般若波羅蜜多》。正是由於那位佛的神力，才顯現出這樣的祥瑞。』 離憂菩薩聽后，歡喜踴躍，說道：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼佛和菩薩眾，希望您能允許！』 當時，無憂德佛告訴離憂菩薩說：『很好！很好！隨你的意願去吧。』

【English Translation】 English version: They arrived at the place where the Buddha was, bowed down at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Bodhisattva Universal Light stepped forward and said to the Buddha, 'World Honored One! From here to the east, to the end of worlds as numerous as the sands of the Ganges, the last world is called Many Treasures, and the Buddha there is named Treasure Nature. I respectfully inquire of the World Honored One: are you free from illness and affliction, do you move with ease, is your strength in harmony, and do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? I offer these thousand golden lotus flowers to the World Honored One as a Buddhist act.' At that time, Shakyamuni Buddha accepted these lotus flowers and scattered them to the various Buddha worlds in the east. Through the Buddha's divine power, these lotus flowers spread throughout all the Buddha lands. On each lotus flower's platform, a manifested Buddha sat in the lotus position, expounding the Great Perfection of Wisdom (Mahaprajnaparamita) to the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, perfect enlightenment. At that time, Bodhisattva Universal Light and his retinue, having witnessed this, rejoiced and praised this unprecedented event. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then withdrew to sit to one side. The Bodhisattvas of the other eastern worlds did likewise. At this time, to the south, to the end of worlds as numerous as the sands of the Ganges, the last world was called Free from All Sorrow, and the Buddha there was named Sorrowless Virtue. He was currently expounding the Great Perfection of Wisdom (Mahaprajnaparamita) to the Bodhisattvas. There was a Bodhisattva named Free from Sorrow, who, upon seeing this great light, the earth shaking, and the majestic appearance of the Buddha, felt doubt in his heart. He went before the Buddha and asked, 'World Honored One! What is the cause and reason for this auspicious sign?' At that time, Buddha Sorrowless Virtue said to Bodhisattva Free from Sorrow, 'From here to the north, to the end of worlds as numerous as the sands of the Ganges, the last world is called Endurance, and the Buddha there is named Shakyamuni. He is about to expound the Great Perfection of Wisdom (Mahaprajnaparamita) to the Bodhisattvas. It is through the divine power of that Buddha that this auspicious sign has appeared.' Upon hearing this, Bodhisattva Free from Sorrow rejoiced and said, 'World Honored One! I now request to go to the Endurance world to observe, pay respects to, and make offerings to Shakyamuni Buddha and the assembly of Bodhisattvas. I beseech you to grant me permission!' At that time, Buddha Sorrowless Virtue said to Bodhisattva Free from Sorrow, 'Excellent! Excellent! Go as you wish.'

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即以千莖金色蓮花，其華千葉眾寶莊嚴，授與離憂而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『無憂德佛致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

離憂菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經南方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

離憂菩薩前白佛言：「世尊！從此南方盡殑伽沙等世界，最後世界名離一切憂，佛號無憂德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散南方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，離憂及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余南方界皆亦如

【現代漢語翻譯】 現代漢語譯本 於是，無憂德佛便拿出千莖金色蓮花，每朵花有一千片花瓣，並以各種珍寶裝飾，將花交給離憂菩薩，並教導他說：『你拿著這些花去釋迦牟尼佛那裡，按照我的話轉達：『無憂德佛向您問候，問候您是否安康，少病少惱，起居輕便，氣力調和，安樂自在？世事是否可以忍受？眾生是否容易度化？』拿著這些蓮花獻給世尊，作為佛事。你到達那個世界時，應當保持正念，不要以傲慢之心看待那裡的佛土和大眾，以免自取其辱。因為那裡的菩薩們威德難以企及，他們心中充滿慈悲的願望，因大因緣而生於彼土。』 離憂菩薩接受蓮花，領受佛的教誨，與無數百千俱胝那由他（俱胝：一千萬；那由他：一億）菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭離去。他們各自拿著無數上妙供品出發，途經南方各佛世界，在每一位佛前都供養、恭敬、尊重、讚歎，沒有錯過任何一位。他們到達釋迦牟尼佛所在的世界后，頂禮佛的雙足，繞佛百千圈，然後退到一旁。 離憂菩薩上前對佛說：『世尊！從這裡向南，經過如恒河沙數般多的世界，最後一個世界名為離一切憂，那裡的佛號為無憂德。無憂德佛向世尊問候，問候您是否安康，少病少惱，起居輕便，氣力調和，安樂自在？世事是否可以忍受？眾生是否容易度化？他特地送來這千莖金色蓮花，獻給世尊，作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到南方各佛世界。由於佛的神力，這些蓮花遍佈所有佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能夠證得無上正等菩提。這時，離憂菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供品多少，供養、恭敬、尊重、讚歎佛菩薩后，退到一旁。其餘南方世界的眾生也都是如此。

【English Translation】 English version Then, the Buddha Anokadukha (Free from Sorrow Virtue) produced a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures. He handed them to Bodhisattva Li You (Free from Sorrow), instructing him, 『Take these flowers to Shakyamuni Buddha and convey my words: 「The Buddha Anokadukha sends immeasurable greetings, inquiring whether you are well, with few illnesses and afflictions, whether your movements are light and easy, your strength is harmonious, and you dwell in peace and comfort? Are worldly affairs bearable? Are sentient beings easy to guide? Present these lotus flowers to the World Honored One as a Buddhist offering.」 When you arrive in that realm, maintain right mindfulness, and do not look upon that Buddha land and its assembly with arrogance, lest you bring harm upon yourself. This is because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with compassionate vows, and they are born in that land due to great causes and conditions.』 Bodhisattva Li You received the flowers and the Buddha』s instructions. Accompanied by countless hundreds of thousands of kotis (a crore) of nayutas (a hundred million) of Bodhisattvas, and countless hundreds of thousands of young boys and girls, he bowed at the Buddha』s feet, circumambulated him to the right, and took his leave. Each of them carried countless supreme offerings and set out. They passed through the Buddha worlds to the south, making offerings, showing respect, reverence, and praise to each Buddha they encountered, without missing a single one. Upon reaching the world of Shakyamuni Buddha, they bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Bodhisattva Li You stepped forward and said to the Buddha, 『World Honored One! From here to the south, through worlds as numerous as the sands of the Ganges, the last world is named Li Yi Qie You (Free from All Sorrows), and the Buddha there is named Anokadukha. The Buddha Anokadukha sends immeasurable greetings to the World Honored One, inquiring whether you are well, with few illnesses and afflictions, whether your movements are light and easy, your strength is harmonious, and you dwell in peace and comfort? Are worldly affairs bearable? Are sentient beings easy to guide? He has sent these thousand golden lotus flowers as an offering to the World Honored One.』 At that time, Shakyamuni Buddha received the lotus flowers and scattered them throughout the southern Buddha worlds. Through the Buddha』s divine power, these lotus flowers spread throughout all the Buddha lands. On each lotus flower platform, a manifested Buddha sat in the lotus position, expounding the Great Prajna Paramita (Perfection of Wisdom) to the Bodhisattvas. Sentient beings who heard these teachings would surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Upon witnessing this, Bodhisattva Li You and his retinue rejoiced and marveled at this unprecedented event. They each made offerings, showed respect, reverence, and praise to the Buddha and Bodhisattvas according to their respective roots of virtue and the extent of their offerings, and then withdrew to one side. The beings in the other southern worlds did the same.

---

是。

爾時，西方盡殑伽沙等世界，最後世界名近寂靜，佛號寶焰，現為菩薩說大般若波羅蜜多。彼有菩薩名曰行慧，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，寶焰佛告行慧言：「從此東方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

行慧聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，寶焰佛告行慧言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授與行慧而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『寶焰如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

行慧菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經西方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

【現代漢語翻譯】 現代漢語譯本 當時，在西方如同恒河沙數般多的世界盡頭，最後一個世界名為近寂靜，那裡的佛號為寶焰（Buddha Ratna-rocis），正在為菩薩們宣講《大般若波羅蜜多》。那裡有一位菩薩名叫行慧（Bodhisattva Gati-mati），他看到這裡出現巨大的光明、大地震動以及佛陀的莊嚴相貌，心中疑惑，於是來到佛前稟告說：『世尊！是什麼原因導致出現這樣的祥瑞？』 這時，寶焰佛告訴行慧菩薩說：『從這裡向東，經過如同恒河沙數般多的世界，最後一個世界名為堪忍（Saha），那裡的佛號為釋迦牟尼（Buddha Sakyamuni），他將要為菩薩們宣講《大般若波羅蜜多》。正是因為那位佛陀的神力，才顯現出這樣的祥瑞。』 行慧菩薩聽后，歡喜雀躍，稟告說：『世尊！我現在請求前往堪忍世界，去瞻仰禮拜供養釋迦牟尼佛和菩薩大眾，希望您能允許！』 這時，寶焰佛告訴行慧菩薩說：『好啊！好啊！隨你的意願去吧。』 隨即，寶焰佛拿出千莖金色的蓮花，每朵花有千片花瓣，並用各種珍寶裝飾，交給行慧菩薩並教誨他說：『你拿著這蓮花去釋迦牟尼佛那裡，按照我的話轉達：寶焰如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？拿著這蓮花送給世尊，以此作為佛事。』你到了那個世界，應當保持正念，不要以傲慢的心態看待那裡的佛土和大眾，而自取其辱。這是因為，那裡的菩薩們威德難以企及，悲願深厚，都是因為大因緣才降生到那個世界的。』 行慧菩薩接受了蓮花和佛的教誨，與無數百千俱胝那由他的菩薩，以及無數百千的童男童女，頂禮佛足，右繞佛三匝后告辭，各自拿著無數上妙的供養物品出發前往。他們經過西方各個佛的世界，在每一位佛那裡都進行供養、恭敬、尊重和讚歎，沒有空過的。他們來到釋迦牟尼佛這裡，頂禮佛的雙足，繞佛百千匝后，退到一旁站立。

【English Translation】 English version At that time, in the western direction, at the end of worlds as numerous as the sands of the Ganges, the last world was named Near Tranquility (Abhyupasantah), and the Buddha there was named Ratna-rocis (寶焰, Buddha Ratna-rocis), who was expounding the Great Perfection of Wisdom (Mahaprajnaparamita) to the Bodhisattvas. There was a Bodhisattva named Gati-mati (行慧, Bodhisattva Gati-mati), who, seeing this great light, the earth shaking, and the Buddha's majestic appearance, felt doubt in his heart. He went before the Buddha and said, 'World Honored One, what is the cause and reason for this auspicious sign?' Then, the Buddha Ratna-rocis said to Bodhisattva Gati-mati, 'From here, towards the east, passing through worlds as numerous as the sands of the Ganges, the last world is named Saha (堪忍), and the Buddha there is named Sakyamuni (釋迦牟尼, Buddha Sakyamuni), who will be expounding the Great Perfection of Wisdom to the Bodhisattvas. It is because of that Buddha's spiritual power that this auspicious sign has appeared.' Upon hearing this, Bodhisattva Gati-mati was overjoyed and said, 'World Honored One, I now request to go to the Saha world to pay homage to and make offerings to Buddha Sakyamuni and the assembly of Bodhisattvas. I beseech you to grant me permission!' Then, the Buddha Ratna-rocis said to Bodhisattva Gati-mati, 'Excellent! Excellent! Go as you wish.' Immediately, he presented a thousand golden lotus flowers, each with a thousand petals and adorned with various jewels, to Bodhisattva Gati-mati, and instructed him, 'Take these flowers to Buddha Sakyamuni, and convey my words: 「The Tathagata Ratna-rocis sends immeasurable greetings: Are you free from illness and affliction? Are your movements light and easy? Is your energy harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?」 Present these lotus flowers to the World Honored One as a Buddhist offering. When you arrive in that world, you should maintain right mindfulness. Do not look upon that Buddha-land and its assembly with arrogance, lest you bring harm upon yourself. This is because the Bodhisattvas there possess immeasurable power and virtue, and their hearts are filled with great compassion and vows. They are born in that land due to great causes and conditions.' Bodhisattva Gati-mati received the flowers and the Buddha's instructions. Accompanied by countless hundreds of thousands of kotis of nayutas of Bodhisattvas, and countless hundreds of thousands of young boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless supreme offerings and set out. They passed through the various Buddha-worlds in the west, making offerings, showing respect, reverence, and praise to each Buddha they encountered, without missing a single one. They arrived at the place of Buddha Sakyamuni, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side.

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行慧菩薩前白佛言：「世尊！從此西方盡殑伽沙等世界，最後世界名近寂靜，佛號寶焰，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散西方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，行慧及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余西方界皆亦如是。

爾時，北方盡殑伽沙等世界，最後世界名曰最勝，佛號勝帝，現為菩薩說大般若波羅蜜多。彼有菩薩名曰勝授，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，勝帝佛告勝授言：「從此南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

勝授聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，勝帝佛告勝授言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授與勝授而誨

【現代漢語翻譯】 現代漢語譯本 行慧菩薩上前對佛說：『世尊！從這裡向西，經過像恒河沙一樣多的世界，最後一個世界名為近寂靜，那裡的佛號為寶焰。我向世尊問候，愿世尊少病少惱，起居輕便，氣力調和，安樂居住。世事可以忍受嗎？眾生容易度化嗎？我持此千莖金色蓮花，獻給世尊作為佛事。』 這時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到西方的各個佛世界。由於佛的神力，這些蓮花遍佈所有佛土，每個蓮花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能獲得無上正等菩提。當時，行慧菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未有過。他們各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛菩薩后，退坐一旁。其餘西方世界的菩薩也都是如此。 這時，從北方經過像恒河沙一樣多的世界，最後一個世界名為最勝，那裡的佛號為勝帝，他正在為菩薩們宣說《大般若波羅蜜多》。那裡有一位菩薩名為勝授，他看到這巨大的光明、大地的震動以及佛的莊嚴相，心中疑惑，便來到佛前說道：『世尊！是什麼原因，什麼緣故而出現這樣的祥瑞？』 這時，勝帝佛告訴勝授菩薩說：『從這裡向南，經過像恒河沙一樣多的世界，最後一個世界名為堪忍（Saha），那裡的佛號為釋迦牟尼（Sakyamuni），他將為菩薩們宣說《大般若波羅蜜多》。由於那位佛的神力，才顯現出這樣的祥瑞。』 勝授菩薩聽后，歡喜踴躍，說道：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼佛和菩薩眾，希望您能允許！』 這時，勝帝佛告訴勝授菩薩說：『好啊！好啊！隨你的意願去吧。』 隨即，他將一千莖金色蓮花，每朵蓮花都有千片花瓣，並以眾寶莊嚴，交給勝授菩薩並教誨說：

【English Translation】 English version The Bodhisattva Xinghui (Practice of Wisdom) approached the Buddha and said, 'World Honored One! From here to the west, passing through worlds as numerous as the sands of the Ganges River, the last world is named Near Tranquility, and the Buddha there is named Treasure Flame. I respectfully inquire of the World Honored One: are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I offer these thousand golden lotus flowers to the World Honored One as a Buddhist act.' At that time, Sakyamuni Buddha received these lotus flowers and scattered them throughout the western Buddha worlds. By the Buddha's divine power, these lotus flowers spread throughout all the Buddha lands. In each lotus flower's center, a manifested Buddha sat in the lotus position, expounding the Great Perfection of Wisdom (Maha Prajna Paramita) for the Bodhisattvas. Sentient beings who heard these teachings were certain to attain unsurpassed, complete, and perfect enlightenment (Anuttara Samyak Sambodhi). At that time, Xinghui and his retinue, upon seeing this, rejoiced and marveled, praising what had never been seen before. Each, according to their good roots and the extent of their offerings, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, then withdrew to sit on one side. The other western worlds were the same. At that time, from the north, passing through worlds as numerous as the sands of the Ganges River, the last world was named Most Excellent, and the Buddha there was named Victorious Emperor. He was currently expounding the Great Perfection of Wisdom for the Bodhisattvas. There was a Bodhisattva named Victorious Bestowal, who, upon seeing this great light, the earth's movement, and the Buddha's majestic form, felt doubt in his heart. He approached the Buddha and said, 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, the Buddha Victorious Emperor told the Bodhisattva Victorious Bestowal, 'From here to the south, passing through worlds as numerous as the sands of the Ganges River, the last world is named Saha (Endurance), and the Buddha there is named Sakyamuni. He is about to expound the Great Perfection of Wisdom for the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, Victorious Bestowal rejoiced and said, 'World Honored One! I now request to go to the Saha world to pay homage and make offerings to Sakyamuni Buddha and the assembly of Bodhisattvas. I beseech you to grant me permission!' At that time, the Buddha Victorious Emperor told Victorious Bestowal, 'Excellent! Excellent! Go as you wish.' Immediately, he gave Victorious Bestowal a thousand golden lotus flowers, each with a thousand petals adorned with various treasures, and instructed him:

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之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『勝帝如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

勝授菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經北方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

勝授菩薩前白佛言：「世尊！從此北方盡殑伽沙等世界，最後世界名曰最勝，佛號勝帝，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散北方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，勝授及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余北方界皆亦如是。

爾時，東北方盡殑伽沙等世界，最後世界名定莊嚴

【現代漢語翻譯】 現代漢語譯本：他對使者說：『你拿著這花到釋迦牟尼佛（Sakyamuni Buddha）那裡，按照我的話轉達：『勝帝如來（Victorious Emperor Tathagata）向您問候無量：是否少病少惱，起居輕便順利，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？我特地送上這蓮花，以此供養世尊，作為佛事。』你到了那個世界，應當保持正念，不要以傲慢之心看待那裡的佛土和大眾，以致自取其辱。這是為什麼呢？因為那裡的菩薩威德難以企及，他們心中充滿悲願，以大因緣而生於彼土。』 勝授菩薩（Superior Bestowal Bodhisattva）接受了花和佛的旨意，與無量百千俱胝那由他（kotinayuta，極大的數量單位）菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，然後告辭。他們各自拿著無量上妙供品出發，經過北方諸佛世界，在每一位佛那裡都供養恭敬、尊重讚歎，沒有錯過任何一位。他們到達釋迦牟尼佛這裡，頂禮佛的雙足，繞佛百千匝，然後退到一旁。 勝授菩薩上前對佛說：『世尊！從這裡向北方，經過像恒河沙一樣多的世界，最後一個世界名為最勝，那裡的佛號為勝帝，他向世尊問候無量：是否少病少惱，起居輕便順利，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？我特地送上這千莖金色蓮花，以此供養世尊，作為佛事。』 當時，釋迦牟尼佛接受了這蓮花，又將其散佈到北方諸佛世界。由於佛的神力，這蓮花遍佈所有佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》（Great Perfection of Wisdom），有情眾生聽到后必定能證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這時，勝授菩薩和他的眷屬看到這一景象，歡喜踴躍，讚歎從未見過。他們各自根據自己的善根和供品多少，供養恭敬、尊重讚歎佛菩薩后，退坐一旁。其餘北方世界的菩薩也都是如此。 這時，東北方經過像恒河沙一樣多的世界，最後一個世界名為定莊嚴。

【English Translation】 English version: He said, 'Take this flower to Sakyamuni Buddha, and convey my words: 「The Victorious Emperor Tathagata sends immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I send this lotus flower as an offering to the World Honored One, as a Buddhist act.」 When you arrive in that realm, you should maintain right mindfulness, and do not look upon that Buddha-land and its assembly with arrogance, lest you bring harm upon yourself. Why is this so? Because the majestic virtue of those Bodhisattvas is difficult to match, their hearts are filled with compassionate vows, and they are born in that land due to great causes and conditions.』 Superior Bestowal Bodhisattva received the flower and the Buddha's command, and together with immeasurable hundreds of thousands of kotinayutas of Bodhisattvas, and countless hundreds of thousands of boys and girls, they bowed at the Buddha's feet, circumambulated him to the right, and then took their leave. Each of them carried immeasurable supreme offerings and set out, passing through the northern Buddha-worlds. At each Buddha's place, they made offerings, showed respect, and offered praise, without missing a single one. When they arrived at Sakyamuni Buddha's place, they bowed at his feet, circumambulated him hundreds of thousands of times, and then withdrew to one side. Superior Bestowal Bodhisattva stepped forward and said to the Buddha, 'World Honored One! From here to the north, passing through worlds as numerous as the sands of the Ganges, the last world is called Most Victorious, and the Buddha there is named Victorious Emperor. He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? I send these thousand golden lotus flowers as an offering to the World Honored One, as a Buddhist act.』 At that time, Sakyamuni Buddha received the lotus flowers and scattered them to the northern Buddha-worlds. Through the Buddha's divine power, these lotus flowers spread throughout all the Buddha-lands. In the center of each lotus flower, there was a manifested Buddha sitting in the lotus posture, expounding the Great Perfection of Wisdom to the Bodhisattvas. Those sentient beings who heard it would surely attain Anuttara-samyak-sambodhi. At this time, Superior Bestowal Bodhisattva and his retinue, seeing this, rejoiced and praised what they had never seen before. Each of them, according to their good roots and the amount of their offerings, made offerings, showed respect, and offered praise to the Buddha and Bodhisattvas, and then withdrew to one side. The Bodhisattvas of the other northern worlds were also like this. At this time, to the northeast, passing through worlds as numerous as the sands of the Ganges, the last world is called Established Adornment.

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，佛號定象勝德，現為菩薩說大般若波羅蜜多。彼有菩薩名離塵勇猛，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，定象勝德佛告離塵勇猛言：「從此西南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

離塵勇猛聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，定象勝德佛告離塵勇猛言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授離塵勇猛而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『定象勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼界。」

離塵勇猛菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經東北方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

離塵勇猛

【現代漢語翻譯】 現代漢語譯本：定象勝德（佛名）佛，以其殊勝的功德，正在為菩薩們宣講《大般若波羅蜜多》。當時，有一位菩薩名叫離塵勇猛，他看到這巨大的光明、大地的震動以及佛的莊嚴身相，心中疑惑，於是來到佛前稟告說：『世尊！是什麼原因、什麼緣故導致出現這樣的祥瑞？』 這時，定象勝德佛告訴離塵勇猛說：『從這裡向西南方向，經過像恒河沙一樣多的世界，在最後的一個世界，名叫堪忍（世界名），那裡的佛號為釋迦牟尼（佛名），他將要為菩薩們宣講《大般若波羅蜜多》。正是因為那位佛的神力，才顯現出這樣的祥瑞。』 離塵勇猛聽后，歡喜雀躍，稟告說：『世尊！我現在請求前往堪忍世界，去瞻仰禮拜、供養釋迦牟尼佛以及菩薩大眾，希望您能允許！』 這時，定象勝德佛告訴離塵勇猛說：『好啊！好啊！隨你的意願去吧。』 隨即，定象勝德佛拿出千莖金色的蓮花，每朵花都有千片花瓣，並以各種珍寶裝飾，將花交給離塵勇猛，並教誨他說：『你拿著這花去釋迦牟尼佛那裡，按照我的話轉告：『定象勝德如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，以此作為佛事。你到了那個世界，應當保持正念，不要以傲慢的心態看待那裡的佛土和大眾，而自取其辱。這是因為，那裡的菩薩們威德難以企及，他們以慈悲的願力熏習內心，以大因緣而生於那個世界。』 離塵勇猛菩薩接受了蓮花和佛的教誨，與無數百千俱胝那由他的菩薩，以及無數百千的童男童女，頂禮佛足，右繞佛身，然後告辭，各自拿著無數上妙的供品出發前往。他們經過東北方的各個佛世界，在每一位佛那裡都進行供養、恭敬、尊重和讚歎，沒有錯過任何一位。最終到達了釋迦牟尼佛所在的世界，頂禮佛的雙足，繞佛百千圈，然後退到一旁站立。 離塵勇猛

【English Translation】 English version: The Buddha 'Fixed-Form-Supreme-Virtue' (Dingxiang Shengde, Buddha's name), with his supreme merits, is currently expounding the 'Great Perfection of Wisdom' (Maha Prajna Paramita) to the Bodhisattvas. At that time, there was a Bodhisattva named 'Courageous-Free-from-Dust' (Lichen Yongmeng), who, upon seeing this great light, the earth's shaking, and the Buddha's majestic form, felt doubtful. He then approached the Buddha and said: 'World Honored One! What is the cause, what is the reason for such auspicious signs?' Then, the Buddha 'Fixed-Form-Supreme-Virtue' told 'Courageous-Free-from-Dust': 'From here, towards the southwest, passing through worlds as numerous as the sands of the Ganges River, in the last world, named 'Endurance' (Kanren, world's name), the Buddha there is named Shakyamuni (Shijiamouni, Buddha's name). He will be expounding the 'Great Perfection of Wisdom' to the Bodhisattvas. It is because of that Buddha's divine power that such auspicious signs have appeared.' 'Courageous-Free-from-Dust', upon hearing this, was overjoyed and said: 'World Honored One! I now request to go to the 'Endurance' world, to pay homage and make offerings to the Buddha Shakyamuni and the assembly of Bodhisattvas. I hope you will grant me permission!' At that time, the Buddha 'Fixed-Form-Supreme-Virtue' told 'Courageous-Free-from-Dust': 'Excellent! Excellent! Go as you wish.' Immediately, the Buddha 'Fixed-Form-Supreme-Virtue' produced a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures. He handed the flowers to 'Courageous-Free-from-Dust' and instructed him: 'Take these flowers to the Buddha Shakyamuni, and convey my words: 'The Tathagata 'Fixed-Form-Supreme-Virtue' sends you immeasurable greetings: Are you free from illness and affliction? Is your daily life light and smooth? Is your energy harmonious? Are you dwelling in peace? Are worldly matters bearable? Are sentient beings easy to guide?' Present these lotus flowers to the World Honored One as a Buddhist offering. When you arrive in that world, you should maintain right mindfulness. Do not look upon that Buddha land and its assembly with arrogance, lest you bring harm upon yourself. This is because the Bodhisattvas there possess immeasurable power and virtue. They have cultivated their minds with compassionate vows and have been born into that world due to great karmic connections.' The Bodhisattva 'Courageous-Free-from-Dust' accepted the flowers and the Buddha's instructions. Accompanied by countless hundreds of thousands of kotis of nayutas of Bodhisattvas, and countless hundreds of thousands of young boys and girls, he bowed at the Buddha's feet, circumambulated him to the right, and then took his leave. Each of them carried countless supreme offerings and set off. They passed through the various Buddha worlds to the northeast, making offerings, showing respect, reverence, and praise to each Buddha they encountered, without missing a single one. Finally, they arrived at the world where the Buddha Shakyamuni was, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. 'Courageous-Free-from-Dust'

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菩薩前白佛言：「世尊！從此東北方盡殑伽沙等世界，最後世界名定莊嚴，佛號定象勝德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散東北方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。時，離塵勇猛及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余東北方皆亦如是。

爾時，東南方盡殑伽沙等世界，最後世界名妙覺莊嚴甚可愛樂，佛號蓮花勝德，現為菩薩說大般若波羅蜜多。彼有菩薩名蓮花手，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，蓮花勝德佛告蓮花手言：「從此西北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

蓮花手聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，蓮花勝德佛告蓮花手言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花

【現代漢語翻譯】 現代漢語譯本：菩薩走到佛前稟告說：『世尊！從這裡向東北方，經過像恒河沙一樣多的世界，最後一個世界名為定莊嚴，那裡的佛號為定象勝德。我向世尊問候，愿您無量：少病少惱，起居輕便，氣力調和，安樂居住。世事可以忍受嗎？眾生容易度化嗎？我拿著這千莖金色的蓮花，獻給世尊作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，然後將它們散佈到東北方的各個佛世界。由於佛的神力，這些蓮花遍佈各個佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸位菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能夠獲得無上正等菩提。當時，離塵勇猛菩薩及其眷屬看到這一景象后，歡喜踴躍，讚歎從未有過，各自根據自己的善根和供養物品的多少，供養、恭敬、尊重、讚歎佛菩薩，然後退到一旁坐下。其餘東北方的世界也都如此。 這時，從東南方，經過像恒河沙一樣多的世界，最後一個世界名為妙覺莊嚴，非常可愛。那裡的佛號為蓮花勝德，正在為菩薩們宣說《大般若波羅蜜多》。那裡有一位菩薩名為蓮花手，看到這巨大的光明、大地的變動以及佛的莊嚴相，心中疑惑，於是走到佛前稟告說：『世尊！是什麼原因，什麼緣故而出現這樣的祥瑞？』 當時，蓮花勝德佛告訴蓮花手菩薩說：『從這裡向西北方，經過像恒河沙一樣多的世界，最後一個世界名為堪忍，那裡的佛號為釋迦牟尼，他將為菩薩們宣說《大般若波羅蜜多》。正是由於那位佛的神力，才顯現出這樣的祥瑞。』 蓮花手菩薩聽后，歡喜踴躍，稟告說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼佛和菩薩眾，希望您能允許！』 當時，蓮花勝德佛告訴蓮花手菩薩說：『好啊！好啊！隨你的意願去吧。』 隨即給了他千莖金色的蓮花。

【English Translation】 English version: The Bodhisattva approached the Buddha and said, 'World Honored One! From here towards the northeast, passing through worlds as numerous as the sands of the Ganges, the last world is named 'Fixed Adornment' (定莊嚴), and the Buddha there is named 'Fixed Elephant Superior Virtue' (定象勝德). I inquire of the World Honored One, wishing you immeasurable: few illnesses, few afflictions, ease in rising and resting, harmonious strength, and peaceful dwelling. Are worldly affairs bearable? Are sentient beings easy to guide? I offer these thousand golden lotus flowers to the World Honored One as a Buddhist act.' At that time, Shakyamuni Buddha received these lotus flowers and then scattered them to the various Buddha worlds in the northeast. Due to the Buddha's divine power, these lotus flowers spread throughout all the Buddha lands. On each lotus flower platform, there was a manifested Buddha sitting in the lotus position, expounding the 'Great Perfection of Wisdom' (大般若波羅蜜多) to the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, complete, and perfect enlightenment. At that time, the Bodhisattva 'Courageous Beyond Dust' (離塵勇猛) and his retinue, upon seeing this scene, rejoiced and praised it as unprecedented. Each, according to their good roots and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddhas and Bodhisattvas, and then retreated to sit on one side. The other worlds in the northeast were all the same. At this time, from the southeast, passing through worlds as numerous as the sands of the Ganges, the last world was named 'Wonderful Enlightenment Adornment' (妙覺莊嚴), which was very lovely. The Buddha there was named 'Lotus Superior Virtue' (蓮花勝德), and he was currently expounding the 'Great Perfection of Wisdom' to the Bodhisattvas. There was a Bodhisattva named 'Lotus Hand' (蓮花手), who, upon seeing this great light, the earth's movement, and the Buddha's majestic form, felt doubt in his heart. He then approached the Buddha and said, 'World Honored One! What is the cause and what is the reason for this auspicious sign?' At that time, the Buddha 'Lotus Superior Virtue' told the Bodhisattva 'Lotus Hand', 'From here towards the northwest, passing through worlds as numerous as the sands of the Ganges, the last world is named 'Endurance' (堪忍), and the Buddha there is named Shakyamuni (釋迦牟尼). He will be expounding the 'Great Perfection of Wisdom' to the Bodhisattvas. It is due to that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, the Bodhisattva 'Lotus Hand' rejoiced and said, 'World Honored One! I now request to go to the 'Endurance' world to observe, pay respects, and make offerings to Shakyamuni Buddha and the Bodhisattva assembly. I hope you will grant me permission!' At that time, the Buddha 'Lotus Superior Virtue' told the Bodhisattva 'Lotus Hand', 'Excellent! Excellent! Go as you wish.' He then gave him a thousand golden lotus flowers.

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，其花千葉眾寶莊嚴，授蓮花手而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『蓮花勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

蓮花手菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經東南方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

蓮花手菩薩前白佛言：「世尊！從此東南方盡殑伽沙等世界，最後世界名妙覺莊嚴甚可愛樂，佛號蓮花勝德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散東南方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。時，蓮花手及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余東南方皆

【現代漢語翻譯】 現代漢語譯本：那朵花有千層花瓣，用各種珍寶裝飾得莊嚴無比。他將蓮花遞給蓮花手菩薩，教誨說：『你拿著這朵花到釋迦牟尼佛（Sakyamuni Buddha）那裡，按照我的話轉告：『蓮花勝德如來（Padmasri Buddha）向您致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這朵蓮花獻給世尊，作為佛事。你到了那個世界，應當保持正知，不要以傲慢心看待那裡的佛土和大眾，而自取其辱。為什麼呢？那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣而生於那個國土。』 蓮花手菩薩接受了花，領受了佛的旨意，與無量百千俱胝那由他（kotinayuta，數量單位）菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭離去。他們各自拿著無量上妙的供養之物出發，所經過的東南方各個佛世界，都一一供養、恭敬、尊重、讚歎，沒有一個地方被忽略。他們到達這個佛土后，頂禮佛的雙足，繞佛百千圈，然後退到一旁。 蓮花手菩薩上前對佛說：『世尊！從這裡向東南方，直到恒河沙數（Ganges river sand，數量單位）那麼多世界之外，最後一個世界名為妙覺莊嚴，非常可愛。那裡的佛號為蓮花勝德如來，他向世尊致以無量的問候：少病少惱，起居輕便，氣力調和，安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？他特地送來這千莖金色的蓮花，獻給世尊，作為佛事。』 當時，釋迦牟尼佛接受了這朵蓮花，又將其散佈到東南方的各個佛世界。由於佛的神力，這朵蓮花遍佈各個佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》（Mahaprajnaparamita，大智慧到彼岸）的教義。有情眾生聽到這些教義，必定能夠證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）。當時，蓮花手菩薩和他的眷屬們看到這一景象，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供養之物，供養、恭敬、尊重、讚歎佛菩薩之後，退到一旁。其餘東南方的所有世界都

【English Translation】 English version: The flower had a thousand petals, adorned with various treasures, and was extremely magnificent. He handed the lotus to Bodhisattva Lotus Hand, instructing him, 'Take this flower to Sakyamuni Buddha, and convey my words: 『Tathagata Padmasri sends immeasurable greetings: Are you free from illness and affliction, do you move with ease, is your strength harmonious, and do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? Present this lotus to the World Honored One as a Buddhist offering.』 When you arrive in that world, you should maintain right mindfulness, and do not look upon that Buddha land and its assembly with arrogance, lest you bring harm upon yourself. Why is this so? The Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with compassion and vows, and they are born in that land due to great causes.』 Bodhisattva Lotus Hand received the flower and the Buddha's command, and together with countless hundreds of thousands of kotinayuta Bodhisattvas, and countless hundreds of thousands of boys and girls, they bowed at the Buddha's feet, circumambulated him to the right, and took their leave. Each of them carried countless supreme offerings and set out. In each of the Buddha worlds they passed through in the southeast, they made offerings, showed respect, reverence, and praise, leaving no place unvisited. Upon arriving at this Buddha land, they bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and then stood to one side. Bodhisattva Lotus Hand stepped forward and said to the Buddha, 'World Honored One! From here to the southeast, beyond worlds as numerous as the sands of the Ganges, the last world is named Wondrous Enlightenment Adornment, and it is very delightful. The Buddha there is named Tathagata Padmasri, and he sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, do you move with ease, is your strength harmonious, and do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? He has sent this thousand-stemmed golden lotus flower to the World Honored One as a Buddhist offering.』 At that time, Sakyamuni Buddha received the lotus flower and scattered it to the various Buddha worlds in the southeast. Through the Buddha's divine power, the lotus flower spread throughout all the Buddha lands. In the center of each flower, a manifested Buddha sat in the lotus position, expounding the teachings of the Mahaprajnaparamita to the Bodhisattvas. Sentient beings who heard these teachings would surely attain Anuttara-samyak-sambodhi. At that time, Bodhisattva Lotus Hand and his retinue, upon seeing this, rejoiced and praised this unprecedented event. Each of them, according to their good roots and the offerings they had, made offerings, showed respect, reverence, and praise to the Buddha and Bodhisattvas, and then retreated to one side. All the other worlds in the southeast were

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亦如是。

爾時，西南方盡殑伽沙等世界，最後世界名離塵聚，佛號日輪遍照勝德，現為菩薩說大般若波羅蜜多。彼有菩薩名日光明，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，日輪遍照勝德佛告日光明菩薩言：「從此東北方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

日光明聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，日輪遍照勝德佛告日光明言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授日光明而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『日輪遍照勝德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

日光明菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經西南方諸佛世界，一一佛所供養恭敬、尊

【現代漢語翻譯】 現代漢語譯本：也是這樣。

那時，從西南方盡如恒河沙數般的世界，最後一個世界名為離塵聚（離塵聚：遠離塵埃聚集的地方），佛號日輪遍照勝德（日輪遍照勝德：佛號，意為如日輪般普照一切，具有殊勝功德），正在為菩薩們宣說《大般若波羅蜜多》（大般若波羅蜜多：佛教重要經典，意為以智慧到達彼岸）。那裡有一位菩薩名叫日光明（日光明：菩薩名，意為如日光般光明），他看到這巨大的光芒、大地的震動以及佛的莊嚴相貌，心中疑惑不解，於是來到佛前稟告說：『世尊！是什麼原因、什麼緣故而出現這樣的祥瑞？』

當時，日輪遍照勝德佛告訴日光明菩薩說：『從這裡向東北方，盡如恒河沙數般的世界，最後一個世界名為堪忍（堪忍：娑婆世界的別稱，意為能夠忍受各種苦難），佛號釋迦牟尼（釋迦牟尼：佛教創始人），將要為菩薩們宣說《大般若波羅蜜多》，因為那位佛的神力才顯現出這樣的祥瑞。』

日光明菩薩聽后，歡喜踴躍地稟告說：『世尊！我現在請求前往堪忍世界，瞻仰禮拜供養釋迦牟尼佛和菩薩大眾，希望您能允許！』

當時，日輪遍照勝德佛告訴日光明菩薩說：『很好！很好！隨你的意願去吧。』

隨即拿出千莖金色蓮花，每朵花有千片花瓣，用各種珍寶裝飾，交給日光明菩薩並教誨他說：『你拿著這蓮花去釋迦牟尼佛那裡，按照我的話轉告：『日輪遍照勝德如來向您致以無量的問候：少病少惱、起居輕便、氣力調和、安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這蓮花獻給世尊，作為佛事。你到達那個世界后，應當保持正念，不要以傲慢的心態看待那裡的佛土和大眾，而自取其辱。這是因為，那裡的菩薩們威德難以企及，悲願深厚，以大因緣才生於那個國土。』

日光明菩薩接受蓮花，領受佛的教誨，與無數百千俱胝那由他菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭離去，各自拿著無數上妙供品出發，經過西南方各個佛的世界，在每一位佛那裡都供養恭敬、尊崇。

【English Translation】 English version: It is so.

At that time, from the southwest, as many worlds as the sands of the Ganges, the last world was named 'Free from Dust Gathering' (Free from Dust Gathering: a place free from the accumulation of dust), the Buddha was named 'Sun Wheel Universally Shining Excellent Virtue' (Sun Wheel Universally Shining Excellent Virtue: a Buddha's name, meaning like the sun wheel shining everywhere, possessing excellent virtues), who was currently expounding the 'Great Perfection of Wisdom' (Great Perfection of Wisdom: an important Buddhist scripture, meaning reaching the other shore with wisdom) to the Bodhisattvas. There was a Bodhisattva named 'Sunlight' (Sunlight: a Bodhisattva's name, meaning as bright as sunlight), who saw this great light, the earth shaking, and the Buddha's majestic appearance. He was filled with doubt and went before the Buddha, saying: 'World Honored One! What is the cause and what is the reason for this auspicious sign?'

At that time, the Buddha 'Sun Wheel Universally Shining Excellent Virtue' told the Bodhisattva 'Sunlight': 'From here to the northeast, as many worlds as the sands of the Ganges, the last world is named 'Endurance' (Endurance: another name for the Saha world, meaning able to endure all kinds of suffering), the Buddha is named 'Shakyamuni' (Shakyamuni: the founder of Buddhism), who will be expounding the 'Great Perfection of Wisdom' to the Bodhisattvas. It is because of that Buddha's divine power that this auspicious sign has appeared.'

Upon hearing this, 'Sunlight' Bodhisattva rejoiced and said: 'World Honored One! I now request to go to the 'Endurance' world to pay homage and make offerings to the Buddha Shakyamuni and the assembly of Bodhisattvas. I hope you will grant me permission!'

At that time, the Buddha 'Sun Wheel Universally Shining Excellent Virtue' told the Bodhisattva 'Sunlight': 'Excellent! Excellent! Go as you wish.'

Immediately, he produced a thousand golden lotus flowers, each with a thousand petals, adorned with various treasures, and gave them to the Bodhisattva 'Sunlight', instructing him: 'Take these lotus flowers to the Buddha Shakyamuni, and convey my words: 'The Tathagata 'Sun Wheel Universally Shining Excellent Virtue' sends you immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to liberate?' Present these lotus flowers to the World Honored One as a Buddhist offering. When you arrive in that world, you should maintain right mindfulness, and do not look upon that Buddha land and the assembly with arrogance, lest you bring harm upon yourself. This is because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great compassion and vows, and they are born in that land due to great causes and conditions.'

The Bodhisattva 'Sunlight' received the flowers and the Buddha's instructions, and together with countless hundreds of thousands of kotis of nayutas of Bodhisattvas, and countless hundreds of thousands of boys and girls, bowed at the Buddha's feet, circumambulated him to the right, and took their leave. Each of them carried countless supreme offerings and set out, passing through the various Buddha worlds in the southwest, making offerings, showing respect, and honoring each Buddha.

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重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

日光明菩薩前白佛言：「世尊！從此西南方盡殑伽沙等世界，最後世界名離塵聚，佛號日輪遍照勝德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散西南方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。時，日光明及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余西南方皆亦如是。

爾時，西北方盡殑伽沙等世界，最後世界名真自在，佛號一寶蓋勝，現為菩薩說大般若波羅蜜多。彼有菩薩名曰寶勝，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，一寶蓋勝佛告寶勝言：「從此東南方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

寶勝聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，一寶蓋勝佛告寶勝言

【現代漢語翻譯】 現代漢語譯本 他們再次讚歎佛陀的功德，沒有錯過任何一個機會。他們來到佛陀面前，頂禮佛的雙足，繞佛百千圈后，退到一旁站立。

日光明菩薩上前對佛說：『世尊！從這裡向西南方向，經過像恒河沙一樣多的世界，最後一個世界名為離塵聚，那裡的佛號為日輪遍照勝德。他向世尊問候，問世尊是否少病少惱、起居輕便、氣力調和、安樂居住？世事是否可以忍受？眾生是否容易度化？他特地送來這千莖金色蓮花，獻給世尊作為佛事。』

這時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到西南方的各個佛世界。由於佛的神力，這些蓮花遍佈所有佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能證得無上正等菩提。當時，日光明菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未見過如此殊勝的景象。他們各自根據自己的善根和供養能力，供養、恭敬、尊重、讚歎佛菩薩后，退到一旁坐下。其餘西南方的世界也都是如此。

這時，從西北方向，經過像恒河沙一樣多的世界，最後一個世界名為真自在，那裡的佛號為一寶蓋勝，他正在為菩薩宣說《大般若波羅蜜多》。那裡有一位菩薩名為寶勝，他看到這巨大的光明、大地的震動以及佛陀的莊嚴身相，心中疑惑，便來到佛前稟告說：『世尊！是什麼原因導致出現這樣的祥瑞？』

這時，一寶蓋勝佛告訴寶勝菩薩說：『從這裡向東南方向，經過像恒河沙一樣多的世界，最後一個世界名為堪忍，那裡的佛號為釋迦牟尼，他將為菩薩宣說《大般若波羅蜜多》。正是由於那位佛的神力，才顯現出這樣的祥瑞。』

寶勝菩薩聽后，歡喜踴躍，稟告說：『世尊！我現在請求前往堪忍世界，觀禮供養釋迦牟尼佛和菩薩眾，希望您能允許！』

這時，一寶蓋勝佛告訴寶勝菩薩說：

【English Translation】 English version They praised the Buddha again, not missing any opportunity. They arrived at the Buddha's place, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side.

The Bodhisattva Sunlight said to the Buddha, 'World Honored One! From here to the southwest, through worlds as numerous as the sands of the Ganges, the last world is called 'Free from Dust Gathering,' and the Buddha there is named 'Sun Wheel Universally Shining Victorious Virtue.' He sends his regards to the World Honored One, asking if you are free from illness and affliction, if your movements are light and easy, if your strength is harmonious, and if you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? He sends these thousand golden lotus flowers as an offering to the Buddha.'

At that time, Shakyamuni Buddha received these lotus flowers and scattered them to the various Buddha worlds in the southwest. Due to the Buddha's divine power, these lotus flowers spread throughout all the Buddha lands. On each lotus flower platform, there was a manifested Buddha sitting in the lotus position, expounding the Great Prajna Paramita to the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, complete, and perfect enlightenment. At that time, Bodhisattva Sunlight and his retinue, seeing this, rejoiced and praised this unprecedented event. Each of them, according to their good roots and ability to offer, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, and then sat to one side. The other worlds in the southwest were also the same.

At that time, from the northwest, through worlds as numerous as the sands of the Ganges, the last world was called 'True Freedom,' and the Buddha there was named 'One Jeweled Canopy Victorious.' He was currently expounding the Great Prajna Paramita to the Bodhisattvas. There was a Bodhisattva named Jeweled Victory, who, seeing this great light, the earth shaking, and the majestic form of the Buddha, felt doubt in his heart. He went before the Buddha and said, 'World Honored One! What is the cause and reason for this auspicious sign?'

At that time, the Buddha One Jeweled Canopy Victorious told Bodhisattva Jeweled Victory, 'From here to the southeast, through worlds as numerous as the sands of the Ganges, the last world is called 'Endurance,' and the Buddha there is named Shakyamuni. He is about to expound the Great Prajna Paramita to the Bodhisattvas. It is due to the divine power of that Buddha that this auspicious sign has appeared.'

Upon hearing this, Bodhisattva Jeweled Victory rejoiced and said, 'World Honored One! I now request to go to the Endurance world to pay homage and make offerings to Shakyamuni Buddha and the assembly of Bodhisattvas. I beseech you to grant me permission!'

At that time, the Buddha One Jeweled Canopy Victorious said to Bodhisattva Jeweled Victory,

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：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授與寶勝而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『一寶蓋勝如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

寶勝菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經西北方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

寶勝菩薩前白佛言：「世尊！從此西北方盡殑伽沙等世界，最後世界名真自在，佛號一寶蓋勝，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散西北方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，寶勝及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、

【現代漢語翻譯】 現代漢語譯本：『太好了！太好了！隨你的意願去吧。』 隨即，一寶蓋勝如來拿出千莖金色蓮花，每朵花有千片花瓣，並以各種珍寶莊嚴，交給寶勝菩薩，並教誨他說：『你拿著這些蓮花去釋迦牟尼佛（Sakyamuni Buddha）那裡，按照我的話轉達：一寶蓋勝如來向您問候無量：是否少病少惱、起居輕便順利、氣力調和、安樂居住？世間的事情是否可以忍受？眾生是否容易度化？拿著這些蓮花送給世尊，以此作為佛事。』你到了那個世界，應當保持正念，不要以傲慢的心態看待那裡的佛土和大眾，而自取其辱。這是為什麼呢？因為那裡的菩薩們威德難以企及，悲願充滿內心，以大因緣而生於彼土。』 寶勝菩薩接受蓮花，領受教誨，與無量百千俱胝那庾多（俱胝：一千萬；那庾多：一億）菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭而去，各自拿著無量上妙供品出發。他們經過西北方的各個佛世界，在每一位佛陀那裡都供養、恭敬、尊重、讚歎，沒有錯過任何一位。他們來到釋迦牟尼佛這裡，頂禮佛的雙足，繞佛百千匝，然後退到一旁。 寶勝菩薩上前對佛說：『世尊！從這裡向西北方，經過像恒河沙一樣多的世界，最後一個世界名為真自在，那裡的佛號為一寶蓋勝，他向世尊問候無量：是否少病少惱、起居輕便順利、氣力調和、安樂居住？世間的事情是否可以忍受？眾生是否容易度化？他讓我拿著這千莖金色蓮花，送給世尊，以此作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到西北方的各個佛世界。由於佛的神力，這些蓮花遍佈各個佛土，每朵蓮花的花臺上都有一尊化佛結跏趺坐，為諸菩薩宣說大般若波羅蜜多（Maha Prajna Paramita），有情眾生聽到這些教誨，必定能夠證得無上正等菩提（Anuttara-samyak-sambodhi）。這時，寶勝菩薩和他的眷屬們看到這一景象，歡喜踴躍，讚歎從未見過，各自根據自己的善根和供品多少，供養恭敬、

【English Translation】 English version: 『Excellent! Excellent! Go as you wish.』 Then, the Tathagata Eka-ratna-chattra-visista (One-Jewel-Canopy-Supreme) immediately produced a thousand golden lotus flowers, each with a thousand petals, adorned with various jewels, and gave them to Bodhisattva Ratna-jaya (Jewel Victory), instructing him, 『Take these flowers to Sakyamuni Buddha, and convey my words: The Tathagata Eka-ratna-chattra-visista sends immeasurable greetings: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? Present these lotus flowers to the World Honored One as a Buddhist offering.』 When you arrive in that realm, you should maintain right mindfulness, and do not look upon that Buddha-land and its assembly with arrogance, lest you bring harm upon yourself. Why is this so? Because the Bodhisattvas there possess immeasurable power and virtue, their hearts are filled with great vows, and they are born in that land due to great causes.』 Bodhisattva Ratna-jaya received the flowers and the instructions, and together with immeasurable hundreds of thousands of kotis (kotis: ten million) of nayutas (nayutas: one hundred million) of Bodhisattvas, and countless hundreds of thousands of boys and girls, he bowed at the Buddha』s feet, circumambulated him to the right, and took his leave. Each of them carried immeasurable supreme offerings and set out. They passed through the various Buddha-worlds in the northwest, and at each Buddha』s place, they made offerings, showed respect, honored, and praised, without missing a single one. They arrived at Sakyamuni Buddha』s place, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. Bodhisattva Ratna-jaya stepped forward and said to the Buddha, 『World Honored One! From here to the northwest, passing through worlds as numerous as the sands of the Ganges, the last world is named True Freedom, and the Buddha there is named Eka-ratna-chattra-visista. He sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, are your movements light and easy, is your strength harmonious, and do you dwell in peace? Are worldly matters bearable? Are sentient beings easy to guide? He has sent me with these thousand golden lotus flowers to present to the World Honored One as a Buddhist offering.』 At that time, Sakyamuni Buddha received these lotus flowers and scattered them throughout the Buddha-worlds in the northwest. Through the Buddha』s divine power, these lotus flowers spread throughout all the Buddha-lands, and on each lotus flower』s platform, a manifested Buddha sat in the lotus posture, expounding the Maha Prajna Paramita (Great Perfection of Wisdom) for the Bodhisattvas. Sentient beings who heard these teachings would surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At this time, Bodhisattva Ratna-jaya and his retinue, upon seeing this, rejoiced and were filled with joy, praising what they had never seen before. Each of them, according to their good roots and the amount of their offerings, made offerings, showed respect,

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尊重讚歎佛菩薩已，退坐一面。余西北方皆亦如是。

爾時，下方盡殑伽沙等世界，最後世界名曰蓮花，佛號蓮華德，現為菩薩說大般若波羅蜜多。彼有菩薩名蓮花勝，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，蓮花德佛告蓮花勝言：「從此上方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

蓮花勝聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，蓮花德佛告蓮花勝言：「善哉！善哉！隨汝意往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授蓮花勝而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『蓮花德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

蓮花勝菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經下方諸佛世界，一一佛所供養恭敬

【現代漢語翻譯】 現代漢語譯本：他們都讚歎禮敬了佛和菩薩之後，退到一旁坐下。其餘西北方的人也都這樣做了。 這時，從下方如恒河沙數般多的世界，最末一個世界名為蓮花，那裡的佛號為蓮華德（意為蓮花功德），正在為菩薩們宣講《大般若波羅蜜多》。那裡有一位菩薩名叫蓮花勝（意為蓮花殊勝），他看到這巨大的光明、大地的震動以及佛的莊嚴相貌，心中疑惑，便來到佛前稟告說：『世尊！是什麼原因和緣由導致了這種祥瑞的出現？』 當時，蓮花德佛告訴蓮花勝說：『從這裡上方如恒河沙數般多的世界，最末一個世界名為堪忍（意為能夠忍受），那裡的佛號為釋迦牟尼（意為能仁寂默），他將要為菩薩們宣講《大般若波羅蜜多》，因為那位佛的神力才顯現出這種祥瑞。』 蓮花勝聽了之後，歡喜雀躍，稟告說：『世尊！我現在請求前往堪忍世界，瞻仰禮拜供養釋迦牟尼佛和菩薩大眾，希望您能允許！』 當時，蓮花德佛告訴蓮花勝說：『好啊！好啊！隨你的意願去吧。』 隨即，他拿出千莖金色的蓮花，每朵花有千片花瓣，用各種珍寶裝飾，交給蓮花勝並教誨他說：『你拿著這些花到釋迦牟尼佛那裡，按照我的話轉達：『蓮花德如來向您致以無量的問候：少病少惱嗎？起居輕便順利嗎？氣力調和嗎？安樂居住嗎？世事可以忍受嗎？眾生容易度化嗎？』拿著這些蓮花獻給世尊，作為佛事。你到了那個世界應當保持正念，不要以傲慢的心態看待那個佛土和大眾，而自取其辱。這是為什麼呢？因為那裡的菩薩威德難以企及，悲願深厚，以大因緣才生到那個國土。』 蓮花勝菩薩接受了蓮花，領受了佛的教誨，與無數百千俱胝那由他的菩薩，以及無數百千的童男童女，頂禮佛足，右繞佛三圈后告辭，各自拿著無數上妙的供品出發前往，經過下方各個佛的世界，在每一位佛那裡都進行供養和恭敬。

【English Translation】 English version: Having praised and revered the Buddhas and Bodhisattvas, they retreated and sat to one side. The others in the northwest also did the same. At that time, from the worlds below, as numerous as the sands of the Ganges, the last world was named Lotus, and the Buddha there was named Lotus Virtue (meaning Lotus Merit), who was expounding the Great Prajna Paramita to the Bodhisattvas. There was a Bodhisattva named Lotus Victory (meaning Lotus Superiority), who, seeing this great light, the earth's shaking, and the Buddha's majestic appearance, felt doubt in his heart. He went before the Buddha and said, 'World Honored One! What is the cause and reason for this auspicious sign?' Then, the Buddha Lotus Virtue told Lotus Victory, 'From the worlds above, as numerous as the sands of the Ganges, the last world is named Endurance (meaning Able to Endure), and the Buddha there is named Shakyamuni (meaning Sage of the Shakya Clan), who will be expounding the Great Prajna Paramita to the Bodhisattvas. It is because of that Buddha's divine power that this auspicious sign has appeared.' Upon hearing this, Lotus Victory rejoiced and said, 'World Honored One! I now request to go to the Endurance world to pay homage and make offerings to the Buddha Shakyamuni and the Bodhisattva assembly. I hope you will grant me permission!' Then, the Buddha Lotus Virtue told Lotus Victory, 'Excellent! Excellent! Go as you wish.' Immediately, he produced a thousand golden lotus flowers, each with a thousand petals, adorned with various jewels, and gave them to Lotus Victory, instructing him, 'Take these flowers to the Buddha Shakyamuni, and convey my words: 'The Tathagata Lotus Virtue sends immeasurable greetings: Are you free from illness and affliction? Are your movements light and easy? Is your strength harmonious? Do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?' Present these lotus flowers to the World Honored One as a Buddhist offering. When you arrive in that world, you should maintain right mindfulness. Do not look upon that Buddha land and assembly with arrogance, lest you bring harm upon yourself. Why is this? Because the Bodhisattvas there have immeasurable power and virtue, profound compassion and vows, and have been born in that land due to great causes and conditions.' The Bodhisattva Lotus Victory received the flowers and the Buddha's instructions. Along with countless hundreds of thousands of kotis of nayutas of Bodhisattvas, and countless hundreds of thousands of boys and girls, he bowed at the Buddha's feet, circumambulated him three times, and took his leave. Each of them carried countless supreme offerings and set out. Passing through the various Buddha worlds below, they made offerings and showed respect to each Buddha.

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、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

蓮花勝菩薩前白佛言：「世尊！從此下方盡殑伽沙等世界，最後世界名曰蓮花，佛號蓮花德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮花，還散下方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中各有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。時，蓮花勝及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。餘下方界皆亦如是。

爾時，上方盡殑伽沙等世界，最後世界名曰歡喜，佛號喜德，現為菩薩說大般若波羅蜜多。彼有菩薩名曰喜授，見此大光、大地變動及佛身相，心懷猶豫前詣佛所白言：「世尊！何因何緣而有此瑞？」

時，喜德佛告喜授言：「從此下方盡殑伽沙等世界，最後世界名曰堪忍，佛號釋迦牟尼，將為菩薩說大般若波羅蜜多，彼佛神力故現斯瑞。」

喜授聞已，歡喜踴躍白言：「世尊！我今請往堪忍世界，觀禮供養釋迦牟尼佛及菩薩眾，唯愿聽許！」

時，喜德佛告喜授言：「善哉！善哉！隨汝意

【現代漢語翻譯】 現代漢語譯本 他們都尊重、讚歎那些沒有虛度時光的人。來到佛陀面前，頂禮佛的雙足，繞佛百千圈后，退到一旁站立。 蓮花勝菩薩向佛稟告說：『世尊！從這個下方，直到恒河沙數般的世界盡頭，最後一個世界名為蓮花，那裡的佛號為蓮花德。我向世尊問候，愿世尊少病少惱，起居輕便，氣力調和，安樂居住。世事是否可以忍受？眾生是否容易度化？我持此千莖金色蓮花，獻給世尊作為佛事。』 這時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到下方的各個佛世界。由於佛的神力，這些蓮花遍佈各個佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》。有情眾生聽到這些教誨，必定能夠獲得無上正等菩提。當時，蓮花勝菩薩及其眷屬看到這些景象后，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供養能力，供養、恭敬、尊重、讚歎佛菩薩后，退到一旁坐下。其餘下方世界的眾生也都是如此。 這時，上方直到恒河沙數般的世界盡頭，最後一個世界名為歡喜，那裡的佛號為喜德，他正在為菩薩們宣說《大般若波羅蜜多》。那裡有一位菩薩名為喜授，他看到這巨大的光明、大地的震動以及佛陀的莊嚴身相，心中疑惑，於是來到佛前稟告說：『世尊！是什麼原因導致出現這樣的祥瑞？』 這時，喜德佛告訴喜授菩薩說：『從這個下方，直到恒河沙數般的世界盡頭，最後一個世界名為堪忍（Saha），那裡的佛號為釋迦牟尼（Sakyamuni），他將為菩薩們宣說《大般若波羅蜜多》。正是由於那位佛的神力，才顯現出這樣的祥瑞。』 喜授菩薩聽后，歡喜踴躍，稟告說：『世尊！我現在請求前往堪忍世界，觀禮、供養釋迦牟尼佛和菩薩眾，希望您能允許！』 這時，喜德佛告訴喜授菩薩說：『好啊！好啊！隨你的意願去吧！』

【English Translation】 English version They all respect and praise those who do not waste their time. They approached the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, and then stood to one side. The Bodhisattva Lotus Victory addressed the Buddha, saying, 'World Honored One! From this lower direction, to the end of worlds as numerous as the sands of the Ganges, the last world is called Lotus, and the Buddha there is named Lotus Virtue. I inquire of the World Honored One, wishing you little sickness and little affliction, ease in your movements, harmony in your strength, and peaceful dwelling. Are worldly affairs bearable? Are sentient beings easy to guide? I offer these thousand golden lotus flowers to the World Honored One as a Buddhist act.' At that time, Shakyamuni Buddha received these lotus flowers and scattered them to the various Buddha worlds below. By the Buddha's divine power, these lotus flowers spread throughout the Buddha lands, and in the center of each flower, a manifested Buddha sat in the lotus position, expounding the Great Perfection of Wisdom (Mahaprajnaparamita) to the Bodhisattvas. Sentient beings who heard these teachings would surely attain unsurpassed, complete, and perfect enlightenment. Then, Bodhisattva Lotus Victory and his retinue, upon seeing these sights, rejoiced and praised this unprecedented event. Each, according to their good roots and capacity for offerings, made offerings, paid respects, revered, and praised the Buddhas and Bodhisattvas, and then withdrew to sit to one side. The beings in the other lower worlds did likewise. At that time, from the upper direction, to the end of worlds as numerous as the sands of the Ganges, the last world was called Joy, and the Buddha there was named Joy Virtue. He was currently expounding the Great Perfection of Wisdom to the Bodhisattvas. There was a Bodhisattva named Joy Bestowal, who, upon seeing this great light, the earth's movement, and the Buddha's majestic form, felt doubt in his heart. He approached the Buddha and said, 'World Honored One! What is the cause and condition for these auspicious signs?' Then, Buddha Joy Virtue told Bodhisattva Joy Bestowal, 'From this lower direction, to the end of worlds as numerous as the sands of the Ganges, the last world is called Saha, and the Buddha there is named Shakyamuni. He will be expounding the Great Perfection of Wisdom to the Bodhisattvas. It is due to that Buddha's divine power that these auspicious signs have appeared.' Upon hearing this, Bodhisattva Joy Bestowal rejoiced and said, 'World Honored One! I now request to go to the Saha world to pay respects and make offerings to Shakyamuni Buddha and the assembly of Bodhisattvas. I beseech you to grant me permission!' Then, Buddha Joy Virtue told Bodhisattva Joy Bestowal, 'Excellent! Excellent! Go as you wish!'

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往。」

即以千莖金色蓮花，其花千葉眾寶莊嚴，授與喜授而誨之曰：「汝持此花至釋迦牟尼佛所，如我詞曰：『喜德如來致問無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此蓮花以寄世尊而為佛事。』汝至彼界應住正知，勿以慢心觀彼佛土及諸大眾而自毀傷。所以者何？彼諸菩薩威德難及，悲願熏心，以大因緣而生彼土。」

喜授菩薩受花奉敕，與無量百千俱胝那庾多菩薩，及無數百千童男童女，頂禮佛足右繞奉辭，各持無量上妙供具發引而來，所經上方諸佛世界，一一佛所供養恭敬、尊重讚歎無空過者。到此佛所頂禮雙足，繞百千匝卻住一面。

喜授菩薩前白佛言：「世尊！從此上方盡殑伽沙等世界，最後世界名曰歡喜，佛號喜德，致問世尊無量：少病少惱、起居輕利、氣力調和、安樂住不？世事可忍不？眾生易度不？持此千莖金色蓮花，以寄世尊而為佛事。」

時，釋迦牟尼佛受此蓮華，還散上方諸佛世界。佛神力故，令此蓮花遍諸佛土，諸花臺中皆有化佛結跏趺坐，為諸菩薩說大般若波羅蜜多，有情聞者必得無上正等菩提。是時，喜授及諸眷屬見此事已，歡喜踴躍嘆未曾有，各隨善根供具多少，供養恭敬、尊重讚歎佛菩薩已，退坐一面。余上方界

【現代漢語翻譯】 現代漢語譯本 於是，喜德如來便拿出千莖金色的蓮花，每朵花都有千片花瓣，並以各種珍寶莊嚴裝飾。他將這些蓮花交給喜授菩薩，並教誨說：『你拿著這些蓮花去釋迦牟尼佛（Sakyamuni Buddha）那裡，按照我的話轉告：『喜德如來向您致以無量的問候：您是否少病少惱，起居輕便順利，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？』請你將這些蓮花獻給世尊，作為佛事。你到達那個世界時，應當保持正念，不要以傲慢之心看待那裡的佛土和大眾，以免自取其辱。因為那裡的菩薩們威德難以企及，他們心中充滿慈悲的願望，因大因緣而生於彼土。』 喜授菩薩接受蓮花，領受佛的教誨，與無量百千俱胝那庾多（俱胝：一千萬；那庾多：一億）菩薩，以及無數百千童男童女，頂禮佛足，右繞佛身，告辭離去。他們各自拿著無量上妙的供品出發，經過上方諸佛世界時，在每一位佛的面前都供養、恭敬、尊重和讚歎，沒有錯過任何一位。他們來到釋迦牟尼佛所在的世界，頂禮佛的雙足，繞佛百千匝，然後退到一旁。 喜授菩薩上前對佛說：『世尊！從這裡往上，經過如恒河沙數般多的世界，最後一個世界名為歡喜，那裡的佛號為喜德。喜德如來向世尊致以無量的問候：您是否少病少惱，起居輕便順利，氣力調和，安樂居住？世事是否可以忍受？眾生是否容易度化？他特地讓我將這千莖金色的蓮花獻給世尊，作為佛事。』 當時，釋迦牟尼佛接受了這些蓮花，並將它們散佈到上方諸佛世界。由於佛的神力，這些蓮花遍佈所有佛土，每朵蓮花的花臺中都有一尊化佛結跏趺坐，為諸菩薩宣說《大般若波羅蜜多》（Mahaprajnaparamita）。聽到這些教法的眾生必定能證得無上正等菩提（Anuttara-samyak-sambodhi）。這時，喜授菩薩及其眷屬看到這一景象，歡喜踴躍，讚歎從未見過如此殊勝之事。他們各自根據自己的善根和供品多少，供養、恭敬、尊重和讚歎佛菩薩后，退坐一旁。其餘上方世界的

【English Translation】 English version Then, the Tathagata Joyful Virtue took out a thousand golden lotus flowers, each with a thousand petals, adorned with various precious jewels. He handed these lotus flowers to the Bodhisattva Joyful Giver and instructed him, saying: 『Take these lotus flowers to Sakyamuni Buddha, and convey my words: 『Tathagata Joyful Virtue sends immeasurable greetings: Are you free from illness and affliction, is your daily life light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide?』 Please offer these lotus flowers to the World Honored One as a Buddha-offering. When you arrive in that world, you should maintain right mindfulness, and do not look upon that Buddha-land and its assembly with arrogance, lest you bring harm upon yourself. For the Bodhisattvas there possess immeasurable virtue and power, their hearts are filled with compassionate vows, and they are born in that land due to great causes and conditions.』 The Bodhisattva Joyful Giver received the lotus flowers and the Buddha's instructions. Accompanied by countless hundreds of thousands of kotis (kotis: ten million) of nayutas (nayutas: one hundred million) of Bodhisattvas, and countless hundreds of thousands of boys and girls, he bowed at the Buddha's feet, circumambulated him to the right, and took his leave. Each of them carried countless supreme offerings and set out. As they passed through the Buddha-worlds above, they made offerings, paid respects, honored, and praised each Buddha they encountered, without missing a single one. They arrived at the world where Sakyamuni Buddha was, bowed at his feet, circumambulated him hundreds of thousands of times, and then withdrew to one side. The Bodhisattva Joyful Giver stepped forward and said to the Buddha: 『World Honored One! From here, going upwards through worlds as numerous as the sands of the Ganges River, the last world is called Joyful, and the Buddha there is named Joyful Virtue. Tathagata Joyful Virtue sends immeasurable greetings to the World Honored One: Are you free from illness and affliction, is your daily life light and easy, is your strength harmonious, and do you dwell in peace? Are worldly affairs bearable? Are sentient beings easy to guide? He has specially asked me to offer these thousand golden lotus flowers to the World Honored One as a Buddha-offering.』 At that time, Sakyamuni Buddha accepted these lotus flowers and scattered them throughout the Buddha-worlds above. Through the Buddha's divine power, these lotus flowers spread throughout all the Buddha-lands. In the center of each lotus flower, a manifested Buddha sat in the lotus position, expounding the Mahaprajnaparamita (Great Perfection of Wisdom) to the Bodhisattvas. Those sentient beings who heard these teachings were certain to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At this time, the Bodhisattva Joyful Giver and his retinue, upon seeing this, rejoiced and were filled with wonder, praising this unprecedented event. Each of them, according to their good roots and the amount of offerings they had, made offerings, paid respects, honored, and praised the Buddha and Bodhisattvas, and then withdrew to one side. The remaining worlds above

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皆亦如是。

爾時，於此三千大千堪忍世界眾寶充滿，諸妙香花遍佈其地，寶幢、幡蓋處處行列，花樹、果樹、香樹、鬘樹、衣樹、寶樹、諸雜飾樹周遍莊嚴甚可愛樂，如眾蓮花世界普花如來凈土，曼殊室利童子、善住慧菩薩及余無量大威德菩薩摩訶薩本所居土。

大般若波羅蜜多經卷第四百一 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二

三藏法師玄奘奉　詔譯

第二分歡喜品第二

爾時，世尊知諸世界諸有緣眾一切來集諸天、魔、梵、若諸沙門、若婆羅門、若健達縛、若阿素洛、若諸龍神、人非人等、若諸菩薩摩訶薩眾住最後身紹尊位者皆來集會，便告具壽舍利子言：「若菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多。」

時，舍利子歡喜踴躍即從座起，頂禮雙足偏覆左肩，右膝著地合掌恭敬，而白佛言：「世尊！云何菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多？」

佛告具壽舍利子言：「諸菩薩摩訶薩應以無住而為方便，安住般若波羅蜜多，所住、能住不可得故；應以無舍而為方便，圓滿佈施波羅蜜多，施者、受者及所施物不可得故；應以無護而為方便，圓

【現代漢語翻譯】 現代漢語譯本 皆是如此。

那時，在這個三千大千堪忍世界（Saha world，指我們所處的這個世界）中，充滿了各種珍寶，各種美妙的香花遍佈地面，寶幢、幡蓋到處排列，花樹、果樹、香樹、鬘樹、衣樹、寶樹以及各種裝飾樹木周遍莊嚴，非常可愛，如同眾蓮花世界普花如來（Buddha Universal Flower）的凈土一樣，曼殊室利童子（Manjushri，文殊菩薩）、善住慧菩薩（Supratisthita-mati，善住慧菩薩）以及其他無量大威德菩薩摩訶薩（Mahasattva，大菩薩）原本所居住的國土。

《大般若波羅蜜多經》卷第四百一 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百二

三藏法師玄奘奉　詔譯

第二分歡喜品第二

那時，世尊知道各個世界所有有緣眾生都已聚集，包括諸天（Deva，天神）、魔（Mara，魔王）、梵（Brahma，梵天）、沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司）、健達縛（Gandharva，天樂神）、阿素洛（Asura，阿修羅）、諸龍神（Naga，龍神）、人非人等，以及所有住最後身即將繼承尊位的菩薩摩訶薩們都已到來，於是告訴具壽舍利子（Sariputra，佛陀十大弟子之一）說：『如果菩薩摩訶薩想要在一切法中等覺一切相，應當學習般若波羅蜜多（Prajnaparamita，智慧到彼岸）。』

這時，舍利子歡喜踴躍，立即從座位上起身，頂禮佛的雙足，偏袒左肩，右膝著地，合掌恭敬，對佛說：『世尊！菩薩摩訶薩如何才能在一切法中等覺一切相，應當學習般若波羅蜜多？』

佛告訴具壽舍利子說：『諸菩薩摩訶薩應當以無住為方便，安住于般若波羅蜜多，因為所住和能住都不可得；應當以無舍為方便，圓滿佈施波羅蜜多（Dana Paramita，佈施到彼岸），因為施者、受者以及所施之物都不可得；應當以無護為方便，圓滿持戒波羅蜜多（Sila Paramita，持戒到彼岸），因為持戒者、所持之戒以及持戒的處所都不可得；應當以無忍為方便，圓滿忍辱波羅蜜多（Ksanti Paramita，忍辱到彼岸），因為能忍、所忍以及忍的處所都不可得；應當以無勤為方便，圓滿精進波羅蜜多（Virya Paramita，精進到彼岸），因為精進者、所精進以及精進的處所都不可得；應當以無定為方便，圓滿靜慮波羅蜜多（Dhyana Paramita，禪定到彼岸），因為禪定者、所禪定以及禪定的處所都不可得；應當以無慧為方便，圓滿般若波羅蜜多，因為智慧者、所知之慧以及智慧的處所都不可得。』

【English Translation】 English version All are like this.

At that time, in this Saha world (the world we inhabit), which is a great trichiliocosm, was filled with various treasures, and exquisite fragrant flowers covered the ground. Jeweled banners and canopies were arranged everywhere. Flower trees, fruit trees, fragrant trees, garland trees, clothing trees, and jeweled trees, along with various decorative trees, adorned the place all around, making it extremely delightful, like the pure land of the Buddha Universal Flower in the world of numerous lotuses. This was the original dwelling place of Manjushri (Manjushri Bodhisattva), Supratisthita-mati (Bodhisattva of Good Abiding Wisdom), and other immeasurable great powerful Bodhisattva Mahasattvas (Great Bodhisattvas).

The Great Perfection of Wisdom Sutra, Volume 401 Taisho Tripitaka Volume 07, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 401-600)

The Great Perfection of Wisdom Sutra, Volume 402

Translated by the Tripitaka Master Xuanzang under Imperial Decree

Section Two: The Chapter of Joy, Second

At that time, the World Honored One, knowing that all sentient beings with karmic connections from all worlds had gathered, including Devas (gods), Maras (demons), Brahmas (Brahma gods), Shramanas (ascetics), Brahmanas (priests), Gandharvas (celestial musicians), Asuras (demigods), Nagas (dragon gods), humans, non-humans, and all Bodhisattva Mahasattvas who were in their last lives and about to inherit the honored position, had all arrived. He then said to the Venerable Shariputra (one of the Buddha's ten great disciples), 'If a Bodhisattva Mahasattva wishes to fully awaken to all aspects of all dharmas, they should study the Prajnaparamita (Perfection of Wisdom).'

Then, Shariputra, filled with joy and excitement, immediately rose from his seat, prostrated himself at the Buddha's feet, bared his left shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha, 'World Honored One! How should a Bodhisattva Mahasattva, wishing to fully awaken to all aspects of all dharmas, study the Prajnaparamita?'

The Buddha said to the Venerable Shariputra, 'Bodhisattva Mahasattvas should abide in the Prajnaparamita by means of non-abiding, because the place of abiding and the one who abides are both unattainable. They should perfect the Dana Paramita (Perfection of Giving) by means of non-giving, because the giver, the receiver, and the gift are all unattainable. They should perfect the Sila Paramita (Perfection of Morality) by means of non-guarding, because the one who observes morality, the morality observed, and the place of observing morality are all unattainable. They should perfect the Ksanti Paramita (Perfection of Patience) by means of non-enduring, because the one who endures, what is endured, and the place of enduring are all unattainable. They should perfect the Virya Paramita (Perfection of Diligence) by means of non-exertion, because the one who exerts, what is exerted, and the place of exertion are all unattainable. They should perfect the Dhyana Paramita (Perfection of Meditation) by means of non-concentration, because the one who meditates, what is meditated upon, and the place of meditation are all unattainable. They should perfect the Prajnaparamita by means of non-wisdom, because the one who has wisdom, the wisdom known, and the place of wisdom are all unattainable.'

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滿凈戒波羅蜜多，犯、無犯相不可得故；應以無取而為方便，圓滿安忍波羅蜜多，動、不動相不可得故；應以無勤而為方便，圓滿精進波羅蜜多，身心勤、怠不可得故；應以無思而為方便，圓滿靜慮波羅蜜多，有味、無味不可得故；應以無著而為方便，圓滿般若波羅蜜多，諸法性、相不可得故。

「複次，舍利子！諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應修習四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，是三十七菩提分法不可得故；以無所得而為方便，應修習空三摩地、無相三摩地、無愿三摩地，是三等持不可得故；以無所得而為方便，應修習四靜慮、四無量、四無色定，靜慮、無量及無色定不可得故；以無所得而為方便，應修習八解脫、八勝處、九次第定、十遍處，解脫、勝處、等至、遍處不可得故；以無所得而為方便，應修習九想，謂膀脹想、膿爛想、異赤想、青瘀想、啄啖想、離散想、骸骨想、焚燒想、滅壞想，如是諸想不可得故；以無所得而為方便，應修習十隨念，謂佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、入出息隨念、厭隨念、死隨念、身隨念，是諸隨念不可得故；以無所得而為方便，應修習十想，謂無常想、苦想、無我想、不凈想、死想、一切世間不

【現代漢語翻譯】 現代漢語譯本：圓滿清凈的戒波羅蜜多（Śīla-pāramitā，持戒的完美），因為犯戒與不犯戒的相狀都不可得；應以無所執取作為方便，圓滿安忍波羅蜜多（Kṣānti-pāramitā，忍辱的完美），因為動與不動的相狀都不可得；應以無勤奮作為方便，圓滿精進波羅蜜多（Vīrya-pāramitā，精進的完美），因為身心的勤奮與懈怠都不可得；應以無思慮作為方便，圓滿靜慮波羅蜜多（Dhyāna-pāramitā，禪定的完美），因為有味與無味的相狀都不可得；應以無所執著作為方便，圓滿般若波羅蜜多（Prajñā-pāramitā，智慧的完美），因為諸法的自性與相狀都不可得。 再者，舍利子（Śāriputra）！諸菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）安住于般若波羅蜜多，以無所得作為方便，應修習四念住（catvāri smṛtyupasthānāni，四種正念的修行）、四正斷（catvāri prahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種控制能力）、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（aṣṭāṅga āryamārgaḥ，八種高貴的道路因素），因為這三十七菩提分法（bodhipākṣikā dharmāḥ，三十七種有助於覺悟的修行方法）都不可得；以無所得作為方便，應修習空三摩地（śūnyatā-samādhi，空性禪定）、無相三摩地（animitta-samādhi，無相禪定）、無愿三摩地（apraṇihita-samādhi，無愿禪定），因為這三種等持（samādhi，禪定）都不可得；以無所得作為方便，應修習四靜慮（catvāri dhyānāni，四種禪定）、四無量（catvāri apramāṇāni，四種無限的境界）、四無色定（catvāra ārūpyasamāpattayaḥ，四種無色禪定），因為靜慮、無量及無色定都不可得；以無所得作為方便，應修習八解脫（aṣṭa vimokṣāḥ，八種解脫）、八勝處（aṣṭāv abhibhāyatanāni，八種克服的境界）、九次第定（navānupūrvasamāpattayaḥ，九種次第的禪定）、十遍處（daśa kṛtsnāyatanāni，十種遍一切處的禪定），因為解脫、勝處、等至（samāpatti，禪定）和遍處都不可得；以無所得作為方便，應修習九想（nava saṃjñāḥ，九種觀想），即膀脹想、膿爛想、異赤想、青瘀想、啄啖想、離散想、骸骨想、焚燒想、滅壞想，因為這些觀想都不可得；以無所得作為方便，應修習十隨念（daśa anusmṛtayaḥ，十種隨念），即佛隨念（buddhānusmṛti，憶念佛陀）、法隨念（dharmānusmṛti，憶念佛法）、僧隨念（saṃghānusmṛti，憶念僧伽）、戒隨念（śīlānusmṛti，憶念戒律）、舍隨念（tyāgānusmṛti，憶念佈施）、天隨念（devatānusmṛti，憶念天神）、入出息隨念（ānāpānasmṛti，憶念呼吸）、厭隨念（upaśamānusmṛti，憶念寂靜）、死隨念（maraṇānusmṛti，憶念死亡）、身隨念（kāyānusmṛti，憶念身體），因為這些隨念都不可得；以無所得作為方便，應修習十想（daśa saṃjñāḥ，十種觀想），即無常想、苦想、無我想、不凈想、死想、一切世間不 English version: One should perfect the Pāramitā of pure discipline (Śīla-pāramitā), because the characteristics of transgression and non-transgression are unattainable; one should use non-grasping as a means to perfect the Pāramitā of patience (Kṣānti-pāramitā), because the characteristics of movement and non-movement are unattainable; one should use non-effort as a means to perfect the Pāramitā of diligence (Vīrya-pāramitā), because the diligence and laziness of body and mind are unattainable; one should use non-thinking as a means to perfect the Pāramitā of meditative concentration (Dhyāna-pāramitā), because the characteristics of taste and tastelessness are unattainable; one should use non-attachment as a means to perfect the Pāramitā of wisdom (Prajñā-pāramitā), because the nature and characteristics of all dharmas are unattainable. Furthermore, Śāriputra! Bodhisattva-mahāsattvas, abiding in the Prajñā-pāramitā, should, using non-attainment as a means, cultivate the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), 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 (aṣṭāṅga āryamārgaḥ), because these thirty-seven factors of enlightenment (bodhipākṣikā dharmāḥ) are unattainable; using non-attainment as a means, they should cultivate the samādhi of emptiness (śūnyatā-samādhi), the samādhi of signlessness (animitta-samādhi), and the samādhi of wishlessness (apraṇihita-samādhi), because these three samādhis are unattainable; using non-attainment as a means, they should cultivate the four dhyānas (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), and the four formless attainments (catvāra ārūpyasamāpattayaḥ), because the dhyānas, immeasurables, and formless attainments are unattainable; using non-attainment as a means, they should cultivate the eight liberations (aṣṭa vimokṣāḥ), the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten all-encompassing spheres (daśa kṛtsnāyatanāni), because the liberations, fields of mastery, attainments (samāpatti), and all-encompassing spheres are unattainable; using non-attainment as a means, they should cultivate the nine perceptions (nava saṃjñāḥ), namely, the perception of a bloated corpse, the perception of a festering corpse, the perception of a discolored corpse, the perception of a bluish corpse, the perception of a corpse being eaten, the perception of a scattered corpse, the perception of a skeleton, the perception of a burning corpse, and the perception of a decaying corpse, because these perceptions are unattainable; using non-attainment as a means, they should cultivate the ten recollections (daśa anusmṛtayaḥ), namely, the recollection of the Buddha (buddhānusmṛti), the recollection of the Dharma (dharmānusmṛti), the recollection of the Sangha (saṃghānusmṛti), the recollection of discipline (śīlānusmṛti), the recollection of generosity (tyāgānusmṛti), the recollection of the devas (devatānusmṛti), the recollection of breathing (ānāpānasmṛti), the recollection of peace (upaśamānusmṛti), the recollection of death (maraṇānusmṛti), and the recollection of the body (kāyānusmṛti), because these recollections are unattainable; using non-attainment as a means, they should cultivate the ten perceptions (daśa saṃjñāḥ), namely, the perception of impermanence, the perception of suffering, the perception of no-self, the perception of impurity, the perception of death, the perception that all the world is not

【English Translation】 One should perfect the Pāramitā of pure discipline (Śīla-pāramitā), because the characteristics of transgression and non-transgression are unattainable; one should use non-grasping as a means to perfect the Pāramitā of patience (Kṣānti-pāramitā), because the characteristics of movement and non-movement are unattainable; one should use non-effort as a means to perfect the Pāramitā of diligence (Vīrya-pāramitā), because the diligence and laziness of body and mind are unattainable; one should use non-thinking as a means to perfect the Pāramitā of meditative concentration (Dhyāna-pāramitā), because the characteristics of taste and tastelessness are unattainable; one should use non-attachment as a means to perfect the Pāramitā of wisdom (Prajñā-pāramitā), because the nature and characteristics of all dharmas are unattainable. Furthermore, Śāriputra! Bodhisattva-mahāsattvas, abiding in the Prajñā-pāramitā, should, using non-attainment as a means, cultivate the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), 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 (aṣṭāṅga āryamārgaḥ), because these thirty-seven factors of enlightenment (bodhipākṣikā dharmāḥ) are unattainable; using non-attainment as a means, they should cultivate the samādhi of emptiness (śūnyatā-samādhi), the samādhi of signlessness (animitta-samādhi), and the samādhi of wishlessness (apraṇihita-samādhi), because these three samādhis are unattainable; using non-attainment as a means, they should cultivate the four dhyānas (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), and the four formless attainments (catvāra ārūpyasamāpattayaḥ), because the dhyānas, immeasurables, and formless attainments are unattainable; using non-attainment as a means, they should cultivate the eight liberations (aṣṭa vimokṣāḥ), the eight fields of mastery (aṣṭāv abhibhāyatanāni), the nine successive abidings (navānupūrvasamāpattayaḥ), and the ten all-encompassing spheres (daśa kṛtsnāyatanāni), because the liberations, fields of mastery, attainments (samāpatti), and all-encompassing spheres are unattainable; using non-attainment as a means, they should cultivate the nine perceptions (nava saṃjñāḥ), namely, the perception of a bloated corpse, the perception of a festering corpse, the perception of a discolored corpse, the perception of a bluish corpse, the perception of a corpse being eaten, the perception of a scattered corpse, the perception of a skeleton, the perception of a burning corpse, and the perception of a decaying corpse, because these perceptions are unattainable; using non-attainment as a means, they should cultivate the ten recollections (daśa anusmṛtayaḥ), namely, the recollection of the Buddha (buddhānusmṛti), the recollection of the Dharma (dharmānusmṛti), the recollection of the Sangha (saṃghānusmṛti), the recollection of discipline (śīlānusmṛti), the recollection of generosity (tyāgānusmṛti), the recollection of the devas (devatānusmṛti), the recollection of breathing (ānāpānasmṛti), the recollection of peace (upaśamānusmṛti), the recollection of death (maraṇānusmṛti), and the recollection of the body (kāyānusmṛti), because these recollections are unattainable; using non-attainment as a means, they should cultivate the ten perceptions (daśa saṃjñāḥ), namely, the perception of impermanence, the perception of suffering, the perception of no-self, the perception of impurity, the perception of death, the perception that all the world is not

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可樂想、厭食想、斷想、離想、滅想，如是諸想不可得故；以無所得而為方便，應修習十一智，謂苦智、集智、滅智、道智、盡智、無生智、法智、類智、世俗智、他心智、如說智，如是諸智不可得故；以無所得而為方便，應修習有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地，三三摩地不可得故；以無所得而為方便，應修習未知當知根、已知根、具知根，三無漏根不可得故；以無所得而為方便，應修習不凈處觀、遍滿處觀、一切智智、奢摩他、毗缽舍那、四攝事、四勝住、三明、五眼、六神通、六波羅蜜多、七聖財、八大士覺、九有情居智、陀羅尼門、三摩地門、十地、十行、十忍、二十增上意樂、如來十力、四無所畏、四無礙解、十八佛不共法、三十二大士相、八十隨好、無忘失法、恒住舍性、一切智、道相智、一切相智、一切相微妙智、大慈、大悲、大喜、大舍，及余無量無邊佛法，如是諸法不可得故。

「複次，舍利子！若菩薩摩訶薩欲疾證得一切智智，當學般若波羅蜜多；欲疾圓滿一切智、道相智、一切相智，當學般若波羅蜜多；欲疾圓滿一切有情心行相智、一切相微妙智，當學般若波羅蜜多；欲拔一切煩惱習氣，當學般若波羅蜜多；欲入菩薩正性離生，當學般若波羅蜜多；欲超聲聞及獨覺地，

當學般若波羅蜜多；欲住菩薩不退轉地，當學般若波羅蜜多；欲得六種殊勝神通，當學般若波羅蜜多；欲知一切有情心行所趣差別，當學般若波羅蜜多；欲勝一切聲聞、獨覺智慧作用，當學般若波羅蜜多；欲得一切陀羅尼門、三摩地門，當學般若波羅蜜多；欲以一念隨喜之心，超過一切聲聞、獨覺所有佈施，當學般若波羅蜜多；欲以一念隨喜之心，超過一切聲聞、獨覺所有凈戒，當學般若波羅蜜多；欲以一念隨喜之心，超過一切聲聞、獨覺定、慧、解脫、解脫智見，當學般若波羅蜜多；欲以一念隨喜之心，超過一切聲聞、獨覺靜慮、解脫、等持、等至及余善法，當學般若波羅蜜多；欲以一念所修善法，超過一切異生、聲聞、獨覺善法，當學般若波羅蜜多；欲行少分佈施、凈戒、安忍、精進、靜慮、般若，為諸有情方便善巧，迴向無上正等菩提，便得無量無邊功德，當學般若波羅蜜多。

「複次，舍利子！若菩薩摩訶薩欲令所行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，離諸障礙速得圓滿，當學般若波羅蜜多；欲得生生常見諸佛，恒聞正法得佛覺悟，蒙佛憶念教誡教授，當學般若波羅蜜多；欲得佛身具三十二大丈夫相，八十隨好圓滿莊嚴，當學般若波羅蜜多；欲得生生常憶宿住，終不忘失大菩提心，遠離惡

【現代漢語翻譯】 現代漢語譯本：當修學般若波羅蜜多（paramita，意為「到彼岸」的智慧），如果想安住于菩薩不退轉的境界，應當修學般若波羅蜜多；如果想獲得六種殊勝的神通，應當修學般若波羅蜜多；如果想了解一切眾生的心念、行為和趨向的差別，應當修學般若波羅蜜多；如果想勝過一切聲聞（sravaka，意為「聽聞佛法者」）、獨覺（pratyekabuddha，意為「獨自覺悟者」）的智慧作用，應當修學般若波羅蜜多；如果想獲得一切陀羅尼門（dharani，意為「總持」的法門）、三摩地門（samadhi，意為「禪定」的法門），應當修學般若波羅蜜多；如果想以一念隨喜之心，超過一切聲聞、獨覺所作的佈施，應當修學般若波羅蜜多；如果想以一念隨喜之心，超過一切聲聞、獨覺所持的凈戒，應當修學般若波羅蜜多；如果想以一念隨喜之心，超過一切聲聞、獨覺的禪定、智慧、解脫、解脫知見，應當修學般若波羅蜜多；如果想以一念隨喜之心，超過一切聲聞、獨覺的靜慮（dhyana，意為「禪定」）、解脫、等持（samahita，意為「心住於一境」）、等至（samapatti，意為「入定」）以及其他善法，應當修學般若波羅蜜多；如果想以一念所修的善法，超過一切凡夫、聲聞、獨覺的善法，應當修學般若波羅蜜多；如果想以少許的佈施、凈戒、安忍、精進、靜慮、般若，爲了眾生方便善巧，迴向無上正等菩提（anuttara-samyak-sambodhi，意為「無上正等覺悟」），便能獲得無量無邊的功德，應當修學般若波羅蜜多。 「再者，舍利子（Sariputra，佛陀的十大弟子之一）！如果菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）想讓所修行的佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，遠離一切障礙，迅速得到圓滿，應當修學般若波羅蜜多；如果想生生世世常見諸佛，恒常聽聞正法，得到佛的覺悟，蒙受佛的憶念、教誡和教授，應當修學般若波羅蜜多；如果想得到佛身，具足三十二大丈夫相，八十隨形好圓滿莊嚴，應當修學般若波羅蜜多；如果想生生世世常憶宿世，終不忘失大菩提心，遠離惡

【English Translation】 English version: One should study the Prajnaparamita (perfection of wisdom); if one wishes to abide in the irreversible stage of a Bodhisattva, one should study the Prajnaparamita; if one wishes to obtain the six extraordinary supernormal powers, one should study the Prajnaparamita; if one wishes to understand the differences in the thoughts, actions, and tendencies of all sentient beings, one should study the Prajnaparamita; if one wishes to surpass the wisdom and functions of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), one should study the Prajnaparamita; if one wishes to obtain all Dharani (mantra) gates and Samadhi (meditation) gates, one should study the Prajnaparamita; if one wishes to surpass all the giving of Sravakas and Pratyekabuddhas with a single thought of rejoicing, one should study the Prajnaparamita; if one wishes to surpass all the pure precepts of Sravakas and Pratyekabuddhas with a single thought of rejoicing, one should study the Prajnaparamita; if one wishes to surpass all the meditation, wisdom, liberation, and knowledge of liberation of Sravakas and Pratyekabuddhas with a single thought of rejoicing, one should study the Prajnaparamita; if one wishes to surpass all the Dhyana (meditation), liberation, Samahita (concentration), Samapatti (attainment), and other virtuous dharmas of Sravakas and Pratyekabuddhas with a single thought of rejoicing, one should study the Prajnaparamita; if one wishes to surpass all the virtuous dharmas of ordinary beings, Sravakas, and Pratyekabuddhas with a single thought of virtuous practice, one should study the Prajnaparamita; if one wishes to dedicate the merit of a small amount of giving, pure precepts, patience, diligence, meditation, and wisdom, for the skillful means of all sentient beings, towards the unsurpassed, perfect, and complete enlightenment (anuttara-samyak-sambodhi), and thereby obtain immeasurable and boundless merit, one should study the Prajnaparamita. Furthermore, Sariputra! If a Bodhisattva-Mahasattva (great Bodhisattva) wishes to quickly and completely perfect the practice of giving, pure precepts, patience, diligence, meditation, and Prajnaparamita, free from all obstacles, one should study the Prajnaparamita; if one wishes to see all Buddhas in every life, constantly hear the true Dharma, attain the enlightenment of the Buddha, and receive the Buddha's remembrance, teachings, and instructions, one should study the Prajnaparamita; if one wishes to obtain the Buddha's body, complete with the thirty-two marks of a great man and the eighty minor marks of perfection, one should study the Prajnaparamita; if one wishes to constantly remember past lives in every life, never forget the great Bodhi mind, and stay away from evil

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友親近善友，恒修菩薩摩訶薩行，當學般若波羅蜜多；欲得生生具大威力，摧眾魔怨伏諸外道，當學般若波羅蜜多；欲得生生遠離一切煩惱業障，通達諸法心無掛礙，當學般若波羅蜜多；欲得生生善心、善愿、善行相續常無懈廢，當學般若波羅蜜多；欲生佛家入童真地，常不遠離諸佛菩薩，當學般若波羅蜜多；欲得生生具諸相好端嚴如佛，一切有情見者歡喜，發起無上正等覺心，速能成辦佛地功德，當學般若波羅蜜多；欲以種種勝善根力，隨意能引上妙供具，供養恭敬、尊重讚歎一切如來、應、正等覺，令諸善根速得圓滿，當學般若波羅蜜多；欲滿一切有情所求飲食、衣服、床榻、臥具、病緣醫藥、種種花香、燈明、車乘、園林、舍宅、財谷、珍寶、嚴具、伎樂及餘種種上妙樂具，當學般若波羅蜜多。

「複次，舍利子！若菩薩摩訶薩欲善安立盡虛空界、法界、世界一切有情，皆令安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，當學般若波羅蜜多；欲得發起一念善心所獲功德，乃至無上正等菩提亦不窮盡，當學般若波羅蜜多；欲得十方諸佛世界一切如來、應、正等覺及諸菩薩共所稱讚，當學般若波羅蜜多；欲一發心即能遍至十方各如殑伽沙界，供養諸佛利樂有情，當學般若波羅蜜多；欲一發聲即能遍滿十

【現代漢語翻譯】 現代漢語譯本：親近善友，恒常修習菩薩摩訶薩（偉大的菩薩）的行持，應當學習般若波羅蜜多（以智慧到達彼岸）；想要生生世世都具有強大的威力，摧毀一切魔障怨敵，降伏一切外道，應當學習般若波羅蜜多；想要生生世世都遠離一切煩惱業障，通達一切法而心中沒有掛礙，應當學習般若波羅蜜多；想要生生世世善心、善愿、善行相續不斷，永不懈怠，應當學習般若波羅蜜多；想要出生在佛家，進入童真之地，常不遠離諸佛菩薩，應當學習般若波羅蜜多；想要生生世世都具有諸相好，端正莊嚴如佛，一切有情眾生見到都歡喜，發起無上正等覺之心，迅速成就佛地的功德，應當學習般若波羅蜜多；想要以種種殊勝的善根力量，隨意能夠引來上妙的供具，供養、恭敬、尊重、讚歎一切如來、應、正等覺（佛的十種稱號之一），使一切善根迅速圓滿，應當學習般若波羅蜜多；想要滿足一切有情眾生所求的飲食、衣服、床榻、臥具、治病醫藥、種種花香、燈明、車乘、園林、舍宅、財谷、珍寶、裝飾品、音樂以及其他種種上妙的享樂用具，應當學習般若波羅蜜多。 再者，舍利子（佛陀的十大弟子之一）！如果菩薩摩訶薩想要善巧地安立盡虛空界、法界、世界的一切有情眾生，都讓他們安住于佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，應當學習般若波羅蜜多；想要發起一念善心所獲得的功德，乃至無上正等菩提（佛的智慧）也無法窮盡，應當學習般若波羅蜜多；想要得到十方諸佛世界一切如來、應、正等覺以及諸菩薩共同稱讚，應當學習般若波羅蜜多；想要一發心就能遍至十方各個如恒河沙數的世界，供養諸佛，利益安樂有情眾生，應當學習般若波羅蜜多；想要一發聲就能遍滿十方各個如恒河沙數的世界，

【English Translation】 English version: To be close to good friends, constantly cultivate the practices of a Bodhisattva Mahasattva (a great Bodhisattva), one should study the Prajnaparamita (Perfection of Wisdom); to obtain great power in every life, to destroy all demonic obstacles and subdue all heretics, one should study the Prajnaparamita; to be free from all afflictions and karmic hindrances in every life, to understand all dharmas without any mental obstacles, one should study the Prajnaparamita; to have good intentions, good wishes, and good actions continuously without any laziness in every life, one should study the Prajnaparamita; to be born into a Buddha's family, enter the state of purity, and never be separated from all Buddhas and Bodhisattvas, one should study the Prajnaparamita; to have all the excellent marks and be as dignified and beautiful as a Buddha in every life, so that all sentient beings who see you will rejoice, arouse the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and quickly accomplish the merits of Buddhahood, one should study the Prajnaparamita; to be able to bring forth the most excellent offerings at will with the power of various superior roots of goodness, to offer, respect, honor, and praise all Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), and to quickly perfect all roots of goodness, one should study the Prajnaparamita; to fulfill all the needs of sentient beings for food, clothing, beds, bedding, medicine for illness, various flowers and fragrances, lamps, vehicles, gardens, houses, wealth, treasures, ornaments, music, and other various excellent and delightful things, one should study the Prajnaparamita. Furthermore, Shariputra (one of the ten great disciples of the Buddha)! If a Bodhisattva Mahasattva wishes to skillfully establish all sentient beings in the realms of the endless void, the Dharma realm, and the world, and to have them all abide in generosity, pure precepts, patience, diligence, meditation, and Prajnaparamita, one should study the Prajnaparamita; if one wishes that the merits gained from a single thought of goodness, even up to Anuttara-samyak-sambodhi (Buddha's wisdom), would be inexhaustible, one should study the Prajnaparamita; if one wishes to be praised by all Tathagatas, Arhats, Samyak-sambuddhas, and all Bodhisattvas in the Buddha worlds of the ten directions, one should study the Prajnaparamita; if one wishes to be able to reach all the worlds in the ten directions, each as numerous as the sands of the Ganges River, with a single thought, to make offerings to all Buddhas and benefit and bring happiness to sentient beings, one should study the Prajnaparamita; if one wishes to be able to fill all the worlds in the ten directions, each as numerous as the sands of the Ganges River, with a single sound,

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方各如殑伽沙界，讚歎諸佛教誨有情，當學般若波羅蜜多；欲一念頃安立十方殑伽沙等諸佛世界一切有情，皆令習學十善業道，受三歸依護持禁戒，修四靜慮及四無量、四無色定，獲五神通，當學般若波羅蜜多；欲一念頃安立十方殑伽沙等諸佛世界一切有情，令住大乘修菩薩行不毀余乘，當學般若波羅蜜多；欲紹佛種令不斷絕，護菩薩家令不退轉，嚴凈佛土令速成辦，當學般若波羅蜜多。

「複次，舍利子！若菩薩摩訶薩欲安住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，當學般若波羅蜜多。若菩薩摩訶薩欲安住一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，當學般若波羅蜜多。若菩薩摩訶薩欲覺知一切法盡所有性、如所有性無顛倒無分別，當學般若波羅蜜多。若菩薩摩訶薩欲覺知一切法因緣、等無間緣、所緣緣、增上緣性無所有不可得，當學般若波羅蜜多。若菩薩摩訶薩欲覺知一切法如幻、如夢、如響、如像、如光影、如陽焰、如空花、如尋香城、如變化事，唯心所現性相皆空，當學般若波羅蜜多。若菩薩摩訶薩欲

【現代漢語翻譯】 現代漢語譯本： 如果菩薩想要在每個如同恒河沙數的世界中，讚歎諸佛的教誨，使眾生學習般若波羅蜜多（智慧到彼岸），就應當學習般若波羅蜜多；如果菩薩想要在一念之間，安置十方如同恒河沙數的世界中的一切眾生，使他們都學習十善業道，受持三歸依，守護戒律，修習四禪定、四無量心、四無色定，獲得五神通，就應當學習般若波羅蜜多；如果菩薩想要在一念之間，安置十方如同恒河沙數的世界中的一切眾生，使他們安住于大乘，修菩薩行而不毀壞其他乘，就應當學習般若波羅蜜多；如果菩薩想要繼承佛種使之不斷絕，守護菩薩之家使之不退轉，莊嚴清凈佛土使之迅速成就，就應當學習般若波羅蜜多。

『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！如果菩薩摩訶薩（偉大的菩薩）想要安住于內空（內在的空性）、外空（外在的空性）、內外空（內外皆空）、空空（空性的空性）、大空（廣大的空性）、勝義空（究竟的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無際空（無邊際的空性）、散空（離散的空性）、無變異空（不變異的空性）、本性空（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（不可獲得的空性）、無性空（無自性的空性）、自性空（自性的空性）、無性自性空（無自性的自性的空性），就應當學習般若波羅蜜多。如果菩薩摩訶薩想要安住於一切法的真如（真實如是）、法界（諸法存在的界限）、法性（諸法的本性）、不虛妄性（不虛假的性質）、不變異性（不變化的性質）、平等性（平等的性質）、離生性（遠離生起的性質）、法定（法所決定的）、法住（法所安住的）、實際（真實的邊界）、虛空界（虛空的界限）、不思議界（不可思議的界限），就應當學習般若波羅蜜多。如果菩薩摩訶薩想要覺知一切法的盡所有性（所有法的全部性質）、如所有性（如其所有的性質）無顛倒無分別，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要覺知一切法的因緣（因和緣）、等無間緣（緊接著的緣）、所緣緣（所依賴的緣）、增上緣（增強的緣）的性質是無所有不可得的，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要覺知一切法如幻、如夢、如響、如像、如光影、如陽焰、如空花、如尋香城、如變化事，唯心所現，性相皆空，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要』

【English Translation】 English version: If a Bodhisattva wishes to praise the teachings of all Buddhas in each world as numerous as the sands of the Ganges, and to encourage sentient beings to learn Prajnaparamita (the perfection of wisdom), they should study Prajnaparamita. If a Bodhisattva wishes to, in a single moment, settle all sentient beings in all Buddha-worlds as numerous as the sands of the Ganges, and cause them all to learn the ten wholesome paths of action, receive the three refuges, uphold the precepts, cultivate the four dhyanas (meditative absorptions), the four immeasurables, and the four formless absorptions, and attain the five superknowledges, they should study Prajnaparamita. If a Bodhisattva wishes to, in a single moment, settle all sentient beings in all Buddha-worlds as numerous as the sands of the Ganges, and cause them to abide in the Mahayana (Great Vehicle), practice the Bodhisattva path without disparaging other vehicles, they should study Prajnaparamita. If a Bodhisattva wishes to continue the lineage of the Buddhas without interruption, protect the Bodhisattva family from regression, and purify the Buddha-lands to quickly accomplish them, they should study Prajnaparamita.

'Furthermore, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to abide in inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, complete emptiness, boundless emptiness, dispersed emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, and emptiness of no-self-nature, they should study Prajnaparamita. If a Bodhisattva Mahasattva wishes to abide in the suchness of all dharmas, the dharma-realm, the dharma-nature, the non-deceptive nature, the non-altering nature, the equal nature, the nature of being free from arising, the dharma-established, the dharma-abiding, the actual limit, the space-realm, and the inconceivable realm, they should study Prajnaparamita. If a Bodhisattva Mahasattva wishes to know all dharmas in their entirety and as they are, without inversion or discrimination, they should study Prajnaparamita. If a Bodhisattva Mahasattva wishes to know that the nature of the causes and conditions, the immediately preceding condition, the object condition, and the dominant condition of all dharmas are non-existent and unattainable, they should study Prajnaparamita. If a Bodhisattva Mahasattva wishes to know that all dharmas are like illusions, like dreams, like echoes, like images, like light reflections, like mirages, like flowers in the sky, like cities of gandharvas, like transformations, manifested only by the mind, and that their nature and characteristics are all empty, they should study Prajnaparamita. If a Bodhisattva Mahasattva wishes to'

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知十方殑伽沙等三千大千世界大地、虛空、諸山、大海、江河、池沼、澗谷、陂湖、地、水、火、風諸極微量，當學般若波羅蜜多。若菩薩摩訶薩欲析一毛以為百分，取一分毛盡舉三千大千世界大海、江河、池沼、澗谷、陂湖中水，棄置他方無邊世界，而不損害其中有情，當學般若波羅蜜多。若菩薩摩訶薩見火劫起，遍燒三千大千世界天地洞然，欲以一氣吹令頓滅，當學般若波羅蜜多。若菩薩摩訶薩見風劫起，三千世界所依風輪飄擊上涌，將吹三千大千世界蘇迷盧山、輪圍山等諸所有物碎如糠𥢶，欲以一指障彼風力令息不起，當學般若波羅蜜多。若菩薩摩訶薩欲於三千大千世界一結跏坐充滿虛空，當學般若波羅蜜多。若菩薩摩訶薩欲以一毛罥取三千大千世界妙高山王、輪圍山等諸所有物，擲過他方無量無數無邊世界，而不損害其中有情，當學般若波羅蜜多。若菩薩摩訶薩欲以一食、一花、一香、一幢蓋等，供養恭敬、尊重讚歎十方各如殑伽沙界一切如來、應、正等覺及弟子眾無不充足，當學般若波羅蜜多。若菩薩摩訶薩欲等安立十方各如殑伽沙界諸有情類，令住戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，或住預流、一來、不還、阿羅漢果、獨覺菩提，乃至或令入無餘依般涅槃界，當學般若波羅蜜多。

「複次，

【現代漢語翻譯】 現代漢語譯本 如果菩薩摩訶薩（菩薩中的大菩薩）想要了解十方如恒河沙數般的三千大千世界的大地、虛空、諸山、大海、江河、池沼、澗谷、陂湖，以及地、水、火、風等所有極微小的物質，應當學習般若波羅蜜多（以智慧到達彼岸的方法）。如果菩薩摩訶薩想要將一根毛髮分成一百份，取其中一份毛髮，就能舉起三千大千世界中大海、江河、池沼、澗谷、陂湖中的所有水，並將其拋棄到其他無邊世界，而不損害其中的眾生，應當學習般若波羅蜜多。如果菩薩摩訶薩看到火劫（世界毀滅時的火災）發生，火焰遍燒三千大千世界，天地都被燒得通紅，想要用一口氣就將其吹滅，應當學習般若波羅蜜多。如果菩薩摩訶薩看到風劫（世界毀滅時的風災）發生，三千世界所依賴的風輪飄擊上涌，將要吹毀三千大千世界的須彌山（世界的中心山）、輪圍山等所有物體，使其碎如糠秕，想要用一根手指就阻擋住風力，使其停止不再颳起，應當學習般若波羅蜜多。如果菩薩摩訶薩想要在一個結跏趺坐的姿勢中充滿三千大千世界的所有虛空，應當學習般若波羅蜜多。如果菩薩摩訶薩想要用一根毛髮就鉤取三千大千世界的妙高山王（須彌山）、輪圍山等所有物體，並將其拋擲到其他無量無數無邊的世界，而不損害其中的眾生，應當學習般若波羅蜜多。如果菩薩摩訶薩想要用一份食物、一朵花、一炷香、一個寶幢等，供養、恭敬、尊重、讚歎十方如恒河沙數世界中的一切如來（佛的稱號）、應（應供）、正等覺（完全覺悟者）以及他們的弟子眾，使其無不充足，應當學習般若波羅蜜多。如果菩薩摩訶薩想要平等安立十方如恒河沙數世界中的所有眾生，使其安住于戒蘊（持戒的集合）、定蘊（禪定的集合）、慧蘊（智慧的集合）、解脫蘊（解脫的集合）、解脫知見蘊（解脫的智慧和見解的集合），或者使其安住于預流果（初果）、一來果（二果）、不還果（三果）、阿羅漢果（四果）、獨覺菩提（辟支佛的覺悟），乃至使其進入無餘依般涅槃界（完全的涅槃），應當學習般若波羅蜜多。 『再者，』

【English Translation】 English version If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to know the extremely minute quantities of all the lands, space, mountains, oceans, rivers, ponds, streams, valleys, lakes, and the elements of earth, water, fire, and wind in the three thousand great thousand worlds, which are as numerous as the sands of the Ganges in the ten directions, they should study the Prajnaparamita (the perfection of wisdom). If a Bodhisattva Mahasattva wishes to divide a single hair into one hundred parts, and with one of those parts, lift all the water in the oceans, rivers, ponds, streams, valleys, and lakes of the three thousand great thousand worlds, and cast it away into other boundless worlds without harming any sentient beings, they should study the Prajnaparamita. If a Bodhisattva Mahasattva sees a fire kalpa (a cosmic fire) arising, burning throughout the three thousand great thousand worlds, with the heavens and earth ablaze, and wishes to extinguish it with a single breath, they should study the Prajnaparamita. If a Bodhisattva Mahasattva sees a wind kalpa (a cosmic wind) arising, with the wind wheel upon which the three thousand worlds rest, surging upwards, about to blow the Mount Sumeru (the central mountain of the world), the Chakravada Mountains, and all other things in the three thousand great thousand worlds into pieces like chaff, and wishes to stop that wind with a single finger, they should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to fill all the space of the three thousand great thousand worlds with a single cross-legged sitting posture, they should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to use a single hair to hook and take the Mount Sumeru, the king of mountains, the Chakravada Mountains, and all other things in the three thousand great thousand worlds, and throw them into other immeasurable, countless, and boundless worlds without harming any sentient beings, they should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to offer, respect, honor, and praise all the Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones), and their disciples in the ten directions, each as numerous as the sands of the Ganges, with a single meal, a single flower, a single incense, a single banner, etc., and make them all completely satisfied, they should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to equally establish all sentient beings in the ten directions, each as numerous as the sands of the Ganges, in the aggregates of morality (sila-skandha), concentration (samadhi-skandha), wisdom (prajna-skandha), liberation (vimukti-skandha), and the knowledge and vision of liberation (vimukti-jnana-darshana-skandha), or to establish them in the fruits of Stream-enterer (Srotapanna), Once-returner (Sakadagamin), Non-returner (Anagamin), Arhat, Pratyekabuddha (solitary Buddha), or even to lead them into the realm of Nirvana without remainder (Anupadisesa-Nirvana), they should study the Prajnaparamita. 『Furthermore,』

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舍利子！若菩薩摩訶薩修行般若波羅蜜多，能如實知如是佈施得大果報，謂如實知如是佈施得生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族；如是佈施得生四大王眾天，或生三十三天，或生夜摩天，或生睹史多天，或生樂變化天，或生他化自在天；依此佈施得初靜慮，或第二靜慮，或第三靜慮，或第四靜慮；依此佈施得空無邊處定，或識無邊處定，或無所有處定，或非想非非想處定；依此佈施起四念住乃至八聖道支，得預流果、或一來果、或不還果、或阿羅漢果、或獨覺菩提，或得無上正等菩提。能如實知如是凈戒、安忍、精進、靜慮、般若，得大果報亦復如是。若菩薩摩訶薩修行般若波羅蜜多，能如實知如是佈施方便善巧能滿佈施波羅蜜多，如是佈施方便善巧能滿凈戒波羅蜜多，如是佈施方便善巧能滿安忍波羅蜜多，如是佈施方便善巧能滿精進波羅蜜多，如是佈施方便善巧能滿靜慮波羅蜜多，如是佈施方便善巧能滿般若波羅蜜多，如是凈戒、安忍、精進、靜慮、般若方便善巧皆能圓滿六波羅蜜多。」

時，舍利子白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多，能如實知如是佈施方便善巧能滿佈施乃至般若波羅蜜多，如是凈戒乃至般若方便善巧能滿凈戒乃至靜慮波羅蜜多？」

佛

【現代漢語翻譯】 現代漢語譯本： 舍利子（Śāriputra）！如果菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），能夠如實地知道這樣的佈施會得到大的果報，即如實地知道這樣的佈施會使人投生到剎帝利（Kshatriya）大族，或者投生到婆羅門（Brahmana）大族，或者投生到長者（Gṛhapati）大族，或者投生到居士（Kulapati）大族；這樣的佈施會使人投生到四大王眾天（Cāturmahārājika），或者投生到三十三天（Trāyastriṃśa），或者投生到夜摩天（Yāma），或者投生到睹史多天（Tuṣita），或者投生到樂變化天（Nirmāṇarati），或者投生到他化自在天（Paranirmitavaśavartin）；依靠這樣的佈施可以得到初禪（Prathama-dhyāna），或者第二禪（Dvitīya-dhyāna），或者第三禪（Tṛtīya-dhyāna），或者第四禪（Caturtha-dhyāna）；依靠這樣的佈施可以得到空無邊處定（Ākāśānantyāyatana），或者識無邊處定（Vijñānānantyāyatana），或者無所有處定（Ākiṃcanyāyatana），或者非想非非想處定（Naivasaṃjñānāsaṃjñāyatana）；依靠這樣的佈施可以生起四念住（catvāri smṛtyupasthānāni）乃至八聖道支（aṣṭāṅgamārga），得到預流果（Srotaāpanna-phala）、或一來果（Sakṛdāgāmin-phala）、或不還果（Anāgāmin-phala）、或阿羅漢果（Arhat-phala）、或獨覺菩提（Pratyekabuddha-bodhi），或者得到無上正等菩提（Anuttarā-samyak-saṃbodhi）。能夠如實地知道這樣的凈戒（Śīla）、安忍（Kṣānti）、精進（Vīrya）、靜慮（Dhyāna）、般若（Prajñā），得到大的果報也是如此。如果菩薩摩訶薩修行般若波羅蜜多，能夠如實地知道這樣的佈施方便善巧能夠圓滿佈施波羅蜜多（Dāna-pāramitā），這樣的佈施方便善巧能夠圓滿凈戒波羅蜜多（Śīla-pāramitā），這樣的佈施方便善巧能夠圓滿安忍波羅蜜多（Kṣānti-pāramitā），這樣的佈施方便善巧能夠圓滿精進波羅蜜多（Vīrya-pāramitā），這樣的佈施方便善巧能夠圓滿靜慮波羅蜜多（Dhyāna-pāramitā），這樣的佈施方便善巧能夠圓滿般若波羅蜜多（Prajñā-pāramitā），這樣的凈戒、安忍、精進、靜慮、般若方便善巧都能圓滿六波羅蜜多（ṣaṭ-pāramitā）。 當時，舍利子（Śāriputra）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），如何能夠如實地知道這樣的佈施方便善巧能夠圓滿佈施乃至般若波羅蜜多，這樣的凈戒乃至般若方便善巧能夠圓滿凈戒乃至靜慮波羅蜜多？』 佛

【English Translation】 English version: Śāriputra! If a Bodhisattva-mahāsattva, practicing the Prajñāpāramitā, can truly know that such giving yields great rewards, that is, truly know that such giving leads to rebirth in a great Kshatriya (Kshatriya) family, or in a great Brahmana (Brahmana) family, or in a great Gṛhapati (Gṛhapati) family, or in a great Kulapati (Kulapati) family; such giving leads to rebirth in the Cāturmahārājika (Cāturmahārājika) heaven, or in the Trāyastriṃśa (Trāyastriṃśa) heaven, or in the Yāma (Yāma) heaven, or in the Tuṣita (Tuṣita) heaven, or in the Nirmāṇarati (Nirmāṇarati) heaven, or in the Paranirmitavaśavartin (Paranirmitavaśavartin) heaven; relying on such giving, one can attain the first dhyāna (Prathama-dhyāna), or the second dhyāna (Dvitīya-dhyāna), or the third dhyāna (Tṛtīya-dhyāna), or the fourth dhyāna (Caturtha-dhyāna); relying on such giving, one can attain the Ākāśānantyāyatana (Ākāśānantyāyatana), or the Vijñānānantyāyatana (Vijñānānantyāyatana), or the Ākiṃcanyāyatana (Ākiṃcanyāyatana), or the Naivasaṃjñānāsaṃjñāyatana (Naivasaṃjñānāsaṃjñāyatana); relying on such giving, one can generate the four smṛtyupasthānāni (catvāri smṛtyupasthānāni) up to the eightfold noble path (aṣṭāṅgamārga), attain the Srotaāpanna-phala (Srotaāpanna-phala), or the Sakṛdāgāmin-phala (Sakṛdāgāmin-phala), or the Anāgāmin-phala (Anāgāmin-phala), or the Arhat-phala (Arhat-phala), or the Pratyekabuddha-bodhi (Pratyekabuddha-bodhi), or attain the Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi). To truly know that such Śīla (Śīla), Kṣānti (Kṣānti), Vīrya (Vīrya), Dhyāna (Dhyāna), and Prajñā (Prajñā) yield great rewards is also the same. If a Bodhisattva-mahāsattva, practicing the Prajñāpāramitā, can truly know that such skillful means of giving can fulfill the Dāna-pāramitā (Dāna-pāramitā), such skillful means of giving can fulfill the Śīla-pāramitā (Śīla-pāramitā), such skillful means of giving can fulfill the Kṣānti-pāramitā (Kṣānti-pāramitā), such skillful means of giving can fulfill the Vīrya-pāramitā (Vīrya-pāramitā), such skillful means of giving can fulfill the Dhyāna-pāramitā (Dhyāna-pāramitā), such skillful means of giving can fulfill the Prajñā-pāramitā (Prajñā-pāramitā), such skillful means of Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā can all fulfill the six pāramitās (ṣaṭ-pāramitā).' Then, Śāriputra (Śāriputra) said to the Buddha: 'World Honored One! How can a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva), practicing the Prajñāpāramitā (Prajñāpāramitā), truly know that such skillful means of giving can fulfill giving up to Prajñāpāramitā, and such skillful means of Śīla up to Prajñā can fulfill Śīla up to Dhyāna-pāramitā?' The Buddha

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言：「舍利子！以無所得為方便故，謂菩薩摩訶薩行佈施時，了達一切施者、受者、所施物相不可得故，能滿佈施波羅蜜多；犯、無犯相不可得故，能滿凈戒波羅蜜多；動、不動相不可得故，能滿安忍波羅蜜多；身心勤、怠不可得故，能滿精進波羅蜜多；有亂、無亂不可得故，能滿靜慮波羅蜜多；諸法性、相不可得故，能滿般若波羅蜜多。是為菩薩摩訶薩行佈施時，方便善巧能滿六種波羅蜜多。如是菩薩摩訶薩行凈戒時，方便善巧能滿六種波羅蜜多，乃至行般若時，方便善巧能滿六種波羅蜜多。

「複次，舍利子！若菩薩摩訶薩欲得過去、未來、現在諸佛功德，當學般若波羅蜜多。若菩薩摩訶薩欲到一切有為無為法之彼岸，當學般若波羅蜜多。若菩薩摩訶薩欲達過去、未來、現在諸法真如、法界、法性、無生、實際，當學般若波羅蜜多。若菩薩摩訶薩欲窮過去、未來、現在生不生際，當學般若波羅蜜多。若菩薩摩訶薩欲與一切聲聞、獨覺而為導首，當學般若波羅蜜多。若菩薩摩訶薩欲與一切如來為親侍者，當學般若波羅蜜多。若菩薩摩訶薩欲與一切如來為內眷屬，當學般若波羅蜜多。若菩薩摩訶薩欲得大眷屬，當學般若波羅蜜多。若菩薩摩訶薩欲得菩薩常為眷屬，當學般若波羅蜜多。若菩薩摩訶薩欲消一切施主

【現代漢語翻譯】 現代漢語譯本：佛說：『舍利子！因為以無所得為方便，所以菩薩摩訶薩在行佈施時，了達一切施者、受者、所施之物，其相皆不可得，因此能圓滿佈施波羅蜜多（到達佈施的彼岸）；了達犯戒與不犯戒之相不可得，因此能圓滿持戒波羅蜜多（到達持戒的彼岸）；了達動與不動之相不可得，因此能圓滿安忍波羅蜜多（到達安忍的彼岸）；了達身心勤奮與懈怠之相不可得，因此能圓滿精進波羅蜜多（到達精進的彼岸）；了達有散亂與無散亂之相不可得，因此能圓滿靜慮波羅蜜多（到達禪定的彼岸）；了達諸法之性與相不可得，因此能圓滿般若波羅蜜多（到達智慧的彼岸）。這就是菩薩摩訶薩在行佈施時，以方便善巧能圓滿六種波羅蜜多。同樣的，菩薩摩訶薩在行持戒時，以方便善巧能圓滿六種波羅蜜多，乃至在行般若時，以方便善巧能圓滿六種波羅蜜多。』 『再者，舍利子！如果菩薩摩訶薩想要獲得過去、未來、現在諸佛的功德，應當學習般若波羅蜜多。如果菩薩摩訶薩想要到達一切有為法和無為法的彼岸，應當學習般若波羅蜜多。如果菩薩摩訶薩想要通達過去、未來、現在諸法的真如（事物的真實本性）、法界（諸法存在的界限）、法性（諸法的本性）、無生（不生不滅的真理）、實際（真實不虛的境界），應當學習般若波羅蜜多。如果菩薩摩訶薩想要窮盡過去、未來、現在生與不生的界限，應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為一切聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而自行覺悟的人）的引導者，應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為一切如來（佛的稱號）的親近侍者，應當學習般若波羅蜜多。如果菩薩摩訶薩想要成為一切如來的內眷屬，應當學習般若波羅蜜多。如果菩薩摩訶薩想要獲得廣大的眷屬，應當學習般若波羅蜜多。如果菩薩摩訶薩想要常有菩薩作為眷屬，應當學習般若波羅蜜多。如果菩薩摩訶薩想要消除一切施主的

【English Translation】 English version: The Buddha said, 'Shariputra! Because of the expedient of non-attainment, when a Bodhisattva Mahasattva practices giving, he understands that the characteristics of all givers, receivers, and things given are unattainable, thus he can perfect the Paramita (perfection) of giving; understanding that the characteristics of transgression and non-transgression are unattainable, thus he can perfect the Paramita of morality; understanding that the characteristics of movement and non-movement are unattainable, thus he can perfect the Paramita of patience; understanding that the characteristics of diligence and laziness of body and mind are unattainable, thus he can perfect the Paramita of diligence; understanding that the characteristics of distraction and non-distraction are unattainable, thus he can perfect the Paramita of meditation; understanding that the nature and characteristics of all dharmas are unattainable, thus he can perfect the Paramita of wisdom. This is how a Bodhisattva Mahasattva, when practicing giving, can skillfully perfect the six Paramitas through expedient means. Similarly, when a Bodhisattva Mahasattva practices morality, he can skillfully perfect the six Paramitas through expedient means, and even when practicing wisdom, he can skillfully perfect the six Paramitas through expedient means.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to obtain the merits of all Buddhas of the past, future, and present, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to reach the other shore of all conditioned and unconditioned dharmas, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to understand the Suchness (true nature of things), Dharmadhatu (realm of all dharmas), Dharmata (nature of dharmas), non-origination, and Reality of all dharmas of the past, future, and present, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to exhaust the boundaries of birth and non-birth of the past, future, and present, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to be the leader of all Sravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to be a close attendant of all Tathagatas (Buddhas), he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to be an inner member of the family of all Tathagatas, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to obtain a large retinue, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to always have Bodhisattvas as his retinue, he should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to eliminate all the donors'

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供養，當學般若波羅蜜多。若菩薩摩訶薩欲摧伏慳貪心，不起犯戒心，除去恚怒心，棄捨懈怠心，靜息散亂心，遠離惡慧心，當學般若波羅蜜多。若菩薩摩訶薩欲安立一切有情于施性福業事、戒性福業事、修性福業事、供侍福業事、有依福業事，當學般若波羅蜜多。若菩薩摩訶薩欲得五眼，所謂肉眼、天眼、慧眼、法眼、佛眼，當學般若波羅蜜多。若菩薩摩訶薩欲以天眼，盡見十方殑伽沙等世界諸佛，當學般若波羅蜜多。若菩薩摩訶薩欲以天耳，盡聞十方殑伽沙等世界諸佛所說法要，當學般若波羅蜜多。若菩薩摩訶薩欲如實知十方各如殑伽沙界一切諸佛心、心所法，當學般若波羅蜜多。若菩薩摩訶薩欲得普聞十方世界諸佛說法，乃至無上正等菩提而不斷絕，當學般若波羅蜜多。若菩薩摩訶薩欲見過去、未來、現在十方一切諸佛國土，當學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說契經、應頌、授記、諷頌、自說、因緣、本事、本生、方廣、希法、譬喻、論議，諸聲聞等所未曾聞，皆能受持究竟通利，當學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門，既自受持究竟通利，復能為他如實廣說，當學般若波羅蜜多。若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門自如實

【現代漢語翻譯】 現代漢語譯本 若要供養，應當學習般若波羅蜜多（paramita，意為「到彼岸」）。如果菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）想要降伏慳吝貪婪之心，不起犯戒之心，去除嗔恚憤怒之心，捨棄懈怠之心，平息散亂之心，遠離邪惡的智慧之心，應當學習般若波羅蜜多。如果菩薩摩訶薩想要安立一切有情眾生於佈施的福德事業、持戒的福德事業、修行的福德事業、供養侍奉的福德事業、有依靠的福德事業，應當學習般若波羅蜜多。如果菩薩摩訶薩想要獲得五眼，即肉眼、天眼、慧眼、法眼、佛眼，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以天眼，盡見十方如恒河沙數般的世界中的諸佛，應當學習般若波羅蜜多。如果菩薩摩訶薩想要以天耳，盡聞十方如恒河沙數般的世界中諸佛所說的法要，應當學習般若波羅蜜多。如果菩薩摩訶薩想要如實知曉十方各如恒河沙數般的世界中一切諸佛的心和心所法，應當學習般若波羅蜜多。如果菩薩摩訶薩想要普遍聽聞十方世界諸佛說法，乃至證得無上正等菩提（anuttara-samyak-sambodhi，意為「無上正等覺悟」）而不斷絕，應當學習般若波羅蜜多。如果菩薩摩訶薩想要見到過去、未來、現在十方一切諸佛的國土，應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的契經（sutra，佛經）、應頌（geya，以偈頌形式重複經文）、授記（vyakarana，預言）、諷頌（gatha，偈頌）、自說（udana，佛陀不請而說的開示）、因緣（nidana，佛陀說法的因緣）、本事（avadana，佛陀或弟子過去世的經歷）、本生（jataka，佛陀前世的故事）、方廣（vaipulya，廣大的經典）、希法（adbhuta-dharma，神奇的教法）、譬喻（upadesha，比喻）、論議（upapatti，論述），這些聲聞（sravaka，佛陀的弟子）等從未聽聞的教法，都能受持並究竟通達，應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的法門，既能自己受持並究竟通達，又能為他人如實廣說，應當學習般若波羅蜜多。如果菩薩摩訶薩想要對於過去、未來、現在十方諸佛所說的法門自己如實

【English Translation】 English version To make offerings, one should study the Prajnaparamita (prajnaparamita, meaning 'perfection of wisdom'). If a Bodhisattva Mahasattva (bodhisattva mahasattva, meaning 'great bodhisattva') wishes to subdue the mind of stinginess and greed, not to give rise to the mind of breaking precepts, to remove the mind of anger and hatred, to abandon the mind of laziness, to quiet the mind of distraction, and to stay away from the mind of evil wisdom, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to establish all sentient beings in the meritorious deeds of giving, the meritorious deeds of keeping precepts, the meritorious deeds of cultivation, the meritorious deeds of offering and service, and the meritorious deeds of having a refuge, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to obtain the five eyes, namely the physical eye, the heavenly eye, the wisdom eye, the dharma eye, and the Buddha eye, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to see with the heavenly eye all the Buddhas in the worlds as numerous as the sands of the Ganges in the ten directions, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to hear with the heavenly ear all the Dharma teachings spoken by the Buddhas in the worlds as numerous as the sands of the Ganges in the ten directions, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to truly know the minds and mental states of all the Buddhas in each of the worlds as numerous as the sands of the Ganges in the ten directions, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to universally hear the Dharma teachings of the Buddhas in the ten directions, and even attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning 'unexcelled perfect enlightenment') without interruption, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to see the Buddha lands of all the Buddhas in the past, future, and present in the ten directions, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to receive, uphold, and completely understand the sutras (sutra, Buddhist scriptures), geyas (geya, verses repeating the sutras), vyakaranas (vyakarana, prophecies), gathas (gatha, verses), udanas (udana, spontaneous utterances of the Buddha), nidanas (nidana, circumstances of the Buddha's teachings), avadanas (avadana, stories of the Buddha or disciples' past lives), jatakas (jataka, stories of the Buddha's previous lives), vaipulyas (vaipulya, extensive scriptures), adbhuta-dharmas (adbhuta-dharma, miraculous teachings), upadeshas (upadesha, parables), and upapattis (upapatti, discussions) spoken by the Buddhas in the past, future, and present in the ten directions, which the sravakas (sravaka, disciples of the Buddha) and others have never heard, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to not only uphold and completely understand the Dharma teachings spoken by the Buddhas in the past, future, and present in the ten directions, but also to explain them truthfully and extensively to others, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to truly understand the Dharma teachings spoken by the Buddhas in the past, future, and present in the ten directions

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行，復能勸他如實修行，當學般若波羅蜜多。若菩薩摩訶薩欲於十方殑伽沙等幽闇世界，或世界中間日月所不照處為作光明，當學般若波羅蜜多。若菩薩摩訶薩欲於十方殑伽沙等無量世界，其中有情成就邪見，不聞佛名、法名、僧名，而能開化令起正見聞三寶名，當學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，盲者能視，聾者能聽，啞者能言，狂者得念，亂者得定，貧者得富，露者得衣，饑者得食，渴者得飲，病者得除愈，丑者得端嚴，形殘者得具足，根缺者得圓滿，迷悶者得醒悟，疲頓者得安泰，一切有情等心相向，如父如母、如兄如弟、如姊如妹、如友如親，當學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，在惡趣者皆生善趣，當學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，習惡業者皆修善業，當學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，諸犯戒者皆住戒蘊，未得定者皆住定蘊，有惡慧者皆住慧蘊，無解脫者皆住解脫蘊，無解脫智見者皆住解脫智見蘊，未見諦者得預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提，若得無上正等菩提，當學般若波羅蜜多。若菩薩摩訶薩欲學諸佛殊勝威儀，令諸有情觀

【現代漢語翻譯】 現代漢語譯本 如果菩薩摩訶薩還能勸導他人如實修行，應當學習般若波羅蜜多（prajnaparamita，智慧的完美）。如果菩薩摩訶薩想要在十方恒河沙數般幽暗的世界，或者在世界中間日月光芒無法照耀的地方帶來光明，應當學習般若波羅蜜多。如果菩薩摩訶薩想要在十方恒河沙數般無量的世界中，讓那些持有邪見、不聞佛（Buddha）名、法（Dharma）名、僧（Sangha）名的眾生，能夠開化並生起正見，聽聞三寶（Triratna）的名號，應當學習般若波羅蜜多。如果菩薩摩訶薩想要讓十方恒河沙數般世界的眾生，憑藉自己的威力，使盲人能夠看見，聾人能夠聽見，啞巴能夠說話，瘋癲的人恢復理智，混亂的人得到安定，貧窮的人變得富有，裸露的人得到衣服，飢餓的人得到食物，口渴的人得到飲水，生病的人得到痊癒，醜陋的人變得端莊，肢體殘缺的人變得完整，器官缺失的人變得圓滿，迷茫的人得到清醒，疲憊的人得到安寧，一切眾生都以平等的心互相對待，如同對待父母、兄弟姐妹、朋友親人一樣，應當學習般若波羅蜜多。如果菩薩摩訶薩想要讓十方恒河沙數般世界的眾生，憑藉自己的威力，使身處惡道的人都轉生到善道，應當學習般若波羅蜜多。如果菩薩摩訶薩想要讓十方恒河沙數般世界的眾生，憑藉自己的威力，使習慣造惡業的人都修習善業，應當學習般若波羅蜜多。如果菩薩摩訶薩想要讓十方恒河沙數般世界的眾生，憑藉自己的威力，使那些犯戒的人都安住于戒蘊（shila-skandha，戒律的集合），未得禪定的人都安住于定蘊（samadhi-skandha，禪定的集合），具有惡慧的人都安住于慧蘊（prajna-skandha，智慧的集合），沒有解脫的人都安住于解脫蘊（vimukti-skandha，解脫的集合），沒有解脫知見的人都安住于解脫知見蘊（vimukti-jnana-darshana-skandha，解脫智慧和見解的集合），未見真諦的人得到預流果（srotaapanna，入流果）、一來果（sakrdagamin，一來果）、不還果（anagamin，不還果）、阿羅漢果（arhat，無學果），或者獨覺菩提（pratyekabuddha-bodhi，辟支佛的覺悟），或者得到無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺），應當學習般若波羅蜜多。如果菩薩摩訶薩想要學習諸佛殊勝的威儀，讓眾生觀

【English Translation】 English version Furthermore, if a Bodhisattva-Mahasattva can persuade others to practice truthfully, they should study the Prajnaparamita (perfection of wisdom). If a Bodhisattva-Mahasattva wishes to bring light to the dark worlds as numerous as the sands of the Ganges in the ten directions, or to places between worlds where the sun and moon do not shine, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to enlighten beings in the immeasurable worlds as numerous as the sands of the Ganges in the ten directions, who hold wrong views and have not heard the names of the Buddha, Dharma, and Sangha, enabling them to develop right views and hear the names of the Three Jewels (Triratna), they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to use their power to enable beings in the worlds as numerous as the sands of the Ganges in the ten directions, so that the blind can see, the deaf can hear, the mute can speak, the mad can regain their senses, the confused can find stability, the poor can become rich, the naked can be clothed, the hungry can be fed, the thirsty can be quenched, the sick can be healed, the ugly can become beautiful, the deformed can become whole, those with missing faculties can become complete, the bewildered can awaken, the weary can find peace, and all beings can treat each other with equal kindness, like parents, siblings, friends, and relatives, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to use their power to ensure that beings in the worlds as numerous as the sands of the Ganges in the ten directions, who are in evil realms, are reborn in good realms, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to use their power to ensure that beings in the worlds as numerous as the sands of the Ganges in the ten directions, who are accustomed to evil deeds, all practice good deeds, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to use their power to ensure that beings in the worlds as numerous as the sands of the Ganges in the ten directions, who have broken precepts, all abide in the aggregate of precepts (shila-skandha), those who have not attained concentration all abide in the aggregate of concentration (samadhi-skandha), those with evil wisdom all abide in the aggregate of wisdom (prajna-skandha), those without liberation all abide in the aggregate of liberation (vimukti-skandha), those without the knowledge and vision of liberation all abide in the aggregate of the knowledge and vision of liberation (vimukti-jnana-darshana-skandha), those who have not seen the truth attain the fruit of a stream-enterer (srotaapanna), the fruit of a once-returner (sakrdagamin), the fruit of a non-returner (anagamin), the fruit of an Arhat, or the Bodhi of a Pratyekabuddha, or attain the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to learn the superior conduct of all Buddhas, so that beings may observe

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之無厭，息一切惡生一切善，當學般若波羅蜜多。

「複次，舍利子！菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得如象王視容止肅然為眾說法？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得身、語、意業隨智慧行皆悉清凈？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得足不履地，如四指量自在而行？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得無量百千俱胝那庾多四大王眾天乃至色究竟天，供養恭敬、尊重讚歎，導從圍繞詣菩提樹？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得無量百千俱胝那庾多四大王眾天乃至色究竟天，于菩提樹下以天衣為座？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得菩提樹下結跏趺坐，以眾妙相所莊嚴手而撫大地，使于地神並諸眷屬俱時踴現？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得坐菩提樹降伏眾魔，證得無上正等菩提？』欲成斯事當學般若波

【現代漢語翻譯】 現代漢語譯本：對於（世間）的貪求沒有厭足，止息一切惡行，生起一切善行，應當修學般若波羅蜜多（智慧到彼岸）。 「再者，舍利子（佛陀的十大弟子之一）！菩薩摩訶薩（大菩薩）在修行般若波羅蜜多時，會這樣思考：『我何時才能像象王一樣，舉止莊嚴，為大眾說法？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能使身、語、意三業都隨順智慧而行，並且完全清凈？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能雙腳不踩地，像四指的距離那樣自在行走？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能得到無量百千俱胝那庾多（數量單位，表示極多）四大王眾天（四大天王及其部眾）乃至色究竟天（色界最高層天），供養、恭敬、尊重、讚歎，引導並圍繞著我前往菩提樹？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能得到無量百千俱胝那庾多四大王眾天乃至色究竟天，在菩提樹下以天衣為我鋪設座位？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能在菩提樹下結跏趺坐（佛教坐姿），用具足種種妙相莊嚴的手撫摸大地，使得地神及其眷屬同時涌現？』想要成就此事，應當修學般若波羅蜜多。 「菩薩摩訶薩在修行般若波羅蜜多時，會這樣思考：『我何時才能坐在菩提樹下，降伏一切魔障，證得無上正等菩提（無上正等覺悟）？』想要成就此事，應當修學般若波羅蜜多。

【English Translation】 English version: There is no satiety in craving, to cease all evil and generate all good, one should study the Prajnaparamita (Perfection of Wisdom). Furthermore, Shariputra (one of Buddha's ten great disciples)! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita, they contemplate thus: 'When will I be able to speak the Dharma to the masses with the dignified demeanor of an elephant king?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to make my body, speech, and mind actions follow wisdom and be completely pure?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to walk freely without touching the ground with my feet, as if with a distance of four fingers?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to have countless hundreds of thousands of kotis (a unit of large number) of nayutas (another unit of large number) of the Four Great King Devas (the Four Heavenly Kings and their retinues) up to the Akanistha Heaven (the highest heaven in the realm of form), offer me worship, respect, reverence, and praise, and guide and surround me to the Bodhi tree?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to have countless hundreds of thousands of kotis of nayutas of the Four Great King Devas up to the Akanistha Heaven, spread celestial garments as a seat for me under the Bodhi tree?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to sit in the lotus position under the Bodhi tree, and touch the earth with my hands adorned with various wonderful marks, causing the earth deities and their retinues to appear simultaneously?' To achieve this, one should study Prajnaparamita. When a Bodhisattva Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to sit under the Bodhi tree, subdue all demons, and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' To achieve this, one should study Prajnaparamita.

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羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得成正覺已，行住坐臥隨地方所悉為金剛？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得舍國出家，是日即成無上正覺，還於是日轉妙法輪，即令無量無數有情遠塵離垢生凈法眼，復令無量無數有情永盡諸漏心慧解脫，亦令無量無數有情于無上菩提得不退轉？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得無上菩提，無量無數聲聞、菩薩為弟子眾，一說法時，令無量無數有情不起于座得阿羅漢果，復令無量無數有情亦不起于座于無上菩提得不退轉？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得壽量無盡，無邊光明，相好莊嚴觀者無厭，雖復行時千葉蓮花每承其足，而令地上現千輻輪，舉步經行大地震動，而不擾惱地居有情，欲回顧時舉身皆轉，足之所履盡金剛際，如車輪量地亦隨轉？』欲成斯事當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我何時得舉身支節皆放光明，遍照十方無邊世界，隨所照處為諸有情作大饒益？』欲成斯事當學般若波羅蜜多。

【現代漢語翻譯】 現代漢語譯本 『波羅蜜多』（Paramita，意為「到達彼岸」） 『菩薩摩訶薩』（Bodhisattva-Mahasattva，意為「偉大的菩薩」）修行『般若波羅蜜多』（Prajnaparamita，意為「智慧的到達彼岸」）時，這樣思考：『我何時能夠成就正覺（Samyak-sambodhi，意為「完全的覺悟」），那時我的行、住、坐、臥之處都變成金剛（Vajra，意為「堅不可摧」）？』想要成就此事，應當學習『般若波羅蜜多』。 『菩薩摩訶薩』修行『般若波羅蜜多』時，這樣思考：『我何時能夠捨棄國家出家，在那一天就成就無上正覺（Anuttara-samyak-sambodhi，意為「無上的完全覺悟」），並在同一天轉動微妙的法輪（Dharma-cakra，意為「佛法的輪子」），立即讓無量無數的有情（Sattva，意為「眾生」）遠離塵垢，生起清凈的法眼（Dharma-caksu，意為「洞察真理的眼睛」），又讓無量無數的有情永遠斷盡各種煩惱，獲得心慧解脫（Citta-vimukti，意為「心靈的解脫」），也讓無量無數的有情在無上菩提（Anuttara-bodhi，意為「無上的覺悟」）中得到不退轉（Avaivartika，意為「不再退回」）？』想要成就此事，應當學習『般若波羅蜜多』。 『菩薩摩訶薩』修行『般若波羅蜜多』時，這樣思考：『我何時能夠獲得無上菩提，有無量無數的聲聞（Sravaka，意為「聽聞佛法者」）、菩薩作為弟子，在一次說法時，讓無量無數的有情不起于座就獲得阿羅漢果（Arhat，意為「值得尊敬的人」），又讓無量無數的有情也不起于座就在無上菩提中得到不退轉？』想要成就此事，應當學習『般若波羅蜜多』。 『菩薩摩訶薩』修行『般若波羅蜜多』時，這樣思考：『我何時能夠獲得無盡的壽命，無邊的光明，相好莊嚴（Lakshana-anuvyanjana，意為「佛陀的特徵和細微特徵」）讓觀者不會厭倦，即使行走時，千葉蓮花（Sahasrapatra-kamala，意為「千瓣蓮花」）承托我的雙足，而讓地上顯現千輻輪（Sahasrara-cakra，意為「千輻輪」），舉步經行時大地會震動，卻不會擾亂居住在地上的有情，想要回頭看時，全身都會轉動，腳所踩之處都變成金剛的邊緣，如同車輪大小的地面也會隨之轉動？』想要成就此事，應當學習『般若波羅蜜多』。 『菩薩摩訶薩』修行『般若波羅蜜多』時，這樣思考：『我何時能夠讓全身的肢體都放出光明，遍照十方無邊的世界，在光明照耀之處，為所有的有情帶來巨大的利益？』想要成就此事，應當學習『般若波羅蜜多』。

【English Translation】 English version Paramita (meaning 'perfection' or 'going beyond'). When a Bodhisattva-Mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), they contemplate thus: 'When will I attain perfect enlightenment (Samyak-sambodhi), such that wherever I walk, stand, sit, or lie down, that place will become like Vajra (diamond, indestructible)?' To achieve this, one should study Prajnaparamita. When a Bodhisattva-Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to renounce my kingdom and go forth into homelessness, and on that very day attain unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), and on that same day turn the wondrous wheel of Dharma (Dharma-cakra), immediately causing countless sentient beings (Sattva) to be free from defilement and to generate the pure Dharma-eye (Dharma-caksu), and also cause countless sentient beings to forever exhaust all outflows and attain liberation of mind and wisdom (Citta-vimukti), and also cause countless sentient beings to attain non-retrogression (Avaivartika) in unsurpassed Bodhi (Anuttara-bodhi)?' To achieve this, one should study Prajnaparamita. When a Bodhisattva-Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I attain unsurpassed Bodhi, with countless Sravakas (hearers) and Bodhisattvas as my disciples, and during one teaching, cause countless sentient beings to attain the fruit of Arhat (worthy one) without rising from their seats, and also cause countless sentient beings to attain non-retrogression in unsurpassed Bodhi without rising from their seats?' To achieve this, one should study Prajnaparamita. When a Bodhisattva-Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I attain endless lifespan, boundless light, and the adornments of marks and characteristics (Lakshana-anuvyanjana) that never tire the viewer, such that even when walking, thousand-petaled lotuses (Sahasrapatra-kamala) support my feet, and the ground displays thousand-spoked wheels (Sahasrara-cakra), and when I take a step, the earth trembles, yet without disturbing the beings living on the earth, and when I wish to look back, my whole body turns, and wherever my feet tread becomes the edge of Vajra, and the ground the size of a wheel also turns?' To achieve this, one should study Prajnaparamita. When a Bodhisattva-Mahasattva practices Prajnaparamita, they contemplate thus: 'When will I be able to emit light from every limb of my body, illuminating the boundless worlds of the ten directions, and wherever the light shines, bring great benefit to all sentient beings?' To achieve this, one should study Prajnaparamita.

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「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我得無上正等覺時，愿所居土無有一切貪慾、瞋恚、愚癡等名，其中有情成就妙慧，由斯慧力亟作是思：佈施、調伏、安忍、勇進、寂靜、諦觀，離諸放逸，修行梵行，慈、悲、喜、舍，不惱有情，如余佛土，豈不善哉！』欲滿斯愿當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我得無上正等覺時，化事既周，般涅槃后正法無有滅盡之期，常為有情作大利樂。』欲滿斯愿當學般若波羅蜜多。

「菩薩摩訶薩修行般若波羅蜜多時，作是思惟：『我得無上正等覺時，愿令十方殑伽沙等世界有情，聞我名者必得無上正等菩提。』欲滿斯愿當學般若波羅蜜多。

「舍利子！諸菩薩摩訶薩若欲成就此等無量無邊功德，當學般若波羅蜜多。

「複次，舍利子！若菩薩摩訶薩修行般若波羅蜜多，既能成辦如是功德，爾時，三千大千世界四大天王皆大歡喜，咸作是念：『我等今者當以四缽奉此菩薩，如昔天王奉先佛缽。』是時，三千大千世界三十三天、夜摩天、睹史多天、樂變化天、他化自在天皆大歡喜，咸作是念：『我等皆當給侍供養如是菩薩，令阿素洛兇黨損減，使諸天眾眷屬增益。』是時，三千大千世界梵眾天、梵輔天、梵

【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，這樣思考：『當我證得無上正等覺（最高的、平等而正確的覺悟）時，愿我所居住的國土沒有貪慾、瞋恚、愚癡等名稱，其中的眾生都成就殊勝的智慧，憑藉這智慧的力量，迅速地這樣思考：佈施、調伏、安忍、勇猛精進、寂靜、如實觀察，遠離一切放逸，修行清凈的梵行，慈、悲、喜、舍，不惱害眾生，如同其他佛的國土一樣，那該有多好啊！』想要滿足這個願望，應當學習般若波羅蜜多。 『菩薩摩訶薩在修行般若波羅蜜多時，這樣思考：『當我證得無上正等覺時，教化眾生的事業圓滿結束后，進入涅槃后，正法也不會有滅盡的時候，永遠為眾生帶來巨大的利益和快樂。』想要滿足這個願望，應當學習般若波羅蜜多。 『菩薩摩訶薩在修行般若波羅蜜多時，這樣思考：『當我證得無上正等覺時，愿令十方如恒河沙數般多的世界中的眾生，聽到我的名字，必定能夠證得無上正等菩提（最高的覺悟）。』想要滿足這個願望，應當學習般若波羅蜜多。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩如果想要成就這些無量無邊的功德，應當學習般若波羅蜜多。 『再者，舍利子！如果菩薩摩訶薩修行般若波羅蜜多，既能成就這樣的功德，那時，三千大千世界（佛教宇宙觀中的一個大世界）的四大天王（守護世界的四位天神）都會非常歡喜，都這樣想：『我們現在應當用四個缽供養這位菩薩，就像過去的天王供養過去的佛的缽一樣。』這時，三千大千世界的三十三天（欲界第二天）、夜摩天（欲界第三天）、睹史多天（欲界第四天）、樂變化天（欲界第五天）、他化自在天（欲界第六天）都會非常歡喜，都這樣想：『我們都應當侍奉供養這樣的菩薩，使阿修羅（好戰的神）的兇惡勢力減弱，使諸天眾的眷屬增多。』這時，三千大千世界的梵眾天（色界初禪天）、梵輔天（色界初禪天）、梵

【English Translation】 English version 'When a Bodhisattva-Mahasattva (a great Bodhisattva) practices Prajna-paramita (the perfection of wisdom), they contemplate thus: 『When I attain Anuttara-samyak-sambodhi (the highest, equal, and correct enlightenment), may the land where I dwell be free from all names of greed, hatred, and delusion, and may the sentient beings therein achieve wondrous wisdom. Through the power of this wisdom, may they quickly contemplate thus: giving, taming, patience, diligence, tranquility, true observation, abstaining from all negligence, practicing pure conduct, loving-kindness, compassion, joy, equanimity, not harming sentient beings, just like other Buddha lands. How wonderful would that be!』 To fulfill this wish, one should study Prajna-paramita. 'When a Bodhisattva-Mahasattva practices Prajna-paramita, they contemplate thus: 『When I attain Anuttara-samyak-sambodhi, after my work of teaching beings is complete, and after I enter Parinirvana, may the true Dharma never cease, and may it always bring great benefit and joy to sentient beings.』 To fulfill this wish, one should study Prajna-paramita. 'When a Bodhisattva-Mahasattva practices Prajna-paramita, they contemplate thus: 『When I attain Anuttara-samyak-sambodhi, may sentient beings in the ten directions, as numerous as the sands of the Ganges River, upon hearing my name, surely attain Anuttara-samyak-sambodhi (the highest enlightenment).』 To fulfill this wish, one should study Prajna-paramita. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If Bodhisattva-Mahasattvas wish to achieve these immeasurable merits, they should study Prajna-paramita. 'Furthermore, Shariputra! If a Bodhisattva-Mahasattva practices Prajna-paramita and is able to accomplish such merits, at that time, the Four Heavenly Kings (four deities who guard the world) of the three-thousand great thousand world (a large world in Buddhist cosmology) will all be greatly delighted, and they will all think thus: 『We should now offer four bowls to this Bodhisattva, just as the heavenly kings of the past offered bowls to the Buddhas of the past.』 At that time, the Thirty-three Heavens (the second heaven of the desire realm), Yama Heaven (the third heaven of the desire realm), Tushita Heaven (the fourth heaven of the desire realm), Nirmanarati Heaven (the fifth heaven of the desire realm), and Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) of the three-thousand great thousand world will all be greatly delighted, and they will all think thus: 『We should all serve and make offerings to such a Bodhisattva, so that the evil power of the Asuras (warring gods) will be diminished, and the retinue of the heavenly beings will increase.』 At that time, the Brahma-parisadya Heaven (the first dhyana heaven of the form realm), Brahma-purohita Heaven (the first dhyana heaven of the form realm), and Brahma

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會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，歡喜欣慶咸作是念：『我等當請如是菩薩速證無上正等菩提，轉妙法輪利樂一切。』

「舍利子！若菩薩摩訶薩修行般若波羅蜜多，增益六種波羅蜜多時，彼世界諸善男子、善女人等皆大歡喜咸作是念：『我等當爲如是菩薩作父母、兄弟、妻子、眷屬、知識、朋友。』時，彼世界四大王眾天乃至色究竟天，歡喜慶幸咸作是念：『我等當設種種方便，令是菩薩離非梵行，從初發心乃至成佛常修梵行。所以者何？若染色慾生於梵天尚能為障，況得無上正等菩提！』是故菩薩斷欲出家修梵行者，能得無上正等菩提，非不斷者。」

時，舍利子白佛言：「世尊！諸菩薩摩訶薩為決定有父母、妻子、諸親友耶？」

佛言：「舍利子！或有菩薩具有父母、妻子、眷屬而修菩薩摩訶薩行；或有菩薩摩訶薩無有妻子，從初發心乃至成佛，常修梵行不壞童真；或有菩薩摩訶薩方便善巧示受五欲，厭捨出家，方得無上正等菩提。

「舍利子！譬如幻師若彼弟子，善於幻術幻作五欲，于中自恣共相娛樂。于意云何？是幻所作為有實不？」

【現代漢語翻譯】 現代漢語譯本：會天（Saha world, 欲界天），大梵天（Mahabrahma, 色界初禪天），光天（Abhasvara, 色界二禪天），少光天（Parittabha, 色界二禪天），無量光天（Apramanabha, 色界二禪天），極光凈天（Subhakrtsna, 色界三禪天），凈天（Shubha, 色界三禪天），少凈天（Parittashubha, 色界三禪天），無量凈天（Apramanashubha, 色界三禪天），遍凈天（Shubhakrtsna, 色界三禪天），廣天（Brhatphala, 色界四禪天），少廣天（Paritabhra, 色界四禪天），無量廣天（Apramanabhra, 色界四禪天），廣果天（Brhatphala, 色界四禪天），無繁天（Avrha, 色界五不還天），無熱天（Atapa, 色界五不還天），善現天（Sudrsha, 色界五不還天），善見天（Sudarshana, 色界五不還天），色究竟天（Akanistha, 色界頂天），他們都歡喜慶賀，心中想著：『我們應當請這位菩薩迅速證得無上正等菩提，轉動微妙法輪，利益安樂一切眾生。』 『舍利子！如果菩薩摩訶薩修行般若波羅蜜多，增益六種波羅蜜多時，那個世界的所有善男子、善女人等都會非常歡喜，心中想著：『我們應當做這位菩薩的父母、兄弟、妻子、眷屬、知識、朋友。』那時，那個世界的四大王眾天乃至色究竟天，都歡喜慶幸，心中想著：『我們應當設定種種方便，讓這位菩薩遠離非梵行，從最初發心乃至成佛，常常修行梵行。為什麼呢？如果染污的**生於梵天尚且能成為障礙，何況是證得無上正等菩提呢！』因此，菩薩斷除慾望出家修行梵行的人，能夠證得無上正等菩提，而不是不斷除慾望的人。』 這時，舍利子對佛說：『世尊！諸位菩薩摩訶薩是否一定有父母、妻子、諸位親友呢？』 佛說：『舍利子！有的菩薩有父母、妻子、眷屬，但仍然修行菩薩摩訶薩的行；有的菩薩摩訶薩沒有妻子，從最初發心乃至成佛，常常修行梵行，不破壞童真；有的菩薩摩訶薩方便善巧，示現接受五欲，然後厭離捨棄出家，才證得無上正等菩提。 『舍利子！譬如幻術師或者他的弟子，善於幻術，幻化出五欲，在其中自己恣意享樂。你認為如何？這些幻化出來的東西是真實的嗎？』

【English Translation】 English version: The Saha world (Saha, the world of desire), Mahabrahma (Mahabrahma, the first dhyana heaven of the form realm), Abhasvara (Abhasvara, the second dhyana heaven of the form realm), Parittabha (Parittabha, the second dhyana heaven of the form realm), Apramanabha (Apramanabha, the second dhyana heaven of the form realm), Subhakrtsna (Subhakrtsna, the third dhyana heaven of the form realm), Shubha (Shubha, the third dhyana heaven of the form realm), Parittashubha (Parittashubha, the third dhyana heaven of the form realm), Apramanashubha (Apramanashubha, the third dhyana heaven of the form realm), Shubhakrtsna (Shubhakrtsna, the third dhyana heaven of the form realm), Brhatphala (Brhatphala, the fourth dhyana heaven of the form realm), Paritabhra (Paritabhra, the fourth dhyana heaven of the form realm), Apramanabhra (Apramanabhra, the fourth dhyana heaven of the form realm), Brhatphala (Brhatphala, the fourth dhyana heaven of the form realm), Avrha (Avrha, the fifth of the five pure abodes of the form realm), Atapa (Atapa, the fifth of the five pure abodes of the form realm), Sudrsha (Sudrsha, the fifth of the five pure abodes of the form realm), Sudarshana (Sudarshana, the fifth of the five pure abodes of the form realm), and Akanistha (Akanistha, the highest heaven of the form realm), all rejoiced and thought: 『We should invite this Bodhisattva to quickly attain Anuttara-samyak-sambodhi, turn the wonderful Dharma wheel, and benefit all beings.』 『Shariputra! If a Bodhisattva Mahasattva practices Prajna Paramita, increasing the six Paramitas, all the good men and good women in that world will be very happy and think: 『We should be this Bodhisattva's parents, siblings, spouse, relatives, acquaintances, and friends.』 At that time, the Four Great Kings' Heaven up to the Akanistha Heaven in that world will rejoice and think: 『We should set up various means to make this Bodhisattva stay away from non-brahmacharya, and from the initial aspiration to Buddhahood, always practice brahmacharya. Why? If defiled ** is born in the Brahma heaven, it can still be an obstacle, let alone attaining Anuttara-samyak-sambodhi!』 Therefore, a Bodhisattva who renounces desires, leaves home, and practices brahmacharya can attain Anuttara-samyak-sambodhi, not one who does not renounce them.』 At that time, Shariputra said to the Buddha: 『World Honored One! Do all Bodhisattva Mahasattvas necessarily have parents, spouses, and relatives?』 The Buddha said: 『Shariputra! Some Bodhisattvas have parents, spouses, and relatives, yet still practice the conduct of a Bodhisattva Mahasattva; some Bodhisattva Mahasattvas have no spouse, and from the initial aspiration to Buddhahood, always practice brahmacharya, not breaking their virginity; some Bodhisattva Mahasattvas, through skillful means, demonstrate accepting the five desires, then become disgusted and renounce them, leaving home, and only then attain Anuttara-samyak-sambodhi.』 『Shariputra! For example, a magician or his disciple, skilled in illusion, conjures up the five desires, and indulges in them at will. What do you think? Are these illusions real?』

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舍利子言：「不也！世尊！」

佛言：「舍利子！菩薩摩訶薩亦復如是方便善巧，為欲成熟諸有情故化受五欲，然此菩薩摩訶薩於五欲中深生厭患，不為五欲之所染污，以無量門訶毀諸欲：欲為熾然燒身心故，欲為穢惡染自他故，欲為魁膾于去、來、今常為害故，欲為怨敵長夜伺求作衰損故，欲如草炬，欲如苦果，欲如劍刃，欲如火聚，欲如毒器，欲如幻惑，欲如暗井。菩薩摩訶薩以如是等無量過門訶毀諸欲，既善了知諸欲過失，寧有真實受諸欲事？但為饒益所化有情，方便善巧示受諸欲。」

第二分觀照品第三之一

爾時，舍利子白佛言：「世尊！諸菩薩摩訶薩應云何修行般若波羅蜜多？」

佛言：「舍利子！菩薩摩訶薩修行般若波羅蜜多時，應如是觀：『實有菩薩不見有菩薩，不見菩薩名；不見般若波羅蜜多，不見般若波羅蜜多名；不見行，不見不行。』何以故？舍利子！菩薩自性空，菩薩名空。所以者何？色自性空，不由空故。色空非色，色不離空，空不離色，色即是空，空即是色。受、想、行、識自性空，不由空故。受、想、行、識空非受、想、行、識，受、想、行、識不離空，空不離受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。何以故？舍利子！此但有名

【現代漢語翻譯】 現代漢語譯本： 舍利子說：『不是這樣的，世尊！』 佛說：『舍利子！菩薩摩訶薩也是這樣善用方便，爲了使一切有情眾產生熟，而化現接受五欲（色、聲、香、味、觸），然而這位菩薩摩訶薩對於五欲卻深感厭惡，不被五欲所污染，用無量的方法呵斥五欲：五欲像熾熱的火焰燃燒身心，五欲像污穢的東西污染自己和他人，五欲像劊子手，過去、現在、未來常常帶來危害，五欲像怨敵，長久伺機尋求製造衰敗和損害，五欲像草把火炬，五欲像苦澀的果實，五欲像鋒利的劍刃，五欲像燃燒的火堆，五欲像有毒的器皿，五欲像虛幻的迷惑，五欲像黑暗的深井。菩薩摩訶薩用這些無量的過失來呵斥五欲，既然已經清楚地瞭解了五欲的過錯，哪裡會有真實地接受五欲的事情呢？只是爲了利益所要教化的有情眾生，才善用方便，示現接受五欲。』 第二分觀照品第三之一 這時，舍利子對佛說：『世尊！諸位菩薩摩訶薩應該如何修行般若波羅蜜多（以空性智慧到達彼岸）呢？』 佛說：『舍利子！菩薩摩訶薩修行般若波羅蜜多時，應該這樣觀察：『實際上有菩薩，卻不見有菩薩，不見菩薩這個名稱；不見般若波羅蜜多，不見般若波羅蜜多這個名稱；不見修行，不見不修行。』為什麼呢？舍利子！菩薩的自性是空，菩薩的名稱也是空。這是什麼原因呢？色的自性是空，不是因為空才空。色（物質現象）的空性不是色，色不離空性，空性不離色，色就是空性，空性就是色。受（感受）、想（思維）、行（意志）、識（分別）的自性是空，不是因為空才空。受、想、行、識的空性不是受、想、行、識，受、想、行、識不離空性，空性不離受、想、行、識，受、想、行、識就是空性，空性就是受、想、行、識。為什麼呢？舍利子！這些都只是名稱而已。

【English Translation】 English version: Sariputra said, 'No, World Honored One!' The Buddha said, 'Sariputra! Bodhisattva Mahasattvas also skillfully use expedient means in this way. For the sake of maturing all sentient beings, they transform and receive the five desires (form, sound, smell, taste, and touch). However, these Bodhisattva Mahasattvas deeply detest the five desires and are not defiled by them. They use countless methods to denounce the desires: desires are like blazing flames that burn the body and mind; desires are like filth that defiles oneself and others; desires are like executioners, constantly bringing harm in the past, present, and future; desires are like enemies, always seeking to cause decline and harm; desires are like torches made of grass; desires are like bitter fruits; desires are like sharp blades; desires are like burning piles of fire; desires are like poisonous vessels; desires are like illusory deceptions; desires are like dark, deep wells. Bodhisattva Mahasattvas denounce desires with these countless faults. Since they clearly understand the faults of desires, how could there be any real acceptance of desires? They only skillfully use expedient means to show the acceptance of desires for the benefit of the sentient beings they are to teach.' Section Two, Chapter Three, Part One on Contemplation At that time, Sariputra said to the Buddha, 'World Honored One! How should Bodhisattva Mahasattvas practice Prajnaparamita (the perfection of wisdom that leads to the other shore)?' The Buddha said, 'Sariputra! When Bodhisattva Mahasattvas practice Prajnaparamita, they should contemplate in this way: 『In reality, there are Bodhisattvas, yet one does not see a Bodhisattva, nor does one see the name of a Bodhisattva; one does not see Prajnaparamita, nor does one see the name of Prajnaparamita; one does not see practice, nor does one see non-practice.』 Why is this so? Sariputra! The self-nature of a Bodhisattva is empty, and the name of a Bodhisattva is also empty. What is the reason for this? The self-nature of form is empty, not because of emptiness that it is empty. The emptiness of form (material phenomena) is not form, form is not separate from emptiness, emptiness is not separate from form, form is emptiness, and emptiness is form. The self-nature of feeling, perception, volition, and consciousness is empty, not because of emptiness that it is empty. The emptiness of feeling, perception, volition, and consciousness is not feeling, perception, volition, and consciousness; feeling, perception, volition, and consciousness are not separate from emptiness, emptiness is not separate from feeling, perception, volition, and consciousness; feeling, perception, volition, and consciousness are emptiness, and emptiness is feeling, perception, volition, and consciousness. Why is this so? Sariputra! These are merely names.'

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謂為菩提，此但有名謂為薩埵，此但有名謂為菩薩，此但有名謂之為空，此但有名謂之為色、受、想、行、識，如是自性無生、無滅、無染、無凈。菩薩摩訶薩如是修行般若波羅蜜多，不見生、不見滅、不見染、不見凈。何以故？但假立客名分別於法，而起分別假立客名，隨起言說，如如言說，如是如是生起執著。菩薩摩訶薩修行般若波羅蜜多時，于如是等一切不見，由不見故不生執著。

「複次，舍利子！菩薩摩訶薩修行般若波羅蜜多時應如是觀：『菩薩但有名，佛但有名，般若波羅蜜多但有名，色但有名，受、想、行、識但有名，餘一切法但有名。』舍利子！如我但有名，謂之為我實不可得，如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者亦但有名，謂為有情乃至見者實不可得。以不可得空故，但隨世俗假立客名，諸法亦爾不應執著。是故菩薩摩訶薩修行般若波羅蜜多時，不見有我乃至見者，亦不見有一切法性。

「舍利子！菩薩摩訶薩如是修行般若波羅蜜多，除諸佛慧，一切聲聞、獨覺等慧所不能及，以不可得空故。所以者何？是菩薩摩訶薩于名、所名俱無所得，以不觀見、無執著故。舍利子！菩薩摩訶薩若能如是行般若波

【現代漢語翻譯】 現代漢語譯本：所謂菩提（覺悟），這只是一個名稱；所謂薩埵（眾生），這只是一個名稱；所謂菩薩（覺悟的修行者），這只是一個名稱；所謂空，這只是一個名稱；所謂色（物質）、受（感受）、想（思維）、行（意志）、識（意識），也只是名稱。它們的自性是無生、無滅、無染、無凈的。菩薩摩訶薩這樣修行般若波羅蜜多（智慧的完美），不執著于生，不執著于滅，不執著于染，不執著于凈。為什麼呢？只是爲了方便而假立名稱來區分法，然後又因為這些假立的名稱而產生分別，隨著言語的表達，就產生了執著。菩薩摩訶薩修行般若波羅蜜多時，對於這些都不執著，因為不執著所以不產生執著。 「再者，舍利子（佛陀的弟子）！菩薩摩訶薩修行般若波羅蜜多時，應當這樣觀察：『菩薩只是一個名稱，佛只是一個名稱，般若波羅蜜多隻是一個名稱，色只是一個名稱，受、想、行、識只是一個名稱，其他一切法也只是名稱。』舍利子！就像我只是一個名稱，說為我，實際上是不可得的。同樣，有情（眾生）、命者（有生命者）、生者（出生者）、養者（養育者）、士夫（人）、補特伽羅（個體）、意生（意念所生）、儒童（年輕人）、作者（創造者）、使作者（使人創造者）、起者（發起者）、使起者（使人發起者）、受者（接受者）、使受者（使人接受者）、知者（知曉者）、見者（看見者）也只是名稱，說為有情乃至見者，實際上是不可得的。因為不可得的空性，只是隨順世俗而假立名稱，一切法也是如此，不應該執著。所以菩薩摩訶薩修行般若波羅蜜多時，不執著於我乃至見者，也不執著於一切法的自性。」 「舍利子！菩薩摩訶薩這樣修行般若波羅蜜多，除了諸佛的智慧，一切聲聞（聽聞佛法者）、獨覺（獨自覺悟者）等的智慧都無法達到，因為不可得的空性。為什麼呢？因為菩薩摩訶薩對於名稱和所指稱的事物都無所得，因為不執著、不觀見。舍利子！菩薩摩訶薩如果能夠這樣修行般若波羅蜜多，

【English Translation】 English version: What is called Bodhi (enlightenment), this is merely a name; what is called Sattva (sentient being), this is merely a name; what is called Bodhisattva (enlightenment being), this is merely a name; what is called emptiness, this is merely a name; what is called form (materiality), feeling, perception, mental formations, and consciousness, these are also merely names. Their inherent nature is without arising, without ceasing, without defilement, and without purity. When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom) in this way, they do not cling to arising, do not cling to ceasing, do not cling to defilement, and do not cling to purity. Why? It is only for convenience that names are provisionally established to distinguish dharmas, and then, because of these provisional names, distinctions arise, and with the expression of words, attachments arise. When a Bodhisattva Mahasattva practices Prajnaparamita, they do not cling to any of these, and because they do not cling, no attachments arise. Furthermore, Shariputra (a disciple of the Buddha)! When a Bodhisattva Mahasattva practices Prajnaparamita, they should observe in this way: 『Bodhisattva is merely a name, Buddha is merely a name, Prajnaparamita is merely a name, form is merely a name, feeling, perception, mental formations, and consciousness are merely names, and all other dharmas are merely names.』 Shariputra! Just as I am merely a name, and what is called 『I』 is actually unattainable, similarly, sentient beings, life-holders, those who are born, those who nurture, individuals, persons, those born of intention, youths, creators, those who cause creation, initiators, those who cause initiation, receivers, those who cause reception, knowers, and seers are also merely names. What is called sentient beings up to seers is actually unattainable. Because of the unattainable emptiness, names are provisionally established according to worldly conventions, and all dharmas are the same; one should not cling to them. Therefore, when a Bodhisattva Mahasattva practices Prajnaparamita, they do not cling to 『I』 up to 『seer,』 nor do they cling to the inherent nature of any dharma. Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita in this way, the wisdom of all Shravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), etc., cannot reach it, except for the wisdom of all Buddhas, because of the unattainable emptiness. Why? Because the Bodhisattva Mahasattva has no attainment of either the name or what is named, because they do not cling or observe. Shariputra! If a Bodhisattva Mahasattva can practice Prajnaparamita in this way,

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羅蜜多，名為善行般若波羅蜜多。

「舍利子！假使汝及大目犍連，滿贍部洲如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。

「舍利子！置贍部洲。假使汝及大目犍連，滿四大洲如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。

「舍利子！置四大洲。假使汝及大目犍連，滿一三千大千世界如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以

【現代漢語翻譯】 現代漢語譯本 『羅蜜多』（Paramita），名為善行般若波羅蜜多（Prajnaparamita）。 『舍利子』（Sariputra）！假設你和大目犍連（Mahamaudgalyayana），將整個贍部洲（Jambudvipa）都佈滿如稻、麻、竹、葦、甘蔗林等所有的般若（Prajna），與修行般若波羅蜜多（Prajnaparamita）的菩薩摩訶薩（Bodhisattva-mahasattva）的般若相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，俱胝分之一都比不上，百俱胝分之一都比不上，千俱胝分之一都比不上，百千俱胝分之一都比不上，乃至以數分、算分、計分、喻分，甚至鄔波尼殺曇分（Upaniṣad）來衡量也比不上。為什麼呢？因為這位菩薩摩訶薩的般若，能夠使一切有情眾生趨向般涅槃（Parinirvana），而一切聲聞（Sravaka）、獨覺（Pratyekabuddha）的般若卻不能如此。而且，『舍利子』！修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的般若，也是一切聲聞、獨覺的般若所不能及的。 『舍利子』！先放下贍部洲。假設你和大目犍連，將整個四大洲都佈滿如稻、麻、竹、葦、甘蔗林等所有的般若，與修行般若波羅蜜多的菩薩摩訶薩的般若相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，乃至以鄔波尼殺曇分來衡量也比不上。為什麼呢？因為這位菩薩摩訶薩的般若，能夠使一切有情眾生趨向般涅槃，而一切聲聞、獨覺的般若卻不能如此。而且，『舍利子』！修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的般若，也是一切聲聞、獨覺的般若所不能及的。 『舍利子』！先放下四大洲。假設你和大目犍連，將整個三千大千世界都佈滿如稻、麻、竹、葦、甘蔗林等所有的般若，與修行般若波羅蜜多的菩薩摩訶薩的般若相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，乃至以鄔波尼殺曇分來衡量也比不上。為什麼呢？

【English Translation】 English version 『Paramita』 is called the Prajnaparamita (Perfection of Wisdom) of good conduct. 『Sariputra』! Suppose you and Mahamaudgalyayana were to fill the entire Jambudvipa with all the Prajna (wisdom) like rice, hemp, bamboo, reeds, and sugarcane forests, the Prajna of a Bodhisattva-mahasattva (great bodhisattva) who practices Prajnaparamita would not be comparable, not even by one percent, not even by one thousandth, not even by one hundred thousandth, not even by one kotisth, not even by one hundred kotisth, not even by one thousand kotisth, not even by one hundred thousand kotisth, not even by a numerical fraction, a calculative fraction, a comparative fraction, an analogical fraction, or even an Upanishad fraction. Why is that? Because the Prajna of this Bodhisattva-mahasattva can lead all sentient beings to Parinirvana (final nirvana), while the Prajna of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot do so. Moreover, 『Sariputra』! The Prajna practiced by a Bodhisattva-mahasattva who practices Prajnaparamita in one day is also incomparable to the Prajna of all Sravakas and Pratyekabuddhas. 『Sariputra』! Set aside Jambudvipa. Suppose you and Mahamaudgalyayana were to fill the entire four continents with all the Prajna like rice, hemp, bamboo, reeds, and sugarcane forests, the Prajna of a Bodhisattva-mahasattva who practices Prajnaparamita would not be comparable, not even by one percent, not even by one thousandth, not even by one hundred thousandth, not even by an Upanishad fraction. Why is that? Because the Prajna of this Bodhisattva-mahasattva can lead all sentient beings to Parinirvana, while the Prajna of all Sravakas and Pratyekabuddhas cannot do so. Moreover, 『Sariputra』! The Prajna practiced by a Bodhisattva-mahasattva who practices Prajnaparamita in one day is also incomparable to the Prajna of all Sravakas and Pratyekabuddhas. 『Sariputra』! Set aside the four continents. Suppose you and Mahamaudgalyayana were to fill the entire three thousand great thousand world systems with all the Prajna like rice, hemp, bamboo, reeds, and sugarcane forests, the Prajna of a Bodhisattva-mahasattva who practices Prajnaparamita would not be comparable, not even by one percent, not even by one thousandth, not even by one hundred thousandth, not even by an Upanishad fraction. Why is that?

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故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。

「舍利子！置一三千大千世界。假使汝及大目犍連，充滿十方殑伽沙等諸佛世界如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。」

大般若波羅蜜多經卷第四百二 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百三

三藏法師玄奘奉　詔譯第二分觀照品第三之二

爾時，舍利子白佛言：「世尊！若預流、一來、不還、阿羅漢聲聞般若，若獨覺般若，若菩薩摩訶薩般若，若如來、應、正等覺般若，是諸般若皆無差別，不相違背，無生無滅，自性皆空。若法無差別、不相違、無生滅、自性空，是法差別既不可得，云何世尊說行般若波羅蜜多菩薩摩訶薩，於一

【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為菩薩摩訶薩的般若（智慧），能夠使一切眾生趨向般涅槃（寂滅），而一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教，獨自悟道者）的般若則不能如此。還有，舍利子！修行般若波羅蜜多（以智慧到達彼岸）的菩薩摩訶薩，在一天中所修的般若，也是一切聲聞、獨覺的般若所不能及的。 『舍利子！假設有一個三千大千世界（佛教宇宙觀中的一個巨大世界），假如你和大目犍連（佛陀的著名弟子），充滿十方如恒河沙數般多的諸佛世界，如同稻、麻、竹、葦、甘蔗林等那樣多的般若，與修行般若波羅蜜多的菩薩摩訶薩的般若相比，百分之一不及，千分之一不及，百千分之一不及，乃至鄔波尼殺曇分（極小的單位）也不及一。為什麼呢？因為菩薩摩訶薩的般若，能夠使一切眾生趨向般涅槃，而一切聲聞、獨覺的般若則不能如此。還有，舍利子！修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的般若，也是一切聲聞、獨覺的般若所不能及的。』

《大般若波羅蜜多經》卷第四百二 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百三

三藏法師玄奘奉　詔譯第二分觀照品第三之二

這時，舍利子對佛說：『世尊！如果預流（初果）、一來（二果）、不還（三果）、阿羅漢（四果）聲聞的般若，如果獨覺的般若，如果菩薩摩訶薩的般若，如果如來、應、正等覺（佛陀的十種稱號之一）的般若，這些般若都沒有差別，不相違背，無生無滅，自性皆空。如果法沒有差別、不相違、無生滅、自性空，那麼法的差別既然不可得，為什麼世尊說修行般若波羅蜜多的菩薩摩訶薩，在一天中所修的般若，一切聲聞、獨覺的般若所不能及呢？』

【English Translation】 English version Why is that? It is because the Prajna (wisdom) of a Bodhisattva Mahasattva (a great Bodhisattva) can lead all sentient beings to Parinirvana (complete liberation), while the Prajna of all Sravakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas) cannot do so. Furthermore, Shariputra! The Prajna cultivated in one day by a Bodhisattva Mahasattva who practices Prajnaparamita (perfection of wisdom) is also beyond the reach of the Prajna of all Sravakas and Pratyekabuddhas. 'Shariputra! Suppose there is a three-thousand great thousand world (a vast world in Buddhist cosmology). If you and Maha Maudgalyayana (a prominent disciple of the Buddha) were to fill the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River, with Prajna as abundant as rice, hemp, bamboo, reeds, and sugarcane forests, the Prajna of a Bodhisattva Mahasattva who practices Prajnaparamita would be superior by more than a hundredfold, a thousandfold, a hundred thousandfold, and even an upanishad (an extremely small unit) would not be comparable. Why is that? It is because the Prajna of a Bodhisattva Mahasattva can lead all sentient beings to Parinirvana, while the Prajna of all Sravakas and Pratyekabuddhas cannot do so. Furthermore, Shariputra! The Prajna cultivated in one day by a Bodhisattva Mahasattva who practices Prajnaparamita is also beyond the reach of the Prajna of all Sravakas and Pratyekabuddhas.'

The Great Prajnaparamita Sutra, Volume 402 Taisho Tripitaka, Vol. 07, No. 0220, The Great Prajnaparamita Sutra (Volumes 401-600)

The Great Prajnaparamita Sutra, Volume 403

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Contemplation Chapter, Third of Two

At that time, Shariputra said to the Buddha: 'World Honored One! If the Prajna of Sravakas who are Stream-enterers (first stage), Once-returners (second stage), Non-returners (third stage), and Arhats (fourth stage), if the Prajna of Pratyekabuddhas, if the Prajna of Bodhisattva Mahasattvas, if the Prajna of Tathagatas (one of the ten titles of the Buddha), Arhats, and Samyaksambuddhas (perfectly enlightened Buddhas), all these Prajnas are without difference, not contradictory, without arising or ceasing, and their self-nature is empty. If a Dharma is without difference, not contradictory, without arising or ceasing, and its self-nature is empty, then since the difference of Dharma is unattainable, why does the World Honored One say that the Prajna cultivated in one day by a Bodhisattva Mahasattva who practices Prajnaparamita is beyond the reach of the Prajna of all Sravakas and Pratyekabuddhas?'

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日中所修般若，一切聲聞、獨覺般若所不能及？」

佛告舍利子：「于汝意云何？修行般若波羅蜜多菩薩摩訶薩，一日所修般若勝事，一切聲聞、獨覺般若有是事不？」

舍利子言：「不也！世尊！」

「複次，舍利子！于汝意云何？修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，作是念言：『我當修行一切相微妙智、一切智、道相智、一切相智，利益安樂一切有情。』彼於一切法覺一切相已，方便安立一切有情于無餘依般涅槃界，一切聲聞、獨覺般若有是事不？」

舍利子言：「不也！世尊！」

「複次，舍利子！于汝意云何？一切聲聞、獨覺頗能作是念：『我當證阿耨多羅三藐三菩提，方便安立一切有情于無餘依涅槃界。』不？」

舍利子言：「不也！世尊！」

「複次，舍利子！于汝意云何？一切聲聞、獨覺頗能作是念：『我當修行六波羅蜜多，成熟有情、嚴凈佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情于無餘依涅槃界。』不？」

舍利子言：「不也！世尊！」

佛言：「舍利子！諸菩薩摩訶薩皆作是念：『我當修行六波羅蜜多，成熟有情、嚴凈佛土，滿

【現代漢語翻譯】 現代漢語譯本 『在一天中所修行的般若（prajna，智慧），是一切聲聞（sravaka，通過聽聞佛法而證悟的人）、獨覺（pratyekabuddha，靠自己證悟的人）的般若所不能及的嗎？』 佛陀告訴舍利子（Sariputra，佛陀的十大弟子之一）說：『舍利子，你認為如何？修行般若波羅蜜多（prajnaparamita，以智慧到達彼岸）的菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩），一天所修行的般若殊勝之事，是一切聲聞、獨覺的般若所能達到的嗎？』 舍利子回答說：『不是的，世尊！』 『再者，舍利子！你認為如何？修行般若波羅蜜多的菩薩摩訶薩，在一天中所修行的般若，會這樣想：『我應當修行一切相微妙智（sarvakarajnata，對一切事物所有方面的智慧）、一切智（sarvajna，對一切事物的智慧）、道相智（marga-jnana，對修行道路的智慧）、一切相智（sarvakarajnana，對一切事物所有方面的智慧），利益安樂一切有情（sattva，眾生）。』他們在覺悟一切法（dharma，佛法）的一切相之後，方便地安置一切有情于無餘依般涅槃界（nirvana，寂滅），一切聲聞、獨覺的般若能做到這些嗎？』 舍利子回答說：『不是的，世尊！』 『再者，舍利子！你認為如何？一切聲聞、獨覺能夠這樣想：『我應當證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），方便地安置一切有情于無餘依涅槃界。』嗎？』 舍利子回答說：『不是的，世尊！』 『再者，舍利子！你認為如何？一切聲聞、獨覺能夠這樣想：『我應當修行六波羅蜜多（sad-paramita，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），成熟有情、嚴凈佛土（buddhaksetra，佛的凈土），圓滿佛的十力（dasabala，佛的十種力量）、四無所畏（catvari-vaisaradyani，佛的四種無畏）、四無礙解（catasrah-pratisamvidah，四種無礙的智慧）、大慈（maitri，慈愛）、大悲（karuna，悲憫）、大喜（mudita，喜悅）、大舍（upeksa，捨棄），十八佛不共法（avenika-buddha-dharma，佛獨有的十八種功德），應當證得無上正等菩提，方便地安置無量、無數、無邊的有情于無餘依涅槃界。』嗎？』 舍利子回答說：『不是的，世尊！』 佛陀說：『舍利子！諸菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）都這樣想：『我應當修行六波羅蜜多，成熟有情、嚴凈佛土，圓滿』

【English Translation】 English version 『Is the prajna (wisdom) practiced in one day superior to the prajna of all sravakas (hearers, those who attain enlightenment by hearing the Dharma) and pratyekabuddhas (solitary realizers, those who attain enlightenment on their own)?』 The Buddha said to Sariputra (one of the Buddha's ten principal disciples), 『Sariputra, what do you think? Is the superior prajna practiced in one day by a bodhisattva mahasattva (great bodhisattva) who practices prajnaparamita (perfection of wisdom) attainable by the prajna of all sravakas and pratyekabuddhas?』 Sariputra replied, 『No, World Honored One!』 『Furthermore, Sariputra, what do you think? A bodhisattva mahasattva who practices prajnaparamita, in the prajna practiced in one day, thinks, 『I shall practice the subtle wisdom of all aspects (sarvakarajnata), all-knowing wisdom (sarvajna), wisdom of the path (marga-jnana), and wisdom of all aspects (sarvakarajnana), to benefit and bring happiness to all sentient beings (sattva).』 After realizing all aspects of all dharmas (teachings), they skillfully place all sentient beings in the realm of nirvana (extinction) without remainder. Is this attainable by the prajna of all sravakas and pratyekabuddhas?』 Sariputra replied, 『No, World Honored One!』 『Furthermore, Sariputra, what do you think? Can all sravakas and pratyekabuddhas think, 『I shall attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and skillfully place all sentient beings in the realm of nirvana without remainder?』』 Sariputra replied, 『No, World Honored One!』 『Furthermore, Sariputra, what do you think? Can all sravakas and pratyekabuddhas think, 『I shall practice the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), mature sentient beings, purify Buddha lands (buddhaksetra), fulfill the ten powers of a Buddha (dasabala), 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). I shall attain supreme perfect enlightenment and skillfully place immeasurable, countless, and boundless sentient beings in the realm of nirvana without remainder?』』 Sariputra replied, 『No, World Honored One!』 The Buddha said, 『Sariputra, all bodhisattva mahasattvas think, 『I shall practice the six paramitas, mature sentient beings, purify Buddha lands, and fulfill』

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佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』

「舍利子！譬如螢火無如是念：『我光能照遍贍部洲普令大明。』如是一切聲聞、獨覺無如是念：『我當修行六波羅蜜多，成熟有情、嚴凈佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』

「舍利子！譬如日輪光明熾盛，照贍部洲無不周遍。如是菩薩摩訶薩皆作是念：『我當修行六波羅蜜多，成熟有情、嚴凈佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，證得無上正等菩提，方便安立無量、無數、無邊有情于無餘依般涅槃界。』

「舍利子！以是當知一切聲聞、獨覺般若，比行般若波羅蜜多菩薩摩訶薩於一日中所修般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。」

爾時，舍利子白佛言：「世尊！諸菩薩摩訶薩云何能超一切聲聞、獨覺等地，能得菩薩不退轉地，能凈佛道？」

佛言：「舍利子！諸菩薩摩訶薩從初發心，修行六種波羅蜜多，住空、無相、無愿之

【現代漢語翻譯】 現代漢語譯本 『佛陀的十力（dasabala，佛陀的十種智慧力量）、四無所畏（catu-vaisaradyani，佛陀的四種無所畏懼的自信）、四無礙解（catasra-pratisamvidah，佛陀的四種無礙的智慧）、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，平等心），以及十八佛不共法（avenika-buddha-dharma，佛陀獨有的十八種功德），當證得無上正等菩提（anuttara-samyak-sambodhi，最高的正覺），方便地安置無量、無數、無邊的眾生於無餘依般涅槃界（anupadhisesa-nirvana-dhatu，無餘涅槃的境界）。』

『舍利子（Sariputra）！譬如螢火蟲不會有這樣的想法：『我的光芒能夠照遍整個贍部洲（Jambudvipa，人類居住的世界），使之完全明亮。』同樣，一切聲聞（sravaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）也不會有這樣的想法：『我應當修行六波羅蜜多（sat-paramita，六種到達彼岸的修行方法），成熟眾生、莊嚴清凈佛土，圓滿佛陀的十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，當證得無上正等菩提，方便地安置無量、無數、無邊的眾生於無餘依般涅槃界。』

『舍利子！譬如太陽的光芒熾盛，照耀贍部洲無不周遍。同樣，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）都會這樣想：『我應當修行六波羅蜜多，成熟眾生、莊嚴清凈佛土，圓滿佛陀的十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，證得無上正等菩提，方便地安置無量、無數、無邊的眾生於無餘依般涅槃界。』

『舍利子！由此可知，一切聲聞、獨覺的般若（prajna，智慧），比之於行般若波羅蜜多（prajnaparamita，到達智慧彼岸的修行）的菩薩摩訶薩，在一天中所修的般若，百分之一不及，千分之一不及，百千分之一不及，乃至鄔波尼殺曇分（upanishad，極小的單位）也不及一。』

這時，舍利子對佛說：『世尊！諸菩薩摩訶薩如何能夠超越一切聲聞、獨覺的境界，能夠得到菩薩不退轉地（avaivartika-bhumi，不會退轉的菩薩境界），能夠清凈佛道？』

佛說：『舍利子！諸菩薩摩訶薩從最初發心，修行六種波羅蜜多，安住于空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）的境界，……』

【English Translation】 English version 'The ten powers of a Buddha (dasabala), the four fearlessnesses (catu-vaisaradyani), the four analytical 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), will attain unsurpassed complete perfect enlightenment (anuttara-samyak-sambodhi), and will skillfully establish limitless, countless, and boundless sentient beings in the realm of nirvana without remainder (anupadhisesa-nirvana-dhatu).'

'Sariputra! It is like a firefly not having the thought: 『My light can illuminate the entire Jambudvipa (the world inhabited by humans), making it completely bright.』 Similarly, all sravakas (hearers) and pratyekabuddhas (solitary realizers) do not have the thought: 『I should practice the six perfections (sat-paramita), mature sentient beings, purify Buddha lands, fulfill the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, will attain unsurpassed complete perfect enlightenment, and will skillfully establish limitless, countless, and boundless sentient beings in the realm of nirvana without remainder.』

'Sariputra! It is like the sun's light being blazing and illuminating Jambudvipa without exception. Similarly, bodhisattva-mahasattvas (great bodhisattvas) all think: 『I should practice the six perfections, mature sentient beings, purify Buddha lands, fulfill the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, attain unsurpassed complete perfect enlightenment, and will skillfully establish limitless, countless, and boundless sentient beings in the realm of nirvana without remainder.』

'Sariputra! From this, it should be known that the wisdom (prajna) of all sravakas and pratyekabuddhas, compared to the wisdom practiced by a bodhisattva-mahasattva who practices prajnaparamita (the perfection of wisdom), in one day, is less than one percent, less than one thousandth, less than one hundred thousandth, and even less than an upanishad (an extremely small unit).'

At that time, Sariputra said to the Buddha: 'World Honored One! How can bodhisattva-mahasattvas surpass the levels of all sravakas and pratyekabuddhas, attain the irreversible stage of a bodhisattva (avaivartika-bhumi), and purify the path of a Buddha?'

The Buddha said: 'Sariputra! Bodhisattva-mahasattvas, from their initial aspiration, practice the six perfections, abide in the realms of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita),...'

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法，即能超過一切聲聞、獨覺等地，能得菩薩不退轉地，能凈佛道。」

時，舍利子復白佛言：「世尊！諸菩薩摩訶薩住何等地，能與一切聲聞、獨覺作真福田？」

佛言：「舍利子！諸菩薩摩訶薩從初發心，修行六種波羅蜜多，住空、無相、無愿之法，乃至坐于妙菩提座，常與一切聲聞、獨覺作真福田。何以故？以依菩薩摩訶薩故，一切善法出現世間，所謂一切十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、四聖諦智、四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、六波羅蜜多、十八空等，及佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智，諸如是等無量無數無邊善法出現世間。

「由此菩薩諸善法故，世間便有剎帝利大族、婆羅門大族、長者大族、居士大族、四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想有情天、無繁天、無熱天、善現天、善見天、色究竟天、空無邊處天、識無邊處天、無所有處天、非想非非想處天。

「復由菩

【現代漢語翻譯】 現代漢語譯本：佛陀說：『這種法，能夠超越一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教，獨自悟道者）的境界，能夠證得菩薩不退轉的果位，能夠清凈成佛之道。』 當時，舍利子又對佛說：『世尊！諸位菩薩摩訶薩（大菩薩）住在什麼樣的境界，能夠成為一切聲聞、獨覺真正的福田呢？』 佛說：『舍利子！諸位菩薩摩訶薩從最初發心，修行六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），安住于空、無相、無愿的法理，乃至坐在菩提樹下成道，常常成為一切聲聞、獨覺真正的福田。為什麼呢？因為依靠菩薩摩訶薩的緣故，一切善法才得以出現在世間，所謂一切十善業道、五近事戒、八近住戒、四靜慮（禪定）、四無量心（慈、悲、喜、舍）、四無色定、四聖諦智、四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、六波羅蜜多、十八空等，以及佛的十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智，諸如此類無量無數無邊的善法才得以出現在世間。 『由於菩薩的這些善法，世間才會有剎帝利（貴族）大族、婆羅門（祭司）大族、長者（富人）大族、居士（在家信徒）大族、四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想有情天、無繁天、無熱天、善現天、善見天、色究竟天、空無邊處天、識無邊處天、無所有處天、非想非非想處天。 『又由於菩薩的緣故，世間才會有'

【English Translation】 English version: The Buddha said, 'This Dharma can surpass all the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), can attain the irreversible stage of a Bodhisattva, and can purify the path to Buddhahood.' At that time, Sariputra again said to the Buddha, 'World Honored One! In what realm do the Bodhisattva Mahasattvas (great Bodhisattvas) reside that they can become true fields of merit for all Sravakas and Pratyekabuddhas?' The Buddha said, 'Sariputra! The Bodhisattva Mahasattvas, from their initial aspiration, practice the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), abide in the Dharma of emptiness, signlessness, and wishlessness, and even until they sit at the Bodhi tree and attain enlightenment, they are always true fields of merit for all Sravakas and Pratyekabuddhas. Why is this so? Because it is due to the Bodhisattva Mahasattvas that all good Dharmas appear in the world, such as all the ten good karmic paths, the five precepts for lay followers, the eight precepts for close dwelling, the four Dhyanas (meditations), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the four noble truths, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, the six Paramitas, the eighteen emptinesses, and the Buddha's ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, all-knowing wisdom, wisdom of the path, wisdom of all aspects, and all such immeasurable, countless, and boundless good Dharmas appear in the world.' 'Because of these good Dharmas of the Bodhisattvas, the world has great Kshatriya (warrior) families, great Brahmin (priest) families, great Elder (wealthy) families, great householder families, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, the Brahma Assembly Heaven, the Brahma Retinue Heaven, the Brahma Council Heaven, the Great Brahma Heaven, the Light Heaven, the Minor Light Heaven, the Immeasurable Light Heaven, the Pure Light Heaven, the Pure Heaven, the Minor Pure Heaven, the Immeasurable Pure Heaven, the Universal Pure Heaven, the Vast Heaven, the Minor Vast Heaven, the Immeasurable Vast Heaven, the Fruitful Heaven, the Non-Perception Heaven, the No-Trouble Heaven, the No-Heat Heaven, the Well-Appearing Heaven, the Well-Seeing Heaven, the Akanistha Heaven, the Space of Infinite Space Heaven, the Space of Infinite Consciousness Heaven, the Space of Nothingness Heaven, and the Space of Neither Perception Nor Non-Perception Heaven.' 'Also, because of the Bodhisattvas, the world has'

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薩諸善法故，便有預流、一來、不還、阿羅漢、獨覺、菩薩摩訶薩及諸如來、應、正等覺出現世間。」

時，舍利子復白佛言：「世尊！菩薩摩訶薩為復須報施主恩不？」

佛言：「舍利子！菩薩摩訶薩不復須報諸施主恩。所以者何？已甚報故。何以故？舍利子！菩薩摩訶薩為大施主，施諸有情多善法故，謂施有情十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、四聖諦智、四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、六波羅蜜多、十八空等，及佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智，施諸有情如是等類無量無數無邊善法，故說菩薩為大施主，由斯已報諸施主恩，真凈福田生無量福。」

爾時，舍利子白佛言：「世尊！修行般若波羅蜜多菩薩摩訶薩，與何法相應故，應言與般若波羅蜜多相應？」

佛言：「舍利子！修行般若波羅蜜多菩薩摩訶薩，與色空相應故，應言與般若波羅蜜多相應；與受、想、行、識空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼處空相應故，應言與般若波羅蜜多相應；與耳、鼻、舌、身、意處空相應故，應言與般若波羅蜜多相

【現代漢語翻譯】 現代漢語譯本：'因為有各種善法，所以才會有預流（Srota-apanna，入流者）、一來（Sakrdagamin，一還果）、不還（Anagamin，不還果）、阿羅漢（Arhat，無學）、獨覺（Pratyekabuddha，辟支佛）、菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）以及諸如來（Tathagata，佛）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺者）出現於世間。' 當時，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）又對佛說：'世尊！菩薩摩訶薩還需要報答施主的恩情嗎？' 佛說：'舍利子！菩薩摩訶薩不需要再報答施主的恩情。為什麼呢？因為他們已經報答過了。為什麼這樣說呢？舍利子！菩薩摩訶薩是大施主，他們給予眾生許多善法，例如給予眾生十善業道（Dasa-kusala-karma-patha，十種善的行爲準則）、五近事戒（Panca-upasaka-sila，在家居士所受持的五條戒律）、八近住戒（Asta-upasatha-sila，八關齋戒）、四靜慮（Catur-dhyana，四禪定）、四無量（Catur-apramana，四種無量心）、四無色定（Catur-arupa-samapatti，四種無色界禪定）、四聖諦智（Catvari-arya-satyani-jnana，對四聖諦的智慧）、四念住（Catur-smrtyupasthana，四種觀想方法）、四正斷（Catu-samyak-pradhana，四種正確的努力）、四神足（Catur-rddhi-pada，四種神通的基礎）、五根（Panca-indriya，五種產生力量的根基）、五力（Panca-bala，五種力量）、七等覺支（Sapta-bodhyanga，七種覺悟的因素）、八聖道支（Aryastangika-marga，八正道）、六波羅蜜多（Sat-paramita，六種到達彼岸的方法）、十八空（Astadasa-sunyata，十八種空性）等等，以及佛的十力（Dasa-tathagata-bala，如來的十種力量）、四無所畏（Catur-vaisaradya，四種無所畏懼的自信）、四無礙解（Catur-pratisamvid，四種無礙的智慧）、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（Astadasa-avenika-buddha-dharma，佛獨有的十八種功德）、一切智（Sarvajnata，對一切法的智慧）、道相智（Margajnana，對道的智慧）、一切相智（Sarvakarajnata，對一切法的各個方面的智慧），給予眾生如此等等無量無數無邊的善法，所以說菩薩是大施主，因此已經報答了施主的恩情，是真正的清凈福田，能生出無量的福德。' 當時，舍利子對佛說：'世尊！修行般若波羅蜜多（Prajnaparamita，智慧的完美）的菩薩摩訶薩，與什麼法相應，才能說與般若波羅蜜多相應呢？' 佛說：'舍利子！修行般若波羅蜜多的菩薩摩訶薩，與色空相應，才能說與般若波羅蜜多相應；與受、想、行、識空相應，才能說與般若波羅蜜多相應。' '舍利子！修行般若波羅蜜多的菩薩摩訶薩，與眼處空相應，才能說與般若波羅蜜多相應；與耳、鼻、舌、身、意處空相應，才能說與般若波羅蜜多相應。'

【English Translation】 English version: 'Because of the existence of various wholesome dharmas, there arise Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Bodhisattva-mahasattva (great bodhisattva), and the Tathagatas (thus-gone ones), Arhats (worthy ones), Samyaksambuddhas (perfectly enlightened ones) appear in the world.' Then, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Does a Bodhisattva-mahasattva still need to repay the kindness of benefactors?' The Buddha said, 'Sariputra! A Bodhisattva-mahasattva no longer needs to repay the kindness of benefactors. Why is that? Because they have already repaid it. Why is that? Sariputra! A Bodhisattva-mahasattva is a great benefactor, giving sentient beings many wholesome dharmas, such as giving sentient beings the ten wholesome paths of action (Dasa-kusala-karma-patha), the five precepts for lay followers (Panca-upasaka-sila), the eight precepts for lay followers (Asta-upasatha-sila), the four meditative absorptions (Catur-dhyana), the four immeasurables (Catur-apramana), the four formless absorptions (Catur-arupa-samapatti), the wisdom of the four noble truths (Catvari-arya-satyani-jnana), the four foundations of mindfulness (Catur-smrtyupasthana), the four right exertions (Catu-samyak-pradhana), the four bases of psychic power (Catur-rddhi-pada), the five faculties (Panca-indriya), the five powers (Panca-bala), the seven factors of enlightenment (Sapta-bodhyanga), the noble eightfold path (Aryastangika-marga), the six perfections (Sat-paramita), the eighteen emptinesses (Astadasa-sunyata), and so on, as well as the ten powers of the Buddha (Dasa-tathagata-bala), the four confidences (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), the eighteen unique qualities of a Buddha (Astadasa-avenika-buddha-dharma), omniscience (Sarvajnata), knowledge of the path (Margajnana), knowledge of all aspects (Sarvakarajnata), giving sentient beings such immeasurable, countless, and boundless wholesome dharmas, therefore it is said that a Bodhisattva is a great benefactor, and thus has already repaid the kindness of benefactors, being a true pure field of merit, generating immeasurable merit.' At that time, Sariputra said to the Buddha, 'World Honored One! A Bodhisattva-mahasattva who practices Prajnaparamita (perfection of wisdom), with what dharma in accordance, should it be said to be in accordance with Prajnaparamita?' The Buddha said, 'Sariputra! A Bodhisattva-mahasattva who practices Prajnaparamita, being in accordance with the emptiness of form, should it be said to be in accordance with Prajnaparamita; being in accordance with the emptiness of feeling, perception, mental formations, and consciousness, should it be said to be in accordance with Prajnaparamita.' 'Sariputra! A Bodhisattva-mahasattva who practices Prajnaparamita, being in accordance with the emptiness of the eye base, should it be said to be in accordance with Prajnaparamita; being in accordance with the emptiness of the ear, nose, tongue, body, and mind bases, should it be said to be in accordance with Prajnaparamita.'

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應；與色處空相應故，應言與般若波羅蜜多相應；與聲、香、味、觸、法處空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼界、色界、眼識界空相應故，應言與般若波羅蜜多相應；與耳界、聲界、耳識界空相應故，應言與般若波羅蜜多相應；與鼻界、香界、鼻識界空相應故，應言與般若波羅蜜多相應；與舌界、味界、舌識界空相應故，應言與般若波羅蜜多相應；與身界、觸界、身識界空相應故，應言與般若波羅蜜多相應；與意界、法界、意識界空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與苦聖諦空相應故，應言與般若波羅蜜多相應；與集、滅、道聖諦空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與無明空相應故，應言與般若波羅蜜多相應；與行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切法空相應故，應言與般若波羅蜜多相應；與有為無為法空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與本性空相應故，應言與般若波羅蜜

多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是七空相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是七空相應時，不見色若相應若不相應，不見受、想、行、識若相應若不相應；不見色若生法若滅法，不見受、想、行、識若生法若滅法；不見色若染法若凈法，不見受、想、行、識若染法若凈法。不見色與受合，不見受與想合，不見想與行合，不見行與識合。何以故？無有少法與法合者，以本性空故。

「舍利子！諸色空，彼非色；諸受、想、行、識空，彼非受、想、行、識。何以故？舍利子！諸色空，彼非變礙相；諸受空，彼非領納相；諸想空，彼非取像相；諸行空，彼非造作相；諸識空，彼非了別相。何以故？舍利子！色不異空，空不異色，色即是空，空即是色；受、想、行、識不異空，空不異受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。

「舍利子！是諸法空相，不生不滅，不染不凈，不增不減，非過去非未來非現在。如是空中無色，無受、想、行、識；無眼處，無耳、鼻、舌、身、意處；無色處，無聲、香、味、觸、法處；無眼界、色界、眼識界，無耳界、聲界、耳識界，無鼻界、香界、鼻識界，無舌界、味

【現代漢語翻譯】 現代漢語譯本 與多種空性相應。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），因為與這七種空性相應，所以應當說與般若波羅蜜多相應。』 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，當與這七種空性相應時，不認為色（rūpa，物質現象）有相應或不相應，不認為受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）有相應或不相應；不認為色有生法或滅法，不認為受、想、行、識有生法或滅法；不認為色有染法或凈法，不認為受、想、行、識有染法或凈法。不認為色與受結合，不認為受與想結合，不認為想與行結合，不認為行與識結合。為什麼呢？因為沒有絲毫的法與法結合，因為它們的本性是空性的。』 『舍利子！諸色是空性的，它們不是色；諸受、想、行、識是空性的，它們不是受、想、行、識。為什麼呢？舍利子！諸色是空性的，它們不是變礙相（物質的阻礙性）；諸受是空性的，它們不是領納相（感受的領納性）；諸想是空性的，它們不是取像相（概念的形成）；諸行是空性的，它們不是造作相（意志的活動）；諸識是空性的，它們不是了別相（意識的分別）。為什麼呢？舍利子！色不異於空，空不異於色，色即是空，空即是色；受、想、行、識不異於空，空不異於受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。』 『舍利子！這些法（dharma，現象）的空相，不生不滅，不染不凈，不增不減，非過去非未來非現在。這樣的空性中沒有色，沒有受、想、行、識；沒有眼處（cakṣurāyatana，眼根），沒有耳、鼻、舌、身、意處（manāyatana，意根）；沒有色處（rūpāyatana，色境），沒有聲、香、味、觸、法處（dharmāyatana，法境）；沒有眼界（cakṣurdhātu，眼界）、色界（rūpadhātu，色界）、眼識界（cakṣurvijñānadhātu，眼識界），沒有耳界、聲界、耳識界，沒有鼻界、香界、鼻識界，沒有舌界、味

【English Translation】 English version Corresponding with Many Emptinesses. 'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! A Bodhisattva-mahāsattva (great Bodhisattva) who practices Prajñāpāramitā (the perfection of wisdom), because they correspond with these seven emptinesses, should be said to correspond with Prajñāpāramitā.' 'Śāriputra! When a Bodhisattva-mahāsattva who practices Prajñāpāramitā corresponds with these seven emptinesses, they do not see form (rūpa, material phenomena) as either corresponding or not corresponding, they do not see feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna) as either corresponding or not corresponding; they do not see form as having arising or ceasing, they do not see feeling, perception, mental formations, or consciousness as having arising or ceasing; they do not see form as having defilement or purity, they do not see feeling, perception, mental formations, or consciousness as having defilement or purity. They do not see form combining with feeling, they do not see feeling combining with perception, they do not see perception combining with mental formations, they do not see mental formations combining with consciousness. Why is this? Because there is no dharma (phenomenon) that combines with another dharma, because their inherent nature is emptiness.' 'Śāriputra! All forms are empty, they are not form; all feelings, perceptions, mental formations, and consciousnesses are empty, they are not feeling, perception, mental formations, or consciousness. Why is this? Śāriputra! All forms are empty, they are not the characteristic of obstruction; all feelings are empty, they are not the characteristic of reception; all perceptions are empty, they are not the characteristic of taking on an image; all mental formations are empty, they are not the characteristic of fabrication; all consciousnesses are empty, they are not the characteristic of discernment. Why is this? Śāriputra! Form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form; feeling, perception, mental formations, and consciousness are not different from emptiness, emptiness is not different from feeling, perception, mental formations, and consciousness, feeling, perception, mental formations, and consciousness are emptiness, emptiness is feeling, perception, mental formations, and consciousness.' 'Śāriputra! These characteristics of emptiness of all dharmas (phenomena) are neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing, neither past nor future nor present. In such emptiness there is no form, no feeling, perception, mental formations, or consciousness; no eye base (cakṣurāyatana), no ear, nose, tongue, body, or mind base (manāyatana); no form base (rūpāyatana), no sound, smell, taste, touch, or dharma base (dharmāyatana); no eye element (cakṣurdhātu), form element (rūpadhātu), or eye consciousness element (cakṣurvijñānadhātu), no ear element, sound element, or ear consciousness element, no nose element, smell element, or nose consciousness element, no tongue element, taste

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界、舌識界，無身界、觸界、身識界，無意界、法界、意識界；無無明亦無無明滅，乃至無老死愁嘆苦憂惱亦無老死愁嘆苦憂惱滅；無苦聖諦，無集、滅、道聖諦；無得，無現觀；無預流，無預流果；無一來，無一來果；無不還，無不還果；無阿羅漢，無阿羅漢果；無獨覺，無獨覺菩提；無菩薩，無菩薩行；無正等覺，無正等覺菩提。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不見佈施波羅蜜多若相應若不相應，不見凈戒、安忍、精進、靜慮、般若波羅蜜多若相應若不相應；不見色若相應若不相應，不見受、想、行、識若相應若不相應；不見眼處若相應若不相應，不見耳、鼻、舌、身、意處若相應若不相應；不見色處若相應若不相應，不見聲、香、味、觸、法處若相應若不相應；不見眼界、色界、眼識界若相應若不相應，不見耳界、聲界、耳識界若相應若不相應，不見鼻界、香界、鼻識界若相應若不相應，不見舌界、味界、舌識界若相應若不相應，不見身界、觸界、身識界若相應若不相應，不見意界、法界、意識界若相應若不相應；不見四念住若相應若不相應，不見四正斷、四神足、五根、五力、七等覺支

【現代漢語翻譯】 現代漢語譯本：沒有眼界、色界、眼識界，沒有耳界、聲界、耳識界，沒有鼻界、香界、鼻識界，沒有舌界、味界、舌識界，沒有身界、觸界、身識界，沒有意界、法界、意識界；沒有無明，也沒有無明滅盡，乃至沒有老死、憂愁、悲嘆、痛苦、憂慮、煩惱，也沒有老死、憂愁、悲嘆、痛苦、憂慮、煩惱的滅盡；沒有苦聖諦，沒有集、滅、道聖諦；沒有獲得，沒有現觀；沒有預流（須陀洹，初果），沒有預流果；沒有一來（斯陀含，二果），沒有一來果；沒有不還（阿那含，三果），沒有不還果；沒有阿羅漢（四果），沒有阿羅漢果；沒有獨覺（辟支佛），沒有獨覺菩提；沒有菩薩，沒有菩薩行；沒有正等覺（佛），沒有正等覺菩提。 『舍利子（佛陀十大弟子之一，以智慧著稱）！修行般若波羅蜜多（智慧到彼岸）的菩薩摩訶薩（大菩薩），因為與這樣的法相應，應當說與般若波羅蜜多相應。』 『再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，不見佈施波羅蜜多（佈施到彼岸）的相應或不相應，不見持戒、安忍、精進、禪定、般若波羅蜜多的相應或不相應；不見色（物質）的相應或不相應，不見受（感受）、想（概念）、行（意志）、識（意識）的相應或不相應；不見眼處（眼根）的相應或不相應，不見耳、鼻、舌、身、意處的相應或不相應；不見色處（色塵）的相應或不相應，不見聲、香、味、觸、法處的相應或不相應；不見眼界、色界、眼識界的相應或不相應，不見耳界、聲界、耳識界的相應或不相應，不見鼻界、香界、鼻識界的相應或不相應，不見舌界、味界、舌識界的相應或不相應，不見身界、觸界、身識界的相應或不相應，不見意界、法界、意識界的相應或不相應；不見四念住（身、受、心、法）的相應或不相應，不見四正斷（斷惡、修善）、四神足（欲、勤、心、觀）、五根（信、進、念、定、慧）、五力（信、進、念、定、慧）、七等覺支（擇法、精進、喜、輕安、念、定、舍）

【English Translation】 English version: There is no eye realm, no form realm, no eye consciousness realm; no ear realm, no sound realm, no ear consciousness realm; no nose realm, no smell realm, no nose consciousness realm; no tongue realm, no taste realm, no tongue consciousness realm; no body realm, no touch realm, no body consciousness realm; no mind realm, no dharma realm, no mind consciousness realm; no ignorance, nor the cessation of ignorance, up to and including no old age and death, sorrow, lamentation, pain, grief, and despair, nor the cessation of old age and death, sorrow, lamentation, pain, grief, and despair; no suffering noble truth, no origin, cessation, or path noble truths; no attainment, no realization; no stream-enterer (Sotapanna, the first fruit), no fruit of stream-entry; no once-returner (Sakadagami, the second fruit), no fruit of once-returning; no non-returner (Anagami, the third fruit), no fruit of non-returning; no Arhat (the fourth fruit), no fruit of Arhatship; no Pratyekabuddha (Solitary Buddha), no Pratyekabuddha Bodhi; no Bodhisattva, no Bodhisattva practices; no Samyak-sambuddha (Fully Enlightened Buddha), no Samyak-sambuddha Bodhi. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva Mahasattva (great Bodhisattva) who practices Prajnaparamita (perfection of wisdom), because they are in accordance with such dharmas, should be said to be in accordance with Prajnaparamita.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita does not see the perfection of giving (Dana Paramita) as either in accordance or not in accordance, does not see the perfections of morality, patience, diligence, meditation, and wisdom (Prajna Paramita) as either in accordance or not in accordance; does not see form (rupa) as either in accordance or not in accordance, does not see feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) as either in accordance or not in accordance; does not see the eye base (eye sense organ) as either in accordance or not in accordance, does not see the ear, nose, tongue, body, and mind bases as either in accordance or not in accordance; does not see the form base (form object) as either in accordance or not in accordance, does not see the sound, smell, taste, touch, and dharma bases as either in accordance or not in accordance; does not see the eye realm, form realm, and eye consciousness realm as either in accordance or not in accordance, does not see the ear realm, sound realm, and ear consciousness realm as either in accordance or not in accordance, does not see the nose realm, smell realm, and nose consciousness realm as either in accordance or not in accordance, does not see the tongue realm, taste realm, and tongue consciousness realm as either in accordance or not in accordance, does not see the body realm, touch realm, and body consciousness realm as either in accordance or not in accordance, does not see the mind realm, dharma realm, and mind consciousness realm as either in accordance or not in accordance; does not see the four foundations of mindfulness (body, feeling, mind, dharma) as either in accordance or not in accordance, does not see the four right exertions (abandoning evil, cultivating good), the four bases of power (desire, effort, mind, investigation), the five faculties (faith, effort, mindfulness, concentration, wisdom), the five powers (faith, effort, mindfulness, concentration, wisdom), the seven factors of enlightenment (investigation of dharma, effort, joy, tranquility, mindfulness, concentration, equanimity)

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、八聖道支若相應若不相應，不見佛十力若相應若不相應，不見四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智若相應若不相應。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀空與空相應，不觀無相與無相相應，不觀無愿與無愿相應。何以故？空、無相、無愿皆無相應不相應故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，入一切法自相空已，不觀色若合若散，不觀受、想、行、識若合若散。不觀色與前際若合若散。何以故？不見前際故。不觀受、想、行、識與前際若合若散。何以故？不見前際故。不觀色與后際若合若散。何以故？不見后際故。不觀受、想、行、識與后際若合若散。何以故？不見后際故。不觀色與現在若合若散。何以故？不見現在故。不觀受、想、行、識與現在若合若散。何以故？不見現在故。不觀前際與后際若合若散，不觀前際與現在若合若散，不觀后際與前際若合若散，不觀后際與現在若合若散，不觀現在與前際若合若散，不觀現在與后際若合若散，

【現代漢語翻譯】 現代漢語譯本：舍利子！如果修行般若波羅蜜多（智慧的完美）的菩薩摩訶薩（偉大的菩薩）與八聖道支（八正道）相應或不相應，他都不會因此見到佛的十力（如來十種力量）；如果與四無所畏（佛的四種無畏）、四無礙解（四種無礙的智慧）、大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）、十八佛不共法（佛獨有的十八種功德）、一切智（對一切法的智慧）、道相智（對道的智慧）、一切相智（對一切相的智慧）相應或不相應，他都不會因此見到這些功德。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說他與般若波羅蜜多相應。 再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，不觀察空與空相應，不觀察無相與無相相應，不觀察無愿與無愿相應。為什麼呢？因為空、無相、無愿本身就沒有相應或不相應的概念。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說他與般若波羅蜜多相應。 再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，在領悟一切法自性為空之後，不觀察色（物質現象）是合還是散，不觀察受（感受）、想（思維）、行（意志）、識（意識）是合還是散。不觀察色與前際（過去）是合還是散。為什麼呢？因為他不見前際。不觀察受、想、行、識與前際是合還是散。為什麼呢？因為他不見前際。不觀察色與后際（未來）是合還是散。為什麼呢？因為他不見后際。不觀察受、想、行、識與后際是合還是散。為什麼呢？因為他不見后際。不觀察色與現在是合還是散。為什麼呢？因為他不見現在。不觀察受、想、行、識與現在是合還是散。為什麼呢？因為他不見現在。不觀察前際與后際是合還是散，不觀察前際與現在是合還是散，不觀察后際與前際是合還是散，不觀察后際與現在是合還是散，不觀察現在與前際是合還是散，不觀察現在與后際是合還是散。

【English Translation】 English version: Shariputra, if a Bodhisattva Mahasattva (great Bodhisattva) practicing Prajnaparamita (perfection of wisdom) is in accordance with or not in accordance with the Eightfold Noble Path, he does not see the Ten Powers of the Buddha (Tathagata's ten powers) because of that; if he is in accordance with or not in accordance with the Four Fearlessnesses (four kinds of fearlessness of the Buddha), the Four Unimpeded Knowledges (four kinds of unimpeded wisdom), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of the Buddha, Omniscience (wisdom of all dharmas), Knowledge of the Path, Knowledge of All Aspects, he does not see these merits because of that. Shariputra, a Bodhisattva Mahasattva practicing Prajnaparamita, because he is in accordance with such dharmas, it should be said that he is in accordance with Prajnaparamita. Furthermore, Shariputra, a Bodhisattva Mahasattva practicing Prajnaparamita does not observe emptiness as being in accordance with emptiness, does not observe signlessness as being in accordance with signlessness, does not observe wishlessness as being in accordance with wishlessness. Why? Because emptiness, signlessness, and wishlessness themselves have no concept of being in accordance or not in accordance. Shariputra, a Bodhisattva Mahasattva practicing Prajnaparamita, because he is in accordance with such dharmas, it should be said that he is in accordance with Prajnaparamita. Furthermore, Shariputra, a Bodhisattva Mahasattva practicing Prajnaparamita, having entered into the self-nature of all dharmas as empty, does not observe form (material phenomena) as being either together or scattered, does not observe feeling, perception, volition, and consciousness as being either together or scattered. He does not observe form as being either together or scattered with the past. Why? Because he does not see the past. He does not observe feeling, perception, volition, and consciousness as being either together or scattered with the past. Why? Because he does not see the past. He does not observe form as being either together or scattered with the future. Why? Because he does not see the future. He does not observe feeling, perception, volition, and consciousness as being either together or scattered with the future. Why? Because he does not see the future. He does not observe form as being either together or scattered with the present. Why? Because he does not see the present. He does not observe feeling, perception, volition, and consciousness as being either together or scattered with the present. Why? Because he does not see the present. He does not observe the past as being either together or scattered with the future, does not observe the past as being either together or scattered with the present, does not observe the future as being either together or scattered with the past, does not observe the future as being either together or scattered with the present, does not observe the present as being either together or scattered with the past, does not observe the present as being either together or scattered with the future.

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不觀前際與后際、現在若合若散，不觀后際與前際、現在若合若散，不觀現在與前際、后際若合若散，不觀前際、后際、現在若合若散。何以故？三世空故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀一切智與過去若合若散。何以故？尚不見過去，況觀一切智與過去若合若散！不觀一切智與未來若合若散。何以故？尚不見未來，況觀一切智與未來若合若散！不觀一切智與現在若合若散。何以故？尚不見現在，況觀一切智與現在若合若散！不觀一切智與色若合若散。何以故？尚不見色，況觀一切智與色若合若散！不觀一切智與受、想、行、識若合若散。何以故？尚不見受、想、行、識，況觀一切智與受、想、行、識若合若散！不觀一切智與眼處若合若散。何以故？尚不見眼處，況觀一切智與眼處若合若散！不觀一切智與耳、鼻、舌、身、意處若合若散。何以故？尚不見耳、鼻、舌、身、意處，況觀一切智與耳、鼻、舌、身、意處若合若散！不觀一切智與色處若合若散。何以故？尚不見色處，況觀一切智與色處若合若散！不觀一切智與聲、香、味、觸、法處若合若散。何以故？尚不見聲、香、味、觸、法處，況觀一切

【現代漢語翻譯】 現代漢語譯本 不觀察過去和未來的界限，以及現在是否聚合或離散；不觀察未來和過去的界限，以及現在是否聚合或離散；不觀察現在和過去、未來的界限，以及是否聚合或離散；不觀察過去、未來、現在的界限，以及是否聚合或離散。為什麼呢？因為三世（過去、現在、未來）皆是空無的。舍利子（Śāriputra，佛陀的十大弟子之一）！修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 「再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，不觀察一切智（sarvajñatā，對一切事物和現象的完全理解）與過去是否聚合或離散。為什麼呢？因為連過去都不可見，何況觀察一切智與過去是否聚合或離散！不觀察一切智與未來是否聚合或離散。為什麼呢？因為連未來都不可見，何況觀察一切智與未來是否聚合或離散！不觀察一切智與現在是否聚合或離散。為什麼呢？因為連現在都不可見，何況觀察一切智與現在是否聚合或離散！不觀察一切智與色（rūpa，物質的形態）是否聚合或離散。為什麼呢？因為連色都不可見，何況觀察一切智與色是否聚合或離散！不觀察一切智與受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）是否聚合或離散。為什麼呢？因為連受、想、行、識都不可見，何況觀察一切智與受、想、行、識是否聚合或離散！不觀察一切智與眼處（cakṣurāyatana，眼根）是否聚合或離散。為什麼呢？因為連眼處都不可見，何況觀察一切智與眼處是否聚合或離散！不觀察一切智與耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）是否聚合或離散。為什麼呢？因為連耳、鼻、舌、身、意處都不可見，何況觀察一切智與耳、鼻、舌、身、意處是否聚合或離散！不觀察一切智與色處（rūpāyatana，色塵）是否聚合或離散。為什麼呢？因為連色處都不可見，何況觀察一切智與色處是否聚合或離散！不觀察一切智與聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）是否聚合或離散。為什麼呢？因為連聲、香、味、觸、法處都不可見，何況觀察一切

【English Translation】 English version One does not observe the past boundary and the future boundary, and whether the present is together or scattered; one does not observe the future boundary and the past boundary, and whether the present is together or scattered; one does not observe the present and the past, future boundaries, and whether they are together or scattered; one does not observe the past, future, and present boundaries, and whether they are together or scattered. Why is that? Because the three times (past, present, future) are empty. Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he is in accordance with such a Dharma, should be said to be in accordance with Prajñāpāramitā. Furthermore, Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not observe whether all-knowing wisdom (sarvajñatā, complete understanding of all things and phenomena) is together or scattered with the past. Why is that? Because even the past is not seen, how much less to observe whether all-knowing wisdom is together or scattered with the past! One does not observe whether all-knowing wisdom is together or scattered with the future. Why is that? Because even the future is not seen, how much less to observe whether all-knowing wisdom is together or scattered with the future! One does not observe whether all-knowing wisdom is together or scattered with the present. Why is that? Because even the present is not seen, how much less to observe whether all-knowing wisdom is together or scattered with the present! One does not observe whether all-knowing wisdom is together or scattered with form (rūpa, material form). Why is that? Because even form is not seen, how much less to observe whether all-knowing wisdom is together or scattered with form! One does not observe whether all-knowing wisdom is together or scattered with feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). Why is that? Because even feeling, perception, volition, and consciousness are not seen, how much less to observe whether all-knowing wisdom is together or scattered with feeling, perception, volition, and consciousness! One does not observe whether all-knowing wisdom is together or scattered with the eye base (cakṣurāyatana, the eye sense). Why is that? Because even the eye base is not seen, how much less to observe whether all-knowing wisdom is together or scattered with the eye base! One does not observe whether all-knowing wisdom is together or scattered with the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana). Why is that? Because even the ear, nose, tongue, body, and mind bases are not seen, how much less to observe whether all-knowing wisdom is together or scattered with the ear, nose, tongue, body, and mind bases! One does not observe whether all-knowing wisdom is together or scattered with the form base (rūpāyatana, form object). Why is that? Because even the form base is not seen, how much less to observe whether all-knowing wisdom is together or scattered with the form base! One does not observe whether all-knowing wisdom is together or scattered with the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma bases (dharmāyatana). Why is that? Because even the sound, smell, taste, touch, and dharma bases are not seen, how much less to observe whether all-knowing

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智與聲、香、味、觸、法處若合若散！不觀一切智與眼界、色界、眼識界若合若散。何以故？尚不見眼界、色界、眼識界，況觀一切智與眼界、色界、眼識界若合若散！不觀一切智與耳界、聲界、耳識界若合若散。何以故？尚不見耳界、聲界、耳識界，況觀一切智與耳界、聲界、耳識界若合若散！不觀一切智與鼻界、香界、鼻識界若合若散。何以故？尚不見鼻界、香界、鼻識界，況觀一切智與鼻界、香界、鼻識界若合若散！不觀一切智與舌界、味界、舌識界若合若散。何以故？尚不見舌界、味界、舌識界，況觀一切智與舌界、味界、舌識界若合若散！不觀一切智與身界、觸界、身識界若合若散。何以故？尚不見身界、觸界、身識界，況觀一切智與身界、觸界、身識界若合若散！不觀一切智與意界、法界、意識界若合若散。何以故？尚不見意界、法界、意識界，況觀一切智與意界、法界、意識界若合若散！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀一切智與佈施波羅蜜多若合若散。何以故？尚不見佈施波羅蜜多，況觀一切智與佈施波羅蜜多若合若散！不觀一切智與凈戒波羅蜜多若合若散。何以故？尚不見凈戒波羅蜜多，況

【現代漢語翻譯】 現代漢語譯本 智慧與色、聲、香、味、觸、法六處，無論是結合還是分離，都不應去觀察！不應觀察一切智慧與眼界（眼根）、色界（眼所見之境）、眼識界（眼根產生的意識）的結合或分離。為什麼呢？因為連眼界、色界、眼識界都無法見到，又怎麼能觀察一切智慧與眼界、色界、眼識界的結合或分離呢！不應觀察一切智慧與耳界（耳根）、聲界（耳所聞之境）、耳識界（耳根產生的意識）的結合或分離。為什麼呢？因為連耳界、聲界、耳識界都無法見到，又怎麼能觀察一切智慧與耳界、聲界、耳識界的結合或分離呢！不應觀察一切智慧與鼻界（鼻根）、香界（鼻所聞之境）、鼻識界（鼻根產生的意識）的結合或分離。為什麼呢？因為連鼻界、香界、鼻識界都無法見到，又怎麼能觀察一切智慧與鼻界、香界、鼻識界的結合或分離呢！不應觀察一切智慧與舌界（舌根）、味界（舌所嘗之境）、舌識界（舌根產生的意識）的結合或分離。為什麼呢？因為連舌界、味界、舌識界都無法見到，又怎麼能觀察一切智慧與舌界、味界、舌識界的結合或分離呢！不應觀察一切智慧與身界（身根）、觸界（身所感之境）、身識界（身根產生的意識）的結合或分離。為什麼呢？因為連身界、觸界、身識界都無法見到，又怎麼能觀察一切智慧與身界、觸界、身識界的結合或分離呢！不應觀察一切智慧與意界（意根）、法界（意所思之境）、意識界（意根產生的意識）的結合或分離。為什麼呢？因為連意界、法界、意識界都無法見到，又怎麼能觀察一切智慧與意界、法界、意識界的結合或分離呢！舍利子（佛陀的弟子，以智慧著稱）！修行般若波羅蜜多（以智慧到達彼岸）的菩薩摩訶薩（偉大的菩薩），因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 「舍利子！修行般若波羅蜜多的菩薩摩訶薩，不應觀察一切智慧與佈施波羅蜜多（以佈施到達彼岸）的結合或分離。為什麼呢？因為連佈施波羅蜜多都無法見到，又怎麼能觀察一切智慧與佈施波羅蜜多的結合或分離呢！不應觀察一切智慧與凈戒波羅蜜多（以持戒到達彼岸）的結合或分離。為什麼呢？因為連凈戒波羅蜜多都無法見到，況且

【English Translation】 English version One should not observe how all-knowing wisdom combines or separates with the six sense bases of form, sound, smell, taste, touch, and mental objects! One should not observe how all-knowing wisdom combines or separates with the eye base (organ of sight), the form base (objects seen by the eye), and the eye consciousness base (consciousness arising from the eye). Why? Because even the eye base, form base, and eye consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the eye base, form base, and eye consciousness base! One should not observe how all-knowing wisdom combines or separates with the ear base (organ of hearing), the sound base (objects heard by the ear), and the ear consciousness base (consciousness arising from the ear). Why? Because even the ear base, sound base, and ear consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the ear base, sound base, and ear consciousness base! One should not observe how all-knowing wisdom combines or separates with the nose base (organ of smell), the smell base (objects smelled by the nose), and the nose consciousness base (consciousness arising from the nose). Why? Because even the nose base, smell base, and nose consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the nose base, smell base, and nose consciousness base! One should not observe how all-knowing wisdom combines or separates with the tongue base (organ of taste), the taste base (objects tasted by the tongue), and the tongue consciousness base (consciousness arising from the tongue). Why? Because even the tongue base, taste base, and tongue consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the tongue base, taste base, and tongue consciousness base! One should not observe how all-knowing wisdom combines or separates with the body base (organ of touch), the touch base (objects felt by the body), and the body consciousness base (consciousness arising from the body). Why? Because even the body base, touch base, and body consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the body base, touch base, and body consciousness base! One should not observe how all-knowing wisdom combines or separates with the mind base (organ of thought), the mental object base (objects thought by the mind), and the mind consciousness base (consciousness arising from the mind). Why? Because even the mind base, mental object base, and mind consciousness base are not seen, how can one observe how all-knowing wisdom combines or separates with the mind base, mental object base, and mind consciousness base! Shariputra (a disciple of the Buddha known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita (perfection of wisdom), because they are in accordance with such a Dharma, should be said to be in accordance with Prajnaparamita. 「Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita should not observe how all-knowing wisdom combines or separates with the Dana Paramita (perfection of giving). Why? Because even the Dana Paramita is not seen, how can one observe how all-knowing wisdom combines or separates with the Dana Paramita! One should not observe how all-knowing wisdom combines or separates with the Sila Paramita (perfection of morality). Why? Because even the Sila Paramita is not seen, how can one

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觀一切智與凈戒波羅蜜多若合若散！不觀一切智與安忍波羅蜜多若合若散。何以故？尚不見安忍波羅蜜多，況觀一切智與安忍波羅蜜多若合若散！不觀一切智與精進波羅蜜多若合若散。何以故？尚不見精進波羅蜜多，況觀一切智與精進波羅蜜多若合若散！不觀一切智與靜慮波羅蜜多若合若散。何以故？尚不見靜慮波羅蜜多，況觀一切智與靜慮波羅蜜多若合若散！不觀一切智與般若波羅蜜多若合若散。何以故？尚不見般若波羅蜜多，況觀一切智與般若波羅蜜多若合若散！不觀一切智與四念住若合若散。何以故？尚不見四念住，況觀一切智與四念住若合若散！不觀一切智與四正斷、四神足、五根、五力、七等覺支、八聖道支若合若散。何以故？尚不見四正斷乃至八聖道支，況觀一切智與四正斷乃至八聖道支若合若散！不觀一切智與佛十力若合若散。何以故？尚不見佛十力，況觀一切智與佛十力若合若散！不觀一切智與四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智若合若散。何以故？尚不見四無所畏乃至一切相智，況觀一切智與四無所畏乃至一切相智若合若散！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波

【現代漢語翻譯】 現代漢語譯本 不應觀察一切智（sarvajnata，指佛陀的智慧）與凈戒波羅蜜多（sila-paramita，指持戒的完美）是結合還是分離！不應觀察一切智與安忍波羅蜜多（ksanti-paramita，指忍辱的完美）是結合還是分離。為什麼呢？因為連安忍波羅蜜多都尚未見到，更何況觀察一切智與安忍波羅蜜多是結合還是分離呢！不應觀察一切智與精進波羅蜜多（virya-paramita，指精進的完美）是結合還是分離。為什麼呢？因為連精進波羅蜜多都尚未見到，更何況觀察一切智與精進波羅蜜多是結合還是分離呢！不應觀察一切智與靜慮波羅蜜多（dhyana-paramita，指禪定的完美）是結合還是分離。為什麼呢？因為連靜慮波羅蜜多都尚未見到，更何況觀察一切智與靜慮波羅蜜多是結合還是分離呢！不應觀察一切智與般若波羅蜜多（prajna-paramita，指智慧的完美）是結合還是分離。為什麼呢？因為連般若波羅蜜多都尚未見到，更何況觀察一切智與般若波羅蜜多是結合還是分離呢！不應觀察一切智與四念住（catvari smrtyupasthanani，指四種觀想的修行）是結合還是分離。為什麼呢？因為連四念住都尚未見到，更何況觀察一切智與四念住是結合還是分離呢！不應觀察一切智與四正斷（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，指五種控制能力）、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（arya-astangika-marga，指八種神聖的道路）是結合還是分離。為什麼呢？因為連四正斷乃至八聖道支都尚未見到，更何況觀察一切智與四正斷乃至八聖道支是結合還是分離呢！不應觀察一切智與佛十力（tathagata-balani，指佛陀的十種力量）是結合還是分離。為什麼呢？因為連佛十力都尚未見到，更何況觀察一切智與佛十力是結合還是分離呢！不應觀察一切智與四無所畏（catvari vaisaradyani，指四種無畏的品質）、四無礙解（catas pratisamvidah，指四種無礙的智慧）、大慈（maha-maitri，指偉大的慈愛）、大悲（maha-karuna，指偉大的悲憫）、大喜（maha-mudita，指偉大的喜悅）、大舍（maha-upeksa，指偉大的捨棄）、十八佛不共法（asta-dasa avenika-buddha-dharma，指佛陀獨有的十八種品質）、一切智（sarvajnata，指佛陀的智慧）、道相智（marga-jnana，指對道的智慧）、一切相智（sarvakarajnata，指對一切事物的智慧）是結合還是分離。為什麼呢？因為連四無所畏乃至一切相智都尚未見到，更何況觀察一切智與四無所畏乃至一切相智是結合還是分離呢！舍利子（Sariputra，佛陀的弟子）！修行般若波羅蜜多（prajna-paramita，指智慧的完美）的菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩），因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 舍利子！修行般若波

【English Translation】 English version One should not observe whether all-knowing wisdom (sarvajnata) and the perfection of moral discipline (sila-paramita) are combined or separate! One should not observe whether all-knowing wisdom and the perfection of patience (ksanti-paramita) are combined or separate. Why? Because even the perfection of patience is not yet seen, how much less to observe whether all-knowing wisdom and the perfection of patience are combined or separate! One should not observe whether all-knowing wisdom and the perfection of vigor (virya-paramita) are combined or separate. Why? Because even the perfection of vigor is not yet seen, how much less to observe whether all-knowing wisdom and the perfection of vigor are combined or separate! One should not observe whether all-knowing wisdom and the perfection of meditative concentration (dhyana-paramita) are combined or separate. Why? Because even the perfection of meditative concentration is not yet seen, how much less to observe whether all-knowing wisdom and the perfection of meditative concentration are combined or separate! One should not observe whether all-knowing wisdom and the perfection of wisdom (prajna-paramita) are combined or separate. Why? Because even the perfection of wisdom is not yet seen, how much less to observe whether all-knowing wisdom and the perfection of wisdom are combined or separate! One should not observe whether all-knowing wisdom and the four foundations of mindfulness (catvari smrtyupasthanani) are combined or separate. Why? Because even the four foundations of mindfulness are not yet seen, how much less to observe whether all-knowing wisdom and the four foundations of mindfulness are combined or separate! One should not observe whether all-knowing wisdom and the four right exertions (catvari samyakpradhanani), the four bases of spiritual 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 combined or separate. Why? Because even the four right exertions up to the eightfold noble path are not yet seen, how much less to observe whether all-knowing wisdom and the four right exertions up to the eightfold noble path are combined or separate! One should not observe whether all-knowing wisdom and the ten powers of a Buddha (tathagata-balani) are combined or separate. Why? Because even the ten powers of a Buddha are not yet seen, how much less to observe whether all-knowing wisdom and the ten powers of a Buddha are combined or separate! One should not observe whether all-knowing wisdom and the four fearlessnesses (catvari vaisaradyani), the four analytical knowledges (catas pratisamvidah), great loving-kindness (maha-maitri), great compassion (maha-karuna), great joy (maha-mudita), great equanimity (maha-upeksa), the eighteen unique qualities of a Buddha (asta-dasa avenika-buddha-dharma), all-knowing wisdom (sarvajnata), knowledge of the path (marga-jnana), and knowledge of all aspects (sarvakarajnata) are combined or separate. Why? Because even the four fearlessnesses up to the knowledge of all aspects are not yet seen, how much less to observe whether all-knowing wisdom and the four fearlessnesses up to the knowledge of all aspects are combined or separate! Shariputra (Sariputra), a Bodhisattva-Mahasattva (bodhisattva-mahasattva) who practices the perfection of wisdom (prajna-paramita), because he is in accordance with such dharmas, should be said to be in accordance with the perfection of wisdom. Shariputra! A Bodhisattva who practices the perfection of wisdom

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羅蜜多菩薩摩訶薩，不觀一切智與佛若合若散，亦不觀佛與一切智若合若散。何以故？一切智即佛，佛即一切智故。不觀一切智與菩提若合若散，亦不觀菩提與一切智若合若散。何以故？一切智即菩提，菩提即一切智故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不著色有性，不著色無性，不著受、想、行、識有性，不著受、想、行、識無性；不著色常，不著色無常，不著受、想、行、識常，不著受、想、行、識無常；不著色樂，不著色苦，不著受、想、行、識樂，不著受、想、行、識苦；不著色我，不著色無我，不著受、想、行、識我，不著受、想、行、識無我；不著色寂靜，不著色不寂靜，不著受、想、行、識寂靜，不著受、想、行、識不寂靜；不著色空，不著色不空，不著受、想、行、識空，不著受、想、行、識不空；不著色無相，不著色有相，不著受、想、行、識無相，不著受、想、行、識有相；不著色無愿，不著色有愿，不著受、想、行、識無愿，不著受、想、行、識有愿。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 修習般若波羅蜜多（Prajnaparamita，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），不觀察一切智（sarvajna，佛陀的智慧）與佛（Buddha）是合還是散，也不觀察佛與一切智是合還是散。為什麼呢？因為一切智就是佛，佛就是一切智。不觀察一切智與菩提（bodhi，覺悟）是合還是散，也不觀察菩提與一切智是合還是散。為什麼呢？因為一切智就是菩提，菩提就是一切智。舍利子（Sariputra）！修習般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 再者，舍利子！修習般若波羅蜜多的菩薩摩訶薩，不執著於色（rupa，物質現象）的有自性，不執著於色的無自性；不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的有自性，不執著于受、想、行、識的無自性；不執著於色是常（nitya，永恒），不執著於色是無常（anitya，無常）；不執著于受、想、行、識是常，不執著于受、想、行、識是無常；不執著於色是樂（sukha，快樂），不執著於色是苦（duhkha，痛苦）；不執著于受、想、行、識是樂，不執著于受、想、行、識是苦；不執著於色是我（atman，自我），不執著於色是無我（anatman，非我）；不執著于受、想、行、識是我，不執著于受、想、行、識是無我；不執著於色是寂靜（santa，平靜），不執著於色是不寂靜；不執著于受、想、行、識是寂靜，不執著于受、想、行、識是不寂靜；不執著於色是空（sunya，空性），不執著於色是不空；不執著于受、想、行、識是空，不執著于受、想、行、識是不空；不執著於色是無相（animitta，無相），不執著於色是有相；不執著于受、想、行、識是無相，不執著于受、想、行、識是有相；不執著於色是無愿（apranihita，無愿），不執著於色是有愿；不執著于受、想、行、識是無愿，不執著于受、想、行、識是有愿。舍利子！修習般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 舍利子！修習般若波羅蜜多的菩薩摩訶

【English Translation】 English version A Bodhisattva-mahasattva (great Bodhisattva) who practices the Prajnaparamita (perfection of wisdom) does not observe whether the sarvajna (omniscience, the wisdom of a Buddha) and the Buddha are united or separate, nor does he observe whether the Buddha and the sarvajna are united or separate. Why is that? Because the sarvajna is the Buddha, and the Buddha is the sarvajna. He does not observe whether the sarvajna and bodhi (enlightenment) are united or separate, nor does he observe whether bodhi and the sarvajna are united or separate. Why is that? Because the sarvajna is bodhi, and bodhi is the sarvajna. Sariputra! A Bodhisattva-mahasattva who practices the Prajnaparamita, because he is in accordance with such a dharma, should be said to be in accordance with the Prajnaparamita. Furthermore, Sariputra! A Bodhisattva-mahasattva who practices the Prajnaparamita does not cling to the inherent existence of rupa (form, material phenomena), nor does he cling to the non-inherent existence of rupa; he does not cling to the inherent existence of vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), nor does he cling to the non-inherent existence of vedana, samjna, samskara, and vijnana; he does not cling to rupa as being nitya (permanent), nor does he cling to rupa as being anitya (impermanent); he does not cling to vedana, samjna, samskara, and vijnana as being permanent, nor does he cling to vedana, samjna, samskara, and vijnana as being impermanent; he does not cling to rupa as being sukha (pleasure), nor does he cling to rupa as being duhkha (suffering); he does not cling to vedana, samjna, samskara, and vijnana as being pleasure, nor does he cling to vedana, samjna, samskara, and vijnana as being suffering; he does not cling to rupa as being atman (self), nor does he cling to rupa as being anatman (non-self); he does not cling to vedana, samjna, samskara, and vijnana as being self, nor does he cling to vedana, samjna, samskara, and vijnana as being non-self; he does not cling to rupa as being santa (peaceful), nor does he cling to rupa as being non-peaceful; he does not cling to vedana, samjna, samskara, and vijnana as being peaceful, nor does he cling to vedana, samjna, samskara, and vijnana as being non-peaceful; he does not cling to rupa as being sunya (empty), nor does he cling to rupa as being non-empty; he does not cling to vedana, samjna, samskara, and vijnana as being empty, nor does he cling to vedana, samjna, samskara, and vijnana as being non-empty; he does not cling to rupa as being animitta (signless), nor does he cling to rupa as being with signs; he does not cling to vedana, samjna, samskara, and vijnana as being signless, nor does he cling to vedana, samjna, samskara, and vijnana as being with signs; he does not cling to rupa as being apranihita (wishless), nor does he cling to rupa as being with wishes; he does not cling to vedana, samjna, samskara, and vijnana as being wishless, nor does he cling to vedana, samjna, samskara, and vijnana as being with wishes. Sariputra! A Bodhisattva-mahasattva who practices the Prajnaparamita, because he is in accordance with such a dharma, should be said to be in accordance with the Prajnaparamita. Sariputra! A Bodhisattva-mahasattva who practices the Prajnaparamita...

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薩，不作是念：『我行般若波羅蜜多。』不作是念：『我不行般若波羅蜜多。』不作是念：『我亦行亦不行般若波羅蜜多。』不作是念：『我非行非不行般若波羅蜜多。』舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不為佈施波羅蜜多故修行般若波羅蜜多，不為凈戒、安忍、精進、靜慮、般若波羅蜜多故修行般若波羅蜜多；不為入正性離生故修行般若波羅蜜多，不為得不退轉地故修行般若波羅蜜多；不為成熟有情故修行般若波羅蜜多，不為嚴凈佛土故修行般若波羅蜜多；不為四念住故修行般若波羅蜜多，不為四正斷、四神足、五根、五力、七等覺支、八聖道支故修行般若波羅蜜多；不為佛十力故修行般若波羅蜜多，不為四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智故修行般若波羅蜜多；不為內空故修行般若波羅蜜多，不為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空故修行般若波羅蜜多；不為真如故修行般若波羅蜜多，不為法界故修行般若波羅蜜多

，不為法性故修行般若波羅蜜多，不為實際故修行般若波羅蜜多，不為平等性故修行般若波羅蜜多。何以故？修行般若波羅蜜多菩薩摩訶薩，不見諸法性差別故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不為神境智證通故修行般若波羅蜜多，不為天耳、他心、宿住隨念、天眼、漏盡智證通故修行般若波羅蜜多。何以故？修行般若波羅蜜多菩薩摩訶薩，尚不見般若波羅蜜多，況見菩薩及諸如來六神通事！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『我以神境智證通，遍到十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎爾所世界諸佛如來。』不作是念：『我以天耳智證通，遍聞十方殑伽沙等諸佛世界諸佛菩薩所說法音。』不作是念：『我以他心智證通，遍知十方殑伽沙等諸佛世界一切有情心、心所法。』不作是念：『我以宿住隨念智證通，遍憶十方殑伽沙等諸佛世界一切有情諸宿住事。』不作是念：『我以天眼智證通，遍見十方殑伽沙等諸佛世界一切有情死此生彼。』不作是念：『我以漏盡智證通，遍觀十方殑伽沙等

【現代漢語翻譯】 現代漢語譯本：不因為法的本性而修行般若波羅蜜多（paramita，意為「到彼岸」），不因為實際而修行般若波羅蜜多，不因為平等性而修行般若波羅蜜多。為什麼呢？修行般若波羅蜜多的菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」），不見諸法本性的差別。舍利子（Sariputra，佛陀的十大弟子之一）！修行般若波羅蜜多的菩薩摩訶薩，與這樣的法相應，所以應該說與般若波羅蜜多相應。 再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，不爲了神境智證通（abhijna，意為「神通」）而修行般若波羅蜜多，不爲了天耳、他心、宿住隨念、天眼、漏盡智證通而修行般若波羅蜜多。為什麼呢？修行般若波羅蜜多的菩薩摩訶薩，尚且不見般若波羅蜜多，何況能見到菩薩以及諸如來（tathagata，意為「如來」）的六神通事！舍利子！修行般若波羅蜜多的菩薩摩訶薩，與這樣的法相應，所以應該說與般若波羅蜜多相應。 舍利子！修行般若波羅蜜多的菩薩摩訶薩，不作這樣的念頭：『我以神境智證通，遍到十方恒河沙數（ganga，意為「恒河」）等諸佛世界，供養恭敬、尊重讚歎那些世界的諸佛如來。』不作這樣的念頭：『我以天耳智證通，遍聞十方恒河沙數等諸佛世界諸佛菩薩所說的法音。』不作這樣的念頭：『我以他心智證通，遍知十方恒河沙數等諸佛世界一切有情（sattva，意為「眾生」）的心、心所法。』不作這樣的念頭：『我以宿住隨念智證通，遍憶十方恒河沙數等諸佛世界一切有情過去的宿住之事。』不作這樣的念頭：『我以天眼智證通，遍見十方恒河沙數等諸佛世界一切有情死後生到哪裡。』不作這樣的念頭：『我以漏盡智證通，遍觀十方恒河沙數等

【English Translation】 English version: They do not practice Prajnaparamita (perfection of wisdom) for the sake of the nature of Dharma, nor for the sake of reality, nor for the sake of equality. Why is that? Because the Bodhisattva-Mahasattva (great Bodhisattva) who practices Prajnaparamita does not see any difference in the nature of all dharmas. Sariputra (one of Buddha's ten great disciples)! Because the Bodhisattva-Mahasattva who practices Prajnaparamita is in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Furthermore, Sariputra! The Bodhisattva-Mahasattva who practices Prajnaparamita does not practice Prajnaparamita for the sake of attaining the supernormal power of divine travel (abhijna), nor for the sake of attaining the supernormal powers of the divine ear, knowing others' minds, remembering past lives, the divine eye, or the extinction of outflows. Why is that? Because the Bodhisattva-Mahasattva who practices Prajnaparamita does not even see Prajnaparamita, how much less can they see the six supernormal powers of Bodhisattvas and all Tathagatas (Buddhas)! Sariputra! Because the Bodhisattva-Mahasattva who practices Prajnaparamita is in accordance with such a Dharma, it should be said that they are in accordance with Prajnaparamita. Sariputra! The Bodhisattva-Mahasattva who practices Prajnaparamita does not think: 'With the supernormal power of divine travel, I will reach all the Buddha-worlds as numerous as the sands of the Ganges (ganga), and make offerings, respect, and praise the Buddhas and Tathagatas in those worlds.' They do not think: 'With the supernormal power of the divine ear, I will hear the Dharma spoken by all the Buddhas and Bodhisattvas in all the Buddha-worlds as numerous as the sands of the Ganges.' They do not think: 'With the supernormal power of knowing others' minds, I will know the minds and mental states of all sentient beings (sattva) in all the Buddha-worlds as numerous as the sands of the Ganges.' They do not think: 'With the supernormal power of remembering past lives, I will remember all the past lives of all sentient beings in all the Buddha-worlds as numerous as the sands of the Ganges.' They do not think: 'With the supernormal power of the divine eye, I will see where all sentient beings in all the Buddha-worlds as numerous as the sands of the Ganges die and are reborn.' They do not think: 'With the supernormal power of the extinction of outflows, I will observe all the

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諸佛世界一切有情漏盡不盡。』舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，如是與般若波羅蜜多相應時，則能安立無量、無數、無邊有情于無餘依般涅槃界，一切惡魔不得其便，世間眾事所欲隨意。十方各如殑伽沙界一切諸佛及諸菩薩摩訶薩眾，皆共護念如是菩薩，不令退墮一切聲聞、獨覺等地。十方各如殑伽沙界四大王眾天乃至色究竟天，皆共擁衛如是菩薩，諸有所為令無障礙，身心痛惱鹹得痊除，設有罪業于當來世應招苦報轉現輕受。何以故？以是菩薩於一切有情慈悲普遍故。

「舍利子當知！如是菩薩摩訶薩少用加行，便能引發一切陀羅尼門、一切三摩地門皆現在前，隨所生處常得奉事諸佛世尊，乃至證得無上菩提，于其中間常不離佛。

「舍利子當知！修行般若波羅蜜多菩薩摩訶薩與如是般若波羅蜜多相應時，得如是等無量無數不可思議殊勝功德。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『有法與法若相應若不相應、若等若不等。』何以故？是菩薩摩訶薩不見有法與法若相應若不相應、若等若不等。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅

【現代漢語翻譯】 現代漢語譯本：『諸佛世界中，一切有情眾生，有的漏盡（煩惱已盡），有的沒有漏盡。』舍利子（佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多（以智慧到達彼岸）的菩薩摩訶薩（偉大的菩薩），因為與這樣的法相應，所以應當說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，當這樣與般若波羅蜜多相應時，就能安立無量、無數、無邊的有情眾生於無餘依般涅槃界（沒有任何剩餘的涅槃境界），一切惡魔都無法找到機會，世間的一切事情都能如意。十方世界，每個世界都如恒河沙數一樣多的諸佛和菩薩摩訶薩，都會共同護念這樣的菩薩，不讓他們退墮到一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的境界。十方世界，每個世界都如恒河沙數一樣多的四大王眾天（四大天王所統領的天眾）乃至色究竟天（色界天的最高層），都會共同擁護衛護這樣的菩薩，讓他們所做的一切都沒有障礙，身心的痛苦都能痊癒，即使有罪業在未來世應當遭受苦報，也會轉為現在輕微地承受。為什麼呢？因為這位菩薩對一切有情眾生都普遍具有慈悲心。 『舍利子，應當知道！這樣的菩薩摩訶薩稍微用功修行，就能引發一切陀羅尼門（總持一切法門的法門）、一切三摩地門（禪定之門）都顯現在眼前，無論生在何處，都能常常奉事諸佛世尊，乃至證得無上菩提（最高的覺悟），在這期間常常不離開佛。 『舍利子，應當知道！修行般若波羅蜜多的菩薩摩訶薩，當與這樣的般若波羅蜜多相應時，就能獲得這樣等無量無數不可思議的殊勝功德。 『再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，不會這樣想：『有法與法之間，有相應或不相應，有相等或不相等。』為什麼呢？因為這位菩薩摩訶薩看不到有法與法之間，有相應或不相應，有相等或不相等。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應當說與般若波羅

【English Translation】 English version: 'In all Buddha-worlds, some sentient beings have exhausted their outflows (kleshas), and some have not.' Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita (perfection of wisdom), because they are in accordance with such a Dharma, should be said to be in accordance with Prajnaparamita. 'Shariputra! When a Bodhisattva Mahasattva who practices Prajnaparamita is thus in accordance with Prajnaparamita, they can establish immeasurable, countless, and boundless sentient beings in the realm of Nirvana without remainder (Nirvana without any residue), all demons cannot find an opportunity, and all worldly affairs will be as desired. In the ten directions, in each world as numerous as the sands of the Ganges River, all Buddhas and Bodhisattva Mahasattvas will jointly protect and remember such Bodhisattvas, not allowing them to regress to the level of all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own). In the ten directions, in each world as numerous as the sands of the Ganges River, the Four Great King Heavens (the heavens ruled by the Four Heavenly Kings) up to the Akanistha Heaven (the highest heaven in the Form Realm) will jointly support and protect such Bodhisattvas, ensuring that all their actions are without obstacles, their physical and mental pains are completely healed, and even if there are karmic offenses that should bring suffering in future lives, they will be transformed into light suffering in the present. Why is this so? Because this Bodhisattva has universal compassion for all sentient beings. 'Shariputra, you should know! Such a Bodhisattva Mahasattva, with a little effort in practice, can bring forth all Dharani gates (gates of holding all Dharmas) and all Samadhi gates (gates of meditative concentration) to appear before them. Wherever they are born, they can always serve all the Buddhas and World Honored Ones, until they attain Anuttara-samyak-sambodhi (supreme enlightenment), and in the meantime, they will never be separated from the Buddha. 'Shariputra, you should know! When a Bodhisattva Mahasattva who practices Prajnaparamita is in accordance with such Prajnaparamita, they will obtain such immeasurable, countless, and inconceivable supreme merits. 'Furthermore, Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita does not think: 'There is a Dharma that is either in accordance or not in accordance with another Dharma, either equal or not equal.' Why is this so? Because this Bodhisattva Mahasattva does not see that there is a Dharma that is either in accordance or not in accordance with another Dharma, either equal or not equal. Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, because they are in accordance with such a Dharma, should be said to be in accordance with Prajna

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蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『我於法界若速現等覺，若不速現等覺。』何以故？無有少法能於法界現等覺故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不見少法離法界者。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『法界能為諸法因緣。』舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：『此法能證法界、若不能證。』何以故？是菩薩摩訶薩尚不見少法，何況有法能證法界及以不證！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不見法界與空相應，亦不見空與法界相應。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，不見色與空相應，亦不見空與色相應，不見受、想、行、識與空相應，

【現代漢語翻譯】 現代漢語譯本 與般若波羅蜜多相應。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），不應有這樣的想法：』我是否能在法界（Dharmadhātu，一切法的界限或領域）中迅速證得正等覺（Samyak-saṃbodhi，完全的覺悟），或者不能迅速證得正等覺。』為什麼呢？因為沒有絲毫的法能夠在法界中證得正等覺。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，看不到有任何法是脫離法界的。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，不應有這樣的想法：』法界能夠成為諸法的因緣。』舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，不應有這樣的想法：』這個法能夠證得法界，或者不能證得。』為什麼呢？因為這位菩薩摩訶薩尚且看不到有任何法，更何況有法能夠證得法界或者不能證得！舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說與般若波羅蜜多相應。 『再者，舍利子！修行般若波羅蜜多的菩薩摩訶薩，看不到法界與空（Śūnyatā，空性）相應，也看不到空與法界相應。舍利子！修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的法相應，所以應該說與般若波羅蜜多相應。 『舍利子！修行般若波羅蜜多的菩薩摩訶薩，看不到色（Rūpa，物質現象）與空相應，也看不到空與色相應，看不到受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識（Vijñāna，意識）與空相應，

【English Translation】 English version Corresponds to Prajñāpāramitā. 『Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not think: 『Whether I will quickly realize Samyak-saṃbodhi in the Dharmadhātu, or not quickly realize Samyak-saṃbodhi.』 Why? Because there is no dharma that can realize Samyak-saṃbodhi in the Dharmadhātu. Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he corresponds to such a dharma, should be said to correspond to Prajñāpāramitā.』 『Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not see any dharma that is separate from the Dharmadhātu. Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he corresponds to such a dharma, should be said to correspond to Prajñāpāramitā.』 『Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not think: 『The Dharmadhātu can be the cause and condition for all dharmas.』 Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he corresponds to such a dharma, should be said to correspond to Prajñāpāramitā.』 『Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not think: 『This dharma can realize the Dharmadhātu, or cannot realize it.』 Why? Because this Bodhisattva-mahāsattva does not even see any dharma, let alone a dharma that can realize the Dharmadhātu or cannot realize it! Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he corresponds to such a dharma, should be said to correspond to Prajñāpāramitā.』 『Furthermore, Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not see the Dharmadhātu corresponding to Śūnyatā, nor does he see Śūnyatā corresponding to the Dharmadhātu. Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā, because he corresponds to such a dharma, should be said to correspond to Prajñāpāramitā.』 『Śāriputra! A Bodhisattva-mahāsattva who practices Prajñāpāramitā does not see Rūpa corresponding to Śūnyatā, nor does he see Śūnyatā corresponding to Rūpa, does not see Vedanā, Saṃjñā, Saṃskāra, Vijñāna corresponding to Śūnyatā,

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亦不見空與受、想、行、識相應；不見眼處與空相應，亦不見空與眼處相應，不見耳、鼻、舌、身、意處與空相應，亦不見空與耳、鼻、舌、身、意處相應；不見色處與空相應，亦不見空與色處相應，不見聲、香、味、觸、法處與空相應，亦不見空與聲、香、味、觸、法處相應；不見眼界、色界、眼識界與空相應，亦不見空與眼界、色界、眼識界相應；不見耳界、聲界、耳識界與空相應，亦不見空與耳界、聲界、耳識界相應；不見鼻界、香界、鼻識界與空相應，亦不見空與鼻界、香界、鼻識界相應；不見舌界、味界、舌識界與空相應，亦不見空與舌界、味界、舌識界相應；不見身界、觸界、身識界與空相應，亦不見空與身界、觸界、身識界相應；不見意界、法界、意識界與空相應，亦不見空與意界、法界、意識界相應；不見苦聖諦與空相應，亦不見空與苦聖諦相應，不見集、滅、道聖諦與空相應，亦不見空與集、滅、道聖諦相應；不見無明與空相應，亦不見空與無明相應，不見行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱與空相應，亦不見空與行乃至老死愁嘆苦憂惱相應；不見四念住與空相應，亦不見空與四念住相應，不見四正斷、四神足、五根、五力、七等覺支、八聖道支與空相應，亦不見空與

【現代漢語翻譯】 現代漢語譯本：也不見空與受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）相應；不見眼處（cakṣurāyatana，眼根）與空相應，也不見空與眼處相應；不見耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處（manāyatana，意根）與空相應，也不見空與耳、鼻、舌、身、意處相應；不見色處（rūpāyatana，色境）與空相應，也不見空與色處相應；不見聲（śabdāyatana，聲境）、香（gandhāyatana，香境）、味（rasāyatana，味境）、觸（spraṣṭavyāyatana，觸境）、法處（dharmāyatana，法境）與空相應，也不見空與聲、香、味、觸、法處相應；不見眼界（cakṣurdhātu，眼界）、色界（rūpadhātu，色界）、眼識界（cakṣurvijñānadhātu，眼識界）與空相應，也不見空與眼界、色界、眼識界相應；不見耳界（śrotradhatu，耳界）、聲界（śabdadhatu，聲界）、耳識界（śrotravijñānadhātu，耳識界）與空相應，也不見空與耳界、聲界、耳識界相應；不見鼻界（ghrāṇadhātu，鼻界）、香界（gandhadhatu，香界）、鼻識界（ghrāṇavijñānadhātu，鼻識界）與空相應，也不見空與鼻界、香界、鼻識界相應；不見舌界（jihvādhātu，舌界）、味界（rasadhatu，味界）、舌識界（jihvāvijñānadhātu，舌識界）與空相應，也不見空與舌界、味界、舌識界相應；不見身界（kāyadhātu，身界）、觸界（spraṣṭavyadhatu，觸界）、身識界（kāyavijñānadhātu，身識界）與空相應，也不見空與身界、觸界、身識界相應；不見意界（manodhātu，意界）、法界（dhammadhatu，法界）、意識界（manovijñānadhātu，意識界）與空相應，也不見空與意界、法界、意識界相應；不見苦聖諦（duḥkhasatya，苦諦）與空相應，也不見空與苦聖諦相應；不見集（samudayasatya，集諦）、滅（nirodhasatya，滅諦）、道聖諦（mārgasatya，道諦）與空相應，也不見空與集、滅、道聖諦相應；不見無明（avidyā，無明）與空相應，也不見空與無明相應；不見行（saṃskāra，行）、識（vijñāna，識）、名色（nāmarūpa，名色）、六處（ṣaḍāyatana，六處）、觸（sparśa，觸）、受（vedanā，受）、愛（tṛṣṇā，愛）、取（upādāna，取）、有（bhava，有）、生（jāti，生）、老死愁嘆苦憂惱（jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa，老死愁嘆苦憂惱）與空相應，也不見空與行乃至老死愁嘆苦憂惱相應；不見四念住（catvāri smṛtyupasthānāni，四念住）與空相應，也不見空與四念住相應；不見四正斷（catvāri prahāṇāni，四正斷）、四神足（catvāra ṛddhipādāḥ，四神足）、五根（pañcendriyāṇi，五根）、五力（pañca balāni，五力）、七等覺支（sapta bodhyaṅgāni，七等覺支）、八聖道支（āryāṣṭāṅgamārga，八聖道支）與空相應，也不見空與 現代漢語譯本：四正斷、四神足、五根、五力、七等覺支、八聖道支相應。

【English Translation】 English version: Nor is it seen that emptiness is associated with feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna); it is not seen that the eye base (cakṣurāyatana) is associated with emptiness, nor is it seen that emptiness is associated with the eye base; it is not seen that the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), or mind base (manāyatana) are associated with emptiness, nor is it seen that emptiness is associated with the ear, nose, tongue, body, or mind base; it is not seen that the form base (rūpāyatana) is associated with emptiness, nor is it seen that emptiness is associated with the form base; it is not seen that the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), or dharma base (dharmāyatana) are associated with emptiness, nor is it seen that emptiness is associated with the sound, smell, taste, touch, or dharma base; it is not seen that the eye element (cakṣurdhātu), form element (rūpadhātu), or eye consciousness element (cakṣurvijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the eye element, form element, or eye consciousness element; it is not seen that the ear element (śrotradhatu), sound element (śabdadhatu), or ear consciousness element (śrotravijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the ear element, sound element, or ear consciousness element; it is not seen that the nose element (ghrāṇadhātu), smell element (gandhadhatu), or nose consciousness element (ghrāṇavijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the nose element, smell element, or nose consciousness element; it is not seen that the tongue element (jihvādhātu), taste element (rasadhatu), or tongue consciousness element (jihvāvijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the tongue element, taste element, or tongue consciousness element; it is not seen that the body element (kāyadhātu), touch element (spraṣṭavyadhatu), or body consciousness element (kāyavijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the body element, touch element, or body consciousness element; it is not seen that the mind element (manodhātu), dharma element (dhammadhatu), or mind consciousness element (manovijñānadhātu) are associated with emptiness, nor is it seen that emptiness is associated with the mind element, dharma element, or mind consciousness element; it is not seen that the noble truth of suffering (duḥkhasatya) is associated with emptiness, nor is it seen that emptiness is associated with the noble truth of suffering; it is not seen that the noble truth of origin (samudayasatya), the noble truth of cessation (nirodhasatya), or the noble truth of the path (mārgasatya) are associated with emptiness, nor is it seen that emptiness is associated with the noble truth of origin, cessation, or path; it is not seen that ignorance (avidyā) is associated with emptiness, nor is it seen that emptiness is associated with ignorance; it is not seen that mental 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, sadness, and distress (jarāmaraṇa-śoka-parideva-duḥkha-daurmanasya-upāyāsa) are associated with emptiness, nor is it seen that emptiness is associated with mental formations up to old age, death, sorrow, lamentation, pain, sadness, and distress; it is not seen that the four foundations of mindfulness (catvāri smṛtyupasthānāni) are associated with emptiness, nor is it seen that emptiness is associated with the four foundations of mindfulness; it is not seen that the four right exertions (catvāri prahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), or the noble eightfold path (āryāṣṭāṅgamārga) are associated with emptiness, nor is it seen that emptiness is associated with English version: the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the noble eightfold path.

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四正斷乃至八聖道支相應；不見佛十力與空相應，亦不見空與佛十力相應，不見四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智與空相應，亦不見空與四無所畏乃至一切相智相應。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，若能如是相應，是為第一與空相應。諸菩薩摩訶薩由與如是空相應故，不墮聲聞、獨覺等地，嚴凈佛土、成熟有情，速證無上正等菩提。

「舍利子！修行般若波羅蜜多菩薩摩訶薩諸相應中，與般若波羅蜜多相應為最第一，最尊最勝、最上最妙、最高最極、無上無上上、無等無等等。何以故？舍利子！此般若波羅蜜多相應，即是空相應、無相相應、無愿相應故。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是般若波羅蜜多相應時，當知即為受記作佛，若近受記。舍利子！是菩薩摩訶薩能為無量無數無邊有情作大饒益。

「舍利子！是菩薩摩訶薩不作是念：『我與般若波羅蜜多相應。』不作是念：『我得受記，定當作佛，若近受記。』不作是念：『我能嚴凈佛土、成熟有情。』亦不作是念：『我當得阿耨多羅三藐三菩提，轉妙法輪饒益一切。』何以故？是菩薩摩訶薩不見有法離於法界，不見有法修行般若波羅蜜多，不見有法

【現代漢語翻譯】 現代漢語譯本：四正斷（四種正確的精進努力）乃至八聖道支（八種達到解脫的正確方法）與空性相應；不見佛十力（佛的十種力量）與空性相應，也不見空性與佛十力相應；不見四無所畏（佛的四種無畏懼的自信）、四無礙解（四種無礙的智慧）、大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）、十八佛不共法（佛獨有的十八種功德）、一切智（對一切法的智慧）、道相智（對修行道路的智慧）、一切相智（對一切現象的智慧）與空性相應，也不見空性與四無所畏乃至一切相智相應。 舍利子！修行般若波羅蜜多（通過智慧到達彼岸）的菩薩摩訶薩（偉大的覺悟者），如果能夠這樣相應，就是第一種與空性相應。諸位菩薩摩訶薩因為與這樣的空性相應，所以不會墮入聲聞（聽聞佛法而得解脫者）、獨覺（獨自覺悟者）的境界，能夠莊嚴清凈佛土、成熟有情眾生，迅速證得無上正等菩提（無上正覺）。 舍利子！修行般若波羅蜜多的菩薩摩訶薩在各種相應中，與般若波羅蜜多相應是最第一、最尊貴、最殊勝、最上妙、最高極、無上無上上、無等無等等的。為什麼呢？舍利子！這種般若波羅蜜多相應，就是與空性相應、無相相應、無愿相應。 舍利子！修行般若波羅蜜多的菩薩摩訶薩，當與這樣的般若波羅蜜多相應時，應當知道他已經得到授記（預言未來成佛），或者接近得到授記。舍利子！這位菩薩摩訶薩能夠為無量無數無邊的有情眾生帶來巨大的利益。 舍利子！這位菩薩摩訶薩不會這樣想：『我與般若波羅蜜多相應。』不會這樣想：『我得到授記，必定會成佛，或者接近得到授記。』不會這樣想：『我能夠莊嚴清凈佛土、成熟有情眾生。』也不會這樣想：『我將證得阿耨多羅三藐三菩提（無上正等正覺），轉動微妙的法輪，利益一切眾生。』為什麼呢？這位菩薩摩訶薩不見有任何法是脫離法界的，不見有任何法是修行般若波羅蜜多的，不見有任何法

【English Translation】 English version: The Four Right Exertions (four correct efforts of diligence) up to the Eightfold Noble Path (eight correct ways to achieve liberation) are in accordance with emptiness; it is not seen that the Ten Powers of the Buddha (ten strengths of the Buddha) are in accordance with emptiness, nor is it seen that emptiness is in accordance with the Ten Powers of the Buddha; it is not seen that the Four Fearlessnesses (four fearless confidences of the Buddha), the Four Unimpeded Knowledges (four unobstructed wisdoms), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of the Buddha (eighteen unique virtues of the Buddha), Omniscience (wisdom of all dharmas), Knowledge of the Path (wisdom of the path of practice), Knowledge of All Aspects (wisdom of all phenomena) are in accordance with emptiness, nor is it seen that emptiness is in accordance with the Four Fearlessnesses up to the Knowledge of All Aspects. Shariputra! If a Bodhisattva Mahasattva (great being of enlightenment) practicing the Perfection of Wisdom (Prajnaparamita) can be in accordance in this way, this is the first kind of accordance with emptiness. Because these Bodhisattva Mahasattvas are in accordance with emptiness in this way, they do not fall into the realms of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), they can adorn and purify Buddha lands, mature sentient beings, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Shariputra! Among all the accordances of a Bodhisattva Mahasattva practicing the Perfection of Wisdom, the accordance with the Perfection of Wisdom is the most first, the most honored, the most supreme, the most excellent, the highest, the most ultimate, the unsurpassed, the unsurpassed above the unsurpassed, the unequaled, the unequaled above the unequaled. Why is that? Shariputra! This accordance with the Perfection of Wisdom is in accordance with emptiness, in accordance with no-characteristics, and in accordance with no-wishing. Shariputra! When a Bodhisattva Mahasattva practicing the Perfection of Wisdom is in accordance with the Perfection of Wisdom in this way, it should be known that he has received a prediction (prophecy of future Buddhahood), or is close to receiving a prediction. Shariputra! This Bodhisattva Mahasattva can bring great benefit to immeasurable, countless, and boundless sentient beings. Shariputra! This Bodhisattva Mahasattva does not think: 'I am in accordance with the Perfection of Wisdom.' He does not think: 'I have received a prediction, I will definitely become a Buddha, or I am close to receiving a prediction.' He does not think: 'I can adorn and purify Buddha lands, and mature sentient beings.' Nor does he think: 'I will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), turn the wonderful Dharma wheel, and benefit all beings.' Why is that? This Bodhisattva Mahasattva does not see any dharma that is separate from the Dharma realm, does not see any dharma that is practicing the Perfection of Wisdom, does not see any dharma

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得佛授記，不見有法當得無上正等菩提，不見有法嚴凈佛土，不見有法成熟有情。何以故？修行般若波羅蜜多菩薩摩訶薩，不起我想、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者想故。所以者何？我、有情等畢竟不生亦復不滅，彼既畢竟不生不滅，云何當能修行般若波羅蜜多？

「舍利子！是菩薩摩訶薩不見有情生故修行般若波羅蜜多，不見有情滅故修行般若波羅蜜多，達有情空故修行般若波羅蜜多，達有情非我故修行般若波羅蜜多，達有情不可得故修行般若波羅蜜多，達有情遠離故修行般若波羅蜜多，達有情本性非有情性故修行般若波羅蜜多。

「舍利子！修行般若波羅蜜多菩薩摩訶薩諸相應中，與空相應最為第一，與般若波羅蜜多相應最尊最勝。舍利子！諸菩薩摩訶薩如是相應，普能引發如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智。

「舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是般若波羅蜜多相應故，畢竟不起慳貪心，不起犯戒心，不起忿恚心，不起懈怠心，不起散亂心，不起惡慧心。」

大般若波羅蜜多經卷第四百三 大正藏第 07 冊 No

【現代漢語翻譯】 現代漢語譯本： 獲得佛的授記，（菩薩）不認為有任何法可以獲得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），不認為有任何法可以莊嚴清凈佛土，不認為有任何法可以成熟有情（Sattva，眾生）。為什麼呢？因為修行般若波羅蜜多（Prajnaparamita，智慧的完美）的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），不會生起我、有情、命者、生者、養者、士夫（Purusa，人）、補特伽羅（Pudgala，個體）、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者的想法。這是為什麼呢？因為我、有情等畢竟不生也不滅，既然它們畢竟不生不滅，又怎麼能修行般若波羅蜜多呢？ 『舍利子（Sariputra，佛陀的弟子）！』，這位菩薩摩訶薩因為不見有情生而修行般若波羅蜜多，因為不見有情滅而修行般若波羅蜜多，因為通達有情空而修行般若波羅蜜多，因為通達有情非我而修行般若波羅蜜多，因為通達有情不可得而修行般若波羅蜜多，因為通達有情遠離而修行般若波羅蜜多，因為通達有情本性非有情性而修行般若波羅蜜多。 『舍利子！』，修行般若波羅蜜多的菩薩摩訶薩，在所有相應的法中，與空相應最為第一，與般若波羅蜜多相應最為尊貴殊勝。『舍利子！』，諸位菩薩摩訶薩如此相應，普遍能夠引發如來十力（Tathagata-balas，如來的十種力量）、四無所畏（Catur-vaisaradyani，四種無畏）、四無礙解（Catur-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）、十八佛不共法（Asta-dasa-avenika-buddha-dharma，佛陀獨有的十八種功德）、一切智（Sarvajna，對一切法的智慧）、道相智（Marga-jnana，對道的智慧）、一切相智（Sarvakarajnata，對一切相的智慧）。 『舍利子！』，修行般若波羅蜜多的菩薩摩訶薩，因為與這樣的般若波羅蜜多相應，所以畢竟不會生起慳貪心，不會生起犯戒心，不會生起忿恚心，不會生起懈怠心，不會生起散亂心，不會生起惡慧心。

【English Translation】 English version: Having received the prediction of Buddhahood, (a Bodhisattva) does not see any dharma (law, phenomenon) by which to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), does not see any dharma by which to adorn and purify a Buddha-land, and does not see any dharma by which to mature sentient beings (Sattva). Why is this so? Because a Bodhisattva-mahasattva (great Bodhisattva) who practices Prajnaparamita (perfection of wisdom) does not give rise to thoughts of self, sentient being, life-giver, birth-giver, nourisher, Purusa (person), Pudgala (individual), mind-born, youth, doer, causer of doing, riser, causer of rising, receiver, causer of receiving, knower, or seer. Why is this? Because self, sentient beings, etc., are ultimately neither born nor do they cease. Since they are ultimately neither born nor do they cease, how can one practice Prajnaparamita? 『Sariputra (a disciple of the Buddha)!』 This Bodhisattva-mahasattva practices Prajnaparamita because he does not see the birth of sentient beings, practices Prajnaparamita because he does not see the cessation of sentient beings, practices Prajnaparamita because he understands the emptiness of sentient beings, practices Prajnaparamita because he understands that sentient beings are not self, practices Prajnaparamita because he understands that sentient beings are unattainable, practices Prajnaparamita because he understands that sentient beings are remote, and practices Prajnaparamita because he understands that the nature of sentient beings is not the nature of sentient beings. 『Sariputra!』 Among all the corresponding dharmas, the Bodhisattva-mahasattva who practices Prajnaparamita, correspondence with emptiness is the foremost, and correspondence with Prajnaparamita is the most honored and supreme. 『Sariputra!』 Bodhisattva-mahasattvas who correspond in this way are universally able to evoke the Tathagata-balas (ten powers of the Tathagata), Catur-vaisaradyani (four fearlessnesses), Catur-pratisamvidah (four analytical knowledges), Maitri (great loving-kindness), Karuna (great compassion), Mudita (great joy), Upeksa (great equanimity), Asta-dasa-avenika-buddha-dharma (eighteen unique qualities of a Buddha), Sarvajna (omniscience), Marga-jnana (knowledge of the path), and Sarvakarajnata (knowledge of all aspects). 『Sariputra!』 A Bodhisattva-mahasattva who practices Prajnaparamita, because he corresponds with such Prajnaparamita, ultimately does not give rise to a mind of stinginess, does not give rise to a mind of breaking precepts, does not give rise to a mind of anger, does not give rise to a mind of laziness, does not give rise to a mind of distraction, and does not give rise to a mind of evil wisdom.

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. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百四

三藏法師玄奘奉　詔譯第二分觀照品第三之三

爾時，舍利子白佛言：「世尊！與般若波羅蜜多相應菩薩摩訶薩，從何處沒來生此間？從此間沒當生何處？」

佛告舍利子：「與般若波羅蜜多相應菩薩摩訶薩，有從余佛土沒來生此間，有從睹史多天沒來生此間，有從人中沒還生此間。

「舍利子！若從余佛土沒來生此者，是菩薩摩訶薩疾與般若波羅蜜多相應。由與般若波羅蜜多相應故，轉生便得深妙法門速現在前，從此已后恒與般若波羅蜜多疾得相應，在所生處常值諸佛，供養恭敬、尊重讚歎，能令般若波羅蜜多漸得增長。若從睹史多天沒來生此者，是菩薩摩訶薩即為一生所繫，於六波羅蜜多常不忘失，一切陀羅尼門、三摩地門皆得自在。若從人中沒還生此者，是菩薩摩訶薩除不退轉，其根昧鈍，不能疾與般若波羅蜜多相應，一切陀羅尼門、三摩地門皆未自在。

「舍利子！汝所問『與般若波羅蜜多相應菩薩摩訶薩，從此間沒當生何處？』者，是菩薩摩訶薩從此沒已生余佛土，從一佛國至一佛國，在在生處常得值遇諸佛世尊，供養恭敬、尊重讚歎，乃至無上正等菩提。

「

【現代漢語翻譯】 現代漢語譯本 那時，舍利子對佛說：『世尊！與般若波羅蜜多（prajnaparamita，智慧的完美）相應的菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩），從何處去世而來到這裡？從這裡去世后將往生何處？』 佛告訴舍利子：『與般若波羅蜜多相應的菩薩摩訶薩，有的從其他佛土去世而來到這裡，有的從睹史多天（Tusita，欲界天之一）去世而來到這裡，有的從人間去世后又回到人間。』 『舍利子！如果從其他佛土去世而來到這裡的，這位菩薩摩訶薩很快就能與般若波羅蜜多相應。由於與般若波羅蜜多相應，轉生后就能迅速獲得深奧微妙的法門，從此以後恒常與般若波羅蜜多迅速相應，在所生之處常常遇到諸佛，供養、恭敬、尊重、讚歎，能使般若波羅蜜多逐漸增長。如果從睹史多天去世而來到這裡的，這位菩薩摩訶薩即為一生補處菩薩，對於六波羅蜜多（sad paramita，六種到達彼岸的方法）常常不會忘失，一切陀羅尼門（dharani，總持法門）、三摩地門（samadhi，禪定）都能自在。如果從人間去世后又回到人間的，這位菩薩摩訶薩除了不退轉的菩薩外，其餘的根性遲鈍，不能很快與般若波羅蜜多相應，一切陀羅尼門、三摩地門都還不能自在。』 『舍利子！你所問的『與般若波羅蜜多相應的菩薩摩訶薩，從這裡去世后將往生何處？』，這位菩薩摩訶薩從這裡去世後會往生到其他佛土，從一個佛國到另一個佛國，在所生之處常常能夠遇到諸佛世尊，供養、恭敬、尊重、讚歎，直到證得無上正等菩提（anuttara-samyak-sambodhi，無上圓滿的覺悟）。』

【English Translation】 English version At that time, Shariputra said to the Buddha, 'World Honored One, where do the Bodhisattva Mahasattvas (great bodhisattvas) who are in accordance with the Prajnaparamita (perfection of wisdom) come from when they pass away and are born here? And where will they be born after they pass away from here?' The Buddha told Shariputra, 'Bodhisattva Mahasattvas who are in accordance with the Prajnaparamita, some pass away from other Buddha lands and are born here, some pass away from the Tusita Heaven (one of the heavens in the desire realm) and are born here, and some pass away from the human realm and are reborn in the human realm.' 'Shariputra, if they pass away from other Buddha lands and are born here, these Bodhisattva Mahasattvas quickly become in accordance with the Prajnaparamita. Because they are in accordance with the Prajnaparamita, they quickly attain profound and subtle Dharma gates upon rebirth. From then on, they are constantly and quickly in accordance with the Prajnaparamita. In every place they are born, they always encounter Buddhas, offering, respecting, honoring, and praising them, which enables the Prajnaparamita to gradually grow. If they pass away from the Tusita Heaven and are born here, these Bodhisattva Mahasattvas are bound to one more life, and they never forget the Six Paramitas (six perfections), and they are free in all Dharani gates (mantra gateways) and Samadhi gates (meditative concentration). If they pass away from the human realm and are reborn in the human realm, these Bodhisattva Mahasattvas, except for those who are non-retrogressive, have dull faculties and cannot quickly become in accordance with the Prajnaparamita, and they are not yet free in all Dharani gates and Samadhi gates.' 'Shariputra, as for your question, 'Where will the Bodhisattva Mahasattvas who are in accordance with the Prajnaparamita be born after they pass away from here?' These Bodhisattva Mahasattvas, after passing away from here, will be born in other Buddha lands, going from one Buddha land to another. In every place they are born, they will always encounter the World Honored Buddhas, offering, respecting, honoring, and praising them, until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

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舍利子！復有菩薩摩訶薩無方便善巧故，入初靜慮，入第二、第三、第四靜慮，亦行六種波羅蜜多。是菩薩摩訶薩得靜慮故生長壽天，隨彼壽盡來生人中，值遇諸佛，供養恭敬、尊重讚歎，雖行六種波羅蜜多，而根昧鈍不甚明利。

「舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，亦行六種波羅蜜多。是菩薩摩訶薩無方便善巧故，舍諸靜慮而生欲界。當知是菩薩摩訶薩亦根昧鈍不甚明利。

「舍利子！復有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、舍無量；入空無邊處定，入識無邊處、無所有處、非想非非想處定；修四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支；修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，但生有佛世界值遇諸佛，供養恭敬、尊重讚歎，常與般若波羅蜜多相應。當知是菩薩摩訶薩，此賢劫中定得無上正等菩提。

「舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，入慈無量乃至舍無量，入空無邊處定乃至非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，還生欲界若剎帝利大族、若婆羅門大族、若長者大族

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）因為沒有方便善巧的緣故，進入初禪（dhyāna，禪定），進入第二、第三、第四禪，也修行六種波羅蜜多（pāramitā，到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。這位菩薩摩訶薩因為得到禪定的緣故，而生到長壽天，隨著那裡的壽命結束而來到人間，遇到諸佛，供養、恭敬、尊重、讚歎，雖然修行六種波羅蜜多，但是根器遲鈍，不很明利。 『舍利子！還有菩薩摩訶薩，進入初禪乃至第四禪，也修行六種波羅蜜多。這位菩薩摩訶薩因為沒有方便善巧的緣故，捨棄各種禪定而生到欲界。應當知道這位菩薩摩訶薩也根器遲鈍，不很明利。 『舍利子！還有菩薩摩訶薩進入初禪，進入第二、第三、第四禪；進入慈無量（maitrī-apramāṇa，慈心禪定），進入悲、喜、舍無量（karuṇā-apramāṇa, muditā-apramāṇa, upekṣā-apramāṇa，悲心、喜心、舍心禪定）；進入空無邊處定（ākāśānantyāyatana，四空定之一），進入識無邊處、無所有處、非想非非想處定（vijñānānantyāyatana, ākiṃcanyāyatana, naivasaṃjñānāsaṃjñāyatana，四空定之其他三者）；修行四念住（smṛtyupasthāna，四種觀想方法）、四正斷（samyakprahāṇa，四種精進方法）、四神足（ṛddhipāda，四種成就神通的方法）、五根（indriya，五種產生力量的要素）、五力（bala，五種力量）、七等覺支（bodhyaṅga，七種覺悟的要素）、八聖道支（āryāṣṭāṅgamārga，八種通往解脫的道路）；修行佛十力（daśabala，佛陀的十種力量）、四無所畏（catuḥvaiśāradya，佛陀的四種無畏）、四無礙解（pratisaṃvidā，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（āveṇikabuddhadharma，佛陀獨有的十八種功德）。這位菩薩摩訶薩因為有方便善巧的緣故，不隨著禪定、無量、無色界的勢力而生，只是生到有佛的世界，遇到諸佛，供養、恭敬、尊重、讚歎，常常與般若波羅蜜多（prajñāpāramitā，智慧的完美）相應。應當知道這位菩薩摩訶薩，在這個賢劫（bhadrakalpa，現在這個時期）中必定得到無上正等菩提（anuttarā-samyak-saṃbodhi，無上的正覺）。 『舍利子！還有菩薩摩訶薩，進入初禪乃至第四禪，進入慈無量乃至舍無量，進入空無邊處定乃至非想非非想處定。這位菩薩摩訶薩因為有方便善巧的緣故，不隨著禪定、無量、無色界的勢力而生，還生到欲界，如果生到剎帝利（kṣatriya，統治階級）大族、或者婆羅門（brāhmaṇa，祭司階級）大族、或者長者（gṛhapati，富裕的商人或地主）大族。

【English Translation】 English version: 『Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, due to a lack of skillful means, enter the first dhyāna (meditative absorption), enter the second, third, and fourth dhyānas, and also practice the six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Because these Bodhisattva-Mahāsattvas attain dhyāna, they are born in the long-lived heavens. When their lifespan there ends, they are reborn among humans, encounter Buddhas, make offerings, show reverence, respect, and praise. Although they practice the six pāramitās, their faculties are dull and not very sharp. 『Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who enter the first dhyāna up to the fourth dhyāna, and also practice the six pāramitās. Because these Bodhisattva-Mahāsattvas lack skillful means, they abandon all dhyānas and are born in the desire realm. Know that these Bodhisattva-Mahāsattvas also have dull and not very sharp faculties. 『Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who enter the first dhyāna, enter the second, third, and fourth dhyānas; enter the immeasurable loving-kindness (maitrī-apramāṇa), enter the immeasurable compassion, joy, and equanimity (karuṇā-apramāṇa, muditā-apramāṇa, upekṣā-apramāṇa); enter the sphere of infinite space (ākāśānantyāyatana), enter the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception (vijñānānantyāyatana, ākiṃcanyāyatana, naivasaṃjñānāsaṃjñāyatana); practice the four foundations of mindfulness (smṛtyupasthāna), the four right exertions (samyakprahāṇa), the four bases of spiritual power (ṛddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyaṅga), and the eightfold noble path (āryāṣṭāṅgamārga); practice the ten powers of a Buddha (daśabala), the four confidences (catuḥvaiśāradya), the four analytical knowledges (pratisaṃvidā), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), and the eighteen unique qualities of a Buddha (āveṇikabuddhadharma). Because these Bodhisattva-Mahāsattvas possess skillful means, they are not born according to the power of dhyāna, the immeasurables, or the formless realms, but are born in Buddha-fields, encounter Buddhas, make offerings, show reverence, respect, and praise, and are always in accordance with prajñāpāramitā (perfection of wisdom). Know that these Bodhisattva-Mahāsattvas will certainly attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) in this Bhadrakalpa (present eon). 『Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who enter the first dhyāna up to the fourth dhyāna, enter the immeasurable loving-kindness up to the immeasurable equanimity, and enter the sphere of infinite space up to the sphere of neither perception nor non-perception. Because these Bodhisattva-Mahāsattvas possess skillful means, they are not born according to the power of dhyāna, the immeasurables, or the formless realms, but are reborn in the desire realm, either in a great kṣatriya (warrior/ruling class) family, a great brāhmaṇa (priestly class) family, or a great gṛhapati (wealthy merchant/landowner) family.

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、若居士大族，為欲成熟諸有情故，不為貪染後有故生。

「舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，入慈無量乃至舍無量，入空無邊處定乃至非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，或生四大王眾天，或生三十三天，或生夜摩天，或生睹史多天，或生樂變化天，或生他化自在天，為欲成熟諸有情故，及為嚴凈諸佛土故，常值諸佛，供養恭敬、尊重讚歎，無空過者。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多，有方便善巧故入初靜慮，於此處沒生梵世中作大梵王，威德熾盛勝餘梵眾多百千倍。從自天處游諸佛土，從一佛國至一佛國，其中有菩薩摩訶薩未證無上正等菩提者，勸證無上正等菩提。已證無上正等菩提未轉法輪者請轉法輪，為欲利樂諸有情故。

「舍利子！復有菩薩摩訶薩，修行般若波羅蜜多有方便善巧故，入初靜慮乃至第四靜慮，入慈無量乃至舍無量，入空無邊處定乃至非想非非想處定，修四念住乃至八聖道支，于空解脫門、無相解脫門、無愿解脫門自在現前，不隨靜慮、無量、無色勢力而生。是菩薩摩訶薩一生所繫，現前承事親近供養現在如來、應、正等覺，於是佛所勤修梵行，從此間沒生睹史多天。盡彼壽量，諸根無缺，具念

【現代漢語翻譯】 現代漢語譯本：如果居士中的大族，爲了成熟一切有情眾生，不因貪戀後世而投生。 舍利子！還有菩薩摩訶薩，進入初禪乃至第四禪，進入慈無量乃至舍無量，進入空無邊處定乃至非想非非想處定。這些菩薩摩訶薩因為有方便善巧，不隨禪定、無量、無色界的勢力而投生，而是投生到四大王眾天（四大天王所統領的天眾），或者投生到三十三天（帝釋天所居之處），或者投生到夜摩天（時分天），或者投生到睹史多天（知足天），或者投生到樂變化天（化樂天），或者投生到他化自在天（魔王天），爲了成熟一切有情眾生，以及爲了莊嚴清凈諸佛國土，常常值遇諸佛，供養恭敬、尊重讚歎，沒有空過的時候。 舍利子！還有菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸），因為有方便善巧，進入初禪，在此處命終后投生到梵世中作大梵王，威德熾盛，勝過其他梵眾百千倍。從自己的天界遊歷諸佛國土，從一個佛國到另一個佛國，其中有菩薩摩訶薩尚未證得無上正等菩提（無上正等覺悟）的，就勸他們證得無上正等菩提。已經證得無上正等菩提但尚未轉法輪（宣說佛法）的，就請他們轉法輪，爲了利益安樂一切有情眾生。 舍利子！還有菩薩摩訶薩，修行般若波羅蜜多，因為有方便善巧，進入初禪乃至第四禪，進入慈無量乃至舍無量，進入空無邊處定乃至非想非非想處定，修習四念住（身、受、心、法四種觀想）乃至八聖道支（八種通往解脫的修行方法），對於空解脫門、無相解脫門、無愿解脫門自在現前，不隨禪定、無量、無色界的勢力而投生。這些菩薩摩訶薩是一生補處菩薩（下一世將成佛的菩薩），在世時承事親近供養現在的如來、應、正等覺，在這佛所勤修梵行，從此間命終后投生到睹史多天。盡其天壽，諸根無缺，具足正念。

【English Translation】 English version: If a great family among the lay people, for the sake of maturing all sentient beings, is not born out of attachment to future existence. Shariputra! Furthermore, there are Bodhisattva Mahasattvas who enter the first dhyana (meditative absorption) up to the fourth dhyana, enter the immeasurable loving-kindness up to the immeasurable equanimity, enter the samadhi of the sphere of infinite space up to the samadhi of the sphere of neither perception nor non-perception. These Bodhisattva Mahasattvas, because they possess skillful means, do not take rebirth according to the power of dhyana, immeasurables, or formless realms. Instead, they are born in the Heaven of the Four Great Kings (the heaven ruled by the Four Heavenly Kings), or in the Heaven of the Thirty-three (the abode of Indra), or in the Yama Heaven (the heaven of time), or in the Tushita Heaven (the heaven of contentment), or in the Heaven of Enjoying Transformations, or in the Heaven of Controlling the Transformations of Others. For the sake of maturing all sentient beings, and for the sake of adorning and purifying the Buddha lands, they constantly encounter Buddhas, making offerings, showing respect, reverence, and praise, without wasting any time. Shariputra! Furthermore, there are Bodhisattva Mahasattvas who practice Prajnaparamita (perfection of wisdom), and because they possess skillful means, they enter the first dhyana. Upon death here, they are born in the Brahma world as a Great Brahma King, with majestic power that surpasses other Brahma beings by hundreds and thousands of times. From their own heaven, they travel to various Buddha lands, from one Buddha land to another. Among them, if there are Bodhisattva Mahasattvas who have not yet attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), they encourage them to attain Anuttara-samyak-sambodhi. If there are those who have attained Anuttara-samyak-sambodhi but have not yet turned the wheel of Dharma (preached the Dharma), they request them to turn the wheel of Dharma, for the sake of benefiting and bringing happiness to all sentient beings. Shariputra! Furthermore, there are Bodhisattva Mahasattvas who practice Prajnaparamita, and because they possess skillful means, they enter the first dhyana up to the fourth dhyana, enter the immeasurable loving-kindness up to the immeasurable equanimity, enter the samadhi of the sphere of infinite space up to the samadhi of the sphere of neither perception nor non-perception, cultivate the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas) up to the eightfold noble path (eight practices leading to liberation), and are free and present in the liberation doors of emptiness, signlessness, and wishlessness. They do not take rebirth according to the power of dhyana, immeasurables, or formless realms. These Bodhisattva Mahasattvas are those who are bound to one more life (Bodhisattvas who will become Buddhas in their next life). In their present life, they serve, draw near to, and make offerings to the present Tathagata, Arhat, Samyak-sambuddha. In the presence of this Buddha, they diligently practice the pure conduct, and upon death here, they are born in the Tushita Heaven. They live out their lifespan there, with all their faculties intact, and with mindfulness.

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正知，無量無數百千俱胝那庾多天眾圍繞導從，遊戲神通來生人中，證得無上正等菩提，轉妙法輪度無量眾。

「舍利子！復有菩薩摩訶薩具六神通，不生欲界，不生色界，不生無色界，游諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，修菩薩行至得無上正等菩提。

「舍利子！復有菩薩摩訶薩具六神通遊戲自在，從一佛國至一佛國，所經佛土無有聲聞、獨覺之名，唯有一乘真凈行者。是菩薩摩訶薩于諸佛土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多漸次增長，嚴凈佛土、成熟有情。

「舍利子！復有菩薩摩訶薩具六神通遊戲自在，從一佛國至一佛國，所經佛土有情壽量不可數知。是菩薩摩訶薩于諸佛土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多漸次增長，嚴凈佛土、成熟有情。

「舍利子！復有菩薩摩訶薩具六神通游諸世界，有諸世界無三寶名，是菩薩摩訶薩往彼讚歎佛、法、僧寶，令諸有情深生凈信，由斯長夜利益安樂。是菩薩摩訶薩於此命終生有佛界，修菩薩行至得無上正等菩提。

「舍利子！復有菩薩摩訶薩從初發心勇猛精進，得初靜慮乃至第四靜慮，得慈無量乃至舍無量，得空無邊處定乃至非想非非想處定，修四念住乃至八聖道支，修佛十力乃至

【現代漢語翻譯】 現代漢語譯本 『正知』（Samyak-jñāna），有無量無數百千俱胝那庾多（nayuta，數量單位）的天眾圍繞跟隨，以神通遊戲降生人間，證得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺悟），轉動微妙法輪（Dharma-cakra，佛法之輪）度化無量眾生。

『舍利子』（Śāriputra）！還有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）具足六神通（ṣaḍabhijñā），不生於欲界（Kāmadhātu），不生於色界（Rūpadhātu），不生於無色界（Arūpadhātu），遊歷諸佛國土，從一個佛國到另一個佛國，供養恭敬、尊重讚歎諸佛世尊，修菩薩行直至證得無上正等菩提。

『舍利子』！還有菩薩摩訶薩具足六神通，遊戲自在，從一個佛國到另一個佛國，所經過的佛土沒有聲聞（Śrāvaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，獨自悟道者）的名號，只有一乘（Ekāyana，唯一解脫之道）的真凈修行者。這些菩薩摩訶薩在諸佛國土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）逐漸增長，莊嚴清凈佛土、成熟有情（Sattva，眾生）。

『舍利子』！還有菩薩摩訶薩具足六神通，遊戲自在，從一個佛國到另一個佛國，所經過的佛土眾生的壽命不可計數。這些菩薩摩訶薩在諸佛國土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多逐漸增長，莊嚴清凈佛土、成熟有情。

『舍利子』！還有菩薩摩訶薩具足六神通，遊歷諸世界，有些世界沒有三寶（Triratna，佛、法、僧）的名號，這些菩薩摩訶薩前往那些世界讚歎佛、法、僧寶，令眾生深生凈信，由此長久地獲得利益安樂。這些菩薩摩訶薩在此命終后，往生有佛的世界，修菩薩行直至證得無上正等菩提。

『舍利子』！還有菩薩摩訶薩從初發菩提心（Bodhi-citta，覺悟之心）就勇猛精進，獲得初禪（Dhyāna，靜慮）乃至第四禪，獲得慈無量（Maitrī-apramāṇa，慈心無量）乃至舍無量（Upekṣā-apramāṇa，舍心無量），獲得空無邊處定（Ākāśānantyāyatana-samāpatti，空無邊處禪定）乃至非想非非想處定（Naivasaṃjñānāsaṃjñāyatana-samāpatti，非想非非想處禪定），修四念住（Smṛtyupasthāna，四種觀想方法）乃至八聖道支（Aṣṭāṅgika-mārga，八正道），修佛十力（Daśa-balāni，佛的十種力量）乃至……

【English Translation】 English version 'Right Knowledge' (Samyak-jñāna), surrounded and followed by immeasurable, countless hundreds of thousands of kotis (a unit of large number) of nayutas (a unit of large number) of heavenly beings, descends into the human world through magical powers, attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), turns the wondrous Dharma-cakra (Wheel of Dharma) and liberates countless beings.

'Śāriputra'! Furthermore, there are Bodhisattva-mahāsattvas (Great Bodhisattvas) who possess the six supernormal powers (ṣaḍabhijñā), are not born in the Desire Realm (Kāmadhātu), are not born in the Form Realm (Rūpadhātu), are not born in the Formless Realm (Arūpadhātu), travel through the Buddha lands, from one Buddha land to another, make offerings, respect, and praise the Buddhas, the World Honored Ones, cultivate the Bodhisattva path until they attain Anuttarā-samyak-saṃbodhi.

'Śāriputra'! Furthermore, there are Bodhisattva-mahāsattvas who possess the six supernormal powers, freely travel from one Buddha land to another, and in the Buddha lands they pass through, there are no names of Śrāvakas (Hearers, those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own), only practitioners of the One Vehicle (Ekāyana, the single path to liberation). These Bodhisattva-mahāsattvas in the Buddha lands make offerings, respect, and praise the Buddhas, the World Honored Ones, cultivate Prajñāpāramitā (Perfection of Wisdom) gradually increasing, adorn and purify the Buddha lands, and mature sentient beings (Sattva).

'Śāriputra'! Furthermore, there are Bodhisattva-mahāsattvas who possess the six supernormal powers, freely travel from one Buddha land to another, and in the Buddha lands they pass through, the lifespan of sentient beings is immeasurable. These Bodhisattva-mahāsattvas in the Buddha lands make offerings, respect, and praise the Buddhas, the World Honored Ones, cultivate Prajñāpāramitā gradually increasing, adorn and purify the Buddha lands, and mature sentient beings.

'Śāriputra'! Furthermore, there are Bodhisattva-mahāsattvas who possess the six supernormal powers, travel through various worlds, and in some worlds, there are no names of the Three Jewels (Triratna, Buddha, Dharma, and Sangha). These Bodhisattva-mahāsattvas go to those worlds and praise the Buddha, Dharma, and Sangha, causing sentient beings to develop deep pure faith, thereby bringing them long-lasting benefit and happiness. These Bodhisattva-mahāsattvas, after their lives end here, are reborn in a Buddha land, cultivate the Bodhisattva path until they attain Anuttarā-samyak-saṃbodhi.

'Śāriputra'! Furthermore, there are Bodhisattva-mahāsattvas who, from the initial arising of the Bodhi-citta (Mind of Enlightenment), are courageous and diligent, attain the first Dhyāna (Meditation) up to the fourth Dhyāna, attain immeasurable Maitrī (Loving-kindness) up to immeasurable Upekṣā (Equanimity), attain the Ākāśānantyāyatana-samāpatti (Sphere of Infinite Space) up to the Naivasaṃjñānāsaṃjñāyatana-samāpatti (Sphere of Neither Perception Nor Non-Perception), cultivate the four Smṛtyupasthānas (Foundations of Mindfulness) up to the Aṣṭāṅgika-mārga (Noble Eightfold Path), cultivate the ten Daśa-balāni (Powers of a Buddha) up to...

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一切相智。是菩薩摩訶薩不生欲界，不生色界，不生無色界，常生能益有情之處，利益安樂一切有情。

「舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便入菩薩正性離生，乃至證得不退轉地。

「舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便能展轉證得無上正等菩提，轉妙法輪度無量眾，于無餘依大涅槃界而般涅槃。般涅槃后所說正法若住一劫、若一劫餘，利樂無邊諸有情類。

「舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便能與般若波羅蜜多相應，與無量無數百千俱胝那庾多菩薩摩訶薩，前後圍繞游諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，成熟有情、嚴凈佛土。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多，得四靜慮、四無量、四無色定，于中游戲先入初靜慮，從初靜慮起入滅盡定，從滅盡定起入第二靜慮，從第二靜慮起入滅盡定，從滅盡定起入第三靜慮，從第三靜慮起入滅盡定，從滅盡定起入第四靜慮，從第四靜慮起入滅盡定，從滅盡定起入空無邊處，從空無邊處起入滅盡定，從滅盡定起入識無邊處，從識無邊處起入滅盡定，從滅盡定起入無所有處，從無所有處起入滅盡定，從滅盡定起入非想非非想處，從非想非非想處起入

滅盡定，從滅盡定起入初靜慮。舍利子！是菩薩摩訶薩修行般若波羅蜜多方便善巧，于諸勝定順逆往還次第超越遊戲自在。

「舍利子！復有菩薩摩訶薩雖已得四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智，而不取預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提、若無上正等菩提。是菩薩摩訶薩修行般若波羅蜜多方便善巧故，令諸有情起四念住乃至八聖道支，使得預流果乃至阿羅漢果、獨覺菩提；或令有情修佛十力乃至一切相智，使得無上正等菩提。舍利子！此諸聲聞、獨覺果智即是菩薩摩訶薩忍。舍利子！當知是菩薩摩訶薩住不退轉地，與般若波羅蜜多相應能為斯事。

「舍利子！復有菩薩摩訶薩住六波羅蜜多，凈睹史多天宮，當知是菩薩摩訶薩此賢劫中定當作佛。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多，雖已得四靜慮、四無量、四無色定，已得四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智，心趣菩提常無懈廢，而於聖諦現未通達。

舍利子當知！是菩薩摩訶薩一生所繫。

「舍利子！復有菩薩摩訶薩修行六種波羅蜜多，游諸世界從一佛國至一佛國，嚴凈佛土，安立有情于無上覺。舍利子！是菩薩摩訶薩要經無量無數大劫，乃證無上正等菩提。

「舍利子！復有菩薩摩訶薩安住六種波羅蜜多，常勤精進饒益有情，口常不說引無義語，身、意不起引無義業。

「舍利子！復有菩薩摩訶薩修行六種波羅蜜多，常勤精進饒益有情，從一佛國至一佛國，斷諸有情三惡趣道。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以佈施波羅蜜多而為上首，勇猛修習諸菩薩行，惠諸有情一切樂具常無懈息，須食與食、須飲與飲、須乘與乘、須衣與衣，華香、瓔珞、房舍、臥具、床榻、燈明、財谷、珍寶，隨其所須資生之物皆悉給施。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以凈戒波羅蜜多而為上首，勇猛修習諸菩薩行，具身、語、意殊勝律儀，勸諸有情亦令修習如是律儀，令速圓滿。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以安忍波羅蜜多而為上首，勇猛修習諸菩薩行，遠離一切忿恚等心，勸諸有情亦令修習如是安忍，令速圓滿。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以精進波羅

【現代漢語翻譯】 現代漢語譯本：舍利子（Śāriputra）啊，你應當知道！這是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）一生所繫唸的修行。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行六種波羅蜜多（pāramitā，到彼岸），遊歷各個世界，從一個佛國到另一個佛國，莊嚴清凈佛土，安置眾生於無上覺悟。舍利子（Śāriputra）啊！這樣的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）需要經歷無量無數的大劫，才能證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺）。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）安住於六種波羅蜜多（pāramitā，到彼岸），常常勤奮精進，饒益眾生，口中不說無意義的話，身、意不起無意義的業。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行六種波羅蜜多（pāramitā，到彼岸），常常勤奮精進，饒益眾生，從一個佛國到另一個佛國，斷除眾生三惡趣的道路。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）雖然具足安住於六波羅蜜多（pāramitā，到彼岸），常常以佈施波羅蜜多（dāna-pāramitā，佈施到彼岸）為首要，勇猛修習各種菩薩行，給予眾生一切所需的樂具，從不懈怠，需要食物就給食物，需要飲品就給飲品，需要乘坐的就給乘坐的，需要衣服就給衣服，花香、瓔珞、房舍、臥具、床榻、燈明、財谷、珍寶，凡是他們所需要的資生物品，都全部給予施捨。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）雖然具足安住於六波羅蜜多（pāramitā，到彼岸），常常以凈戒波羅蜜多（śīla-pāramitā，持戒到彼岸）為首要，勇猛修習各種菩薩行，具足身、語、意殊勝的律儀，勸導眾生也令他們修習這樣的律儀，令他們迅速圓滿。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）雖然具足安住於六波羅蜜多（pāramitā，到彼岸），常常以安忍波羅蜜多（kṣānti-pāramitā，安忍到彼岸）為首要，勇猛修習各種菩薩行，遠離一切忿怒等心，勸導眾生也令他們修習這樣的安忍，令他們迅速圓滿。 舍利子（Śāriputra）啊！還有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）雖然具足安住於六波羅蜜多（pāramitā，到彼岸），常常以精進波羅蜜多（vīrya-pāramitā，精進到彼岸）為首要，勇猛修習各種菩薩行，不懈怠地利益眾生，令他們迅速圓滿。

【English Translation】 English version: Śāriputra, you should know! This is what a Bodhisattva-Mahāsattva (great Bodhisattva) is concerned with throughout their life. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who cultivate the six pāramitās (perfections), travel through various worlds from one Buddha-land to another, adorn and purify Buddha-lands, and establish sentient beings in unsurpassed enlightenment. Śāriputra, such Bodhisattva-Mahāsattvas must pass through immeasurable, countless great kalpas (eons) to attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who abide in the six pāramitās, constantly diligently striving to benefit sentient beings, whose mouths never utter meaningless words, and whose bodies and minds do not engage in meaningless actions. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who cultivate the six pāramitās, constantly diligently striving to benefit sentient beings, traveling from one Buddha-land to another, cutting off the paths of the three evil realms for sentient beings. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who, although abiding in the six pāramitās, always take dāna-pāramitā (perfection of giving) as their foremost practice, vigorously cultivating the practices of Bodhisattvas, bestowing upon sentient beings all the things they need for happiness, never being lazy. If they need food, they give food; if they need drink, they give drink; if they need a vehicle, they give a vehicle; if they need clothing, they give clothing; flowers, fragrances, necklaces, dwellings, bedding, couches, lamps, wealth, grains, and treasures—whatever they need for their livelihood, they give it all away. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who, although abiding in the six pāramitās, always take śīla-pāramitā (perfection of morality) as their foremost practice, vigorously cultivating the practices of Bodhisattvas, possessing the superior discipline of body, speech, and mind, and encouraging sentient beings to also cultivate such discipline, so that they may quickly achieve perfection. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who, although abiding in the six pāramitās, always take kṣānti-pāramitā (perfection of patience) as their foremost practice, vigorously cultivating the practices of Bodhisattvas, staying far away from all anger and similar states of mind, and encouraging sentient beings to also cultivate such patience, so that they may quickly achieve perfection. Śāriputra, furthermore, there are Bodhisattva-Mahāsattvas who, although abiding in the six pāramitās, always take vīrya-pāramitā (perfection of diligence) as their foremost practice, vigorously cultivating the practices of Bodhisattvas, tirelessly benefiting sentient beings, so that they may quickly achieve perfection.

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蜜多而為上首，勇猛修習諸菩薩行，具足修行一切善法，勸諸有情亦令修習如是精進，令速圓滿。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以靜慮波羅蜜多而為上首，勇猛修習諸菩薩行，具修一切勝奢摩他，勸諸有情亦令修習如是勝定，令速圓滿。

「舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以般若波羅蜜多而為上首，勇猛修習諸菩薩行，具修一切毗缽舍那，勸諸有情亦令修習如是勝慧，令速圓滿。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多，化身如佛遍入地獄、傍生、鬼界、若人、若天，隨其類音為說正法。

「舍利子！復有菩薩摩訶薩安住六種波羅蜜多，化身如佛遍到十方殑伽沙等諸佛世界，為諸有情宣說正法、嚴凈佛土；于諸佛所聽聞正法，供養恭敬、尊重讚歎，周覽十方最勝佛土微妙凈相，而便自起最極莊嚴清凈佛土，于中安處一生所繫諸大菩薩，教令速證無上菩提。

「舍利子！復有菩薩摩訶薩修行六種波羅蜜多，成就大士三十二相，諸根猛利清凈端嚴，眾生見者無不愛敬，因斯勸導，應其根欲令漸證得三乘涅槃。如是，舍利子！菩薩摩訶薩修行般若波羅蜜多，應學清凈身、語、意業。

「舍利子！復有菩薩摩訶薩修行六種波羅蜜多，雖得諸根

【現代漢語翻譯】 現代漢語譯本：蜜多（佈施）為首，勇猛精進地修習各種菩薩行，圓滿地修行一切善法，勸導一切眾生也令他們修習這樣的精進，使他們迅速圓滿。 舍利子（佛陀十大弟子之一，以智慧著稱）！又有一些菩薩摩訶薩（大菩薩）雖然具足安住於六波羅蜜多（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），常常以靜慮波羅蜜多（禪定）為首，勇猛精進地修習各種菩薩行，圓滿地修習一切殊勝的奢摩他（止觀），勸導一切眾生也令他們修習這樣的殊勝禪定，使他們迅速圓滿。 舍利子！又有一些菩薩摩訶薩雖然具足安住於六波羅蜜多，常常以般若波羅蜜多（智慧）為首，勇猛精進地修習各種菩薩行，圓滿地修習一切毗缽舍那（觀），勸導一切眾生也令他們修習這樣的殊勝智慧，使他們迅速圓滿。 舍利子！又有一些菩薩摩訶薩修行般若波羅蜜多，化身如佛，遍入地獄、傍生（畜生）、鬼界、人道、天道，隨其種類語言為他們宣說正法。 舍利子！又有一些菩薩摩訶薩安住於六種波羅蜜多，化身如佛，遍到十方恒河沙數般的諸佛世界，為一切眾生宣說正法、莊嚴清凈佛土；在諸佛處聽聞正法，供養恭敬、尊重讚歎，周遊觀察十方最殊勝的佛土的微妙清凈景象，然後自己發起最極莊嚴清凈的佛土，在其中安置一生補處的大菩薩，教導他們迅速證得無上菩提（最高的覺悟）。 舍利子！又有一些菩薩摩訶薩修行六種波羅蜜多，成就大丈夫的三十二相（佛陀的特殊身體特徵），諸根敏銳清凈端正莊嚴，眾生見到他們沒有不愛戴敬仰的，因此勸導他們，應其根性慾望，使他們逐漸證得聲聞、緣覺、菩薩三乘涅槃（寂滅）。如此，舍利子！菩薩摩訶薩修行般若波羅蜜多，應當學習清凈身、語、意三業。 舍利子！又有一些菩薩摩訶薩修行六種波羅蜜多，雖然得到諸根

【English Translation】 English version: With Dāna (giving) as the foremost, they vigorously cultivate the practices of Bodhisattvas, fully practice all good dharmas, and encourage all sentient beings to also cultivate such diligence, enabling them to quickly achieve perfection. Śāriputra (one of Buddha's ten great disciples, known for his wisdom)! Furthermore, there are Bodhisattva-Mahāsattvas (great Bodhisattvas) who, although abiding in the Six Pāramitās (six perfections: giving, morality, patience, diligence, meditation, and wisdom), always take Dhyāna Pāramitā (meditation) as the foremost, vigorously cultivate the practices of Bodhisattvas, fully cultivate all superior Śamatha (calm abiding), and encourage all sentient beings to also cultivate such superior meditation, enabling them to quickly achieve perfection. Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, although abiding in the Six Pāramitās, always take Prajñā Pāramitā (wisdom) as the foremost, vigorously cultivate the practices of Bodhisattvas, fully cultivate all Vipassanā (insight), and encourage all sentient beings to also cultivate such superior wisdom, enabling them to quickly achieve perfection. Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, practicing Prajñā Pāramitā, transform their bodies like the Buddha, pervading hells, the realm of animals, the realm of ghosts, the human realm, and the heavenly realm, speaking the true Dharma in accordance with their respective languages. Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, abiding in the Six Pāramitās, transform their bodies like the Buddha, reaching all Buddha-worlds as numerous as the sands of the Ganges in the ten directions, proclaiming the true Dharma to all sentient beings, adorning and purifying Buddha-lands; listening to the true Dharma in the presence of the Buddhas, making offerings, showing respect, and offering praise, observing the subtle and pure appearances of the most excellent Buddha-lands in the ten directions, and then establishing their own most supremely adorned and pure Buddha-land, where they place great Bodhisattvas who are bound to one more life, teaching them to quickly attain Anuttarā-samyak-sambodhi (supreme enlightenment). Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, practicing the Six Pāramitās, achieve the thirty-two marks of a great being (special physical characteristics of the Buddha), with sharp and pure faculties, dignified and beautiful, so that all beings who see them cannot help but love and respect them. Therefore, they guide them, according to their roots and desires, to gradually attain the Nirvāṇa (liberation) of the three vehicles: Śrāvaka, Pratyekabuddha, and Bodhisattva. Thus, Śāriputra! Bodhisattva-Mahāsattvas who practice Prajñā Pāramitā should learn to purify their actions of body, speech, and mind. Śāriputra! Furthermore, there are Bodhisattva-Mahāsattvas who, practicing the Six Pāramitās, although they have obtained the faculties

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明利，而不自重輕他。

「舍利子！復有菩薩摩訶薩從初發心恒住施戒波羅蜜多，乃至未得不退轉地，於一切時不墮惡趣。

「舍利子！復有菩薩摩訶薩從初發心乃至未得不退轉地，常不捨離十善業道。

「舍利子！復有菩薩摩訶薩安住施戒波羅蜜多，作轉輪王成就七寶，以法教化不以非法，安立有情於十善道，亦以財寶濟諸貧乏。

「舍利子！復有菩薩摩訶薩安住施戒波羅蜜多，無量百千世作轉輪聖王，值遇無量百千諸佛，供養恭敬、尊重讚歎，舍施內外不以為難。

「舍利子！復有菩薩摩訶薩安住六種波羅蜜多，常為邪見盲冥有情作法照明，亦持此明常以自照，乃至無上正等菩提，此法照明曾不捨離。是菩薩摩訶薩由是因緣，于諸佛法常得現起。

「是故，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，于身、語、意三有罪業無容暫起。」

時，舍利子白佛言：「世尊！云何名為菩薩摩訶薩有罪身、語、意業？」

佛言：「舍利子！若菩薩摩訶薩作是念：『此是身我，由此故而起身業；此是語，我由此故而起語業；此是意，我由此故而起意業。』舍利子！是名菩薩摩訶薩有罪身、語、意業。

「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不得身及身業，不得

【現代漢語翻譯】 現代漢語譯本 明智地看待利益，不看重自己而輕視他人。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！又有一些菩薩摩訶薩（菩薩中的大菩薩）從最初發心修行，就恒常安住于佈施和持戒的波羅蜜多（pāramitā，到達彼岸的方法），乃至還未證得不退轉地（avivartanīya-bhūmi，不會退轉的境界）時，在任何時候都不會墮入惡趣（durgati，不好的輪迴）。』 『舍利子！又有一些菩薩摩訶薩從最初發心修行，乃至還未證得不退轉地時，常常不捨離十善業道（daśa-kuśala-karma-pathāḥ，十種善的行爲準則）。』 『舍利子！又有一些菩薩摩訶薩安住于佈施和持戒的波羅蜜多，成為轉輪王（cakravartin，統治世界的理想君主），成就七寶（sapta ratnāni，轉輪王擁有的七種寶物），以正法教化眾生，不以非法，使眾生安立於十善道，也用財寶救濟那些貧困的人。』 『舍利子！又有一些菩薩摩訶薩安住于佈施和持戒的波羅蜜多，在無量百千世中成為轉輪聖王，遇到無量百千諸佛，供養、恭敬、尊重、讚歎他們，佈施內外財物而不覺得困難。』 『舍利子！又有一些菩薩摩訶薩安住於六種波羅蜜多（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），常常為那些被邪見矇蔽的眾生提供正法的光明，也用這光明常常照耀自己，乃至證得無上正等菩提（anuttarā-samyak-saṃbodhi，最高的覺悟），這種正法的光明從未舍離。這些菩薩摩訶薩由於這樣的因緣，對於諸佛的教法常常能夠現前領悟。』 『因此，舍利子！諸位菩薩摩訶薩修行般若波羅蜜多（prajñāpāramitā，智慧的完美），在身、語、意三方面，有罪的業行沒有絲毫容許產生的機會。』 這時，舍利子對佛說：『世尊！什麼叫做菩薩摩訶薩有罪的身、語、意業呢？』 佛說：『舍利子！如果菩薩摩訶薩這樣想：『這是我的身體，因此而產生身業；這是我的語言，因此而產生語業；這是我的意念，因此而產生意業。』舍利子！這就叫做菩薩摩訶薩有罪的身、語、意業。 『舍利子！諸位菩薩摩訶薩修行般若波羅蜜多，不執著于身體和身體的行為，不執著于

【English Translation】 English version Being clear about benefits, not valuing oneself and belittling others. 'Śāriputra! Furthermore, there are Bodhisattva Mahāsattvas (great Bodhisattvas) who, from their initial aspiration, constantly abide in the pāramitā (perfections) of giving and morality, and until they attain the stage of non-retrogression (avivartanīya-bhūmi), they will not fall into evil realms (durgati) at any time.' 'Śāriputra! Furthermore, there are Bodhisattva Mahāsattvas who, from their initial aspiration until they attain the stage of non-retrogression, never abandon the ten paths of wholesome actions (daśa-kuśala-karma-pathāḥ).' 'Śāriputra! Furthermore, there are Bodhisattva Mahāsattvas who abide in the pāramitā of giving and morality, become wheel-turning kings (cakravartin), achieve the seven treasures (sapta ratnāni), teach beings with Dharma (righteousness) and not with non-Dharma, establish beings in the ten paths of wholesome actions, and also use wealth to aid the poor.' 'Śāriputra! Furthermore, there are Bodhisattva Mahāsattvas who abide in the pāramitā of giving and morality, become wheel-turning sage kings in countless hundreds of thousands of lifetimes, encounter countless hundreds of thousands of Buddhas, make offerings, respect, honor, and praise them, and give away internal and external possessions without difficulty.' 'Śāriputra! Furthermore, there are Bodhisattva Mahāsattvas who abide in the six pāramitās (ṣaṭ pāramitā), constantly provide the light of Dharma to beings blinded by wrong views, and also use this light to constantly illuminate themselves, until they attain unsurpassed complete perfect enlightenment (anuttarā-samyak-saṃbodhi), this light of Dharma is never abandoned. These Bodhisattva Mahāsattvas, due to these causes, are always able to realize the teachings of the Buddhas.' 'Therefore, Śāriputra! Bodhisattva Mahāsattvas who practice the prajñāpāramitā (perfection of wisdom) have no opportunity for sinful actions of body, speech, and mind to arise even for a moment.' At that time, Śāriputra said to the Buddha, 'World Honored One! What are called the sinful actions of body, speech, and mind of a Bodhisattva Mahāsattva?' The Buddha said, 'Śāriputra! If a Bodhisattva Mahāsattva thinks: 『This is my body, therefore bodily actions arise; this is my speech, therefore verbal actions arise; this is my mind, therefore mental actions arise.』 Śāriputra! This is called the sinful actions of body, speech, and mind of a Bodhisattva Mahāsattva.' 'Śāriputra! Bodhisattva Mahāsattvas who practice the prajñāpāramitā do not grasp at the body and bodily actions, do not grasp at

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語及語業，不得意及意業。舍利子！若菩薩摩訶薩修行般若波羅蜜多，得身、語、意及身、語、意業者，便起慳貪心、犯戒心、忿恚心、懈怠心、散亂心、惡慧心，若起此心不名菩薩摩訶薩。是故修行般若波羅蜜多菩薩摩訶薩，生此念者無有是處。

「舍利子！諸菩薩摩訶薩修行六種波羅蜜多，能凈身、語、意三種粗重。」

時，舍利子白佛言：「世尊！云何菩薩摩訶薩能凈身、語、意三種粗重？」

佛言：「舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不得身及身粗重，不得語及語粗重，不得意及意粗重。舍利子！如是菩薩摩訶薩修行般若波羅蜜多，能凈身、語、意三種粗重。

「又，舍利子！若菩薩摩訶薩從初發心，恒具受持十善業道，不起聲聞及獨覺心，常于有情起大悲心。舍利子！我亦說是菩薩摩訶薩能凈身、語、意三種粗重。

「舍利子！復有菩薩摩訶薩，修行六種波羅蜜多凈菩提道。」

時，舍利子白佛言：「世尊！云何名為菩薩摩訶薩菩提道？」

佛言：「舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不得一切身、語、意業及三粗重，不得佈施波羅蜜多，不得凈戒波羅蜜多，不得安忍波羅蜜多，不得精進波羅蜜多，不得靜慮波羅蜜多，不得般若波羅蜜多，不

【現代漢語翻譯】 現代漢語譯本：關於言語和言語行為，不執著于意念和意念行為。舍利子（Śāriputra）！如果菩薩摩訶薩（Bodhisattva-mahāsattva）修行般若波羅蜜多（Prajñāpāramitā），執著于身體、言語、意念以及身體、言語、意念的行為，就會生起慳貪心、犯戒心、嗔恚心、懈怠心、散亂心、惡慧心。如果生起這些心，就不能稱為菩薩摩訶薩。因此，修行般若波羅蜜多的菩薩摩訶薩，生起這種念頭是不合理的。 『舍利子！諸位菩薩摩訶薩修行六種波羅蜜多（pāramitā），能夠清凈身、語、意三種粗重。』 這時，舍利子對佛說：『世尊！菩薩摩訶薩如何能夠清凈身、語、意三種粗重？』 佛說：『舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著于身體和身體的粗重，不執著于言語和言語的粗重，不執著于意念和意念的粗重。舍利子！這樣的菩薩摩訶薩修行般若波羅蜜多，能夠清凈身、語、意三種粗重。』 『此外，舍利子！如果菩薩摩訶薩從最初發心，始終受持十善業道，不起聲聞（Śrāvaka）和獨覺（Pratyekabuddha）之心，常常對眾生生起大悲心。舍利子！我也說這樣的菩薩摩訶薩能夠清凈身、語、意三種粗重。』 『舍利子！還有菩薩摩訶薩，修行六種波羅蜜多，清凈菩提道。』 這時，舍利子對佛說：『世尊！什麼是菩薩摩訶薩的菩提道？』 佛說：『舍利子！諸位菩薩摩訶薩修行般若波羅蜜多時，不執著於一切身、語、意業和三種粗重，不執著于佈施波羅蜜多（dāna-pāramitā），不執著于凈戒波羅蜜多（śīla-pāramitā），不執著于安忍波羅蜜多（kṣānti-pāramitā），不執著于精進波羅蜜多（vīrya-pāramitā），不執著于靜慮波羅蜜多（dhyāna-pāramitā），不執著于般若波羅蜜多。』

【English Translation】 English version: Regarding speech and speech actions, not being attached to thoughts and thought actions. Śāriputra! If a Bodhisattva-mahāsattva, practicing Prajñāpāramitā, becomes attached to body, speech, mind, and the actions of body, speech, and mind, they will give rise to miserliness, breaking precepts, anger, laziness, distraction, and evil wisdom. If these thoughts arise, they cannot be called a Bodhisattva-mahāsattva. Therefore, it is not appropriate for a Bodhisattva-mahāsattva practicing Prajñāpāramitā to have such thoughts. 'Śāriputra! Bodhisattva-mahāsattvas, practicing the six pāramitās, are able to purify the three kinds of coarseness of body, speech, and mind.' Then, Śāriputra said to the Buddha, 'World Honored One! How can a Bodhisattva-mahāsattva purify the three kinds of coarseness of body, speech, and mind?' The Buddha said, 'Śāriputra! Bodhisattva-mahāsattvas, when practicing Prajñāpāramitā, do not become attached to the body and the coarseness of the body, do not become attached to speech and the coarseness of speech, and do not become attached to thoughts and the coarseness of thoughts. Śāriputra! Such a Bodhisattva-mahāsattva, practicing Prajñāpāramitā, is able to purify the three kinds of coarseness of body, speech, and mind.' 'Furthermore, Śāriputra! If a Bodhisattva-mahāsattva, from the initial arising of the mind, constantly upholds the ten wholesome paths of action, does not give rise to the mind of a Śrāvaka or a Pratyekabuddha, and always generates great compassion for sentient beings. Śāriputra! I also say that such a Bodhisattva-mahāsattva is able to purify the three kinds of coarseness of body, speech, and mind.' 'Śāriputra! There are also Bodhisattva-mahāsattvas who, practicing the six pāramitās, purify the path to Bodhi.' Then, Śāriputra said to the Buddha, 'World Honored One! What is called the Bodhi path of a Bodhisattva-mahāsattva?' The Buddha said, 'Śāriputra! Bodhisattva-mahāsattvas, when practicing Prajñāpāramitā, do not become attached to all actions of body, speech, and mind and the three kinds of coarseness, do not become attached to dāna-pāramitā, do not become attached to śīla-pāramitā, do not become attached to kṣānti-pāramitā, do not become attached to vīrya-pāramitā, do not become attached to dhyāna-pāramitā, and do not become attached to Prajñāpāramitā.'

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得聲聞乘，不得獨覺乘，不得菩薩正等覺乘。舍利子！是名菩薩摩訶薩菩提道。何以故？以菩提道於一切法皆不得故。

「舍利子！復有菩薩摩訶薩修行六種波羅蜜多，趣菩提道無能制者。」

時，舍利子白佛言：「世尊！何緣菩薩摩訶薩修行六種波羅蜜多，趣菩提道無能制者？」

佛言：「舍利子！諸菩薩摩訶薩修行六種波羅蜜多時，不著色蘊，不著受、想、行、識蘊；不著眼處，不著耳、鼻、舌、身、意處；不著色處，不著聲、香、味、觸、法處；不著眼界、色界、眼識界，不著耳界、聲界、耳識界，不著鼻界、香界、鼻識界，不著舌界、味界、舌識界，不著身界、觸界、身識界，不著意界、法界、意識界；不著苦聖諦，不著集、滅、道聖諦；不著無明，不著行、識、名色、六處、觸、受、愛、取、有、生、老死愁嘆苦憂惱；不著四念住，不著四正斷、四神足、五根、五力、七等覺支、八聖道支；不著佈施波羅蜜多，不著凈戒、安忍、精進、靜慮、般若波羅蜜多；不著佛十力，不著四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、一切智、道相智、一切相智；不著預流果，不著一來、不還、阿羅漢果，不著獨覺菩提，不著一切菩薩摩訶薩行，不著諸佛無上正等菩提。舍利子！由

是因緣，菩薩摩訶薩修行六種波羅蜜多，增長熾盛趣菩提道無能制者。

「舍利子！復有菩薩摩訶薩，安住般若波羅蜜多，速能圓滿一切智智。成勝智故，常不墜墮諸險惡趣，不受下賤人天之身，永不貧窮，所受身形諸根具足容顏端正，為諸天、人、阿素洛等之所敬愛。」

時，舍利子白佛言：「世尊！何等名為菩薩摩訶薩所成勝智？」

佛言：「舍利子！諸菩薩摩訶薩由成此智，盡見十方殑伽沙等諸佛世界一切如來、應、正等覺，盡聞彼佛所說正法，盡見彼會一切聲聞、菩薩僧等，亦見彼土莊嚴之相。諸菩薩摩訶薩由成此智，不起世界想，不起佛想，不起法想，不起聲聞僧想，不起菩薩僧想，不起獨覺想，不起我想，不起非我想，不起佛土莊嚴之想。諸菩薩摩訶薩由成此智，雖行佈施波羅蜜多而不得佈施波羅蜜多，雖行凈戒波羅蜜多，而不得凈戒波羅蜜多；雖行安忍波羅蜜多，而不得安忍波羅蜜多；雖行精進波羅蜜多，而不得精進波羅蜜多；雖行靜慮波羅蜜多，而不得靜慮波羅蜜多；雖行般若波羅蜜多，而不得般若波羅蜜多；雖行四念住，而不得四念住；乃至雖行八聖道支，而不得八聖道支；雖行佛十力，而不得佛十力；乃至雖行一切相智，而不得一切相智。舍利子！是名菩薩摩訶薩所成勝智。

【現代漢語翻譯】 現代漢語譯本 正是因為因緣，菩薩摩訶薩（菩薩中的大修行者）修行六種波羅蜜多（到達彼岸的方法），增長熾盛，趨向菩提（覺悟）之道，沒有任何力量可以阻礙他們。 『舍利子（佛陀的十大弟子之一）！還有菩薩摩訶薩，安住于般若波羅蜜多（智慧的完美），能夠迅速圓滿一切智智（對一切事物和現象的智慧）。因為成就了殊勝的智慧，他們常常不會墮入各種險惡的境地，不會受生於**人天（人類和天神）之身，永遠不會貧窮，所受生的身體諸根完好，容貌端正，為諸天、人、阿素洛（非天神）等所敬愛。』 這時，舍利子對佛說：『世尊！什麼叫做菩薩摩訶薩所成就的殊勝智慧？』 佛說：『舍利子！諸菩薩摩訶薩因為成就了這種智慧，能夠完全見到十方如恒河沙數般多的諸佛世界中一切如來（佛的稱號）、應（應供）、正等覺（完全覺悟者），完全聽聞那些佛所說的正法，完全見到那些法會中的一切聲聞（佛陀的弟子）、菩薩僧等，也見到那些佛土莊嚴的景象。諸菩薩摩訶薩因為成就了這種智慧，不會生起對世界的執著，不會生起對佛的執著，不會生起對法的執著，不會生起對聲聞僧的執著，不會生起對菩薩僧的執著，不會生起對獨覺（獨自覺悟者）的執著，不會生起對我的執著，不會生起對非我的執著，不會生起對佛土莊嚴的執著。諸菩薩摩訶薩因為成就了這種智慧，雖然修行佈施波羅蜜多，卻不執著于佈施波羅蜜多；雖然修行持戒波羅蜜多，卻不執著于持戒波羅蜜多；雖然修行安忍波羅蜜多，卻不執著于安忍波羅蜜多；雖然修行精進波羅蜜多，卻不執著于精進波羅蜜多；雖然修行靜慮波羅蜜多，卻不執著于靜慮波羅蜜多；雖然修行般若波羅蜜多，卻不執著于般若波羅蜜多；雖然修行四念住（四種禪修方法），卻不執著於四念住；乃至雖然修行八聖道支（達到解脫的八種方法），卻不執著於八聖道支；雖然修行佛十力（佛的十種力量），卻不執著于佛十力；乃至雖然修行一切相智（對一切事物和現象的智慧），卻不執著於一切相智。舍利子！這就是菩薩摩訶薩所成就的殊勝智慧。』

【English Translation】 English version It is through conditions that Bodhisattva Mahasattvas (great beings on the path to enlightenment), practicing the six Paramitas (perfections), grow and flourish, advancing towards the path of Bodhi (enlightenment) without any hindrance. 'Sariputra (one of Buddha's ten principal disciples)! Furthermore, there are Bodhisattva Mahasattvas who, abiding in Prajnaparamita (the perfection of wisdom), can quickly perfect all-knowing wisdom. Because they have attained superior wisdom, they will not fall into any evil realms, will not be reborn in the bodies of **humans or gods, will never be poor, will have complete faculties and beautiful appearances, and will be respected and loved by gods, humans, Asuras (demigods), and others.' Then, Sariputra said to the Buddha, 'World Honored One! What is called the superior wisdom attained by Bodhisattva Mahasattvas?' The Buddha said, 'Sariputra! Because Bodhisattva Mahasattvas have attained this wisdom, they can fully see all the Tathagatas (a title of the Buddha), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened ones) in all the Buddha worlds as numerous as the sands of the Ganges River. They can fully hear the Dharma (teachings) spoken by those Buddhas, fully see all the Sravakas (disciples of the Buddha), Bodhisattva Sanghas (communities of Bodhisattvas), and also see the magnificent appearances of those Buddha lands. Because Bodhisattva Mahasattvas have attained this wisdom, they do not cling to the idea of a world, do not cling to the idea of a Buddha, do not cling to the idea of the Dharma, do not cling to the idea of the Sravaka Sangha, do not cling to the idea of the Bodhisattva Sangha, do not cling to the idea of a Pratyekabuddha (a solitary enlightened one), do not cling to the idea of self, do not cling to the idea of non-self, and do not cling to the idea of the magnificence of a Buddha land. Because Bodhisattva Mahasattvas have attained this wisdom, although they practice the Paramita of giving, they do not cling to the Paramita of giving; although they practice the Paramita of morality, they do not cling to the Paramita of morality; although they practice the Paramita of patience, they do not cling to the Paramita of patience; although they practice the Paramita of diligence, they do not cling to the Paramita of diligence; although they practice the Paramita of meditation, they do not cling to the Paramita of meditation; although they practice the Paramita of wisdom, they do not cling to the Paramita of wisdom; although they practice the Four Foundations of Mindfulness, they do not cling to the Four Foundations of Mindfulness; and even though they practice the Eightfold Noble Path, they do not cling to the Eightfold Noble Path; although they practice the Ten Powers of the Buddha, they do not cling to the Ten Powers of the Buddha; and even though they practice all-knowing wisdom, they do not cling to all-knowing wisdom. Sariputra! This is called the superior wisdom attained by Bodhisattva Mahasattvas.'

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諸菩薩摩訶薩由成此智，速能圓滿一切佛法，雖知一切法，而不得一切法，以自性空故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多能凈五眼，所謂肉眼、天眼、慧眼、法眼、佛眼。」

時，舍利子白佛言：「世尊！云何菩薩摩訶薩清凈肉眼？」

佛言：「舍利子！有菩薩摩訶薩肉眼見百逾繕那，有菩薩摩訶薩肉眼見二百逾繕那，有菩薩摩訶薩肉眼見三百逾繕那，有菩薩摩訶薩肉眼見四百、五百、六百乃至千逾繕那，有菩薩摩訶薩肉眼見一贍部洲，有菩薩摩訶薩肉眼見二大洲，有菩薩摩訶薩肉眼見三大洲，有菩薩摩訶薩肉眼見四大洲，有菩薩摩訶薩肉眼見小千世界，有菩薩摩訶薩肉眼見中千世界，有菩薩摩訶薩肉眼見三千大千世界。舍利子！是名菩薩摩訶薩清凈肉眼。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩清凈天眼？」

佛言：「舍利子！菩薩摩訶薩天眼，見一切四大王眾天天眼所見，見一切三十三天、夜摩天、睹史多天、樂變化天、他化自在天天眼所見，見一切梵眾天天眼所見，乃至見一切色究竟天天眼所見。舍利子！有菩薩摩訶薩天眼所見，一切四大王眾天乃至色究竟天天眼所不能見。舍利子！諸菩薩摩訶薩天眼，能見十方殑伽沙等世界有情死此生彼。舍利子！

【現代漢語翻譯】 現代漢語譯本 諸位菩薩摩訶薩（偉大的菩薩）通過成就這種智慧，能夠迅速圓滿一切佛法，雖然了知一切法，卻不執著于任何法，因為一切法的自性本空。

『舍利子（佛陀的十大弟子之一）！還有菩薩摩訶薩修行般若波羅蜜多（到達智慧彼岸的修行），能夠清凈五眼，即肉眼、天眼、慧眼、法眼、佛眼。』

當時，舍利子對佛說：『世尊！菩薩摩訶薩如何清凈肉眼？』

佛說：『舍利子！有的菩薩摩訶薩的肉眼能見百逾繕那（古印度長度單位），有的菩薩摩訶薩的肉眼能見二百逾繕那，有的菩薩摩訶薩的肉眼能見三百逾繕那，有的菩薩摩訶薩的肉眼能見四百、五百、六百乃至千逾繕那，有的菩薩摩訶薩的肉眼能見一贍部洲（四大洲之一），有的菩薩摩訶薩的肉眼能見二大洲，有的菩薩摩訶薩的肉眼能見三大洲，有的菩薩摩訶薩的肉眼能見四大洲，有的菩薩摩訶薩的肉眼能見小千世界，有的菩薩摩訶薩的肉眼能見中千世界，有的菩薩摩訶薩的肉眼能見三千大千世界。舍利子！這稱為菩薩摩訶薩清凈的肉眼。』

當時，舍利子又對佛說：『世尊！菩薩摩訶薩如何清凈天眼？』

佛說：『舍利子！菩薩摩訶薩的天眼，能見到一切四大王眾天（欲界六天之一）的天眼所見，能見到一切三十三天（欲界六天之一）、夜摩天（欲界六天之一）、睹史多天（欲界六天之一）、樂變化天（欲界六天之一）、他化自在天（欲界六天之一）的天眼所見，能見到一切梵眾天（色界天之一）的天眼所見，乃至能見到一切色究竟天（色界天之頂）的天眼所見。舍利子！有的菩薩摩訶薩的天眼所見，是一切四大王眾天乃至色究竟天的天眼所不能見的。舍利子！諸位菩薩摩訶薩的天眼，能見到十方恒河沙數等世界中眾生的死亡和轉生。舍利子！』

【English Translation】 English version Those Bodhisattva Mahasattvas (great Bodhisattvas), by accomplishing this wisdom, can quickly perfect all Buddha-dharmas. Although they know all dharmas, they do not grasp any dharma, because the self-nature of all dharmas is empty.

'Shariputra (one of the Buddha's ten great disciples)! Furthermore, Bodhisattva Mahasattvas who practice Prajnaparamita (the perfection of wisdom) can purify the five eyes, namely the physical eye, the heavenly eye, the wisdom eye, the dharma eye, and the Buddha eye.'

Then, Shariputra said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva purify the physical eye?'

The Buddha said, 'Shariputra! Some Bodhisattva Mahasattvas' physical eyes can see a hundred yojanas (an ancient Indian unit of distance), some Bodhisattva Mahasattvas' physical eyes can see two hundred yojanas, some Bodhisattva Mahasattvas' physical eyes can see three hundred yojanas, some Bodhisattva Mahasattvas' physical eyes can see four hundred, five hundred, six hundred, up to a thousand yojanas, some Bodhisattva Mahasattvas' physical eyes can see one Jambudvipa (one of the four great continents), some Bodhisattva Mahasattvas' physical eyes can see two continents, some Bodhisattva Mahasattvas' physical eyes can see three continents, some Bodhisattva Mahasattvas' physical eyes can see four continents, some Bodhisattva Mahasattvas' physical eyes can see a small chiliocosm, some Bodhisattva Mahasattvas' physical eyes can see a medium chiliocosm, and some Bodhisattva Mahasattvas' physical eyes can see a great chiliocosm. Shariputra! This is called the purified physical eye of a Bodhisattva Mahasattva.'

Then, Shariputra again said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva purify the heavenly eye?'

The Buddha said, 'Shariputra! The heavenly eye of a Bodhisattva Mahasattva can see what the heavenly eyes of all the Four Heavenly Kings (one of the six heavens of the desire realm) can see, can see what the heavenly eyes of all the Thirty-three Heavens (one of the six heavens of the desire realm), Yama Heaven (one of the six heavens of the desire realm), Tushita Heaven (one of the six heavens of the desire realm), Nirmanarati Heaven (one of the six heavens of the desire realm), and Paranirmitavasavartin Heaven (one of the six heavens of the desire realm) can see, can see what the heavenly eyes of all the Brahma Heavens (one of the heavens of the form realm) can see, and even can see what the heavenly eyes of all the Akanishta Heavens (the peak of the form realm) can see. Shariputra! What some Bodhisattva Mahasattvas' heavenly eyes can see, the heavenly eyes of all the Four Heavenly Kings up to the Akanishta Heavens cannot see. Shariputra! The heavenly eyes of all Bodhisattva Mahasattvas can see the death and rebirth of sentient beings in worlds as numerous as the sands of the Ganges in the ten directions. Shariputra!'

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是名菩薩摩訶薩清凈天眼。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩清凈慧眼？」

佛言：「舍利子！菩薩摩訶薩慧眼，不見有法若有為、若無為，若有漏、若無漏，若世間、若出世間，若有罪、若無罪，若雜染、若清凈，若有色、若無色，若有對、若無對，若過去、若未來、若現在，若欲界系、若色界系、若無色界系，若善、若不善、若無記，若見所斷、若修所斷、若非所斷，若學、若無學、若非學非無學，乃至一切法若自性、若差別。舍利子！是菩薩摩訶薩慧眼，不見有法是可見、是可聞、是可覺、是可識。舍利子！是名菩薩摩訶薩清凈慧眼。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩清凈法眼？」

佛言：「舍利子！菩薩摩訶薩法眼，能如實知補特伽羅種種差別：此隨信行，此隨法行，此無相行；此住空，此住無相，此住無愿；此由空解脫門起五根，由五根起無間定，由無間定起解脫知見，由解脫知見永斷三結，所謂薩迦耶見、戒禁取、疑，永斷此三結故得預流果；此由修道薄欲貪、瞋恚得一來果；此復由上品修道永斷欲貪、瞋恚得不還果；此復由增上品修道永斷五順上分結，所謂色貪、無色貪、無明、慢、掉舉，永斷此五順上分結故得阿羅漢果；此由無相解脫門

【現代漢語翻譯】 現代漢語譯本：這就是菩薩摩訶薩清凈的天眼。

當時，舍利子又對佛說：『世尊！什麼是菩薩摩訶薩清凈的慧眼？』

佛說：『舍利子！菩薩摩訶薩的慧眼，不見任何法是有為的還是無為的，是有漏的還是無漏的，是世間的還是出世間的，是有罪的還是無罪的，是雜染的還是清凈的，是有色的還是無色的，是有對的還是無對的，是過去的還是未來的還是現在的，是欲界所繫的還是色界所繫的還是無色界所繫的，是善的還是不善的還是無記的，是見所斷的還是修所斷的還是非所斷的，是學的還是無學的還是非學非無學的，乃至一切法是自性還是差別。舍利子！這就是菩薩摩訶薩的慧眼，不見任何法是可見的、是可聞的、是可覺的、是可識的。舍利子！這就是菩薩摩訶薩清凈的慧眼。』

當時，舍利子又對佛說：『世尊！什麼是菩薩摩訶薩清凈的法眼？』

佛說：『舍利子！菩薩摩訶薩的法眼，能夠如實地知道補特伽羅（人）的種種差別：這個人是隨信行，這個人是隨法行，這個人是無相行；這個人安住于空，這個人安住于無相，這個人安住于無愿；這個人由空解脫門生起五根，由五根生起無間定，由無間定生起解脫知見，由解脫知見永遠斷除三結，即薩迦耶見（身見）、戒禁取（執著于戒律和儀式）、疑，永遠斷除這三結而得到預流果；這個人通過修道而使欲貪、瞋恚變得微薄，得到一來果；這個人又通過上品修道永遠斷除欲貪、瞋恚，得到不還果；這個人又通過增上品修道永遠斷除五順上分結，即色貪、無色貪、無明、慢、掉舉，永遠斷除這五順上分結而得到阿羅漢果；這個人由無相解脫門

【English Translation】 English version: This is called the pure heavenly eye of a Bodhisattva-Mahasattva.

Then, Shariputra again said to the Buddha: 'World Honored One! What is the pure wisdom eye of a Bodhisattva-Mahasattva?'

The Buddha said: 'Shariputra! The wisdom eye of a Bodhisattva-Mahasattva does not see any dharma as being conditioned or unconditioned, defiled or undefiled, worldly or transcendental, with fault or without fault, impure or pure, with form or without form, with opposition or without opposition, past or future or present, belonging to the desire realm or the form realm or the formless realm, good or not good or neutral, to be abandoned by seeing or to be abandoned by cultivation or not to be abandoned, to be learned or not to be learned or neither to be learned nor not to be learned, even all dharmas as self-nature or as difference. Shariputra! This is the wisdom eye of a Bodhisattva-Mahasattva, which does not see any dharma as being visible, audible, sensible, or cognizable. Shariputra! This is called the pure wisdom eye of a Bodhisattva-Mahasattva.'

Then, Shariputra again said to the Buddha: 'World Honored One! What is the pure dharma eye of a Bodhisattva-Mahasattva?'

The Buddha said: 'Shariputra! The dharma eye of a Bodhisattva-Mahasattva can truly know the various differences of individuals (Pudgala): this one follows faith, this one follows dharma, this one follows no-sign; this one dwells in emptiness, this one dwells in no-sign, this one dwells in no-wish; this one arises from the emptiness liberation gate with the five roots, from the five roots arises the uninterrupted concentration, from the uninterrupted concentration arises the knowledge and vision of liberation, from the knowledge and vision of liberation, the three fetters are permanently severed, namely, Satkayadrishti (belief in a self), Shilabrata-paramarsha (attachment to rules and rituals), and doubt, and by permanently severing these three fetters, one attains the stream-enterer fruit; this one, through cultivation, makes desire and anger thin, and attains the once-returner fruit; this one, through superior cultivation, permanently severs desire and anger, and attains the non-returner fruit; this one, through even more superior cultivation, permanently severs the five higher fetters, namely, desire for form, desire for formlessness, ignorance, pride, and restlessness, and by permanently severing these five higher fetters, one attains the Arhat fruit; this one from the no-sign liberation gate

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起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；此由無愿解脫門起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；由二、由三亦復如是。舍利子！是名菩薩摩訶薩清凈法眼。

「複次，舍利子！菩薩摩訶薩法眼，能如實知所有集法皆是滅法，由知此故便得五根。舍利子！是名菩薩摩訶薩清凈法眼。

「複次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩最初發心，修行佈施波羅蜜多，乃至修行般若波羅蜜多，成就信根、精進根，方便善巧故，意受身增長善法。是菩薩摩訶薩或生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族，或生四大王眾天，乃至或生他化自在天，住于彼處成就有情，隨諸有情心所愛樂，給施種種上妙樂具嚴凈佛土，供養恭敬、尊重讚歎諸佛世尊，不墮聲聞、獨覺等地，乃至無上正等菩提終不退轉。舍利子！是名菩薩摩訶薩清凈法眼。

「複次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩于無上正等菩提已得受記，此菩薩摩訶薩于無上正等菩提未得受記；此菩薩摩訶薩于無上正等菩提已得不退，此菩薩摩訶薩于無上正等菩提未得不退；此菩薩摩訶薩已到不退轉地，此菩薩摩訶薩未到不退轉地；此菩薩摩訶薩已圓滿神通，此菩薩摩訶

【現代漢語翻譯】 現代漢語譯本：從五根（信、精進、念、定、慧五種修行能力）生起，由五根生起無間定（一種能斷除煩惱的禪定），乃至永遠斷除五順上分結（對欲界、色界、無色界的貪愛、嗔恨、無明、慢、疑五種束縛）而證得阿羅漢果（斷盡煩惱的聖者果位）；這是由無愿解脫門（不執著任何事物的解脫方法）生起五根，由五根生起無間定，乃至永遠斷除五順上分結而證得阿羅漢果；由二種、三種方法也是如此。舍利子（佛陀的十大弟子之一）！這稱為菩薩摩訶薩（偉大的菩薩）的清凈法眼（能洞察真理的智慧）。 再者，舍利子！菩薩摩訶薩的法眼，能如實知曉所有集法（因緣和合而生的事物）都是滅法（終將消逝的事物），因為知道這個道理，便能獲得五根。舍利子！這稱為菩薩摩訶薩的清凈法眼。 再者，舍利子！菩薩摩訶薩的法眼，能如實知曉這位菩薩摩訶薩最初發心（立下成佛的誓願），修行佈施波羅蜜多（以無執著的心行佈施的修行），乃至修行般若波羅蜜多（以智慧洞察事物本質的修行），成就信根、精進根，因為方便善巧（善用各種方法）的緣故，身心增長善法。這位菩薩摩訶薩或者出生于剎帝利（古代印度貴族）大族，或者出生于婆羅門（古代印度祭司）大族，或者出生于長者（富裕的居士）大族，或者出生于居士（在家修行者）大族，或者出生於四大王眾天（欲界第一層天），乃至或者出生於他化自在天（欲界最高層天），住在那裡成就眾生，隨順眾生心中所喜愛的事物，給予種種上妙的快樂用具，莊嚴清凈佛土，供養恭敬、尊重讚歎諸佛世尊，不墮落於聲聞（聽聞佛法而修行的弟子）、獨覺（不需佛陀教導而自行開悟者）等地，乃至對於無上正等菩提（最高的覺悟）永遠不會退轉。舍利子！這稱為菩薩摩訶薩的清凈法眼。 再者，舍利子！菩薩摩訶薩的法眼，能如實知曉這位菩薩摩訶薩對於無上正等菩提已經得到授記（佛陀預言未來成佛），這位菩薩摩訶薩對於無上正等菩提尚未得到授記；這位菩薩摩訶薩對於無上正等菩提已經得到不退轉（不會再退回凡夫境界），這位菩薩摩訶薩對於無上正等菩提尚未得到不退轉；這位菩薩摩訶薩已經到達不退轉地（不會再退轉的境界），這位菩薩摩訶薩尚未到達不退轉地；這位菩薩摩訶薩已經圓滿神通（超自然的能力），這位菩薩摩訶

【English Translation】 English version: From the five roots (faith, vigor, mindfulness, concentration, and wisdom), the uninterrupted concentration arises, and from the five roots, the uninterrupted concentration arises, until the five lower fetters (attachment to the desire realm, form realm, and formless realm, hatred, ignorance, pride, and doubt) are permanently severed, and the fruit of Arhat (a saint who has eradicated all defilements) is attained; this is how the five roots arise from the wishless liberation door (a method of liberation that does not cling to anything), and from the five roots, the uninterrupted concentration arises, until the five lower fetters are permanently severed, and the fruit of Arhat is attained; it is the same with two or three methods. Shariputra (one of the Buddha's ten great disciples)! This is called the pure Dharma eye (wisdom that can see the truth) of a Bodhisattva Mahasattva (a great Bodhisattva). Furthermore, Shariputra! The Dharma eye of a Bodhisattva Mahasattva can truly know that all compounded dharmas (things that arise from causes and conditions) are decaying dharmas (things that will eventually perish), and by knowing this, one obtains the five roots. Shariputra! This is called the pure Dharma eye of a Bodhisattva Mahasattva. Furthermore, Shariputra! The Dharma eye of a Bodhisattva Mahasattva can truly know that this Bodhisattva Mahasattva initially generated the aspiration (made the vow to become a Buddha), practiced the Paramita of giving (the practice of giving with a non-attached mind), and even practiced the Paramita of Prajna (the practice of seeing the true nature of things with wisdom), achieving the roots of faith and vigor, and because of skillful means (using various methods skillfully), the body and mind increase in wholesome dharmas. This Bodhisattva Mahasattva is either born into a great Kshatriya (ancient Indian noble) family, or born into a great Brahmin (ancient Indian priest) family, or born into a great elder (wealthy layperson) family, or born into a great householder (lay practitioner) family, or born into the Heaven of the Four Great Kings (the first heaven of the desire realm), or even born into the Heaven of Paranirmitavasavartin (the highest heaven of the desire realm), dwelling there to benefit sentient beings, according to what sentient beings love in their hearts, giving all kinds of wonderful and joyful things, adorning and purifying the Buddha lands, making offerings, respecting, and praising the Buddhas, the World Honored Ones, not falling into the grounds of Sravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and will never regress from the unsurpassed, perfect, and complete enlightenment (the highest enlightenment). Shariputra! This is called the pure Dharma eye of a Bodhisattva Mahasattva. Furthermore, Shariputra! The Dharma eye of a Bodhisattva Mahasattva can truly know that this Bodhisattva Mahasattva has already received the prediction (the Buddha's prophecy of future Buddhahood) for unsurpassed, perfect, and complete enlightenment, and this Bodhisattva Mahasattva has not yet received the prediction for unsurpassed, perfect, and complete enlightenment; this Bodhisattva Mahasattva has already attained non-retrogression (will not regress to the state of an ordinary being) for unsurpassed, perfect, and complete enlightenment, and this Bodhisattva Mahasattva has not yet attained non-retrogression for unsurpassed, perfect, and complete enlightenment; this Bodhisattva Mahasattva has already reached the stage of non-retrogression (the state of no regression), and this Bodhisattva Mahasattva has not yet reached the stage of non-retrogression; this Bodhisattva Mahasattva has already perfected the supernormal powers (supernatural abilities), and this Bodhisattva Maha

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薩未圓滿神通；此菩薩摩訶薩神通已圓滿故，能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊，此菩薩摩訶薩神通未圓滿故，不能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊；此菩薩摩訶薩已得神通，此菩薩摩訶薩未得神通；此菩薩摩訶薩已得無生法忍，此菩薩摩訶薩未得無生法忍；此菩薩摩訶薩已得勝根，此菩薩摩訶薩未得勝根；此菩薩摩訶薩已嚴凈佛土，此菩薩摩訶薩未嚴凈佛土；此菩薩摩訶薩已成熟有情，此菩薩摩訶薩未成熟有情；此菩薩摩訶薩已得大愿，此菩薩摩訶薩未得大愿；此菩薩摩訶薩已為諸佛稱譽，此菩薩摩訶薩未為諸佛稱譽；此菩薩摩訶薩已親近諸佛，此菩薩摩訶薩未親近諸佛；此菩薩摩訶薩壽命無量，此菩薩摩訶薩壽命有量；此菩薩摩訶薩得菩提時苾芻僧無量，此菩薩摩訶薩得菩提時苾芻僧有量；此菩薩摩訶薩得菩提時有菩薩僧，此菩薩摩訶薩得菩提時無菩薩僧；此菩薩摩訶薩專修利他行，此菩薩摩訶薩兼修自利行；此菩薩摩訶薩有難行苦行，此菩薩摩訶薩無難行苦行；此菩薩摩訶薩為一生所繫，此菩薩摩訶薩為多生所繫；此菩薩摩訶薩已住最後有，此菩薩摩訶薩未住最後有；此菩薩摩訶薩已坐妙菩提座，此菩薩摩訶薩未坐妙菩提座；此菩薩摩訶薩有魔來試，此菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 神通尚未圓滿；這位菩薩摩訶薩（菩薩中的大菩薩）因為神通已經圓滿，能夠前往十方如恒河沙數般多的諸佛世界，供養、恭敬、尊重、讚歎諸佛世尊。這位菩薩摩訶薩因為神通尚未圓滿，不能前往十方如恒河沙數般多的諸佛世界，供養、恭敬、尊重、讚歎諸佛世尊。 這位菩薩摩訶薩已經獲得神通，這位菩薩摩訶薩尚未獲得神通；這位菩薩摩訶薩已經獲得無生法忍（對諸法不生不滅的真理的領悟），這位菩薩摩訶薩尚未獲得無生法忍；這位菩薩摩訶薩已經獲得殊勝的根器，這位菩薩摩訶薩尚未獲得殊勝的根器；這位菩薩摩訶薩已經莊嚴清凈佛土，這位菩薩摩訶薩尚未莊嚴清凈佛土；這位菩薩摩訶薩已經成熟有情眾生，這位菩薩摩訶薩尚未成熟有情眾生；這位菩薩摩訶薩已經獲得大愿，這位菩薩摩訶薩尚未獲得大愿；這位菩薩摩訶薩已經受到諸佛的稱讚，這位菩薩摩訶薩尚未受到諸佛的稱讚；這位菩薩摩訶薩已經親近諸佛，這位菩薩摩訶薩尚未親近諸佛；這位菩薩摩訶薩壽命無量，這位菩薩摩訶薩壽命有量；這位菩薩摩訶薩成佛時比丘僧眾無量，這位菩薩摩訶薩成佛時比丘僧眾有量；這位菩薩摩訶薩成佛時有菩薩僧眾，這位菩薩摩訶薩成佛時沒有菩薩僧眾；這位菩薩摩訶薩專修利他之行，這位菩薩摩訶薩兼修自利之行；這位菩薩摩訶薩有難行苦行，這位菩薩摩訶薩沒有難行苦行；這位菩薩摩訶薩為一生所繫（指此生結束后即成佛），這位菩薩摩訶薩為多生所繫；這位菩薩摩訶薩已經安住于最後一生，這位菩薩摩訶薩尚未安住于最後一生；這位菩薩摩訶薩已經坐上殊勝的菩提座，這位菩薩摩訶薩尚未坐上殊勝的菩提座；這位菩薩摩訶薩有魔來試探，這位菩薩摩訶

【English Translation】 English version The supernormal powers are not yet perfected; because this Bodhisattva Mahasattva (a great Bodhisattva) has perfected their supernormal powers, they are able to go to the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River, to make offerings, pay respects, honor, and praise the Buddhas, the World Honored Ones. Because this Bodhisattva Mahasattva has not yet perfected their supernormal powers, they are unable to go to the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River, to make offerings, pay respects, honor, and praise the Buddhas, the World Honored Ones. This Bodhisattva Mahasattva has already attained supernormal powers, this Bodhisattva Mahasattva has not yet attained supernormal powers; this Bodhisattva Mahasattva has already attained the 'anutpattika-dharma-ksanti' (the acceptance of the non-arising of all dharmas), this Bodhisattva Mahasattva has not yet attained the 'anutpattika-dharma-ksanti'; this Bodhisattva Mahasattva has already attained superior faculties, this Bodhisattva Mahasattva has not yet attained superior faculties; this Bodhisattva Mahasattva has already adorned and purified their Buddha land, this Bodhisattva Mahasattva has not yet adorned and purified their Buddha land; this Bodhisattva Mahasattva has already matured sentient beings, this Bodhisattva Mahasattva has not yet matured sentient beings; this Bodhisattva Mahasattva has already attained great vows, this Bodhisattva Mahasattva has not yet attained great vows; this Bodhisattva Mahasattva has already been praised by all the Buddhas, this Bodhisattva Mahasattva has not yet been praised by all the Buddhas; this Bodhisattva Mahasattva has already drawn near to all the Buddhas, this Bodhisattva Mahasattva has not yet drawn near to all the Buddhas; this Bodhisattva Mahasattva has immeasurable lifespan, this Bodhisattva Mahasattva has a limited lifespan; when this Bodhisattva Mahasattva attains Buddhahood, the Bhikshu Sangha (monk community) is immeasurable, when this Bodhisattva Mahasattva attains Buddhahood, the Bhikshu Sangha is limited; when this Bodhisattva Mahasattva attains Buddhahood, there is a Bodhisattva Sangha, when this Bodhisattva Mahasattva attains Buddhahood, there is no Bodhisattva Sangha; this Bodhisattva Mahasattva exclusively cultivates the practice of benefiting others, this Bodhisattva Mahasattva concurrently cultivates the practice of benefiting oneself; this Bodhisattva Mahasattva has difficult and ascetic practices, this Bodhisattva Mahasattva has no difficult and ascetic practices; this Bodhisattva Mahasattva is bound to one more life (meaning they will attain Buddhahood in this life), this Bodhisattva Mahasattva is bound to many more lives; this Bodhisattva Mahasattva has already resided in their last existence, this Bodhisattva Mahasattva has not yet resided in their last existence; this Bodhisattva Mahasattva has already sat on the wondrous Bodhi seat, this Bodhisattva Mahasattva has not yet sat on the wondrous Bodhi seat; this Bodhisattva Mahasattva has demons coming to test them, this Bodhisattva Maha

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薩無魔來試。舍利子！是名菩薩摩訶薩清凈法眼。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩清凈佛眼？」

佛言：「舍利子！菩薩摩訶薩菩提心無間，入金剛喻定，得一切相智，成就佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法、無障無礙解脫佛眼。菩薩摩訶薩由此佛眼，超過一切聲聞、獨覺智慧境界，無所不見、無所不聞、無所不覺、無所不識，於一切法見一切相。舍利子！是名菩薩摩訶薩清凈佛眼。舍利子！菩薩摩訶薩證阿耨多羅三藐三菩提時，乃得如是清凈佛眼。

「舍利子！若菩薩摩訶薩欲得如是清凈五眼，當勤修習六到彼岸。所以者何？此六到彼岸總攝一切善法，謂一切聲聞善法、獨覺善法、菩薩善法、如來善法。

「舍利子！有問如來、應、正等覺：『以實而言，何法能攝一切善法？』佛正答言：『所謂般若波羅蜜多。』何以故？此般若波羅蜜多是一切善法之母，能生五波羅蜜多及五眼等諸功德故。舍利子！若菩薩摩訶薩欲得清凈五眼，當學般若波羅蜜多；若菩薩摩訶薩欲得阿耨多羅三藐三菩提，當學如是清凈五眼。舍利子！若菩薩摩訶薩能學如是清凈五眼，定得阿耨多羅三藐三菩提。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多

【現代漢語翻譯】 現代漢語譯本：『沒有魔來試探。舍利子！這稱為菩薩摩訶薩清凈的法眼。』 當時，舍利子又對佛說：『世尊！菩薩摩訶薩的清凈佛眼是怎樣的呢？』 佛說：『舍利子！菩薩摩訶薩的菩提心不間斷，進入金剛喻定（一種堅固的禪定），獲得一切相智（對一切事物本質的智慧），成就佛的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的辯才）、大慈、大悲、大喜、大舍（佛的四種無量心）、十八佛不共法（佛獨有的十八種功德）、無障礙解脫的佛眼。菩薩摩訶薩憑藉這佛眼，超越一切聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而獨自覺悟的人）的智慧境界，無所不見、無所不聞、無所不覺、無所不知，對於一切法都能見到一切相。舍利子！這稱為菩薩摩訶薩清凈的佛眼。舍利子！菩薩摩訶薩證得阿耨多羅三藐三菩提（無上正等正覺）時，才能獲得如此清凈的佛眼。 『舍利子！如果菩薩摩訶薩想要獲得如此清凈的五眼，應當勤奮修習六到彼岸（六種到達解脫彼岸的修行方法）。為什麼呢？因為這六到彼岸總攝一切善法，包括一切聲聞的善法、獨覺的善法、菩薩的善法、如來的善法。』 『舍利子！如果有人問如來、應、正等覺（佛的稱號）：『以真實而言，什麼法能夠總攝一切善法？』佛會正確地回答說：『就是般若波羅蜜多（以智慧到達彼岸）。』為什麼呢？因為這般若波羅蜜多是一切善法之母，能夠產生五波羅蜜多（佈施、持戒、忍辱、精進、禪定）以及五眼等各種功德。舍利子！如果菩薩摩訶薩想要獲得清凈的五眼，應當學習般若波羅蜜多；如果菩薩摩訶薩想要獲得阿耨多羅三藐三菩提，應當學習如此清凈的五眼。舍利子！如果菩薩摩訶薩能夠學習如此清凈的五眼，必定能夠獲得阿耨多羅三藐三菩提。 『舍利子！還有菩薩摩訶薩修行般若波羅蜜多』

【English Translation】 English version: 'There is no Mara to test. Shariputra! This is called the Bodhisattva Mahasattva's pure Dharma Eye.' Then, Shariputra again said to the Buddha, 'World Honored One! What is the Bodhisattva Mahasattva's pure Buddha Eye?' The Buddha said, 'Shariputra! The Bodhisattva Mahasattva's Bodhi mind is uninterrupted, entering the Vajra-like Samadhi (a firm state of meditation), attaining the knowledge of all aspects (wisdom of the essence of all things), accomplishing the Buddha's Ten Powers (ten powers of the Buddha), Four Fearlessnesses (four qualities of fearlessness of the Buddha), Four Unimpeded Eloquences (four unobstructed eloquence of the Buddha), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity (four immeasurable minds of the Buddha), Eighteen Unique Qualities of the Buddha (eighteen unique merits of the Buddha), and the Buddha Eye of unobstructed liberation. The Bodhisattva Mahasattva, with this Buddha Eye, transcends the wisdom realm of all Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken independently without a teacher), seeing all, hearing all, perceiving all, knowing all, and seeing all aspects in all dharmas. Shariputra! This is called the Bodhisattva Mahasattva's pure Buddha Eye. Shariputra! When the Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), then they obtain such a pure Buddha Eye.' 'Shariputra! If a Bodhisattva Mahasattva wishes to obtain such pure Five Eyes, they should diligently practice the Six Paramitas (six practices to reach the other shore of liberation). Why? Because these Six Paramitas encompass all wholesome dharmas, including all wholesome dharmas of Shravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas.' 'Shariputra! If someone asks the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha): 『In truth, what dharma can encompass all wholesome dharmas?』 The Buddha would correctly answer: 『It is the Prajna Paramita (wisdom to reach the other shore).』 Why? Because this Prajna Paramita is the mother of all wholesome dharmas, able to generate the Five Paramitas (generosity, morality, patience, diligence, meditation) and various merits such as the Five Eyes. Shariputra! If a Bodhisattva Mahasattva wishes to obtain the pure Five Eyes, they should study the Prajna Paramita; if a Bodhisattva Mahasattva wishes to obtain Anuttara-samyak-sambodhi, they should study such pure Five Eyes. Shariputra! If a Bodhisattva Mahasattva can study such pure Five Eyes, they will certainly attain Anuttara-samyak-sambodhi.' 'Shariputra! Furthermore, there are Bodhisattva Mahasattvas who practice the Prajna Paramita.'

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時，能引發六神通波羅蜜多，所謂神境智證通、天耳智證通、他心智證通、宿住隨念智證通、天眼智證通、漏盡智證通波羅蜜多。」

時，舍利子白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通？」

佛言：「舍利子！有菩薩摩訶薩神境智證通，能起種種大神變事，所謂震動十方各如殑伽沙界大地等物，變一為多，變多為一，或隱或顯迅速無礙，山崖墻壁直過如空，陵虛往來猶如飛鳥，地中出沒如出沒水，水上經行如經行地，身出煙焰如燎高原，體注眾流如銷雪嶺，日月神德威勢難當，以手抆摩光明隱蔽，乃至凈居轉身自在，如斯神變其數無邊。

「舍利子！此菩薩摩訶薩雖有如是神境智用，而於其中不自高舉，不著神境智證通性，不著神境智證通事，不著能得如是神境智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發神境智通為自娛樂，唯除為得一切智智。』舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通？」

佛言：「舍利子！有菩薩摩訶薩天耳智證通，最勝清凈過人天

【現代漢語翻譯】 現代漢語譯本：這時，能夠引發六神通波羅蜜多（paramita，意為「到彼岸」），也就是所謂的神境智證通（abhijna，意為「超自然能力」）、天耳智證通（divya-srotra，意為「天耳通」）、他心智證通（para-citta-jnana，意為「他心通」）、宿住隨念智證通（purva-nivasanusmrti-jnana，意為「宿命通」）、天眼智證通（divya-cakshus，意為「天眼通」）、漏盡智證通（asrava-ksaya-jnana，意為「漏盡通」）波羅蜜多。 這時，舍利子對佛說：『世尊！菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）在修行般若波羅蜜多（prajna-paramita，意為「智慧到彼岸」）時，如何引發神境智證通？』 佛說：『舍利子！有菩薩摩訶薩的神境智證通，能夠引發種種大神變事，也就是能夠震動十方如同恒河沙數世界的大地等物，能夠將一變為多，將多變為一，或者隱身或者顯現，迅速無礙，能夠像在空中一樣直接穿過山崖墻壁，能夠像飛鳥一樣在空中往來，能夠像在水中一樣在地下出沒，能夠在水上行走如同在地上行走，能夠像燃燒的高原一樣身體發出煙焰，能夠像融化的雪山一樣身體流出眾多的水流，日月的光明神力威勢難以抵擋，能夠用手遮蔽日月的光明，甚至能夠自在地轉身到達凈居天，像這樣的神變數不勝數。 『舍利子！這位菩薩摩訶薩雖然有這樣的神境智用，但是他不會因此而自高自大，不會執著于神境智證通的性質，不會執著于神境智證通的事情，不會執著于能夠獲得這樣神境智證通的人，對於執著和不執著都沒有執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。舍利子！這位菩薩摩訶薩不會這樣想：『我現在引發神境智通是爲了自己娛樂，只是爲了獲得一切智智（sarvajna-jnana，意為「一切智」）。』舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時所引發的神境智證通。』 這時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發天耳智證通？』 佛說：『舍利子！有菩薩摩訶薩的天耳智證通，是最殊勝清凈的，超過了人天。

【English Translation】 English version: At that time, one can evoke the Six Supernatural Powers (abhijna-paramita), namely, the Supernatural Power of Magical Abilities (rddhi-vidhi-abhijna), the Supernatural Power of Divine Hearing (divya-srotra-abhijna), the Supernatural Power of Knowing Others' Minds (para-citta-jnana-abhijna), the Supernatural Power of Remembering Past Lives (purva-nivasanusmrti-jnana-abhijna), the Supernatural Power of Divine Vision (divya-cakshus-abhijna), and the Supernatural Power of the Extinction of All Defilements (asrava-ksaya-jnana-abhijna). Then, Shariputra said to the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva (a great Bodhisattva) evoke the Supernatural Power of Magical Abilities when practicing the Perfection of Wisdom (prajna-paramita)?' The Buddha said, 'Shariputra, a Bodhisattva-Mahasattva with the Supernatural Power of Magical Abilities can perform various great magical transformations, such as shaking the lands of the ten directions as numerous as the sands of the Ganges River, transforming one into many, transforming many into one, appearing and disappearing swiftly without obstruction, passing through mountains and walls as if they were empty space, flying through the air like a bird, emerging from and disappearing into the earth as if in water, walking on water as if on land, emitting smoke and flames from the body like a burning plateau, and pouring forth streams of water from the body like a melting snow mountain. The power and majesty of the sun and moon are difficult to withstand, and one can obscure their light with a hand. One can even freely turn and reach the Pure Abodes. Such magical transformations are countless. 'Shariputra, although this Bodhisattva-Mahasattva possesses such magical abilities, he does not become arrogant, does not cling to the nature of the Supernatural Power of Magical Abilities, does not cling to the actions of the Supernatural Power of Magical Abilities, and does not cling to the one who can attain such Supernatural Power of Magical Abilities. He is not attached to either attachment or non-attachment. Why? Because self-nature is empty, self-nature is detached, and self-nature is originally unattainable. Shariputra, this Bodhisattva-Mahasattva does not think, 'I am now evoking the Supernatural Power of Magical Abilities for my own enjoyment, but only to attain the All-Knowing Wisdom (sarvajna-jnana).' Shariputra, this is what is called the Supernatural Power of Magical Abilities evoked by a Bodhisattva-Mahasattva when practicing the Perfection of Wisdom.' Then, Shariputra again said to the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva evoke the Supernatural Power of Divine Hearing when practicing the Perfection of Wisdom?' The Buddha said, 'Shariputra, a Bodhisattva-Mahasattva with the Supernatural Power of Divine Hearing is most excellent and pure, surpassing that of humans and gods.'

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耳，能如實聞十方各如殑伽沙界情、非情類種種音聲。所謂遍聞一切地獄聲、傍生聲、鬼界聲、人聲、天聲、聲聞聲、獨覺聲、菩薩聲、諸佛聲、訶毀生死聲、讚歎涅槃聲、棄背有為聲、趣向菩提聲、厭惡有漏聲、欣樂無漏聲、稱揚三寶聲、制伏邪道聲、論議抉擇聲、諷誦經典聲、勸斷惡法聲、令修善法聲、拔濟苦難聲、慶慰歡樂聲，如是等聲若大若小悉能遍聞無障無礙。

「舍利子！是菩薩摩訶薩雖有如是天耳作用，而於其中不自高舉，不著天耳智證通性，不著天耳智證通事，不著能得如是天耳智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發天耳智通為自娛樂，唯除為得一切智智。』舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通？」

佛言：「舍利子！有菩薩摩訶薩他心智證通，能如實知十方各如殑伽沙界他有情類心、心所法，所謂遍知他有情類若有貪心如實知有貪心，若離貪心如實知離貪心，若有瞋心如實知有瞋心，若離瞋心如實知離瞋心，若有癡心如實知有癡心，若離癡心如實知離癡心，若有愛心如實

【現代漢語翻譯】 現代漢語譯本 『耳朵』，能夠如實聽聞十方世界如同恒河沙數般眾多世界中，有情眾生和非情眾生髮出的各種聲音。所謂普遍聽聞一切地獄的聲音、畜生的聲音、鬼界的聲音、人類的聲音、天神的聲音、聲聞（聽聞佛陀教誨而證悟的修行者）的聲音、獨覺（不依賴他人教導而獨自證悟的修行者）的聲音、菩薩的聲音、諸佛的聲音、呵斥生死的聲音、讚歎涅槃的聲音、捨棄有為法（因緣和合而生的事物）的聲音、趨向菩提（覺悟）的聲音、厭惡有漏法（煩惱和業力）的聲音、欣樂無漏法（清凈無染的智慧）的聲音、稱揚三寶（佛、法、僧）的聲音、制伏邪道的聲音、論議抉擇的聲音、諷誦經典的聲音、勸導斷除惡法（不善的行為）的聲音、令修善法（善良的行為）的聲音、拔濟苦難的聲音、慶賀安慰歡樂的聲音，像這樣的聲音，無論是大是小，都能夠普遍聽聞，沒有障礙和阻礙。 『舍利子』！這位菩薩摩訶薩雖然有這樣的天耳作用，但是他不會因此而自高自大，不會執著于天耳智證通的性質，不會執著于天耳智證通的作用，不會執著于能夠獲得這種天耳智證通的人，對於執著和不執著，都沒有任何執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。『舍利子』！這位菩薩摩訶薩不會這樣想：『我現在引發天耳智通是爲了自己娛樂』，除非是爲了獲得一切智智（佛陀的智慧）。『舍利子』！這叫做菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時所引發的天耳智證通。 這時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，是如何引發他心智證通的呢？』 佛說：『舍利子！有菩薩摩訶薩的他心智證通，能夠如實知道十方世界如同恒河沙數般眾多世界中，其他有情眾生的心和心所法（心理活動）。所謂普遍知道其他有情眾生如果有貪心，如實知道他有貪心；如果離貪心，如實知道他離貪心；如果有嗔心，如實知道他有嗔心；如果離嗔心，如實知道他離嗔心；如果有癡心，如實知道他有癡心；如果離癡心，如實知道他離癡心；如果有愛心，如實

【English Translation】 English version 'The ear' is able to truly hear all kinds of sounds from sentient and non-sentient beings in the ten directions, in worlds as numerous as the sands of the Ganges. This includes universally hearing all sounds of hells, animals, the realm of ghosts, humans, gods, Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas, Buddhas, sounds of criticizing birth and death, praising Nirvana, abandoning conditioned phenomena, approaching Bodhi (enlightenment), detesting defiled phenomena, delighting in undefiled phenomena, extolling the Three Jewels (Buddha, Dharma, Sangha), subduing heretical paths, discussing and making decisions, reciting scriptures, urging the cessation of evil deeds, encouraging the practice of good deeds, rescuing those in suffering, and celebrating joy and happiness. Such sounds, whether large or small, can be universally heard without obstruction or hindrance. 'Sariputra! Although this Bodhisattva Mahasattva has such a divine ear function, he does not become arrogant because of it. He does not cling to the nature of the divine ear wisdom and supernormal power, nor to the function of the divine ear wisdom and supernormal power, nor to the one who can attain such divine ear wisdom and supernormal power. He has no attachment to either attachment or non-attachment. Why? Because self-nature is empty, self-nature is detached, and self-nature is originally unattainable. 'Sariputra!' This Bodhisattva Mahasattva does not think, 'I am now developing the divine ear wisdom and supernormal power for my own entertainment,' except for the purpose of attaining all-knowing wisdom (Buddha's wisdom). 'Sariputra!' This is called the divine ear wisdom and supernormal power developed by a Bodhisattva Mahasattva when practicing Prajnaparamita (perfection of wisdom). Then, Sariputra said to the Buddha again, 'World Honored One! How does a Bodhisattva Mahasattva develop the supernormal power of knowing others' minds when practicing Prajnaparamita?' The Buddha said, 'Sariputra! There is a Bodhisattva Mahasattva who has the supernormal power of knowing others' minds, and can truly know the minds and mental activities of other sentient beings in the ten directions, in worlds as numerous as the sands of the Ganges. This means universally knowing that if other sentient beings have greed, he truly knows they have greed; if they are free from greed, he truly knows they are free from greed; if they have anger, he truly knows they have anger; if they are free from anger, he truly knows they are free from anger; if they have delusion, he truly knows they have delusion; if they are free from delusion, he truly knows they are free from delusion; if they have attachment, he truly

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知有愛心，若離愛心如實知離愛心，若有取心如實知有取心，若離取心如實知離取心，若聚心如實知聚心，若散心如實知散心，若小心如實知小心，若大心如實知大心，若舉心如實知舉心，若下心如實知下心，若寂靜心如實知寂靜心，若不寂靜心如實知不寂靜心，若掉心如實知掉心，若不掉心如實知不掉心，若定心如實知定心，若不定心如實知不定心，若解脫心如實知解脫心，若不解脫心如實知不解脫心，若有漏心如實知有漏心，若無漏心如實知無漏心，若有釁心如實知有釁心，若無釁心如實知無釁心，若有上心如實知有上心，若無上心如實知無上心。

「舍利子！是菩薩摩訶薩雖有如是他心智用，而於其中不自高舉，不著他心智證通性，不著他心智證通事，不著能得如是他心智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發他心智通為自娛樂，唯除為得一切智智。』舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通。」

大般若波羅蜜多經卷第四百四 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百五

三藏法師玄奘奉　詔

【現代漢語翻譯】 現代漢語譯本：知道有愛心時，如實地知道有愛心；知道沒有愛心時，如實地知道沒有愛心。知道有執取心時，如實地知道有執取心；知道沒有執取心時，如實地知道沒有執取心。知道心專注時，如實地知道心專注；知道心散亂時，如實地知道心散亂。知道心狹小時，如實地知道心狹小；知道心廣大時，如實地知道心廣大。知道心向上時，如實地知道心向上；知道心向下時，如實地知道心向下。知道心寂靜時，如實地知道心寂靜；知道心不寂靜時，如實地知道心不寂靜。知道心掉舉時，如實地知道心掉舉；知道心不掉舉時，如實地知道心不掉舉。知道心安定時，如實地知道心安定；知道心不定時，如實地知道心不定。知道心解脫時，如實地知道心解脫；知道心不解脫時，如實地知道心不解脫。知道心有煩惱時，如實地知道心有煩惱；知道心無煩惱時，如實地知道心無煩惱。知道心有罪過時，如實地知道心有罪過；知道心無罪過時，如實地知道心無罪過。知道心有上時，如實地知道心有上；知道心無上時，如實地知道心無上。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）雖然有這樣的他心智用，但不會因此而自高自大，不會執著於他心智的證悟和神通的性質，不會執著於他心智的證悟和神通的事蹟，也不會執著于能夠獲得這種他心智證悟和神通的人，對於執著和不執著都沒有任何執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。『舍利子！』菩薩摩訶薩不會這樣想：『我現在引發他心智通是爲了自己娛樂，』除非是爲了獲得一切智智（sarvajñatā，一切種智，佛陀的智慧）。『舍利子！』這就是菩薩摩訶薩在修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時所引發的他心智證通。」 《大般若波羅蜜多經》卷第四百四 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百五 三藏法師玄奘（Xuanzang，唐代著名譯經師）奉　詔

【English Translation】 English version: Knowing there is a loving mind, one knows there is a loving mind as it is; knowing there is no loving mind, one knows there is no loving mind as it is. Knowing there is an attached mind, one knows there is an attached mind as it is; knowing there is no attached mind, one knows there is no attached mind as it is. Knowing there is a concentrated mind, one knows there is a concentrated mind as it is; knowing there is a scattered mind, one knows there is a scattered mind as it is. Knowing there is a small mind, one knows there is a small mind as it is; knowing there is a great mind, one knows there is a great mind as it is. Knowing there is an uplifted mind, one knows there is an uplifted mind as it is; knowing there is a lowered mind, one knows there is a lowered mind as it is. Knowing there is a tranquil mind, one knows there is a tranquil mind as it is; knowing there is a non-tranquil mind, one knows there is a non-tranquil mind as it is. Knowing there is a distracted mind, one knows there is a distracted mind as it is; knowing there is a non-distracted mind, one knows there is a non-distracted mind as it is. Knowing there is a settled mind, one knows there is a settled mind as it is; knowing there is an unsettled mind, one knows there is an unsettled mind as it is. Knowing there is a liberated mind, one knows there is a liberated mind as it is; knowing there is a non-liberated mind, one knows there is a non-liberated mind as it is. Knowing there is a defiled mind, one knows there is a defiled mind as it is; knowing there is an undefiled mind, one knows there is an undefiled mind as it is. Knowing there is a tainted mind, one knows there is a tainted mind as it is; knowing there is an untainted mind, one knows there is an untainted mind as it is. Knowing there is a superior mind, one knows there is a superior mind as it is; knowing there is a supreme mind, one knows there is a supreme mind as it is. 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)!』 A Bodhisattva-mahāsattva (a great Bodhisattva) though possessing such knowledge of others' minds, does not become arrogant because of it, does not cling to the nature of the attainment and supernormal powers of knowing others' minds, does not cling to the events of the attainment and supernormal powers of knowing others' minds, and does not cling to the one who is able to obtain such attainment and supernormal powers of knowing others' minds; he has no attachment to either attachment or non-attachment. Why is that? Because self-nature is empty, self-nature is detached, and self-nature is originally unattainable. 『Śāriputra!』 A Bodhisattva-mahāsattva does not think: 『I now develop the supernormal power of knowing others' minds for my own entertainment,』 except for the purpose of attaining sarvajñatā (all-knowing wisdom, the wisdom of a Buddha). 『Śāriputra!』 This is called the supernormal power of knowing others' minds developed by a Bodhisattva-mahāsattva when practicing Prajñāpāramitā (the perfection of wisdom).』 The Great Perfection of Wisdom Sutra, Scroll 404 Taisho Tripitaka Vol. 07, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 401-600) The Great Perfection of Wisdom Sutra, Scroll 405 Translated by the Tripiṭaka Master Xuanzang (a famous translator of Buddhist scriptures in the Tang Dynasty) under Imperial Decree

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譯第二分觀照品第三之四

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通？」

佛言：「舍利子！有菩薩摩訶薩宿住隨念智證通，能如實念十方各如殑伽沙界一切有情諸宿住事。所謂隨念若自若他一心、十心、百心、千心、多百千心頃諸宿住事，或復隨念一日、十日、百日、千日、多百千日諸宿住事，或復隨念一月、十月、百月、千月、多百千月諸宿住事，或復隨念一年、十年、百年、千年、多百千年諸宿住事，或復隨念一劫、十劫、百劫、千劫、多百千劫乃至無量無數百千俱胝那庾多劫諸宿住事，或復隨念前際所有諸宿住事，謂如是時，如是處，如是名，如是姓，如是類，如是食，如是久住，如是壽限，如是長壽，如是受樂，如是受苦，從彼處沒來生此間，從此間沒往生彼處，如是狀貌，如是言說。若略若廣、若自若他，諸宿住事皆能隨念。

「舍利子！是菩薩摩訶薩雖有如是宿住智用，而於其中不自高舉，不著宿住隨念智證通性，不著宿住隨念智證通事，不著能得宿住隨念智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發宿住智通為自娛樂，唯除為得一切智智。』舍利子

【現代漢語翻譯】 現代漢語譯本 這時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何引發宿住隨念智證通（能回憶前世的智慧和神通）？』 佛說：『舍利子！有菩薩摩訶薩的宿住隨念智證通，能如實憶念十方如同恒河沙數世界中一切有情眾生的前世經歷。所謂能憶念自己或他人一心、十心、百心、千心、多百千心頃的前世經歷；或者能憶念一日、十日、百日、千日、多百千日的前世經歷；或者能憶念一月、十月、百月、千月、多百千月的前世經歷；或者能憶念一年、十年、百年、千年、多百千年 的前世經歷；或者能憶念一劫、十劫、百劫、千劫、多百千劫乃至無量無數百千俱胝那庾多劫（極長的時間單位）的前世經歷；或者能憶念過去所有前世的經歷，比如在某個時間，某個地方，叫什麼名字，姓什麼，屬於哪一類，吃什麼食物，住了多久，壽命多長，是長壽還是短壽，享受快樂還是遭受痛苦，從那個地方去世后投生到這裡，從這裡去世后投生到那裡，長什麼樣子，說什麼話。無論是簡略還是詳細，無論是自己還是他人的前世經歷，都能憶念。』 『舍利子！這位菩薩摩訶薩雖然有這樣的宿住智用，但不會因此而自高自大，不會執著于宿住隨念智證通的性質，不會執著于宿住隨念智證通所憶念的事情，也不會執著于能獲得宿住隨念智證通的人，對於執著和不執著都毫無執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。舍利子！這位菩薩摩訶薩不會這樣想：『我今天引發宿住智通是爲了自己娛樂』，除非是爲了獲得一切智智（佛的智慧）。』舍利子！

【English Translation】 English version Then, Shariputra said to the Buddha, 'World Honored One, how does a Bodhisattva Mahasattva, while practicing Prajnaparamita, develop the supernormal power of the knowledge of remembering past lives (Sanskrit: Purva-nivasânusmriti-jñâna-abhijñâ)?' The Buddha said, 'Shariputra, a Bodhisattva Mahasattva possesses the supernormal power of the knowledge of remembering past lives, and can truly recall the past lives of all sentient beings in each of the ten directions, as numerous as the sands of the Ganges River. That is, they can recall their own or others' past lives for the duration of one thought, ten thoughts, a hundred thoughts, a thousand thoughts, or many hundreds of thousands of thoughts; or they can recall past lives for one day, ten days, a hundred days, a thousand days, or many hundreds of thousands of days; or they can recall past lives for one month, ten months, a hundred months, a thousand months, or many hundreds of thousands of months; or they can recall past lives for one year, ten years, a hundred years, a thousand years, or many hundreds of thousands of years; or they can recall past lives for one kalpa (an eon), ten kalpas, a hundred kalpas, a thousand kalpas, many hundreds of thousands of kalpas, or even countless hundreds of thousands of kotis (a large number) of nayutas (another large number) of kalpas; or they can recall all past lives, such as at what time, in what place, with what name, with what surname, of what kind, eating what food, how long they lived, how long their lifespan was, whether they were long-lived or short-lived, whether they experienced happiness or suffering, having passed away from that place and being born here, having passed away from here and being born there, what their appearance was like, and what they said. Whether briefly or in detail, whether their own or others' past lives, they can recall them all.' 'Shariputra, although this Bodhisattva Mahasattva has such a power of remembering past lives, they do not become arrogant because of it, they do not cling to the nature of the supernormal power of remembering past lives, they do not cling to the things recalled by the supernormal power of remembering past lives, and they do not cling to the one who obtains the supernormal power of remembering past lives. They have no attachment to either attachment or non-attachment. Why? Because their self-nature is empty, their self-nature is detached, and their self-nature is originally unattainable. Shariputra, this Bodhisattva Mahasattva does not think, 'I have developed the supernormal power of remembering past lives for my own enjoyment,' except for the purpose of attaining all-knowing wisdom (Buddha's wisdom). Shariputra!'

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！是名菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通？」

佛言：「舍利子！有菩薩摩訶薩天眼智證通最勝清凈過人天眼，能如實見十方各如殑伽沙界情、非情類種種色像，所謂普見諸有情類死時生時，妙色粗色、善趣惡趣、若勝若劣，諸如是等種種色像。因此復知諸有情類隨業力用受生差別，如是有情成就身惡行、成就語惡行、成就意惡行，誹毀賢聖邪見因緣，身壞命終當墮惡趣，或生地獄，或生傍生，或生鬼界，或生邊地下賤悖惡有情類中受諸苦惱；如是有情成就身妙行、成就語妙行、成就意妙行，讚美賢聖正見因緣，身壞命終當升善趣，或生天上，或生人中受諸快樂。如是有情種種業類受果差別皆如實知。

「舍利子！是菩薩摩訶薩雖有如是天眼作用，而於其中不自高舉，不著天眼智證通性，不著天眼智證通事，不著能得如是天眼智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發天眼智通為自娛樂，唯除為得一切智智。』舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通。」

時，舍利子復白

【現代漢語翻譯】 現代漢語譯本：『這就是菩薩摩訶薩在修行般若波羅蜜多時所引發的宿住隨念智證通。』

當時，舍利子又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，是如何引發天眼智證通的呢？』

佛說：『舍利子！有菩薩摩訶薩的天眼智證通最為殊勝清凈，超越人天之眼，能如實見到十方如恒河沙數世界中的有情和非有情類的種種色相，也就是普遍見到一切有情眾生死亡和出生的時刻，美好的顏色和粗糙的顏色，善道和惡道，殊勝和低劣，以及諸如此類的種種色相。因此，又能知道一切有情眾生隨著業力的作用而受生的差別，例如，有的有情造作身惡行、語惡行、意惡行，誹謗賢聖，因邪見的緣故，身壞命終後會墮入惡道，或者生於地獄，或者生於畜生道，或者生於鬼道，或者生於邊地，在這些悖逆邪惡的有情眾生中遭受各種苦惱；有的有情造作身妙行、語妙行、意妙行，讚美賢聖，因正見的緣故，身壞命終後會升入善道，或者生於天上，或者生於人間，享受各種快樂。像這樣，一切有情眾生因各種業力而受果報的差別，菩薩都能如實知曉。

『舍利子！這位菩薩摩訶薩雖然有這樣的天眼作用，但不會因此而自高自大，不會執著于天眼智證通的性質，不會執著于天眼智證通所見之事，也不會執著于能獲得這種天眼智證通的人，對於執著和不執著都毫無執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。舍利子！這位菩薩摩訶薩不會這樣想：『我今天引發天眼智通是爲了自己娛樂，』而是爲了獲得一切智智。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時所引發的天眼智證通。』

當時，舍利子又對佛說：

【English Translation】 English version: 'This is what is called the supernormal power of the knowledge of recollecting past lives, which a Bodhisattva-Mahasattva develops when practicing the Perfection of Wisdom.'

Then, Shariputra again said to the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva develop the supernormal power of the divine eye when practicing the Perfection of Wisdom?'

The Buddha said, 'Shariputra, a Bodhisattva-Mahasattva has the supernormal power of the divine eye that is most excellent and pure, surpassing the divine eyes of humans and gods. He can truly see the various forms of sentient and non-sentient beings in the ten directions, in worlds as numerous as the sands of the Ganges River. That is, he universally sees all sentient beings at the time of their death and birth, beautiful and coarse forms, good and evil realms, superior and inferior states, and all such various forms. Because of this, he also knows the differences in the rebirths of all sentient beings according to the power of their karma. For example, some sentient beings who commit evil deeds with their body, speech, and mind, who slander the wise and noble, and who hold wrong views, will, after their bodies break and their lives end, fall into evil realms, either being born in hell, or as animals, or as ghosts, or in border regions, suffering various torments among these perverse and evil sentient beings. Some sentient beings who commit virtuous deeds with their body, speech, and mind, who praise the wise and noble, and who hold right views, will, after their bodies break and their lives end, ascend to good realms, either being born in the heavens or among humans, enjoying various pleasures. In this way, the Bodhisattva truly knows the differences in the karmic results that all sentient beings receive due to their various actions.'

'Shariputra, although this Bodhisattva-Mahasattva has such a function of the divine eye, he does not become arrogant because of it, he does not cling to the nature of the supernormal power of the divine eye, he does not cling to the things seen by the supernormal power of the divine eye, and he does not cling to the one who can obtain this supernormal power of the divine eye. He has no attachment to either attachment or non-attachment. Why? Because self-nature is empty, self-nature is detached, and self-nature is originally unobtainable. Shariputra, this Bodhisattva-Mahasattva does not think, 「I develop the supernormal power of the divine eye today for my own entertainment,」 but rather for the sake of attaining all-knowing wisdom. Shariputra, this is what is called the supernormal power of the divine eye that a Bodhisattva-Mahasattva develops when practicing the Perfection of Wisdom.'

Then, Shariputra again said to the Buddha,

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佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通？」

佛言：「舍利子！有菩薩摩訶薩漏盡智證通，能如實知十方各如殑伽沙界一切有情，若自若他漏盡不盡。此通依止金剛喻定，斷諸障習方得圓滿。得不退轉菩薩地時，於一切漏亦名為盡，畢竟不起現在前故。菩薩雖得此漏盡通，不墮聲聞、獨覺之地，唯趣無上正等菩提，不復希求余義利故。

「舍利子！是菩薩摩訶薩雖有如是漏盡智用，而於其中不自高舉，不著漏盡智證通性，不著漏盡智證通事，不著能得如是漏盡智證通者，于著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：『我今引發漏盡智通為自娛樂，唯除為得一切智智。』舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通。

「舍利子！菩薩摩訶薩修行般若波羅蜜多時，能圓滿清凈六神通波羅蜜多，由此六神通波羅蜜多圓滿清凈故，便證無上正等菩提。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒波羅蜜多，嚴凈一切智、一切相智道，以畢竟

【現代漢語翻譯】 現代漢語譯本：佛陀說：『世尊！菩薩摩訶薩（菩薩中的大修行者）在修行般若波羅蜜多（以智慧到達彼岸）時，如何引發漏盡智（斷除煩惱的智慧）和神通的證悟？』 佛陀說：『舍利子！有菩薩摩訶薩的漏盡智和神通證悟，能夠如實地知道十方世界，每個世界都像恒河沙數一樣多的有情眾生，他們自己或他人是否已經斷盡煩惱。這種神通依賴於金剛喻定（像金剛一樣堅固的禪定），斷除各種障礙和習氣才能圓滿。當獲得不退轉菩薩的果位時，對於一切煩惱也稱為斷盡，因為它們畢竟不會再現前。菩薩雖然獲得了這種漏盡通，但不會墮入聲聞（聽聞佛法而修行）和獨覺（獨自覺悟）的境界，只會趨向無上正等菩提（最高的覺悟），不再追求其他的利益。』 『舍利子！這位菩薩摩訶薩雖然有這樣的漏盡智的作用，但不會因此而自高自大，不會執著于漏盡智和神通的性質，不會執著于漏盡智和神通的事相，也不會執著于能夠獲得這種漏盡智和神通的人，對於執著和不執著都沒有執著。為什麼呢？因為自性是空的，自性是遠離的，自性本來就不可得。舍利子！這位菩薩摩訶薩不會這樣想：『我今天引發漏盡智和神通是爲了自己娛樂』，除非是爲了獲得一切智智（對一切事物都了知的智慧）。舍利子！這叫做菩薩摩訶薩在修行般若波羅蜜多時所引發的漏盡智和神通的證悟。』 『舍利子！菩薩摩訶薩在修行般若波羅蜜多時，能夠圓滿清凈六神通波羅蜜多（六種神通的圓滿），由於這六神通波羅蜜多的圓滿清凈，便能證得無上正等菩提。』 『舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施波羅蜜多（佈施的圓滿），莊嚴清凈一切智（對一切事物都了知的智慧）和一切相智（對一切事物的相狀都了知的智慧）的道路，因為畢竟空性，不會生起吝嗇和慳貪的心。』 『舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多（持戒的圓滿），莊嚴清凈一切智和一切相智的道路，因為畢竟

【English Translation】 English version: The Buddha said, 'World Honored One, how does a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) generate the wisdom of the extinction of outflows (漏盡智, loujin zhi) and the realization of supernormal powers (證通, zheng tong) when practicing Prajna Paramita (perfection of wisdom)?' The Buddha said, 'Shariputra, there are Bodhisattva Mahasattvas who, through the wisdom of the extinction of outflows and the realization of supernormal powers, can truly know all sentient beings in the ten directions, each world as numerous as the sands of the Ganges River, whether they themselves or others have extinguished their outflows or not. This supernormal power relies on the Vajra-like Samadhi (金剛喻定, jingang yu ding), and only by cutting off all obstacles and habitual tendencies can it be perfected. When one attains the stage of a non-retrogressing Bodhisattva, all outflows are also said to be extinguished, because they will never manifest again. Although a Bodhisattva attains this supernormal power of the extinction of outflows, they will not fall into the realms of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers), but will only strive for Anuttara-samyak-sambodhi (supreme enlightenment), no longer seeking other benefits.' 'Shariputra, although this Bodhisattva Mahasattva has such a function of the wisdom of the extinction of outflows, they do not become arrogant because of it, do not cling to the nature of the wisdom of the extinction of outflows and supernormal powers, do not cling to the phenomena of the wisdom of the extinction of outflows and supernormal powers, and do not cling to the one who can attain such wisdom of the extinction of outflows and supernormal powers. They are not attached to either attachment or non-attachment. Why? Because their self-nature is empty, their self-nature is detached, and their self-nature is originally unattainable. Shariputra, this Bodhisattva Mahasattva does not think, 『I generate the wisdom of the extinction of outflows and supernormal powers today for my own entertainment,』 except for the sake of attaining Sarvajna-jnana (wisdom of all knowledge). Shariputra, this is called the wisdom of the extinction of outflows and the realization of supernormal powers generated by a Bodhisattva Mahasattva when practicing Prajna Paramita.' 'Shariputra, when a Bodhisattva Mahasattva practices Prajna Paramita, they can perfect the six Paramitas of supernormal powers (六神通波羅蜜多, liu shentong boluomidu). Because of the perfection of these six Paramitas of supernormal powers, they will attain Anuttara-samyak-sambodhi.' 'Shariputra, there are also Bodhisattva Mahasattvas who, when practicing Prajna Paramita, abide in the Paramita of giving (佈施波羅蜜多, bushi boluomidu), adorning and purifying the path to Sarvajna (all-knowing wisdom) and Sarvakarajnana (wisdom of all aspects), because of the ultimate emptiness, they do not generate a mind of stinginess or miserliness.' 'Shariputra, there are also Bodhisattva Mahasattvas who, when practicing Prajna Paramita, abide in the Paramita of pure precepts (凈戒波羅蜜多, jingjie boluomidu), adorning and purifying the path to Sarvajna and Sarvakarajnana, because of the ultimate'

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空不起持戒犯戒心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，還住般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、持戒犯戒心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、慈悲忿恚心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、靜慮波羅蜜多，嚴凈一切智、一切

【現代漢語翻譯】 現代漢語譯本：『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多（paramita，意為「到彼岸」）時，安住于佈施和凈戒波羅蜜多，以此來莊嚴清凈一切智（sarvajna，意為「一切智」）和一切相智（sarvakarajnata，意為「對一切事物和現象的智慧」）之道，因為他們了悟到畢竟空（sunyata，意為「空性」），所以不會生起佈施時的慷慨和吝嗇，以及持戒時的守戒和犯戒之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和安忍波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們了悟到畢竟空，所以不會生起佈施時的慷慨和吝嗇，以及安忍時的慈悲和忿怒之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和精進波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們了悟到畢竟空，所以不會生起佈施時的慷慨和吝嗇，以及精進時的勤奮和懈怠之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施和靜慮波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，

【English Translation】 English version: 『Sariputra! Furthermore, some Bodhisattva-Mahasattvas, when practicing the Prajnaparamita (perfection of wisdom), abide in the Paramitas of giving and pure precepts, thereby adorning and purifying the path of all-wisdom (sarvajna) and all-aspect wisdom (sarvakarajnata), because they realize ultimate emptiness (sunyata), they do not give rise to thoughts of generosity and stinginess in giving, nor of keeping and breaking precepts in observing precepts.』 『Sariputra! Furthermore, some Bodhisattva-Mahasattvas, when practicing the Prajnaparamita, abide in the Paramitas of giving and patience, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because they realize ultimate emptiness, they do not give rise to thoughts of generosity and stinginess in giving, nor of compassion and anger in patience.』 『Sariputra! Furthermore, some Bodhisattva-Mahasattvas, when practicing the Prajnaparamita, abide in the Paramitas of giving and diligence, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because they realize ultimate emptiness, they do not give rise to thoughts of generosity and stinginess in giving, nor of diligence and laziness in diligence.』 『Sariputra! Furthermore, some Bodhisattva-Mahasattvas, when practicing the Prajnaparamita, abide in the Paramitas of giving and meditative concentration, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom,

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相智道，以畢竟空不起惠舍慳吝、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚、寂靜散亂心故。

【現代漢語翻譯】 現代漢語譯本 相智道（一切相智的道路），通過究竟空性，不生起佈施的慷慨和吝嗇，以及寂靜和散亂的心。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！又，有菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多（智慧的完美）時，安住于佈施波羅蜜多（佈施的完美）和般若波羅蜜多，以此來莊嚴清凈一切智（對一切事物和現象的智慧）和一切相智道，因為通過究竟空性，不生起佈施的慷慨和吝嗇，以及智慧和愚癡的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多（戒律的完美）和安忍波羅蜜多（忍辱的完美），以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起持戒和犯戒，以及慈悲和忿恚的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多和精進波羅蜜多（精進的完美），以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起持戒和犯戒，以及勤奮和懈怠的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多和靜慮波羅蜜多（禪定的完美），以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起持戒和犯戒，以及寂靜和散亂的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多和般若波羅蜜多，以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起持戒和犯戒，以及智慧和愚癡的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍波羅蜜多和精進波羅蜜多，以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起慈悲和忿恚，以及勤奮和懈怠的心。』 『舍利子！又，有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍波羅蜜多和靜慮波羅蜜多，以此來莊嚴清凈一切智和一切相智道，因為通過究竟空性，不生起慈悲和忿恚，以及寂靜和散亂的心。』

【English Translation】 English version The path of all-aspect wisdom (Sarvakarajnata), through ultimate emptiness, does not give rise to generosity and stinginess in giving, nor to a mind of tranquility and distraction. 『Sariputra (one of Buddha's ten great disciples, known for his wisdom)! Furthermore, when a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), he dwells in the Paramita of Giving (the perfection of generosity) and Prajnaparamita, thereby adorning and purifying the path of all-wisdom (wisdom of all things and phenomena) and all-aspect wisdom, because through ultimate emptiness, he does not give rise to generosity and stinginess in giving, nor to a mind of wisdom and ignorance.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Pure Precepts (the perfection of discipline) and the Paramita of Patience (the perfection of forbearance), thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to keeping precepts and breaking precepts, nor to a mind of compassion and anger.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Pure Precepts and the Paramita of Diligence (the perfection of effort), thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to keeping precepts and breaking precepts, nor to a mind of diligence and laziness.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Pure Precepts and the Paramita of Meditation (the perfection of concentration), thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to keeping precepts and breaking precepts, nor to a mind of tranquility and distraction.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Pure Precepts and Prajnaparamita, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to keeping precepts and breaking precepts, nor to a mind of wisdom and ignorance.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Patience and the Paramita of Diligence, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to compassion and anger, nor to a mind of diligence and laziness.』 『Sariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajnaparamita, he dwells in the Paramita of Patience and the Paramita of Meditation, thereby adorning and purifying the path of all-wisdom and all-aspect wisdom, because through ultimate emptiness, he does not give rise to compassion and anger, nor to a mind of tranquility and distraction.』

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「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起勤勇懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起勤勇懈怠、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、持戒犯戒、慈悲忿恚心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、慈悲忿恚、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、勤勇懈怠、寂靜散亂心故。

【現代漢語翻譯】 現代漢語譯本：'舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！再者，有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，安住于安忍（kṣānti，忍耐）和般若波羅蜜多，以此來莊嚴清凈一切智（sarvajñatā，對一切事物和現象的完全理解）和一切相智（sarvākārajñatā，對一切事物和現象的各個方面的完全理解）之道，因為他們認識到畢竟空（atyanta-śūnyatā，絕對的空性），所以不會生起慈悲（maitrī，慈愛）和忿恚（krodha，憤怒）、智慧（prajñā，智慧）和愚癡（moha，無明）之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于精進（vīrya，努力）和靜慮波羅蜜多（dhyāna-pāramitā，禪定的完美），以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起勤勇（utsāha，精進）和懈怠（kausīdya，懶惰）、寂靜（śamatha，平靜）和散亂（vikṣepa，散亂）之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于精進和般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起勤勇和懈怠、智慧和愚癡之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于靜慮和般若波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起寂靜和散亂、智慧和愚癡之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施（dāna，慷慨）、凈戒（śīla，道德行為）和安忍波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起惠舍（tyāga，給予）和慳吝（mātsarya，吝嗇）、持戒（śīla-samādāna，遵守戒律）和犯戒（śīla-vipatti，違反戒律）、慈悲和忿恚之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、安忍和精進波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起惠舍和慳吝、慈悲和忿恚、勤勇和懈怠之心。' 現代漢語譯本：'舍利子！再者，有菩薩摩訶薩修行般若波羅蜜多時，安住于佈施、精進和靜慮波羅蜜多，以此來莊嚴清凈一切智和一切相智之道，因為他們認識到畢竟空，所以不會生起惠舍和慳吝、勤勇和懈怠、寂靜和散亂之心。'

【English Translation】 English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva (a great Bodhisattva) practices the Perfection of Wisdom (prajñāpāramitā), they abide in patience (kṣānti) and the Perfection of Wisdom, thereby purifying the path to Omniscience (sarvajñatā, complete understanding of all things and phenomena) and Knowledge of All Aspects (sarvākārajñatā, complete understanding of all aspects of all things and phenomena), because they realize ultimate emptiness (atyanta-śūnyatā), they do not give rise to thoughts of loving-kindness (maitrī) and anger (krodha), wisdom (prajñā) and ignorance (moha).' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in vigor (vīrya) and the Perfection of Concentration (dhyāna-pāramitā), thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of diligence (utsāha) and laziness (kausīdya), tranquility (śamatha) and distraction (vikṣepa).' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in vigor and the Perfection of Wisdom, thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of diligence and laziness, wisdom and ignorance.' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in concentration and the Perfection of Wisdom, thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of tranquility and distraction, wisdom and ignorance.' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in generosity (dāna), moral conduct (śīla), and the Perfection of Patience, thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of giving (tyāga) and stinginess (mātsarya), upholding precepts (śīla-samādāna) and breaking precepts (śīla-vipatti), loving-kindness and anger.' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in generosity, patience, and the Perfection of Vigor, thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of giving and stinginess, loving-kindness and anger, diligence and laziness.' English version: 'Śāriputra! Furthermore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they abide in generosity, vigor, and the Perfection of Concentration, thereby purifying the path to Omniscience and Knowledge of All Aspects, because they realize ultimate emptiness, they do not give rise to thoughts of giving and stinginess, diligence and laziness, tranquility and distraction.'

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「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起慈悲忿恚、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮、般若波羅蜜多，嚴凈一切智

【現代漢語翻譯】 現代漢語譯本 『舍利子（Śāriputra）！』又有一些菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，安住于佈施（dāna）、靜慮（dhyāna，禪定）、般若波羅蜜多，以此來莊嚴清凈一切智（sarvajñatā，對一切法的智慧）、一切相智（sarvākārajñatā，對一切事物所有方面的智慧）之道，因為他們以畢竟空（atyanta-śūnyatā，絕對的空性）的智慧，不起慳吝、散亂、愚癡之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒（śīla，戒律）、安忍（kṣānti，忍辱）、精進（vīrya，努力）波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為他們以畢竟空的智慧，不起持戒犯戒、忿恚、懈怠之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為他們以畢竟空的智慧，不起持戒犯戒、懈怠、散亂之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為他們以畢竟空的智慧，不起持戒犯戒、散亂、愚癡之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍、精進、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為他們以畢竟空的智慧，不起忿恚、懈怠、散亂之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智之道，因為他們以畢竟空的智慧，不起忿恚、散亂、愚癡之心。 『舍利子！』又有一些菩薩摩訶薩在修行般若波羅蜜多時，安住于精進、靜慮、般若波羅蜜多，以此來莊嚴清凈一切智

【English Translation】 English version 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas (great Bodhisattvas) practice the Perfection of Wisdom (prajñāpāramitā), they abide in giving (dāna), meditative concentration (dhyāna), and the Perfection of Wisdom, thereby adorning and purifying the path to all-knowingness (sarvajñatā, the wisdom of all dharmas) and all-aspect-knowingness (sarvākārajñatā, the wisdom of all aspects of all things), because with the wisdom of ultimate emptiness (atyanta-śūnyatā), they do not give rise to miserliness, distraction, or foolishness. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in pure morality (śīla, precepts), patience (kṣānti, forbearance), and the Perfection of Effort (vīrya, diligence), thereby adorning and purifying the path to all-knowingness and all-aspect-knowingness, because with the wisdom of ultimate emptiness, they do not give rise to keeping or breaking precepts, anger, or laziness. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in pure morality, the Perfection of Effort, and meditative concentration, thereby adorning and purifying the path to all-knowingness and all-aspect-knowingness, because with the wisdom of ultimate emptiness, they do not give rise to keeping or breaking precepts, laziness, or distraction. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in pure morality, meditative concentration, and the Perfection of Wisdom, thereby adorning and purifying the path to all-knowingness and all-aspect-knowingness, because with the wisdom of ultimate emptiness, they do not give rise to keeping or breaking precepts, distraction, or foolishness. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in patience, the Perfection of Effort, and meditative concentration, thereby adorning and purifying the path to all-knowingness and all-aspect-knowingness, because with the wisdom of ultimate emptiness, they do not give rise to anger, laziness, or distraction. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in patience, meditative concentration, and the Perfection of Wisdom, thereby adorning and purifying the path to all-knowingness and all-aspect-knowingness, because with the wisdom of ultimate emptiness, they do not give rise to anger, distraction, or foolishness. 『Śāriputra!』 Furthermore, when some Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they abide in the Perfection of Effort, meditative concentration, and the Perfection of Wisdom, thereby adorning and purifying the path to all-knowingness

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、一切相智道，以畢竟空不起勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、持戒犯戒、慈悲忿恚、勤勇懈怠心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、慈悲忿恚、精進懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、

【現代漢語翻譯】 現代漢語譯本：一切相智道（通達一切事物真相的智慧之道），是因為徹底的空性，所以不會產生勤奮勇猛或懈怠懶惰、寂靜安寧或散亂動盪、智慧明晰或愚昧無知的心念。 舍利子（佛陀的十大弟子之一，以智慧著稱）！還有菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多（以智慧到達彼岸的修行）時，安住于佈施波羅蜜多（慷慨施捨的修行）、凈戒波羅蜜多（持守戒律的修行）、安忍波羅蜜多（忍耐的修行）、精進波羅蜜多（努力精進的修行），以此來莊嚴清凈一切智（對一切事物真相的智慧）、一切相智道，因為徹底的空性，所以不會產生惠施或慳吝、持戒或犯戒、慈悲或忿恨、勤奮勇猛或懈怠懶惰的心念。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多（禪定的修行），以此來莊嚴清凈一切智、一切相智道，因為徹底的空性，所以不會產生惠施或慳吝、慈悲或忿恨、精進或懈怠、寂靜或散亂的心念。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智道，因為徹底的空性，所以不會產生惠施或慳吝、勤奮勇猛或懈怠懶惰、寂靜或散亂、智慧或愚癡的心念。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多，以此來莊嚴清凈一切智、一切相智道，因為徹底的空性，所以不會產生持戒或犯戒、慈悲或忿恨、勤奮勇猛或懈怠懶惰、寂靜或散亂的心念。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多，以此來莊嚴清凈一切智、一切相智道，因為徹底的空性，所以不會產生持戒或犯戒、勤奮勇猛或懈怠懶惰、寂靜或散亂、智慧或愚癡的心念。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多，以此來莊嚴清凈一切智、

【English Translation】 English version: The path of all-knowing wisdom (the path of wisdom that understands the truth of all things) is because of ultimate emptiness, therefore, it does not give rise to thoughts of diligence or laziness, tranquility or distraction, wisdom or ignorance. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Furthermore, when a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the practice of reaching the other shore through wisdom), they abide in Dana Paramita (the practice of generosity), Sila Paramita (the practice of upholding precepts), Kshanti Paramita (the practice of patience), and Virya Paramita (the practice of diligent effort), thereby adorning and purifying the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to thoughts of giving or stinginess, upholding precepts or breaking precepts, compassion or anger, diligence or laziness. Shariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dana Paramita, Kshanti Paramita, Virya Paramita, and Dhyana Paramita (the practice of meditation), thereby adorning and purifying the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to thoughts of giving or stinginess, compassion or anger, diligence or laziness, tranquility or distraction. Shariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Dana Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, thereby adorning and purifying the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to thoughts of giving or stinginess, diligence or laziness, tranquility or distraction, wisdom or ignorance. Shariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Sila Paramita, Kshanti Paramita, Virya Paramita, and Dhyana Paramita, thereby adorning and purifying the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to thoughts of upholding precepts or breaking precepts, compassion or anger, diligence or laziness, tranquility or distraction. Shariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Sila Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, thereby adorning and purifying the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to thoughts of upholding precepts or breaking precepts, diligence or laziness, tranquility or distraction, wisdom or ignorance. Shariputra! Furthermore, when a Bodhisattva Mahasattva practices Prajna Paramita, they abide in Kshanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, thereby adorning and purifying the path of all-knowing wisdom,

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一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進、靜慮波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住凈戒、安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。

「舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，嚴凈一切智、一切相智道，以畢竟空不起惠舍慳吝、持戒犯戒、慈悲忿恚、精進懈怠、寂靜散亂、智慧愚癡心故。

「如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，安住六種波羅蜜多，嚴凈一切智、一切相智道，以畢竟空無惠舍慳吝故，無持戒犯戒故，無慈悲忿恚故，無勤勇懈怠故，無寂靜散亂故，無智

【現代漢語翻譯】 現代漢語譯本：一切相智之道，是因為究竟空性，所以不會生起慈悲和忿怒、勤奮和懈怠、寂靜和散亂、智慧和愚癡的心。 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！還有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）時，安住于佈施（dāna）、凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）波羅蜜多，莊嚴清凈一切智（sarvajñatā，佛陀的智慧）、一切相智（sarvākārajñatā，對一切事物和現象的智慧）之道，因為究竟空性，所以不會生起惠施和慳吝、持戒和犯戒、慈悲和忿怒、勤奮和懈怠、寂靜和散亂的心。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、安忍、精進、靜慮、般若波羅蜜多，莊嚴清凈一切智、一切相智之道，因為究竟空性，所以不會生起惠施和慳吝、慈悲和忿怒、勤奮和懈怠、寂靜和散亂、智慧和愚癡的心。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于凈戒、安忍、精進、靜慮、般若波羅蜜多，莊嚴清凈一切智、一切相智之道，因為究竟空性，所以不會生起持戒和犯戒、慈悲和忿怒、勤奮和懈怠、寂靜和散亂、智慧和愚癡的心。 舍利子！還有菩薩摩訶薩在修行般若波羅蜜多時，安住于佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，莊嚴清凈一切智、一切相智之道，因為究竟空性，所以不會生起惠施和慳吝、持戒和犯戒、慈悲和忿怒、精進和懈怠、寂靜和散亂、智慧和愚癡的心。 如是，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，安住於六種波羅蜜多，莊嚴清凈一切智、一切相智之道，因為究竟空性，所以沒有惠施和慳吝，沒有持戒和犯戒，沒有慈悲和忿怒，沒有勤奮和懈怠，沒有寂靜和散亂，沒有智慧和愚癡。

【English Translation】 English version: The path of all-knowing wisdom is such that, due to ultimate emptiness, there arises no mind of compassion and anger, diligence and laziness, tranquility and distraction, wisdom and ignorance. Śāriputra! Furthermore, when a Bodhisattva-mahāsattva practices the Perfection of Wisdom, abiding in the perfections of giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), and meditation (dhyāna), they adorn and purify the path of all-knowing wisdom (sarvajñatā) and all-aspect wisdom (sarvākārajñatā), because of ultimate emptiness, they do not give rise to minds of generosity and stinginess, keeping precepts and breaking precepts, compassion and anger, diligence and laziness, tranquility and distraction. Śāriputra! Furthermore, when a Bodhisattva-mahāsattva practices the Perfection of Wisdom, abiding in the perfections of giving, patience, vigor, meditation, and wisdom, they adorn and purify the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to minds of generosity and stinginess, compassion and anger, diligence and laziness, tranquility and distraction, wisdom and ignorance. Śāriputra! Furthermore, when a Bodhisattva-mahāsattva practices the Perfection of Wisdom, abiding in the perfections of morality, patience, vigor, meditation, and wisdom, they adorn and purify the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to minds of keeping precepts and breaking precepts, compassion and anger, diligence and laziness, tranquility and distraction, wisdom and ignorance. Śāriputra! Furthermore, when a Bodhisattva-mahāsattva practices the Perfection of Wisdom, abiding in the perfections of giving, morality, patience, vigor, meditation, and wisdom, they adorn and purify the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, they do not give rise to minds of generosity and stinginess, keeping precepts and breaking precepts, compassion and anger, diligence and laziness, tranquility and distraction, wisdom and ignorance. Thus, Śāriputra! When Bodhisattva-mahāsattvas practice the Perfection of Wisdom, abiding in the six perfections, they adorn and purify the path of all-knowing wisdom and all-aspect wisdom, because of ultimate emptiness, there is no generosity and stinginess, no keeping precepts and breaking precepts, no compassion and anger, no diligence and laziness, no tranquility and distraction, no wisdom and ignorance.

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慧愚癡故，不著惠舍，不著慳吝，不著持戒，不著犯戒，不著慈悲，不著忿恚，不著勤勇，不著懈怠，不著寂靜，不著散亂，不著智慧，不著愚癡。舍利子！是菩薩摩訶薩當於爾時，不著惠舍慳吝者，不著持戒犯戒者，不著慈悲忿恚者，不著勤勇懈怠者，不著寂靜散亂者，不著智慧愚癡者。舍利子！是菩薩摩訶薩當於爾時，于著不著皆無所著。何以故？以一切法畢竟空故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵、不著讚歎，不著損害、不著饒益，不著輕慢、不著恭敬。何以故？畢竟空中，無有毀罵讚歎法故，無有損害饒益法故，無有輕慢恭敬法故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵讚歎者，不著損害饒益者，不著輕慢恭敬者。何以故？畢竟空中，無有毀罵讚歎者故，無有損害饒益者故，無有輕慢恭敬者故。舍利子！是菩薩摩訶薩當於爾時，于著不著皆無所著。何以故？甚深般若波羅蜜多永絕一切著不著故。

「舍利子！是菩薩摩訶薩修行般若波羅蜜多時，所獲功德最上最妙，一切聲聞及諸獨覺皆所無有。舍利子！此菩薩摩訶薩如是功德既圓滿已，復能以四攝事成熟一切有情、嚴凈佛土，便得嚴凈一切智、一切相智道，速能證得一切智智。

「複次，舍利子！修行般若波羅蜜多菩薩摩訶薩，修

【現代漢語翻譯】 現代漢語譯本 因為愚癡的緣故，不執著于佈施和捨棄，不執著于吝嗇，不執著于持戒，不執著于犯戒，不執著于慈悲，不執著于憤怒，不執著于精進，不執著于懈怠，不執著于寂靜，不執著于散亂，不執著于智慧，不執著于愚癡。舍利子！這位菩薩摩訶薩在那個時候，不執著于佈施和吝嗇，不執著于持戒和犯戒，不執著于慈悲和憤怒，不執著于精進和懈怠，不執著于寂靜和散亂，不執著于智慧和愚癡。舍利子！這位菩薩摩訶薩在那個時候，對於執著和不執著都無所執著。為什麼呢？因為一切法畢竟是空性的。舍利子！這位菩薩摩訶薩在那個時候，不執著于譭謗，不執著于讚歎，不執著于損害，不執著于饒益，不執著于輕慢，不執著于恭敬。為什麼呢？因為在畢竟空性中，沒有譭謗和讚歎的法，沒有損害和饒益的法，沒有輕慢和恭敬的法。舍利子！這位菩薩摩訶薩在那個時候，不執著于譭謗和讚歎的人，不執著于損害和饒益的人，不執著于輕慢和恭敬的人。為什麼呢？因為在畢竟空性中，沒有譭謗和讚歎的人，沒有損害和饒益的人，沒有輕慢和恭敬的人。舍利子！這位菩薩摩訶薩在那個時候，對於執著和不執著都無所執著。為什麼呢？因為甚深的般若波羅蜜多（paramita，意為「到彼岸」）永遠斷絕了一切執著和不執著。 『舍利子！這位菩薩摩訶薩修行般若波羅蜜多時，所獲得的功德是最上最微妙的，一切聲聞（sravaka，意為「聽聞佛法者」）和諸獨覺（pratyekabuddha，意為「獨自覺悟者」）都沒有。舍利子！這位菩薩摩訶薩這樣的功德圓滿后，又能以四攝事（catuh-samgraha-vastuni，意為「四種攝取眾生的方法」）成熟一切有情，莊嚴清凈佛土，便能得到莊嚴清凈的一切智（sarvajna，意為「一切智慧」）、一切相智（sarvakarajnata，意為「對一切事物相狀的智慧」）之道，迅速證得一切智智（sarvajna-jnana，意為「對一切智慧的智慧」）。』 『再次，舍利子！修行般若波羅蜜多的菩薩摩訶薩，修

【English Translation】 English version Because of ignorance, one does not cling to giving and relinquishing, does not cling to stinginess, does not cling to keeping precepts, does not cling to breaking precepts, does not cling to compassion, does not cling to anger, does not cling to diligence, does not cling to laziness, does not cling to tranquility, does not cling to distraction, does not cling to wisdom, does not cling to ignorance. Shariputra! At that time, this Bodhisattva Mahasattva does not cling to giving and stinginess, does not cling to keeping precepts and breaking precepts, does not cling to compassion and anger, does not cling to diligence and laziness, does not cling to tranquility and distraction, does not cling to wisdom and ignorance. Shariputra! At that time, this Bodhisattva Mahasattva does not cling to either clinging or non-clinging. Why? Because all dharmas are ultimately empty. Shariputra! At that time, this Bodhisattva Mahasattva does not cling to defamation, does not cling to praise, does not cling to harm, does not cling to benefit, does not cling to contempt, does not cling to respect. Why? Because in ultimate emptiness, there is no dharma of defamation and praise, no dharma of harm and benefit, no dharma of contempt and respect. Shariputra! At that time, this Bodhisattva Mahasattva does not cling to those who defame and praise, does not cling to those who harm and benefit, does not cling to those who show contempt and respect. Why? Because in ultimate emptiness, there are no defaming and praising persons, no harming and benefiting persons, no contemptuous and respectful persons. Shariputra! At that time, this Bodhisattva Mahasattva does not cling to either clinging or non-clinging. Why? Because the profound Prajnaparamita (paramita, meaning 'perfection of wisdom') completely cuts off all clinging and non-clinging. 'Shariputra! When this Bodhisattva Mahasattva practices Prajnaparamita, the merits he obtains are the most supreme and wonderful, which all Sravakas (sravaka, meaning 'hearers of the Dharma') and Pratyekabuddhas (pratyekabuddha, meaning 'solitary realizers') do not have. Shariputra! After this Bodhisattva Mahasattva has perfected such merits, he can also use the four means of gathering (catuh-samgraha-vastuni, meaning 'four ways of embracing beings') to mature all sentient beings, adorn and purify the Buddha-lands, and then obtain the path of adorning and purifying all-wisdom (sarvajna, meaning 'all-knowing'), all-aspect wisdom (sarvakarajnata, meaning 'wisdom of all aspects'), and quickly attain all-wisdom wisdom (sarvajna-jnana, meaning 'wisdom of all-knowing wisdom').' 'Furthermore, Shariputra! A Bodhisattva Mahasattva who practices Prajnaparamita, practices

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行般若波羅蜜多時，於一切有情起平等心，起平等心已，於一切有情起利益安樂心，起利益安樂心已，於一切法性皆得平等，得法性平等已，安立一切有情於一切法平等性中。

「舍利子！是菩薩摩訶薩于現法中得十方諸佛之所護念，亦得一切菩薩摩訶薩、聲聞、獨覺之所敬愛。舍利子！是菩薩摩訶薩隨所生處，眼終不見不可意色，耳終不聞不可意聲，鼻終不嗅不可意香，舌終不嘗不可意味，身終不覺不可意觸，意終不取不可意法。舍利子！是菩薩摩訶薩于阿耨多羅三藐三菩提永不退轉。」

當佛說此修行般若波羅蜜多諸菩薩摩訶薩獲勝利時，眾中有三百苾芻即從座起，以所著衣持用奉佛，皆發無上正等覺心。爾時，世尊即便微笑，從面門出種種色光。

尊者阿難從座而起，偏覆左肩右膝著地，合掌恭敬而白佛言：「世尊！何因何緣現此微笑？大聖現笑必有因緣，請垂矜愍唯愿為說！」

佛告阿難：「是從座起三百苾芻，從此已后六十一劫星喻劫中，當得作佛皆同一號，謂大幢相如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。是諸苾芻舍此身已，當生東方不動佛國，于彼佛所修菩薩行。」

復有六萬天子聞佛所說，皆發無上正等覺心。世尊記

【現代漢語翻譯】 現代漢語譯本：當菩薩摩訶薩修行般若波羅蜜多（paramita，意為「到彼岸」）時，他對一切有情（sattva，指眾生）生起平等心，生起平等心后，他對一切有情生起利益安樂的心，生起利益安樂的心后，他對一切法的本性都得到平等認知，得到法性平等認知后，他安立一切有情於一切法的平等性中。 『舍利子（Sariputra，佛陀十大弟子之一）！』這位菩薩摩訶薩在現世中得到十方諸佛的護念，也得到一切菩薩摩訶薩、聲聞（sravaka，指聽聞佛法而修行的人）、獨覺（pratyekabuddha，指不需他人教導而自行開悟的人）的敬愛。舍利子！這位菩薩摩訶薩無論生於何處，眼睛都不會看到不悅意的顏色，耳朵不會聽到不悅意的聲音，鼻子不會聞到不悅意的氣味，舌頭不會嚐到不悅意的味道，身體不會感覺到不悅意的觸感，意識不會執取不悅意的法。舍利子！這位菩薩摩訶薩對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）永遠不會退轉。』 當佛陀宣說這些修行般若波羅蜜多的菩薩摩訶薩所獲得的勝利時，眾中有三百位比丘（bhiksu，指佛教出家男眾）立即從座位上站起來，用他們所穿的衣服供奉佛陀，都發起了無上正等覺的心。那時，世尊（Bhagavan，佛陀的尊稱）便微笑起來，從面門發出各種顏色的光芒。 尊者阿難（Ananda，佛陀十大弟子之一）從座位上站起來，偏袒左肩，右膝著地，合掌恭敬地對佛陀說：『世尊！是什麼原因讓您現出這樣的微笑？大聖（指佛陀）的微笑必定有其因緣，請您慈悲憐憫，為我們解說！』 佛陀告訴阿難：『是從座位上站起來的三百位比丘，從今以後，在六十一劫（kalpa，佛教時間單位）的星喻劫中，他們都將成佛，佛號都相同，名為大幢相如來（Tathagata，佛陀的稱號之一）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等正覺）、明行圓滿（Vidyacarana-sampanna，明行足）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）、無上丈夫（Anuttara-purusa，無上士）、調御士（Purisadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊）。這些比丘捨棄此身之後，將往生東方不動佛國（Akshobhya Buddha-ksetra），在那裡跟隨不動佛修行菩薩道。』 又有六萬天子（deva，指天神）聽聞佛陀所說，都發起了無上正等覺的心。世尊為他們授記。

【English Translation】 English version: When a Bodhisattva-Mahasattva (a great Bodhisattva) practices the Prajnaparamita (perfection of wisdom), he generates an equal mind towards all sentient beings (sattva), having generated an equal mind, he generates a mind of benefit and happiness towards all sentient beings, having generated a mind of benefit and happiness, he attains equality in the nature of all dharmas (phenomena), having attained equality in the nature of dharmas, he establishes all sentient beings in the equality of all dharmas. 'Sariputra! This Bodhisattva-Mahasattva, in this very life, is protected and remembered by the Buddhas of the ten directions, and is also respected and loved by all Bodhisattva-Mahasattvas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers). Sariputra! Wherever this Bodhisattva-Mahasattva is born, his eyes will never see unpleasant colors, his ears will never hear unpleasant sounds, his nose will never smell unpleasant odors, his tongue will never taste unpleasant flavors, his body will never feel unpleasant touches, and his mind will never grasp unpleasant dharmas. Sariputra! This Bodhisattva-Mahasattva will never regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment).' When the Buddha spoke of the victories attained by these Bodhisattva-Mahasattvas who practice the Prajnaparamita, three hundred Bhiksus (monks) in the assembly immediately rose from their seats, offered their robes to the Buddha, and all generated the mind of supreme perfect enlightenment. At that time, the Bhagavan (the Blessed One) smiled, and from his face emitted rays of various colors. The Venerable Ananda rose from his seat, bared his left shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha: 'Bhagavan! What is the cause and reason for this smile? The smile of the Great Sage (Buddha) must have a cause and reason, please have compassion and explain it to us!' The Buddha told Ananda: 'It is these three hundred Bhiksus who rose from their seats. From now on, in the star-metaphor kalpa (eon) of sixty-one kalpas, they will all become Buddhas with the same name, called Great Banner Appearance Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well Gone), Lokavid (Knower of the World), Anuttara-purusa (Unsurpassed Man), Purisadamyasarathi (Tamer of Men), Sasta devamanusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (Blessed One). After these Bhiksus abandon this body, they will be reborn in the Akshobhya Buddha-ksetra (Buddha-field of Akshobhya) in the East, and there they will practice the Bodhisattva path under that Buddha.' Furthermore, sixty thousand Devas (gods) heard what the Buddha said, and all generated the mind of supreme perfect enlightenment. The Bhagavan prophesied their future Buddhahood.

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彼當於彌勒如來法中凈信出家專修梵行，彌勒如來為其授記，當得無上正等菩提。

爾時，此間一切眾會，以佛神力得見十方各千佛土及諸世尊，並彼眾會彼諸佛土清凈莊嚴微妙殊特，當於爾時此堪忍界嚴凈之相所不能及。

時，此眾會一萬有情各發愿言：「以我所修諸純凈業，愿當往生彼彼佛土。」

爾時，世尊知其心願即復微笑，面門又出種種色光。尊者阿難復從座起，恭敬問佛微笑因緣。

佛告阿難：「汝今見此萬有情不？」

阿難白言：「唯然！已見。」

佛言：「阿難！此萬有情從此壽盡，隨彼願力于萬佛土各得往生，乃至無上正等菩提，在所生處常不離佛，供養恭敬、尊重讚歎，修習六種波羅蜜多，得圓滿已俱時成佛，皆同一號，謂莊嚴王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」

第二分無等等品第四

爾時，尊者舍利子、尊者大目連、尊者善現、尊者大飲光、尊者滿慈子，如是等眾望所識諸大苾芻、苾芻尼、菩薩摩訶薩、鄔波索迦、鄔波斯迦，皆從座起恭敬合掌，俱白佛言：「世尊！大波羅蜜多是菩薩摩訶薩般若波羅蜜多，廣波羅蜜多是菩薩摩訶薩般若波羅蜜多，第一波羅蜜多是菩薩摩訶薩般若波

【現代漢語翻譯】 現代漢語譯本 他們應當在彌勒如來（Maitreya Tathagata）的教法中，以清凈的信心出家，專心修行梵行（brahmacarya），彌勒如來會為他們授記，他們將證得無上正等菩提（anuttara-samyak-sambodhi）。 那時，此間一切集會的大眾，憑藉佛的神力，得見十方各個佛土（Buddha-ksetra），以及諸位世尊（Lokajyestha），還有那些佛土的集會，那些佛土清凈莊嚴，微妙殊勝，那時，此堪忍世界（Saha-loka）的莊嚴清凈之相，都不能與之相比。 當時，此集會中有一萬有情（sattva）各自發愿說：『憑藉我所修的諸種純凈業，愿我往生到那些佛土。』 那時，世尊（Bhagavan）知道他們的心願，就又微笑，面門又放出種種顏色的光芒。尊者阿難（Ananda）又從座位上起身，恭敬地問佛微笑的因緣。 佛告訴阿難：『你現在看見這萬有情了嗎？』 阿難回答說：『是的！已經看見了。』 佛說：『阿難！這萬有情從此壽命終盡，隨著他們的願力，在萬佛土各自得到往生，乃至證得無上正等菩提，在所生之處常常不離佛，供養恭敬、尊重讚歎，修習六種波羅蜜多（paramita），圓滿之後同時成佛，都同一個名號，稱為莊嚴王如來（Vyuharaja Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Sasta deva-manusyanam）、天人師（Buddha）、佛（Buddha）、薄伽梵（Bhagavan）。』 第二分 無等等品 第四 那時，尊者舍利子（Sariputra）、尊者大目犍連（Maha-maudgalyayana）、尊者善現（Subhuti）、尊者大飲光（Mahakasyapa）、尊者滿慈子（Purna Maitrayaniputra），像這樣等眾望所歸的諸大比丘（bhiksu）、比丘尼（bhiksuni）、菩薩摩訶薩（bodhisattva-mahasattva）、鄔波索迦（upasaka）、鄔波斯迦（upasika），都從座位上起身，恭敬合掌，一同對佛說：『世尊！'羅蜜多（paramita）是菩薩摩訶薩（bodhisattva-mahasattva）的般若波羅蜜多（prajnaparamita），廣波羅蜜多（paramita）是菩薩摩訶薩的般若波羅蜜多，第一波羅蜜多（paramita）是菩薩摩訶薩的般若波羅蜜多』

【English Translation】 English version They should, within the Dharma of Maitreya Tathagata, with pure faith, leave home and diligently cultivate pure conduct (brahmacarya). Maitreya Tathagata will bestow upon them a prediction, and they will attain unsurpassed, complete, perfect enlightenment (anuttara-samyak-sambodhi). At that time, all the assemblies here, through the Buddha's divine power, will see the various Buddha-lands (Buddha-ksetra) in the ten directions, as well as the World Honored Ones (Lokajyestha), and the assemblies in those Buddha-lands. Those Buddha-lands will be pure, adorned, subtle, and extraordinary. At that time, the adornment and purity of this Saha world will not be comparable to them. At that time, ten thousand sentient beings (sattva) in this assembly will each make a vow, saying: 'Through the pure deeds I have cultivated, may I be reborn in those Buddha-lands.' At that time, the World Honored One (Bhagavan), knowing their aspirations, will smile again, and from his face will emit various colored lights. Venerable Ananda will rise from his seat again, and respectfully ask the Buddha the reason for his smile. The Buddha will tell Ananda: 'Do you now see these ten thousand sentient beings?' Ananda will reply: 'Yes! I have seen them.' The Buddha will say: 'Ananda! These ten thousand sentient beings, when their lives here end, according to their vows, will each be reborn in ten thousand Buddha-lands, and will eventually attain unsurpassed, complete, perfect enlightenment. In the places where they are born, they will always be with the Buddha, making offerings, showing respect, reverence, and praise, cultivating the six perfections (paramita). When they are perfected, they will simultaneously become Buddhas, all with the same name, called Vyuharaja Tathagata, Arhat, Samyaksambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan.' Second Section, The Unequalled Chapter, Fourth At that time, Venerable Sariputra, Venerable Maha-maudgalyayana, Venerable Subhuti, Venerable Mahakasyapa, Venerable Purna Maitrayaniputra, and other such well-known great bhikshus, bhikshunis, bodhisattva-mahasattvas, upasakas, and upasikas, all rose from their seats, respectfully joined their palms, and together said to the Buddha: 'World Honored One! 'Perfection (paramita) is the bodhisattva-mahasattva's perfection of wisdom (prajnaparamita), vast perfection (paramita) is the bodhisattva-mahasattva's perfection of wisdom, the foremost perfection (paramita) is the bodhisattva-mahasattva's perfection of wisdom.'

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羅蜜多，尊波羅蜜多是菩薩摩訶薩般若波羅蜜多，勝波羅蜜多是菩薩摩訶薩般若波羅蜜多，上波羅蜜多是菩薩摩訶薩般若波羅蜜多，妙波羅蜜多是菩薩摩訶薩般若波羅蜜多，高波羅蜜多是菩薩摩訶薩般若波羅蜜多，極波羅蜜多是菩薩摩訶薩般若波羅蜜多，無上波羅蜜多是菩薩摩訶薩般若波羅蜜多，無上上波羅蜜多是菩薩摩訶薩般若波羅蜜多，無等波羅蜜多是菩薩摩訶薩般若波羅蜜多，無等等波羅蜜多是菩薩摩訶薩般若波羅蜜多，如虛空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無待對波羅蜜多是菩薩摩訶薩般若波羅蜜多，自相空波羅蜜多是菩薩摩訶薩般若波羅蜜多，共相空波羅蜜多是菩薩摩訶薩般若波羅蜜多，一切法空波羅蜜多是菩薩摩訶薩般若波羅蜜多，不可得空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無生空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無滅空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，有性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無性有性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，奢摩他波羅蜜多是菩薩摩訶薩般若波羅蜜多，曇摩他波羅蜜多是菩薩摩訶薩般若波羅蜜多，開發一切功德波羅蜜多是菩薩摩訶薩般若波羅蜜多，成就一切功德波羅蜜多是菩薩摩訶薩般若波羅蜜多，

【現代漢語翻譯】 現代漢語譯本 羅蜜多（Paramita，意為「到彼岸」）是菩薩摩訶薩（Bodhisattva-Mahasattva，意為「偉大的菩薩」）的般若波羅蜜多（Prajnaparamita，意為「智慧的完美」），勝波羅蜜多是菩薩摩訶薩的般若波羅蜜多，上波羅蜜多是菩薩摩訶薩的般若波羅蜜多，妙波羅蜜多是菩薩摩訶薩的般若波羅蜜多，高波羅蜜多是菩薩摩訶薩的般若波羅蜜多，極波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無上波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無上上波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無等波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無等等波羅蜜多是菩薩摩訶薩的般若波羅蜜多，如虛空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無待對波羅蜜多是菩薩摩訶薩的般若波羅蜜多，自相空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，共相空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，一切法空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，不可得空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無生空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無滅空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無性空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，有性空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，無性有性空波羅蜜多是菩薩摩訶薩的般若波羅蜜多，奢摩他（Samatha，意為「止」）波羅蜜多是菩薩摩訶薩的般若波羅蜜多，曇摩他（Vipassana，意為「觀」）波羅蜜多是菩薩摩訶薩的般若波羅蜜多，開發一切功德波羅蜜多是菩薩摩訶薩的般若波羅蜜多，成就一切功德波羅蜜多是菩薩摩訶薩的般若波羅蜜多。

【English Translation】 English version Paramita (meaning 'perfection' or 'going beyond') is the Prajnaparamita (meaning 'perfection of wisdom') of a Bodhisattva-Mahasattva (meaning 'great Bodhisattva'), superior Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, supreme Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, wonderful Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, high Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, ultimate Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, unsurpassed Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, most unsurpassed Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, unequaled Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, most unequaled Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, like space Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, without counterpart Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, self-nature emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, common-nature emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, all dharmas emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, unobtainable emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, unarisen emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, unceased emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, no-nature emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, having-nature emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, no-nature having-nature emptiness Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, Samatha (meaning 'calm abiding') Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, Vipassana (meaning 'insight') Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, developing all merits Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva, accomplishing all merits Paramita is the Prajnaparamita of a Bodhisattva-Mahasattva.

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不可屈伏波羅蜜多是菩薩摩訶薩般若波羅蜜多，能破一切波羅蜜多是菩薩摩訶薩般若波羅蜜多。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能行無等等施，能滿無等等施，能具無等等佈施波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能持無等等戒，能滿無等等戒，能具無等等凈戒波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能修無等等忍，能滿無等等忍，能具無等等安忍波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能發無等等勤，能滿無等等勤，能具無等等精進波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能起無等等定，能滿無等等定，能具無等等靜慮波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂

【現代漢語翻譯】 現代漢語譯本 不可屈伏波羅蜜多（不可戰勝的完美）是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜多（智慧的完美），能破一切波羅蜜多（所有完美）是菩薩摩訶薩的般若波羅蜜多。

『世尊（佛陀）！修行般若波羅蜜多的諸菩薩摩訶薩最尊貴、最殊勝，具有強大的力量，能行無等等施（無與倫比的佈施），能圓滿無等等施，能具足無等等佈施波羅蜜多；能獲得無等等自體（無與倫比的身體），即無邊相好妙莊嚴身（具有無量美好特徵的莊嚴身體）；能證得無等等法，即無上正等菩提（無上正等覺悟）。』

『世尊！修行般若波羅蜜多的諸菩薩摩訶薩最尊貴、最殊勝，具有強大的力量，能持無等等戒（無與倫比的戒律），能圓滿無等等戒，能具足無等等凈戒波羅蜜多（無與倫比的清凈戒律的完美）；能獲得無等等自體，即無邊相好妙莊嚴身；能證得無等等法，即無上正等菩提。』

『世尊！修行般若波羅蜜多的諸菩薩摩訶薩最尊貴、最殊勝，具有強大的力量，能修無等等忍（無與倫比的忍耐），能圓滿無等等忍，能具足無等等安忍波羅蜜多（無與倫比的安忍的完美）；能獲得無等等自體，即無邊相好妙莊嚴身；能證得無等等法，即無上正等菩提。』

『世尊！修行般若波羅蜜多的諸菩薩摩訶薩最尊貴、最殊勝，具有強大的力量，能發無等等勤（無與倫比的精進），能圓滿無等等勤，能具足無等等精進波羅蜜多（無與倫比的精進的完美）；能獲得無等等自體，即無邊相好妙莊嚴身；能證得無等等法，即無上正等菩提。』

『世尊！修行般若波羅蜜多的諸菩薩摩訶薩最尊貴、最殊勝，具有強大的力量，能起無等等定（無與倫比的禪定），能圓滿無等等定，能具足無等等靜慮波羅蜜多（無與倫比的禪定的完美）；能獲得無等等自體，即無邊相好妙莊嚴身；能證得無等等法，所謂

【English Translation】 English version The invincible Paramita (perfection) is the Prajna Paramita (perfection of wisdom) of the Bodhisattva Mahasattva (great Bodhisattva), and the one that can break all Paramitas is the Prajna Paramita of the Bodhisattva Mahasattva.

'World Honored One (Buddha)! Those Bodhisattva Mahasattvas who practice Prajna Paramita are the most honored and supreme, possessing great power. They can perform unequaled giving, fulfill unequaled giving, and perfect the unequaled Dana Paramita (perfection of giving); they can attain an unequaled self, namely a body adorned with boundless excellent marks; and they can realize the unequaled Dharma, namely Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

'World Honored One! Those Bodhisattva Mahasattvas who practice Prajna Paramita are the most honored and supreme, possessing great power. They can uphold unequaled precepts, fulfill unequaled precepts, and perfect the unequaled Sila Paramita (perfection of pure precepts); they can attain an unequaled self, namely a body adorned with boundless excellent marks; and they can realize the unequaled Dharma, namely Anuttara-samyak-sambodhi.'

'World Honored One! Those Bodhisattva Mahasattvas who practice Prajna Paramita are the most honored and supreme, possessing great power. They can cultivate unequaled patience, fulfill unequaled patience, and perfect the unequaled Ksanti Paramita (perfection of patience); they can attain an unequaled self, namely a body adorned with boundless excellent marks; and they can realize the unequaled Dharma, namely Anuttara-samyak-sambodhi.'

'World Honored One! Those Bodhisattva Mahasattvas who practice Prajna Paramita are the most honored and supreme, possessing great power. They can generate unequaled diligence, fulfill unequaled diligence, and perfect the unequaled Virya Paramita (perfection of diligence); they can attain an unequaled self, namely a body adorned with boundless excellent marks; and they can realize the unequaled Dharma, namely Anuttara-samyak-sambodhi.'

'World Honored One! Those Bodhisattva Mahasattvas who practice Prajna Paramita are the most honored and supreme, possessing great power. They can establish unequaled concentration, fulfill unequaled concentration, and perfect the unequaled Dhyana Paramita (perfection of meditation); they can attain an unequaled self, namely a body adorned with boundless excellent marks; and they can realize the unequaled Dharma, namely

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無上正等菩提。

「世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能習無等等慧，能滿無等等慧，能具無等等般若波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。于餘種種殊勝功德，隨其所應亦復如是。

「世尊！世尊亦由修行般若波羅蜜多，能修、能住、能滿、能具勝功德故，得無等等色，得無等等受、想、行、識，證無等等菩提，轉無等等法輪，過去、未來、現在諸佛亦復如是。是故，世尊！若菩薩摩訶薩欲到一切法究竟彼岸者，當習般若波羅蜜多。世尊！修行般若波羅蜜多諸菩薩摩訶薩，一切世間天、人、阿素洛等，皆應供養恭敬、尊重讚歎。」

爾時，佛告諸大弟子及菩薩摩訶薩等言：「如是！如是！如汝所說。修行般若波羅蜜多諸菩薩摩訶薩，一切世間天、人、阿素洛等，皆應供養恭敬、尊重讚歎。何以故？由此菩薩摩訶薩故，世間便有人、天出現，所謂剎帝利大族、婆羅門大族、長者大族、居士大族、轉輪聖王、四大王眾天乃至他化自在天，梵眾天乃至色究竟天，空無邊處天乃至非想非非想處天出現世間。由此菩薩摩訶薩故，世間便有預流、一來、不還、阿羅漢、獨覺、菩薩、諸佛出現。由此菩薩摩訶薩故，世間便有種種資生

【現代漢語翻譯】 現代漢語譯本 無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。

「世尊！修行般若波羅蜜多（Prajnaparamita，智慧的完美）的諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）最尊貴、最殊勝，具有強大的力量，能夠修習無與倫比的智慧，能夠圓滿無與倫比的智慧，能夠具足無與倫比的般若波羅蜜多；能夠獲得無與倫比的自體，即無邊相好莊嚴的身體；能夠證得無與倫比的法，即無上正等菩提。對於其他種種殊勝的功德，也應如此理解。

「世尊！世尊也因為修行般若波羅蜜多，能夠修習、安住、圓滿、具足殊勝的功德，所以獲得無與倫比的色（rupa，物質形態），獲得無與倫比的受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識），證得無與倫比的菩提，轉動無與倫比的法輪（Dharmacakra，佛法的教義），過去、未來、現在的諸佛也是如此。因此，世尊！如果菩薩摩訶薩想要到達一切法究竟的彼岸，應當修習般若波羅蜜多。世尊！修行般若波羅蜜多的諸菩薩摩訶薩，一切世間的天（deva）、人（manusya）、阿素洛（asura，非天）等，都應當供養、恭敬、尊重、讚歎。」

這時，佛告訴諸大弟子及菩薩摩訶薩們說：「是這樣！是這樣！正如你們所說。修行般若波羅蜜多的諸菩薩摩訶薩，一切世間的天、人、阿素洛等，都應當供養、恭敬、尊重、讚歎。為什麼呢？因為這些菩薩摩訶薩的緣故，世間才有人、天出現，即剎帝利（ksatriya，貴族）大族、婆羅門（brahmana，祭司）大族、長者（grhapati，富裕的商人）大族、居士（kulapati，在家信徒）大族、轉輪聖王（cakravartin，理想的統治者）、四大王眾天（caturmaharajika-deva，四大天王所居之天）乃至他化自在天（paranirmitavasavartin-deva，欲界頂層天），梵眾天（brahma-kayika-deva，色界初禪天）乃至色究竟天（akanistha-deva，色界頂層天），空無邊處天（akasanantyayatana-deva，無色界第一天）乃至非想非非想處天（naivasamjnanasamjnayatana-deva，無色界最高天）出現在世間。因為這些菩薩摩訶薩的緣故，世間才有預流（srotapanna，入流者）、一來（sakrdagamin，一來者）、不還（anagamin，不還者）、阿羅漢（arhat，聖者）、獨覺（pratyekabuddha，辟支佛）、菩薩、諸佛出現。因為這些菩薩摩訶薩的緣故，世間才有種種資生

【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).

「World Honored One! Those Bodhisattva-mahasattvas (Great Bodhisattvas) who practice the Prajnaparamita (Perfection of Wisdom) are the most honored and supreme, possessing great power. They are able to cultivate incomparable wisdom, able to fulfill incomparable wisdom, and able to possess incomparable Prajnaparamita. They are able to attain an incomparable self-nature, namely, a body adorned with boundless excellent marks and characteristics. They are able to realize incomparable Dharma, namely, Anuttara-samyak-sambodhi. Regarding other various superior merits, it should also be understood in the same way.

「World Honored One! The World Honored One also, through the practice of Prajnaparamita, is able to cultivate, abide in, fulfill, and possess superior merits. Therefore, the World Honored One attains incomparable form (rupa), attains incomparable feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), realizes incomparable Bodhi, and turns the incomparable Dharma wheel (Dharmacakra). The Buddhas of the past, future, and present are also like this. Therefore, World Honored One! If a Bodhisattva-mahasattva wishes to reach the ultimate shore of all dharmas, they should practice Prajnaparamita. World Honored One! All beings in the world, including devas (gods), humans (manusyas), asuras (demigods), and others, should make offerings to, respect, honor, and praise those Bodhisattva-mahasattvas who practice Prajnaparamita.」

At that time, the Buddha said to his great disciples and Bodhisattva-mahasattvas, 「It is so! It is so! As you have said. All beings in the world, including devas, humans, asuras, and others, should make offerings to, respect, honor, and praise those Bodhisattva-mahasattvas who practice Prajnaparamita. Why is that? Because of these Bodhisattva-mahasattvas, humans and devas appear in the world, namely, great families of kshatriyas (nobles), great families of brahmanas (priests), great families of grhapatis (wealthy merchants), great families of kulapatis (householders), the Cakravartin (ideal ruler), the Caturmaharajika-devas (Four Heavenly Kings) up to the Paranirmitavasavartin-devas (devas of the highest heaven of the desire realm), the Brahma-kayika-devas (devas of the first dhyana of the form realm) up to the Akanistha-devas (devas of the highest heaven of the form realm), the Akasanantyayatana-devas (devas of the sphere of infinite space) up to the Naivasamjnanasamjnayatana-devas (devas of the sphere of neither perception nor non-perception) appear in the world. Because of these Bodhisattva-mahasattvas, srotapannas (stream-enterers), sakrdagamins (once-returners), anagamins (non-returners), arhats (saints), pratyekabuddhas (solitary buddhas), Bodhisattvas, and Buddhas appear in the world. Because of these Bodhisattva-mahasattvas, various necessities of life

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樂具出現，所謂飲食、衣服、臥具、房舍、燈明、末尼、真珠、琉璃、螺貝、璧玉、珊瑚、金銀等寶出現世間。以要言之，一切世間人樂、天樂及出世樂，無不皆由如是菩薩摩訶薩有。所以者何？此菩薩摩訶薩自佈施已教他佈施，自持戒已教他持戒，自安忍已教他安忍，自精進已教他精進，自修定已教他修定，自習慧已教他習慧，是故由此修行般若波羅蜜多諸菩薩摩訶薩，一切有情皆獲如是利益安樂。」

第二分舌根相品第五

爾時，世尊現舌根相，量等三千大千世界。從此舌相復出無數種種色光，遍照十方殑伽沙等諸佛世界。

爾時，東方殑伽沙等諸佛土中，一一各有無量無數菩薩摩訶薩，見此大光心懷猶豫，各各往詣自界佛所，稽首恭敬白言：「世尊！是誰威力，復以何緣，有此大光照諸佛土？」

時，彼彼佛各各報言：「於此西方有佛世界名曰堪忍，佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，今為菩薩摩訶薩眾宣說般若波羅蜜多，現舌根相，量等三千大千世界。從彼舌相復出無數種種色光，遍照十方殑伽沙等諸佛世界。今所見光即是彼佛舌相所現。」

時，彼彼界無量無數菩薩摩訶薩聞是事已，歡喜踴躍嘆未曾有，各

【現代漢語翻譯】 現代漢語譯本：各種享樂的器具出現，例如飲食、衣服、臥具、房舍、燈火照明、末尼寶珠（一種寶珠）、真珠（珍珠）、琉璃（一種寶石）、螺貝（海螺和貝殼）、璧玉（一種玉器）、珊瑚、金銀等寶物出現在世間。總而言之，世間人所享受的快樂、天上的快樂以及超越世俗的快樂，無不都是由於這樣的菩薩摩訶薩所帶來的。這是為什麼呢？因為這位菩薩摩訶薩自己佈施后教導他人佈施，自己持戒后教導他人持戒，自己安忍后教導他人安忍，自己精進后教導他人精進，自己修定后教導他人修定，自己修習智慧后教導他人修習智慧。因此，通過修行般若波羅蜜多，這些菩薩摩訶薩使一切眾生都獲得這樣的利益和安樂。

第二分 舌根相品第五

這時，世尊顯現舌根之相，其大小等同三千大千世界。從這舌相中又發出無數種顏色各異的光芒，遍照十方恒河沙數般的諸佛世界。

這時，東方恒河沙數般的諸佛國土中，每一個國土都有無量無數的菩薩摩訶薩，見到這巨大的光芒，心中疑惑，各自前往自己所在世界的佛陀那裡，頂禮恭敬地說道：『世尊！這是誰的威力，又是什麼原因，有這樣巨大的光芒照耀諸佛國土？』

這時，那些佛陀各自回答說：『在西方有一個佛世界，名為堪忍（Saha），佛號釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Shasta devamanushyanam）、天人師（Buddha）、佛（Bhagavan），現在正在為菩薩摩訶薩眾宣說般若波羅蜜多（Prajnaparamita），顯現舌根之相，其大小等同三千大千世界。從那舌相中又發出無數種顏色各異的光芒，遍照十方恒河沙數般的諸佛世界。現在你們所見到的光芒就是那位佛陀舌相所顯現的。』

這時，那些世界中無量無數的菩薩摩訶薩聽到這些話后，歡喜雀躍，讚歎從未有過，各自...

【English Translation】 English version: Implements of pleasure appear, such as food, clothing, bedding, dwellings, lamps, mani jewels (a type of jewel), pearls, lapis lazuli (a type of gemstone), conch shells and cowries, jade ornaments, coral, gold, silver, and other treasures appear in the world. In short, all worldly pleasures, heavenly pleasures, and transcendental pleasures are all due to such Bodhisattva Mahasattvas. Why is this so? Because this Bodhisattva Mahasattva, having given alms himself, teaches others to give alms; having observed the precepts himself, teaches others to observe the precepts; having practiced patience himself, teaches others to practice patience; having exerted diligence himself, teaches others to exert diligence; having cultivated meditation himself, teaches others to cultivate meditation; having studied wisdom himself, teaches others to study wisdom. Therefore, through the practice of Prajnaparamita, these Bodhisattva Mahasattvas enable all sentient beings to obtain such benefits and happiness.

Section Two, Chapter Five: The Sign of the Tongue Root

At that time, the World Honored One manifested the sign of the tongue root, its size equal to three thousand great thousand worlds. From this tongue sign, countless lights of various colors emanated, illuminating all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges.

At that time, in each of the Buddha lands in the eastern direction, as numerous as the sands of the Ganges, there were countless Bodhisattva Mahasattvas. Seeing this great light, they were filled with doubt and each went to the Buddha of their own world, bowed their heads in reverence, and said: 'World Honored One! Whose power is this, and for what reason is there such a great light illuminating the Buddha lands?'

At that time, those Buddhas each replied: 'In the western direction, there is a Buddha world named Saha, where the Buddha is called Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta devamanushyanam, Buddha, Bhagavan. He is now expounding the Prajnaparamita to the assembly of Bodhisattva Mahasattvas, manifesting the sign of the tongue root, its size equal to three thousand great thousand worlds. From that tongue sign, countless lights of various colors emanated, illuminating all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges. The light you now see is the manifestation of that Buddha's tongue sign.'

At that time, the countless Bodhisattva Mahasattvas in those worlds, having heard these words, rejoiced and leaped with joy, praising what had never been seen before, each...

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白佛言：「我等欲往堪忍世界，觀禮供養釋迦牟尼如來、應、正等覺及諸菩薩摩訶薩眾，並聽般若波羅蜜多，唯愿世尊哀愍聽許！」

時，彼彼佛各各報言：「今正是時，隨汝意往。」

時，諸菩薩摩訶薩眾既蒙聽許，各禮佛足右繞七匝，嚴持無量寶幢、幡蓋、衣服、瓔珞、香鬘、珍寶、金銀等花，奏擊種種上妙音樂，經須臾間至此佛所，供養恭敬、尊重讚歎佛菩薩已繞百千匝，頂禮雙足退坐一面。南西北方四維上下殑伽沙等諸佛土中，一一各有無量無數菩薩摩訶薩亦復如是。

爾時，四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光凈天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，各持無量種種香鬘，所謂澤香、末香、燒香、樹香、葉香、諸雜和香，悅意花鬘、生類花鬘、龍錢花鬘並無量種雜類花鬘，及持無量上妙天花、嗢缽羅花、缽特摩花、俱某陀花、奔荼利花、微妙音花、大微妙音花及余無量天妙香花來詣佛所，供養恭敬、尊重讚歎佛菩薩已繞百千匝，頂禮雙足卻住一面。

爾時，十方諸來菩薩摩訶薩眾及余無量欲、色界

【現代漢語翻譯】 現代漢語譯本：菩薩們對佛說：『我們想去堪忍世界，瞻仰禮拜、供養釋迦牟尼如來（Sakyamuni Tathagata，釋迦牟尼佛的稱號）、應供（Arhat，值得受人供養的聖者）、正等覺（Samyaksambuddha，完全覺悟的佛陀）以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），並聽聞般若波羅蜜多（Prajnaparamita，以智慧到達彼岸的法門），唯愿世尊慈悲允許！』 當時，那些佛陀各自迴應說：『現在正是時候，隨你們的意願前往吧。』 當時，諸位菩薩摩訶薩們得到允許后，各自禮拜佛足，右繞佛身七圈，莊嚴地拿著無量的寶幢、幡蓋、衣服、瓔珞、香鬘、珍寶、金銀等花，演奏各種上妙的音樂，在很短的時間內到達了此佛所在之處，供養、恭敬、尊重、讚歎佛和菩薩后，繞行百千圈，頂禮佛的雙足，然後退坐在一旁。從南西北方四維上下，像恒河沙數一樣多的諸佛國土中，每一個佛土都有無量無數的菩薩摩訶薩也像這樣前來。 那時，四大王眾天（Caturmaharajika Devas，四大天王所統領的天眾）、三十三天（Trayastrimsa Devas，忉利天）、夜摩天（Yama Devas，夜摩天）、睹史多天（Tusita Devas，兜率天）、樂變化天（Nirmanarati Devas，樂變化天）、他化自在天（Paranirmitavasavartin Devas，他化自在天）、梵眾天（Brahma-parisadya Devas，梵眾天）、梵輔天（Brahma-purohita Devas，梵輔天）、梵會天（Maha-brahma Devas，大梵天）、大梵天（Brahma Devas，大梵天）、光天（Abhasvara Devas，光天）、少光天（Parittabha Devas，少光天）、無量光天（Apramanabha Devas，無量光天）、極光凈天（Abhasvara Devas，極光凈天）、凈天（Subhakrtsna Devas，凈天）、少凈天（Parittasubha Devas，少凈天）、無量凈天（Apramanasubha Devas，無量凈天）、遍凈天（Subhakrtsna Devas，遍凈天）、廣天（Brhatphala Devas，廣天）、少廣天（Parittasubha Devas，少廣天）、無量廣天（Apramanasubha Devas，無量廣天）、廣果天（Brhatphala Devas，廣果天）、無繁天（Avrha Devas，無繁天）、無熱天（Atapa Devas，無熱天）、善現天（Sudrsa Devas，善現天）、善見天（Sudarsana Devas，善見天）、色究竟天（Akanistha Devas，色究竟天），各自拿著無量種類的香鬘，包括澤香、末香、燒香、樹香、葉香、各種混合香，令人愉悅的花鬘、生類花鬘、龍錢花鬘以及無量種雜類花鬘，並拿著無量上妙的天花、嗢缽羅花（Utpala，青蓮花）、缽特摩花（Padma，紅蓮花）、俱某陀花（Kumuda，白睡蓮）、奔荼利花（Pundarika，白蓮花）、微妙音花、大微妙音花以及其他無量天妙香花來到佛所在之處，供養、恭敬、尊重、讚歎佛和菩薩后，繞行百千圈，頂禮佛的雙足，然後退立在一旁。 當時，十方前來的諸位菩薩摩訶薩以及其他無量欲界、色界、無色界的眾生，都聚集在這裡。

【English Translation】 English version: The Bodhisattvas said to the Buddha, 'We wish to go to the Saha world (the world of endurance), to pay homage and make offerings to Sakyamuni Tathagata (Sakyamuni Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened Buddha), and all the Bodhisattva-Mahasattvas (great Bodhisattvas), and to listen to the Prajnaparamita (the perfection of wisdom), we beseech the World Honored One to compassionately grant us permission!' At that time, those Buddhas each replied, 'Now is the right time, go as you wish.' Then, the Bodhisattva-Mahasattvas, having received permission, each bowed at the feet of the Buddha, circumambulated the Buddha seven times, and solemnly held countless jeweled banners, canopies, garments, necklaces, fragrant garlands, treasures, gold and silver flowers, and played various exquisite music. In a short time, they arrived at the place where this Buddha was, and after making offerings, showing respect, reverence, and praise to the Buddha and Bodhisattvas, they circumambulated hundreds of thousands of times, bowed at the Buddha's feet, and then retreated to sit on one side. From the south, north, west, east, the four intermediate directions, above and below, in Buddha lands as numerous as the sands of the Ganges, each land had countless Bodhisattva-Mahasattvas who also came in this way. At that time, the Caturmaharajika Devas (the gods under the Four Heavenly Kings), Trayastrimsa Devas (the Thirty-three Heavens), Yama Devas (the Yama Heaven), Tusita Devas (the Tusita Heaven), Nirmanarati Devas (the Heaven of Enjoying Transformation), Paranirmitavasavartin Devas (the Heaven of Controlling Others' Transformations), Brahma-parisadya Devas (the Brahma Assembly Heaven), Brahma-purohita Devas (the Brahma Ministers Heaven), Maha-brahma Devas (the Great Brahma Heaven), Brahma Devas (the Brahma Heaven), Abhasvara Devas (the Heaven of Light), Parittabha Devas (the Heaven of Limited Light), Apramanabha Devas (the Heaven of Immeasurable Light), Abhasvara Devas (the Heaven of Utmost Light), Subhakrtsna Devas (the Heaven of Purity), Parittasubha Devas (the Heaven of Limited Purity), Apramanasubha Devas (the Heaven of Immeasurable Purity), Subhakrtsna Devas (the Heaven of Universal Purity), Brhatphala Devas (the Heaven of Great Fruit), Parittasubha Devas (the Heaven of Limited Greatness), Apramanasubha Devas (the Heaven of Immeasurable Greatness), Brhatphala Devas (the Heaven of Great Fruit), Avrha Devas (the Heaven of No Trouble), Atapa Devas (the Heaven of No Heat), Sudrsa Devas (the Heaven of Good Appearance), Sudarsana Devas (the Heaven of Good Vision), Akanistha Devas (the Heaven of the Ultimate Form), each held countless kinds of fragrant garlands, including scented powder, incense, tree incense, leaf incense, various mixed fragrances, pleasing flower garlands, garlands of living beings, dragon coin garlands, and countless kinds of miscellaneous flower garlands, and also held countless exquisite heavenly flowers, Utpala (blue lotus), Padma (red lotus), Kumuda (white water lily), Pundarika (white lotus), subtle sound flowers, great subtle sound flowers, and other countless heavenly fragrant flowers, and came to the place where the Buddha was. After making offerings, showing respect, reverence, and praise to the Buddha and Bodhisattvas, they circumambulated hundreds of thousands of times, bowed at the Buddha's feet, and then stood aside. At that time, the Bodhisattva-Mahasattvas who came from the ten directions, and other countless beings from the desire realm, form realm, and formless realm, all gathered here.

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天，所獻種種寶幢、幡蓋、衣服、瓔珞、珍寶、香花及諸音樂，以佛神力上踴空中，合成臺蓋，量等三千大千世界，臺頂四角各有寶幢，臺蓋、寶幢皆垂瓔珞，勝幡妙彩、珍異花鬘，種種莊嚴甚可愛樂。

爾時，會中有百千俱胝那庾多眾皆從座起，合掌恭敬而白佛言：「世尊！我等未來愿當作佛，相好威德如今世尊。國土莊嚴，聲聞、菩薩、人、天眾會，所轉法輪，皆如今佛。」

爾時，世尊知其心願已，于諸法悟無生忍，了達一切不生不滅、無作無為，即便微笑，面門復出種種色光。

時，阿難陀即從座起，合掌恭敬白言：「世尊！何因何緣現此微笑？諸佛現笑非無因緣！」

佛告阿難：「是從座起百千俱胝那庾多眾，已於諸法悟無生忍，了達一切不生不滅、無作無為。彼于當來經六十八俱胝大劫勤修菩薩行，妙法花劫中當得作佛，皆同一號，謂覺分花如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」

大般若波羅蜜多經卷第四百五 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百六

三藏法師玄奘奉　詔譯

第二分善現品第六之一

爾時

【現代漢語翻譯】 現代漢語譯本：天人們供奉的各種寶幢、幡蓋、衣服、瓔珞、珍寶、香花以及各種音樂，憑藉佛的神力升到空中，匯聚成一個臺蓋，其大小等同於三千大千世界。臺蓋的四個角上各有一寶幢，臺蓋和寶幢都垂掛著瓔珞，裝飾著精美的幡旗、奇妙的色彩和珍奇的花鬘，各種裝飾都非常可愛和令人喜悅。 當時，法會中有百千俱胝那庾多（俱胝：千萬；那庾多：億）的大眾都從座位上站起來，合掌恭敬地對佛說：『世尊！我們未來希望成佛，具有像世尊一樣的相好和威德。國土的莊嚴，聲聞、菩薩、人、天等大眾的集會，以及所轉的法輪，都像現在的佛一樣。』 這時，世尊知道他們的心願后，對於諸法領悟了無生忍（無生忍：對一切法不生不滅的真理的領悟），通達了一切不生不滅、無作無為的道理，於是就微笑起來，面門又放出各種顏色的光芒。 當時，阿難陀（阿難陀：佛陀的十大弟子之一，以多聞著稱）立即從座位上站起來，合掌恭敬地問道：『世尊！是什麼原因讓您現出這樣的微笑？諸佛的微笑不會沒有原因！』 佛告訴阿難：『是從座位上站起來的百千俱胝那庾多的大眾，他們已經對於諸法領悟了無生忍，通達了一切不生不滅、無作無為的道理。他們將來經過六十八俱胝大劫（俱胝：千萬；大劫：佛教的時間單位）勤修菩薩行，在妙法花劫中將成佛，都同一個名號，叫做覺分花如來（如來：佛的十號之一）、應（應：佛的十號之一）、正等覺（正等覺：佛的十號之一）、明行圓滿（明行圓滿：佛的十號之一）、善逝（善逝：佛的十號之一）、世間解（世間解：佛的十號之一）、無上丈夫（無上丈夫：佛的十號之一）、調御士（調御士：佛的十號之一）、天人師（天人師：佛的十號之一）、佛（佛：佛的十號之一）、薄伽梵（薄伽梵：佛的十號之一）。』

【English Translation】 English version: The various jeweled banners, canopies, clothing, necklaces, treasures, fragrant flowers, and music offered by the gods, through the Buddha's divine power, rose into the air and combined to form a platform canopy, the size of which was equal to the three thousand great thousand worlds. At each of the four corners of the platform canopy was a jeweled banner, and both the platform canopy and the jeweled banners were adorned with hanging necklaces, exquisite banners, wondrous colors, and rare flower garlands, all kinds of decorations that were very lovely and delightful. At that time, a hundred thousand kotis nayutas (koti: ten million; nayuta: a hundred million) of beings in the assembly all rose from their seats, joined their palms respectfully, and said to the Buddha: 'World Honored One! We wish to become Buddhas in the future, possessing the same excellent marks and majestic virtue as the World Honored One. The adornment of our lands, the assemblies of Sravakas, Bodhisattvas, humans, and gods, and the turning of the Dharma wheel, will all be like that of the present Buddha.' Then, the World Honored One, knowing their aspirations, attained the forbearance of non-origination (anutpattika-dharma-ksanti: the realization of the truth of non-arising and non-ceasing of all dharmas) regarding all dharmas, understanding that all things are neither born nor destroyed, neither made nor unmade. He then smiled, and from his face emitted various colored lights. At that time, Ananda (Ananda: one of the ten great disciples of the Buddha, known for his great learning) immediately rose from his seat, joined his palms respectfully, and asked: 'World Honored One! What is the cause and condition for you to show this smile? The smiles of the Buddhas are not without cause and condition!' The Buddha told Ananda: 'It is because the hundred thousand kotis nayutas of beings who rose from their seats have already attained the forbearance of non-origination regarding all dharmas, understanding that all things are neither born nor destroyed, neither made nor unmade. In the future, after diligently cultivating the Bodhisattva path for sixty-eight kotis of great kalpas (koti: ten million; kalpa: a Buddhist unit of time), they will become Buddhas in the Wonderful Dharma Flower Kalpa, all with the same name, called the Flower of Enlightenment Tathagata (Tathagata: one of the ten titles of a Buddha), Arhat (Arhat: one of the ten titles of a Buddha), Samyaksambuddha (Samyaksambuddha: one of the ten titles of a Buddha), Vidyacarana-sampanna (Vidyacarana-sampanna: one of the ten titles of a Buddha), Sugata (Sugata: one of the ten titles of a Buddha), Lokavid (Lokavid: one of the ten titles of a Buddha), Anuttara (Anuttara: one of the ten titles of a Buddha), Purusadamyasarathi (Purusadamyasarathi: one of the ten titles of a Buddha), Sasta Devamanusyanam (Sasta Devamanusyanam: one of the ten titles of a Buddha), Buddha (Buddha: one of the ten titles of a Buddha), and Bhagavan (Bhagavan: one of the ten titles of a Buddha).'

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，佛告尊者善現：「汝以辯才應為菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多皆得成辦。」

時，諸菩薩摩訶薩眾及大聲聞、諸天、人等咸作是念：「尊者善現為自辯才，當爲菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多皆得成辦？為當承佛威神力耶？」

尊者善現知諸菩薩摩訶薩眾及大聲聞、諸天、人等心之所念，便告尊者舍利子言：「諸佛弟子凡有所說，一切皆承佛威神力。何以故？舍利子！如來為他宣說法要，與諸法性常不相違，諸佛弟子依所說法，精勤修學證法實性，由是為他有所宣說，皆與法效能不相違，故佛所言如燈傳照。舍利子！我當承佛威神加被，為諸菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于般若波羅蜜多皆得成辦，非自辯才能為斯事。何以故？舍利子！甚深般若波羅蜜多非諸聲聞、獨覺境故。」

爾時，尊者善現白佛言：「世尊！如佛所說諸菩薩摩訶薩，此中何法名為菩薩摩訶薩？世尊！我都不見有一法可名菩薩摩訶薩，亦都不見有一法可名般若波羅蜜多，如是二名我亦不見。云何令我為諸菩薩摩訶薩眾，宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令于

【現代漢語翻譯】 現代漢語譯本：佛陀告訴尊者善現（Subhuti）說：『你應該以你的辯才，為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）們宣說與般若波羅蜜多（Prajnaparamita，智慧的完美）相應的法，教導和教授這些菩薩摩訶薩，使他們都能在般若波羅蜜多上獲得成就。』 當時，菩薩摩訶薩們以及大聲聞（Sravaka，聲聞弟子）、諸天、人和眾生都這樣想：『尊者善現是憑藉自己的辯才，為菩薩摩訶薩們宣說與般若波羅蜜多相應的法，教導和教授這些菩薩摩訶薩，使他們都能在般若波羅蜜多上獲得成就呢？還是承蒙佛陀的威神之力呢？』 尊者善現知道菩薩摩訶薩們以及大聲聞、諸天、人和眾生心中所想，就告訴尊者舍利子（Sariputra）說：『佛陀的弟子們凡有所說，一切都是承蒙佛陀的威神之力。為什麼呢？舍利子！如來為他人宣說佛法要義，與諸法的本性常常不相違背，佛陀的弟子們依據所說的法，精勤修學，證得法的真實本性，因此為他人宣說時，也都能與法的本性不相違背，所以佛陀所說的話就像燈火的傳遞一樣。舍利子！我將承蒙佛陀的威神加持，為菩薩摩訶薩們宣說與般若波羅蜜多相應的法，教導和教授這些菩薩摩訶薩，使他們都能在般若波羅蜜多上獲得成就，而不是憑藉我自己的辯才就能做到這件事。為什麼呢？舍利子！甚深的般若波羅蜜多不是聲聞和獨覺（Pratyekabuddha，辟支佛）所能理解的境界。』 這時，尊者善現對佛陀說：『世尊！正如佛陀所說的菩薩摩訶薩，這裡面什麼法可以稱為菩薩摩訶薩呢？世尊！我根本沒有看到有一法可以稱為菩薩摩訶薩，也沒有看到有一法可以稱為般若波羅蜜多，這兩個名稱我都看不到。我怎麼能為菩薩摩訶薩們宣說與般若波羅蜜多相應的法，教導和教授這些菩薩摩訶薩，使他們都能在般若波羅蜜多上獲得成就呢？』

【English Translation】 English version: The Buddha said to the venerable Subhuti, 'You should, with your eloquence, expound the Dharma corresponding to Prajnaparamita (Perfection of Wisdom) for the Bodhisattva-Mahasattvas (Great Bodhisattvas), teach and instruct these Bodhisattva-Mahasattvas, so that they may all achieve accomplishment in Prajnaparamita.' At that time, the Bodhisattva-Mahasattvas, as well as the great Sravakas (Hearers), Devas (gods), humans, and other beings, all thought: 'Is the venerable Subhuti, by his own eloquence, expounding the Dharma corresponding to Prajnaparamita for the Bodhisattva-Mahasattvas, teaching and instructing these Bodhisattva-Mahasattvas, so that they may all achieve accomplishment in Prajnaparamita? Or is it by the power of the Buddha's majestic spiritual force?' The venerable Subhuti, knowing what the Bodhisattva-Mahasattvas, the great Sravakas, Devas, humans, and other beings were thinking, then said to the venerable Sariputra, 'Whatever the disciples of the Buddha say, it is all by the power of the Buddha's majestic spiritual force. Why is that? Sariputra! When the Tathagata (Buddha) expounds the essential Dharma for others, it is always in accordance with the nature of all Dharmas (phenomena), and the disciples of the Buddha, relying on the Dharma that has been spoken, diligently cultivate and learn, realizing the true nature of the Dharma. Therefore, when they speak for others, it is also in accordance with the nature of the Dharma, so the words of the Buddha are like the transmission of light from a lamp. Sariputra! I will, by the Buddha's majestic spiritual blessing, expound the Dharma corresponding to Prajnaparamita for the Bodhisattva-Mahasattvas, teach and instruct these Bodhisattva-Mahasattvas, so that they may all achieve accomplishment in Prajnaparamita, and not by my own eloquence can I do this. Why is that? Sariputra! The profound Prajnaparamita is not the realm of the Sravakas and Pratyekabuddhas (Solitary Buddhas).' At that time, the venerable Subhuti said to the Buddha, 'World Honored One! As the Buddha has spoken of the Bodhisattva-Mahasattvas, what Dharma here can be called a Bodhisattva-Mahasattva? World Honored One! I do not see any Dharma that can be called a Bodhisattva-Mahasattva, nor do I see any Dharma that can be called Prajnaparamita, and I do not see these two names either. How can I expound the Dharma corresponding to Prajnaparamita for the Bodhisattva-Mahasattvas, teach and instruct these Bodhisattva-Mahasattvas, so that they may all achieve accomplishment in Prajnaparamita?'

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般若波羅蜜多皆得成辦？」

佛告善現：「菩薩摩訶薩唯有名，般若波羅蜜多唯有名，如是二名亦唯有名。善現！此之三名不生不滅唯假施設，不在內不在外不在兩間，不可得故。

「善現當知！如世間我唯有假名，如是名假不生不滅，唯假施設謂之為我。如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者亦唯有假名，如是名假不生不滅，唯假施設謂為有情乃至見者。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！如內諸色唯是假法，如是法假不生不滅，唯假施設謂之為色；如是受、想、行、識亦唯是假法，如是法假不生不滅，唯假施設謂為受、想、行、識。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如眼處唯是假法，如是法假不生不滅，唯假施設謂為眼處；如是耳、鼻、舌、身、意處亦唯是假法，如是法假

【現代漢語翻譯】 現代漢語譯本：『般若波羅蜜多』（智慧的完美）都能成就嗎？」 佛陀告訴善現：『菩薩摩訶薩』（偉大的菩薩）只是一個名稱，『般若波羅蜜多』也只是一個名稱，這兩個名稱也只是名稱而已。善現，這三個名稱不生不滅，只是假設的施設，不在內，不在外，也不在兩者之間，因為它們是不可得的。 『善現，你應該知道，就像世俗所說的『我』只是一個假名，這個假名不生不滅，只是假設的施設，稱之為『我』。同樣，『有情』（眾生）、『命者』（有生命者）、『生者』（出生者）、『養者』（養育者）、『士夫』（丈夫）、『補特伽羅』（人）、『意生』（意念所生）、『儒童』（年輕人）、『作者』（創造者）、『受者』（接受者）、『知者』（知曉者）、『見者』（看見者）也只是假名，這些假名不生不滅，只是假設的施設，稱之為有情乃至見者。所有這些都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。因此，善現，無論是『菩薩摩訶薩』，還是『般若波羅蜜多』，還是這兩個名稱，都是假法，這些假法不生不滅，只是假設的施設，不在內，不在外，也不在兩者之間，因為它們是不可得的。』 『再者，善現，就像內在的諸色（物質現象）只是假法，這些假法不生不滅，只是假設的施設，稱之為色；同樣，受（感受）、想（概念）、行（意志）、識（意識）也只是假法，這些假法不生不滅，只是假設的施設，稱之為受、想、行、識。所有這些都只是假名，這些假名不在內，不在外，也不在兩者之間，因為它們是不可得的。因此，善現，無論是『菩薩摩訶薩』，還是『般若波羅蜜多』，還是這兩個名稱，都是假法，這些假法不生不滅，只是假設的施設，不在內，不在外，也不在兩者之間，因為它們是不可得的。』 『再者，善現，譬如眼處（眼根）只是假法，這些假法不生不滅，只是假設的施設，稱之為眼處；同樣，耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）也只是假法，這些假法不生不滅，

【English Translation】 English version: 'Can the Prajnaparamita (Perfection of Wisdom) be accomplished?' The Buddha said to Subhuti, 'Bodhisattva Mahasattva (Great Bodhisattva) is just a name, Prajnaparamita is just a name, and these two names are also just names. Subhuti, these three names neither arise nor cease, they are merely provisional designations, not within, not without, nor in between, because they are unattainable.' 'Subhuti, you should know that just as the worldly 'I' is just a false name, this false name neither arises nor ceases, it is merely a provisional designation called 'I'. Likewise, sentient beings, life-holders, those who are born, those who nourish, men, individuals, mind-born, youths, creators, receivers, knowers, and seers are also just false names. These false names neither arise nor cease, they are merely provisional designations called sentient beings, and so on, up to seers. All these are just false names, and these false names are not within, not without, nor in between, because they are unattainable. Therefore, Subhuti, whether it is Bodhisattva Mahasattva, or Prajnaparamita, or these two names, all are false dharmas (phenomena). These false dharmas neither arise nor cease, they are merely provisional designations, not within, not without, nor in between, because they are unattainable.' 'Furthermore, Subhuti, just as the internal forms (material phenomena) are just false dharmas, these false dharmas neither arise nor cease, they are merely provisional designations called forms; likewise, feelings, perceptions, volitions, and consciousness are also just false dharmas, these false dharmas neither arise nor cease, they are merely provisional designations called feelings, perceptions, volitions, and consciousness. All these are just false names, and these false names are not within, not without, nor in between, because they are unattainable. Therefore, Subhuti, whether it is Bodhisattva Mahasattva, or Prajnaparamita, or these two names, all are false dharmas. These false dharmas neither arise nor cease, they are merely provisional designations, not within, not without, nor in between, because they are unattainable.' 'Furthermore, Subhuti, for example, the eye-base (eye faculty) is just a false dharma, these false dharmas neither arise nor cease, they are merely provisional designations called eye-base; likewise, the ear, nose, tongue, body, and mind bases (ear faculty, nose faculty, tongue faculty, body faculty, and mind faculty) are also just false dharmas, these false dharmas neither arise nor cease,

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不生不滅，唯假施設謂為耳、鼻、舌、身、意處。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如色處唯是假法，如是法假不生不滅，唯假施設謂為色處；如是聲、香、味、觸、法處亦唯是假法，如是法假不生不滅，唯假施設謂為聲、香、味、觸、法處。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如眼界、色界、眼識界唯是假法，如是假法不生不滅，唯假施設謂為眼界、色界、眼識界；如是耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界，亦唯是假法，如是法假不生不滅，唯假施設謂為耳界、聲界、耳識界乃至意界、法界、意識界。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設

，不在內不在外不在兩間，不可得故。

「複次，善現！譬如內身所有頭、頸、肩、膊、手、臂、腹、背、胸、脅、腰、脊、䏶、膝、腨、脛、足等皮、肉、骨、髓唯有假名，如是名假不生不滅，唯假施設謂為內身頭、頸等物。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如外事所有草、木、根、莖、枝、葉及花、果等唯有假名，如是名假不生不滅，唯假施設謂為外事草、木、根等。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如過去未來諸佛唯有假名，如是名假不生不滅，唯假施設謂為過去未來諸佛。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「複次，善現！譬如夢境、谷響、光影、

【現代漢語翻譯】 現代漢語譯本：不在內部，不在外部，也不在兩者之間，因為它們是不可得的。

『再者，善現（Subhuti）！譬如身體內部的頭、頸、肩、臂、手、肘、腹、背、胸、脅、腰、脊、臀、膝、小腿、脛、足等面板、肌肉、骨骼、骨髓，都只是假名。這樣的假名不生不滅，只是爲了方便施設才稱之為身體內部的頭、頸等物。像這樣的一切都只是假名，這些假名不在內部，不在外部，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩（Bodhisattva-Mahasattva），般若波羅蜜多（Prajnaparamita），以及這兩個名稱，都是假法。這樣的假法不生不滅，只是爲了方便施設，它們不在內部，不在外部，也不在兩者之間，因為它們是不可得的。』

『再者，善現！譬如外部的事物，如草、木、根、莖、枝、葉以及花、果等，都只是假名。這樣的假名不生不滅，只是爲了方便施設才稱之為外部的草、木、根等。像這樣的一切都只是假名，這些假名不在內部，不在外部，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩，般若波羅蜜多，以及這兩個名稱，都是假法。這樣的假法不生不滅，只是爲了方便施設，它們不在內部，不在外部，也不在兩者之間，因為它們是不可得的。』

『再者，善現！譬如過去和未來的諸佛，都只是假名。這樣的假名不生不滅，只是爲了方便施設才稱之為過去和未來的諸佛。像這樣的一切都只是假名，這些假名不在內部，不在外部，也不在兩者之間，因為它們是不可得的。同樣，善現！菩薩摩訶薩，般若波羅蜜多，以及這兩個名稱，都是假法。這樣的假法不生不滅，只是爲了方便施設，它們不在內部，不在外部，也不在兩者之間，因為它們是不可得的。』

『再者，善現！譬如夢境、山谷的回聲、光影、

【English Translation】 English version: They are not internal, not external, nor in between, because they are unattainable.

'Furthermore, Subhuti! For example, the head, neck, shoulders, arms, hands, elbows, abdomen, back, chest, ribs, waist, spine, buttocks, knees, calves, shins, feet, etc., including skin, flesh, bones, and marrow within the body, are all merely provisional names. Such provisional names neither arise nor cease; they are merely established for convenience as the head, neck, etc., within the body. All of these are merely provisional names, and these provisional names are not internal, not external, nor in between, because they are unattainable. Likewise, Subhuti! Bodhisattva-Mahasattva, Prajnaparamita, and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease; they are merely established for convenience, and they are not internal, not external, nor in between, because they are unattainable.'

'Furthermore, Subhuti! For example, external things such as grass, trees, roots, stems, branches, leaves, and flowers, fruits, etc., are all merely provisional names. Such provisional names neither arise nor cease; they are merely established for convenience as external grass, trees, roots, etc. All of these are merely provisional names, and these provisional names are not internal, not external, nor in between, because they are unattainable. Likewise, Subhuti! Bodhisattva-Mahasattva, Prajnaparamita, and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease; they are merely established for convenience, and they are not internal, not external, nor in between, because they are unattainable.'

'Furthermore, Subhuti! For example, the Buddhas of the past and future are all merely provisional names. Such provisional names neither arise nor cease; they are merely established for convenience as the Buddhas of the past and future. All of these are merely provisional names, and these provisional names are not internal, not external, nor in between, because they are unattainable. Likewise, Subhuti! Bodhisattva-Mahasattva, Prajnaparamita, and these two names are all provisional dharmas. Such provisional dharmas neither arise nor cease; they are merely established for convenience, and they are not internal, not external, nor in between, because they are unattainable.'

'Furthermore, Subhuti! For example, dream states, echoes in valleys, light and shadows,

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幻事、陽焰、水月、變化唯有假名，如是名假不生不滅，唯假施設謂為夢境乃至變化。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法名假、法假及方便假應正修學。所以者何？善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀色名若常若無常，不應觀受、想、行、識名若常若無常；不應觀色名若樂若苦，不應觀受、想、行、識名若樂若苦；不應觀色名若我若無我，不應觀受、想、行、識名若我若無我；不應觀色名若凈若不凈，不應觀受、想、行、識名若凈若不凈；不應觀色名若空若不空，不應觀受、想、行、識名若空若不空；不應觀色名若有相若無相，不應觀受、想、行、識名若有相若無相；不應觀色名若有愿若無愿，不應觀受、想、行、識名若有愿若無愿；不應觀色名若寂靜若不寂靜，不應觀受、想、行、識名若寂靜若不寂靜；不應觀色名若遠離若不遠離，不應觀受、想、行、識名若遠離若不遠離；不應觀色名若雜染若清凈，不應觀受、想、行、識名若雜染若清凈；不應觀色名若生若滅，不應觀

【現代漢語翻譯】 現代漢語譯本：幻象、陽焰、水中月、變化都只是假名，這些假名不生不滅，只是爲了方便施設而稱為夢境乃至變化。像這樣一切都只是假名，這些假名既不在內，也不在外，也不在兩者之間，因為它們是不可得的。善現！菩薩摩訶薩、般若波羅蜜多（智慧的完美）以及這兩個名稱，都只是假法。這些假法不生不滅，只是爲了方便施設，既不在內，也不在外，也不在兩者之間，因為它們是不可得的。 善現！當菩薩摩訶薩修行般若波羅蜜多時，應該正確地學習一切法的名假、法假和方便假。為什麼呢？善現！修行般若波羅蜜多時，菩薩摩訶薩不應該觀察色（物質現象）的名是常還是無常，不應該觀察受（感受）、想（概念）、行（意志）、識（意識）的名是常還是無常；不應該觀察色的名是樂還是苦，不應該觀察受、想、行、識的名是樂還是苦；不應該觀察色的名是我還是無我，不應該觀察受、想、行、識的名是我還是無我；不應該觀察色的名是凈還是不凈，不應該觀察受、想、行、識的名是凈還是不凈；不應該觀察色的名是空還是不空，不應該觀察受、想、行、識的名是空還是不空；不應該觀察色的名是有相還是無相，不應該觀察受、想、行、識的名是有相還是無相；不應該觀察色的名是有愿還是無愿，不應該觀察受、想、行、識的名是有愿還是無愿；不應該觀察色的名是寂靜還是不寂靜，不應該觀察受、想、行、識的名是寂靜還是不寂靜；不應該觀察色的名是遠離還是不遠離，不應該觀察受、想、行、識的名是遠離還是不遠離；不應該觀察色的名是雜染還是清凈，不應該觀察受、想、行、識的名是雜染還是清凈；不應該觀察色的名是生還是滅，不應該觀察受、想、行、識的名是生還是滅。

【English Translation】 English version: Illusions, mirages, reflections of the moon in water, and transformations are all merely provisional names. These provisional names neither arise nor cease; they are merely conceptual designations, referred to as dreams or transformations. Likewise, all these are merely provisional names. These provisional names are neither within, nor without, nor in between, because they are unattainable. Thus, Subhuti, the Bodhisattva Mahasattva, the Prajnaparamita (Perfection of Wisdom), and these two names are all provisional dharmas. These provisional dharmas neither arise nor cease; they are merely conceptual designations, neither within, nor without, nor in between, because they are unattainable. Thus, Subhuti, when Bodhisattva Mahasattvas practice the Prajnaparamita, they should correctly study the provisional names, provisional dharmas, and provisional expedients of all dharmas. Why is that? Subhuti, when practicing the Prajnaparamita, Bodhisattva Mahasattvas should not view the name of form (material phenomena) as either permanent or impermanent, nor should they view the names of feeling, perception, volition, and consciousness as either permanent or impermanent; they should not view the name of form as either pleasurable or painful, nor should they view the names of feeling, perception, volition, and consciousness as either pleasurable or painful; they should not view the name of form as either self or non-self, nor should they view the names of feeling, perception, volition, and consciousness as either self or non-self; they should not view the name of form as either pure or impure, nor should they view the names of feeling, perception, volition, and consciousness as either pure or impure; they should not view the name of form as either empty or not empty, nor should they view the names of feeling, perception, volition, and consciousness as either empty or not empty; they should not view the name of form as either having characteristics or not having characteristics, nor should they view the names of feeling, perception, volition, and consciousness as either having characteristics or not having characteristics; they should not view the name of form as either having aspirations or not having aspirations, nor should they view the names of feeling, perception, volition, and consciousness as either having aspirations or not having aspirations; they should not view the name of form as either tranquil or not tranquil, nor should they view the names of feeling, perception, volition, and consciousness as either tranquil or not tranquil; they should not view the name of form as either separated or not separated, nor should they view the names of feeling, perception, volition, and consciousness as either separated or not separated; they should not view the name of form as either defiled or pure, nor should they view the names of feeling, perception, volition, and consciousness as either defiled or pure; they should not view the name of form as either arising or ceasing, nor should they view the names of feeling, perception, volition, and consciousness as either arising or ceasing.

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受、想、行、識名若生若滅。

「複次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀眼處名若常若無常，不應觀耳、鼻、舌、身、意處名若常若無常；不應觀眼處名若樂若苦，不應觀耳、鼻、舌、身、意處名若樂若苦；不應觀眼處名若我若無我，不應觀耳、鼻、舌、身、意處名若我若無我；不應觀眼處名若凈若不凈，不應觀耳、鼻、舌、身、意處名若凈若不凈；不應觀眼處名若空若不空，不應觀耳、鼻、舌、身、意處名若空若不空；不應觀眼處名若有相若無相，不應觀耳、鼻、舌、身、意處名若有相若無相；不應觀眼處名若有愿若無愿，不應觀耳、鼻、舌、身、意處名若有愿若無愿；不應觀眼處名若寂靜若不寂靜，不應觀耳、鼻、舌、身、意處名若寂靜若不寂靜；不應觀眼處名若遠離若不遠離，不應觀耳、鼻、舌、身、意處名若遠離若不遠離；不應觀眼處名若雜染若清凈，不應觀耳、鼻、舌、身、意處名若雜染若清凈；不應觀眼處名若生若滅，不應觀耳、鼻、舌、身、意處名若生若滅。

「複次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀色處名若常若無常，不應觀聲、香、味、觸、法處名若常若無常；不應觀色處名若樂若苦，不應觀聲、香、味、觸、法處名若樂若苦；不應觀色處名若我若無我

【現代漢語翻譯】 現代漢語譯本：感受（受，vedanā）、思想（想，saṃjñā）、意志（行，saṃskāra）、意識（識，vijñāna）這些名稱，無論是生起還是滅去。 「再者，善現（Subhuti）！修習般若波羅蜜多（Prajñāpāramitā）的菩薩摩訶薩（Bodhisattva-mahāsattva），不應觀察眼處（cakṣur-āyatana）的名稱是常還是無常，不應觀察耳、鼻、舌、身、意處（śrotra-ghrāṇa-jihvā-kāya-mana-āyatana）的名稱是常還是無常；不應觀察眼處的名稱是樂還是苦，不應觀察耳、鼻、舌、身、意處的名稱是樂還是苦；不應觀察眼處的名稱是我還是無我，不應觀察耳、鼻、舌、身、意處的名稱是我還是無我；不應觀察眼處的名稱是凈還是不凈，不應觀察耳、鼻、舌、身、意處的名稱是凈還是不凈；不應觀察眼處的名稱是空還是不空，不應觀察耳、鼻、舌、身、意處的名稱是空還是不空；不應觀察眼處的名稱是有相還是無相，不應觀察耳、鼻、舌、身、意處的名稱是有相還是無相；不應觀察眼處的名稱是有愿還是無愿，不應觀察耳、鼻、舌、身、意處的名稱是有愿還是無愿；不應觀察眼處的名稱是寂靜還是不寂靜，不應觀察耳、鼻、舌、身、意處的名稱是寂靜還是不寂靜；不應觀察眼處的名稱是遠離還是不遠離，不應觀察耳、鼻、舌、身、意處的名稱是遠離還是不遠離；不應觀察眼處的名稱是雜染還是清凈，不應觀察耳、鼻、舌、身、意處的名稱是雜染還是清凈；不應觀察眼處的名稱是生還是滅，不應觀察耳、鼻、舌、身、意處的名稱是生還是滅。 「再者，善現！修習般若波羅蜜多的菩薩摩訶薩，不應觀察色處（rūpa-āyatana）的名稱是常還是無常，不應觀察聲、香、味、觸、法處（śabda-gandha-rasa-spraṣṭavya-dharma-āyatana）的名稱是常還是無常；不應觀察色處的名稱是樂還是苦，不應觀察聲、香、味、觸、法處的名稱是樂還是苦；不應觀察色處的名稱是我還是無我

【English Translation】 English version: Feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), these names, whether they arise or cease. Furthermore, Subhuti! Bodhisattva-mahāsattvas, practicing the Perfection of Wisdom (Prajñāpāramitā), should not regard the name of the eye-sphere (cakṣur-āyatana) as permanent or impermanent, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres (śrotra-ghrāṇa-jihvā-kāya-mana-āyatana) as permanent or impermanent; they should not regard the name of the eye-sphere as pleasurable or painful, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as pleasurable or painful; they should not regard the name of the eye-sphere as self or not-self, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as self or not-self; they should not regard the name of the eye-sphere as pure or impure, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as pure or impure; they should not regard the name of the eye-sphere as empty or not-empty, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as empty or not-empty; they should not regard the name of the eye-sphere as having a sign or not having a sign, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as having a sign or not having a sign; they should not regard the name of the eye-sphere as having a wish or not having a wish, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as having a wish or not having a wish; they should not regard the name of the eye-sphere as tranquil or not tranquil, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as tranquil or not tranquil; they should not regard the name of the eye-sphere as remote or not remote, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as remote or not remote; they should not regard the name of the eye-sphere as defiled or pure, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as defiled or pure; they should not regard the name of the eye-sphere as arising or ceasing, nor should they regard the names of the ear, nose, tongue, body, and mind-spheres as arising or ceasing. Furthermore, Subhuti! Bodhisattva-mahāsattvas, practicing the Perfection of Wisdom, should not regard the name of the form-sphere (rūpa-āyatana) as permanent or impermanent, nor should they regard the names of the sound, smell, taste, touch, and dharma-spheres (śabda-gandha-rasa-spraṣṭavya-dharma-āyatana) as permanent or impermanent; they should not regard the name of the form-sphere as pleasurable or painful, nor should they regard the names of the sound, smell, taste, touch, and dharma-spheres as pleasurable or painful; they should not regard the name of the form-sphere as self or not-self

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，不應觀聲、香、味、觸、法處名若我若無我；不應觀色處名若凈若不凈，不應觀聲、香、味、觸、法處名若凈若不凈；不應觀色處名若空若不空，不應觀聲、香、味、觸、法處名若空若不空；不應觀色處名若有相若無相，不應觀聲、香、味、觸、法處名若有相若無相；不應觀色處名若有愿若無愿，不應觀聲、香、味、觸、法處名若有愿若無愿；不應觀色處名若寂靜若不寂靜，不應觀聲、香、味、觸、法處名若寂靜若不寂靜；不應觀色處名若遠離若不遠離，不應觀聲、香、味、觸、法處名若遠離若不遠離；不應觀色處名若雜染若清凈，不應觀聲、香、味、觸、法處名若雜染若清凈；不應觀色處名若生若滅，不應觀聲、香、味、觸、法處名若生若滅。

「複次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀眼界名若常若無常，不應觀色界、眼識界及眼觸、眼觸為緣所生諸受名若常若無常；不應觀眼界名若樂若苦，不應觀色界乃至眼觸為緣所生諸受名若樂若苦；不應觀眼界名若我若無我，不應觀色界乃至眼觸為緣所生諸受名若我若無我；不應觀眼界名若凈若不凈，不應觀色界乃至眼觸為緣所生諸受名若凈若不凈；不應觀眼界名若空若不空，不應觀色界乃至眼觸為緣所生諸受名若空若不空；不應觀眼界名若有相若無

【現代漢語翻譯】 現代漢語譯本：不應該觀察色處（rupa-ayatana，指視覺的感知對像）的名相，無論是『我』還是『無我』；不應該觀察聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，分別指聽覺、嗅覺、味覺、觸覺和意識的感知對像）的名相，無論是『我』還是『無我』；不應該觀察色處的名相，無論是『清凈』還是『不清凈』；不應該觀察聲、香、味、觸、法處的名相，無論是『清凈』還是『不清凈』；不應該觀察色處的名相，無論是『空』還是『不空』；不應該觀察聲、香、味、觸、法處的名相，無論是『空』還是『不空』；不應該觀察色處的名相，無論是『有相』還是『無相』；不應該觀察聲、香、味、觸、法處的名相，無論是『有相』還是『無相』；不應該觀察色處的名相，無論是『有愿』還是『無愿』；不應該觀察聲、香、味、觸、法處的名相，無論是『有愿』還是『無愿』；不應該觀察色處的名相，無論是『寂靜』還是『不寂靜』；不應該觀察聲、香、味、觸、法處的名相，無論是『寂靜』還是『不寂靜』；不應該觀察色處的名相，無論是『遠離』還是『不遠離』；不應該觀察聲、香、味、觸、法處的名相，無論是『遠離』還是『不遠離』；不應該觀察色處的名相，無論是『雜染』還是『清凈』；不應該觀察聲、香、味、觸、法處的名相，無論是『雜染』還是『清凈』；不應該觀察色處的名相，無論是『生』還是『滅』；不應該觀察聲、香、味、觸、法處的名相，無論是『生』還是『滅』。 「再者，善現（Subhuti）！修行般若波羅蜜多（Prajnaparamita，指智慧的完美）的諸菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩），不應該觀察眼界（caksu-dhatu，指視覺的感知領域）的名相，無論是『常』還是『無常』；不應該觀察眼識界（caksu-vijnana-dhatu，指視覺意識的領域）、眼觸（caksu-samsparsha，指視覺接觸）以及眼觸為緣所生諸受（caksu-samsparshaja-vedana，指由視覺接觸產生的感受）的名相，無論是『常』還是『無常』；不應該觀察眼界的名相，無論是『樂』還是『苦』；不應該觀察眼識界乃至眼觸為緣所生諸受的名相，無論是『樂』還是『苦』；不應該觀察眼界的名相，無論是『我』還是『無我』；不應該觀察眼識界乃至眼觸為緣所生諸受的名相，無論是『我』還是『無我』；不應該觀察眼界的名相，無論是『清凈』還是『不清凈』；不應該觀察眼識界乃至眼觸為緣所生諸受的名相，無論是『清凈』還是『不清凈』；不應該觀察眼界的名相，無論是『空』還是『不空』；不應該觀察眼識界乃至眼觸為緣所生諸受的名相，無論是『空』還是『不空』；不應該觀察眼界的名相，無論是『有相』還是『無相』

【English Translation】 English version: One should not observe the designation of the form-sphere (rupa-ayatana), whether it is 『self』 or 『non-self』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana), whether it is 『self』 or 『non-self』; one should not observe the designation of the form-sphere, whether it is 『pure』 or 『impure』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『pure』 or 『impure』; one should not observe the designation of the form-sphere, whether it is 『empty』 or 『not empty』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『empty』 or 『not empty』; one should not observe the designation of the form-sphere, whether it is 『with characteristics』 or 『without characteristics』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『with characteristics』 or 『without characteristics』; one should not observe the designation of the form-sphere, whether it is 『with aspiration』 or 『without aspiration』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『with aspiration』 or 『without aspiration』; one should not observe the designation of the form-sphere, whether it is 『peaceful』 or 『not peaceful』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『peaceful』 or 『not peaceful』; one should not observe the designation of the form-sphere, whether it is 『remote』 or 『not remote』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『remote』 or 『not remote』; one should not observe the designation of the form-sphere, whether it is 『defiled』 or 『pure』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『defiled』 or 『pure』; one should not observe the designation of the form-sphere, whether it is 『arising』 or 『ceasing』; one should not observe the designation of the sound, smell, taste, touch, and dharma-spheres, whether it is 『arising』 or 『ceasing』. Furthermore, Subhuti! Bodhisattva-mahasattvas (Bodhisattva-mahasattva), practicing the Perfection of Wisdom (Prajnaparamita), should not observe the designation of the eye-sphere (caksu-dhatu), whether it is 『permanent』 or 『impermanent』; they should not observe the designation of the eye-consciousness-sphere (caksu-vijnana-dhatu), eye-contact (caksu-samsparsha), and the feelings born of eye-contact (caksu-samsparshaja-vedana), whether it is 『permanent』 or 『impermanent』; they should not observe the designation of the eye-sphere, whether it is 『pleasurable』 or 『painful』; they should not observe the designation of the eye-consciousness-sphere and so forth up to the feelings born of eye-contact, whether it is 『pleasurable』 or 『painful』; they should not observe the designation of the eye-sphere, whether it is 『self』 or 『non-self』; they should not observe the designation of the eye-consciousness-sphere and so forth up to the feelings born of eye-contact, whether it is 『self』 or 『non-self』; they should not observe the designation of the eye-sphere, whether it is 『pure』 or 『impure』; they should not observe the designation of the eye-consciousness-sphere and so forth up to the feelings born of eye-contact, whether it is 『pure』 or 『impure』; they should not observe the designation of the eye-sphere, whether it is 『empty』 or 『not empty』; they should not observe the designation of the eye-consciousness-sphere and so forth up to the feelings born of eye-contact, whether it is 『empty』 or 『not empty』; they should not observe the designation of the eye-sphere, whether it is 『with characteristics』 or 『without characteristics』

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相，不應觀色界乃至眼觸為緣所生諸受名若有相若無相；不應觀眼界名若有愿若無愿，不應觀色界乃至眼觸為緣所生諸受名若有愿若無愿；不應觀眼界名若寂靜若不寂靜，不應觀色界乃至眼觸為緣所生諸受名若寂靜若不寂靜；不應觀眼界名若遠離若不遠離，不應觀色界乃至眼觸為緣所生諸受名若遠離若不遠離；不應觀眼界名若雜染若清凈，不應觀色界乃至眼觸為緣所生諸受名若雜染若清凈；不應觀眼界名若生若滅，不應觀色界乃至眼觸為緣所生諸受名若生若滅。

「不應觀耳界名若常若無常，不應觀聲界、耳識界及耳觸、耳觸為緣所生諸受名若常若無常；不應觀耳界名若樂若苦，不應觀聲界乃至耳觸為緣所生諸受名若樂若苦；不應觀耳界名若我若無我，不應觀聲界乃至耳觸為緣所生諸受名若我若無我；不應觀耳界名若凈若不凈，不應觀聲界乃至耳觸為緣所生諸受名若凈若不凈；不應觀耳界名若空若不空，不應觀聲界乃至耳觸為緣所生諸受名若空若不空；不應觀耳界名若有相若無相，不應觀聲界乃至耳觸為緣所生諸受名若有相若無相；不應觀耳界名若有愿若無愿，不應觀聲界乃至耳觸為緣所生諸受名若有愿若無愿；不應觀耳界名若寂靜若不寂靜，不應觀聲界乃至耳觸為緣所生諸受名若寂靜若不寂靜；不應觀耳界名

【現代漢語翻譯】 現代漢語譯本：不應執著于觀察眼界（cakṣur-dhātu）的『相』，乃至由眼觸為緣所生的諸受，無論它們是有相還是無相；不應執著于觀察眼界的『愿』，乃至由眼觸為緣所生的諸受，無論它們是有愿還是無愿；不應執著于觀察眼界的『寂靜』，乃至由眼觸為緣所生的諸受，無論它們是寂靜還是不寂靜；不應執著于觀察眼界的『遠離』，乃至由眼觸為緣所生的諸受，無論它們是遠離還是不遠離；不應執著于觀察眼界的『雜染』，乃至由眼觸為緣所生的諸受，無論它們是雜染還是清凈；不應執著于觀察眼界的『生』，乃至由眼觸為緣所生的諸受，無論它們是生還是滅。 不應執著于觀察耳界（śrotra-dhātu）的『常』，不應執著于觀察聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu）以及耳觸（śrotra-sparśa）、由耳觸為緣所生的諸受，無論它們是常還是無常；不應執著于觀察耳界的『樂』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是樂還是苦；不應執著于觀察耳界的『我』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是我還是無我；不應執著于觀察耳界的『凈』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是凈還是不凈；不應執著于觀察耳界的『空』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是空還是不空；不應執著于觀察耳界的『相』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是有相還是無相；不應執著于觀察耳界的『愿』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是有愿還是無愿；不應執著于觀察耳界的『寂靜』，不應執著于觀察聲界乃至由耳觸為緣所生的諸受，無論它們是寂靜還是不寂靜；不應執著于觀察耳界的...

【English Translation】 English version: One should not observe the 'form' of the eye-element (cakṣur-dhātu), nor the feelings arising from eye-contact, whether they are with form or without form; one should not observe the 'wish' of the eye-element, nor the feelings arising from eye-contact, whether they are with wish or without wish; one should not observe the 'tranquility' of the eye-element, nor the feelings arising from eye-contact, whether they are tranquil or not tranquil; one should not observe the 'remoteness' of the eye-element, nor the feelings arising from eye-contact, whether they are remote or not remote; one should not observe the 'defilement' of the eye-element, nor the feelings arising from eye-contact, whether they are defiled or pure; one should not observe the 'arising' of the eye-element, nor the feelings arising from eye-contact, whether they are arising or ceasing. One should not observe the 'permanence' of the ear-element (śrotra-dhātu), nor the sound-element (śabda-dhātu), the ear-consciousness-element (śrotra-vijñāna-dhātu), ear-contact (śrotra-sparśa), and the feelings arising from ear-contact, whether they are permanent or impermanent; one should not observe the 'pleasure' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are pleasure or pain; one should not observe the 'self' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are self or non-self; one should not observe the 'purity' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are pure or impure; one should not observe the 'emptiness' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are empty or not empty; one should not observe the 'form' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are with form or without form; one should not observe the 'wish' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are with wish or without wish; one should not observe the 'tranquility' of the ear-element, nor the sound-element and the feelings arising from ear-contact, whether they are tranquil or not tranquil; one should not observe the...

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若遠離若不遠離，不應觀聲界乃至耳觸為緣所生諸受名若遠離若不遠離；不應觀耳界名若雜染若清凈，不應觀聲界乃至耳觸為緣所生諸受名若雜染若清凈；不應觀耳界名若生若滅，不應觀聲界乃至耳觸為緣所生諸受名若生若滅。

「不應觀鼻界名若常若無常，不應觀香界、鼻識界及鼻觸、鼻觸為緣所生諸受名若常若無常；不應觀鼻界名若樂若苦，不應觀香界乃至鼻觸為緣所生諸受名若樂若苦；不應觀鼻界名若我若無我，不應觀香界乃至鼻觸為緣所生諸受名若我若無我；不應觀鼻界名若凈若不凈，不應觀香界乃至鼻觸為緣所生諸受名若凈若不凈；不應觀鼻界名若空若不空，不應觀香界乃至鼻觸為緣所生諸受名若空若不空；不應觀鼻界名若有相若無相，不應觀香界乃至鼻觸為緣所生諸受名若有相若無相；不應觀鼻界名若有愿若無愿，不應觀香界乃至鼻觸為緣所生諸受名若有愿若無愿；不應觀鼻界名若寂靜若不寂靜，不應觀香界乃至鼻觸為緣所生諸受名若寂靜若不寂靜；不應觀鼻界名若遠離若不遠離，不應觀香界乃至鼻觸為緣所生諸受名若遠離若不遠離；不應觀鼻界名若雜染若清凈，不應觀香界乃至鼻觸為緣所生諸受名若雜染若清凈；不應觀鼻界名若生若滅，不應觀香界乃至鼻觸為緣所生諸受名若生若滅。

「

【現代漢語翻譯】 現代漢語譯本：不應該觀察耳界（耳朵及其功能）是遠離的還是不遠離的，不應該觀察聲界（聲音）乃至耳觸為緣所生的諸受（由耳朵接觸產生的各種感受）是遠離的還是不遠離的；不應該觀察耳界是雜染的還是清凈的，不應該觀察聲界乃至耳觸為緣所生的諸受是雜染的還是清凈的；不應該觀察耳界是生起的還是滅去的，不應該觀察聲界乃至耳觸為緣所生的諸受是生起的還是滅去的。 不應該觀察鼻界（鼻子及其功能）是常還是無常的，不應該觀察香界（氣味）、鼻識界（鼻子的識別功能）以及鼻觸（鼻子接觸）和鼻觸為緣所生的諸受是常還是無常的；不應該觀察鼻界是快樂還是痛苦的，不應該觀察香界乃至鼻觸為緣所生的諸受是快樂還是痛苦的；不應該觀察鼻界是有我還是無我的，不應該觀察香界乃至鼻觸為緣所生的諸受是有我還是無我的；不應該觀察鼻界是清凈還是不清凈的，不應該觀察香界乃至鼻觸為緣所生的諸受是清凈還是不清凈的；不應該觀察鼻界是空還是不空的，不應該觀察香界乃至鼻觸為緣所生的諸受是空還是不空的；不應該觀察鼻界是有相還是無相的，不應該觀察香界乃至鼻觸為緣所生的諸受是有相還是無相的；不應該觀察鼻界是有愿還是無愿的，不應該觀察香界乃至鼻觸為緣所生的諸受是有愿還是無愿的；不應該觀察鼻界是寂靜還是不寂靜的，不應該觀察香界乃至鼻觸為緣所生的諸受是寂靜還是不寂靜的；不應該觀察鼻界是遠離的還是不遠離的，不應該觀察香界乃至鼻觸為緣所生的諸受是遠離的還是不遠離的；不應該觀察鼻界是雜染的還是清凈的，不應該觀察香界乃至鼻觸為緣所生的諸受是雜染的還是清凈的；不應該觀察鼻界是生起的還是滅去的，不應該觀察香界乃至鼻觸為緣所生的諸受是生起的還是滅去的。

【English Translation】 English version: One should not view the ear-element (the ear and its function) as being either far or not far, nor should one view the sound-element and the feelings arising from ear-contact as being either far or not far; one should not view the ear-element as being either defiled or pure, nor should one view the sound-element and the feelings arising from ear-contact as being either defiled or pure; one should not view the ear-element as being either arising or ceasing, nor should one view the sound-element and the feelings arising from ear-contact as being either arising or ceasing. One should not view the nose-element (the nose and its function) as being either permanent or impermanent, nor should one view the smell-element, nose-consciousness-element, nose-contact, and the feelings arising from nose-contact as being either permanent or impermanent; one should not view the nose-element as being either pleasant or painful, nor should one view the smell-element and the feelings arising from nose-contact as being either pleasant or painful; one should not view the nose-element as being either self or not-self, nor should one view the smell-element and the feelings arising from nose-contact as being either self or not-self; one should not view the nose-element as being either pure or impure, nor should one view the smell-element and the feelings arising from nose-contact as being either pure or impure; one should not view the nose-element as being either empty or not empty, nor should one view the smell-element and the feelings arising from nose-contact as being either empty or not empty; one should not view the nose-element as being either with characteristics or without characteristics, nor should one view the smell-element and the feelings arising from nose-contact as being either with characteristics or without characteristics; one should not view the nose-element as being either with wish or without wish, nor should one view the smell-element and the feelings arising from nose-contact as being either with wish or without wish; one should not view the nose-element as being either peaceful or not peaceful, nor should one view the smell-element and the feelings arising from nose-contact as being either peaceful or not peaceful; one should not view the nose-element as being either far or not far, nor should one view the smell-element and the feelings arising from nose-contact as being either far or not far; one should not view the nose-element as being either defiled or pure, nor should one view the smell-element and the feelings arising from nose-contact as being either defiled or pure; one should not view the nose-element as being either arising or ceasing, nor should one view the smell-element and the feelings arising from nose-contact as being either arising or ceasing.

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不應觀舌界名若常若無常，不應觀味界、舌識界及舌觸、舌觸為緣所生諸受名若常若無常；不應觀舌界名若樂若苦，不應觀味界乃至舌觸為緣所生諸受名若樂若苦；不應觀舌界名若我若無我，不應觀味界乃至舌觸為緣所生諸受名若我若無我；不應觀舌界名若凈若不凈，不應觀味界乃至舌觸為緣所生諸受名若凈若不凈；不應觀舌界名若空若不空，不應觀味界乃至舌觸為緣所生諸受名若空若不空；不應觀舌界名若有相若無相，不應觀味界乃至舌觸為緣所生諸受名若有相若無相；不應觀舌界名若有愿若無愿，不應觀味界乃至舌觸為緣所生諸受名若有愿若無愿；不應觀舌界名若寂靜若不寂靜，不應觀味界乃至舌觸為緣所生諸受名若寂靜若不寂靜；不應觀舌界名若遠離若不遠離，不應觀味界乃至舌觸為緣所生諸受名若遠離若不遠離；不應觀舌界名若雜染若清凈，不應觀味界乃至舌觸為緣所生諸受名若雜染若清凈；不應觀舌界名若生若滅，不應觀味界乃至舌觸為緣所生諸受名若生若滅。

「不應觀身界名若常若無常，不應觀觸界、身識界及身觸、身觸為緣所生諸受名若常若無常；不應觀身界名若樂若苦，不應觀觸界乃至身觸為緣所生諸受名若樂若苦；不應觀身界名若我若無我，不應觀觸界乃至身觸為緣所生諸受名若我若無我

【現代漢語翻譯】 現代漢語譯本：不應將舌界（rasadhatu，指舌頭及其感知功能）視為常或無常，不應將味界（rasa-dhatu，指味道及其感知功能）、舌識界（jihva-vijnana-dhatu，指舌頭產生的意識）、以及舌觸（jihva-samsparsha，指舌頭與味道的接觸）、舌觸為緣所生諸受（jihva-samsparsha-ja-vedana，指由舌觸產生的感受）視為常或無常；不應將舌界視為樂或苦，不應將味界乃至舌觸為緣所生諸受視為樂或苦；不應將舌界視為我或無我，不應將味界乃至舌觸為緣所生諸受視為我或無我；不應將舌界視為凈或不凈，不應將味界乃至舌觸為緣所生諸受視為凈或不凈；不應將舌界視為空或不空，不應將味界乃至舌觸為緣所生諸受視為空或不空；不應將舌界視為有相或無相，不應將味界乃至舌觸為緣所生諸受視為有相或無相；不應將舌界視為有愿或無愿，不應將味界乃至舌觸為緣所生諸受視為有愿或無愿；不應將舌界視為寂靜或不寂靜，不應將味界乃至舌觸為緣所生諸受視為寂靜或不寂靜；不應將舌界視為遠離或不遠離，不應將味界乃至舌觸為緣所生諸受視為遠離或不遠離；不應將舌界視為雜染或清凈，不應將味界乃至舌觸為緣所生諸受視為雜染或清凈；不應將舌界視為生或滅，不應將味界乃至舌觸為緣所生諸受視為生或滅。 不應將身界（kaya-dhatu，指身體及其感知功能）視為常或無常，不應將觸界（sparsha-dhatu，指觸覺及其感知功能）、身識界（kaya-vijnana-dhatu，指身體產生的意識）、以及身觸（kaya-samsparsha，指身體與觸覺對象的接觸）、身觸為緣所生諸受（kaya-samsparsha-ja-vedana，指由身觸產生的感受）視為常或無常；不應將身界視為樂或苦，不應將觸界乃至身觸為緣所生諸受視為樂或苦；不應將身界視為我或無我，不應將觸界乃至身觸為緣所生諸受視為我或無我

【English Translation】 English version: One should not view the tongue element (rasadhatu, referring to the tongue and its sensory function) as permanent or impermanent, nor should one view the taste element (rasa-dhatu, referring to taste and its sensory function), the tongue-consciousness element (jihva-vijnana-dhatu, referring to the consciousness arising from the tongue), and tongue-contact (jihva-samsparsha, referring to the contact between the tongue and taste), and the various feelings arising from tongue-contact (jihva-samsparsha-ja-vedana, referring to the feelings arising from tongue contact) as permanent or impermanent; one should not view the tongue element as pleasurable or painful, nor should one view the taste element and the various feelings arising from tongue-contact as pleasurable or painful; one should not view the tongue element as self or not-self, nor should one view the taste element and the various feelings arising from tongue-contact as self or not-self; one should not view the tongue element as pure or impure, nor should one view the taste element and the various feelings arising from tongue-contact as pure or impure; one should not view the tongue element as empty or not-empty, nor should one view the taste element and the various feelings arising from tongue-contact as empty or not-empty; one should not view the tongue element as having characteristics or not having characteristics, nor should one view the taste element and the various feelings arising from tongue-contact as having characteristics or not having characteristics; one should not view the tongue element as having aspiration or not having aspiration, nor should one view the taste element and the various feelings arising from tongue-contact as having aspiration or not having aspiration; one should not view the tongue element as peaceful or not peaceful, nor should one view the taste element and the various feelings arising from tongue-contact as peaceful or not peaceful; one should not view the tongue element as remote or not remote, nor should one view the taste element and the various feelings arising from tongue-contact as remote or not remote; one should not view the tongue element as defiled or pure, nor should one view the taste element and the various feelings arising from tongue-contact as defiled or pure; one should not view the tongue element as arising or ceasing, nor should one view the taste element and the various feelings arising from tongue-contact as arising or ceasing. One should not view the body element (kaya-dhatu, referring to the body and its sensory function) as permanent or impermanent, nor should one view the touch element (sparsha-dhatu, referring to touch and its sensory function), the body-consciousness element (kaya-vijnana-dhatu, referring to the consciousness arising from the body), and body-contact (kaya-samsparsha, referring to the contact between the body and touch), and the various feelings arising from body-contact (kaya-samsparsha-ja-vedana, referring to the feelings arising from body contact) as permanent or impermanent; one should not view the body element as pleasurable or painful, nor should one view the touch element and the various feelings arising from body-contact as pleasurable or painful; one should not view the body element as self or not-self, nor should one view the touch element and the various feelings arising from body-contact as self or not-self.

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；不應觀身界名若凈若不凈，不應觀觸界乃至身觸為緣所生諸受名若凈若不凈；不應觀身界名若空若不空，不應觀觸界乃至身觸為緣所生諸受名若空若不空；不應觀身界名若有相若無相，不應觀觸界乃至身觸為緣所生諸受名若有相若無相；不應觀身界名若有愿若無愿，不應觀觸界乃至身觸為緣所生諸受名若有愿若無愿；不應觀身界名若寂靜若不寂靜，不應觀觸界乃至身觸為緣所生諸受名若寂靜若不寂靜；不應觀身界名若遠離若不遠離，不應觀觸界乃至身觸為緣所生諸受名若遠離若不遠離；不應觀身界名若雜染若清凈，不應觀觸界乃至身觸為緣所生諸受名若雜染若清凈；不應觀身界名若生若滅，不應觀觸界乃至身觸為緣所生諸受名若生若滅。

「不應觀意界名若常若無常，不應觀法界、意識界及意觸、意觸為緣所生諸受名若常若無常；不應觀意界名若樂若苦，不應觀法界乃至意觸為緣所生諸受名若樂若苦；不應觀意界名若我若無我，不應觀法界乃至意觸為緣所生諸受名若我若無我；不應觀意界名若凈若不凈，不應觀法界乃至意觸為緣所生諸受名若凈若不凈；不應觀意界名若空若不空，不應觀法界乃至意觸為緣所生諸受名若空若不空；不應觀意界名若有相若無相，不應觀法界乃至意觸為緣所生諸受名若有相若無相；

【現代漢語翻譯】 現代漢語譯本：不應該觀察身界（Rūpa-dhātu，色界）的名稱是清凈還是不清凈，不應該觀察觸界（Sparśa-dhātu，觸界）乃至以身觸為緣所生的各種感受的名稱是清凈還是不清凈；不應該觀察身界的名稱是空還是不空，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是空還是不空；不應該觀察身界的名稱是有相還是無相，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是有相還是無相；不應該觀察身界的名稱是有愿還是無愿，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是有愿還是無愿；不應該觀察身界的名稱是寂靜還是不寂靜，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是寂靜還是不寂靜；不應該觀察身界的名稱是遠離還是不遠離，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是遠離還是不遠離；不應該觀察身界的名稱是雜染還是清凈，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是雜染還是清凈；不應該觀察身界的名稱是生還是滅，不應該觀察觸界乃至以身觸為緣所生的各種感受的名稱是生還是滅。 不應該觀察意界（Mano-dhātu，意界）的名稱是常還是無常，不應該觀察法界（Dharma-dhātu，法界）、意識界（Vijñāna-dhātu，識界）以及意觸（Mano-sparśa，意觸）、以意觸為緣所生的各種感受的名稱是常還是無常；不應該觀察意界的名稱是樂還是苦，不應該觀察法界乃至以意觸為緣所生的各種感受的名稱是樂還是苦；不應該觀察意界的名稱是我還是無我，不應該觀察法界乃至以意觸為緣所生的各種感受的名稱是我還是無我；不應該觀察意界的名稱是清凈還是不清凈，不應該觀察法界乃至以意觸為緣所生的各種感受的名稱是清凈還是不清凈；不應該觀察意界的名稱是空還是不空，不應該觀察法界乃至以意觸為緣所生的各種感受的名稱是空還是不空；不應該觀察意界的名稱是有相還是無相，不應該觀察法界乃至以意觸為緣所生的各種感受的名稱是有相還是無相；

【English Translation】 English version: One should not view the name of the body realm (Rūpa-dhātu) as pure or impure, nor should one view the name of the touch realm (Sparśa-dhātu) and the various feelings arising from body contact as pure or impure; one should not view the name of the body realm as empty or not empty, nor should one view the name of the touch realm and the various feelings arising from body contact as empty or not empty; one should not view the name of the body realm as having characteristics or not having characteristics, nor should one view the name of the touch realm and the various feelings arising from body contact as having characteristics or not having characteristics; one should not view the name of the body realm as having aspiration or not having aspiration, nor should one view the name of the touch realm and the various feelings arising from body contact as having aspiration or not having aspiration; one should not view the name of the body realm as tranquil or not tranquil, nor should one view the name of the touch realm and the various feelings arising from body contact as tranquil or not tranquil; one should not view the name of the body realm as distant or not distant, nor should one view the name of the touch realm and the various feelings arising from body contact as distant or not distant; one should not view the name of the body realm as defiled or pure, nor should one view the name of the touch realm and the various feelings arising from body contact as defiled or pure; one should not view the name of the body realm as arising or ceasing, nor should one view the name of the touch realm and the various feelings arising from body contact as arising or ceasing. One should not view the name of the mind realm (Mano-dhātu) as permanent or impermanent, nor should one view the name of the dharma realm (Dharma-dhātu), the consciousness realm (Vijñāna-dhātu), and mental contact (Mano-sparśa), and the various feelings arising from mental contact as permanent or impermanent; one should not view the name of the mind realm as pleasant or painful, nor should one view the name of the dharma realm and the various feelings arising from mental contact as pleasant or painful; one should not view the name of the mind realm as self or not-self, nor should one view the name of the dharma realm and the various feelings arising from mental contact as self or not-self; one should not view the name of the mind realm as pure or impure, nor should one view the name of the dharma realm and the various feelings arising from mental contact as pure or impure; one should not view the name of the mind realm as empty or not empty, nor should one view the name of the dharma realm and the various feelings arising from mental contact as empty or not empty; one should not view the name of the mind realm as having characteristics or not having characteristics, nor should one view the name of the dharma realm and the various feelings arising from mental contact as having characteristics or not having characteristics;

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不應觀意界名若有愿若無愿，不應觀法界乃至意觸為緣所生諸受名若有愿若無愿；不應觀意界名若寂靜若不寂靜，不應觀法界乃至意觸為緣所生諸受名若寂靜若不寂靜；不應觀意界名若遠離若不遠離，不應觀法界乃至意觸為緣所生諸受名若遠離若不遠離；不應觀意界名若雜染若清凈，不應觀法界乃至意觸為緣所生諸受名若雜染若清凈；不應觀意界名若生若滅，不應觀法界乃至意觸為緣所生諸受名若生若滅。

「所以者何？善現！是菩薩摩訶薩修行般若波羅蜜多時，若菩薩摩訶薩、若菩薩摩訶薩名、若般若波羅蜜多、若般若波羅蜜多名，皆不見在有為界中，亦不見在無為界中。何以故？善現！是菩薩摩訶薩修行般若波羅蜜多時，於一切法不作分別無異分別。

「善現！是菩薩摩訶薩修行般若波羅蜜多時，住一切法無分別中，不見菩薩摩訶薩，不見菩薩摩訶薩名，不見般若波羅蜜多，不見般若波羅蜜多名。

「善現！是菩薩摩訶薩修行般若波羅蜜多時，能修佈施波羅蜜多，亦能修凈戒、安忍、精進、靜慮、般若波羅蜜多；能住內空，亦能住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性

【現代漢語翻譯】 現代漢語譯本：不應該觀察意界（manas-dhātu，意識的領域）的名稱是有願望還是沒有願望，不應該觀察法界（dharma-dhātu，一切事物存在的領域）乃至意觸為緣所生諸受（manas-samsparśa-ja-vedanā，由意識接觸產生的感受）的名稱是有願望還是沒有願望；不應該觀察意界的名稱是寂靜還是不寂靜，不應該觀察法界乃至意觸為緣所生諸受的名稱是寂靜還是不寂靜；不應該觀察意界的名稱是遠離還是不遠離，不應該觀察法界乃至意觸為緣所生諸受的名稱是遠離還是不遠離；不應該觀察意界的名稱是雜染還是清凈，不應該觀察法界乃至意觸為緣所生諸受的名稱是雜染還是清凈；不應該觀察意界的名稱是生還是滅，不應該觀察法界乃至意觸為緣所生諸受的名稱是生還是滅。 「這是什麼原因呢？善現（Subhuti，佛陀的弟子）！當菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，無論是菩薩摩訶薩、菩薩摩訶薩的名稱、般若波羅蜜多、還是般若波羅蜜多的名稱，都不能在有為界（saṃskṛta-dhātu，有為法的領域）中見到，也不能在無為界（asaṃskṛta-dhātu，無為法的領域）中見到。為什麼呢？善現！當菩薩摩訶薩修行般若波羅蜜多時，對於一切法不作分別，沒有不同的分別。 「善現！當菩薩摩訶薩修行般若波羅蜜多時，安住於一切法無分別之中，不見菩薩摩訶薩，不見菩薩摩訶薩的名稱，不見般若波羅蜜多，不見般若波羅蜜多的名稱。 「善現！當菩薩摩訶薩修行般若波羅蜜多時，能夠修佈施波羅蜜多（dāna-pāramitā，佈施的完美），也能夠修持凈戒（śīla，戒律）、安忍（kṣānti，忍耐）、精進（vīrya，精進）、靜慮（dhyāna，禪定）、般若波羅蜜多；能夠安住于內空（adhyātma-śūnyatā，內空的空性），也能夠安住于外空（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，無始無終的空性）、散空（anavakāra-śūnyatā，無散的空性）、無變異空（avikāra-śūnyatā，無變化的空性）、本性空（prakṛti-śūnyatā，本性的空性）、自相空（svalakṣaṇa-śūnyatā，自相的空性）、共相空（sāmalakṣaṇa-śūnyatā，共相的空性）、一切法空（sarvadharma-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）、無性

【English Translation】 English version: One should not view the name of the mind element (manas-dhātu) as having desire or not having desire, one should not view the name of the dharma element (dharma-dhātu) and even the feelings arising from mind contact (manas-samsparśa-ja-vedanā) as having desire or not having desire; one should not view the name of the mind element as being peaceful or not peaceful, one should not view the name of the dharma element and even the feelings arising from mind contact as being peaceful or not peaceful; one should not view the name of the mind element as being distant or not distant, one should not view the name of the dharma element and even the feelings arising from mind contact as being distant or not distant; one should not view the name of the mind element as being defiled or pure, one should not view the name of the dharma element and even the feelings arising from mind contact as being defiled or pure; one should not view the name of the mind element as arising or ceasing, one should not view the name of the dharma element and even the feelings arising from mind contact as arising or ceasing. 『What is the reason for this? Subhuti! When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) practices the Perfection of Wisdom (prajñāpāramitā), neither the Bodhisattva-Mahasattva, nor the name of the Bodhisattva-Mahasattva, nor the Perfection of Wisdom, nor the name of the Perfection of Wisdom, are seen to exist in the conditioned realm (saṃskṛta-dhātu), nor are they seen to exist in the unconditioned realm (asaṃskṛta-dhātu). Why is that? Subhuti! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not make distinctions regarding all dharmas, they do not make different distinctions.』 『Subhuti! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, abiding in the non-distinction of all dharmas, they do not see a Bodhisattva-Mahasattva, they do not see the name of a Bodhisattva-Mahasattva, they do not see the Perfection of Wisdom, they do not see the name of the Perfection of Wisdom.』 『Subhuti! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they can practice the Perfection of Giving (dāna-pāramitā), and they can also practice the Perfections of Morality (śīla), Patience (kṣānti), Effort (vīrya), Meditation (dhyāna), and Wisdom (prajñāpāramitā); they can abide in inner emptiness (adhyātma-śūnyatā), and they can also abide in outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), boundless emptiness (anavarāgra-śūnyatā), dispersed emptiness (anavakāra-śūnyatā), unchanging emptiness (avikāra-śūnyatā), essential emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), common characteristic emptiness (sāmalakṣaṇa-śūnyatā), emptiness of all dharmas (sarvadharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of non-nature

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自性空；能住真如，亦能住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；能修四念住，亦能修四正斷、四神足、五根、五力、七等覺支、八聖道支；能住苦聖諦，亦能住集、滅、道聖諦；能修四靜慮，亦能修四無量、四無色定；能修八解脫，亦能修八勝處、九次第定、十遍處；能修空解脫門，亦能修無相、無愿解脫門；能修一切陀羅尼門，亦能修一切三摩地門；能修五眼，亦能修六神通；能修佛十力，亦能修四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法。

「是菩薩摩訶薩于如是時，不見菩薩摩訶薩，不見菩薩摩訶薩名，不見般若波羅蜜多，不見般若波羅蜜多名。何以故？善現！是菩薩摩訶薩修行般若波羅蜜多，於一切法善達實相，善達其中無雜染法、清凈法故。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，覺一切法名假施設、法假施設。

「善現！是菩薩摩訶薩于名、法假如實覺已，不執著色，不執著受、想、行、識；不執著眼處，不執著耳、鼻、舌、身、意處；不執著色處，不執著聲、香、味、觸、法處；不執著眼界、色界、眼識界及眼觸、眼觸為緣所生諸受，乃至不執著意界、法界、意識界及意觸、意觸為緣所生諸受；不執著有

【現代漢語翻譯】 現代漢語譯本：自性本空；能安住于真如（事物的真實本性），也能安住於法界（一切諸法的總稱）、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（無差別的性質）、離生性（超越生滅的性質）、法定（法爾如是）、法住（法性常住）、實際（真理的實際）、虛空界（如虛空般無限的境界）、不思議界（不可思議的境界）；能修習四念住（觀身不凈、觀受是苦、觀心無常、觀法無我），也能修習四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七等覺支（擇法、精進、喜、輕安、念、定、舍）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）；能安住于苦聖諦（人生是苦的真理），也能安住于集（苦的根源）、滅（苦的止息）、道（滅苦的方法）聖諦；能修習四靜慮（初禪、二禪、三禪、四禪），也能修習四無量（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）；能修習八解脫（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），也能修習八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青、黃、赤、白）、九次第定（從初禪到滅受想定）、十遍處（地、水、火、風、青、黃、赤、白、空、識）；能修習空解脫門（以空性為觀的解脫法門），也能修習無相（不執著于相）、無愿（不執著于愿）解脫門；能修習一切陀羅尼門（總持一切法門的法門），也能修習一切三摩地門（一切禪定法門）；能修習五眼（肉眼、天眼、慧眼、法眼、佛眼），也能修習六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；能修習佛十力（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），也能修習四無所畏（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）。 『當菩薩摩訶薩處於這種狀態時，他不會見到菩薩摩訶薩，不會見到菩薩摩訶薩這個名稱，不會見到般若波羅蜜多（以智慧到達彼岸的方法），不會見到般若波羅蜜多這個名稱。為什麼呢？善現（須菩提的別名）！這位菩薩摩訶薩修行般若波羅蜜多，對於一切法都能善巧地通達實相，善巧地通達其中沒有雜染法和清凈法。因此，善現！諸位菩薩摩訶薩修行般若波羅蜜多，覺悟到一切法的名稱都是假施設，法也是假施設。 『善現！這位菩薩摩訶薩在如實覺悟到名稱和法都是假施設之後，不會執著於色（物質現象），不會執著于受（感受）、想（思維）、行（意志）、識（分別）；不會執著于眼處（眼根），不會執著于耳、鼻、舌、身、意處（其他五根）；不會執著於色處（色塵），不會執著于聲、香、味、觸、法處（其他五塵）；不會執著于眼界（眼根的範圍）、色界（色塵的範圍）、眼識界（眼識的範圍）以及眼觸（眼根與色塵的接觸）、眼觸為緣所生的諸受，乃至不會執著于意界（意根的範圍）、法界（法塵的範圍）、意識界（意識的範圍）以及意觸（意根與法塵的接觸）、意觸為緣所生的諸受；不會執著于有（存在）

【English Translation】 English version: Self-nature is empty; one can abide in Suchness (the true nature of things), and also abide in the Dharmadhatu (the totality of all dharmas), Dharmata (the nature of dharmas), non-falsity, immutability, equality, non-origination, Dharma-established, Dharma-abiding, actuality, the space realm, and the inconceivable realm; one can cultivate the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and dharmas as selfless), and also cultivate the four right exertions (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not arisen, and to maintain wholesome states that have arisen), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (investigation of dharmas, effort, joy, tranquility, mindfulness, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); one can abide in the noble truth of suffering, and also abide in the noble truths of the origin of suffering, the cessation of suffering, and the path to the cessation of suffering; one can cultivate the four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), and also cultivate 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); one can cultivate 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, and liberation through the cessation of perception and feeling), and also cultivate the eight mastery states (mastery over perceiving few external forms while having internal form-perception, mastery over perceiving many external forms while having internal form-perception, mastery over perceiving few external forms while having no internal form-perception, mastery over perceiving many external forms while having no internal form-perception, blue, yellow, red, and white), the nine successive abidings (from the first dhyana to the cessation of perception and feeling), and the ten all-pervading spheres (earth, water, fire, wind, blue, yellow, red, white, space, and consciousness); one can cultivate the emptiness liberation door (the path of liberation through contemplating emptiness), and also cultivate the signless and wishless liberation doors; one can cultivate all dharani doors (the doors of holding all dharmas), and also cultivate all samadhi doors (all doors of meditative concentration); one can cultivate the five eyes (the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye), and also cultivate the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, psychic power, and the extinction of outflows); one can cultivate the ten powers of a Buddha (the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of meditative absorption, the power of knowing the different faculties of beings, the power of knowing the different inclinations of beings, the power of knowing the different realms of beings, the power of knowing the path leading to all destinations, the power of remembering past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of outflows), and also cultivate the four fearlessnesses (fearlessness in proclaiming omniscience, fearlessness in proclaiming the extinction of outflows, fearlessness in proclaiming the obstacles to enlightenment, and fearlessness in proclaiming 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, and analytical knowledge of eloquence), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha. 『When a Bodhisattva-Mahasattva is in such a state, he does not see a Bodhisattva-Mahasattva, does not see the name of a Bodhisattva-Mahasattva, does not see Prajnaparamita (the perfection of wisdom), and does not see the name of Prajnaparamita. Why is that? Subhuti! This Bodhisattva-Mahasattva, practicing Prajnaparamita, skillfully understands the true nature of all dharmas, and skillfully understands that there are no defiled dharmas or pure dharmas within them. Therefore, Subhuti! All Bodhisattva-Mahasattvas, practicing Prajnaparamita, realize that the names of all dharmas are provisional designations, and that dharmas are also provisional designations.』 『Subhuti! This Bodhisattva-Mahasattva, having truly realized that names and dharmas are provisional designations, does not cling to form (material phenomena), does not cling to feeling, perception, volition, or consciousness; does not cling to the eye-base, does not cling to the ear, nose, tongue, body, or mind-bases; does not cling to the form-object, does not cling to the sound, smell, taste, touch, or dharma-objects; does not cling to the eye-element, the form-element, the eye-consciousness element, and the contact of the eye, and the feelings arising from the contact of the eye, and so on, up to not clinging to the mind-element, the dharma-element, the mind-consciousness element, and the contact of the mind, and the feelings arising from the contact of the mind; does not cling to existence.

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為界，不執著無為界；不執著佈施波羅蜜多，不執著凈戒、安忍、精進、靜慮、般若波羅蜜多；不執著諸相好，不執著菩薩身，不執著肉眼乃至佛眼，不執著智波羅蜜多及神通波羅蜜多，不執著內空乃至無性自性空，不執著成熟有情，不執著嚴凈佛土，不執著方便善巧。何以故？善現！以一切法皆無所有，能著、所著、著處、著時不可得故。

「如是，善現！諸菩薩摩訶薩於一切法無所執著，修行般若波羅蜜多時，增益佈施波羅蜜多，增益凈戒、安忍、精進、靜慮、般若波羅蜜多，趣入菩薩正性離生，趣入菩薩不退轉地，圓滿菩薩殊勝神通。如是菩薩殊勝神通得圓滿已，從一佛土趣一佛土，為欲成熟諸有情故，為欲嚴凈自佛土故，為見如來、應、正等覺，及為見已供養恭敬、尊重讚歎，令諸善根皆得生長。如是善根得生長已，隨所樂聞諸佛正法皆得聽受。既聽受已，乃至無上正等菩提能不忘失，普於一切陀羅尼門、三摩地門皆得自在。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，如實覺知名假、法假無所執著。

「複次，善現！所言菩薩摩訶薩者，于意云何？即色是菩薩摩訶薩不？」

「不也！世尊！」

「即受、想、行、識是菩薩摩訶薩不？」

「不也！世尊！」

「離色

【現代漢語翻譯】 現代漢語譯本：不執著于有為的界限，也不執著于無為的界限；不執著于佈施波羅蜜多（給予的完美），不執著于持戒、安忍、精進、禪定、般若波羅蜜多（智慧的完美）；不執著于諸種相好（佛陀的莊嚴特徵），不執著于菩薩的身軀，不執著于肉眼乃至佛眼，不執著于智波羅蜜多（智慧的完美）及神通波羅蜜多（超自然能力的完美），不執著于內空乃至無自性空，不執著于成熟有情（使眾生達到開悟），不執著于莊嚴清凈的佛土，不執著于方便善巧（巧妙的手段）。為什麼呢？善現！因為一切法都是空無所有的，能執著、所執著、執著之處、執著之時都不可得。 善現，像這樣，諸位菩薩摩訶薩在一切法上都沒有執著，在修行般若波羅蜜多時，會增益佈施波羅蜜多，增益持戒、安忍、精進、禪定、般若波羅蜜多，進入菩薩的正性離生（菩薩的確定階段），進入菩薩的不退轉地（不會退步的階段），圓滿菩薩殊勝的神通。當菩薩殊勝的神通圓滿后，他們會從一個佛土前往另一個佛土，爲了成熟眾生，爲了莊嚴清凈自己的佛土，爲了見到如來、應供、正等覺（佛陀的稱號），以及爲了見到后供養、恭敬、尊重、讚歎，使一切善根都得以生長。當這些善根生長后，他們會隨心所欲地聽聞諸佛的正法。聽聞后，乃至證得無上正等菩提（最高的開悟）都不會忘失，並且在一切陀羅尼門（總持法門）、三摩地門（禪定法門）都得到自在。善現，像這樣，諸位菩薩摩訶薩修行般若波羅蜜多，如實覺知名假、法假，沒有任何執著。 再者，善現！所說的菩薩摩訶薩，你認為如何？色（物質形態）是菩薩摩訶薩嗎？ 不是的，世尊！ 受（感受）、想（概念）、行（意志）、識（意識）是菩薩摩訶薩嗎？ 不是的，世尊！ 離開色

【English Translation】 English version: Not clinging to the realm of the conditioned, nor clinging to the realm of the unconditioned; not clinging to the perfection of giving (Dāna pāramitā), not clinging to the perfection of morality, patience, effort, meditation, or wisdom (Prajñā pāramitā); not clinging to the marks and characteristics, not clinging to the body of a Bodhisattva, not clinging to the physical eye, or even the Buddha eye, not clinging to the perfection of wisdom (Jñāna pāramitā) and the perfection of supernormal powers (Abhijñā pāramitā), not clinging to inner emptiness, or even emptiness of self-nature, not clinging to the maturation of sentient beings, not clinging to the purification of Buddha lands, not clinging to skillful means. Why is that, Subhuti? Because all dharmas are without any inherent existence, the clinger, the clung-to, the place of clinging, and the time of clinging are all unattainable. Thus, Subhuti, the Bodhisattva Mahasattvas, not clinging to any dharma, while practicing the perfection of wisdom, increase the perfection of giving, increase the perfection of morality, patience, effort, meditation, and wisdom, enter the stage of the Bodhisattva's certainty of non-arising, enter the stage of the Bodhisattva's non-retrogression, and perfect the Bodhisattva's extraordinary supernormal powers. Having perfected these extraordinary supernormal powers, they go from one Buddha land to another, in order to mature sentient beings, in order to purify their own Buddha lands, in order to see the Tathagata, the Arhat, the Perfectly Enlightened One (titles of the Buddha), and having seen them, to make offerings, to respect, to honor, and to praise them, causing all roots of virtue to grow. Having grown these roots of virtue, they are able to hear all the true teachings of the Buddhas that they desire to hear. Having heard them, they will not forget them, even until they attain unsurpassed perfect enlightenment, and they will gain mastery over all Dharani gates (mantra gateways) and Samadhi gates (meditative absorption gateways). Thus, Subhuti, the Bodhisattva Mahasattvas, practicing the perfection of wisdom, truly realize that names and dharmas are empty and without any clinging. Furthermore, Subhuti, what do you think of this? Is the Bodhisattva Mahasattva form (rūpa)? No, Venerable One! Are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) the Bodhisattva Mahasattva? No, Venerable One! Apart from form

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有菩薩摩訶薩不？」

「不也！世尊！」

「離受、想、行、識有菩薩摩訶薩不？」

「不也！世尊！」

「即眼處是菩薩摩訶薩不？」

「不也！世尊！」

「即耳、鼻、舌、身、意處是菩薩摩訶薩不？」

「不也！世尊！」

「離眼處有菩薩摩訶薩不？」

「不也！世尊！」

「離耳、鼻、舌、身、意處有菩薩摩訶薩不？」

「不也！世尊！」

「即色處是菩薩摩訶薩不？」

「不也！世尊！」

「即聲、香、味、觸、法處是菩薩摩訶薩不？」

「不也！世尊！」

「離色處有菩薩摩訶薩不？」

「不也！世尊！」

「離聲、香、味、觸、法處有菩薩摩訶薩不？」

「不也！世尊！」

「即眼界是菩薩摩訶薩不？」

「不也！世尊！」

「即色界、眼識界及眼觸、眼觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離眼界有菩薩摩訶薩不？」

「不也！世尊！」

「離色界、眼識界及眼觸、眼觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即耳界是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『有菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『沒有，世尊！』 『離開受（感受）、想（概念）、行（意志）、識（意識）有菩薩摩訶薩嗎？』 『沒有，世尊！』 『眼處（視覺器官）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開眼處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開耳、鼻、舌、身、意處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『色處（可見的物質）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『聲、香、味、觸、法處（聲音、氣味、味道、觸感、心法）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開色處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開聲、香、味、觸、法處有菩薩摩訶薩嗎？』 『沒有，世尊！』 『眼界（視覺的範圍）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『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（由視覺接觸產生的各種感受）就是菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開眼界有菩薩摩訶薩嗎？』 『沒有，世尊！』 『離開色界、眼識界以及眼觸、眼觸為緣所生諸受有菩薩摩訶薩嗎？』 『沒有，世尊！』 『耳界（聽覺的範圍）就是菩薩摩訶薩嗎？』 『沒有，世尊！』

【English Translation】 English version 'Is there a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)?' 'No, Lord!' 'Is the eye-base (visual organ) the Bodhisattva Mahasattva?' 'No, Lord!' 'Are the ear, nose, tongue, body, and mind-bases (auditory, olfactory, gustatory, tactile, and mental organs) the Bodhisattva Mahasattva?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the eye-base?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the ear, nose, tongue, body, and mind-bases?' 'No, Lord!' 'Is the form-base (visible matter) the Bodhisattva Mahasattva?' 'No, Lord!' 'Are the sound, smell, taste, touch, and dharma-bases (sounds, odors, tastes, tactile sensations, and mental objects) the Bodhisattva Mahasattva?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the form-base?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the sound, smell, taste, touch, and dharma-bases?' 'No, Lord!' 'Is the eye-element (visual sphere) the Bodhisattva Mahasattva?' 'No, Lord!' 'Are the form-element (visual object), eye-consciousness element (visual consciousness), and eye-contact (visual contact), and the feelings born of eye-contact the Bodhisattva Mahasattva?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the eye-element?' 'No, Lord!' 'Is there a Bodhisattva Mahasattva apart from the form-element, eye-consciousness element, and eye-contact, and the feelings born of eye-contact?' 'No, Lord!' 'Is the ear-element (auditory sphere) the Bodhisattva Mahasattva?' 'No, Lord!'

---

「即聲界、耳識界及耳觸、耳觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離耳界有菩薩摩訶薩不？」

「不也！世尊！」

「離聲界、耳識界及耳觸、耳觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即鼻界是菩薩摩訶薩不？」

「不也！世尊！」

「即香界、鼻識界及鼻觸、鼻觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離鼻界有菩薩摩訶薩不？」

「不也！世尊！」

「離香界、鼻識界及鼻觸、鼻觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即舌界是菩薩摩訶薩不？」

「不也！世尊！」

「即味界、舌識界及舌觸、舌觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離舌界有菩薩摩訶薩不？」

「不也！世尊！」

「離味界、舌識界及舌觸、舌觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即身界是菩薩摩訶薩不？」

「不也！世尊！」

「即觸界、身識界及身觸、身觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離身界有菩薩摩訶薩不

【現代漢語翻譯】 現代漢語譯本 『那麼，聲音界（聲塵）、耳識界（耳根的識別作用）以及耳觸（耳根與聲塵接觸）和耳觸為緣所生的各種感受，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『離開耳界（耳根）有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開聲音界、耳識界以及耳觸和耳觸為緣所生的各種感受，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，鼻界（鼻根）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，香界（香塵）、鼻識界（鼻根的識別作用）以及鼻觸（鼻根與香塵接觸）和鼻觸為緣所生的各種感受，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開鼻界有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開香界、鼻識界以及鼻觸和鼻觸為緣所生的各種感受，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，舌界（舌根）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，味界（味塵）、舌識界（舌根的識別作用）以及舌觸（舌根與味塵接觸）和舌觸為緣所生的各種感受，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開舌界有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開味界、舌識界以及舌觸和舌觸為緣所生的各種感受，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，身界（身根）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，觸界（觸塵）、身識界（身根的識別作用）以及身觸（身根與觸塵接觸）和身觸為緣所生的各種感受，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開身界有菩薩摩訶薩嗎？』

【English Translation】 English version 'Is the sound realm (sound object), the ear-consciousness realm (the function of ear faculty), and ear-contact, and the various feelings born of ear-contact, a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the ear realm (ear faculty)?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the sound realm, the ear-consciousness realm, and ear-contact, and the various feelings born of ear-contact?' 'No, Venerable One!' 'Is the nose realm (nose faculty) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the smell realm (smell object), the nose-consciousness realm (the function of nose faculty), and nose-contact, and the various feelings born of nose-contact, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the nose realm?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the smell realm, the nose-consciousness realm, and nose-contact, and the various feelings born of nose-contact?' 'No, Venerable One!' 'Is the tongue realm (tongue faculty) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the taste realm (taste object), the tongue-consciousness realm (the function of tongue faculty), and tongue-contact, and the various feelings born of tongue-contact, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the tongue realm?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the taste realm, the tongue-consciousness realm, and tongue-contact, and the various feelings born of tongue-contact?' 'No, Venerable One!' 'Is the body realm (body faculty) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the touch realm (touch object), the body-consciousness realm (the function of body faculty), and body-contact, and the various feelings born of body-contact, a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva Mahasattva apart from the body realm?'

---

？」

「不也！世尊！」

「離觸界、身識界及身觸、身觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即意界是菩薩摩訶薩不？」

「不也！世尊！」

「即法界、意識界及意觸、意觸為緣所生諸受是菩薩摩訶薩不？」

「不也！世尊！」

「離意界有菩薩摩訶薩不？」

「不也！世尊！」

「離法界、意識界及意觸、意觸為緣所生諸受有菩薩摩訶薩不？」

「不也！世尊！」

「即地界是菩薩摩訶薩不？」

「不也！世尊！」

「即水、火、風、空、識界是菩薩摩訶薩不？」

「不也！世尊！」

「離地界有菩薩摩訶薩不？」

「不也！世尊！」

「離水、火、風、空、識界有菩薩摩訶薩不？」

「不也！世尊！」

「即無明是菩薩摩訶薩不？」

「不也！世尊！」

「即行、識、名色、六處、觸、受、愛、取、有、生、老死是菩薩摩訶薩不？」

「不也！世尊！」

「離無明有菩薩摩訶薩不？」

「不也！世尊！」

「離行乃至老死有菩薩摩訶薩不？」

「不也！世尊！」

爾時，佛告尊者善現：「汝觀何義作

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『離開觸界（sparśa-dhātu，指觸覺的領域）、身識界（kāya-vijñāna-dhātu，指身體的意識領域）以及身觸（kāya-sparśa，指身體的接觸）、身觸為緣所生的各種感受，有菩薩摩訶薩（bodhisattva-mahāsattva，指發大心的菩薩）嗎？』 『不是的，世尊！』 『那麼，意界（mano-dhātu，指意識的領域）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，法界（dharma-dhātu，指一切事物存在的領域）、意識界（mano-vijñāna-dhātu，指意識的認知領域）以及意觸（mano-sparśa，指意識的接觸）、意觸為緣所生的各種感受，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開意界，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開法界、意識界以及意觸、意觸為緣所生的各種感受，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，地界（pṛthivī-dhātu，指地元素的領域）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，水界（ap-dhātu，指水元素的領域）、火界（tejo-dhātu，指火元素的領域）、風界（vāyu-dhātu，指風元素的領域）、空界（ākāśa-dhātu，指空間的領域）、識界（vijñāna-dhātu，指意識的領域）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開地界，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開水界、火界、風界、空界、識界，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，無明（avidyā，指對真理的無知）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『那麼，行（saṃskāra，指意志行為）、識（vijñāna，指意識）、名色（nāma-rūpa，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）、生（jāti，指出生）、老死（jarā-maraṇa，指衰老和死亡）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開無明，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開行乃至老死，有菩薩摩訶薩嗎？』 『不是的，世尊！』 那時，佛陀告訴尊者善現：『你觀察什麼意義而作』

【English Translation】 English version 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the sphere of touch (sparśa-dhātu), the sphere of body-consciousness (kāya-vijñāna-dhātu), and bodily contact (kāya-sparśa), and the various feelings born of bodily contact?' 'No, Blessed One!' 'Is the sphere of mind (mano-dhātu) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the sphere of dharmas (dharma-dhātu), the sphere of mind-consciousness (mano-vijñāna-dhātu), and mental contact (mano-sparśa), and the various feelings born of mental contact, the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the sphere of mind?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the sphere of dharmas, the sphere of mind-consciousness, and mental contact, and the various feelings born of mental contact?' 'No, Blessed One!' 'Is the sphere of earth (pṛthivī-dhātu) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are the spheres of water (ap-dhātu), fire (tejo-dhātu), wind (vāyu-dhātu), space (ākāśa-dhātu), and consciousness (vijñāna-dhātu) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the sphere of earth?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from the spheres of water, fire, wind, space, and consciousness?' 'No, Blessed One!' 'Is ignorance (avidyā) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Are 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 and death (jarā-maraṇa) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from ignorance?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva apart from volitional formations up to old age and death?' 'No, Blessed One!' Then, the Buddha said to the venerable Subhuti, 'What meaning do you observe in making'

---

如是言：即色等法非菩薩摩訶薩，離色等法無菩薩摩訶薩耶？」

時，尊者善現白佛言：「世尊！若菩提、若薩埵、若色等法，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言即色等法是菩薩摩訶薩，離色等法有菩薩摩訶薩？」

佛告善現：「善哉！善哉！如是！如是！如汝所說。善現！若菩提、若薩埵、若色等法不可得故，諸菩薩摩訶薩亦不可得。諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。

「複次，善現！所言菩薩摩訶薩者，于意云何？即色真如是菩薩摩訶薩不？」

「不也！世尊！」

「即受、想、行、識真如是菩薩摩訶薩不？」

「不也！世尊！」

「離色真如有菩薩摩訶薩不？」

「不也！世尊！」

「離受、想、行、識真如有菩薩摩訶薩不？」

「不也！世尊！」

「即眼處真如是菩薩摩訶薩不？」

「不也！世尊！」

「即耳、鼻、舌、身、意處真如是菩薩摩訶薩不？」

「不也！世尊！」

「離眼處真如有菩薩摩訶薩不？」

「不也！世尊！」

「離耳、鼻、舌、身、意處真如有菩薩摩訶薩不？」

【現代漢語翻譯】 現代漢語譯本：有人這樣說：『色等法（rupa-adi-dharma，指物質等現象）就是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩），離開色等法就沒有菩薩摩訶薩』，是這樣嗎？』 當時，尊者善現（Subhuti）對佛說：『世尊！如果菩提（bodhi，指覺悟）、薩埵（sattva，指有情眾生）、色等法，本來就畢竟不可得，其自性本非實有，又怎麼會有菩薩摩訶薩呢！既然菩薩摩訶薩本來就沒有，又怎麼能說色等法就是菩薩摩訶薩，或者說離開色等法才有菩薩摩訶薩呢？』 佛告訴善現：『說得好！說得好！正是這樣！正如你所說。善現！如果菩提、薩埵、色等法都不可得，那麼諸菩薩摩訶薩也同樣不可得。諸菩薩摩訶薩不可得，他們所修行的般若波羅蜜多（prajna-paramita，指智慧的完美）也同樣不可得。善現！諸菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習。』 『再者，善現！所說的菩薩摩訶薩，你認為如何？色（rupa，指物質）的真如（tathata，指事物的真實本性）是菩薩摩訶薩嗎？』 『不是的，世尊！』 『受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開色的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開受、想、行、識的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處（caksu-ayatana，指眼根）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『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）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開眼處的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開耳、鼻、舌、身、意處的真如有菩薩摩訶薩嗎？』

【English Translation】 English version: It is said: 『Are the bodhisattva-mahasattvas (great bodhisattvas) identical with the dharmas (phenomena) such as form (rupa), or are the bodhisattva-mahasattvas separate from the dharmas such as form?』 Then, the venerable Subhuti said to the Buddha: 『World Honored One, if bodhi (enlightenment), sattva (sentient being), and dharmas such as form are ultimately unattainable, being without inherent existence, how can there be bodhisattva-mahasattvas! Since they do not exist, how can it be said that the dharmas such as form are the bodhisattva-mahasattvas, or that the bodhisattva-mahasattvas exist apart from the dharmas such as form?』 The Buddha said to Subhuti: 『Excellent! Excellent! It is so! It is as you say. Subhuti, if bodhi, sattva, and dharmas such as form are unattainable, then the bodhisattva-mahasattvas are also unattainable. Because the bodhisattva-mahasattvas are unattainable, the perfection of wisdom (prajna-paramita) they practice is also unattainable. Subhuti, bodhisattva-mahasattvas should learn in this way when practicing the perfection of wisdom.』 『Furthermore, Subhuti, what do you think? Is the suchness (tathata) of form the bodhisattva-mahasattva?』 『No, World Honored One!』 『Is the suchness of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) the bodhisattva-mahasattva?』 『No, World Honored One!』 『Is there a bodhisattva-mahasattva apart from the suchness of form?』 『No, World Honored One!』 『Is there a bodhisattva-mahasattva apart from the suchness of feeling, perception, volition, and consciousness?』 『No, World Honored One!』 『Is the suchness of the eye-base (caksu-ayatana) the bodhisattva-mahasattva?』 『No, World Honored One!』 『Is the suchness of the ear-base (srotra), nose-base (ghrana), tongue-base (jihva), body-base (kaya), and mind-base (manas-ayatana) the bodhisattva-mahasattva?』 『No, World Honored One!』 『Is there a bodhisattva-mahasattva apart from the suchness of the eye-base?』 『No, World Honored One!』 『Is there a bodhisattva-mahasattva apart from the suchness of the ear-base, nose-base, tongue-base, body-base, and mind-base?』

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「不也！世尊！」

「即色處真如是菩薩摩訶薩不？」

「不也！世尊！」

「即聲、香、味、觸、法處真如是菩薩摩訶薩不？」

「不也！世尊！」

「離色處真如有菩薩摩訶薩不？」

「不也！世尊！」

「離聲、香、味、觸、法處真如有菩薩摩訶薩不？」

「不也！世尊！」

「即眼界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即色界、眼識界及眼觸、眼觸為緣所生諸受真如是菩薩摩訶薩不？」

「不也！世尊！」

「離眼界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離色界、眼識界及眼觸、眼觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即耳界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即聲界、耳識界及耳觸、耳觸為緣所生諸受真如是菩薩摩訶薩不？」

「不也！世尊！」

「離耳界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離聲界、耳識界及耳觸、耳觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即鼻界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即香界、

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『色（rupa，物質現象）處的真如（tathata，實相）是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）處的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開色處的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開聲、香、味、觸、法處的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界（caksu-dhatu，視覺器官）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼根（caksu-indriya，視覺能力）、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）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開眼界的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開眼根、眼識界以及眼觸、眼觸為緣所生諸受的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界（shrotra-dhatu，聽覺器官）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界（shabda-dhatu，聲音的領域）、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）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開耳界的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開聲界、耳識界以及耳觸、耳觸為緣所生諸受的真如有菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界（ghrana-dhatu，嗅覺器官）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界（gandha-dhatu，氣味的領域）』

【English Translation】 English version 'No, Blessed One!' 'Is the Suchness (tathata, the true nature) of the form (rupa, material phenomena) realm a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great bodhisattva)?' 'No, Blessed One!' 'Is the Suchness of the sound (shabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparsha, tactile sensation), and dharma (dharma, phenomena) realms a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the form realm?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the sound, smell, taste, touch, and dharma realms?' 'No, Blessed One!' 'Is the Suchness of the eye element (caksu-dhatu, visual organ) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the eye faculty (caksu-indriya, visual faculty), the eye-consciousness element (caksu-vijnana-dhatu, visual consciousness), and eye-contact (caksu-samsparsha, visual contact), and the feelings born of eye-contact (caksu-samsparshaja-vedana, feelings arising from visual contact) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the eye element?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the eye faculty, the eye-consciousness element, and eye-contact, and the feelings born of eye-contact?' 'No, Blessed One!' 'Is the Suchness of the ear element (shrotra-dhatu, auditory organ) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the sound element (shabda-dhatu, sound realm), the ear-consciousness element (shrotra-vijnana-dhatu, auditory consciousness), and ear-contact (shrotra-samsparsha, auditory contact), and the feelings born of ear-contact (shrotra-samsparshaja-vedana, feelings arising from auditory contact) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the ear element?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the sound element, the ear-consciousness element, and ear-contact, and the feelings born of ear-contact?' 'No, Blessed One!' 'Is the Suchness of the nose element (ghrana-dhatu, olfactory organ) a Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the smell element (gandha-dhatu, odor realm)'

---

鼻識界及鼻觸、鼻觸為緣所生諸受真如是菩薩摩訶薩不？」

「不也！世尊！」

「離鼻界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離香界、鼻識界及鼻觸、鼻觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即舌界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即味界、舌識界及舌觸、舌觸為緣所生諸受真如是菩薩摩訶薩不？」

「不也！世尊！」

「離舌界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離味界、舌識界及舌觸、舌觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即身界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即觸界、身識界及身觸、身觸為緣所生諸受真如是菩薩摩訶薩不？」

「不也！世尊！」

「離身界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離觸界、身識界及身觸、身觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即意界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即法界、意識界及意觸、意觸為緣所生諸受真如是菩薩摩訶薩不？」

「不

【現代漢語翻譯】 現代漢語譯本： 『鼻識界（指鼻子對外界的感知能力）以及鼻觸（鼻子與外物接觸的感受）、鼻觸為緣所生的各種感受的真如（事物的真實本性），是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『離開鼻界（鼻子及其感知能力）的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開香界（氣味）、鼻識界以及鼻觸、鼻觸為緣所生的各種感受的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『即舌界（舌頭及其感知能力）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即味界（味道）、舌識界（舌頭對味道的感知能力）以及舌觸（舌頭與味道接觸的感受）、舌觸為緣所生的各種感受的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開舌界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開味界、舌識界以及舌觸、舌觸為緣所生的各種感受的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『即身界（身體及其感知能力）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即觸界（觸覺）、身識界（身體對觸覺的感知能力）以及身觸（身體與外物接觸的感受）、身觸為緣所生的各種感受的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開身界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開觸界、身識界以及身觸、身觸為緣所生的各種感受的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『即意界（意識及其感知能力）的真如是菩薩摩訶薩嗎？』 『不是的，世尊！』 『即法界（意識所認知的對象）、意識界（意識的感知能力）以及意觸（意識與對像接觸的感受）、意觸為緣所生的各種感受的真如，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version: 'Is the Suchness (true nature) of the nose-sense sphere (the ability of the nose to perceive the external world), and nose-contact (the feeling of the nose coming into contact with external objects), and the various feelings arising from nose-contact, a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the nose-sphere (the nose and its ability to perceive)?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the odor-sphere (smell), the nose-sense sphere, and nose-contact, and the various feelings arising from nose-contact?' 'No, Venerable One!' 'Is the Suchness of the tongue-sphere (the tongue and its ability to perceive) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness of the taste-sphere (taste), the tongue-sense sphere (the ability of the tongue to perceive taste), and tongue-contact (the feeling of the tongue coming into contact with taste), and the various feelings arising from tongue-contact, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the tongue-sphere?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the taste-sphere, the tongue-sense sphere, and tongue-contact, and the various feelings arising from tongue-contact?' 'No, Venerable One!' 'Is the Suchness of the body-sphere (the body and its ability to perceive) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness of the touch-sphere (touch), the body-sense sphere (the ability of the body to perceive touch), and body-contact (the feeling of the body coming into contact with external objects), and the various feelings arising from body-contact, a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the body-sphere?' 'No, Venerable One!' 'Is there a Bodhisattva-Mahasattva apart from the Suchness of the touch-sphere, the body-sense sphere, and body-contact, and the various feelings arising from body-contact?' 'No, Venerable One!' 'Is the Suchness of the mind-sphere (consciousness and its ability to perceive) a Bodhisattva-Mahasattva?' 'No, Venerable One!' 'Is the Suchness of the dharma-sphere (objects perceived by consciousness), the mind-sense sphere (the ability of consciousness to perceive), and mind-contact (the feeling of consciousness coming into contact with objects), and the various feelings arising from mind-contact, a Bodhisattva-Mahasattva?' 'No, Venerable One!'

---

也！世尊！」

「離意界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離法界、意識界及意觸、意觸為緣所生諸受真如有菩薩摩訶薩不？」

「不也！世尊！」

「即地界真如是菩薩摩訶薩不？」

「不也！世尊！」

「即水、火、風、空、識界真如是菩薩摩訶薩不？」

「不也！世尊！」

「離地界真如有菩薩摩訶薩不？」

「不也！世尊！」

「離水、火、風、空、識界真如有菩薩摩訶薩不？」

「不也！世尊！」

「即無明真如是菩薩摩訶薩不？」

「不也！世尊！」

「即行、識、名色、六處、觸、受、愛、取、有、生、老死真如是菩薩摩訶薩不？」

「不也！世尊！」

「離無明真如有菩薩摩訶薩不？」

「不也！世尊！」

「離行乃至老死真如有菩薩摩訶薩不？」

「不也！世尊！」

爾時，佛告尊者善現：「汝觀何義作如是言：即色等法真如非菩薩摩訶薩，離色等法真如無菩薩摩訶薩耶？」

時，尊者善現白佛言：「世尊！色等法尚畢竟不可得，性非有故，況有色等法真如！此真如既非有，如何可言即色等法真如是菩薩摩訶薩，離色等法真如有菩薩摩

【現代漢語翻譯】 現代漢語譯本：『是的，世尊！』 『離開意界（manas-dhatu，意識的領域）的真如（tathata，事物的真實本性），有菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『離開法界（dharma-dhatu，一切事物存在的領域）、意識界（vijnana-dhatu，意識的領域）以及意觸（manas-samsparsha，意識的接觸）、意觸為緣所生諸受（manas-samsparshaja-vedana，意識接觸所產生的感受）的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界（prthivi-dhatu，地元素）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『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）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開地界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開水、火、風、空、識界的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明（avidya，無知）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行（samskara，意志）、識（vijnana，意識）、名色（nama-rupa，名與色，精神與物質）、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（jara-marana，衰老和死亡）的真如就是菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開無明的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 『離開行乃至老死的真如，有菩薩摩訶薩嗎？』 『不是的，世尊！』 那時，佛告訴尊者善現（Subhuti）說：『你觀察什麼意義而說：色等法（rupa，物質等）的真如不是菩薩摩訶薩，離開色等法的真如也沒有菩薩摩訶薩呢？』 那時，尊者善現對佛說：『世尊！色等法尚且畢竟不可得，因為其自性非有，何況有色等法的真如！這真如既然非有，如何可以說色等法的真如是菩薩摩訶薩，離開色等法的真如又有菩薩摩訶薩呢？』

【English Translation】 English version: 'Yes, Blessed One!' 'Is there a Bodhisattva-Mahasattva (a great Bodhisattva) in the Suchness (tathata, the true nature of things) apart from the mind-element (manas-dhatu, the realm of mind)?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the dharma-element (dharma-dhatu, the realm of all things), the consciousness-element (vijnana-dhatu, the realm of consciousness), and the mind-contact (manas-samsparsha, contact of mind), and the feelings born of mind-contact (manas-samsparshaja-vedana, feelings born of mind contact)?' 'No, Blessed One!' 'Is the Suchness of the earth-element (prthivi-dhatu, the earth element) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of the water-element (ap-dhatu, the water element), fire-element (tejo-dhatu, the fire element), wind-element (vayu-dhatu, the wind element), space-element (akasha-dhatu, the space element), and consciousness-element (vijnana-dhatu, the consciousness element) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the earth-element?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from the water, fire, wind, space, and consciousness elements?' 'No, Blessed One!' 'Is the Suchness of ignorance (avidya, lack of knowledge) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is the Suchness of volitional formations (samskara, volitional activities), consciousness (vijnana, consciousness), name and form (nama-rupa, mind and matter), the six sense bases (sadayatana, six sense organs), contact (sparsha, contact), feeling (vedana, feeling), craving (trsna, thirst), grasping (upadana, clinging), becoming (bhava, existence), birth (jati, birth), and old age and death (jara-marana, old age and death) the Bodhisattva-Mahasattva?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from ignorance?' 'No, Blessed One!' 'Is there a Bodhisattva-Mahasattva in the Suchness apart from volitional formations up to old age and death?' 'No, Blessed One!' Then the Buddha said to the venerable Subhuti: 'What meaning do you observe when you say: the Suchness of material form (rupa, material form) and so on is not a Bodhisattva-Mahasattva, and there is no Bodhisattva-Mahasattva in the Suchness apart from material form and so on?' Then the venerable Subhuti said to the Buddha: 'Blessed One! Material form and so on are ultimately unattainable, because their nature is non-existent, how much more so the Suchness of material form and so on! Since this Suchness is non-existent, how can it be said that the Suchness of material form and so on is a Bodhisattva-Mahasattva, and that there is a Bodhisattva-Mahasattva in the Suchness apart from material form and so on?'

---

訶薩？」

佛告善現：「善哉！善哉！如是！如是！如汝所說。善現！色等法不可得故，色等法真如亦不可得，色等法及真如不可得故，諸菩薩摩訶薩亦不可得。諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。」

大般若波羅蜜多經卷第四百六 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百七

三藏法師玄奘奉　詔譯第二分善現品第六之二

「複次，善現！所言菩薩摩訶薩者，于意云何？色增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識增語是菩薩摩訶薩不？」

「不也！世尊！」

「色常增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識樂增語是菩薩摩訶薩不？」

「不

【現代漢語翻譯】 現代漢語譯本 「世尊，是這樣的嗎？」 佛陀告訴善現：『好啊！好啊！就像你所說的。善現，因為色等法（色、受、想、行、識五蘊）不可得，所以色等法的真如（事物的真實本性）也不可得。因為色等法和真如都不可得，所以諸菩薩摩訶薩（偉大的菩薩）也不可得。因為諸菩薩摩訶薩不可得，所以他們所修行的般若波羅蜜多（以智慧到達彼岸）也不可得。善現，諸菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習。』 《大般若波羅蜜多經》卷第四百六 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百七 三藏法師玄奘奉詔譯 第二分 善現品第六之二 『再者，善現，所說的菩薩摩訶薩，你認為如何？以色（物質現象）的增語（假名）來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受（感受）、想（概念）、行（意志）、識（認知）的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色是常（永恒不變）的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識是常的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色是無常（變化不定）的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識是無常的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色是樂（快樂）的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以受、想、行、識是樂的增語來說是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 『Is it so, O Lord?』 The Buddha said to Subhuti, 『Excellent, excellent! It is just as you say. Subhuti, because the dharmas of form (rupa) etc. are unattainable, the suchness (tathata) of the dharmas of form etc. is also unattainable. Because the dharmas of form etc. and suchness are unattainable, the Bodhisattva-Mahasattvas (great Bodhisattvas) are also unattainable. Because the Bodhisattva-Mahasattvas are unattainable, the Perfection of Wisdom (Prajnaparamita) they practice is also unattainable. Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should learn in this way.』 The Great Perfection of Wisdom Sutra, Scroll 406 Taisho Tripitaka Vol. 07, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 401-600) The Great Perfection of Wisdom Sutra, Scroll 407 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Chapter Six, Part Two on Subhuti 『Furthermore, Subhuti, what do you think of this? Is a Bodhisattva-Mahasattva a designation for form (rupa)?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana)?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for form being permanent (nitya)?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for feeling, perception, mental formations, or consciousness being permanent?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for form being impermanent (anitya)?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for feeling, perception, mental formations, or consciousness being impermanent?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for form being pleasurable (sukha)?』 『No, O Lord!』 『Is a Bodhisattva-Mahasattva a designation for feeling, perception, mental formations, or consciousness being pleasurable?』 『No, O Lord!』

---

也！世尊！」

「色苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「色我增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色空增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色有相增語是菩薩摩訶薩不？」

「不也

【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『把色（rupa，物質現象）說成是苦的增加，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『把受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）說成是苦的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是我（atman，靈魂）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是我的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是無我（anatman，無靈魂）的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是無我的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是不清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是不清凈的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是不空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把受、想、行、識說成是不空的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把色說成是有相的增加，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Yes, Lord!' 'Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks of form (rupa, material phenomena) as an increase of suffering?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling (vedana, sensation), perception (samjna, cognition), mental formations (samskara, volitional activities), and consciousness (vijnana, awareness) as an increase of suffering?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of self (atman, soul)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of self?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of no-self (anatman, no soul)?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of no-self?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of purity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of purity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of impurity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of impurity?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of emptiness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of emptiness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of non-emptiness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of feeling, perception, mental formations, and consciousness as an increase of non-emptiness?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of form as an increase of having characteristics?' 'No, Lord!'

---

！世尊！」

「受、想、行、識有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「色不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識不遠離增

【現代漢語翻譯】 現代漢語譯本 『世尊！』 『以「受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）」的「有相」來定義菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）是正確的嗎？』 『不是的，世尊！』 『以「色（rūpa，物質）」的「無相」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「無相」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「有愿」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「有愿」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「無愿」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「無愿」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「寂靜」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「寂靜」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「不寂靜」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「不寂靜」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「遠離」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「遠離」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「色」的「不遠離」來定義菩薩摩訶薩是正確的嗎？』 『不是的，世尊！』 『以「受、想、行、識」的「不遠離」來定義菩薩摩訶薩是正確的嗎？』

【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva-Mahasattva (great Bodhisattva) defined by the 『with-form』 of 『feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna)』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『without-form』 of 『form (rūpa)』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『without-form』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『with-wish』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『with-wish』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『without-wish』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『without-wish』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『tranquility』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『tranquility』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『non-tranquility』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『non-tranquility』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『separation』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『separation』 of 『feeling, perception, mental formations, and consciousness』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『non-separation』 of 『form』?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva defined by the 『non-separation』 of 『feeling, perception, mental formations, and consciousness』?』

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語是菩薩摩訶薩不？」

「不也！世尊！」

「色雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「色清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色生增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識生增語是菩薩摩訶薩不？」

「不也！世尊！」

「色滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「受、想、行、識滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？眼處增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處常增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處常增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處無常增語是

【現代漢語翻譯】 現代漢語譯本 『世尊，色（rupa，物質現象）的雜染（samklesha，煩惱）增語是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『色（rupa）的雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『色（rupa）的清凈（vishuddhi，純凈）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『受（vedana）、想（samjna）、行（samskara）、識（vijnana）的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『色（rupa）的生（utpada，產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『受（vedana）、想（samjna）、行（samskara）、識（vijnana）的生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『色（rupa）的滅（nirodha，消滅）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『受（vedana）、想（samjna）、行（samskara）、識（vijnana）的滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（Subhuti，須菩提）！所說的菩薩摩訶薩，你的意思如何？眼處（cakshur-ayatana，眼根）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳（shrotra-ayatana，耳根）、鼻（ghrana-ayatana，鼻根）、舌（jihva-ayatana，舌根）、身（kaya-ayatana，身根）、意處（manas-ayatana，意根）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處（cakshur-ayatana）常（nitya，恒常）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳（shrotra-ayatana）、鼻（ghrana-ayatana）、舌（jihva-ayatana）、身（kaya-ayatana）、意處（manas-ayatana）常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處（cakshur-ayatana）無常（anitya，無常）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳（shrotra-ayatana）、鼻（ghrana-ayatana）、舌（jihva-ayatana）、身（kaya-ayatana）、意處（manas-ayatana）無常增語是』

【English Translation】 English version 'Venerable Sir, is the term 'a bodhisattva-mahasattva' (bodhisattva-mahasattva, a great bodhisattva) applicable to the designation of the defilement (samklesha) of form (rupa, material phenomena)?' 'No, Venerable Sir!' 'Is the designation of the defilement of form (rupa) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the defilement of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the purification (vishuddhi) of form (rupa) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the purification of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the arising (utpada) of form (rupa) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the arising of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the cessation (nirodha) of form (rupa) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the cessation of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Furthermore, Subhuti (Subhuti, a disciple of Buddha)! What do you think? Is the designation of the eye-base (cakshur-ayatana, the organ of sight) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the ear-base (shrotra-ayatana, the organ of hearing), nose-base (ghrana-ayatana, the organ of smell), tongue-base (jihva-ayatana, the organ of taste), body-base (kaya-ayatana, the organ of touch), and mind-base (manas-ayatana, the organ of mind) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the permanence (nitya) of the eye-base (cakshur-ayatana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the permanence of the ear-base (shrotra-ayatana), nose-base (ghrana-ayatana), tongue-base (jihva-ayatana), body-base (kaya-ayatana), and mind-base (manas-ayatana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the impermanence (anitya) of the eye-base (cakshur-ayatana) a bodhisattva-mahasattva?' 'No, Venerable Sir!' 'Is the designation of the impermanence of the ear-base (shrotra-ayatana), nose-base (ghrana-ayatana), tongue-base (jihva-ayatana), body-base (kaya-ayatana), and mind-base (manas-ayatana) a'

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菩薩摩訶薩不？」

「不也！世尊！」

「眼處樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處我增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處我增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處不凈增語是菩薩摩訶薩不？

「不也！世尊！」

「眼處空增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處空增語是菩薩摩訶薩不？

【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『眼處（眼睛的感知）的樂（快樂）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識的感知）的樂增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的苦（痛苦）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的苦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的我（自我）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的無我（非自我）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的無我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的凈（清凈）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的不凈（不清凈）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的不凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼處的空（空性）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳、鼻、舌、身、意處的空增語是菩薩摩訶薩嗎？』

【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) this?' 'No, Venerable Sir!' 'Is the expression of pleasure related to the eye-base (perception of the eye) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of pleasure related to the ear, nose, tongue, body, and mind-bases (perception of ear, nose, tongue, body, and mind) a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of suffering related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of suffering related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of self related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of self related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of non-self related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of non-self related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of purity related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of purity related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of impurity related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of impurity related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of emptiness related to the eye-base a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the expression of emptiness related to the ear, nose, tongue, body, and mind-bases a Bodhisattva Mahasattva?'

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」

「不也！世尊！」

「眼處不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處不寂靜增語是菩

【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「說『眼處』（眼睛的感知）是空無的，是菩薩摩訶薩（偉大的菩薩）嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』（耳朵、鼻子、舌頭、身體、意識的感知）是空無的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是有相的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是有相的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是無相的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是無相的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是有愿的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是有愿的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是無愿的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是無愿的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是寂靜的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是寂靜的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『眼處』是不寂靜的，是菩薩摩訶薩嗎？」 「不是的，世尊！」 「說『耳、鼻、舌、身、意處』是不寂靜的，是菩薩摩訶薩嗎？」

【English Translation】 English version 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva (great Bodhisattva) one who speaks of the 『eye-sphere』 (the perception of the eye) as empty?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 (the perceptions of ear, nose, tongue, body, and mind) as empty?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as having characteristics?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as having characteristics?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as without characteristics?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as without characteristics?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as having aspiration?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as having aspiration?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as without aspiration?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as without aspiration?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as tranquil?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as tranquil?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『eye-sphere』 as not tranquil?」 「No, Blessed One!」 「Is a Bodhisattva-Mahasattva one who speaks of the 『ear, nose, tongue, body, and mind-spheres』 as not tranquil?」

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薩摩訶薩不？」

「不也！世尊！」

「眼處遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處生增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處生增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼處滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳、鼻、舌、身、意處滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？色處增語是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『說眼處（視覺器官）遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處不遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處不遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處雜染是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處雜染是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處清凈是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處清凈是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處生起是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處生起是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼處滅說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳、鼻、舌、身、意處滅說是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？說色處（視覺對像）是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, O Lord!' 'Is the expression 'eye-sphere (organ of sight) is remote' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres (organs of hearing, smell, taste, touch, and thought) are remote' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'eye-sphere is not remote' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres are not remote' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'eye-sphere is defiled' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres are defiled' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'eye-sphere is pure' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres are pure' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'eye-sphere arises' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres arise' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'eye-sphere ceases' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Is the expression 'ear, nose, tongue, body, mind-spheres cease' a Bodhisattva-Mahasattva?' 'No, O Lord!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think of this, the term Bodhisattva-Mahasattva? Is the expression 'form-sphere (visual object) is a Bodhisattva-Mahasattva?' 'No, O Lord!'

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「聲、香、味、觸、法處增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處常增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處我增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香

【現代漢語翻譯】 現代漢語譯本 『以聲、香、味、觸、法（五種感官對像）的增語來定義菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『以色處（視覺對像）的常增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的常增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的無常增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的無常增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的樂增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的樂增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的苦增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的苦增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的我增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的我增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的無我增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的無我增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處的凈增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處的凈增語來定義菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is a Bodhisattva Mahasattva (great Bodhisattva) defined by the augmentations of sound, smell, taste, touch, and dharma (the five sense objects)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the constant augmentation of the visual object (rupa)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the constant augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the impermanent augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the impermanent augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the pleasant augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the pleasant augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the painful augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the painful augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the self augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the self augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the non-self augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the non-self augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the pure augmentation of the visual object?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva defined by the pure augmentations of sound, smell, taste, touch, and dharma?' 'No, Venerable One!'

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、味、觸、法處凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處空增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、

【現代漢語翻譯】 現代漢語譯本 『說色（rupa, 指物質現象）處是清凈增長，是菩薩摩訶薩（bodhisattva mahasattva, 大菩薩）嗎？』 『不是的，世尊！』 『說聲（shabda, 指聲音）、香（gandha, 指氣味）、味（rasa, 指味道）、觸（sparsha, 指觸感）、法（dharma, 指心理現象）處是清凈增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是不清凈增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是不清凈增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是空（shunya, 指空性）增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是空增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是不空增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是不空增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是有相（nimitta, 指有形相）增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是有相增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是無相（animitta, 指無形相）增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是無相增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是有愿（pranidhana, 指有愿求）增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是有愿增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說色處是無愿（apranihita, 指無愿求）增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲、香、味、觸、法處是無愿增長，是菩薩摩訶薩嗎？』

【English Translation】 English version 'Is a Bodhisattva Mahasattva (great Bodhisattva) one who speaks of the 'rupa' (form, referring to material phenomena) sphere as increasing in purity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda' (sound), 'gandha' (smell), 'rasa' (taste), 'sparsha' (touch), and 'dharma' (mental phenomena) spheres as increasing in purity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in impurity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in impurity?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in emptiness (shunya)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in emptiness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in non-emptiness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in non-emptiness?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in having a sign (nimitta)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in having a sign?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in being signless (animitta)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in being signless?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in having a wish (pranidhana)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in having a wish?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'rupa' sphere as increasing in being wishless (apranihita)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the 'shabda', 'gandha', 'rasa', 'sparsha', and 'dharma' spheres as increasing in being wishless?'

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香、味、觸、法處無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處清凈增語是菩薩摩訶薩不？

「不也！世尊！」

「色處生增語是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『以香（氣味）、味（味道）、觸（觸感）、法（概念）處為愿求的增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『以色（視覺）處寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲（聽覺）、香、味、觸、法處寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處雜染為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處雜染為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處清凈為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以聲、香、味、觸、法處清凈為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以色處生起為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is a Bodhisattva Mahasattva (great Bodhisattva) one who speaks of the desire for the realms of smell, taste, touch, and dharma (concepts)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the peace of the realm of form (sight)?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the peace of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the non-peace of the realm of form?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the non-peace of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the detachment of the realm of form?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the detachment of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the non-detachment of the realm of form?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the non-detachment of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the defilement of the realm of form?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the defilement of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the purity of the realm of form?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the purity of the realms of sound, smell, taste, touch, and dharma?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who speaks of the arising of the realm of form?' 'No, Venerable One!'

---

「聲、香、味、觸、法處生增語是菩薩摩訶薩不？」

「不也！世尊！」

「色處滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲、香、味、觸、法處滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？眼界增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界、眼識界及眼觸、眼觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼

【現代漢語翻譯】 現代漢語譯本 『聲、香、味、觸、法』（五種感官對像和意識對像）的產生增語是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『色處（視覺對像）的滅除增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲、香、味、觸、法』的滅除增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？眼界（視覺器官）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼識界（視覺意識）、眼觸（視覺接觸）以及眼觸為緣所生的諸受（感受）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界常（恒常不變）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至眼觸為緣所生的諸受常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界無常（變化不定）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至眼觸為緣所生的諸受無常的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界樂（快樂）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至眼觸為緣所生的諸受樂的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界苦（痛苦）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至眼觸為緣所生的諸受苦的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『眼界』

【English Translation】 English version 'Are the expressions of arising of 'sound, smell, taste, touch, and dharma' (the five sense objects and the object of consciousness) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable One!' 'Is the expression of cessation of 'form' (visual object) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of cessation of 'sound, smell, taste, touch, and dharma' a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Furthermore, Subhuti (another name for Sudhuti)! What do you think? Is the expression of the eye-element (visual organ) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Are the expressions of the eye-consciousness element (visual consciousness), eye-contact (visual contact), and the feelings born of eye-contact a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the eye-element as permanent a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the feelings born of eye-contact as permanent a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the eye-element as impermanent a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the feelings born of eye-contact as impermanent a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the eye-element as pleasurable a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the feelings born of eye-contact as pleasurable a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the eye-element as painful a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the expression of the feelings born of eye-contact as painful a Bodhisattva Mahasattva?' 'No, Venerable One!' 'The eye-element'

---

界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不

【現代漢語翻譯】 現代漢語譯本 『以眼界（cakṣur-dhātu）為我的增語，是菩薩摩訶薩（bodhisattva-mahāsattva）嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受（vedanā），為我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為無我的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為不清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為不清凈的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為不空的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以眼界為有相的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至以眼觸為緣所生的諸受為有相的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is a bodhisattva-mahāsattva (bodhisattva-mahāsattva) one who speaks of the eye-element (cakṣur-dhātu) as 'I'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings (vedanā) born of eye-contact as 'I'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'not-self'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'not-self'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'pure'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'pure'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'impure'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'impure'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'empty'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'empty'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'not-empty'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'not-empty'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the eye-element as 'having a sign'?' 'No, venerable sir!' 'Is a bodhisattva-mahāsattva one who speaks of the feelings born of eye-contact as 'having a sign'?' 'No, venerable sir!'

---

也！世尊！」

「眼界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生

【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『說眼界（cakṣur-dhātu，視覺的感知領域）無相是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受（cakṣuḥ-sparśa-pratyayā vedanāḥ，由眼觸所產生的各種感受）無相是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界有愿是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受有愿是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界無愿是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受無愿是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界寂靜是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受寂靜是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界不寂靜是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受不寂靜是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生諸受遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說眼界不遠離是菩薩摩訶薩嗎？』 『不是的，世尊！』 『乃至說眼觸為緣所生

【English Translation】 English version 'Yes, Lord!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the eye-element (cakṣur-dhātu, the realm of visual perception) as without characteristics?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact (cakṣuḥ-sparśa-pratyayā vedanāḥ, the various feelings arising from eye contact) as without characteristics?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as having aspiration?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact as having aspiration?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as without aspiration?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact as without aspiration?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as tranquil?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact as tranquil?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as not tranquil?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact as not tranquil?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as being remote?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact as being remote?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the eye-element as not being remote?' 'No, Lord!' 'Is a Bodhisattva-Mahasattva one who speaks of the feelings born of eye-contact

---

諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「眼界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「色界乃至眼觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？耳界增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界、耳識界及耳觸、耳觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界無常增語是

【現代漢語翻譯】 現代漢語譯本 『所有感受不離增語』是菩薩摩訶薩（菩薩中的大修行者）嗎？ 『不是的，世尊！』 『眼界雜染增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『乃至眼觸為緣所生諸受雜染增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『眼界清凈增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『乃至眼觸為緣所生諸受清凈增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『眼界生增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『乃至眼觸為緣所生諸受生增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『眼界滅增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『乃至眼觸為緣所生諸受滅增語』是菩薩摩訶薩嗎？ 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？耳界增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界、耳識界以及耳觸、耳觸為緣所生諸受增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界無常增語是菩薩摩訶薩嗎？』

【English Translation】 English version 'Are all feelings not separate from the concept of increase a Bodhisattva-Mahasattva (a great being on the path to enlightenment)?' 'No, World Honored One!' 'Is the concept of the eye realm being defiled an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'And so on, is the concept of the feelings arising from eye contact being defiled an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the concept of the eye realm being pure an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'And so on, is the concept of the feelings arising from eye contact being pure an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the concept of the arising of the eye realm an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'And so on, is the concept of the arising of the feelings arising from eye contact an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the concept of the cessation of the eye realm an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'And so on, is the concept of the cessation of the feelings arising from eye contact an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Furthermore, Subhuti (another name for Sudhana)! What do you think of this? Is the concept of the ear realm an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the concepts of the sound realm, the ear consciousness realm, and ear contact, and the feelings arising from ear contact an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the concept of the ear realm being permanent an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Are the concepts of the sound realm and so on, up to the feelings arising from ear contact being permanent an increase a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the concept of the ear realm being impermanent an increase a Bodhisattva-Mahasattva?'

---

菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『聲界（聲音的領域）乃至耳觸為緣所生諸受（由耳根接觸外境所產生的各種感受）的無常增語（強調無常的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的樂增語（強調快樂的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的樂增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的苦增語（強調痛苦的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的苦增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的我增語（強調自我的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的我增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的無我增語（強調無自我的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的無我增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的凈增語（強調清凈的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的凈增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『耳界的不凈增語（強調不凈的說法），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『聲界乃至耳觸為緣所生諸受的不凈增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the impermanence designation of the sound realm and the feelings arising from ear contact, a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the pleasure designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the pleasure designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the suffering designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the suffering designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the self designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the self designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the non-self designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the non-self designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the pure designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the pure designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the impure designation of the ear realm a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the impure designation of the sound realm and the feelings arising from ear contact a Bodhisattva Mahasattva?' 'No, Venerable Sir!'

---

「耳界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世尊」

「耳界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受寂靜增語是菩薩摩訶薩不？

【現代漢語翻譯】 現代漢語譯本 『說耳界是空性的，是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是空性的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界不是空性的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受不是空性的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界是有相的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是有相的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界是無相的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是無相的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界是有愿的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是有愿的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界是無愿的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是無愿的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界是寂靜的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受是寂靜的，是菩薩摩訶薩嗎？』

【English Translation】 English version 『Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the ear-sphere as empty?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as empty?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as not empty?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as not empty?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as having characteristics?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as having characteristics?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as without characteristics?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as without characteristics?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as having aspiration?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as having aspiration?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as without aspiration?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as without aspiration?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the ear-sphere as peaceful?』 『No, Lord!』 『Is a Bodhisattva-Mahasattva one who speaks of the sound-sphere and the various feelings arising from ear-contact as peaceful?』

---

」

「不也！世尊！」

「耳界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「耳界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「聲界乃至耳

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『說耳界（耳朵的感知範圍）不寂靜，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『說聲界（聲音的感知範圍）乃至耳觸為緣所生的各種感受不寂靜，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界不遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受不遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界雜染（不清凈），是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受雜染，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受清凈，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界生起，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受生起，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說耳界滅去，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說聲界乃至耳觸為緣所生的各種感受滅去，是菩薩摩訶薩嗎？』

【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks of the ear-element (the range of ear perception) as not being peaceful?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the sound-element (the range of sound perception) and the various feelings born of ear-contact as not being peaceful?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the ear-element as being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the sound-element and the various feelings born of ear-contact as being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the ear-element as not being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the sound-element and the various feelings born of ear-contact as not being remote?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the ear-element as being defiled?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the sound-element and the various feelings born of ear-contact as being defiled?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the ear-element as being pure?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the sound-element and the various feelings born of ear-contact as being pure?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the arising of the ear-element?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the arising of the sound-element and the various feelings born of ear-contact?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the cessation of the ear-element?' 'No, Blessed One!' 'Is a Bodhisattva Mahasattva one who speaks of the cessation of the sound-element and the various feelings born of ear-contact?'

---

觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？鼻界增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界、鼻識界及鼻觸、鼻觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界無我增語

【現代漢語翻譯】 現代漢語譯本 『以觸為緣所生的各種感受的滅和增，可以稱為菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？鼻界（鼻根及其所對的境界）的增，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界（香塵及其所對的境界）、鼻識界（鼻根的識別作用）以及鼻觸（鼻根與香塵的接觸）、以鼻觸為緣所生的各種感受的增，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的常，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界乃至以鼻觸為緣所生的各種感受的常，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的無常，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界乃至以鼻觸為緣所生的各種感受的無常，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的樂，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界乃至以鼻觸為緣所生的各種感受的樂，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的苦，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界乃至以鼻觸為緣所生的各種感受的苦，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的我，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『香界乃至以鼻觸為緣所生的各種感受的我，可以稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『鼻界的無我，可以稱為菩薩摩訶薩嗎？』

【English Translation】 English version 'Is the cessation and increase of the various feelings born of contact a designation for a Bodhisattva-Mahasattva (a great Bodhisattva)?' 'No, World Honored One!' 'Furthermore, Subhuti (a different name for Sudhira)! What do you think of this? Is the increase of the nose-element (the root of the nose and its corresponding realm) a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the increase of the smell-element (the dust of smell and its corresponding realm), the nose-consciousness-element (the function of the nose root to discern), and nose-contact (the contact between the nose root and the dust of smell), and the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the permanence of the nose-element a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the permanence of the smell-element and even the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the impermanence of the nose-element a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the impermanence of the smell-element and even the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the pleasure of the nose-element a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the pleasure of the smell-element and even the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the suffering of the nose-element a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the suffering of the smell-element and even the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the self of the nose-element a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the self of the smell-element and even the various feelings born of nose-contact a designation for a Bodhisattva-Mahasattva?' 'No, World Honored One!' 'Is the non-self of the nose-element a designation for a Bodhisattva-Mahasattva?'

---

是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世

【現代漢語翻譯】 現代漢語譯本 『是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『以香界（嗅覺的領域）乃至鼻觸為緣所生的各種感受，說它們是無我的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界（鼻根的領域）是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界不是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們不是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界是有相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們是有相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說鼻界是無相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說它們是無相的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell (the realm of olfaction) and up to the contact of the nose are without self?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose (the realm of the nose faculty) is pure?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose are pure?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose is impure?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose are impure?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose is empty?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose are empty?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose is not empty?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose are not empty?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose has characteristics?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose have characteristics?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the sphere of the nose is without characteristics?' 'No, Venerable Sir!' 'Is it a Bodhisattva Mahasattva to say that the various feelings arising from the sphere of smell and up to the contact of the nose are without characteristics?' 'No, Venerable Sir!'

---

尊！」

「鼻界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受

【現代漢語翻譯】 現代漢語譯本 『世尊！』 『以鼻界（指鼻子及其感知能力）為基礎，說有願望增長，是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『以香界（指氣味及其感知）乃至鼻觸為緣所生的各種感受，說有願望增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說沒有願望增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說沒有願望增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說寂靜，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說寂靜，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說不寂靜，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說不寂靜，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說不遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，說不遠離，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以鼻界為基礎，說雜染，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以香界乃至鼻觸為緣所生的各種感受，

【English Translation】 English version 『Venerable One!』 『Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of an increase of desire based on the nose-element (referring to the nose and its ability to perceive)?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of an increase of desire based on the realm of smell (referring to odors and their perception) and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of no increase of desire based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of no increase of desire based on the realm of smell and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of tranquility based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of tranquility based on the realm of smell and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of non-tranquility based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of non-tranquility based on the realm of smell and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of detachment based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of detachment based on the realm of smell and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of non-detachment based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of non-detachment based on the realm of smell and the various feelings arising from contact with the nose?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of defilement based on the nose-element?』 『No, Venerable One!』 『Is a Bodhisattva-Mahasattva one who speaks of defilement based on the realm of smell and the various feelings arising from contact with the nose?』

---

雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「鼻界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「香界乃至鼻觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？舌界增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界、舌識界及舌觸、舌觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界樂增語是菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 『雜染』（klesha，煩惱）的增語是菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）嗎？ 『不是的，世尊！』 『鼻界（ghrana-dhatu，鼻根）清凈』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『香界（gandha-dhatu，香塵）乃至鼻觸（ghrana-samsparsha，鼻根與香塵的接觸）為緣所生諸受（vedana，感受）清凈』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『鼻界生』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『香界乃至鼻觸為緣所生諸受生』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『鼻界滅』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『香界乃至鼻觸為緣所生諸受滅』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『複次，善現（Subhuti，須菩提）！所言菩薩摩訶薩者，于意云何？舌界（jihva-dhatu，舌根）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『味界（rasa-dhatu，味塵）、舌識界（jihva-vijnana-dhatu，舌識）及舌觸（jihva-samsparsha，舌根與味塵的接觸）、舌觸為緣所生諸受的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『舌界常』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受常』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界無常』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受無常』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界樂』的增語是菩薩摩訶薩嗎？

【English Translation】 English version 'Is the designation of 'defilement' (klesha) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the designation of 'purity of the nose-element (ghrana-dhatu)' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'purity of the smell-element (gandha-dhatu) and the feelings (vedana) born of contact (samsparsha) with the nose-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'arising of the nose-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'arising of the smell-element and the feelings born of contact with the nose-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'cessation of the nose-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'cessation of the smell-element and the feelings born of contact with the nose-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Furthermore, Subhuti (善現)! What do you think? Is the designation of 'the tongue-element (jihva-dhatu)' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'the taste-element (rasa-dhatu), the tongue-consciousness-element (jihva-vijnana-dhatu), and the feelings born of contact (samsparsha) with the tongue-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'permanence of the tongue-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'permanence of the taste-element and the feelings born of contact with the tongue-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'impermanence of the tongue-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'impermanence of the taste-element and the feelings born of contact with the tongue-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of 'pleasure of the tongue-element' a Bodhisattva Mahasattva?'

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薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界

【現代漢語翻譯】 現代漢語譯本 『是嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是快樂的，這是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『如果說舌界是痛苦的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是痛苦的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界是『我』，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是『我』，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界是『無我』，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是『無我』，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以味界乃至舌觸為緣所產生的各種感受，如果說這些感受是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『如果說舌界』

【English Translation】 English version 'Is it so?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are pleasurable?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is painful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are painful?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is 'self'?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are 'self'?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is 'no-self'?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are 'no-self'?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is pure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are pure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is impure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are impure?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue is empty?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the various feelings arising from the realm of taste and up to the contact of the tongue are empty?' 'No, Venerable One!' 'Is a Bodhisattva Mahasattva one who says that the realm of the tongue'

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不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？

【現代漢語翻譯】 現代漢語譯本 『不空』（指不真實的、虛幻的）的增語（指概念或表達）是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『味界（指味覺的領域）乃至舌觸為緣所生諸受（指由舌頭接觸產生的各種感受）』，『不空』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界（指舌頭的領域）』，『有相』（指有具體形態或特徵）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『有相』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界』，『無相』（指沒有具體形態或特徵）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『無相』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界』，『有愿』（指帶有願望或期望）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『有愿』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界』，『無愿』（指沒有願望或期望）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『無愿』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界』，『寂靜』（指平靜、安寧）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『寂靜』的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『舌界』，『不寂靜』（指不平靜、不安寧）的增語是菩薩摩訶薩嗎？ 『不是的，世尊！』 『味界乃至舌觸為緣所生諸受』，『不寂靜』的增語是菩薩摩訶薩嗎？

【English Translation】 English version Is an expression of 『emptiness』 (referring to something unreal or illusory) a Bodhisattva Mahasattva (a great Bodhisattva)? 『No, Lord!』 Is an expression of 『emptiness』 of 『the realm of taste (the sphere of taste perception) and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『having characteristics』 (referring to having specific forms or features) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『having characteristics』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『without characteristics』 (referring to not having specific forms or features) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『without characteristics』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『having aspiration』 (referring to having wishes or expectations) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『having aspiration』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『without aspiration』 (referring to not having wishes or expectations) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『without aspiration』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『tranquility』 (referring to calmness and peace) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『tranquility』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『non-tranquility』 (referring to not being calm or peaceful) of 『the realm of the tongue』 a Bodhisattva Mahasattva? 『No, Lord!』 Is an expression of 『non-tranquility』 of 『the realm of taste and the various feelings arising from the contact of the tongue』 a Bodhisattva Mahasattva?

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」

「不也！世尊！」

「舌界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「舌界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「味界乃至舌觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？身界增語是菩薩摩訶薩不？」

「不也

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『說舌界（指舌頭及其感知功能）遠離增語（指執著于概念和語言）是菩薩摩訶薩（指偉大的菩薩）嗎？』 『不是的，世尊！』 『說味界（指味覺及其感知功能）乃至舌觸為緣所生諸受（指由舌頭接觸產生的各種感受）遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說舌界不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說味界乃至舌觸為緣所生諸受不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說舌界雜染（指不清凈的狀態）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說味界乃至舌觸為緣所生諸受雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說舌界清凈（指純潔的狀態）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說味界乃至舌觸為緣所生諸受清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說舌界生（指產生）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說味界乃至舌觸為緣所生諸受生增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說舌界滅（指消失）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說味界乃至舌觸為緣所生諸受滅增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？說身界（指身體及其感知功能）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the tongue-element (the faculty of the tongue and its perceptions) as being apart from conceptual proliferation (clinging to concepts and language)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the taste-element (the faculty of taste and its perceptions) and the feelings arising from contact with the tongue as being apart from conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the tongue-element as not being apart from conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the taste-element and the feelings arising from contact with the tongue as not being apart from conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the tongue-element as being defiled (in an impure state) with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the taste-element and the feelings arising from contact with the tongue as being defiled with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the tongue-element as being pure (in a pure state) with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the taste-element and the feelings arising from contact with the tongue as being pure with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the arising of the tongue-element with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the arising of the taste-element and the feelings arising from contact with the tongue with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the cessation of the tongue-element with conceptual proliferation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the cessation of the taste-element and the feelings arising from contact with the tongue with conceptual proliferation?' 'No, Blessed One!' 'Furthermore, Subhuti (another name for the venerable Subhuti)! What do you think? Is a Bodhisattva-Mahasattva one who speaks of the body-element (the faculty of the body and its perceptions) with conceptual proliferation?' 'No, Blessed One!'

---

！世尊！」

「觸界、身識界及身觸、身觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界凈增語是菩薩

【現代漢語翻譯】 現代漢語譯本 『世尊！』 『觸界（sparśa-dhātu，指觸覺的領域）、身識界（kāya-vijñāna-dhātu，指身體的意識領域）以及身觸（kāya-sparśa，指身體的接觸）和以身觸為緣所生的各種感受，這些說法是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『說身界（kāya-dhātu，指身體的領域）是常（nitya，指永恒不變）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是無常（anitya，指變化無常）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是無常的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是樂（sukha，指快樂）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是樂的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是苦（duhkha，指痛苦）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是苦的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是我（ātman，指自我）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是我的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是無我（anātman，指非自我）的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說觸界乃至以身觸為緣所生的各種感受是無我的，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說身界是凈（śubha，指清凈）的，是菩薩

【English Translation】 English version 'Venerable Sir!' 'Are the terms 'touch-element (sparśa-dhātu), body-consciousness-element (kāya-vijñāna-dhātu), and body-contact (kāya-sparśa), and the various feelings born of body-contact' a bodhisattva-mahāsattva (a great bodhisattva)?' 'No, Venerable Sir!' 'Is the term 'body-element (kāya-dhātu) is permanent (nitya)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are permanent' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is impermanent (anitya)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are impermanent' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is pleasurable (sukha)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are pleasurable' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is painful (duhkha)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are painful' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is self (ātman)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are self' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is non-self (anātman)' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'touch-element and the various feelings born of body-contact are non-self' a bodhisattva-mahāsattva?' 'No, Venerable Sir!' 'Is the term 'body-element is pure (śubha)' a bodhisattva

---

摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！

【現代漢語翻譯】 現代漢語譯本 『身界（rupa-dhatu，指身體的構成要素）是菩薩摩訶薩（bodhisattva-mahasattva，指發大心的菩薩）嗎？』 『不是的，世尊！』 『觸界（sparsha-dhatu，指觸覺的構成要素）乃至身觸為緣所生諸受（vedana，感受）的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的不凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的不凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的空增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的空增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的不空增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的不空增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身界的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至身觸為緣所生諸受的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is the rupa-dhatu (element of form) a Bodhisattva-Mahasattva (a great-hearted Bodhisattva)?' 'No, Venerable Sir!' 'Is the pure designation of the sparsha-dhatu (element of touch) and the feelings (vedana) arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the impure designation of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the impure designation of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the empty designation of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the empty designation of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the non-empty designation of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the non-empty designation of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation with characteristics of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation with characteristics of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation without characteristics of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation without characteristics of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation with aspiration of the rupa-dhatu a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation with aspiration of the sparsha-dhatu and the feelings arising from contact with the body a Bodhisattva-Mahasattva?' 'No, Venerable Sir!'

---

」

「身界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「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 『以身界（rupa-dhatu，指身體的感官領域）的無愿（anabhirati，不樂於）增語（adhivacana，表達方式）來說，是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『以觸界（sparsha-dhatu，指觸覺的感官領域）乃至身觸為緣所生諸受（vedana，感受）的無愿增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的寂靜（shanta，平靜）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的不寂靜（ashanta，不平靜）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的不寂靜增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的遠離（vivikta，脫離）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的不遠離（avivikta，不脫離）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的不遠離增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的雜染（samklista，不清凈）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的雜染增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以身界的清凈（vishuddha，純凈）增語來說，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以觸界乃至身觸為緣所生諸受的清凈增語來說，是菩薩摩訶薩嗎？』

【English Translation】 English version 'Is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great bodhisattva) defined by the expression of non-desire (anabhirati) regarding the body element (rupa-dhatu, the sensory realm of the body)?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of non-desire regarding the feelings (vedana) arising from the contact element (sparsha-dhatu, the sensory realm of touch) and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of tranquility (shanta) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of tranquility regarding the feelings arising from the contact element and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of non-tranquility (ashanta) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of non-tranquility regarding the feelings arising from the contact element and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of detachment (vivikta) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of detachment regarding the feelings arising from the contact element and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of non-detachment (avivikta) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of non-detachment regarding the feelings arising from the contact element and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of defilement (samklista) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of defilement regarding the feelings arising from the contact element and the contact of the body?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of purity (vishuddha) regarding the body element?' 'No, Venerable One!' 'Is a Bodhisattva-Mahasattva defined by the expression of purity regarding the feelings arising from the contact element and the contact of the body?'

---

增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「身界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「觸界乃至身觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？意界增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界、意識界及意觸、意觸為緣所生諸受增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受常增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界苦增語是菩薩摩訶薩不？」

【現代漢語翻譯】 現代漢語譯本 『增語』（概念或語言上的構造）是菩薩摩訶薩（偉大的菩薩）嗎？ 『不是的，世尊！』 『身體界（構成身體的元素）的生起，是『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界（感官接觸的元素）乃至以身體接觸為緣所生的諸感受的生起，是『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『身體界的滅去，是『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『觸界乃至以身體接觸為緣所生的諸感受的滅去，是『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？意界（意識的元素）的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界（心理現象的元素）、意識界（意識的元素）以及意觸（意識接觸）、以意觸為緣所生的諸感受的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界的常住的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至以意觸為緣所生的諸感受的常住的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界的無常的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至以意觸為緣所生的諸感受的無常的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界的快樂的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至以意觸為緣所生的諸感受的快樂的『增語』，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界的痛苦的『增語』，是菩薩摩訶薩嗎？』

【English Translation】 English version Is 『conceptual proliferation』 (an expression or linguistic construct) a Bodhisattva-Mahasattva (a great Bodhisattva)? 『No, Venerable One!』 『Is the arising of the body-element (the elements constituting the body), a 『conceptual proliferation』, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the arising of the contact-element (the elements of sensory contact) and even the feelings born of contact with the body, a 『conceptual proliferation』, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the cessation of the body-element, a 『conceptual proliferation』, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the cessation of the contact-element and even the feelings born of contact with the body, a 『conceptual proliferation』, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Furthermore, Subhuti (a different name for the Venerable One)! What do you think? Is the 『conceptual proliferation』 of the mind-element (the elements of consciousness), a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the dharma-element (the elements of mental phenomena), the consciousness-element (the elements of consciousness), and also mental contact, and the feelings born of mental contact, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the permanence of the mind-element, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the permanence of the dharma-element and even the feelings born of mental contact, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the impermanence of the mind-element, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the impermanence of the dharma-element and even the feelings born of mental contact, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the pleasure of the mind-element, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the pleasure of the dharma-element and even the feelings born of mental contact, a Bodhisattva-Mahasattva?』 『No, Venerable One!』 『Is the 『conceptual proliferation』 of the suffering of the mind-element, a Bodhisattva-Mahasattva?』

---

「不也！世尊！」

「法界乃至意觸為緣所生諸受苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受我增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受空增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界有相

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是苦的，這是菩薩摩訶薩（菩薩中的大菩薩）嗎？』 『不是的，世尊！』 『說意界是我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是無我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是無我，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是不清凈的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是不空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以法界乃至意觸為緣所生的諸受，說它們是不空的，這是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說意界是有相的，這是菩薩摩訶薩嗎？』

【English Translation】 English version 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks of the feelings born of the contact of the Dharmadhatu (the realm of phenomena) up to the mind-contact as suffering?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as 'I'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as 'I'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as 'no-self'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as 'no-self'?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as pure?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as pure?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as impure?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as impure?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as empty?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as empty?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as not empty?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the feelings born of the contact of the Dharmadhatu up to the mind-contact as not empty?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of the mind-element as having characteristics?'

---

增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受遠離增語是菩薩摩訶薩不？」

【現代漢語翻譯】 現代漢語譯本 『增語』（概念或語言上的表達）是菩薩摩訶薩（偉大的菩薩）嗎？」 『不是的，世尊！』 『法界（一切事物存在的領域）乃至意觸（意識接觸）為緣所生諸受（感受）的有相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界（意識的領域）無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的無相增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的有愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『意界遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『法界乃至意觸為緣所生諸受的遠離增語是菩薩摩訶薩嗎？』

【English Translation】 English version 'Is 'designation' (conceptual or linguistic expression) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the designation with form of the 'dharmadhatu' (the realm of all phenomena) and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation without form of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation without form of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation with aspiration of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation with aspiration of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation without aspiration of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation without aspiration of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of tranquility of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of tranquility of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of non-tranquility of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of non-tranquility of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of detachment of the 'mind-element' a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of detachment of the 'dharmadhatu' and the feelings arising from 'contact of mind' a Bodhisattva Mahasattva?'

---

「不也！世尊！」

「意界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受生增語是菩薩摩訶薩不？」

「不也！世尊！」

「意界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「法界乃至意觸為緣所生諸受滅增語是菩薩摩訶薩不？」

「不也！世尊！」

大般若波羅蜜多經卷第四百七 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百八

三藏法師玄奘奉　詔譯第二分善現品第六之三

「複次，善現！所言菩薩摩訶薩者，于

【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『將意界（manovijñāna-dhātu，意識的領域）不遠離增語（abhilāpa，言說）稱為菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？』 『不是的，世尊！』 『將法界（dharma-dhātu，法性界）乃至意觸（mano-sparśa，意識接觸）為緣所生的諸受（vedanā，感受）不遠離增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將意界雜染（saṃkleśa，煩惱）增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將法界乃至意觸為緣所生的諸受雜染增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將意界清凈（viśuddhi，純凈）增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將法界乃至意觸為緣所生的諸受清凈增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將意界生（utpāda，產生）增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將法界乃至意觸為緣所生的諸受生增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將意界滅（nirodha，止息）增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 『將法界乃至意觸為緣所生的諸受滅增語稱為菩薩摩訶薩嗎？』 『不是的，世尊！』 《大般若波羅蜜多經》卷第四百七 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百八 三藏法師玄奘奉　詔譯第二分善現品第六之三 『複次，善現（Subhuti，須菩提）！所言菩薩摩訶薩者，于』

【English Translation】 English version 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva (a great Bodhisattva) one who speaks of the mind-element (manovijñāna-dhātu) as not separate from designation (abhilāpa)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the dharma-element (dharma-dhātu) and the feelings (vedanā) arising from mind-contact (mano-sparśa) as not separate from designation?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the mind-element as defiled (saṃkleśa)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the dharma-element and the feelings arising from mind-contact as defiled?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the mind-element as pure (viśuddhi)?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the dharma-element and the feelings arising from mind-contact as pure?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the arising (utpāda) of the mind-element?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the arising of the dharma-element and the feelings arising from mind-contact?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the cessation (nirodha) of the mind-element?' 'No, Blessed One!' 'Is a Bodhisattva-Mahasattva one who speaks of the cessation of the dharma-element and the feelings arising from mind-contact?' 'No, Blessed One!' The Great Perfection of Wisdom Sutra, Scroll 407 Taisho Tripitaka Volume 07, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 401-600) The Great Perfection of Wisdom Sutra, Scroll 408 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Chapter 6, Part 3 on the Manifestation of Goodness 'Furthermore, Subhuti, regarding what is called a Bodhisattva-Mahasattva, in'

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意云何？地界增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界常增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界我增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界凈增

【現代漢語翻譯】 現代漢語譯本 『你的意思是怎樣？』地界（指構成物質世界的基本元素之一，即地元素）的增語（指執著于地界而產生的概念）是菩薩摩訶薩（指偉大的菩薩）嗎？ 『不是的，世尊！』 『水、火、風、空、識界（指構成物質世界和精神世界的其他基本元素，即水、火、風、空間和意識）的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的常（指永恒不變）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的無常（指變化不定）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的無常增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的樂（指快樂）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的樂增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的苦（指痛苦）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的苦增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的我（指自我）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的無我（指沒有自我）增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的無我增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的凈（指清凈）增

【English Translation】 English version 'What do you think? Is the designation of the earth element (one of the basic elements constituting the material world, i.e., the earth element) as an augmentation (referring to the concept arising from attachment to the earth element) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements (referring to the other basic elements constituting the material and spiritual worlds, i.e., water, fire, wind, space, and consciousness) as an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as permanent (referring to being eternal and unchanging) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as permanent an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as impermanent (referring to being changing and not fixed) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as impermanent an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as pleasurable (referring to happiness) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as pleasurable an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as painful (referring to suffering) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as painful an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as self (referring to ego) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as self an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as non-self (referring to the absence of self) an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the water, fire, wind, space, and consciousness elements as non-self an augmentation a Bodhisattva Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the earth element as pure (referring to being clean and unblemished) an augmentation

---

語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界空增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界無愿

【現代漢語翻譯】 現代漢語譯本 『說地界清凈增長是菩薩摩訶薩（菩薩中的大修行者）嗎？』 『不是的，世尊！』 『說水、火、風、空、識界清凈增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界不清凈增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界不清凈增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界空性增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界空性增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界非空性增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界非空性增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界有相增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界有相增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界無相增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界無相增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界有愿增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說水、火、風、空、識界有愿增長是菩薩摩訶薩嗎？』 『不是的，世尊！』 『說地界無愿』

【English Translation】 English version 'Is it a Bodhisattva Mahasattva (a great being among Bodhisattvas) to say that the earth element increases in purity?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase in purity?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases in impurity?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase in impurity?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases in emptiness?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase in emptiness?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases in non-emptiness?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase in non-emptiness?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases with characteristics?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase with characteristics?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases without characteristics?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase without characteristics?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases with aspiration?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the water, fire, wind, space, and consciousness elements increase with aspiration?' 'No, Venerable One!' 'Is it a Bodhisattva Mahasattva to say that the earth element increases without aspiration?'

---

增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『增語』（指對某種事物或狀態的強調性描述）是菩薩摩訶薩（指發大乘心，以救度一切眾生為己任的修行者）嗎？ 『不是的，世尊！』 『水、火、風、空、識界（指構成世界的五種基本元素：地、水、火、風、空，以及意識）的無愿增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的不寂靜增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的不遠離增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的雜染增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的清凈增語是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is 'augmentation' (an emphatic description of something or a state) a Bodhisattva Mahasattva (a practitioner who has generated the great aspiration for enlightenment and takes on the responsibility of liberating all sentient beings)?' 'No, Venerable One!' 'Is the augmentation of 'no desire' regarding earth, water, fire, wind, space, and consciousness realms (the five basic elements that constitute the world: earth, water, fire, wind, space, and consciousness) a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the tranquility of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the tranquility of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the non-tranquility of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the non-tranquility of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the detachment of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the detachment of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the non-detachment of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the non-detachment of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the defilement of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the defilement of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the purity of the earth realm a Bodhisattva Mahasattva?' 'No, Venerable One!' 'Is the augmentation of the purity of the water, fire, wind, space, and consciousness realms a Bodhisattva Mahasattva?' 'No, Venerable One!'

---

「地界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界生增語是菩薩摩訶薩不？」

「不也！世尊！」

「地界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「水、火、風、空、識界滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「複次，善現！所言菩薩摩訶薩者，于意云何？無明增語是菩薩摩訶薩不？」

「不也！世尊！」

「行、識、名色、六處、觸、受、愛、取、有、生、老死增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明常增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死常增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死無常增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死樂增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明苦增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死苦增語是菩薩摩訶薩不？」

「不也！世

【現代漢語翻譯】 現代漢語譯本 『地界（指構成物質世界的元素）的生起增長，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『水、火、風、空、識界（指構成世界的五種元素）的生起增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『地界的滅盡減少，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『水、火、風、空、識界的滅盡減少，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『再者，善現（須菩提的別名）！所說的菩薩摩訶薩，你認為如何？無明（指對真理的無知）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行（指意志行為）、識（指意識）、名色（指精神和物質）、六處（指六種感官）、觸（指感官與外物的接觸）、受（指感受）、愛（指慾望）、取（指執取）、有（指存在）、生（指出生）、老死（指衰老和死亡）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明是常（指永恒不變）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死是常的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明是無常（指變化不定）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死是無常的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明是樂（指快樂）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死是樂的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明是苦（指痛苦）的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死是苦的增長，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is the increase of the earth element (dhatu) a Bodhisattva Mahasattva (a great Bodhisattva)?' 'No, Lord!' 'Is the increase of the water, fire, wind, space, and consciousness elements a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the decrease of the earth element a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the decrease of the water, fire, wind, space, and consciousness elements a Bodhisattva Mahasattva?' 'No, Lord!' 'Furthermore, Subhuti (a name of Shariputra)! What do you think? Is the increase of ignorance (avidya) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of volitional formations (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), and old age and death (jara-marana) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of ignorance as permanent (nitya) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of volitional formations up to old age and death as permanent a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of ignorance as impermanent (anitya) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of volitional formations up to old age and death as impermanent a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of ignorance as pleasurable (sukha) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of volitional formations up to old age and death as pleasurable a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of ignorance as painful (duhkha) a Bodhisattva Mahasattva?' 'No, Lord!' 'Is the increase of volitional formations up to old age and death as painful a Bodhisattva Mahasattva?' 'No, Lord!'

---

尊！」

「無明我增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死我增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死無我增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死不凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明空增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死空增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死不空增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死有相增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明無相增語是菩薩摩訶薩不？」

「不也！世尊！」

【現代漢語翻譯】 現代漢語譯本 『世尊！』 『把無明（avidya，指對真理的無知）說成「我」的增語，是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）嗎？』 『不是的，世尊！』 『把行（samskara，指意志行為）乃至老死（jaramarana，指衰老和死亡）說成「我」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「無我」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「無我」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「凈」（shubha，指清凈）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「凈」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「不凈」（ashubha，指不清凈）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「不凈」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「空」（shunya，指空性）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「空」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「不空」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「不空」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「有相」（sanidana，指有形相）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把行乃至老死說成「有相」的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『把無明說成「無相」（anidana，指無形相）的增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Venerable One!' 'Is a bodhisattva-mahasattva (a great bodhisattva) one who speaks of ignorance (avidya) as an 'I'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations (samskara) up to old age and death (jaramarana) as an 'I'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'not-self'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'not-self'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'pure' (shubha)?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'pure'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'impure' (ashubha)?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'impure'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'empty' (shunya)?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'empty'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'not empty'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'not empty'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'having characteristics' (sanidana)?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of volitional formations up to old age and death as 'having characteristics'?' 'No, Venerable One!' 'Is a bodhisattva-mahasattva one who speaks of ignorance as 'without characteristics' (anidana)?' 'No, Venerable One!'

---

「行乃至老死無相增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死有愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死無愿增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死不寂靜增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死不遠離增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明雜染增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死雜染增語是菩薩摩訶薩不？」

「不

【現代漢語翻譯】 現代漢語譯本 『以行乃至老死（生老病死的過程）無相為增語，是菩薩摩訶薩（偉大的菩薩）嗎？』 『不是的，世尊！』 『以無明（對真理的無知）有愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死有愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明無愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死無愿為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死不寂靜為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死不遠離為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以無明雜染為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』 『以行乃至老死雜染為增語，是菩薩摩訶薩嗎？』 『不是的，世尊！』

【English Translation】 English version 'Is a Bodhisattva Mahasattva (a great Bodhisattva) one who speaks of form and so on up to old age and death as without characteristics?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance (lack of understanding of the truth) as having desire?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as having desire?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as without desire?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as without desire?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as tranquil?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as tranquil?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as not tranquil?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as not tranquil?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as being separate?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as being separate?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as not being separate?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as not being separate?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of ignorance as defiled?' 'No, Venerable Sir!' 'Is a Bodhisattva Mahasattva one who speaks of form and so on up to old age and death as defiled?' 'No, Venerable Sir!'

---

也！世尊！」

「無明清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死清凈增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明生增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死生增語是菩薩摩訶薩不？」

「不也！世尊！」

「無明滅增語是菩薩摩訶薩不？」

「不也！世尊！」

「行乃至老死滅增語是菩薩摩訶薩不？」

「不也！世尊！」

爾時，佛告具壽善現：「汝觀何義作如是言：色等法增語非菩薩摩訶薩？復觀何義作如是言：色等法若常若無常增語、若樂若苦增語、若我若無我增語、若凈若不凈增語、若空若不空增語、若有相若無相增語、若有愿若無愿增語、若寂靜若不寂靜增語、若遠離若不遠離增語、若雜染若清凈增語、若生若滅增語，亦非菩薩摩訶薩耶？」

時，具壽善現白佛言：「世尊！色等法尚畢竟不可得，性非有故，況有色等法增語！此增語既非有，如何可言色等法增語是菩薩摩訶薩？

「世尊！色等法常尚畢竟不可得，性非有故，況有色等法無常！色等法常無常尚畢竟不可得，況有色等法常無常增語！此增語既非有，如何可言色等法常無常增語是菩薩摩訶薩？

【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『無明（avidya，指對真理的無知）清凈的增語是菩薩摩訶薩（bodhisattva-mahasattva，指發大乘心願的偉大修行者）嗎？』 『不是的，世尊！』 『行（samskara，指意志行為）乃至老死（jaramarana，指衰老和死亡）清凈的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明生起的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死生起的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『無明滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 『行乃至老死滅去的增語是菩薩摩訶薩嗎？』 『不是的，世尊！』 那時，佛告訴具壽善現（Subhuti，佛陀的弟子）說：『你觀察什麼意義而說：色（rupa，指物質現象）等法的增語不是菩薩摩訶薩？又觀察什麼意義而說：色等法若常（nitya，指永恒）若無常（anitya，指無常）的增語、若樂（sukha，指快樂）若苦（duhkha，指痛苦）的增語、若我（atman，指自我）若無我（anatman，指無我）的增語、若凈（subha，指清凈）若不凈（asubha，指不凈）的增語、若空（sunya，指空性）若不空（asunya，指不空）的增語、若有相（sanirnimitta，指有相）若無相（anirnimitta，指無相）的增語、若有愿（sapranidhana，指有愿）若無愿（apranidhana，指無愿）的增語、若寂靜（santa，指寂靜）若不寂靜（asanta，指不寂靜）的增語、若遠離（vivikta，指遠離）若不遠離（avivikta，指不遠離）的增語、若雜染（samklista，指雜染）若清凈（vyavadana，指清凈）的增語、若生（jati，指生起）若滅（nirodha，指滅去）的增語，也不是菩薩摩訶薩呢？』 這時，具壽善現對佛說：『世尊！色等法尚且畢竟不可得，因為其自性非有，何況有色等法的增語！這增語既然非有，如何能說色等法的增語是菩薩摩訶薩？』 『世尊！色等法常尚且畢竟不可得，因為其自性非有，何況有色等法的無常！色等法常與無常尚且畢竟不可得，何況有色等法常與無常的增語！這增語既然非有，如何能說色等法常與無常的增語是菩薩摩訶薩？』

【English Translation】 English version 'Yes, Venerable Sir!' 'Is the designation of the purity of ignorance (avidya) a Bodhisattva-Mahasattva (a great being on the path to enlightenment)?' 'No, Venerable Sir!' 'Is the designation of the purity of volitional formations (samskara) up to old age and death (jaramarana) a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the arising of ignorance a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the arising of volitional formations up to old age and death a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the cessation of ignorance a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' 'Is the designation of the cessation of volitional formations up to old age and death a Bodhisattva-Mahasattva?' 'No, Venerable Sir!' Then, the Buddha said to the Venerable Subhuti: 'Observing what meaning do you say that the designations of form (rupa) and other dharmas are not Bodhisattva-Mahasattvas? And observing what meaning do you say that the designations of form and other dharmas, whether they are permanent (nitya) or impermanent (anitya), whether they are pleasurable (sukha) or painful (duhkha), whether they are self (atman) or non-self (anatman), whether they are pure (subha) or impure (asubha), whether they are empty (sunya) or not empty (asunya), whether they are with characteristics (sanirnimitta) or without characteristics (anirnimitta), whether they are with aspiration (sapranidhana) or without aspiration (apranidhana), whether they are peaceful (santa) or not peaceful (asanta), whether they are secluded (vivikta) or not secluded (avivikta), whether they are defiled (samklista) or purified (vyavadana), whether they are arising (jati) or ceasing (nirodha), are also not Bodhisattva-Mahasattvas?' Then, the Venerable Subhuti said to the Buddha: 'Venerable Sir, form and other dharmas are ultimately unattainable, because their nature is non-existent, how much more so the designations of form and other dharmas! Since these designations are non-existent, how can it be said that the designations of form and other dharmas are Bodhisattva-Mahasattvas?' 'Venerable Sir, the permanence of form and other dharmas is ultimately unattainable, because their nature is non-existent, how much more so the impermanence of form and other dharmas! The permanence and impermanence of form and other dharmas are ultimately unattainable, how much more so the designations of the permanence and impermanence of form and other dharmas! Since these designations are non-existent, how can it be said that the designations of the permanence and impermanence of form and other dharmas are Bodhisattva-Mahasattvas?'

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「世尊！色等法樂尚畢竟不可得，性非有故，況有色等法苦！色等法樂苦尚畢竟不可得，況有色等法樂苦增語！此增語既非有，如何可言色等法樂苦增語是菩薩摩訶薩？

「世尊！色等法我尚畢竟不可得，性非有故，況有色等法無我！色等法我無我尚畢竟不可得，況有色等法我無我增語！此增語既非有，如何可言色等法我無我增語是菩薩摩訶薩？

「世尊！色等法凈尚畢竟不可得，性非有故，況有色等法不凈！色等法凈不凈尚畢竟不可得，況有色等法凈不凈增語！此增語既非有，如何可言色等法凈不凈增語是菩薩摩訶薩？

「世尊！色等法不空尚畢竟不可得，性非有故，況有色等法空！色等法空不空尚畢竟不可得，況有色等法空不空增語！此增語既非有，如何可言色等法空不空增語是菩薩摩訶薩？

「世尊！色等法有相尚畢竟不可得，性非有故，況有色等法無相！色等法有相無相尚畢竟不可得，況有色等法有相無相增語！此增語既非有，如何可言色等法有相無相增語是菩薩摩訶薩？

「世尊！色等法有愿尚畢竟不可得，性非有故，況有色等法無愿！色等法有愿無愿尚畢竟不可得，況有色等法有愿無愿增語！此增語既非有，如何可言色等法有愿無愿增語是菩薩摩訶薩？

【現代漢語翻譯】 現代漢語譯本 『世尊！』色（rupa，物質現象）等法的快樂尚且畢竟不可得，因為其自性本非實有，何況會有色等法的痛苦呢！色等法的快樂和痛苦尚且畢竟不可得，何況會有色等法的快樂和痛苦的增語（adhivacana，假名安立）呢！既然這增語並非實有，又如何能說色等法的快樂和痛苦的增語是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）呢？ 『世尊！』色等法的我（atman，實體自我）尚且畢竟不可得，因為其自性本非實有，何況會有色等法的無我（anatman，非實體自我）呢！色等法的我和無我尚且畢竟不可得，何況會有色等法的我和無我的增語呢！既然這增語並非實有，又如何能說色等法的我和無我的增語是菩薩摩訶薩呢？ 『世尊！』色等法的清凈（subha，純凈）尚且畢竟不可得，因為其自性本非實有，何況會有色等法的不凈（asubha，不純凈）呢！色等法的清凈和不凈尚且畢竟不可得，何況會有色等法的清凈和不凈的增語呢！既然這增語並非實有，又如何能說色等法的清凈和不凈的增語是菩薩摩訶薩呢？ 『世尊！』色等法的不空（asunyata，非空性）尚且畢竟不可得，因為其自性本非實有，何況會有色等法的空（sunyata，空性）呢！色等法的空和不空尚且畢竟不可得，何況會有色等法的空和不空的增語呢！既然這增語並非實有，又如何能說色等法的空和不空的增語是菩薩摩訶薩呢？ 『世尊！』色等法的有相（sanidarsana，有形相）尚且畢竟不可得，因為其自性本非實有，何況會有色等法的無相（anidarsana，無形相）呢！色等法的有相和無相尚且畢竟不可得，何況會有色等法的有相和無相的增語呢！既然這增語並非實有，又如何能說色等法的有相和無相的增語是菩薩摩訶薩呢？ 『世尊！』色等法的有愿（pranihita，有希求）尚且畢竟不可得，因為其自性本非實有，何況會有色等法的無愿（apranihita，無希求）呢！色等法的有愿和無愿尚且畢竟不可得，何況會有色等法的有愿和無愿的增語呢！既然這增語並非實有，又如何能說色等法的有愿和無愿的增語是菩薩摩訶薩呢？

【English Translation】 English version 'World Honored One! Even the pleasure of forms (rupa) and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the suffering of forms and other dharmas! Even the pleasure and suffering of forms and other dharmas are ultimately unattainable, how much more so the designation (adivachana) of the pleasure and suffering of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the pleasure and suffering of forms and other dharmas is a Bodhisattva-Mahasattva? 'World Honored One! Even the self (atman) of forms and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the non-self (anatman) of forms and other dharmas! Even the self and non-self of forms and other dharmas are ultimately unattainable, how much more so the designation of the self and non-self of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the self and non-self of forms and other dharmas is a Bodhisattva-Mahasattva? 'World Honored One! Even the purity (subha) of forms and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the impurity (asubha) of forms and other dharmas! Even the purity and impurity of forms and other dharmas are ultimately unattainable, how much more so the designation of the purity and impurity of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the purity and impurity of forms and other dharmas is a Bodhisattva-Mahasattva? 'World Honored One! Even the non-emptiness (asunyata) of forms and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the emptiness (sunyata) of forms and other dharmas! Even the emptiness and non-emptiness of forms and other dharmas are ultimately unattainable, how much more so the designation of the emptiness and non-emptiness of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the emptiness and non-emptiness of forms and other dharmas is a Bodhisattva-Mahasattva? 'World Honored One! Even the having-characteristics (sanidarsana) of forms and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the having-no-characteristics (anidarsana) of forms and other dharmas! Even the having-characteristics and having-no-characteristics of forms and other dharmas are ultimately unattainable, how much more so the designation of the having-characteristics and having-no-characteristics of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the having-characteristics and having-no-characteristics of forms and other dharmas is a Bodhisattva-Mahasattva? 'World Honored One! Even the having-aspiration (pranihita) of forms and other dharmas is ultimately unattainable, because their nature is non-existent. How much more so the having-no-aspiration (apranihita) of forms and other dharmas! Even the having-aspiration and having-no-aspiration of forms and other dharmas are ultimately unattainable, how much more so the designation of the having-aspiration and having-no-aspiration of forms and other dharmas! Since this designation is non-existent, how can it be said that the designation of the having-aspiration and having-no-aspiration of forms and other dharmas is a Bodhisattva-Mahasattva?'

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「世尊！色等法寂靜尚畢竟不可得，性非有故，況有色等法不寂靜！色等法寂靜不寂靜尚畢竟不可得，況有色等法寂靜不寂靜增語！此增語既非有，如何可言色等法寂靜不寂靜增語是菩薩摩訶薩？

「世尊！色等法遠離尚畢竟不可得，性非有故，況有色等法不遠離！色等法遠離不遠離尚畢竟不可得，況有色等法遠離不遠離增語！此增語既非有，如何可言色等法遠離不遠離增語是菩薩摩訶薩？

「世尊！色等法雜染尚畢竟不可得，性非有故，況有色等法清凈！色等法雜染清凈尚畢竟不可得，況有色等法雜染清凈增語！此增語既非有，如何可言色等法雜染清凈增語是菩薩摩訶薩？

「世尊！色等法生尚畢竟不可得，性非有故，況有色等法滅！色等法生滅尚畢竟不可得，況有色等法生滅增語！此增語既非有，如何可言色等法生滅增語是菩薩摩訶薩？」

佛言：「善現！善哉！善哉！如是！如是！如汝所說。善現！色等法及常無常等不可得故，色等法增語及常無常等增語亦不可得，法及增語不可得故，諸菩薩摩訶薩亦不可得，諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。

「複次，善現！汝先所言『我都不見有一法可名菩薩摩訶薩。

【現代漢語翻譯】 現代漢語譯本 『世尊！色（rupa，物質現象）等法的寂靜，由於其本性非有，所以畢竟是不可得的，更何況色等法的不寂靜呢！色等法的寂靜與不寂靜，畢竟是不可得的，更何況色等法的寂靜與不寂靜的增語（prajnapti，假名安立）呢！既然這個增語並非真實存在，又怎麼能說色等法的寂靜與不寂靜的增語是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）呢？』 『世尊！色等法的遠離，由於其本性非有，所以畢竟是不可得的，更何況色等法的不遠離呢！色等法的遠離與不遠離，畢竟是不可得的，更何況色等法的遠離與不遠離的增語呢！既然這個增語並非真實存在，又怎麼能說色等法的遠離與不遠離的增語是菩薩摩訶薩呢？』 『世尊！色等法的雜染，由於其本性非有，所以畢竟是不可得的，更何況色等法的清凈呢！色等法的雜染與清凈，畢竟是不可得的，更何況色等法的雜染與清凈的增語呢！既然這個增語並非真實存在，又怎麼能說色等法的雜染與清凈的增語是菩薩摩訶薩呢？』 『世尊！色等法的生起，由於其本性非有，所以畢竟是不可得的，更何況色等法的滅亡呢！色等法的生起與滅亡，畢竟是不可得的，更何況色等法的生起與滅亡的增語呢！既然這個增語並非真實存在，又怎麼能說色等法的生起與滅亡的增語是菩薩摩訶薩呢？』 佛說：『善現（Subhuti，須菩提）！說得好啊！說得好啊！正是這樣！正是這樣！正如你所說。善現！色等法以及常與無常等都是不可得的，所以色等法的增語以及常與無常等的增語也是不可得的。由於法和增語都是不可得的，所以諸菩薩摩訶薩也是不可得的。由於諸菩薩摩訶薩不可得，所以他們所修行的般若波羅蜜多（prajnaparamita，智慧到彼岸）也是不可得的。善現！諸菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習。』 『此外，善現！你先前所說『我都不見有一法可以稱為菩薩摩訶薩。』

【English Translation】 English version 'World Honored One! The quiescence of form (rupa, material phenomena) and other dharmas, due to their non-existent nature, is ultimately unattainable, let alone the non-quiescence of form and other dharmas! The quiescence and non-quiescence of form and other dharmas are ultimately unattainable, let alone the designation (prajnapti, conceptual designation) of the quiescence and non-quiescence of form and other dharmas! Since this designation is not real, how can it be said that the designation of the quiescence and non-quiescence of form and other dharmas is a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva)?' 'World Honored One! The separation of form and other dharmas, due to their non-existent nature, is ultimately unattainable, let alone the non-separation of form and other dharmas! The separation and non-separation of form and other dharmas are ultimately unattainable, let alone the designation of the separation and non-separation of form and other dharmas! Since this designation is not real, how can it be said that the designation of the separation and non-separation of form and other dharmas is a Bodhisattva-Mahasattva?' 'World Honored One! The defilement of form and other dharmas, due to their non-existent nature, is ultimately unattainable, let alone the purity of form and other dharmas! The defilement and purity of form and other dharmas are ultimately unattainable, let alone the designation of the defilement and purity of form and other dharmas! Since this designation is not real, how can it be said that the designation of the defilement and purity of form and other dharmas is a Bodhisattva-Mahasattva?' 'World Honored One! The arising of form and other dharmas, due to their non-existent nature, is ultimately unattainable, let alone the cessation of form and other dharmas! The arising and cessation of form and other dharmas are ultimately unattainable, let alone the designation of the arising and cessation of form and other dharmas! Since this designation is not real, how can it be said that the designation of the arising and cessation of form and other dharmas is a Bodhisattva-Mahasattva?' The Buddha said: 'Subhuti! Well said! Well said! It is so! It is so! Just as you have said. Subhuti! Because form and other dharmas, as well as permanence and impermanence, etc., are unattainable, the designations of form and other dharmas, as well as the designations of permanence and impermanence, etc., are also unattainable. Because both dharmas and designations are unattainable, the Bodhisattva-Mahasattvas are also unattainable. Because the Bodhisattva-Mahasattvas are unattainable, the Prajnaparamita (prajnaparamita, perfection of wisdom) they practice is also unattainable. Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita, they should learn in this way.' 'Furthermore, Subhuti! What you said earlier, 『I do not see any dharma that can be called a Bodhisattva-Mahasattva.』

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』者，如是！如是！如汝所說。

「善現！諸法不見諸法，諸法不見法界，法界不見諸法，法界不見法界。

「善現！法界不見色界，色界不見法界；法界不見受、想、行、識界，受、想、行、識界不見法界。

「善現！法界不見眼處，眼處不見法界；法界不見耳、鼻、舌、身、意處，耳、鼻、舌、身、意處不見法界。

「善現！法界不見色處，色處不見法界；法界不見聲、香、味、觸、法處，聲、香、味、觸、法處不見法界。

「善現！法界不見眼界，眼界不見法界；法界不見耳、鼻、舌、身、意界，耳、鼻、舌、身、意界不見法界。

「善現！法界不見色界，色界不見法界；法界不見聲、香、味、觸、法界，聲、香、味、觸、法界不見法界。

「善現！法界不見眼識界，眼識界不見法界；法界不見耳、鼻、舌、身、意識界，耳、鼻、舌、身、意識界不見法界。

「善現！法界不見地界，地界不見法界；法界不見水、火、風、空、識界，水、火、風、空、識界不見法界。

「善現！法界不見無明，無明不見法界；法界不見行、識、名色、六處、觸、受、愛、取、有、生、老死，行乃至老死不見法界。

「善現！有為界不見無為界，無為界不見有為界

【現代漢語翻譯】 現代漢語譯本： 『是的，就是這樣！是的，就是這樣！正如你所說。』 『善現（Subhuti）！諸法（dharma，指一切事物和現象）不能見到諸法，諸法不能見到法界（dharmadhatu，指一切法的本性或宇宙的真實本質），法界不能見到諸法，法界不能見到法界。 『善現！法界不能見到色（rupa，指物質形態），色不能見到法界；法界不能見到受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識界（vijnana-dhatu，指意識的領域），受、想、行、識界不能見到法界。 『善現！法界不能見到眼處（caksu-ayatana，指眼根），眼處不能見到法界；法界不能見到耳、鼻、舌、身、意處（srotra-ayatana, ghrana-ayatana, jihva-ayatana, kaya-ayatana, manas-ayatana，指耳、鼻、舌、身、意根），耳、鼻、舌、身、意處不能見到法界。 『善現！法界不能見到色處（rupa-ayatana，指色境），色處不能見到法界；法界不能見到聲、香、味、觸、法處（sabda-ayatana, gandha-ayatana, rasa-ayatana, sprshtavya-ayatana, dharma-ayatana，指聲、香、味、觸、法境），聲、香、味、觸、法處不能見到法界。 『善現！法界不能見到眼界（caksu-dhatu，指眼識的領域），眼界不能見到法界；法界不能見到耳、鼻、舌、身、意界（srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu，指耳、鼻、舌、身、意識的領域），耳、鼻、舌、身、意界不能見到法界。 『善現！法界不能見到色界（rupa-dhatu，指色法的領域），色界不能見到法界；法界不能見到聲、香、味、觸、法界（sabda-dhatu, gandha-dhatu, rasa-dhatu, sprshtavya-dhatu, dharma-dhatu，指聲、香、味、觸、法境的領域），聲、香、味、觸、法界不能見到法界。 『善現！法界不能見到眼識界（caksu-vijnana-dhatu，指眼識的領域），眼識界不能見到法界；法界不能見到耳、鼻、舌、身、意識界（srotra-vijnana-dhatu, ghrana-vijnana-dhatu, jihva-vijnana-dhatu, kaya-vijnana-dhatu, mano-vijnana-dhatu，指耳、鼻、舌、身、意識的領域），耳、鼻、舌、身、意識界不能見到法界。 『善現！法界不能見到地界（prthivi-dhatu，指地元素），地界不能見到法界；法界不能見到水、火、風、空、識界（ap-dhatu, tejo-dhatu, vayu-dhatu, akasa-dhatu, vijnana-dhatu，指水、火、風、空、意識的領域），水、火、風、空、識界不能見到法界。 『善現！法界不能見到無明（avidya，指無知），無明不能見到法界；法界不能見到行（samskara，指意志）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質）、六處（sad-ayatana，指六根）、觸（sparsa，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（jara-marana，指衰老和死亡），行乃至老死不能見到法界。 『善現！有為界（samskrta-dhatu，指因緣和合的現象界）不能見到無為界（asamskrta-dhatu，指不生不滅的涅槃界），無為界不能見到有為界。』

【English Translation】 English version: 'So it is, so it is! Just as you have said.' 'Subhuti! Dharmas (all phenomena) do not see dharmas, dharmas do not see the dharmadhatu (the realm of all dharmas, the true nature of the universe), the dharmadhatu does not see dharmas, and the dharmadhatu does not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see rupa (form), rupa does not see the dharmadhatu; the dharmadhatu does not see vedana (feeling), samjna (perception), samskara (mental formations), or vijnana-dhatu (the realm of consciousness), and vedana, samjna, samskara, and vijnana-dhatu do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the caksu-ayatana (eye base), the eye base does not see the dharmadhatu; the dharmadhatu does not see the srotra-ayatana, ghrana-ayatana, jihva-ayatana, kaya-ayatana, or manas-ayatana (ear, nose, tongue, body, and mind bases), and the ear, nose, tongue, body, and mind bases do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the rupa-ayatana (form base), the form base does not see the dharmadhatu; the dharmadhatu does not see the sabda-ayatana, gandha-ayatana, rasa-ayatana, sprshtavya-ayatana, or dharma-ayatana (sound, smell, taste, touch, and dharma bases), and the sound, smell, taste, touch, and dharma bases do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the caksu-dhatu (eye element), the eye element does not see the dharmadhatu; the dharmadhatu does not see the srotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, or mano-dhatu (ear, nose, tongue, body, and mind elements), and the ear, nose, tongue, body, and mind elements do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the rupa-dhatu (form element), the form element does not see the dharmadhatu; the dharmadhatu does not see the sabda-dhatu, gandha-dhatu, rasa-dhatu, sprshtavya-dhatu, or dharma-dhatu (sound, smell, taste, touch, and dharma elements), and the sound, smell, taste, touch, and dharma elements do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the caksu-vijnana-dhatu (eye consciousness element), the eye consciousness element does not see the dharmadhatu; the dharmadhatu does not see the srotra-vijnana-dhatu, ghrana-vijnana-dhatu, jihva-vijnana-dhatu, kaya-vijnana-dhatu, or mano-vijnana-dhatu (ear, nose, tongue, body, and mind consciousness elements), and the ear, nose, tongue, body, and mind consciousness elements do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see the prthivi-dhatu (earth element), the earth element does not see the dharmadhatu; the dharmadhatu does not see the ap-dhatu, tejo-dhatu, vayu-dhatu, akasa-dhatu, or vijnana-dhatu (water, fire, wind, space, and consciousness elements), and the water, fire, wind, space, and consciousness elements do not see the dharmadhatu.' 'Subhuti! The dharmadhatu does not see avidya (ignorance), ignorance does not see the dharmadhatu; the dharmadhatu does not see samskara (mental formations), vijnana (consciousness), nama-rupa (name and form), sad-ayatana (six sense bases), sparsa (contact), vedana (feeling), trsna (craving), upadana (grasping), bhava (becoming), jati (birth), or jara-marana (old age and death), and samskara up to jara-marana do not see the dharmadhatu.' 'Subhuti! The samskrta-dhatu (conditioned realm) does not see the asamskrta-dhatu (unconditioned realm), and the asamskrta-dhatu does not see the samskrta-dhatu.'

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「善現！非離有為施設無為，非離無為施設有為。

「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法都無所見，無所見故其心不驚不恐不怖，於一切法心不沉沒亦不憂悔。何以故？善現！是菩薩摩訶薩如是修行甚深般若波羅蜜多時，不見色，不見受、想、行、識；不見眼處，不見耳、鼻、舌、身、意處；不見色處，不見聲、香、味、觸、法處；不見眼界，不見耳、鼻、舌、身、意界；不見色界，不見聲、香、味、觸、法界；不見眼識界，不見耳、鼻、舌、身、意識界；不見地界，不見水、火、風、空、識界；不見無明，不見行、識、名色、六處、觸、受、愛、取、有、生、老死；不見貪慾，不見瞋恚、愚癡；不見我，不見有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者；不見欲界，不見色、無色界；不見聲聞及聲聞法，不見獨覺及獨覺法，不見菩薩及菩薩法，不見諸佛及諸佛法，不見無上正等菩提。如是，善現！諸菩薩摩訶薩於一切法都無所見，無所見故其心不驚不恐不怖，於一切法心不沉沒亦不憂悔。」

爾時，具壽善現白佛言：「世尊！復何因緣諸菩薩摩訶薩修行般若波羅蜜多時，於一切法心不沉沒亦不憂悔？」

佛告善現：「諸菩

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！不是離開有為法（saṃskṛta-dharma）而施設無為法（asaṃskṛta-dharma），也不是離開無為法而施設有為法。 『如是，善現！諸菩薩摩訶薩（bodhisattva-mahāsattva）修行般若波羅蜜多（prajñāpāramitā）時，對於一切法都無所見，因為無所見，所以他們的心不驚恐、不害怕、不畏懼，對於一切法，心不沉沒也不憂悔。為什麼呢？善現！是菩薩摩訶薩這樣修行甚深般若波羅蜜多時，不見色（rūpa），不見受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）；不見眼處（cakṣurāyatana），不見耳（śrotrāyatana）、鼻（ghrāṇāyatana）、舌（jihvāyatana）、身（kāyāyatana）、意處（manāyatana）；不見色處（rūpāyatana），不見聲（śabdāyatana）、香（gandhāyatana）、味（rasāyatana）、觸（spraṣṭavyāyatana）、法處（dharmāyatana）；不見眼界（cakṣurdhātu），不見耳（śrotradhatu）、鼻（ghrāṇadhātu）、舌（jihvādhātu）、身（kāyadhātu）、意界（manodhātu）；不見色界（rūpadhātu），不見聲（śabdadhatu）、香（gandhadhātu）、味（rasadhātu）、觸（spraṣṭavyadhātu）、法界（dharmadhātu）；不見眼識界（cakṣurvijñānadhātu），不見耳（śrotravijñānadhātu）、鼻（ghrāṇavijñānadhātu）、舌（jihvāvijñānadhātu）、身（kāyavijñānadhātu）、意識界（manovijñānadhātu）；不見地界（pṛthivīdhātu），不見水（ābdhātu）、火（tejodhātu）、風（vāyudhātu）、空（ākāśadhātu）、識界（vijñānadhātu）；不見無明（avidyā），不見行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老死（jarā-maraṇa）；不見貪慾（rāga），不見瞋恚（dveṣa）、愚癡（moha）；不見我（ātman），不見有情（sattva）、命者（jīva）、生者（jantu）、養者（poṣa）、士夫（puruṣa）、補特伽羅（pudgala）、意生（manuja）、儒童（mānava）、作者（kāraka）、受者（vedaka）、知者（jñātṛ）、見者（draṣṭṛ）；不見欲界（kāmadhātu），不見色界（rūpadhātu）、無色界（arūpadhātu）；不見聲聞（śrāvaka）及聲聞法（śrāvakadharma），不見獨覺（pratyekabuddha）及獨覺法（pratyekabuddhadharma），不見菩薩（bodhisattva）及菩薩法（bodhisattvadharma），不見諸佛（buddha）及諸佛法（buddhadharma），不見無上正等菩提（anuttarā-samyak-saṃbodhi）。如是，善現！諸菩薩摩訶薩對於一切法都無所見，因為無所見，所以他們的心不驚恐、不害怕、不畏懼，對於一切法，心不沉沒也不憂悔。』 這時，具壽善現（āyuṣmān Subhuti）對佛說：『世尊！又是什麼因緣使得諸菩薩摩訶薩修行般若波羅蜜多時，對於一切法心不沉沒也不憂悔呢？』 佛告訴善現：『諸菩薩摩訶薩

【English Translation】 English version 'Subhuti! It is not by separating from the conditioned (saṃskṛta) that the unconditioned (asaṃskṛta) is established, nor is it by separating from the unconditioned that the conditioned is established.' 'Thus, Subhuti, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom (prajñāpāramitā), they do not see anything in any dharma. Because they do not see anything, their minds are not startled, not frightened, not terrified. Regarding all dharmas, their minds do not sink, nor do they regret. Why is that? Subhuti, it is because when these Bodhisattva-Mahasattvas practice the profound Perfection of Wisdom in this way, they do not see form (rūpa), they do not see feeling (vedanā), perception (saṃjñā), formations (saṃskāra), or consciousness (vijñāna); they do not see the eye-base (cakṣurāyatana), they do not see the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), or mind-base (manāyatana); they do not see the form-object (rūpāyatana), they do not see sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), or mind-object (dharmāyatana); they do not see the eye-element (cakṣurdhātu), they do not see the ear (śrotradhatu), nose (ghrāṇadhātu), tongue (jihvādhātu), body (kāyadhātu), or mind-element (manodhātu); they do not see the form-element (rūpadhātu), they do not see sound (śabdadhatu), smell (gandhadhātu), taste (rasadhātu), touch (spraṣṭavyadhātu), or mind-element (dharmadhātu); they do not see the eye-consciousness element (cakṣurvijñānadhātu), they do not see the ear (śrotravijñānadhātu), nose (ghrāṇavijñānadhātu), tongue (jihvāvijñānadhātu), body (kāyavijñānadhātu), or mind-consciousness element (manovijñānadhātu); they do not see the earth-element (pṛthivīdhātu), they do not see the water (ābdhātu), fire (tejodhātu), wind (vāyudhātu), space (ākāśadhātu), or consciousness-element (vijñānadhātu); they do not see ignorance (avidyā), they do not see 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), or old age and death (jarā-maraṇa); they do not see greed (rāga), they do not see hatred (dveṣa), or delusion (moha); they do not see a self (ātman), they do not see a sentient being (sattva), a life-force (jīva), a being (jantu), a nourisher (poṣa), a person (puruṣa), an individual (pudgala), a mind-born one (manuja), a youth (mānava), a doer (kāraka), a feeler (vedaka), a knower (jñātṛ), or a seer (draṣṭṛ); they do not see the desire realm (kāmadhātu), they do not see the form realm (rūpadhātu), or the formless realm (arūpadhātu); they do not see the Hearers (śrāvaka) and the Hearer's Dharma (śrāvakadharma), they do not see the Solitary Buddhas (pratyekabuddha) and the Solitary Buddha's Dharma (pratyekabuddhadharma), they do not see the Bodhisattvas (bodhisattva) and the Bodhisattva's Dharma (bodhisattvadharma), they do not see the Buddhas (buddha) and the Buddha's Dharma (buddhadharma), they do not see the Unsurpassed Perfect Enlightenment (anuttarā-samyak-saṃbodhi). Thus, Subhuti, Bodhisattva-Mahasattvas do not see anything in any dharma. Because they do not see anything, their minds are not startled, not frightened, not terrified. Regarding all dharmas, their minds do not sink, nor do they regret.' Then, the venerable Subhuti said to the Buddha, 'World Honored One, what is the cause and condition that when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, their minds do not sink or regret regarding all dharmas?' The Buddha said to Subhuti, 'Bodhisattva-Mahasattvas'

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薩摩訶薩修行般若波羅蜜多時，普於一切心、心所法不得不見，由是因緣，於一切法心不沉沒亦不憂悔。」

具壽善現復白佛言：「世尊！諸菩薩摩訶薩修行般若波羅蜜多時，何因緣故於一切法其心不驚不恐不怖？」

佛告善現：「諸菩薩摩訶薩修行般若波羅蜜多時，普於一切意及意界不得不見。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法其心不驚不恐不怖。

「複次，善現！諸菩薩摩訶薩於一切法都無所得，應行般若波羅蜜多。

「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切處及一切時，不得般若波羅蜜多，不得般若波羅蜜多名；不得菩薩摩訶薩，不得菩薩摩訶薩名，亦不得菩薩摩訶薩心。善現！應如是教誡教授諸菩薩摩訶薩，令于般若波羅蜜多皆得成辦。」

第二分入離生品第七

爾時，具壽善現白佛言：「世尊！若菩薩摩訶薩欲圓滿佈施波羅蜜多，當學般若波羅蜜多；欲圓滿凈戒、安忍、精進、靜慮、般若波羅蜜多，當學般若波羅蜜多。若菩薩摩訶薩欲遍知色，當學般若波羅蜜多；欲遍知受、想、行、識，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼處，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意處，當學般若波羅蜜多。若菩薩摩訶薩欲遍

【現代漢語翻譯】 現代漢語譯本：當菩薩摩訶薩（菩薩中的大修行者）修行般若波羅蜜多（以智慧到達彼岸）時，他們普遍地對一切心和心所法（心理活動和心理因素）都視而不見，因此，對於一切法，他們的心既不沉溺也不懊悔。 具壽善現（佛陀的弟子）再次對佛說：『世尊！當菩薩摩訶薩修行般若波羅蜜多時，是何原因使他們對一切法都不感到驚慌、恐懼或害怕？』 佛告訴善現：『當菩薩摩訶薩修行般若波羅蜜多時，他們普遍地對一切意（意識）和意界（意識的領域）都視而不見。正是這樣，善現！當菩薩摩訶薩修行般若波羅蜜多時，他們對一切法都不會感到驚慌、恐懼或害怕。』 『此外，善現！菩薩摩訶薩對於一切法都無所執著，應當修行般若波羅蜜多。』 『此外，善現！當菩薩摩訶薩修行般若波羅蜜多時，在任何地方和任何時候，他們都不執著于般若波羅蜜多，不執著于般若波羅蜜多的名稱；不執著于菩薩摩訶薩，不執著于菩薩摩訶薩的名稱，也不執著于菩薩摩訶薩的心。善現！應當這樣教導和指導菩薩摩訶薩，使他們都能在般若波羅蜜多中獲得成就。』 第二分入離生品第七 這時，具壽善現對佛說：『世尊！如果菩薩摩訶薩想要圓滿佈施波羅蜜多（以佈施到達彼岸），就應當學習般若波羅蜜多；如果想要圓滿凈戒、安忍、精進、靜慮、般若波羅蜜多，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要遍知色（物質現象），就應當學習般若波羅蜜多；如果想要遍知受、想、行、識（感受、思維、意志、意識），就應當學習般若波羅蜜多。如果菩薩摩訶薩想要遍知眼處（視覺器官），就應當學習般若波羅蜜多；如果想要遍知耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、意識器官），就應當學習般若波羅蜜多。如果菩薩摩訶薩想要遍知……』

【English Translation】 English version: When a Bodhisattva-Mahasattva (a great being on the path to enlightenment) practices the Prajnaparamita (perfection of wisdom), they universally do not see all mental and mental-related phenomena, and because of this, their minds neither sink nor regret regarding all dharmas (phenomena). The venerable Subhuti (a disciple of the Buddha) then said to the Buddha, 'World Honored One! When Bodhisattva-Mahasattvas practice the Prajnaparamita, what is the reason that their minds are not startled, fearful, or afraid regarding all dharmas?' The Buddha told Subhuti, 'When Bodhisattva-Mahasattvas practice the Prajnaparamita, they universally do not see all intentions and the realm of intentions. Thus, Subhuti! When Bodhisattva-Mahasattvas practice the Prajnaparamita, their minds are not startled, fearful, or afraid regarding all dharmas.' 'Furthermore, Subhuti! Bodhisattva-Mahasattvas should practice the Prajnaparamita without any attachment to any dharma.' 'Furthermore, Subhuti! When Bodhisattva-Mahasattvas practice the Prajnaparamita, in all places and at all times, they do not cling to the Prajnaparamita, nor to the name of Prajnaparamita; they do not cling to Bodhisattva-Mahasattva, nor to the name of Bodhisattva-Mahasattva, nor to the mind of Bodhisattva-Mahasattva. Subhuti! Bodhisattva-Mahasattvas should be taught and instructed in this way, so that they may all achieve success in the Prajnaparamita.' Section Two, Chapter Seven: Entering the Absence of Birth At that time, the venerable Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva-Mahasattva wishes to perfect the Dana-paramita (perfection of giving), they should study the Prajnaparamita; if they wish to perfect the Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of effort), Dhyana-paramita (perfection of meditation), and Prajna-paramita, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to fully understand Rupa (form), they should study the Prajnaparamita; if they wish to fully understand Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to fully understand the eye-ayatana (sense base of the eye), they should study the Prajnaparamita; if they wish to fully understand the ear, nose, tongue, body, and mind-ayatanas, they should study the Prajnaparamita. If a Bodhisattva-Mahasattva wishes to fully understand...'

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知色處，當學般若波羅蜜多；欲遍知聲、香、味、觸、法處，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼界，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知色界，當學般若波羅蜜多；欲遍知聲、香、味、觸、法界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼識界，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意識界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼觸，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意觸，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼觸為緣所生諸受，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意觸為緣所生諸受，當學般若波羅蜜多。若菩薩摩訶薩欲遍知地界，當學般若波羅蜜多；欲遍知水、火、風、空、識界當學般若波羅蜜多。若菩薩摩訶薩欲遍知無明，當學般若波羅蜜多；欲遍知行、識、名色、六處、觸、受、愛、取、有、生、老死，當學般若波羅蜜多。

「若菩薩摩訶薩欲永斷貪慾、瞋恚、愚癡，當學般若波羅蜜多。若菩薩摩訶薩欲永斷薩迦耶見、戒禁取、疑、欲貪、瞋恚，當學般若波羅蜜多。若菩薩摩訶薩欲永斷色貪、無色貪、無明、慢、掉舉，當學般若波羅蜜多。若菩薩摩訶薩欲永斷一切隨眠、纏結，當學般若波羅蜜多。若菩薩

【現代漢語翻譯】 現代漢語譯本 如果想了解色處（rupa-ayatana，指眼睛所見的物質現象），應當學習般若波羅蜜多（prajna-paramita，智慧的完美）；如果想遍知聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和意識的對象），應當學習般若波羅蜜多。 如果菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）想遍知眼界（caksu-dhatu，視覺的領域），應當學習般若波羅蜜多；如果想遍知耳、鼻、舌、身、意界（shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu，聽覺、嗅覺、味覺、觸覺和意識的領域），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知色界（rupa-dhatu，物質的領域），應當學習般若波羅蜜多；如果想遍知聲、香、味、觸、法界（shabda-dhatu, gandha-dhatu, rasa-dhatu, sparsha-dhatu, dharma-dhatu，聽覺、嗅覺、味覺、觸覺和意識的領域），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知眼識界（caksu-vijnana-dhatu，視覺意識的領域），應當學習般若波羅蜜多；如果想遍知耳、鼻、舌、身、意識界（shrotra-vijnana-dhatu, ghrana-vijnana-dhatu, jihva-vijnana-dhatu, kaya-vijnana-dhatu, mano-vijnana-dhatu，聽覺、嗅覺、味覺、觸覺和意識的領域），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知眼觸（caksu-sparsha，視覺的接觸），應當學習般若波羅蜜多；如果想遍知耳、鼻、舌、身、意觸（shrotra-sparsha, ghrana-sparsha, jihva-sparsha, kaya-sparsha, mano-sparsha，聽覺、嗅覺、味覺、觸覺和意識的接觸），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知以眼觸為緣所生的諸受（caksu-sparsha-pratyaya-vedana，由視覺接觸產生的感受），應當學習般若波羅蜜多；如果想遍知以耳、鼻、舌、身、意觸為緣所生的諸受（shrotra-sparsha-pratyaya-vedana, ghrana-sparsha-pratyaya-vedana, jihva-sparsha-pratyaya-vedana, kaya-sparsha-pratyaya-vedana, mano-sparsha-pratyaya-vedana，由聽覺、嗅覺、味覺、觸覺和意識接觸產生的感受），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知地界（prthivi-dhatu，地元素），應當學習般若波羅蜜多；如果想遍知水、火、風、空、識界（ap-dhatu, tejo-dhatu, vayu-dhatu, akasha-dhatu, vijnana-dhatu，水、火、風、空和意識元素），應當學習般若波羅蜜多。 如果菩薩摩訶薩想遍知無明（avidya，無知），應當學習般若波羅蜜多；如果想遍知行（samskara，業力）、識（vijnana，意識）、名色（nama-rupa，精神和物質）、六處（sad-ayatana，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（jara-marana，衰老和死亡），應當學習般若波羅蜜多。 如果菩薩摩訶薩想永遠斷除貪慾（raga，貪婪）、瞋恚（dvesha，嗔恨）、愚癡（moha，迷惑），應當學習般若波羅蜜多。如果菩薩摩訶薩想永遠斷除薩迦耶見（satkayadristi，身見）、戒禁取（silavrata-paramarsa，執著于戒律和儀式）、疑（vicikitsa，懷疑）、欲貪（kama-raga，對感官的貪慾）、瞋恚（dvesha，嗔恨），應當學習般若波羅蜜多。 如果菩薩摩訶薩想永遠斷除色貪（rupa-raga，對物質的貪慾）、無色貪（arupa-raga，對非物質的貪慾）、無明（avidya，無知）、慢（mana，驕傲）、掉舉（auddhatya，躁動），應當學習般若波羅蜜多。如果菩薩摩訶薩想永遠斷除一切隨眠（anusaya，潛在的煩惱）、纏結（samyojana，束縛），應當學習般若波羅蜜多。

【English Translation】 English version If one wishes to fully understand the sphere of form (rupa-ayatana), one should study the Perfection of Wisdom (prajna-paramita); if one wishes to fully understand the spheres of sound, smell, taste, touch, and mental objects (shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great Bodhisattva) wishes to fully understand the eye-element (caksu-dhatu), one should study the Perfection of Wisdom; if one wishes to fully understand the ear, nose, tongue, body, and mind-elements (shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand the form-element (rupa-dhatu), one should study the Perfection of Wisdom; if one wishes to fully understand the sound, smell, taste, touch, and mental object-elements (shabda-dhatu, gandha-dhatu, rasa-dhatu, sparsha-dhatu, dharma-dhatu), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand the eye-consciousness-element (caksu-vijnana-dhatu), one should study the Perfection of Wisdom; if one wishes to fully understand the ear, nose, tongue, body, and mind-consciousness-elements (shrotra-vijnana-dhatu, ghrana-vijnana-dhatu, jihva-vijnana-dhatu, kaya-vijnana-dhatu, mano-vijnana-dhatu), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand eye-contact (caksu-sparsha), one should study the Perfection of Wisdom; if one wishes to fully understand ear, nose, tongue, body, and mind-contact (shrotra-sparsha, ghrana-sparsha, jihva-sparsha, kaya-sparsha, mano-sparsha), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand the feelings arising from eye-contact (caksu-sparsha-pratyaya-vedana), one should study the Perfection of Wisdom; if one wishes to fully understand the feelings arising from ear, nose, tongue, body, and mind-contact (shrotra-sparsha-pratyaya-vedana, ghrana-sparsha-pratyaya-vedana, jihva-sparsha-pratyaya-vedana, kaya-sparsha-pratyaya-vedana, mano-sparsha-pratyaya-vedana), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand the earth-element (prthivi-dhatu), one should study the Perfection of Wisdom; if one wishes to fully understand the water, fire, wind, space, and consciousness-elements (ap-dhatu, tejo-dhatu, vayu-dhatu, akasha-dhatu, vijnana-dhatu), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to fully understand ignorance (avidya), one should study the Perfection of Wisdom; if one wishes to fully understand volitional formations (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 and death (jara-marana), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to permanently eliminate greed (raga), hatred (dvesha), and delusion (moha), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to permanently eliminate the view of self (satkayadristi), attachment to rules and rituals (silavrata-paramarsa), doubt (vicikitsa), sensual desire (kama-raga), and hatred (dvesha), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to permanently eliminate desire for form (rupa-raga), desire for formlessness (arupa-raga), ignorance (avidya), pride (mana), and restlessness (auddhatya), one should study the Perfection of Wisdom. If a Bodhisattva-Mahasattva wishes to permanently eliminate all latent tendencies (anusaya) and fetters (samyojana), one should study the Perfection of Wisdom.

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摩訶薩欲永斷四食，當學般若波羅蜜多。若菩薩摩訶薩欲永斷四暴流、軛、取、身繫、顛倒，當學般若波羅蜜多。若菩薩摩訶薩欲遠離十不善業道，當學般若波羅蜜多。若菩薩摩訶薩欲受行十善業道，當學般若波羅蜜多。

「若菩薩摩訶薩欲修行四靜慮，當學般若波羅蜜多；欲修行四無量、四無色定，當學般若波羅蜜多。若菩薩摩訶薩欲修行四念住，當學般若波羅蜜多；欲修行四正斷、四神足、五根、五力、七等覺支、八聖道支，當學般若波羅蜜多。若菩薩摩訶薩欲得佛十力，當學般若波羅蜜多；欲得四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，當學般若波羅蜜多。若菩薩摩訶薩欲自在入覺支三摩地，當學般若波羅蜜多。若菩薩摩訶薩欲自在遊戲六種神通，當學般若波羅蜜多。若菩薩摩訶薩欲於四靜慮、四無色、滅盡定次第超越順逆自在，當學般若波羅蜜多。若菩薩摩訶薩欲於一切陀羅尼門、三摩地門皆得自在，當學般若波羅蜜多。

「若菩薩摩訶薩欲於一切師子游戲三摩地，乃至師子奮迅三摩地入出自在，當學般若波羅蜜多。若菩薩摩訶薩欲于入出健行三摩地、寶印三摩地、妙月三摩地、月幢相三摩地、一切法印三摩地、觀印三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩

地、入一切法門三摩地、三摩地王三摩地、王印三摩地、力清凈三摩地、寶篋三摩地、入一切法言詞決定三摩地、入一切法增語三摩地、觀察十方三摩地、一切法陀羅尼門印三摩地、一切法無忘失三摩地、一切法等趣行相印三摩地、住虛空處三摩地、三輪清凈三摩地、不退神通三摩地、器涌三摩地、勝定幢相三摩地及余無量勝三摩地皆得自在，當學般若波羅蜜多。若菩薩摩訶薩欲滿一切有情所愿，當學般若波羅蜜多。若菩薩摩訶薩欲滿如是殊勝善根，由此善根得圓滿故，不墮諸惡趣，不生貧賤家，不墮聲聞及獨覺地，于菩薩頂終不退墮，當學般若波羅蜜多。」

爾時，舍利子問善現言：「云何名為菩薩頂墮？」

善現答言：「若諸菩薩無方便善巧而行六波羅蜜多，無方便善巧而住三解脫門，退墮聲聞或獨覺地，不入菩薩正性離生，如是名為菩薩頂墮。」

時，舍利子問善現言：「何者名生？」

善現對曰：「生謂法愛。」

舍利子言：「何謂法愛？」

善現對曰：「若菩薩摩訶薩修行般若波羅蜜多，安住色空而起想著，安住受、想、行、識空而起想著；安住色無相而起想著，安住受、想、行、識無相而起想著；安住色無愿而起想著，安住受、想、行、識無愿而起想著；安住色寂

【現代漢語翻譯】 現代漢語譯本：如果菩薩摩訶薩想要自在地獲得地三摩地（一切法門的三昧）、入一切法門三摩地（進入所有法門的三昧）、三摩地王三摩地（三昧之王的三昧）、王印三摩地（國王印記的三昧）、力清凈三摩地（力量清凈的三昧）、寶篋三摩地（寶箱的三昧）、入一切法言詞決定三摩地（進入一切法，言辭決定的三昧）、入一切法增語三摩地（進入一切法，增語的三昧）、觀察十方三摩地（觀察十方的三昧）、一切法陀羅尼門印三摩地（一切法陀羅尼門印的三昧）、一切法無忘失三摩地（一切法不忘失的三昧）、一切法等趣行相印三摩地（一切法等同趨向的行相印的三昧）、住虛空處三摩地（安住虛空處的三昧）、三輪清凈三摩地（三輪清凈的三昧）、不退神通三摩地（不退轉神通的三昧）、器涌三摩地（器皿涌現的三昧）、勝定幢相三摩地（殊勝禪定旗幟的三昧）以及其他無量殊勝的三摩地，就應當學習般若波羅蜜多（以智慧到達彼岸）。如果菩薩摩訶薩想要滿足一切有情眾生的願望，就應當學習般若波羅蜜多。如果菩薩摩訶薩想要圓滿如此殊勝的善根，通過這些善根的圓滿，不墮入各種惡道，不生於貧賤之家，不墮入聲聞（聽聞佛法而悟道者）和獨覺（無師自悟者）的境界，在菩薩的頂峰永遠不會退轉，就應當學習般若波羅蜜多。 當時，舍利子（佛陀的十大弟子之一，以智慧著稱）問善現（須菩提的別名，佛陀的弟子，以解空性著稱）說：『什麼叫做菩薩頂墮？』 善現回答說：『如果諸位菩薩沒有方便善巧（巧妙的方法）而修行六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），沒有方便善巧而安住於三解脫門（空解脫門、無相解脫門、無愿解脫門），退墮到聲聞或獨覺的境界，不進入菩薩的正性離生（菩薩的正確道路），這就叫做菩薩頂墮。』 當時，舍利子問善現說：『什麼叫做生？』 善現回答說：『生是指對法的愛著。』 舍利子說：『什麼叫做對法的愛著？』 善現回答說：『如果菩薩摩訶薩修行般若波羅蜜多，安住於色（物質現象）的空性而生起執著，安住于受（感受）、想（思維）、行（意志）、識（意識）的空性而生起執著；安住於色的無相而生起執著，安住于受、想、行、識的無相而生起執著；安住於色的無愿而生起執著，安住于受、想、行、識的無愿而生起執著；安住於色的寂靜

【English Translation】 English version: If a Bodhisattva Mahasattva wishes to freely attain the Earth Samadhi (samadhi of all dharma doors), the Entering All Dharma Doors Samadhi, the Samadhi King Samadhi, the King Seal Samadhi, the Power Purity Samadhi, the Treasure Casket Samadhi, the Entering All Dharma Words Determination Samadhi, the Entering All Dharma Increased Speech Samadhi, the Observing Ten Directions Samadhi, the All Dharma Dharani Door Seal Samadhi, the All Dharma Non-forgetting Samadhi, the All Dharma Equal Tendency Aspect Seal Samadhi, the Abiding in Empty Space Samadhi, the Three Wheels Purity Samadhi, the Non-retrogressing Supernatural Power Samadhi, the Vessel Emerging Samadhi, the Victorious Concentration Banner Aspect Samadhi, and other immeasurable victorious samadhis, they should study Prajna Paramita (perfection of wisdom). If a Bodhisattva Mahasattva wishes to fulfill the wishes of all sentient beings, they should study Prajna Paramita. If a Bodhisattva Mahasattva wishes to perfect such supreme roots of goodness, and through the perfection of these roots of goodness, not fall into the evil realms, not be born into poor and lowly families, not fall into the realms of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and never regress from the peak of Bodhisattvahood, they should study Prajna Paramita. At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (also known as 'Good Manifestation', a disciple of the Buddha, known for his understanding of emptiness), saying, 'What is called the fall from the peak of Bodhisattvahood?' Subhuti replied, 'If Bodhisattvas, without skillful means (expedient methods), practice the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), and without skillful means, abide in the Three Doors of Liberation (emptiness, signlessness, and wishlessness), and regress to the realms of Sravakas or Pratyekabuddhas, not entering the Bodhisattva's right path of non-arising, this is called the fall from the peak of Bodhisattvahood.' Then, Sariputra asked Subhuti, 'What is called birth?' Subhuti answered, 'Birth refers to the attachment to dharmas.' Sariputra said, 'What is called attachment to dharmas?' Subhuti replied, 'If a Bodhisattva Mahasattva, while practicing Prajna Paramita, abides in the emptiness of form (material phenomena) and arises attachment, abides in the emptiness of feeling, perception, volition, and consciousness and arises attachment; abides in the signlessness of form and arises attachment, abides in the signlessness of feeling, perception, volition, and consciousness and arises attachment; abides in the wishlessness of form and arises attachment, abides in the wishlessness of feeling, perception, volition, and consciousness and arises attachment; abides in the tranquility of form

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靜而起想著，安住受、想、行、識寂靜而起想著；安住色遠離而起想著，安住受、想、行、識遠離而起想著；安住色無常而起想著，安住受、想、行、識無常而起想著；安住色苦而起想著，安住受、想、行、識苦而起想著；安住色無我而起想著，安住受、想、行、識無我而起想著；安住色不凈而起想著，安住受、想、行、識不凈而起想著。舍利子！是為菩薩摩訶薩隨順法愛，即此法愛說名為生。

「複次，舍利子！若菩薩摩訶薩作如是念：『此色應斷，此受、想、行、識應斷；由此故色應斷，由此故受、想、行、識應斷。此苦應遍知，由此故苦應遍知；此集應永斷，由此故集應永斷；此滅應作證，由此故滅應作證；此道應修習，由此故道應修習。此是雜染，此是清凈；此應親近，此不應親近；此應行，此不應行；此是道，此非道；此是應學，此不應學。此是佈施波羅蜜多，此非佈施波羅蜜多；此是凈戒、安忍、精進、靜慮、般若波羅蜜多，此非凈戒、安忍、精進、靜慮、般若波羅蜜多。此是方便善巧，此非方便善巧；此是菩薩生，此是菩薩離生。』舍利子！若菩薩摩訶薩修行般若波羅蜜多時，安住此等種種法門而起想著，是為菩薩摩訶薩隨順法愛，即此法愛說名為生，如宿食生能為過患。」

爾時，具壽

【現代漢語翻譯】 現代漢語譯本 靜靜地思索，安住于感受（受，vedanā）、思想（想，saṃjñā）、行為（行，saṃskāra）、意識（識，vijñāna）的寂靜狀態而開始思索；安住於色（rūpa）的遠離狀態而開始思索，安住于感受、思想、行為、意識的遠離狀態而開始思索；安住於色的無常（anitya）而開始思索，安住于感受、思想、行為、意識的無常而開始思索；安住於色的苦（duḥkha）而開始思索，安住于感受、思想、行為、意識的苦而開始思索；安住於色的無我（anātman）而開始思索，安住于感受、思想、行為、意識的無我而開始思索；安住於色的不凈（aśubha）而開始思索，安住于感受、思想、行為、意識的不凈而開始思索。舍利子（Śāriputra）！這就是菩薩摩訶薩（bodhisattva-mahāsattva）隨順法愛（dharma-rāga），而這法愛就被稱為生（jāti）。 「再者，舍利子！如果菩薩摩訶薩這樣想：『這色應該斷除，這感受、思想、行為、意識應該斷除；因此色應該斷除，因此感受、思想、行為、意識應該斷除。這苦應該遍知，因此苦應該遍知；這集（samudaya）應該永斷，因此集應該永斷；這滅（nirodha）應該作證，因此滅應該作證；這道（mārga）應該修習，因此道應該修習。這是雜染（saṃkleśa），這是清凈（vyavadāna）；這應該親近，這不應該親近；這應該行，這不應該行；這是道，這不是道；這是應該學習的，這不是應該學習的。這是佈施波羅蜜多（dāna-pāramitā），這不是佈施波羅蜜多；這是凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多（prajñā-pāramitā），這不是凈戒、安忍、精進、靜慮、般若波羅蜜多。這是方便善巧（upāya-kauśalya），這不是方便善巧；這是菩薩的生，這是菩薩的離生。』舍利子！如果菩薩摩訶薩在修行般若波羅蜜多時，安住于這些種種法門而開始思索，這就是菩薩摩訶薩隨順法愛，而這法愛就被稱為生，就像宿食的生會帶來過患一樣。」 那時，具壽（āyuṣmat）

【English Translation】 English version Silently contemplating, dwelling in the tranquility of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), one begins to contemplate; dwelling in the detachment from form (rūpa), one begins to contemplate, dwelling in the detachment from feeling, perception, mental formations, and consciousness, one begins to contemplate; dwelling in the impermanence (anitya) of form, one begins to contemplate, dwelling in the impermanence of feeling, perception, mental formations, and consciousness, one begins to contemplate; dwelling in the suffering (duḥkha) of form, one begins to contemplate, dwelling in the suffering of feeling, perception, mental formations, and consciousness, one begins to contemplate; dwelling in the non-self (anātman) of form, one begins to contemplate, dwelling in the non-self of feeling, perception, mental formations, and consciousness, one begins to contemplate; dwelling in the impurity (aśubha) of form, one begins to contemplate, dwelling in the impurity of feeling, perception, mental formations, and consciousness, one begins to contemplate. Shariputra (Śāriputra)! This is how a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) aligns with the love of Dharma (dharma-rāga), and this love of Dharma is called birth (jāti). Furthermore, Shariputra! If a Bodhisattva-Mahasattva thinks thus: 『This form should be abandoned, this feeling, perception, mental formations, and consciousness should be abandoned; therefore, form should be abandoned, therefore, feeling, perception, mental formations, and consciousness should be abandoned. This suffering should be fully understood, therefore, suffering should be fully understood; this origin (samudaya) should be completely abandoned, therefore, origin should be completely abandoned; this cessation (nirodha) should be realized, therefore, cessation should be realized; this path (mārga) should be cultivated, therefore, the path should be cultivated. This is defilement (saṃkleśa), this is purification (vyavadāna); this should be approached, this should not be approached; this should be practiced, this should not be practiced; this is the path, this is not the path; this should be learned, this should not be learned. This is the perfection of giving (dāna-pāramitā), this is not the perfection of giving; this is moral discipline (śīla), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), and the perfection of wisdom (prajñā-pāramitā), this is not moral discipline, patience, diligence, meditative concentration, and the perfection of wisdom. This is skillful means (upāya-kauśalya), this is not skillful means; this is the birth of a Bodhisattva, this is the detachment from birth of a Bodhisattva.』 Shariputra! If a Bodhisattva-Mahasattva, while practicing the perfection of wisdom, dwells in these various Dharma teachings and begins to contemplate, this is how a Bodhisattva-Mahasattva aligns with the love of Dharma, and this love of Dharma is called birth, just as the birth from stale food can bring about harm.」 At that time, the venerable (āyuṣmat)

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舍利子問具壽善現言：「云何菩薩摩訶薩入正性離生？」

善現對曰：「舍利子！若菩薩摩訶薩修行般若波羅蜜多時，不見內空，不依內空而觀外空；不見外空，不依外空而觀內空，不依外空而觀內外空；不見內外空，不依內外空而觀外空，不依內外空而觀空空；不見空空，不依空空而觀內外空，不依空空而觀大空；不見大空，不依大空而觀空空，不依大空而觀勝義空；不見勝義空，不依勝義空而觀大空，不依勝義空而觀有為空；不見有為空，不依有為空而觀勝義空，不依有為空而觀無為空；不見無為空，不依無為空而觀有為空，不依無為空而觀畢竟空；不見畢竟空，不依畢竟空而觀無為空，不依畢竟空而觀無際空；不見無際空，不依無際空而觀畢竟空，不依無際空而觀散無散空；不見散無散空，不依散無散空而觀無際空，不依散無散空而觀本性空；不見本性空，不依本性空而觀散無散空，不依本性空而觀自共相空；不見自共相空，不依自共相空而觀本性空，不依自共相空而觀一切法空；不見一切法空，不依一切法空而觀自共相空，不依一切法空而觀不可得空；不見不可得空，不依不可得空而觀一切法空，不依不可得空而觀無性空；不見無性空，不依無性空而觀不可得空，不依無性空而觀自性空；不見自性空，

【現代漢語翻譯】 現代漢語譯本：舍利子問具壽善現說：『菩薩摩訶薩如何入于正性離生（指證入聖道，脫離凡夫位）？』 善現回答說：『舍利子！如果菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸）時，不執著于內空（自身五蘊皆空），不依賴內空而觀察外空（外在世界皆空）；不執著于外空，不依賴外空而觀察內空，不依賴外空而觀察內外空（內外皆空）；不執著于內外空，不依賴內外空而觀察外空，不依賴內外空而觀察空空（空性之空）；不執著于空空，不依賴空空而觀察內外空，不依賴空空而觀察大空（廣大的空性）；不執著于大空，不依賴大空而觀察空空，不依賴大空而觀察勝義空（最究竟的空性）；不執著于勝義空，不依賴勝義空而觀察大空，不依賴勝義空而觀察有為空（因緣和合而生的空性）；不執著于有為空，不依賴有為空而觀察勝義空，不依賴有為空而觀察無為空（非因緣和合而生的空性）；不執著于無為空，不依賴無為空而觀察有為空，不依賴無為空而觀察畢竟空（究竟的空性）；不執著於畢竟空，不依賴畢竟空而觀察無為空，不依賴畢竟空而觀察無際空（無邊際的空性）；不執著于無際空，不依賴無際空而觀察畢竟空，不依賴無際空而觀察散無散空（既非散亂也非不散亂的空性）；不執著于散無散空，不依賴散無散空而觀察無際空，不依賴散無散空而觀察本性空（事物本來的空性）；不執著于本性空，不依賴本性空而觀察散無散空，不依賴本性空而觀察自共相空（自身和共同的空性）；不執著于自共相空，不依賴自共相空而觀察本性空，不依賴自共相空而觀察一切法空（一切事物皆空）；不執著於一切法空，不依賴一切法空而觀察自共相空，不依賴一切法空而觀察不可得空（不可得的空性）；不執著于不可得空，不依賴不可得空而觀察一切法空，不依賴不可得空而觀察無性空（無自性的空性）；不執著于無性空，不依賴無性空而觀察不可得空，不依賴無性空而觀察自性空（自身存在的空性）；不執著于自性空，』

【English Translation】 English version: Shariputra asked the venerable Subhuti, 'How does a Bodhisattva-Mahasattva enter into the stage of the certainty of the Dharma (the stage of no return)?' Subhuti replied, 'Shariputra, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom (Prajnaparamita), he does not perceive inner emptiness (emptiness of the five aggregates), and does not rely on inner emptiness to observe outer emptiness (emptiness of the external world); he does not perceive outer emptiness, and does not rely on outer emptiness to observe inner emptiness, nor does he rely on outer emptiness to observe inner and outer emptiness (emptiness of both inner and outer); he does not perceive inner and outer emptiness, and does not rely on inner and outer emptiness to observe outer emptiness, nor does he rely on inner and outer emptiness to observe emptiness of emptiness (emptiness of the concept of emptiness); he does not perceive emptiness of emptiness, and does not rely on emptiness of emptiness to observe inner and outer emptiness, nor does he rely on emptiness of emptiness to observe great emptiness (vast emptiness); he does not perceive great emptiness, and does not rely on great emptiness to observe emptiness of emptiness, nor does he rely on great emptiness to observe ultimate emptiness (the most profound emptiness); he does not perceive ultimate emptiness, and does not rely on ultimate emptiness to observe great emptiness, nor does he rely on ultimate emptiness to observe conditioned emptiness (emptiness of things that arise from causes and conditions); he does not perceive conditioned emptiness, and does not rely on conditioned emptiness to observe ultimate emptiness, nor does he rely on conditioned emptiness to observe unconditioned emptiness (emptiness of things that do not arise from causes and conditions); he does not perceive unconditioned emptiness, and does not rely on unconditioned emptiness to observe conditioned emptiness, nor does he rely on unconditioned emptiness to observe ultimate emptiness (the final emptiness); he does not perceive ultimate emptiness, and does not rely on ultimate emptiness to observe unconditioned emptiness, nor does he rely on ultimate emptiness to observe boundless emptiness (emptiness without limits); he does not perceive boundless emptiness, and does not rely on boundless emptiness to observe ultimate emptiness, nor does he rely on boundless emptiness to observe emptiness of dispersion and non-dispersion (emptiness that is neither scattered nor not scattered); he does not perceive emptiness of dispersion and non-dispersion, and does not rely on emptiness of dispersion and non-dispersion to observe boundless emptiness, nor does he rely on emptiness of dispersion and non-dispersion to observe emptiness of inherent nature (emptiness of the inherent nature of things); he does not perceive emptiness of inherent nature, and does not rely on emptiness of inherent nature to observe emptiness of dispersion and non-dispersion, nor does he rely on emptiness of inherent nature to observe emptiness of self-characteristics and common characteristics (emptiness of self and common characteristics); he does not perceive emptiness of self-characteristics and common characteristics, and does not rely on emptiness of self-characteristics and common characteristics to observe emptiness of inherent nature, nor does he rely on emptiness of self-characteristics and common characteristics to observe emptiness of all dharmas (emptiness of all phenomena); he does not perceive emptiness of all dharmas, and does not rely on emptiness of all dharmas to observe emptiness of self-characteristics and common characteristics, nor does he rely on emptiness of all dharmas to observe emptiness of non-attainment (emptiness of non-attainment); he does not perceive emptiness of non-attainment, and does not rely on emptiness of non-attainment to observe emptiness of all dharmas, nor does he rely on emptiness of non-attainment to observe emptiness of no-nature (emptiness of no inherent nature); he does not perceive emptiness of no-nature, and does not rely on emptiness of no-nature to observe emptiness of non-attainment, nor does he rely on emptiness of no-nature to observe emptiness of self-nature (emptiness of self-existence); he does not perceive emptiness of self-nature,'

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不依自性空而觀無性空，不依自性空而觀無性自性空；不見無性自性空，不依無性自性空而觀自性空。舍利子！是菩薩摩訶薩修行般若波羅蜜多時作如是觀，名入菩薩正性離生。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時應如是學：如實知色不應執，如實知受、想、行、識不應執；如實知眼處不應執，如實知耳、鼻、舌、身、意處不應執；如實知色處不應執，如實知聲、香、味、觸、法處不應執；如實知眼界不應執，如實知耳、鼻、舌、身、意界不應執；如實知色界不應執，如實知聲、香、味、觸、法界不應執；如實知眼識界不應執，如實知耳、鼻、舌、身、意識界不應執；如實知佈施波羅蜜多不應執，如實知凈戒、安忍、精進、靜慮、般若波羅蜜多不應執；如實知四靜慮不應執，如實知四無量、四無色定不應執；如實知四念住不應執，如實知四正斷、四神足、五根、五力、七等覺支、八聖道支不應執；如實知佛十力不應執，如實知四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法不應執。

「如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，能如實知菩提心不應執，無等等心不應執，廣大心不應執。何以故？舍利子！是心非心，本性凈故。」

時，舍利子問善現言：「

【現代漢語翻譯】 現代漢語譯本：不依賴自性空（svabhāva-śūnyatā，指事物自身固有空性）而觀察無性空（niḥsvabhāva-śūnyatā，指事物無自性的空性），不依賴自性空而觀察無性自性空（niḥsvabhāva-svabhāva-śūnyatā，指無自性的自性空性）；不見到無性自性空，不依賴無性自性空而觀察自性空。舍利子（Śāriputra，佛陀的十大弟子之一）！這是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時所作的觀察，稱為進入菩薩的正性離生（niyāma-avakrānti，菩薩證悟的階段）。 「再者，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，應當這樣學習：如實地知道色（rūpa，物質現象）不應執著，如實地知道受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不應執著；如實地知道眼處（cakṣur-āyatana，眼根）不應執著，如實地知道耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意處（manas-āyatana，意根）不應執著；如實地知道色處（rūpa-āyatana，色境）不應執著，如實地知道聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）、法處（dharma-āyatana，法境）不應執著；如實地知道眼界（cakṣur-dhātu，眼識界）不應執著，如實地知道耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意界（manas-dhātu，意識界）不應執著；如實地知道色界（rūpa-dhātu，色界）不應執著，如實地知道聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）、法界（dharma-dhātu，法界）不應執著；如實地知道眼識界（cakṣur-vijñāna-dhātu，眼識界）不應執著，如實地知道耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意識界（manovijñāna-dhātu，意識界）不應執著；如實地知道佈施波羅蜜多（dāna-pāramitā，佈施的完美）不應執著，如實地知道凈戒（śīla）、安忍（kṣānti）、精進（vīrya）、靜慮（dhyāna）、般若波羅蜜多不應執著；如實地知道四靜慮（catvāri dhyānāni，四禪定）不應執著，如實地知道四無量（catvāri apramāṇāni，四無量心）、四無色定（catasra ārūpya-samāpattayaḥ，四無色定）不應執著；如實地知道四念住（catvāri smṛtyupasthānāni，四念住）不應執著，如實地知道四正斷（catvāri prahāṇāni，四正勤）、四神足（catvāra ṛddhipādāḥ，四神足）、五根（pañcendriyāṇi，五根）、五力（pañca balāni，五力）、七等覺支（sapta bodhyaṅgāni，七覺支）、八聖道支（aṣṭāṅga-mārga，八正道）不應執著；如實地知道佛十力（daśa tathāgata-balāni，佛的十種力量）不應執著，如實地知道四無所畏（catvāri vaiśāradyāni，四無畏）、四無礙解（catasra pratisaṃvidaḥ，四無礙解）、大慈（mahā-maitrī，大慈）、大悲（mahā-karuṇā，大悲）、大喜（mahā-muditā，大喜）、大舍（mahā-upekṣā，大舍）、十八佛不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ，佛的十八不共法）不應執著。 「如此，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，能夠如實地知道菩提心（bodhicitta，覺悟之心）不應執著，無等等心（asama-sama-citta，無與倫比的心）不應執著，廣大心（vipula-citta，廣大的心）不應執著。為什麼呢？舍利子！這心非心，因為它的本性是清凈的。」 當時，舍利子問善現（Subhūti，佛陀的十大弟子之一）說：「

【English Translation】 English version: One does not observe non-inherent emptiness (niḥsvabhāva-śūnyatā) by relying on self-nature emptiness (svabhāva-śūnyatā), nor does one observe non-inherent self-nature emptiness (niḥsvabhāva-svabhāva-śūnyatā) by relying on self-nature emptiness; not seeing non-inherent self-nature emptiness, one does not observe self-nature emptiness by relying on non-inherent self-nature emptiness. Śāriputra! When a Bodhisattva-Mahāsattva (great bodhisattva) practices the Perfection of Wisdom (prajñāpāramitā), observing in this way is called entering the Bodhisattva's stage of certainty (niyāma-avakrānti). Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they should learn as follows: they should truly know that form (rūpa) should not be clung to, they should truly know that feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) should not be clung to; they should truly know that the eye base (cakṣur-āyatana) should not be clung to, they should truly know that the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind base (manas-āyatana) should not be clung to; they should truly know that the form base (rūpa-āyatana) should not be clung to, they should truly know that sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and dharma base (dharma-āyatana) should not be clung to; they should truly know that the eye element (cakṣur-dhātu) should not be clung to, they should truly know that the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind element (manas-dhātu) should not be clung to; they should truly know that the form element (rūpa-dhātu) should not be clung to, they should truly know that sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and dharma element (dharma-dhātu) should not be clung to; they should truly know that the eye consciousness element (cakṣur-vijñāna-dhātu) should not be clung to, they should truly know that the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind consciousness element (manovijñāna-dhātu) should not be clung to; they should truly know that the Perfection of Giving (dāna-pāramitā) should not be clung to, they should truly know that the Perfections of Morality (śīla), Patience (kṣānti), Effort (vīrya), Meditation (dhyāna), and Wisdom (prajñāpāramitā) should not be clung to; they should truly know that the Four Meditations (catvāri dhyānāni) should not be clung to, they should truly know that the Four Immeasurables (catvāri apramāṇāni) and the Four Formless Absorptions (catasra ārūpya-samāpattayaḥ) should not be clung to; they should truly know that the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) should not be clung to, they should truly know that the Four Right Exertions (catvāri prahāṇāni), the Four Bases of Power (catvāra ṛddhipādāḥ), the Five Faculties (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), and the Eightfold Noble Path (aṣṭāṅga-mārga) should not be clung to; they should truly know that the Ten Powers of the Buddha (daśa tathāgata-balāni) should not be clung to, they should truly know that 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 āveṇika-buddha-dharmāḥ) should not be clung to. Thus, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Wisdom, they can truly know that the Bodhi-mind (bodhicitta) should not be clung to, the incomparable mind (asama-sama-citta) should not be clung to, and the vast mind (vipula-citta) should not be clung to. Why is that? Śāriputra! This mind is not a mind, because its inherent nature is pure. Then, Śāriputra asked Subhūti, saying:

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云何是心本性清凈？」

善現對曰：「是心本性，非貪相應非不相應，非瞋相應非不相應，非癡相應非不相應，非諸纏結、隨眠相應非不相應，非諸見趣、漏等相應非不相應，與諸聲聞、獨覺心等亦非相應非不相應。舍利子！諸菩薩摩訶薩知心如是本性清凈。」

時，舍利子問善現言：「是心為有非心性不？」

善現詰言：「非心性中有性無性為可得不？」

舍利子言：「不也！善現！」

善現對曰：「非心性中有性無性若不可得，云何可問是心為有非心性不？」

時，舍利子問善現言：「何等名為非心性耶？」

善現對曰：「於一切法無變異、無分別，是名非心性。」

舍利子言：「為但心無變異、無分別，為色、受、想、行、識等亦無變異、無分別耶？」

善現對曰：「如心無變異、無分別，色、受、想、行、識亦無變異、無分別，如是乃至諸佛無上正等菩提亦無變異、無分別。」

時，舍利子贊善現言：「善哉！善哉！誠如所說。汝真佛子，從佛心生，從佛口生，從佛法生，從法化生，受佛法分，不受財分，于諸法中身自作證，慧眼現見而能起說。佛常說汝聲聞眾中住無諍定最為第一，如佛所說真實不虛。善現！諸菩薩摩訶薩于深般若波羅蜜多

【現代漢語翻譯】 現代漢語譯本： 「什麼是心的本性清凈？」 善現回答說：「心的本性，不與貪慾相應也不與不貪慾相應，不與嗔恨相應也不與不嗔恨相應，不與愚癡相應也不與不愚癡相應，不與各種纏縛、隨眠相應也不與不相應，不與各種見解、煩惱等相應也不與不相應，與聲聞、獨覺的心等也不相應也不不相應。舍利子！諸位菩薩摩訶薩知道心是這樣本性清凈的。」 這時，舍利子問善現說：「這個心是有自性還是無自性呢？」 善現反問道：「在無自性中，有自性或無自性是可得的嗎？」 舍利子說：「不是的，善現！」 善現回答說：「在無自性中，如果自性或無自性都不可得，怎麼能問這個心是有自性還是無自性呢？」 這時，舍利子問善現說：「什麼叫做無自性呢？」 善現回答說：「對於一切法沒有變異、沒有分別，這就叫做無自性。」 舍利子說：「是隻有心沒有變異、沒有分別，還是色、受、想、行、識等也沒有變異、沒有分別呢？」 善現回答說：「如同心沒有變異、沒有分別一樣，色、受、想、行、識也沒有變異、沒有分別，乃至諸佛的無上正等菩提也沒有變異、沒有分別。」 這時，舍利子讚歎善現說：「說得好啊！說得好啊！確實如你所說。你真是佛的弟子，從佛的心中生出，從佛的口中生出，從佛的法中生出，從法化生，接受佛的法分，不接受財物的分，在一切法中親自作證，用智慧的眼睛親眼見到而能說出來。佛常說你在聲聞眾中安住于無諍定最為第一，如同佛所說真實不虛。善現！諸位菩薩摩訶薩在甚深般若波羅蜜多（paramita，意為到彼岸）中……」

【English Translation】 English version: 『What is the inherently pure nature of the mind?』 Subhuti (善現) replied, 『The inherent nature of the mind is neither associated with greed nor not associated with greed, neither associated with hatred nor not associated with hatred, neither associated with delusion nor not associated with delusion, neither associated with the various entanglements and latent tendencies nor not associated with them, neither associated with the various views, defilements, etc., nor not associated with them, and it is neither associated nor not associated with the minds of Sravakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Buddhas). Shariputra (舍利子)! The Bodhisattva Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) know that the mind is inherently pure in this way.』 Then, Shariputra asked Subhuti, 『Does this mind have a self-nature or not have a self-nature?』 Subhuti questioned back, 『In the absence of self-nature, is it possible to obtain whether there is self-nature or no self-nature?』 Shariputra said, 『No, Subhuti!』 Subhuti replied, 『If in the absence of self-nature, neither self-nature nor no self-nature can be obtained, how can one ask whether this mind has self-nature or not?』 Then, Shariputra asked Subhuti, 『What is called the absence of self-nature?』 Subhuti replied, 『Regarding all dharmas (法, phenomena), there is no change, no discrimination; this is called the absence of self-nature.』 Shariputra said, 『Is it only the mind that has no change and no discrimination, or do form (色), feeling (受), perception (想), mental formations (行), and consciousness (識), etc., also have no change and no discrimination?』 Subhuti replied, 『Just as the mind has no change and no discrimination, so too do form, feeling, perception, mental formations, and consciousness have no change and no discrimination, and even the unsurpassed, perfect enlightenment of all Buddhas (諸佛無上正等菩提) has no change and no discrimination.』 Then, Shariputra praised Subhuti, saying, 『Excellent! Excellent! It is indeed as you have said. You are truly a child of the Buddha, born from the Buddha's mind, born from the Buddha's mouth, born from the Buddha's Dharma (法, teachings), transformed by the Dharma, receiving the share of the Buddha's Dharma, not receiving the share of wealth, personally witnessing in all dharmas, seeing with the eye of wisdom and being able to speak. The Buddha often says that you are the foremost among the Sravaka assembly in abiding in the non-contention samadhi (無諍定, meditative state). What the Buddha says is true and not false. Subhuti! The Bodhisattva Mahasattvas in the profound Prajnaparamita (般若波羅蜜多, Perfection of Wisdom)...』

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應如是學。善現！若菩薩摩訶薩于深般若波羅蜜多能如是學，應知已住不退轉地，不離般若波羅蜜多。

「善現！若善男子、善女人等欲學聲聞地者，當於如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟；欲學獨覺地者，亦于如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟；欲學菩薩地者，亦于如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟。何以故？善現！如是般若波羅蜜多甚深經中，廣說開示三乘法故。若菩薩摩訶薩能學般若波羅蜜多，則為遍學三乘諸法皆得善巧。」

第二分勝軍品第八之一

爾時，具壽善現白佛言：「世尊！我于菩薩摩訶薩及於般若波羅蜜多皆不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？

「世尊！我于諸法若增若減不知不得，若以諸法教誡教授諸菩薩摩訶薩，我當有悔。

「世尊！我于諸法若增若減不知不得，云何可言：此名菩薩摩訶薩，此名般若波羅蜜多？

「世尊！諸菩薩摩訶薩名及般若波羅蜜多名，皆無所住亦非不住。何以故？是二種義無所有故，此二種名都無所住亦非不住。

「世尊！我於色乃至識若增若減不知不得，如何可言此是色乃至識

【現代漢語翻譯】 現代漢語譯本：應如是學習。善現（Subhuti）！如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）能如此深入地學習般若波羅蜜多（Prajnaparamita，智慧的完美），應當知道他已安住于不退轉之地，不離般若波羅蜜多。 「善現！如果善男子、善女人等想要學習聲聞地（Sravakabhumi，聲聞的境界），應當對於如此甚深的般若波羅蜜多，勤奮地聽聞、學習、讀誦、受持、如理思維，使其達到究竟；如果想要學習獨覺地（Pratyekabuddhabhumi，獨覺的境界），也應當對於如此甚深的般若波羅蜜多，勤奮地聽聞、學習、讀誦、受持、如理思維，使其達到究竟；如果想要學習菩薩地（Bodhisattvabhumi，菩薩的境界），也應當對於如此甚深的般若波羅蜜多，勤奮地聽聞、學習、讀誦、受持、如理思維，使其達到究竟。為什麼呢？善現！因為如此般若波羅蜜多甚深經典中，廣泛地宣說開示了三乘（Triyana，三種乘，即聲聞乘、獨覺乘、菩薩乘）之法。如果菩薩摩訶薩能夠學習般若波羅蜜多，就等於普遍地學習了三乘的一切法，都能善巧通達。」 第二分勝軍品第八之一 這時，具壽善現（Ayushman Subhuti）對佛說：「世尊！我對於菩薩摩訶薩以及般若波羅蜜多都不知道，也不瞭解，如何能讓我用與般若波羅蜜多相應的法，教誡教授諸菩薩摩訶薩呢？ 「世尊！我對於諸法，無論是增加還是減少，都不知道，也不瞭解，如果用諸法教誡教授諸菩薩摩訶薩，我將會感到後悔。 「世尊！我對於諸法，無論是增加還是減少，都不知道，也不瞭解，如何能說：『這名為菩薩摩訶薩，這名為般若波羅蜜多』呢？ 「世尊！諸菩薩摩訶薩的名號以及般若波羅蜜多的名號，都是無所住，也不是不住。為什麼呢？因為這兩種意義都是無所有的，這兩種名號都無所住，也不是不住。 「世尊！我對於色（rupa，物質現象）乃至識（vijnana，意識）無論是增加還是減少，都不知道，也不瞭解，如何能說這是色乃至識呢？

【English Translation】 English version: Thus should one learn. Subhuti! If a Bodhisattva-Mahasattva (great Bodhisattva) can learn the profound Prajnaparamita (perfection of wisdom) in this way, it should be known that he has already dwelt in the stage of non-retrogression, and is not separate from Prajnaparamita. 「Subhuti! If good men or good women wish to learn the Sravakabhumi (the stage of a Hearer), they should diligently listen to, study, recite, uphold, and contemplate in accordance with the principles of such profound Prajnaparamita, so as to reach the ultimate; if they wish to learn the Pratyekabuddhabhumi (the stage of a Solitary Buddha), they should also diligently listen to, study, recite, uphold, and contemplate in accordance with the principles of such profound Prajnaparamita, so as to reach the ultimate; if they wish to learn the Bodhisattvabhumi (the stage of a Bodhisattva), they should also diligently listen to, study, recite, uphold, and contemplate in accordance with the principles of such profound Prajnaparamita, so as to reach the ultimate. Why is that? Subhuti! Because in such profound scriptures of Prajnaparamita, the teachings of the Three Vehicles (Triyana, the three vehicles of Hearers, Solitary Buddhas, and Bodhisattvas) are extensively explained and revealed. If a Bodhisattva-Mahasattva can learn Prajnaparamita, it is equivalent to universally learning all the dharmas of the Three Vehicles, and all will be skillfully understood.」 Section Two, Chapter Eight, The Victory Army, Part One At that time, the Venerable Subhuti said to the Buddha: 「World Honored One! I neither know nor understand Bodhisattva-Mahasattvas nor Prajnaparamita. How can I, with the dharmas that correspond to Prajnaparamita, instruct and teach the Bodhisattva-Mahasattvas? 「World Honored One! I neither know nor understand the increase or decrease of any dharma. If I were to instruct and teach the Bodhisattva-Mahasattvas with dharmas, I would have regrets. 「World Honored One! I neither know nor understand the increase or decrease of any dharma. How can it be said: 『This is called a Bodhisattva-Mahasattva, this is called Prajnaparamita』? 「World Honored One! The names of Bodhisattva-Mahasattvas and the name of Prajnaparamita are both without dwelling and not without dwelling. Why is that? Because these two meanings are without any existence, these two names neither dwell nor not dwell. 「World Honored One! I neither know nor understand the increase or decrease of rupa (form) up to vijnana (consciousness). How can it be said that this is rupa up to vijnana?

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？是色等名皆無所住亦非不住。何以故？是色等義無所有故，此色等名都無所住亦非不住。

「世尊！我于眼處乃至意處若增若減不知不得，如何可言此是眼處乃至意處？眼處等名皆無所住亦非不住。何以故？眼處等義無所有故，眼處等名都無所住亦非不住。

「世尊！我於色處乃至法處若增若減不知不得，如何可言此是色處乃至法處？色處等名皆無所住亦非不住。何以故？色處等義無所有故，色處等名都無所住亦非不住。

「世尊！我于眼界乃至意界若增若減不知不得，如何可言此是眼界乃至意界？眼界等名皆無所住亦非不住。何以故？眼界等義無所有故，眼界等名都無所住亦非不住。

「世尊！我於色界乃至法界若增若減不知不得，如何可言此是色界乃至法界？色界等名皆無所住亦非不住。何以故？色界等義無所有故，色界等名都無所住亦非不住。

「世尊！我于眼識界乃至意識界若增若減不知不得，如何可言此是眼識界乃至意識界？眼識界等名皆無所住亦非不住。何以故？眼識界等義無所有故，眼識界等名都無所住亦非不住。

「世尊！我于眼觸乃至意觸若增若減不知不得，如何可言此是眼觸乃至意觸？眼觸等名皆無所住亦非不住。何以故？眼觸等義無所有故，眼觸等名

【現代漢語翻譯】 現代漢語譯本 『世尊，』須菩提說，『色（rupa，物質現象）等名稱既不是有所停留，也不是無所停留。為什麼呢？因為色等事物的真實意義是空無所有的，所以色等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於眼處（cakṣurāyatana，視覺器官）乃至意處（manāyatana，意識器官），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是眼處乃至意處呢？眼處等名稱既不是有所停留，也不是無所停留。為什麼呢？因為眼處等事物的真實意義是空無所有的，所以眼處等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於色處（rūpāyatana，視覺對像）乃至法處（dharmāyatana，心理對像），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是色處乃至法處呢？色處等名稱既不是有所停留，也不是無所停留。為什麼呢？因為色處等事物的真實意義是空無所有的，所以色處等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於眼界（cakṣurdhātu，視覺元素）乃至意界（manodhātu，意識元素），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是眼界乃至意界呢？眼界等名稱既不是有所停留，也不是無所停留。為什麼呢？因為眼界等事物的真實意義是空無所有的，所以眼界等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於色界（rūpadhātu，物質元素）乃至法界（dharmadhātu，心理元素），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是色界乃至法界呢？色界等名稱既不是有所停留，也不是無所停留。為什麼呢？因為色界等事物的真實意義是空無所有的，所以色界等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於眼識界（cakṣurvijñānadhātu，視覺意識元素）乃至意識界（manovijñānadhātu，意識元素），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是眼識界乃至意識界呢？眼識界等名稱既不是有所停留，也不是無所停留。為什麼呢？因為眼識界等事物的真實意義是空無所有的，所以眼識界等名稱既不是有所停留，也不是無所停留。』 『世尊！』須菩提說，『對於眼觸（cakṣuḥsparśa，視覺接觸）乃至意觸（manaḥsparśa，意識接觸），我既不能增加也不能減少，既不瞭解也不獲得，怎麼能說這是眼觸乃至意觸呢？眼觸等名稱既不是有所停留，也不是無所停留。為什麼呢？因為眼觸等事物的真實意義是空無所有的，所以眼觸等名稱

【English Translation】 English version 'World Honored One,' Subhuti said, 'The names of form (rupa, material phenomena) and so on, neither abide anywhere nor do they not abide. Why is that? Because the true meaning of form and so on is empty, therefore the names of form and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding the eye-base (cakṣurāyatana, visual organ) up to the mind-base (manāyatana, mental organ), I neither increase nor decrease, neither know nor obtain, how can it be said that this is the eye-base up to the mind-base? The names of the eye-base and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of the eye-base and so on is empty, therefore the names of the eye-base and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding the form-base (rūpāyatana, visual object) up to the dharma-base (dharmāyatana, mental object), I neither increase nor decrease, neither know nor obtain, how can it be said that this is the form-base up to the dharma-base? The names of the form-base and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of the form-base and so on is empty, therefore the names of the form-base and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding the eye-element (cakṣurdhātu, visual element) up to the mind-element (manodhātu, mental element), I neither increase nor decrease, neither know nor obtain, how can it be said that this is the eye-element up to the mind-element? The names of the eye-element and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of the eye-element and so on is empty, therefore the names of the eye-element and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding the form-element (rūpadhātu, material element) up to the dharma-element (dharmadhātu, mental element), I neither increase nor decrease, neither know nor obtain, how can it be said that this is the form-element up to the dharma-element? The names of the form-element and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of the form-element and so on is empty, therefore the names of the form-element and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding the eye-consciousness-element (cakṣurvijñānadhātu, visual consciousness element) up to the mind-consciousness-element (manovijñānadhātu, mental consciousness element), I neither increase nor decrease, neither know nor obtain, how can it be said that this is the eye-consciousness-element up to the mind-consciousness-element? The names of the eye-consciousness-element and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of the eye-consciousness-element and so on is empty, therefore the names of the eye-consciousness-element and so on neither abide anywhere nor do they not abide.' 'World Honored One!' Subhuti said, 'Regarding eye-contact (cakṣuḥsparśa, visual contact) up to mind-contact (manaḥsparśa, mental contact), I neither increase nor decrease, neither know nor obtain, how can it be said that this is eye-contact up to mind-contact? The names of eye-contact and so on neither abide anywhere nor do they not abide. Why is that? Because the true meaning of eye-contact and so on is empty, therefore the names of eye-contact and so on

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都無所住亦非不住。

「世尊！我于眼觸為緣所生諸受乃至意觸為緣所生諸受若增若減不知不得，如何可言此是眼觸為緣所生諸受乃至意觸為緣所生諸受？眼觸為緣所生諸受等名皆無所住亦非不住。何以故？眼觸為緣所生諸受等義無所有故，眼觸為緣所生諸受等名都無所住亦非不住。

「世尊！我于無明乃至老死若增若減不知不得，如何可言此是無明乃至老死？無明等名皆無所住亦非不住。何以故？無明等義無所有故，無明等名都無所住亦非不住。

「世尊！我于無明滅乃至老死滅若增若減不知不得，如何可言此是無明滅乃至老死滅？無明滅等名皆無所住亦非不住。何以故？無明滅等義無所有故，無明滅等名都無所住亦非不住。

「世尊！我于貪、瞋、癡及諸纏結、隨眠、見趣若增若減不知不得，如何可言此是貪等？是貪等名皆無所住亦非不住。何以故？是貪等義無所有故，此貪等名都無所住亦非不住。

「世尊！我于佈施波羅蜜多乃至般若波羅蜜多若增若減不知不得，如何可言此是佈施波羅蜜多乃至般若波羅蜜多？佈施波羅蜜多等名皆無所住亦非不住。何以故？佈施波羅蜜多等義無所有故，佈施波羅蜜多等名都無所住亦非不住。

「世尊！我於我乃至見者若增若減不知不得，

【現代漢語翻譯】 現代漢語譯本 既不住于任何事物，也不說不住于任何事物。

『世尊！』我對於眼觸為緣所生的各種感受，乃至意觸為緣所生的各種感受，如果增加或減少，都不知道也無法獲得，怎麼能說這是眼觸為緣所生的各種感受，乃至意觸為緣所生的各種感受呢？眼觸為緣所生的各種感受等名稱，都是無所住，也非不住。為什麼呢？因為眼觸為緣所生的各種感受等意義，實際上並不存在，所以眼觸為緣所生的各種感受等名稱，都是無所住，也非不住。

『世尊！』我對於無明（avidyā，指對真理的無知）乃至老死，如果增加或減少，都不知道也無法獲得，怎麼能說這是無明乃至老死呢？無明等名稱，都是無所住，也非不住。為什麼呢？因為無明等意義，實際上並不存在，所以無明等名稱，都是無所住，也非不住。

『世尊！』我對於無明滅（avidyā-nirodha，指無明的止息）乃至老死滅，如果增加或減少，都不知道也無法獲得，怎麼能說這是無明滅乃至老死滅呢？無明滅等名稱，都是無所住，也非不住。為什麼呢？因為無明滅等意義，實際上並不存在，所以無明滅等名稱，都是無所住，也非不住。

『世尊！』我對於貪（rāga，指貪慾）、瞋（dveṣa，指嗔恨）、癡（moha，指愚癡）以及各種纏結（bandhana，指束縛）、隨眠（anuśaya，指潛在的煩惱）、見趣（dṛṣṭi-gati，指錯誤的見解），如果增加或減少，都不知道也無法獲得，怎麼能說這是貪等呢？這些貪等名稱，都是無所住，也非不住。為什麼呢？因為這些貪等意義，實際上並不存在，所以這些貪等名稱，都是無所住，也非不住。

『世尊！』我對於佈施波羅蜜多（dāna-pāramitā，指佈施的完美）乃至般若波羅蜜多（prajñā-pāramitā，指智慧的完美），如果增加或減少，都不知道也無法獲得，怎麼能說這是佈施波羅蜜多乃至般若波羅蜜多呢？佈施波羅蜜多等名稱，都是無所住，也非不住。為什麼呢？因為佈施波羅蜜多等意義，實際上並不存在，所以佈施波羅蜜多等名稱，都是無所住，也非不住。

『世尊！』我對於我（ātman，指自我）乃至見者（draṣṭṛ，指能見者），如果增加或減少，都不知道也無法獲得，

【English Translation】 English version Neither dwells anywhere, nor does it not dwell.

'Venerable One! Regarding the various feelings arising from eye-contact, and even the various feelings arising from mind-contact, if they increase or decrease, I neither know nor attain them. How can it be said that these are the various feelings arising from eye-contact, and even the various feelings arising from mind-contact? The names of the various feelings arising from eye-contact, etc., neither dwell anywhere nor do they not dwell. Why is that? Because the meanings of the various feelings arising from eye-contact, etc., are non-existent, therefore the names of the various feelings arising from eye-contact, etc., neither dwell anywhere nor do they not dwell.'

'Venerable One! Regarding ignorance (avidyā), and even old age and death, if they increase or decrease, I neither know nor attain them. How can it be said that this is ignorance, and even old age and death? The names of ignorance, etc., neither dwell anywhere nor do they not dwell. Why is that? Because the meanings of ignorance, etc., are non-existent, therefore the names of ignorance, etc., neither dwell anywhere nor do they not dwell.'

'Venerable One! Regarding the cessation of ignorance (avidyā-nirodha), and even the cessation of old age and death, if they increase or decrease, I neither know nor attain them. How can it be said that this is the cessation of ignorance, and even the cessation of old age and death? The names of the cessation of ignorance, etc., neither dwell anywhere nor do they not dwell. Why is that? Because the meanings of the cessation of ignorance, etc., are non-existent, therefore the names of the cessation of ignorance, etc., neither dwell anywhere nor do they not dwell.'

'Venerable One! Regarding greed (rāga), hatred (dveṣa), delusion (moha), and the various entanglements (bandhana), latent tendencies (anuśaya), and views (dṛṣṭi-gati), if they increase or decrease, I neither know nor attain them. How can it be said that these are greed, etc.? The names of these greed, etc., neither dwell anywhere nor do they not dwell. Why is that? Because the meanings of these greed, etc., are non-existent, therefore the names of these greed, etc., neither dwell anywhere nor do they not dwell.'

'Venerable One! Regarding the perfection of giving (dāna-pāramitā), and even the perfection of wisdom (prajñā-pāramitā), if they increase or decrease, I neither know nor attain them. How can it be said that this is the perfection of giving, and even the perfection of wisdom? The names of the perfection of giving, etc., neither dwell anywhere nor do they not dwell. Why is that? Because the meanings of the perfection of giving, etc., are non-existent, therefore the names of the perfection of giving, etc., neither dwell anywhere nor do they not dwell.'

'Venerable One! Regarding the self (ātman), and even the seer (draṣṭṛ), if they increase or decrease, I neither know nor attain them.'

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如何可言此是我乃至見者？我等名皆無所住亦非不住。何以故？我等義無所有故，我等名都無所住亦非不住。

「世尊！我於四念住乃至八聖道支若增若減不知不得，如何可言此是四念住乃至八聖道支？四念住等名皆無所住亦非不住。何以故？四念住等義無所有故，四念住等名都無所住亦非不住。

「世尊！我于空解脫門乃至無愿解脫門若增若減不知不得，如何可言此是空解脫門乃至無愿解脫門？空解脫門等名皆無所住亦非不住。何以故？空解脫門等義無所有故，空解脫門等名都無所住亦非不住。

「世尊！我於四靜慮、四無量、四無色定若增若減不知不得，如何可言此是四靜慮、四無量、四無色定？四靜慮等名皆無所住亦非不住。何以故？四靜慮等義無所有故，四靜慮等名都無所住亦非不住。

「世尊！我于佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、入出息隨念、死隨念若增若減不知不得，如何可言此是佛隨念乃至死隨念？佛隨念等名皆無所住亦非不住。何以故？佛隨念等義無所有故，佛隨念等名都無所住亦非不住。

「世尊！我于佛十力乃至十八佛不共法若增若減不知不得，如何可言此是佛十力乃至十八佛不共法？佛十力等名皆無所住亦非不住。何以故？佛十力等義無

【現代漢語翻譯】 現代漢語譯本： 『如何能說「這是我」甚至「見者」呢？我們這些名稱都無所執著，也並非不執著。為什麼呢？因為我們這些名稱的意義本身並不存在，所以我們這些名稱都無所執著，也並非不執著。』 『世尊！對於四念住（觀察身、受、心、法四種對像以達到覺悟的修行方法）乃至八聖道支（達到解脫的八種正確方法）我既不知道它們有增加或減少，也無法理解它們，如何能說「這是四念住」乃至「八聖道支」呢？四念住等這些名稱都無所執著，也並非不執著。為什麼呢？因為四念住等這些名稱的意義本身並不存在，所以四念住等這些名稱都無所執著，也並非不執著。』 『世尊！對於空解脫門（通過認識到一切事物皆空而獲得解脫的方法）乃至無愿解脫門（通過不執著任何願望而獲得解脫的方法）我既不知道它們有增加或減少，也無法理解它們，如何能說「這是空解脫門」乃至「無愿解脫門」呢？空解脫門等這些名稱都無所執著，也並非不執著。為什麼呢？因為空解脫門等這些名稱的意義本身並不存在，所以空解脫門等這些名稱都無所執著，也並非不執著。』 『世尊！對於四靜慮（四種禪定狀態）、四無量（慈、悲、喜、舍四種無限的心境）、四無色定（超越物質世界的四種禪定狀態）我既不知道它們有增加或減少，也無法理解它們，如何能說「這是四靜慮、四無量、四無色定」呢？四靜慮等這些名稱都無所執著，也並非不執著。為什麼呢？因為四靜慮等這些名稱的意義本身並不存在，所以四靜慮等這些名稱都無所執著，也並非不執著。』 『世尊！對於佛隨念（憶念佛陀的功德）、法隨念（憶念佛法的真理）、僧隨念（憶念僧團的和諧）、戒隨念（憶念戒律的約束）、舍隨念（憶念佈施的功德）、天隨念（憶念天人的善行）、入出息隨念（專注于呼吸的修行）、死隨念（憶念死亡的無常）我既不知道它們有增加或減少，也無法理解它們，如何能說「這是佛隨念」乃至「死隨念」呢？佛隨念等這些名稱都無所執著，也並非不執著。為什麼呢？因為佛隨念等這些名稱的意義本身並不存在，所以佛隨念等這些名稱都無所執著，也並非不執著。』 『世尊！對於佛十力（佛陀的十種力量）乃至十八佛不共法（佛陀獨有的十八種功德）我既不知道它們有增加或減少，也無法理解它們，如何能說「這是佛十力」乃至「十八佛不共法」呢？佛十力等這些名稱都無所執著，也並非不執著。為什麼呢？佛十力等這些名稱的意義本身並無所有，所以佛十力等這些名稱都無所執著，也並非不執著。』

【English Translation】 English version: 'How can it be said, 'This is me' or even 'the seer'? Our names are neither attached nor unattached. Why? Because the meaning of our names is non-existent, therefore our names are neither attached nor unattached.' 'Venerable Sir, regarding the Four Foundations of Mindfulness (observing the four objects of body, feelings, mind, and phenomena to achieve enlightenment) up to the Eightfold Noble Path (the eight correct ways to achieve liberation), I neither know if they increase or decrease, nor do I understand them. How can it be said, 'These are the Four Foundations of Mindfulness' up to 'the Eightfold Noble Path'? The names of the Four Foundations of Mindfulness, etc., are neither attached nor unattached. Why? Because the meaning of the Four Foundations of Mindfulness, etc., is non-existent, therefore the names of the Four Foundations of Mindfulness, etc., are neither attached nor unattached.' 'Venerable Sir, regarding the Emptiness Liberation Gate (the method of achieving liberation by recognizing that all things are empty) up to the Wishlessness Liberation Gate (the method of achieving liberation by not clinging to any wishes), I neither know if they increase or decrease, nor do I understand them. How can it be said, 'This is the Emptiness Liberation Gate' up to 'the Wishlessness Liberation Gate'? The names of the Emptiness Liberation Gate, etc., are neither attached nor unattached. Why? Because the meaning of the Emptiness Liberation Gate, etc., is non-existent, therefore the names of the Emptiness Liberation Gate, etc., are neither attached nor unattached.' 'Venerable Sir, regarding the Four Dhyanas (four states of meditative absorption), the Four Immeasurables (four boundless states of loving-kindness, compassion, joy, and equanimity), and the Four Formless Absorptions (four states of meditative absorption beyond the material world), I neither know if they increase or decrease, nor do I understand them. How can it be said, 'These are the Four Dhyanas, the Four Immeasurables, and the Four Formless Absorptions'? The names of the Four Dhyanas, etc., are neither attached nor unattached. Why? Because the meaning of the Four Dhyanas, etc., is non-existent, therefore the names of the Four Dhyanas, etc., are neither attached nor unattached.' 'Venerable Sir, regarding the Mindfulness of the Buddha (recollecting the virtues of the Buddha), the Mindfulness of the Dharma (recollecting the truth of the Buddha's teachings), the Mindfulness of the Sangha (recollecting the harmony of the monastic community), the Mindfulness of Morality (recollecting the restraints of precepts), the Mindfulness of Generosity (recollecting the merit of giving), the Mindfulness of Deities (recollecting the good deeds of deities), the Mindfulness of In-and-Out Breathing (focusing on the breath), and the Mindfulness of Death (recollecting the impermanence of death), I neither know if they increase or decrease, nor do I understand them. How can it be said, 'This is the Mindfulness of the Buddha' up to 'the Mindfulness of Death'? The names of the Mindfulness of the Buddha, etc., are neither attached nor unattached. Why? Because the meaning of the Mindfulness of the Buddha, etc., is non-existent, therefore the names of the Mindfulness of the Buddha, etc., are neither attached nor unattached.' 'Venerable Sir, regarding the Ten Powers of the Buddha (ten powers of the Buddha) up to the Eighteen Unique Qualities of the Buddha (eighteen unique virtues of the Buddha), I neither know if they increase or decrease, nor do I understand them. How can it be said, 'These are the Ten Powers of the Buddha' up to 'the Eighteen Unique Qualities of the Buddha'? The names of the Ten Powers of the Buddha, etc., are neither attached nor unattached. Why? Because the meaning of the Ten Powers of the Buddha, etc., is non-existent, therefore the names of the Ten Powers of the Buddha, etc., are neither attached nor unattached.'

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所有故，佛十力等名都無所住亦非不住。

大般若波羅蜜多經卷第四百八 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百九

三藏法師玄奘奉　詔譯第二分勝軍品第八之二

「世尊！我于如夢、如響、如光影、如陽焰、如像、如幻、如化五蘊若增若減不知不得，如何可言此是如夢五蘊乃至如化五蘊？如夢五蘊等名皆無所住亦非不住。何以故？如夢五蘊等義無所有故，如夢五蘊等名都無所住亦非不住。

「世尊！我于遠離、寂靜、無生無滅、無染無凈、絕諸戲論真如、法界、法性、實際、平等性、離生性、法定、法住若增若減不知不得，如何可言此是遠離乃至法住？遠離等名皆無所住亦非不住。何以故？遠離等義無所有故，遠離等名都無所住亦非不住。

「世尊！我于若善若非善、若有為若無為、若有漏若無漏、若世間若出世間等法若增若減不知不得，如何可言此是善非善等法？善非善等法名皆無所住亦非不住。何以故？善非善等法義無所有故，善非善等法名都無所住亦非不住。

「世尊！我於過去未來現在等法及於非過去非未來非現在等法若增若減不知不得，如何可言此是過去等法，此非過去等

【現代漢語翻譯】 現代漢語譯本：因此，佛的十力（如來所具有的十種智慧力量）等名稱，都是無所住的，也不是非不住的。

《大般若波羅蜜多經》卷第四百八 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百九

三藏法師玄奘奉 詔譯 第二分 勝軍品第八之二

『世尊！我對於如夢、如響、如光影、如陽焰、如像、如幻、如化這五蘊（構成人身的五種要素：色、受、想、行、識），無論是增加還是減少，都不知道，也得不到。怎麼能說這是如夢的五蘊，乃至如幻化的五蘊呢？如夢的五蘊等名稱，都是無所住的，也不是非不住的。為什麼呢？因為如夢的五蘊等意義是空無所有的，所以如夢的五蘊等名稱，都是無所住的，也不是非不住的。』

『世尊！我對於遠離、寂靜、無生無滅、無染無凈、斷絕一切戲論的真如（事物的真實本性）、法界（諸法存在的界限）、法性（諸法的本性）、實際（真理的實際）、平等性（諸法平等的性質）、離生性（遠離生滅的性質）、法定（諸法不變的規律）、法住（諸法安住的狀態），無論是增加還是減少，都不知道，也得不到。怎麼能說這是遠離，乃至法住呢？遠離等名稱，都是無所住的，也不是非不住的。為什麼呢？因為遠離等的意義是空無所有的，所以遠離等名稱，都是無所住的，也不是非不住的。』

『世尊！我對於無論是善還是非善、無論是有為還是無為、無論是有漏還是無漏、無論是世間還是出世間等法，無論是增加還是減少，都不知道，也得不到。怎麼能說這是善非善等法呢？善非善等法的名稱，都是無所住的，也不是非不住的。為什麼呢？因為善非善等法的意義是空無所有的，所以善非善等法的名稱，都是無所住的，也不是非不住的。』

『世尊！我對於過去、未來、現在等法，以及非過去、非未來、非現在等法，無論是增加還是減少，都不知道，也得不到。怎麼能說這是過去等法，這是非過去等法呢？』

【English Translation】 English version: Therefore, the names such as the Ten Powers of the Buddha (ten kinds of wisdom and power possessed by the Tathagata) are all without any abiding place, and also not without an abiding place.

The Great Prajna Paramita Sutra, Scroll 408 Taisho Tripitaka Volume 07, No. 0220, The Great Prajna Paramita Sutra (Scrolls 401-600)

The Great Prajna Paramita Sutra, Scroll 409

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Chapter Eight, Part Two on the Victorious Army

'World Honored One! Regarding the five aggregates (the five elements that constitute a person: form, feeling, perception, mental formations, and consciousness) which are like a dream, like an echo, like a light shadow, like a mirage, like an image, like an illusion, like a transformation, whether they increase or decrease, I do not know, nor do I obtain. How can it be said that these are the five aggregates like a dream, or even the five aggregates like a transformation? The names such as the five aggregates like a dream are all without any abiding place, and also not without an abiding place. Why? Because the meaning of the five aggregates like a dream is non-existent, therefore the names such as the five aggregates like a dream are all without any abiding place, and also not without an abiding place.'

'World Honored One! Regarding the suchness (the true nature of things), the dharma realm (the boundaries of the existence of all dharmas), the dharma nature (the nature of all dharmas), the actual reality (the reality of truth), the equality nature (the equal nature of all dharmas), the nature of being free from birth (the nature of being free from birth and death), the dharma established (the unchanging laws of all dharmas), the dharma abiding (the state in which all dharmas abide), which are remote, tranquil, without birth or death, without defilement or purity, and free from all conceptual proliferations, whether they increase or decrease, I do not know, nor do I obtain. How can it be said that this is remoteness, or even dharma abiding? The names such as remoteness are all without any abiding place, and also not without an abiding place. Why? Because the meaning of remoteness is non-existent, therefore the names such as remoteness are all without any abiding place, and also not without an abiding place.'

'World Honored One! Regarding whether it is good or not good, whether it is conditioned or unconditioned, whether it is with outflows or without outflows, whether it is worldly or transcendental, etc., whether they increase or decrease, I do not know, nor do I obtain. How can it be said that these are good or not good dharmas? The names of good or not good dharmas are all without any abiding place, and also not without an abiding place. Why? Because the meaning of good or not good dharmas is non-existent, therefore the names of good or not good dharmas are all without any abiding place, and also not without an abiding place.'

'World Honored One! Regarding the past, future, and present dharmas, as well as the non-past, non-future, and non-present dharmas, whether they increase or decrease, I do not know, nor do I obtain. How can it be said that these are past dharmas, and these are non-past dharmas?'

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法？過去等法名及非過去等法名皆無所住亦非不住。何以故？過去等法義及非過去等法義無所有故，過去等法名及非過去等法名都無所住亦非不住。世尊！何等名為非過去非未來非現在法？世尊！謂無為法。世尊！無為法者，謂無生無住無滅法。

「世尊！我於十方殑伽沙等諸佛世界一切如來、應、正等覺及諸菩薩、聲聞僧等若增若減不知不得，如何可言此是十方殑伽沙等諸佛世界一切如來、應、正等覺及諸菩薩、聲聞僧等？如是諸名皆無所住亦非不住。何以故？如是諸義無所有故，如是諸名都無所住亦非不住。

「世尊！我于如上所說諸法若增若減不知不得，如何可言此是菩薩摩訶薩，此是般若波羅蜜多？

「世尊！我于菩薩摩訶薩及於般若波羅蜜多皆不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？

「世尊！諸菩薩摩訶薩名及般若波羅蜜多名，皆無所住亦非不住。何以故？是二種義無所有故，此二種名都無所住亦非不住。

「世尊！如是諸法和合因緣，假名菩薩摩訶薩，假名般若波羅蜜多。此二假名于蘊、處、界中不可說，乃至於十八佛不共法中不可說；于如夢五蘊中不可說，乃至於如化五蘊中不可說；于遠離寂靜等中不可說，乃至於十方殑伽沙等諸佛世

【現代漢語翻譯】 現代漢語譯本：

『法』（dharma）是指過去、現在、未來等法的名稱，以及非過去、非現在、非未來等法的名稱，它們都沒有固定的住所，也不是沒有住所。為什麼呢？因為過去等法的意義和非過去等法的意義都是不存在的，所以過去等法的名稱和非過去等法的名稱都沒有固定的住所，也不是沒有住所。世尊！什麼叫做非過去、非未來、非現在的法呢？世尊！那是指無為法（asaṃskṛta-dharma）。世尊！無為法是指沒有生起、沒有住留、沒有滅去的法。

世尊！我對於十方恒河沙數（gaṅgā-nadī-vālukā）世界中一切如來（tathāgata）、應供（arhat）、正等覺（samyak-saṃbuddha）以及諸菩薩（bodhisattva）、聲聞僧（śrāvaka-saṃgha）等，無論是增加還是減少，都不知道也得不到，怎麼能說『這是十方恒河沙數世界中一切如來、應供、正等覺以及諸菩薩、聲聞僧等』呢？像這樣的名稱都沒有固定的住所，也不是沒有住所。為什麼呢？因為像這樣的意義都是不存在的，所以像這樣的名稱都沒有固定的住所，也不是沒有住所。

世尊！我對於如上所說的諸法，無論是增加還是減少，都不知道也得不到，怎麼能說『這是菩薩摩訶薩（bodhisattva-mahāsattva）』，『這是般若波羅蜜多（prajñāpāramitā）』呢？

世尊！我對於菩薩摩訶薩以及般若波羅蜜多都不知道也得不到，怎麼能讓我用與般若波羅蜜多相應的法，去教誡教授諸菩薩摩訶薩呢？

世尊！諸菩薩摩訶薩的名稱以及般若波羅蜜多的名稱，都沒有固定的住所，也不是沒有住所。為什麼呢？因為這兩種意義都是不存在的，所以這兩種名稱都沒有固定的住所，也不是沒有住所。

世尊！像這樣的諸法和合因緣，假名為菩薩摩訶薩，假名為般若波羅蜜多。這兩個假名在五蘊（skandha）、十二處（āyatana）、十八界（dhātu）中都不可說，乃至在十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）中都不可說；在如夢的五蘊中不可說，乃至在如幻化的五蘊中都不可說；在遠離寂靜等中不可說，乃至在十方恒河沙數諸佛世界中都不可說。 English version:

'Dharma' (law, phenomenon) refers to the names of past, present, and future dharmas, as well as the names of non-past, non-present, and non-future dharmas. They have no fixed abode, nor are they without abode. Why is that? Because the meanings of past dharmas and the meanings of non-past dharmas are non-existent, therefore the names of past dharmas and the names of non-past dharmas have no fixed abode, nor are they without abode. World Honored One! What is called a dharma that is neither past, nor future, nor present? World Honored One! That refers to the unconditioned dharma (asaṃskṛta-dharma). World Honored One! An unconditioned dharma is a dharma that has no arising, no abiding, and no ceasing.

World Honored One! Regarding all the Tathagatas (tathāgata), Arhats (arhat), Samyak-saṃbuddhas (perfectly enlightened ones), and all the Bodhisattvas (bodhisattva), Śrāvaka-saṃghas (community of hearers) in the Buddha worlds as numerous as the sands of the Ganges (gaṅgā-nadī-vālukā), whether they increase or decrease, I neither know nor obtain them. How can it be said, 'These are all the Tathagatas, Arhats, Samyak-saṃbuddhas, and all the Bodhisattvas, Śrāvaka-saṃghas in the Buddha worlds as numerous as the sands of the Ganges'? Such names have no fixed abode, nor are they without abode. Why is that? Because such meanings are non-existent, therefore such names have no fixed abode, nor are they without abode.

World Honored One! Regarding all the dharmas mentioned above, whether they increase or decrease, I neither know nor obtain them. How can it be said, 'This is a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva),' 'This is Prajñāpāramitā (perfection of wisdom)'?

World Honored One! I neither know nor obtain the Bodhisattva-Mahāsattva nor the Prajñāpāramitā. How can I, with the dharmas that correspond to Prajñāpāramitā, teach and instruct the Bodhisattva-Mahāsattvas?

World Honored One! The names of the Bodhisattva-Mahāsattvas and the name of Prajñāpāramitā have no fixed abode, nor are they without abode. Why is that? Because these two kinds of meanings are non-existent, therefore these two kinds of names have no fixed abode, nor are they without abode.

World Honored One! Such dharmas, through the combination of causes and conditions, are provisionally named Bodhisattva-Mahāsattva, and provisionally named Prajñāpāramitā. These two provisional names cannot be spoken of within the five aggregates (skandha), the twelve sense bases (āyatana), the eighteen realms (dhātu), nor even within the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ); they cannot be spoken of within the dream-like five aggregates, nor even within the illusion-like five aggregates; they cannot be spoken of within the state of detachment and tranquility, nor even within the Buddha worlds as numerous as the sands of the Ganges in the ten directions.

【English Translation】 'Dharma' (law, phenomenon) refers to the names of past, present, and future dharmas, as well as the names of non-past, non-present, and non-future dharmas. They have no fixed abode, nor are they without abode. Why is that? Because the meanings of past dharmas and the meanings of non-past dharmas are non-existent, therefore the names of past dharmas and the names of non-past dharmas have no fixed abode, nor are they without abode. World Honored One! What is called a dharma that is neither past, nor future, nor present? World Honored One! That refers to the unconditioned dharma (asaṃskṛta-dharma). World Honored One! An unconditioned dharma is a dharma that has no arising, no abiding, and no ceasing. World Honored One! Regarding all the Tathagatas (tathāgata), Arhats (arhat), Samyak-saṃbuddhas (perfectly enlightened ones), and all the Bodhisattvas (bodhisattva), Śrāvaka-saṃghas (community of hearers) in the Buddha worlds as numerous as the sands of the Ganges (gaṅgā-nadī-vālukā), whether they increase or decrease, I neither know nor obtain them. How can it be said, 'These are all the Tathagatas, Arhats, Samyak-saṃbuddhas, and all the Bodhisattvas, Śrāvaka-saṃghas in the Buddha worlds as numerous as the sands of the Ganges'? Such names have no fixed abode, nor are they without abode. Why is that? Because such meanings are non-existent, therefore such names have no fixed abode, nor are they without abode. World Honored One! Regarding all the dharmas mentioned above, whether they increase or decrease, I neither know nor obtain them. How can it be said, 'This is a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva),' 'This is Prajñāpāramitā (perfection of wisdom)'? World Honored One! I neither know nor obtain the Bodhisattva-Mahāsattva nor the Prajñāpāramitā. How can I, with the dharmas that correspond to Prajñāpāramitā, teach and instruct the Bodhisattva-Mahāsattvas? World Honored One! The names of the Bodhisattva-Mahāsattvas and the name of Prajñāpāramitā have no fixed abode, nor are they without abode. Why is that? Because these two kinds of meanings are non-existent, therefore these two kinds of names have no fixed abode, nor are they without abode. World Honored One! Such dharmas, through the combination of causes and conditions, are provisionally named Bodhisattva-Mahāsattva, and provisionally named Prajñāpāramitā. These two provisional names cannot be spoken of within the five aggregates (skandha), the twelve sense bases (āyatana), the eighteen realms (dhātu), nor even within the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ); they cannot be spoken of within the dream-like five aggregates, nor even within the illusion-like five aggregates; they cannot be spoken of within the state of detachment and tranquility, nor even within the Buddha worlds as numerous as the sands of the Ganges in the ten directions.

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界一切如來、應、正等覺及諸菩薩、聲聞僧等中不可說。何以故？如上所說諸法增減皆不可知不可得故。

「世尊！如上所說五蘊等名無處可說，菩薩摩訶薩名及般若波羅蜜多名亦無處可說。如是如夢等名無處可說，如虛空名無處可說，如地、水、火、風、名無處可說，如戒、定、慧、解脫、解脫智見名無處可說，如預流、一來、不還、阿羅漢、獨覺、如來及彼諸法名無處可說，如善非善、常無常、樂苦、我無我、遠離不遠離、寂靜不寂靜等若有若無名皆無處可說，菩薩摩訶薩名及般若波羅蜜多名亦無處可說。所以者何？如是諸名皆無所住亦非不住。何以故？如是諸義無所有故，如是諸名都無所住亦非不住。

「世尊！我依是義故說於法若增若減不知不得，如何可言此名菩薩摩訶薩，此名般若波羅蜜多？

「世尊！我於此二若義若名不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？由此因緣，若以是法教誡教授諸菩薩摩訶薩，我當有悔。

「世尊！若菩薩摩訶薩聞以如是相狀宣說般若波羅蜜多時，心不沉沒亦不憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩決定已住不退轉地，以無所住方便而住。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住色乃至

【現代漢語翻譯】 現代漢語譯本：在一切如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的佛）以及諸菩薩（Bodhisattva，追求覺悟的修行者）、聲聞僧（Sravaka，佛陀的弟子）等之中，都不可說。為什麼呢？因為如上所說的諸法（dharma，宇宙的真理或法則）的增減都是不可知、不可得的。 世尊！如上所說的五蘊（skandha，構成個體的五種要素：色、受、想、行、識）等名稱無處可說，菩薩摩訶薩（Mahasattva，偉大的修行者）的名稱以及般若波羅蜜多（Prajnaparamita，智慧的完美）的名稱也無處可說。像夢等名稱無處可說，像虛空名稱無處可說，像地、水、火、風等名稱無處可說，像戒（sila，道德規範）、定（samadhi，禪定）、慧（prajna，智慧）、解脫（vimukti，從束縛中解脫）、解脫智見（vimuktijnanadarsana，對解脫的智慧和見解）等名稱無處可說，像預流（srotapanna，入流者）、一來（sakrdagamin，一來者）、不還（anagamin，不還者）、阿羅漢（arhat，已證悟者）、獨覺（pratyekabuddha，獨自覺悟者）、如來（Tathagata，佛的稱號）以及他們所證得的諸法名稱無處可說，像善與非善、常與無常、樂與苦、我與無我、遠離與不遠離、寂靜與不寂靜等，若有若無的名稱都無處可說，菩薩摩訶薩的名稱以及般若波羅蜜多的名稱也無處可說。為什麼呢？因為這些名稱都沒有固定的住處，也不是沒有住處。為什麼呢？因為這些意義都是空無所有的，所以這些名稱都沒有固定的住處，也不是沒有住處。 世尊！我依此義，所以說對於法，若增若減都不可知、不可得，又如何能說這個名稱是菩薩摩訶薩，這個名稱是般若波羅蜜多呢？ 世尊！我對於這兩個，無論是意義還是名稱，都不可知、不可得，又如何能讓我用與般若波羅蜜多相應的法，去教誡教授諸菩薩摩訶薩呢？因為這個緣故，如果用這樣的法去教誡教授諸菩薩摩訶薩，我將會感到後悔。 世尊！如果菩薩摩訶薩聽到以這樣的相狀宣說般若波羅蜜多時，內心不沉沒也不憂悔，內心不驚、不恐、不怖，應當知道這位菩薩摩訶薩已經決定住在不退轉地（avaivartika-bhumi，不會退轉的階段），以無所住的方便而住。 再者，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應該住在色（rupa，物質）乃至（naiva）

【English Translation】 English version: Among all Tathagatas (Buddhas), Arhats (worthy ones), Samyaksambuddhas (fully enlightened Buddhas), and all Bodhisattvas (enlightenment-seekers), Sravakas (disciples), and Sangha (community), it is unspeakable. Why is that? Because, as mentioned above, the increase or decrease of all dharmas (teachings, truths) is unknowable and unattainable. World Honored One! As mentioned above, names such as the five skandhas (aggregates: form, feeling, perception, mental formations, consciousness) are nowhere to be spoken of; the name of Bodhisattva Mahasattva (great being of enlightenment) and the name of Prajnaparamita (perfection of wisdom) are also nowhere to be spoken of. Names like 'dream' are nowhere to be spoken of; names like 'space' are nowhere to be spoken of; names like 'earth,' 'water,' 'fire,' 'wind' are nowhere to be spoken of; names like 'sila' (morality), 'samadhi' (concentration), 'prajna' (wisdom), 'vimukti' (liberation), 'vimuktijnanadarsana' (knowledge and vision of liberation) are nowhere to be spoken of; names like 'Srotapanna' (stream-enterer), 'Sakrdagamin' (once-returner), 'Anagamin' (non-returner), 'Arhat' (worthy one), 'Pratyekabuddha' (solitary Buddha), 'Tathagata' (Buddha), and the dharmas they have attained are nowhere to be spoken of; names like 'good' and 'not good,' 'permanent' and 'impermanent,' 'pleasure' and 'pain,' 'self' and 'no-self,' 'separation' and 'non-separation,' 'tranquility' and 'non-tranquility,' whether they exist or not, are all nowhere to be spoken of; the name of Bodhisattva Mahasattva and the name of Prajnaparamita are also nowhere to be spoken of. Why is that? Because all these names have no fixed abode, nor are they without abode. Why is that? Because these meanings are all without substance, therefore these names have no fixed abode, nor are they without abode. World Honored One! Based on this meaning, I say that regarding the dharma, whether it increases or decreases, it is unknowable and unattainable. How can it be said that this name is Bodhisattva Mahasattva, and this name is Prajnaparamita? World Honored One! I do not know or attain these two, neither the meaning nor the name. How can I, with the dharma that corresponds to Prajnaparamita, instruct and teach the Bodhisattva Mahasattvas? Because of this reason, if I instruct and teach the Bodhisattva Mahasattvas with this dharma, I will have regret. World Honored One! If a Bodhisattva Mahasattva, upon hearing Prajnaparamita being expounded in such a manner, does not sink into despair or regret, and whose mind is not startled, fearful, or terrified, it should be known that this Bodhisattva Mahasattva has definitely attained the stage of non-retrogression (avaivartika-bhumi), abiding with the expedient of non-abiding. Furthermore, World Honored One! When Bodhisattva Mahasattvas practice Prajnaparamita, they should not abide in rupa (form) and so on (naiva).

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識，不應住眼處乃至意處，不應住色處乃至法處，不應住眼界乃至意界，不應住色界乃至法界，不應住眼識界乃至意識界，不應住眼觸乃至意觸，不應住眼觸為緣所生諸受乃至意觸為緣所生諸受，不應住地界乃至識界，不應住無明乃至老死。何以故？世尊！色色性空，受、想、行、識受、想、行、識性空。世尊！是色非色空，是色空非色，色不離空，空不離色，色即是空，空即是色，受、想、行、識亦復如是。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住色乃至識，乃至老死應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住四念住乃至十八佛不共法。何以故？世尊！四念住四念住性空。世尊！是四念住非四念住空，是四念住空非四念住，四念住不離空，空不離四念住，四念住即是空，空即是四念住。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住四念住，乃至十八佛不共法應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住佈施波羅蜜多乃至般若波羅蜜多。何以故？世尊！佈施波羅蜜多佈施波羅蜜多性空。世尊！是佈施波羅蜜多非佈施波羅蜜多空，是佈施波羅蜜多空非佈施波羅蜜多，佈施波羅蜜多不離空，空不離佈施波羅蜜多，佈施波羅蜜多即是

【現代漢語翻譯】 現代漢語譯本：識（vijñāna，了別作用），不應執著于眼處（cakṣurāyatana，眼睛的感知領域）乃至意處（manāyatana，意識的感知領域），不應執著於色處（rūpāyatana，顏色和形狀的感知領域）乃至法處（dharmāyatana，一切事物和概念的感知領域），不應執著于眼界（cakṣurdhātu，眼睛的感知元素）乃至意界（manodhātu，意識的感知元素），不應執著於色界（rūpadhātu，顏色和形狀的元素）乃至法界（dharmadhātu，一切事物和概念的元素），不應執著于眼識界（cakṣurvijñānadhātu，眼睛的意識元素）乃至意識界（manovijñānadhātu，意識的意識元素），不應執著于眼觸（cakṣuḥsparśa，眼睛的接觸）乃至意觸（manaḥsparśa，意識的接觸），不應執著于以眼觸為緣所生的諸受（cakṣuḥsparśaja vedanā，眼睛接觸所產生的感受）乃至以意觸為緣所生的諸受（manaḥsparśaja vedanā，意識接觸所產生的感受），不應執著于地界（pṛthivīdhātu，地元素）乃至識界（vijñānadhātu，意識元素），不應執著于無明（avidyā，無知）乃至老死（jarāmaraṇa，衰老和死亡）。為什麼呢？世尊！因為色（rūpa，物質現象）性空，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，了別作用）的自性也是空。世尊！這色不是色空，這色空不是色，色不離空，空不離色，色即是空，空即是色，受、想、行、識也是如此。因此，諸菩薩摩訶薩在修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，不應執著於色乃至識，乃至老死也應如此理解。 複次，世尊！諸菩薩摩訶薩在修行般若波羅蜜多時，不應執著於四念住（catvāri smṛtyupasthānāni，四種正念的修行）乃至十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德）。為什麼呢？世尊！四念住的自性是空。世尊！這四念住不是四念住空，這四念住空不是四念住，四念住不離空，空不離四念住，四念住即是空，空即是四念住。因此，諸菩薩摩訶薩在修行般若波羅蜜多時，不應執著於四念住，乃至十八佛不共法也應如此理解。 複次，世尊！諸菩薩摩訶薩在修行般若波羅蜜多時，不應執著于佈施波羅蜜多（dānapāramitā，佈施的完美）乃至般若波羅蜜多。為什麼呢？世尊！佈施波羅蜜多的自性是空。世尊！這佈施波羅蜜多不是佈施波羅蜜多空，這佈施波羅蜜多空不是佈施波羅蜜多，佈施波羅蜜多不離空，空不離佈施波羅蜜多，佈施波羅蜜多即是空，空即是佈施波羅蜜多。

【English Translation】 English version: Consciousness (vijñāna) should not dwell in the eye-base (cakṣurāyatana), nor in the mind-base (manāyatana); should not dwell in the form-base (rūpāyatana), nor in the dharma-base (dharmāyatana); should not dwell in the eye-element (cakṣurdhātu), nor in the mind-element (manodhātu); should not dwell in the form-element (rūpadhātu), nor in the dharma-element (dharmadhātu); should not dwell in the eye-consciousness-element (cakṣurvijñānadhātu), nor in the mind-consciousness-element (manovijñānadhātu); should not dwell in eye-contact (cakṣuḥsparśa), nor in mind-contact (manaḥsparśa); should not dwell in the feelings born of eye-contact (cakṣuḥsparśaja vedanā), nor in the feelings born of mind-contact (manaḥsparśaja vedanā); should not dwell in the earth-element (pṛthivīdhātu), nor in the consciousness-element (vijñānadhātu); should not dwell in ignorance (avidyā), nor in old age and death (jarāmaraṇa). Why is that, World-Honored One? Because form (rūpa) is empty of inherent existence, and so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). World-Honored One, this form is not form-emptiness, this form-emptiness is not form, form is not separate from emptiness, emptiness is not separate from form, form is emptiness, and emptiness is form. The same is true for feeling, perception, mental formations, and consciousness. Therefore, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom (prajñāpāramitā), they should not dwell in form, nor in consciousness, and the same should be understood for old age and death. Furthermore, World-Honored One, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not dwell in the four foundations of mindfulness (catvāri smṛtyupasthānāni), nor in the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ). Why is that, World-Honored One? Because the four foundations of mindfulness are empty of inherent existence. World-Honored One, these four foundations of mindfulness are not the emptiness of the four foundations of mindfulness, this emptiness of the four foundations of mindfulness is not the four foundations of mindfulness, the four foundations of mindfulness are not separate from emptiness, emptiness is not separate from the four foundations of mindfulness, the four foundations of mindfulness are emptiness, and emptiness is the four foundations of mindfulness. Therefore, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not dwell in the four foundations of mindfulness, and the same should be understood for the eighteen unique qualities of a Buddha. Furthermore, World-Honored One, when Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they should not dwell in the Perfection of Giving (dānapāramitā), nor in the Perfection of Wisdom. Why is that, World-Honored One? Because the Perfection of Giving is empty of inherent existence. World-Honored One, this Perfection of Giving is not the emptiness of the Perfection of Giving, this emptiness of the Perfection of Giving is not the Perfection of Giving, the Perfection of Giving is not separate from emptiness, emptiness is not separate from the Perfection of Giving, the Perfection of Giving is emptiness, and emptiness is the Perfection of Giving.

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空，空即是佈施波羅蜜多。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住佈施波羅蜜多，乃至般若波羅蜜多應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸字，不應住諸字所引，若一言所引，若二言所引，若多言所引，不應住殊勝神通。何以故？世尊！諸字諸字性空。世尊！是諸字非諸字空，是諸字空非諸字，諸字不離空，空不離諸字，諸字即是空，空即是諸字。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸字，諸字所引殊勝神通應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法若常若無常、若樂若苦、若我若無我、若空若不空、若寂靜若不寂靜、若遠離若不遠離。何以故？世尊！諸法常無常諸法常無常性空。世尊！是諸法常無常非諸法常無常空，是諸法常無常空非諸法常無常，諸法常無常不離空，空不離諸法常無常，諸法常無常即是空，空即是諸法常無常。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法若常若無常，乃至諸法遠離不遠離應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法真如、法界、法性、平等性、離生性、實際。何以故？世尊！諸法真如真如性空。世尊！是真如非真

【現代漢語翻譯】 現代漢語譯本：空，空性即是佈施波羅蜜多（Dāna pāramitā，佈施的完美）。基於這個原因，當菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩）修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時，不應執著于佈施波羅蜜多，乃至般若波羅蜜多也應如此理解。 「再者，世尊！當菩薩摩訶薩修行般若波羅蜜多時，不應執著于文字，不應執著于文字所引導的含義，無論是單字所引導的，還是雙字所引導的，還是多字所引導的，都不應執著于殊勝的神通。為什麼呢？世尊！因為文字和文字的自性是空性的。世尊！這些文字並非與文字的空性分離，文字的空性也並非與文字分離，文字不離空性，空性不離文字，文字即是空性，空性即是文字。基於這個原因，當菩薩摩訶薩修行般若波羅蜜多時，不應執著于文字，對於文字所引導的殊勝神通也應如此理解。 「再者，世尊！當菩薩摩訶薩修行般若波羅蜜多時，不應執著于諸法（dharma，現象）的常與無常、樂與苦、我與無我、空與不空、寂靜與不寂靜、遠離與不遠離。為什麼呢？世尊！因為諸法的常與無常的自性是空性的。世尊！這些諸法的常與無常並非與諸法的常與無常的空性分離，諸法的常與無常的空性也並非與諸法的常與無常分離，諸法的常與無常不離空性，空性不離諸法的常與無常，諸法的常與無常即是空性，空性即是諸法的常與無常。基於這個原因，當菩薩摩訶薩修行般若波羅蜜多時，不應執著于諸法的常與無常，乃至諸法的遠離與不遠離也應如此理解。 「再者，世尊！當菩薩摩訶薩修行般若波羅蜜多時，不應執著于諸法的真如（Tathātā，如實）、法界（Dharmadhātu，法性界）、法性（Dharmatā，法的本性）、平等性（Samatā，平等之性）、離生性（Viviktatā，遠離生滅的性質）、實際（Bhūtakoti，真實的邊際）。為什麼呢？世尊！因為諸法的真如的自性是空性的。世尊！真如並非與真如的空性分離，真如的空性也並非與真如分離，真如不離空性，空性不離真如，真如即是空性，空性即是真如。基於這個原因，當菩薩摩訶薩修行般若波羅蜜多時，不應執著于諸法的真如，乃至實際也應如此理解。

【English Translation】 English version: Emptiness, emptiness is the perfection of giving (Dāna pāramitā). Because of this, when Bodhisattva mahāsattvas (great Bodhisattvas) practice the perfection of wisdom (Prajñāpāramitā), they should not dwell in the perfection of giving, and it should be understood that the same applies to the perfection of wisdom. Furthermore, World Honored One! When Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in letters, nor should they dwell in what is implied by letters, whether implied by one word, two words, or many words, nor should they dwell in extraordinary supernormal powers. Why is that? World Honored One! Because letters and the nature of letters are empty. World Honored One! These letters are not separate from the emptiness of letters, and the emptiness of letters is not separate from letters. Letters are not apart from emptiness, and emptiness is not apart from letters. Letters are emptiness, and emptiness is letters. Because of this, when Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in letters, and it should be understood that the same applies to the extraordinary supernormal powers implied by letters. Furthermore, World Honored One! When Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in the characteristics of phenomena (dharma), whether permanent or impermanent, pleasurable or painful, self or non-self, empty or not empty, tranquil or not tranquil, distant or not distant. Why is that? World Honored One! Because the nature of the permanence and impermanence of phenomena is empty. World Honored One! The permanence and impermanence of these phenomena are not separate from the emptiness of the permanence and impermanence of phenomena, and the emptiness of the permanence and impermanence of phenomena is not separate from the permanence and impermanence of phenomena. The permanence and impermanence of phenomena are not apart from emptiness, and emptiness is not apart from the permanence and impermanence of phenomena. The permanence and impermanence of phenomena are emptiness, and emptiness is the permanence and impermanence of phenomena. Because of this, when Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in the permanence and impermanence of phenomena, and it should be understood that the same applies to the distance and non-distance of phenomena. Furthermore, World Honored One! When Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in the suchness (Tathātā) of phenomena, the realm of dharma (Dharmadhātu), the nature of dharma (Dharmatā), equality (Samatā), the nature of separation from birth (Viviktatā), or the limit of reality (Bhūtakoti). Why is that? World Honored One! Because the nature of the suchness of phenomena is empty. World Honored One! Suchness is not separate from the emptiness of suchness, and the emptiness of suchness is not separate from suchness. Suchness is not apart from emptiness, and emptiness is not apart from suchness. Suchness is emptiness, and emptiness is suchness. Because of this, when Bodhisattva mahāsattvas practice the perfection of wisdom, they should not dwell in the suchness of phenomena, and it should be understood that the same applies to the limit of reality.

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如空，是真如空非真如，真如不離空，空不離真如，真如即是空，空即是真如。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法真如，乃至實際應知亦爾。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住一切陀羅尼門、三摩地門。何以故？世尊！一切陀羅尼門陀羅尼門性空。世尊！是陀羅尼門非陀羅尼門空，是陀羅尼門空非陀羅尼門，陀羅尼門不離空，空不離陀羅尼門，陀羅尼門即是空，空即是陀羅尼門。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住一切陀羅尼門，三摩地門應知亦爾。

「世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，我、我所執所纏擾故，心便住色，住受、想、行、識。由此住故，於色作加行，于受、想、行、識作加行。由加行故，不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成辦一切智智。

「世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，我、我所執所纏擾故，乃至心便住一切陀羅尼門，住一切三摩地門。由此住故，於一切陀羅尼門作加行，於一切三摩地門作加行。由加行故，不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成辦一切智

【現代漢語翻譯】 現代漢語譯本：如同空性，是真如（Tathata，事物的真實本性）的空性而非真如本身，真如不離空性，空性不離真如，真如即是空性，空性即是真如。因此，諸位菩薩摩訶薩在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不應執著于諸法（Dharma，現象）的真如，乃至對於實際（Satya，真實）也應如此理解。 再者，世尊！諸位菩薩摩訶薩在修行般若波羅蜜多時，不應執著於一切陀羅尼門（Dharani-mukha，總持之門）、三摩地門（Samadhi-mukha，禪定之門）。為何如此呢？世尊！一切陀羅尼門，其自性為空。世尊！這陀羅尼門並非陀羅尼門之空，而是陀羅尼門之空而非陀羅尼門，陀羅尼門不離空性，空性不離陀羅尼門，陀羅尼門即是空性，空性即是陀羅尼門。因此，諸位菩薩摩訶薩在修行般若波羅蜜多時，不應執著於一切陀羅尼門，對於三摩地門也應如此理解。 世尊！如果菩薩摩訶薩在修行般若波羅蜜多時，沒有方便善巧（Upaya-kausalya，巧妙的方法），就會被我執（Atma-graha，對自我的執著）和我所執（Atmiya-graha，對屬於自我的事物的執著）所纏繞，心便會執著於色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）。由於這種執著，他們會對色、受、想、行、識進行加行（Prayoga，努力），由於加行，他們就不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成就一切智智（Sarvajnata，一切智慧）。 世尊！如果菩薩摩訶薩在修行般若波羅蜜多時，沒有方便善巧，就會被我執和我所執所纏繞，乃至心會執著於一切陀羅尼門，執著於一切三摩地門。由於這種執著，他們會對一切陀羅尼門進行加行，對一切三摩地門進行加行。由於加行，他們就不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成就一切智。

【English Translation】 English version: Like emptiness, it is the emptiness of Suchness (Tathata, the true nature of things), not Suchness itself. Suchness is not separate from emptiness, and emptiness is not separate from Suchness. Suchness is emptiness, and emptiness is Suchness. Therefore, when Bodhisattva-Mahasattvas practice Prajnaparamita (the perfection of wisdom), they should not abide in the Suchness of all Dharmas (phenomena), and they should understand the same even with regard to Reality (Satya). Furthermore, World Honored One, when Bodhisattva-Mahasattvas practice Prajnaparamita, they should not abide in all Dharani-mukhas (gateways of mantras) and Samadhi-mukhas (gateways of meditative absorption). Why is that? World Honored One, all Dharani-mukhas are empty in their nature. World Honored One, this emptiness of Dharani-mukha is not the emptiness of Dharani-mukha, but rather the emptiness of Dharani-mukha is not Dharani-mukha. Dharani-mukha is not separate from emptiness, and emptiness is not separate from Dharani-mukha. Dharani-mukha is emptiness, and emptiness is Dharani-mukha. Therefore, when Bodhisattva-Mahasattvas practice Prajnaparamita, they should not abide in all Dharani-mukhas, and they should understand the same with regard to Samadhi-mukhas. World Honored One, if Bodhisattva-Mahasattvas, when practicing Prajnaparamita, lack skillful means (Upaya-kausalya), they will be entangled by the attachment to self (Atma-graha) and the attachment to what belongs to self (Atmiya-graha), and their minds will then abide in Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). Because of this abiding, they will make efforts (Prayoga) with regard to form, feeling, perception, mental formations, and consciousness. Because of these efforts, they will not be able to embrace the profound Prajnaparamita, they will not be able to study the profound Prajnaparamita, they will not be able to perfect the profound Prajnaparamita, and they will not be able to accomplish Sarvajnata (all-knowing wisdom). World Honored One, if Bodhisattva-Mahasattvas, when practicing Prajnaparamita, lack skillful means, they will be entangled by the attachment to self and the attachment to what belongs to self, and their minds will then abide in all Dharani-mukhas and all Samadhi-mukhas. Because of this abiding, they will make efforts with regard to all Dharani-mukhas and all Samadhi-mukhas. Because of these efforts, they will not be able to embrace the profound Prajnaparamita, they will not be able to study the profound Prajnaparamita, they will not be able to perfect the profound Prajnaparamita, and they will not be able to accomplish all-knowing wisdom.

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智。

「何以故！世尊！色不應攝受，受、想、行、識不應攝受；色不應攝受故便非色，受、想、行、識不應攝受故便非受、想、行、識。所以者何？色、受、想、行、識皆本性空故。世尊！乃至一切陀羅尼門不應攝受，一切三摩地門不應攝受；一切陀羅尼門不應攝受故便非一切陀羅尼門，一切三摩地門不應攝受故便非一切三摩地門。所以者何？一切陀羅尼門及三摩地門皆本性空故。世尊！其所攝受修學圓滿甚深般若波羅蜜多亦不應攝受，甚深般若波羅蜜多不應攝受故，便非甚深般若波羅蜜多。所以者何？本性空故。

「如是菩薩摩訶薩修行般若波羅蜜多時，應以本性空觀一切法，作此觀時心無行處，是名菩薩摩訶薩無所攝受三摩地。此三摩地微妙殊勝廣大無量，能集無邊無礙作用，不共一切聲聞、獨覺，其所成辦一切智智亦不應攝受，如是一切智智不應攝受故便非一切智智。所以者何？以內空故，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、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空故。何以故？世尊！是一切智智非取相修得。所以者何？諸取相者皆是煩惱。何等為相？所謂色相、受、想、行、識相，乃至一切陀羅尼門相、一切三

【現代漢語翻譯】 現代漢語譯本 智。

『為什麼呢！世尊！色（物質現象）不應該被執取，受（感受）、想（概念）、行（意志）、識（意識）也不應該被執取；因為色不應該被執取，所以它就不是色，受、想、行、識不應該被執取，所以它們就不是受、想、行、識。這是為什麼呢？因為色、受、想、行、識的本性都是空性的。世尊！乃至一切陀羅尼門（總持法門）不應該被執取，一切三摩地門（禪定法門）不應該被執取；因為一切陀羅尼門不應該被執取，所以它就不是一切陀羅尼門，一切三摩地門不應該被執取，所以它就不是一切三摩地門。這是為什麼呢？因為一切陀羅尼門和三摩地門的本性都是空性的。世尊！那些被執取修習圓滿的甚深般若波羅蜜多（以空性智慧到達彼岸）也不應該被執取，因為甚深般若波羅蜜多不應該被執取，所以它就不是甚深般若波羅蜜多。這是為什麼呢？因為它的本性是空性的。

『像這樣，菩薩摩訶薩在修行般若波羅蜜多時，應該以本性空來觀察一切法，當這樣觀察時，心中沒有執著，這就叫做菩薩摩訶薩的無所執取三摩地。這種三摩地微妙殊勝，廣大無量，能夠產生無邊無礙的作用，不與一切聲聞（小乘修行者）、獨覺（辟支佛）相同，它所成就的一切智智（佛陀的智慧）也不應該被執取，像這樣，一切智智不應該被執取，所以它就不是一切智智。這是為什麼呢？因為內空（內在的空性），外空（外在的空性）、內外空（內外皆空）、空空（對空的執著也是空）、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）、散無散空（既不散亂也不執著的空性）、本性空（事物本來的空性）、自共相空（自相和共相的空性）、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）。為什麼呢？世尊！因為這所有的一切智智不是通過執著于相而修得的。這是為什麼呢？因為所有執著于相的都是煩惱。什麼是相呢？就是色相、受、想、行、識相，乃至一切陀羅尼門相、一切三

摩地門相，一切智智相。世尊！以是義故，菩薩摩訶薩修行般若波羅蜜多時，於一切法不應攝受。』

English version Wisdom.

'Why is that, World Honored One? Form (rupa) should not be grasped, nor should feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana) be grasped; because form should not be grasped, therefore it is not form, and because feeling, perception, mental formations, and consciousness should not be grasped, therefore they are not feeling, perception, mental formations, or consciousness. Why is this? Because form, feeling, perception, mental formations, and consciousness are all empty of inherent existence. World Honored One, even all dharani gates (gateways of mantras) should not be grasped, nor should all samadhi gates (gateways of meditative absorption) be grasped; because all dharani gates should not be grasped, therefore they are not all dharani gates, and because all samadhi gates should not be grasped, therefore they are not all samadhi gates. Why is this? Because all dharani gates and samadhi gates are all empty of inherent existence. World Honored One, even the profound Prajnaparamita (perfection of wisdom) that is grasped and practiced to perfection should not be grasped, and because the profound Prajnaparamita should not be grasped, therefore it is not the profound Prajnaparamita. Why is this? Because it is empty of inherent existence.'

'Thus, when a Bodhisattva Mahasattva practices the Prajnaparamita, they should contemplate all dharmas (phenomena) as empty of inherent existence. When contemplating in this way, the mind has no place to abide, and this is called the Bodhisattva Mahasattva's samadhi of non-grasping. This samadhi is subtle, supreme, vast, and immeasurable, capable of generating boundless and unobstructed functions, and is not shared with all Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Even the Omniscient Wisdom (Buddha's wisdom) that is accomplished by it should not be grasped, and because this Omniscient Wisdom should not be grasped, therefore it is not Omniscient Wisdom. Why is this? Because of inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, emptiness of non-dispersion and non-non-dispersion, emptiness of inherent nature, emptiness of self-characteristics and common characteristics, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, and emptiness of no-self-nature. Why is this? World Honored One, because this Omniscient Wisdom is not attained through grasping at characteristics. Why is this? Because all those who grasp at characteristics are afflicted. What are these characteristics? They are the characteristics of form, feeling, perception, mental formations, and consciousness, and even the characteristics of all dharani gates, all sam

madhi gates, and Omniscient Wisdom. World Honored One, for this reason, when a Bodhisattva Mahasattva practices the Prajnaparamita, they should not grasp at any dharma.'

【English Translation】 English version Wisdom.

'Why is that, World Honored One? Form should not be grasped, nor should feeling, perception, mental formations, or consciousness be grasped; because form should not be grasped, therefore it is not form, and because feeling, perception, mental formations, and consciousness should not be grasped, therefore they are not feeling, perception, mental formations, or consciousness. Why is this? Because form, feeling, perception, mental formations, and consciousness are all empty of inherent existence. World Honored One, even all dharani gates should not be grasped, nor should all samadhi gates be grasped; because all dharani gates should not be grasped, therefore they are not all dharani gates, and because all samadhi gates should not be grasped, therefore they are not all samadhi gates. Why is this? Because all dharani gates and samadhi gates are all empty of inherent existence. World Honored One, even the profound Prajnaparamita that is grasped and practiced to perfection should not be grasped, and because the profound Prajnaparamita should not be grasped, therefore it is not the profound Prajnaparamita. Why is this? Because it is empty of inherent existence.'

'Thus, when a Bodhisattva Mahasattva practices the Prajnaparamita, they should contemplate all dharmas as empty of inherent existence. When contemplating in this way, the mind has no place to abide, and this is called the Bodhisattva Mahasattva's samadhi of non-grasping. This samadhi is subtle, supreme, vast, and immeasurable, capable of generating boundless and unobstructed functions, and is not shared with all Sravakas and Pratyekabuddhas. Even the Omniscient Wisdom that is accomplished by it should not be grasped, and because this Omniscient Wisdom should not be grasped, therefore it is not Omniscient Wisdom. Why is this? Because of inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, emptiness of non-dispersion and non-non-dispersion, emptiness of inherent nature, emptiness of self-characteristics and common characteristics, emptiness of all dharmas, emptiness of non-attainment, emptiness of no-nature, emptiness of self-nature, and emptiness of no-self-nature. Why is this? World Honored One, because this Omniscient Wisdom is not attained through grasping at characteristics. Why is this? Because all those who grasp at characteristics are afflicted. What are these characteristics? They are the characteristics of form, feeling, perception, mental formations, and consciousness, and even the characteristics of all dharani gates, all sam

madhi gates, and Omniscient Wisdom. World Honored One, for this reason, when a Bodhisattva Mahasattva practices the Prajnaparamita, they should not grasp at any dharma.'

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摩地門相。於此諸相而取著者，名為煩惱。

「是故不應取相修得一切智智，若取相修得一切智智者，勝軍梵志於一切智智不應信解。何等名為彼信解相？謂于般若波羅蜜多深生凈信，由勝解力思量觀察一切智智，不以相為方便，亦不以非相為方便，以相與非相俱不可取故。

「是勝軍梵志雖由信解力歸趣佛法，名隨信行，而能以本性空悟入一切智智。既悟入已，不取色相，不取受、想、行、識相，乃至不取一切陀羅尼門相、一切三摩地門相。何以故？以一切法自相皆空，能取、所取俱不可得故。所以者何？如是梵志不以內得現觀而觀一切智智，不以外得現觀而觀一切智智，不以內外得現觀而觀一切智智，不以無智得現觀而觀一切智智，不以余得現觀而觀一切智智，亦不以不得現觀而觀一切智智。所以者何？是勝軍梵志不見所觀一切智智，不見能觀般若，不見觀者、觀所依處及起觀時。

「是勝軍梵志非於內色、受、想、行、識觀一切智智，非於外色、受、想、行、識觀一切智智，非於內外色、受、想、行、識觀一切智智，亦非離色、受、想、行、識觀一切智智。乃至非於內一切陀羅尼門、三摩地門觀一切智智，非於外一切陀羅尼門、三摩地門觀一切智智，非於內外一切陀羅尼門、三摩地門觀一切

【現代漢語翻譯】 現代漢語譯本：對於這些（摩地）的各種表象，如果執著於它們，就稱為煩惱。 因此，不應該執著于表象來修習以獲得一切智智（sarvajnata，佛陀的智慧）。如果執著于表象來修習以獲得一切智智，那麼勝軍梵志（Shengjun，一位修行者）就不應該對一切智智產生信解。那麼，什麼是他信解的表象呢？那就是對般若波羅蜜多（prajnaparamita，智慧的完美）產生深深的凈信，通過勝解的力量來思量觀察一切智智，不以表象作為方便，也不以非表象作為方便，因為表象和非表象都是不可執取的。 這位勝軍梵志雖然通過信解的力量歸向佛法，被稱為隨信行（anusharana，跟隨信仰修行的人），但他能夠以本性空（svabhava-shunyata，自性空無）的智慧證入一切智智。一旦證入，他就不執著於色相（rupa，物質形態），不執著于受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的表象，乃至不執著於一切陀羅尼門（dharani-mukha，總持之門）的表象、一切三摩地門（samadhi-mukha，禪定之門）的表象。為什麼呢？因為一切法的自性都是空無的，能取和所取都是不可得的。這是為什麼呢？因為這位梵志不以內在的現觀（pratyaksha，直接的認知）來觀察一切智智，不以外在的現觀來觀察一切智智，不以內外在的現觀來觀察一切智智，不以無智的現觀來觀察一切智智，不以其他的現觀來觀察一切智智，也不以沒有獲得現觀來觀察一切智智。為什麼呢？因為這位勝軍梵志看不到所觀察的一切智智，看不到能觀察的般若，看不到觀察者、觀察的依據以及開始觀察的時間。 這位勝軍梵志不是在內在的色、受、想、行、識中觀察一切智智，不是在外在的色、受、想、行、識中觀察一切智智，不是在內外在的色、受、想、行、識中觀察一切智智，也不是離開色、受、想、行、識來觀察一切智智。乃至不是在內在的一切陀羅尼門、三摩地門中觀察一切智智，不是在外在的一切陀羅尼門、三摩地門中觀察一切智智，不是在內外在的一切陀羅尼門、三摩地門中觀察一切智智。

【English Translation】 English version: Attachment to these various characteristics of the 'ground' (Mati) is called affliction. Therefore, one should not grasp at characteristics to cultivate and attain all-knowing wisdom (sarvajnata). If one were to grasp at characteristics to cultivate and attain all-knowing wisdom, then the Brahmin Shengjun (a practitioner) should not have faith and understanding in all-knowing wisdom. What are the characteristics of his faith and understanding? It is to generate deep pure faith in the Perfection of Wisdom (prajnaparamita), and through the power of profound understanding, to contemplate and observe all-knowing wisdom, not using characteristics as a means, nor using non-characteristics as a means, because both characteristics and non-characteristics are unattainable. Although this Brahmin Shengjun, through the power of faith and understanding, turns towards the Buddha's teachings, and is called a follower of faith (anusharana), he is able to realize all-knowing wisdom through the wisdom of inherent emptiness (svabhava-shunyata). Once realized, he does not grasp at the characteristic of form (rupa), does not grasp at the characteristics of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), and even does not grasp at the characteristics of all dharani-gates (dharani-mukha), and all samadhi-gates (samadhi-mukha). Why? Because the self-nature of all dharmas is empty, and both the grasper and the grasped are unattainable. Why is this so? Because this Brahmin does not observe all-knowing wisdom through inner direct perception (pratyaksha), does not observe all-knowing wisdom through outer direct perception, does not observe all-knowing wisdom through inner and outer direct perception, does not observe all-knowing wisdom through perception of non-wisdom, does not observe all-knowing wisdom through other direct perceptions, and does not observe all-knowing wisdom through not having attained direct perception. Why? Because this Brahmin Shengjun does not see the all-knowing wisdom that is observed, does not see the prajna that observes, does not see the observer, the basis of observation, and the time of observation. This Brahmin Shengjun does not observe all-knowing wisdom in the inner form, feeling, perception, volition, and consciousness, does not observe all-knowing wisdom in the outer form, feeling, perception, volition, and consciousness, does not observe all-knowing wisdom in the inner and outer form, feeling, perception, volition, and consciousness, and also does not observe all-knowing wisdom apart from form, feeling, perception, volition, and consciousness. Furthermore, he does not observe all-knowing wisdom in the inner all dharani-gates and samadhi-gates, does not observe all-knowing wisdom in the outer all dharani-gates and samadhi-gates, and does not observe all-knowing wisdom in the inner and outer all dharani-gates and samadhi-gates.

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智智，亦非離一切陀羅尼門、三摩地門觀一切智智。何以故？若內、若外、若內外、若離內外，一切皆空不可得故。

「是勝軍梵志以如是等諸離相門，於一切智智深生信解；由此信解，於一切法皆無取著，以諸法實相不可得故。如是梵志以離相門，於一切智智得信解已，於一切法皆不取相，亦不思惟無相諸法，以相、無相法皆不可得故。如是梵志由勝解力，於一切法不取不捨，以實相法中無取捨故。時，彼梵志於自信解乃至涅槃亦不取著。所以者何？以一切法本性皆空不可取故。

「世尊！諸菩薩摩訶薩所得般若波羅蜜多亦復如是，於一切法無所取著，能從此岸到彼岸故；若於諸法少有取著，則于彼岸非為能到。是故菩薩摩訶薩修行般若波羅蜜多時，不取一切色，不取一切受、想、行、識。何以故？以一切法不可取故。乃至不取一切陀羅尼門，不取一切三摩地門。何以故？以一切法不可取故。是菩薩摩訶薩雖於一切色、受、想、行、識，乃至一切陀羅尼門、三摩地門，若揔若別皆無所取；而以本願所行四念住乃至八聖道支未圓滿故，及以本願所證佛十力乃至十八佛不共法未成辦故，于其中間終不以不取一切相故而般涅槃。

「是菩薩摩訶薩雖能圓滿四念住乃至八聖道支，及能成辦佛十力乃至十八

【現代漢語翻譯】 現代漢語譯本：智慧，也不是離開一切陀羅尼門（總持法門的入口）、三摩地門（禪定之門）來觀察一切智智（佛的智慧）。為什麼呢？因為無論是內在的、外在的、內外兼有的，還是既非內在也非外在的，一切都是空性，不可得的。 這位勝軍梵志（一位婆羅門修行者）以這些離相之門，對一切智智生起了深刻的信解；由於這種信解，他對一切法都不執著，因為諸法的實相是不可得的。這位梵志以離相之門，對一切智智獲得信解后，對一切法都不執著于相，也不思惟無相之法，因為相和無相之法都是不可得的。這位梵志由於勝解的力量，對一切法不取也不捨，因為在實相法中沒有取捨。這時，這位梵志對於自己的信解乃至涅槃也不執著。為什麼呢？因為一切法的本性都是空性，不可執取的。 世尊！諸位菩薩摩訶薩（大菩薩）所獲得的般若波羅蜜多（到達智慧彼岸的修行）也是如此，對一切法都沒有執著，能夠從這個此岸到達彼岸；如果對諸法稍有執著，就不能到達彼岸。因此，菩薩摩訶薩在修行般若波羅蜜多時，不執著於一切色（物質現象），不執著於一切受（感受）、想（思維）、行（意志）、識（意識）。為什麼呢？因為一切法都是不可執取的。乃至不執著於一切陀羅尼門，不執著於一切三摩地門。為什麼呢？因為一切法都是不可執取的。這位菩薩摩訶薩雖然對於一切色、受、想、行、識，乃至一切陀羅尼門、三摩地門，無論是總的還是分別的，都沒有執著；但是因為他本願所修行的四念住（四種禪修方法）乃至八聖道支（八種修行方法）還沒有圓滿，以及他本願所證得的佛十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德）還沒有成就，所以在這期間，他終究不會因為不執著一切相而入涅槃。 這位菩薩摩訶薩雖然能夠圓滿四念住乃至八聖道支，並且能夠成就佛十力乃至十八佛不共法

【English Translation】 English version: Wisdom, also, is not to observe all-knowing wisdom by being apart from all dharani doors (gateways to retaining teachings) and samadhi doors (gateways to meditative concentration). Why is that? Because whether it is internal, external, both internal and external, or neither internal nor external, all are empty and unattainable. This Brahmin named Victorious Army, through these doors of detachment, developed a deep faith and understanding in all-knowing wisdom; because of this faith and understanding, he does not cling to any dharma, because the true nature of all dharmas is unattainable. Having gained faith and understanding in all-knowing wisdom through the doors of detachment, this Brahmin does not cling to the characteristics of any dharma, nor does he contemplate the dharmas that are without characteristics, because both dharmas with and without characteristics are unattainable. This Brahmin, through the power of superior understanding, neither grasps nor abandons any dharma, because in the true nature of dharma there is no grasping or abandoning. At this time, this Brahmin does not cling to his own faith and understanding, nor even to nirvana. Why is that? Because the inherent nature of all dharmas is empty and cannot be grasped. World Honored One! The Prajnaparamita (perfection of wisdom) attained by the Bodhisattva Mahasattvas (great Bodhisattvas) is also like this, they do not cling to any dharma, and are able to cross from this shore to the other shore; if they cling to any dharma even slightly, they will not be able to reach the other shore. Therefore, when Bodhisattva Mahasattvas practice Prajnaparamita, they do not cling to any form (material phenomena), nor do they cling to any feeling, perception, volition, or consciousness. Why is that? Because all dharmas are unattainable. They do not even cling to all dharani doors, nor do they cling to all samadhi doors. Why is that? Because all dharmas are unattainable. Although this Bodhisattva Mahasattva does not cling to any form, feeling, perception, volition, or consciousness, nor to all dharani doors or samadhi doors, whether in general or in particular; yet because his original vows to practice the four foundations of mindfulness (four types of meditation) up to the eightfold noble path (eight types of practice) are not yet complete, and because his original vows to realize the ten powers of the Buddha (ten powers of the Buddha) up to the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha) are not yet accomplished, in the meantime, he will not enter nirvana because of not clinging to all characteristics. This Bodhisattva Mahasattva, although able to complete the four foundations of mindfulness up to the eightfold noble path, and able to accomplish the ten powers of the Buddha up to the eighteen unique qualities of the Buddha

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佛不共法，而不見四念住乃至八聖道支，及不見佛十力乃至十八佛不共法。何以故？是四念住即非四念住，乃至八聖道支即非八聖道支，及佛十力即非佛十力，乃至十八佛不共法即非十八佛不共法，以一切法非法、非非法故。是菩薩摩訶薩修行般若波羅蜜多時，雖不取著色，不取著受、想、行、識，乃至不取著十八佛不共法，而能成辦一切事業。

「複次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，應當如是審諦觀察：何者是般若波羅蜜多？何故名般若波羅蜜多？誰之般若波羅蜜多？如是般若波羅蜜多為何所用？是菩薩摩訶薩修行般若波羅蜜多時審諦觀察：若法無所有不可得，是為般若波羅蜜多於無所有不可得中何所徴詰？」

時，舍利子問善現言：「此中何法名無所有不可得耶？」

善現對曰：「所謂般若波羅蜜多法無所有不可得，乃至佈施波羅蜜多法無所有不可得，由內空故乃至無性自性空故。

「舍利子！色法無所有不可得，受、想、行、識法無所有不可得；內空法無所有不可得，乃至無性自性空法無所有不可得；四念住法無所有不可得，乃至八聖道支法無所有不可得；佛十力法無所有不可得，乃至十八佛不共法法無所有不可得；六神通法無所有不可得；真如法無所有不可得，乃至實

【現代漢語翻譯】 現代漢語譯本：佛陀的獨特法，卻不見四念住（四種禪修方法）乃至八聖道支（達到涅槃的八種方法），也不見佛陀的十力（佛陀的十種力量）乃至十八佛不共法（佛陀獨有的十八種特質）。為什麼呢？因為這四念住即非四念住，乃至八聖道支即非八聖道支，以及佛陀的十力即非佛陀的十力，乃至十八佛不共法即非十八佛不共法，因為一切法既非實有，也非虛無。當菩薩摩訶薩修行般若波羅蜜多（智慧的完美）時，雖然不執著於色（物質現象），不執著于受、想、行、識（五蘊），乃至不執著於十八佛不共法，卻能成就一切事業。 『再者，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，應當這樣仔細觀察：什麼是般若波羅蜜多？為什麼稱為般若波羅蜜多？是誰的般若波羅蜜多？這樣的般若波羅蜜多有什麼用？當菩薩摩訶薩修行般若波羅蜜多時，仔細觀察：如果法是無所有、不可得的，那麼這般若波羅蜜多在無所有、不可得中又有什麼可追問的呢？』 這時，舍利子問善現說：『這裡什麼法稱為無所有、不可得呢？』 善現回答說：『所謂般若波羅蜜多法是無所有、不可得的，乃至佈施波羅蜜多法是無所有、不可得的，因為內空（內在的空性）的緣故，乃至無性自性空（無自性的空性）的緣故。 『舍利子！色法是無所有、不可得的，受、想、行、識法是無所有、不可得的；內空法是無所有、不可得的，乃至無性自性空法是無所有、不可得的；四念住法是無所有、不可得的，乃至八聖道支法是無所有、不可得的；佛十力法是無所有、不可得的，乃至十八佛不共法是無所有、不可得的；六神通法是無所有、不可得的；真如法是無所有、不可得的，乃至實

【English Translation】 English version: The Buddha's unique dharmas, yet one does not see the Four Foundations of Mindfulness (four ways of meditation) nor the Eightfold Noble Path (eight ways to achieve Nirvana), nor the Ten Powers of the Buddha (ten powers of the Buddha) nor the Eighteen Unique Qualities of the Buddha (eighteen unique qualities of the Buddha). Why is that? It is because these Four Foundations of Mindfulness are not the Four Foundations of Mindfulness, nor is the Eightfold Noble Path the Eightfold Noble Path, nor are the Ten Powers of the Buddha the Ten Powers of the Buddha, nor are the Eighteen Unique Qualities of the Buddha the Eighteen Unique Qualities of the Buddha, because all dharmas are neither existent nor non-existent. When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), although they do not cling to form (material phenomena), do not cling to feeling, perception, mental formations, and consciousness (the five aggregates), nor even cling to the Eighteen Unique Qualities of the Buddha, they can accomplish all undertakings. 'Furthermore, World Honored One! When Bodhisattva Mahasattvas practice Prajnaparamita, they should carefully observe thus: What is Prajnaparamita? Why is it called Prajnaparamita? Whose Prajnaparamita is it? What is the use of such Prajnaparamita? When a Bodhisattva Mahasattva practices Prajnaparamita, they carefully observe: If a dharma is without any existence and unattainable, then what is there to question about this Prajnaparamita in that which is without any existence and unattainable?' Then, Sariputra asked Subhuti, 'What dharma here is called without any existence and unattainable?' Subhuti replied, 'The so-called Prajnaparamita dharma is without any existence and unattainable, and even the Dana Paramita (perfection of giving) dharma is without any existence and unattainable, because of the emptiness of the internal (internal emptiness), and even because of the emptiness of no-self-nature (emptiness of no self-nature).' 'Sariputra! Form is without any existence and unattainable, feeling, perception, mental formations, and consciousness are without any existence and unattainable; the emptiness of the internal is without any existence and unattainable, and even the emptiness of no-self-nature is without any existence and unattainable; the Four Foundations of Mindfulness are without any existence and unattainable, and even the Eightfold Noble Path is without any existence and unattainable; the Ten Powers of the Buddha are without any existence and unattainable, and even the Eighteen Unique Qualities of the Buddha are without any existence and unattainable; the Six Supernormal Powers are without any existence and unattainable; Suchness is without any existence and unattainable, and even the real

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際法無所有不可得；預流法無所有不可得，一來、不還、阿羅漢、獨覺法無所有不可得；菩薩法無所有不可得，諸佛法無所有不可得；一切智智法無所有不可得。由內空故乃至無性自性空故。

「舍利子！若菩薩摩訶薩修行般若波羅蜜多，能作如是審諦觀察，諸所有法皆無所有不可得時，心不沉沒亦不憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩能于般若波羅蜜多常不捨離。」

時，舍利子問善現言：「何緣故知是行般若波羅蜜多諸菩薩摩訶薩，能于般若波羅蜜多常不捨離？」

善現對曰：「是菩薩摩訶薩修行般若波羅蜜多時，如實知色離色自性，受、想、行、識離受、想、行、識自性；如實知佈施波羅蜜多離佈施波羅蜜多自性，乃至般若波羅蜜多離般若波羅蜜多自性；乃至如實知十八佛不共法離十八佛不共法自性，乃至如實知實際離實際自性。舍利子！由此故知，是行般若波羅蜜多諸菩薩摩訶薩能于般若波羅蜜多常不捨離。」

時，舍利子問善現言：「何者是色自性？何者是受、想、行、識自性？乃至何者是實際自性？」

善現對曰：「無性是色自性，無性是受、想、行、識自性，乃至無性是實際自性。舍利子！由是當知，色離色自性，受、想、行、識離受、想、行、識自性，乃至

實際離實際自性。舍利子！色亦離色相，受、想、行、識亦離受、想、行、識相，乃至實際亦離實際相。舍利子！自性亦離自性，相亦離相，自性亦離相，相亦離自性。」

時，舍利子謂善現言：「若菩薩摩訶薩於此中學，速能成辦一切智智。」

善現報言：「如是！如是！誠如所說。若菩薩摩訶薩於此中學速能成辦一切智智。何以故？舍利子！是菩薩摩訶薩知一切法無產生故。」

舍利子言：「何緣諸法無生、無成？」

善現對曰：「色空故，生及成辦俱不可得；受、想、行、識空故，生及成辦俱不可得，如是乃至實際空故，生及成辦俱不可得。舍利子！若菩薩摩訶薩能于般若波羅蜜多作如是學，則便漸近一切智智，如如漸近一切智智，如是如是得身清凈，得語清凈，得意清凈，得相清凈，如如獲得身、語、意、相四種清凈；如是如是不生貪、瞋、癡、慢、諂、誑、慳貪、見趣、俱行之心。是菩薩摩訶薩由常不生貪等心故，畢竟不墮女人胎中，恒受化生離險惡趣，除為利樂有情因緣。是菩薩摩訶薩從一佛土至一佛土，供養恭敬、尊重讚歎諸佛世尊，成熟有情、嚴凈佛土，乃至證得所求無上正等菩提常不離佛。舍利子！若菩薩摩訶薩欲得如是功德勝利，當學般若波羅蜜多無得暫舍。」

【現代漢語翻譯】 現代漢語譯本：實際的自性也離於實際的自性。舍利子！色（物質現象）也離於色相，受（感受）、想（概念）、行（意志）、識（意識）也離於受、想、行、識相，乃至實際（真如實性）也離於實際相。舍利子！自性也離於自性，相也離於相，自性也離於相，相也離於自性。 當時，舍利子對善現說：『如果菩薩摩訶薩學習這些道理，就能迅速成就一切智智（佛的智慧）。』 善現回答說：『是的！是的！確實如你所說。如果菩薩摩訶薩學習這些道理，就能迅速成就一切智智。為什麼呢？舍利子！因為這位菩薩摩訶薩知道一切法都是無生的。』 舍利子說：『為什麼說諸法無生、無成呢？』 善現回答說：『因為色是空性的，所以生和成辦都不可得；受、想、行、識是空性的，所以生和成辦都不可得，乃至實際是空性的，所以生和成辦都不可得。舍利子！如果菩薩摩訶薩能夠按照般若波羅蜜多（智慧的完美）這樣學習，就能逐漸接近一切智智，越是接近一切智智，就越能得到身清凈、語清凈、意清凈、相清凈。越是獲得身、語、意、相這四種清凈，就越不會生起貪、瞋、癡、慢、諂、誑、慳貪、見趣、俱行之心。這位菩薩摩訶薩因為常常不生起貪等心，所以最終不會墮入女人胎中，總是受化生而遠離險惡的去處，除非是爲了利益眾生。這位菩薩摩訶薩從一個佛土到另一個佛土，供養恭敬、尊重讚歎諸佛世尊，成熟眾生、莊嚴佛土，乃至證得所求的無上正等菩提（佛的覺悟）時，也常常不離佛。舍利子！如果菩薩摩訶薩想要獲得這樣的功德利益，應當學習般若波羅蜜多，不可暫時捨棄。』

【English Translation】 English version: The actual self-nature is also apart from the actual self-nature. Shariputra! Form (rupa) is also apart from the form-aspect, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also apart from the aspects of feeling, perception, mental formations, and consciousness, and even the actual (tathata) is also apart from the actual-aspect. Shariputra! Self-nature is also apart from self-nature, aspect is also apart from aspect, self-nature is also apart from aspect, and aspect is also apart from self-nature. At that time, Shariputra said to Subhuti, 'If a Bodhisattva Mahasattva learns in this way, they will quickly accomplish all-knowing wisdom (sarvajna-jnana).' Subhuti replied, 'So it is! So it is! It is indeed as you say. If a Bodhisattva Mahasattva learns in this way, they will quickly accomplish all-knowing wisdom. Why is that? Shariputra! Because this Bodhisattva Mahasattva knows that all dharmas are without origination.' Shariputra said, 'Why are all dharmas said to be without origination and without accomplishment?' Subhuti answered, 'Because form is empty, origination and accomplishment are both unattainable; feeling, perception, mental formations, and consciousness are empty, so origination and accomplishment are both unattainable, and even the actual is empty, so origination and accomplishment are both unattainable. Shariputra! If a Bodhisattva Mahasattva can learn in this way according to the Prajnaparamita (perfection of wisdom), then they will gradually approach all-knowing wisdom. The more they approach all-knowing wisdom, the more they will attain purity of body, purity of speech, purity of mind, and purity of appearance. The more they attain these four purities of body, speech, mind, and appearance, the less they will give rise to greed, hatred, delusion, pride, deceit, flattery, stinginess, wrong views, and accompanying thoughts. Because this Bodhisattva Mahasattva constantly does not give rise to thoughts of greed, etc., they will ultimately not fall into a woman's womb, but will always be born by transformation and be far from evil realms, except for the sake of benefiting sentient beings. This Bodhisattva Mahasattva goes from one Buddha-land to another, making offerings, showing respect, and praising the Buddhas, maturing sentient beings, and purifying Buddha-lands, and even when they attain the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) they seek, they are always not apart from the Buddha. Shariputra! If a Bodhisattva Mahasattva wishes to obtain such meritorious benefits, they should learn the Prajnaparamita and not abandon it even for a moment.'

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第二分行相品第九之一

爾時，具壽善現白佛言：「世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若行色是行其相，若行受、想、行、識是行其相；若行色常無常是行其相，若行受、想、行、識常無常是行其相；若行色樂苦是行其相，若行受、想、行、識樂苦是行其相；若行色我無我是行其相，若行受、想、行、識我無我是行其相；若行色凈不凈是行其相，若行受、想、行、識凈不凈是行其相；若行色遠離不遠離是行其相，若行受、想、行、識遠離不遠離是行其相；若行色寂靜不寂靜是行其相，若行受、想、行、識寂靜不寂靜是行其相；若行四念住是行其相，乃至若行十八佛不共法是行其相。若作是念：『我行般若波羅蜜多。』有所得故是行其相。若作是念：『我是菩薩。』有所得故是行其相。若作是念：『有能如是修行般若波羅蜜多，是為菩薩修行般若波羅蜜多。』有所得故是行其相。世尊！若菩薩摩訶薩作如是等種種分別，修行般若波羅蜜多無方便善巧故，非行般若波羅蜜多。」

時，具壽善現謂舍利子言：「若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於色住想勝解，則於色作加行；若於受、想、行、識住想勝解，則于受、想、行、識作加行。由加行故，不能解脫生老病死愁嘆憂惱

【現代漢語翻譯】 現代漢語譯本 那時，具壽善現（Subhuti）對佛說：「世尊！如果菩薩摩訶薩在修行般若波羅蜜多（Prajnaparamita，意為智慧的完美）時，沒有方便善巧，那麼他如果執著於色（rupa，意為物質現象）的修行，就是執著於色的相狀；如果執著于受（vedana，意為感受）、想（samjna，意為知覺）、行（samskara，意為意志）、識（vijnana，意為意識）的修行，就是執著于受、想、行、識的相狀；如果執著於色是常或無常的修行，就是執著於色的常無常相；如果執著于受、想、行、識是常或無常的修行，就是執著于受、想、行、識的常無常相；如果執著於色是樂或苦的修行，就是執著於色的樂苦相；如果執著于受、想、行、識是樂或苦的修行，就是執著于受、想、行、識的樂苦相；如果執著於色是我或無我的修行，就是執著於色的我無我相；如果執著于受、想、行、識是我或無我的修行，就是執著于受、想、行、識的我無我相；如果執著於色是凈或不凈的修行，就是執著於色的凈不凈相；如果執著于受、想、行、識是凈或不凈的修行，就是執著于受、想、行、識的凈不凈相；如果執著於色是遠離或不遠離的修行，就是執著於色的遠離不遠離相；如果執著于受、想、行、識是遠離或不遠離的修行，就是執著于受、想、行、識的遠離不遠離相；如果執著於色是寂靜或不寂靜的修行，就是執著於色的寂靜不寂靜相；如果執著于受、想、行、識是寂靜或不寂靜的修行，就是執著于受、想、行、識的寂靜不寂靜相；如果執著于修行四念住（smrtyupasthana，意為四種正念）就是執著於四念住的相狀，乃至如果執著于修行十八佛不共法（avenika-buddhadharma，意為佛獨有的十八種功德）就是執著於十八佛不共法的相狀。如果他這樣想：『我正在修行般若波羅蜜多。』因為有所得的執著，這就是執著于相狀。如果他這樣想：『我是菩薩。』因為有所得的執著，這就是執著于相狀。如果他這樣想：『有人能夠這樣修行般若波羅蜜多，這就是菩薩在修行般若波羅蜜多。』因為有所得的執著，這就是執著于相狀。世尊！如果菩薩摩訶薩像這樣進行種種分別，因為修行般若波羅蜜多時沒有方便善巧，就不是在修行般若波羅蜜多。」 那時，具壽善現對舍利子（Sariputra）說：『如果菩薩摩訶薩在修行般若波羅蜜多時沒有方便善巧，如果他對色住于想的勝解，就會對色進行加行；如果他對受、想、行、識住于想的勝解，就會對受、想、行、識進行加行。由於加行的緣故，就不能解脫生老病死愁嘆憂惱。』

【English Translation】 English version At that time, the venerable Subhuti said to the Buddha: 'World Honored One, if a Bodhisattva Mahasattva, when practicing the Prajnaparamita (Perfection of Wisdom), lacks skillful means, then if he practices with attachment to form (rupa), he is practicing with attachment to its characteristics; if he practices with attachment to feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), he is practicing with attachment to their characteristics; if he practices with attachment to whether form is permanent or impermanent, he is practicing with attachment to the characteristics of permanence or impermanence of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are permanent or impermanent, he is practicing with attachment to the characteristics of permanence or impermanence of feeling, perception, mental formations, and consciousness; if he practices with attachment to whether form is pleasurable or painful, he is practicing with attachment to the characteristics of pleasure or pain of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are pleasurable or painful, he is practicing with attachment to the characteristics of pleasure or pain of feeling, perception, mental formations, and consciousness; if he practices with attachment to whether form is self or non-self, he is practicing with attachment to the characteristics of self or non-self of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are self or non-self, he is practicing with attachment to the characteristics of self or non-self of feeling, perception, mental formations, and consciousness; if he practices with attachment to whether form is pure or impure, he is practicing with attachment to the characteristics of purity or impurity of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are pure or impure, he is practicing with attachment to the characteristics of purity or impurity of feeling, perception, mental formations, and consciousness; if he practices with attachment to whether form is distant or not distant, he is practicing with attachment to the characteristics of distance or non-distance of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are distant or not distant, he is practicing with attachment to the characteristics of distance or non-distance of feeling, perception, mental formations, and consciousness; if he practices with attachment to whether form is tranquil or not tranquil, he is practicing with attachment to the characteristics of tranquility or non-tranquility of form; if he practices with attachment to whether feeling, perception, mental formations, and consciousness are tranquil or not tranquil, he is practicing with attachment to the characteristics of tranquility or non-tranquility of feeling, perception, mental formations, and consciousness; if he practices with attachment to the four foundations of mindfulness (smrtyupasthana), he is practicing with attachment to the characteristics of the four foundations of mindfulness, and even if he practices with attachment to the eighteen unique qualities of a Buddha (avenika-buddhadharma), he is practicing with attachment to the characteristics of the eighteen unique qualities of a Buddha. If he thinks, 『I am practicing the Prajnaparamita,』 because of his attachment to something gained, he is practicing with attachment to characteristics. If he thinks, 『I am a Bodhisattva,』 because of his attachment to something gained, he is practicing with attachment to characteristics. If he thinks, 『Someone is able to practice the Prajnaparamita in this way, and this is a Bodhisattva practicing the Prajnaparamita,』 because of his attachment to something gained, he is practicing with attachment to characteristics. World Honored One, if a Bodhisattva Mahasattva makes such various distinctions, because he lacks skillful means in practicing the Prajnaparamita, he is not practicing the Prajnaparamita.' Then, the venerable Subhuti said to Sariputra: 'If a Bodhisattva Mahasattva, when practicing the Prajnaparamita, lacks skillful means, if he dwells in the perception of form with understanding, then he will engage in actions related to form; if he dwells in the perception of feeling, perception, mental formations, and consciousness with understanding, then he will engage in actions related to feeling, perception, mental formations, and consciousness. Because of these actions, he will not be able to be liberated from birth, old age, sickness, death, sorrow, lamentation, pain, and distress.'

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及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於眼處乃至意處住想勝解，則于眼處乃至意處作加行；若於色處乃至法處住想勝解，則於色處乃至法處作加行。由加行故，不能解脫生老病死愁嘆憂惱及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於眼界乃至眼觸為緣所生諸受住想勝解，則于眼界乃至眼觸為緣所生諸受作加行，乃至若於意界乃至意觸為緣所生諸受住想勝解，則于意界乃至意觸為緣所生諸受作加行。由加行故，不能解脫生老病死愁嘆憂惱及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於四念住乃至八聖道支住想勝解，則於四念住乃至八聖道支作加行，乃至若於佛十力乃至十八佛不共法住想勝解，則于佛十力乃至十八佛不共法作加行。由加行故，不能解脫生老病死愁嘆憂惱及後世苦。

「舍利子！是菩薩摩訶薩修行般若波羅蜜多時無方便善巧故，尚不能證聲聞、獨覺所住之地，況證無上正等菩提！舍利子！若菩薩摩訶薩作如是等修行般若波羅蜜多，當知此名無方便善巧者；成就種種無方便善巧故，諸有所作皆不能成。」

時，舍利子問善現言：「云何當知諸菩薩摩訶薩有方便善巧修行般若波羅蜜多？」

善現對曰：「若菩薩摩訶薩修行般若波羅蜜

【現代漢語翻譯】 現代漢語譯本 以及來世的痛苦。如果菩薩摩訶薩在修行般若波羅蜜多（paramita，意為「到彼岸」）時沒有方便善巧，如果他對眼處乃至意處（ayatana，意為「處」）執著于想勝解（samjna，意為「想」；adhimoksha，意為「勝解」），就會在眼處乃至意處進行加行（prayoga，意為「修行」）；如果他對色處乃至法處（dharma，意為「法」）執著于想勝解，就會在色處乃至法處進行加行。由於加行的緣故，不能解脫生老病死、憂愁悲嘆、以及來世的痛苦。如果菩薩摩訶薩在修行般若波羅蜜多時沒有方便善巧，如果他對眼界乃至眼觸為緣所生的諸受（vedana，意為「感受」）執著于想勝解，就會在眼界乃至眼觸為緣所生的諸受進行加行，乃至如果他對意界乃至意觸為緣所生的諸受執著于想勝解，就會在意界乃至意觸為緣所生的諸受進行加行。由於加行的緣故，不能解脫生老病死、憂愁悲嘆、以及來世的痛苦。如果菩薩摩訶薩在修行般若波羅蜜多時沒有方便善巧，如果他對四念住（smrtyupasthana，意為「四念處」）乃至八聖道支（aryastangika-marga，意為「八正道」）執著于想勝解，就會在四念住乃至八聖道支進行加行，乃至如果他對佛十力（dasabala，意為「如來十力」）乃至十八佛不共法（avenika-buddha-dharma，意為「佛十八不共法」）執著于想勝解，就會在佛十力乃至十八佛不共法進行加行。由於加行的緣故，不能解脫生老病死、憂愁悲嘆、以及來世的痛苦。 『舍利子（Sariputra，佛陀十大弟子之一）！』這是菩薩摩訶薩在修行般若波羅蜜多時，因為沒有方便善巧的緣故，尚且不能證得聲聞（sravaka，意為「聽聞者」）、獨覺（pratyekabuddha，意為「辟支佛」）所住的境界，更何況能證得無上正等菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）！舍利子！如果菩薩摩訶薩像這樣修行般若波羅蜜多，應當知道這叫做沒有方便善巧；因為成就種種沒有方便善巧的緣故，所做的一切都不能成就。』 當時，舍利子問善現（Subhuti，佛陀十大弟子之一）說：『如何才能知道諸菩薩摩訶薩有方便善巧地修行般若波羅蜜多呢？』 善現回答說：『如果菩薩摩訶薩修行般若波羅蜜

【English Translation】 English version and the suffering of future lives. If a Bodhisattva-Mahasattva, when practicing Prajnaparamita (perfection of wisdom), lacks skillful means, if he dwells in the thought-understanding (samjna-adhimoksha) of the eye-base up to the mind-base (ayatana), then he engages in practice (prayoga) at the eye-base up to the mind-base; if he dwells in the thought-understanding of the form-base up to the dharma-base, then he engages in practice at the form-base up to the dharma-base. Because of this practice, he cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and the suffering of future lives. If a Bodhisattva-Mahasattva, when practicing Prajnaparamita, lacks skillful means, if he dwells in the thought-understanding of the eye-element up to the feelings (vedana) arising from eye-contact, then he engages in practice at the eye-element up to the feelings arising from eye-contact, and so on, if he dwells in the thought-understanding of the mind-element up to the feelings arising from mind-contact, then he engages in practice at the mind-element up to the feelings arising from mind-contact. Because of this practice, he cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and the suffering of future lives. If a Bodhisattva-Mahasattva, when practicing Prajnaparamita, lacks skillful means, if he dwells in the thought-understanding of the four foundations of mindfulness (smrtyupasthana) up to the eightfold noble path (aryastangika-marga), then he engages in practice at the four foundations of mindfulness up to the eightfold noble path, and so on, if he dwells in the thought-understanding of the ten powers of a Buddha (dasabala) up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma), then he engages in practice at the ten powers of a Buddha up to the eighteen unique qualities of a Buddha. Because of this practice, he cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and the suffering of future lives. 'Sariputra! This is because when a Bodhisattva-Mahasattva practices Prajnaparamita without skillful means, he cannot even attain the level of a Sravaka (hearer) or Pratyekabuddha (solitary buddha), let alone attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment)! Sariputra! If a Bodhisattva-Mahasattva practices Prajnaparamita in this way, know that this is called lacking skillful means; because of achieving various kinds of lack of skillful means, everything he does cannot be accomplished.' At that time, Sariputra asked Subhuti, 'How can it be known that Bodhisattva-Mahasattvas are practicing Prajnaparamita with skillful means?' Subhuti replied, 'If a Bodhisattva-Mahasattva practices Prajnaparamita'

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多時，有方便善巧故不行色，不行色相；不行受、想、行、識，不行受、想、行、識相。不行色常無常，不行色常無常相；不行受、想、行、識常無常，不行受、想、行、識常無常相。不行色樂苦，不行色樂苦相；不行受、想、行、識樂苦，不行受、想、行、識樂苦相。不行色我無我，不行色我無我相；不行受、想、行、識我無我，不行受、想、行、識我無我相。不行色凈不凈，不行色凈不凈相；不行受、想、行、識凈不凈，不行受、想、行、識凈不凈相。不行色空不空，不行色空不空相；不行受、想、行、識空不空，不行受、想、行、識空不空相。不行色有相無相，不行色有相無相相；不行受、想、行、識有相無相，不行受、想、行、識有相無相相。不行色有愿無愿，不行色有愿無愿相；不行受、想、行、識有愿無愿，不行受、想、行、識有愿無愿相。不行色寂靜不寂靜，不行色寂靜不寂靜相；不行受、想、行、識寂靜不寂靜，不行受、想、行、識寂靜不寂靜相。不行色遠離不遠離，不行色遠離不遠離相；不行受、想、行、識遠離不遠離，不行受、想、行、識遠離不遠離相；不行四念住，不行四念住相；乃至不行十八佛不共法，不行十八佛不共法相。

「舍利子當知！如是菩薩摩訶薩有方便善巧修行般若波羅

【現代漢語翻譯】 現代漢語譯本 在很多時候，由於方便善巧的緣故，菩薩不執著於色（rupa，物質現象），不執著於色的表象；不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不執著于受、想、行、識的表象。不執著於色是常還是無常，不執著於色是常還是無常的表象；不執著于受、想、行、識是常還是無常，不執著于受、想、行、識是常還是無常的表象。不執著於色是樂還是苦，不執著於色是樂還是苦的表象；不執著于受、想、行、識是樂還是苦，不執著于受、想、行、識是樂還是苦的表象。不執著於色是我還是無我，不執著於色是我還是無我的表象；不執著于受、想、行、識是我還是無我，不執著于受、想、行、識是我還是無我的表象。不執著於色是凈還是不凈，不執著於色是凈還是不凈的表象；不執著于受、想、行、識是凈還是不凈，不執著于受、想、行、識是凈還是不凈的表象。不執著於色是空還是不空，不執著於色是空還是不空的表象；不執著于受、想、行、識是空還是不空，不執著于受、想、行、識是空還是不空的表象。不執著於色是有相還是無相，不執著於色是有相還是無相的表象；不執著于受、想、行、識是有相還是無相，不執著于受、想、行、識是有相還是無相的表象。不執著於色是有愿還是無愿，不執著於色是有愿還是無愿的表象；不執著于受、想、行、識是有愿還是無愿，不執著于受、想、行、識是有愿還是無愿的表象。不執著於色是寂靜還是不寂靜，不執著於色是寂靜還是不寂靜的表象；不執著于受、想、行、識是寂靜還是不寂靜，不執著于受、想、行、識是寂靜還是不寂靜的表象。不執著於色是遠離還是不遠離，不執著於色是遠離還是不遠離的表象；不執著于受、想、行、識是遠離還是不遠離，不執著于受、想、行、識是遠離還是不遠離的表象；不執著於四念住（catvari smrtyupasthanani，四種禪修方法），不執著於四念住的表象；乃至不執著於十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德），不執著於十八佛不共法的表象。 『舍利子（Sariputra，佛陀的十大弟子之一）！你應該知道，像這樣的菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）由於方便善巧的緣故，修行般若波羅蜜（prajnaparamita，智慧的完美）』。

【English Translation】 English version At many times, due to skillful means, a Bodhisattva does not engage with form (rupa), nor with the appearance of form; does not engage with feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), nor with the appearance of feeling, perception, mental formations, or consciousness. Does not engage with form as permanent or impermanent, nor with the appearance of form as permanent or impermanent; does not engage with feeling, perception, mental formations, or consciousness as permanent or impermanent, nor with the appearance of feeling, perception, mental formations, or consciousness as permanent or impermanent. Does not engage with form as pleasurable or painful, nor with the appearance of form as pleasurable or painful; does not engage with feeling, perception, mental formations, or consciousness as pleasurable or painful, nor with the appearance of feeling, perception, mental formations, or consciousness as pleasurable or painful. Does not engage with form as self or not-self, nor with the appearance of form as self or not-self; does not engage with feeling, perception, mental formations, or consciousness as self or not-self, nor with the appearance of feeling, perception, mental formations, or consciousness as self or not-self. Does not engage with form as pure or impure, nor with the appearance of form as pure or impure; does not engage with feeling, perception, mental formations, or consciousness as pure or impure, nor with the appearance of feeling, perception, mental formations, or consciousness as pure or impure. Does not engage with form as empty or not-empty, nor with the appearance of form as empty or not-empty; does not engage with feeling, perception, mental formations, or consciousness as empty or not-empty, nor with the appearance of feeling, perception, mental formations, or consciousness as empty or not-empty. Does not engage with form as having characteristics or not having characteristics, nor with the appearance of form as having characteristics or not having characteristics; does not engage with feeling, perception, mental formations, or consciousness as having characteristics or not having characteristics, nor with the appearance of feeling, perception, mental formations, or consciousness as having characteristics or not having characteristics. Does not engage with form as having aspiration or not having aspiration, nor with the appearance of form as having aspiration or not having aspiration; does not engage with feeling, perception, mental formations, or consciousness as having aspiration or not having aspiration, nor with the appearance of feeling, perception, mental formations, or consciousness as having aspiration or not having aspiration. Does not engage with form as tranquil or not tranquil, nor with the appearance of form as tranquil or not tranquil; does not engage with feeling, perception, mental formations, or consciousness as tranquil or not tranquil, nor with the appearance of feeling, perception, mental formations, or consciousness as tranquil or not tranquil. Does not engage with form as being distant or not distant, nor with the appearance of form as being distant or not distant; does not engage with feeling, perception, mental formations, or consciousness as being distant or not distant, nor with the appearance of feeling, perception, mental formations, or consciousness as being distant or not distant; does not engage with the four foundations of mindfulness (catvari smrtyupasthanani), nor with the appearance of the four foundations of mindfulness; and even does not engage with the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ), nor with the appearance of the eighteen unique qualities of a Buddha. 『Sariputra! You should know that such a Bodhisattva-Mahasattva, due to skillful means, practices the perfection of wisdom (prajnaparamita).』

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蜜多。何以故？舍利子！是色非色空，是色空非色，色不離空，空不離色，色即是空，空即是色，受、想、行、識亦復如是，乃至是十八佛不共法非十八佛不共法空，是十八佛不共法空非十八佛不共法，十八佛不共法不離空，空不離十八佛不共法，十八佛不共法即是空，空即是十八佛不共法。舍利子！如是菩薩摩訶薩修行般若波羅蜜多有方便善巧故，能證無上正等菩提。舍利子！是菩薩摩訶薩修行般若波羅蜜多時，于般若波羅蜜多，不取行，不取不行，不取亦行亦不行，不取非行非不行，于不取亦不取。」

時，舍利子問善現言：「何因緣故，是菩薩摩訶薩修行般若波羅蜜多時，于般若波羅蜜多都無所取？」

善現對曰：「由般若波羅蜜多自性不可得。何以故？舍利子！般若波羅蜜多以無性為自性故。舍利子！由此因緣，若菩薩摩訶薩修行般若波羅蜜多時，于般若波羅蜜多，若取行，若取不行，若取亦行亦不行，若取非行非不行，若取不取，如是一切非行般若波羅蜜多。何以故？舍利子！以一切法皆用無性為其自性，都無所取、無所執著，是名菩薩摩訶薩於一切法無所取著三摩地。此三摩地微妙殊勝廣大無量，能集無邊無礙作用，不共一切聲聞、獨覺。舍利子！若菩薩摩訶薩能于如是勝三摩地恒住不捨，

【現代漢語翻譯】 現代漢語譯本：蜜多（般若波羅蜜多）。這是為什麼呢？舍利子（佛陀十大弟子之一）！色（物質現象）的本質不是色，而是空（無自性），色的空性不是獨立於色而存在的，色不離空，空不離色，色即是空，空即是色。受（感受）、想（概念）、行（意志）、識（意識）也是如此。乃至十八佛不共法（佛陀獨有的十八種功德）的本質不是十八佛不共法，而是空，十八佛不共法的空性不是獨立於十八佛不共法而存在的，十八佛不共法不離空，空不離十八佛不共法，十八佛不共法即是空，空即是十八佛不共法。舍利子！像這樣，菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜多（智慧的完美）時，因為有方便善巧（巧妙的方法），所以能夠證得無上正等菩提（最高的覺悟）。舍利子！這位菩薩摩訶薩在修行般若波羅蜜多時，對於般若波羅蜜多，不執著於行（實踐），不執著于不行（不實踐），不執著于既行又不行，不執著于非行非不行，對於不執著也不執著。 當時，舍利子問善現（須菩提，佛陀十大弟子之一）說：『是什麼原因，使得這位菩薩摩訶薩在修行般若波羅蜜多時，對於般若波羅蜜多沒有任何執著呢？』 善現回答說：『因為般若波羅蜜多的自性是不可得的。為什麼呢？舍利子！般若波羅蜜多以無自性為自性。舍利子！因為這個原因，如果菩薩摩訶薩在修行般若波羅蜜多時，對於般若波羅蜜多，執著於行，執著于不行，執著于既行又不行，執著于非行非不行，執著于不執著，像這樣的一切都不是在修行般若波羅蜜多。為什麼呢？舍利子！因為一切法的自性都是無自性，沒有任何可以執著或抓住的東西，這叫做菩薩摩訶薩對於一切法無所執著的三摩地（禪定）。這種三摩地微妙殊勝，廣大無量，能夠產生無邊無礙的作用，不與一切聲聞（小乘修行者）、獨覺（辟支佛）相同。舍利子！如果菩薩摩訶薩能夠恒常安住于這樣殊勝的三摩地而不捨棄，』

【English Translation】 English version: 'Mita (Prajnaparamita). Why is that? Shariputra (one of the Buddha's ten great disciples)! Form (material phenomena) is not form, but emptiness (absence of inherent existence); the emptiness of form is not separate from form; form is not separate from emptiness; emptiness is not separate from form; form is emptiness, and emptiness is form. Sensation, perception, volition, and consciousness are also like this. Even the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha) are not the eighteen unique qualities of a Buddha, but emptiness; the emptiness of the eighteen unique qualities of a Buddha is not separate from the eighteen unique qualities of a Buddha; the eighteen unique qualities of a Buddha are not separate from emptiness; emptiness is not separate from the eighteen unique qualities of a Buddha; the eighteen unique qualities of a Buddha are emptiness, and emptiness is the eighteen unique qualities of a Buddha. Shariputra! In this way, when a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (perfection of wisdom), because of skillful means (skillful methods), they are able to attain Anuttara-samyak-sambodhi (supreme enlightenment). Shariputra! When this Bodhisattva Mahasattva practices Prajnaparamita, they do not cling to practice, do not cling to non-practice, do not cling to both practice and non-practice, do not cling to neither practice nor non-practice, and do not even cling to non-clinging.' At that time, Shariputra asked Subhuti (one of the Buddha's ten great disciples), 'What is the reason that this Bodhisattva Mahasattva, when practicing Prajnaparamita, has no clinging to Prajnaparamita at all?' Subhuti replied, 'Because the self-nature of Prajnaparamita is unattainable. Why is that? Shariputra! Prajnaparamita has no self-nature as its self-nature. Shariputra! For this reason, if a Bodhisattva Mahasattva, when practicing Prajnaparamita, clings to practice, clings to non-practice, clings to both practice and non-practice, clings to neither practice nor non-practice, or clings to non-clinging, all of these are not practicing Prajnaparamita. Why is that? Shariputra! Because the self-nature of all dharmas is no self-nature, there is nothing to cling to or grasp, this is called the Samadhi (meditative absorption) of a Bodhisattva Mahasattva who has no clinging to all dharmas. This Samadhi is subtle, supreme, vast, and immeasurable, capable of generating boundless and unobstructed functions, and is not shared by all Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas). Shariputra! If a Bodhisattva Mahasattva can constantly abide in such a supreme Samadhi without abandoning it,'

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速證無上正等菩提。」

時，舍利子問善現言：「諸菩薩摩訶薩為但於此一三摩地恒住不捨，速證無上正等菩提，為更有餘諸三摩地？」

善現對曰：「非但於此一三摩地恒住不捨，令諸菩薩速證無上正等菩提，復有所餘諸三摩地。」

舍利子言：「何者是余諸三摩地？」

善現對曰：「諸菩薩摩訶薩有健行三摩地、寶印三摩地、師子游戲三摩地、妙月三摩地、月幢相三摩地、一切法海三摩地、觀頂三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩地、入諸法印三摩地、三摩地王三摩地、善安住三摩地、王印三摩地、精進力三摩地、等涌三摩地、入詞定三摩地、入增語三摩地、觀方三摩地、陀羅尼印三摩地、無忘失三摩地、諸法等趣海印三摩地、遍覆虛空三摩地、金剛輪三摩地、勝幢相三摩地、帝幢相三摩地、順明藏三摩地、師子奮迅三摩地、勝開顯三摩地、寶性三摩地、遍照三摩地、不眴三摩地、住無相三摩地、決定三摩地、無垢燈三摩地、無邊光三摩地、發光三摩地、發明三摩地、凈座三摩地、無垢光三摩地、發愛樂三摩地、電燈三摩地、無盡三摩地、具威光三摩地、離盡三摩地、降伏三摩地、除遣三摩地、日燈三摩地、月燈三摩地、凈光三摩地、明性三摩地、妙性三摩地、智相

【現代漢語翻譯】 現代漢語譯本：速證無上正等菩提（無上正等覺悟）。

當時，舍利子（佛陀的十大弟子之一，以智慧著稱）問善現（須菩提，佛陀的弟子，以解空第一著稱）說：『諸位菩薩摩訶薩（偉大的菩薩）僅僅依靠恒常安住于這一個三摩地（禪定）而不捨離，就能迅速證得無上正等菩提嗎？還是有其他的各種三摩地？』

善現回答說：『不僅僅依靠恒常安住于這一個三摩地而不捨離，就能使諸位菩薩迅速證得無上正等菩提，還有其他的各種三摩地。』

舍利子說：『哪些是其他的各種三摩地？』

善現回答說：『諸位菩薩摩訶薩有健行三摩地（快速行動的禪定）、寶印三摩地（珍寶印記的禪定）、師子游戲三摩地（獅子嬉戲的禪定）、妙月三摩地（美妙月亮的禪定）、月幢相三摩地（月亮旗幟形象的禪定）、一切法海三摩地（一切法如海洋般的禪定）、觀頂三摩地（觀察頂點的禪定）、法界決定三摩地（對法界做出決定的禪定）、決定幢相三摩地（決定旗幟形象的禪定）、金剛喻三摩地（如金剛般堅固的禪定）、入諸法印三摩地（進入諸法印記的禪定）、三摩地王三摩地（禪定之王的禪定）、善安住三摩地（善於安住的禪定）、王印三摩地（國王印記的禪定）、精進力三摩地（精進力量的禪定）、等涌三摩地（平等涌現的禪定）、入詞定三摩地（進入言辭決定的禪定）、入增語三摩地（進入增語的禪定）、觀方三摩地（觀察方位的禪定）、陀羅尼印三摩地（陀羅尼印記的禪定）、無忘失三摩地（不會忘失的禪定）、諸法等趣海印三摩地（諸法平等趨向海洋印記的禪定）、遍覆虛空三摩地（遍佈覆蓋虛空的禪定）、金剛輪三摩地（金剛輪的禪定）、勝幢相三摩地（殊勝旗幟形象的禪定）、帝幢相三摩地（帝王旗幟形象的禪定）、順明藏三摩地（順應光明寶藏的禪定）、師子奮迅三摩地（獅子奮迅的禪定）、勝開顯三摩地（殊勝開顯的禪定）、寶性三摩地（珍寶本性的禪定）、遍照三摩地（普遍照耀的禪定）、不眴三摩地（不眨眼的禪定）、住無相三摩地（安住于無相的禪定）、決定三摩地（決定的禪定）、無垢燈三摩地（無垢燈的禪定）、無邊光三摩地（無邊光明的禪定）、發光三摩地（發出光明的禪定）、發明三摩地（發明真理的禪定）、凈座三摩地（清凈座位的禪定）、無垢光三摩地（無垢光明的禪定）、發愛樂三摩地（發出愛樂的禪定）、電燈三摩地（電燈的禪定）、無盡三摩地（無盡的禪定）、具威光三摩地（具有威光的禪定）、離盡三摩地（遠離窮盡的禪定）、降伏三摩地（降伏煩惱的禪定）、除遣三摩地（除遣障礙的禪定）、日燈三摩地（太陽燈的禪定）、月燈三摩地（月亮燈的禪定）、凈光三摩地（清凈光明的禪定）、明性三摩地（明亮本性的禪定）、妙性三摩地（美妙本性的禪定）、智相

【English Translation】 English version: Quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (also known as 'Good Present', a disciple of the Buddha, known for understanding emptiness) saying: 'Do the Bodhisattva-Mahasattvas (great Bodhisattvas) only by constantly abiding in this one Samadhi (meditative state) without abandoning it, quickly attain Anuttara-samyak-sambodhi? Or are there other Samadhis?'

Subhuti replied: 'It is not only by constantly abiding in this one Samadhi without abandoning it that the Bodhisattvas quickly attain Anuttara-samyak-sambodhi, there are other Samadhis as well.'

Sariputra said: 'Which are the other Samadhis?'

Subhuti replied: 'The Bodhisattva-Mahasattvas have the Swift-Walking Samadhi, the Jewel-Seal Samadhi, the Lion's-Play Samadhi, the Wonderful-Moon Samadhi, the Moon-Banner-Appearance Samadhi, the All-Dharma-Ocean Samadhi, the Observation-of-the-Summit Samadhi, the Dharma-Realm-Determination Samadhi, the Determination-Banner-Appearance Samadhi, the Vajra-Analogy Samadhi, the Entering-All-Dharma-Seals Samadhi, the Samadhi-King Samadhi, the Well-Abiding Samadhi, the King-Seal Samadhi, the Power-of-Effort Samadhi, the Equal-Emergence Samadhi, the Entering-Word-Determination Samadhi, the Entering-Augmentative-Speech Samadhi, the Observation-of-Directions Samadhi, the Dharani-Seal Samadhi, the Non-Forgetfulness Samadhi, the All-Dharma-Equal-Tendency-Ocean-Seal Samadhi, the Pervading-Covering-Space Samadhi, the Vajra-Wheel Samadhi, the Victorious-Banner-Appearance Samadhi, the Emperor-Banner-Appearance Samadhi, the Following-Bright-Treasury Samadhi, the Lion's-Leap Samadhi, the Victorious-Manifestation Samadhi, the Jewel-Nature Samadhi, the Pervading-Illumination Samadhi, the Unblinking Samadhi, the Abiding-in-No-Appearance Samadhi, the Determination Samadhi, the Immaculate-Lamp Samadhi, the Boundless-Light Samadhi, the Emitting-Light Samadhi, the Manifestation Samadhi, the Pure-Seat Samadhi, the Immaculate-Light Samadhi, the Generating-Love-and-Joy Samadhi, the Electric-Lamp Samadhi, the Inexhaustible Samadhi, the Possessing-Majestic-Light Samadhi, the Departing-from-Exhaustion Samadhi, the Subduing Samadhi, the Eliminating Samadhi, the Sun-Lamp Samadhi, the Moon-Lamp Samadhi, the Pure-Light Samadhi, the Bright-Nature Samadhi, the Wonderful-Nature Samadhi, the Wisdom-Appearance

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三摩地、住心三摩地、普明三摩地、善住三摩地、寶積三摩地、妙法印三摩地、諸法平等三摩地、舍塵愛三摩地、入法頂三摩地、飄散三摩地、分別法句三摩地、字平等相三摩地、離文字相三摩地、斷所緣三摩地、無變異三摩地、入名定相三摩地、行無相三摩地、離翳闇三摩地、具行三摩地、不動三摩地、度境三摩地、集諸功德三摩地、決定住三摩地、凈妙花三摩地、具覺支三摩地、無邊辯三摩地、無等等三摩地、超一切三摩地、發妙觀三摩地、散疑惑三摩地、無所住三摩地、舍一相三摩地、引發行相三摩地、一行相三摩地、離諸相三摩地、無餘依離一切有三摩地、入一切施設語言三摩地、解脫音聲文字三摩地、炬熾然三摩地、凈眼三摩地、無形相三摩地、入一切相三摩地，不喜一切苦樂三摩地、無盡行相三摩地、具陀羅尼三摩地、攝伏一切正邪性三摩地、入一切言詞寂默三摩地、離違順三摩地、無垢明三摩地、具堅固三摩地、滿月凈光三摩地、大莊嚴三摩地、發一切光明三摩地、定平等三摩地、無塵有塵平等理趣三摩地、無諍有諍平等理趣三摩地、無巢穴無標幟無愛樂三摩地、決定住真如三摩地、壞身惡行三摩地、壞語惡行三摩地、壞意惡行三摩地、如虛空三摩地、無染著如虛空三摩地。

「舍利子！若菩薩

【現代漢語翻譯】 現代漢語譯本 三摩地（Samadhi，禪定），住心三摩地（專注內心的禪定），普明三摩地（普遍明亮的禪定），善住三摩地（安住于善的禪定），寶積三摩地（積聚功德的禪定），妙法印三摩地（以微妙佛法為印記的禪定），諸法平等三摩地（領悟一切法平等的禪定），舍塵愛三摩地（捨棄塵世愛慾的禪定），入法頂三摩地（進入佛法頂點的禪定），飄散三摩地（如風飄散般自在的禪定），分別法句三摩地（分別理解佛法語句的禪定），字平等相三摩地（領悟文字平等性的禪定），離文字相三摩地（超越文字表象的禪定），斷所緣三摩地（斷除所緣對象的禪定），無變異三摩地（不發生變化的禪定），入名定相三摩地（進入名稱所指的禪定），行無相三摩地（修行無相的禪定），離翳闇三摩地（遠離無明黑暗的禪定），具行三摩地（具足修行的禪定），不動三摩地（不為外境所動的禪定），度境三摩地（超越境界的禪定），集諸功德三摩地（積聚各種功德的禪定），決定住三摩地（堅定安住的禪定），凈妙花三摩地（如清凈妙花般的禪定），具覺支三摩地（具足覺悟要素的禪定），無邊辯三摩地（擁有無邊辯才的禪定），無等等三摩地（無與倫比的禪定），超一切三摩地（超越一切禪定的禪定），發妙觀三摩地（生起微妙觀照的禪定），散疑惑三摩地（消除疑惑的禪定），無所住三摩地（不執著任何事物的禪定），舍一相三摩地（捨棄單一表象的禪定），引發行相三摩地（引導修行表象的禪定），一行相三摩地（專注于單一修行方式的禪定），離諸相三摩地（遠離一切表象的禪定），無餘依離一切有三摩地（無所依賴，脫離一切存在的禪定），入一切施設語言三摩地（進入一切施設語言的禪定），解脫音聲文字三摩地（從聲音和文字中解脫的禪定），炬熾然三摩地（如火炬般熾熱的禪定），凈眼三摩地（清凈眼目的禪定），無形相三摩地（沒有具體形象的禪定），入一切相三摩地（進入一切表象的禪定），不喜一切苦樂三摩地（不喜好一切苦樂的禪定），無盡行相三摩地（修行無止境的禪定），具陀羅尼三摩地（具足總持能力的禪定），攝伏一切正邪性三摩地（攝伏一切正邪性質的禪定），入一切言詞寂默三摩地（進入一切言語寂靜的禪定），離違順三摩地（遠離違逆和順從的禪定），無垢明三摩地（沒有污垢，明亮的禪定），具堅固三摩地（具足堅固的禪定），滿月凈光三摩地（如滿月般清凈光明的禪定），大莊嚴三摩地（大莊嚴的禪定），發一切光明三摩地（發出一切光明的禪定），定平等三摩地（禪定平等的禪定），無塵有塵平等理趣三摩地（無塵和有塵平等道理的禪定），無諍有諍平等理趣三摩地（無諍和有諍平等道理的禪定），無巢穴無標幟無愛樂三摩地（沒有巢穴、標記和愛慾的禪定），決定住真如三摩地（堅定安住于真如的禪定），壞身惡行三摩地（破壞身體惡行的禪定），壞語惡行三摩地（破壞語言惡行的禪定），壞意惡行三摩地（破壞意念惡行的禪定），如虛空三摩地（如虛空般的禪定），無染著如虛空三摩地（沒有染著，如虛空般的禪定）。 『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！若菩薩（Bodhisattva，發願成佛的修行者）』

【English Translation】 English version Samadhi (meditative absorption), abiding-mind samadhi, universally illuminating samadhi, well-abiding samadhi, treasure-accumulating samadhi, subtle dharma seal samadhi, all dharmas' equality samadhi, abandoning worldly love samadhi, entering the peak of dharma samadhi, scattering samadhi, distinguishing dharma phrases samadhi, letter equality aspect samadhi, departing from letter aspect samadhi, severing object of focus samadhi, non-altering samadhi, entering name-fixed aspect samadhi, practicing no-aspect samadhi, departing from darkness samadhi, possessing practice samadhi, unmoving samadhi, transcending realm samadhi, gathering all merits samadhi, decisively abiding samadhi, pure and wonderful flower samadhi, possessing enlightenment factors samadhi, boundless eloquence samadhi, incomparable samadhi, surpassing all samadhis, generating subtle contemplation samadhi, dispelling doubts samadhi, non-abiding samadhi, abandoning one aspect samadhi, leading to practice aspect samadhi, one practice aspect samadhi, departing from all aspects samadhi, without remainder, departing from all existence samadhi, entering all established language samadhi, liberating from sound and letters samadhi, torch blazing samadhi, pure eye samadhi, formless samadhi, entering all aspects samadhi, not delighting in all suffering and joy samadhi, endless practice aspect samadhi, possessing dharani (mantra) samadhi, subduing all right and wrong natures samadhi, entering all speech silence samadhi, departing from opposition and compliance samadhi, immaculate bright samadhi, possessing firm samadhi, full moon pure light samadhi, great adornment samadhi, generating all light samadhi, fixed equality samadhi, no-dust and dust equality principle samadhi, no-strife and strife equality principle samadhi, no-nest, no-mark, no-desire samadhi, decisively abiding in suchness samadhi, destroying bodily evil deeds samadhi, destroying verbal evil deeds samadhi, destroying mental evil deeds samadhi, like empty space samadhi, without attachment, like empty space samadhi. 'Sariputra! If a Bodhisattva'

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摩訶薩于如是等諸三摩地恒住不捨，速證無上正等菩提。舍利子！復有所餘無量無數三摩地門、陀羅尼門，若菩薩摩訶薩能于其中恒善修學，亦令速證所求無上正等菩提。」

爾時，善現復語具壽舍利子言：「若菩薩摩訶薩安住如是諸三摩地，當知已為過去諸佛之所授記，亦為現在十方諸佛之所授記。舍利子！是菩薩摩訶薩雖住如是諸三摩地，而不見此諸三摩地，亦不著此諸三摩地，亦不念言：『我已入此諸三摩地，我今入此諸三摩地，我當入此諸三摩地，唯我能入非余所能。』彼如是等尋思分別一切不起。」

時，舍利子問善現言：「為定別有諸菩薩摩訶薩安住如是諸三摩地，已為過去、現在諸佛所授記耶？」

善現對曰：「不也！舍利子！何以故？舍利子！般若波羅蜜多不異三摩地，三摩地不異般若波羅蜜多。菩薩摩訶薩不異般若波羅蜜多及三摩地，般若波羅蜜多及三摩地不異菩薩摩訶薩。般若波羅蜜多即是三摩地，三摩地即是般若波羅蜜多。菩薩摩訶薩即是般若波羅蜜多及三摩地，般若波羅蜜多及三摩地即是菩薩摩訶薩。所以者何？以一切法性平等故。」

大般若波羅蜜多經卷第四百九 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩如果能夠恒常安住于這些三摩地（samadhi，禪定），不捨離，就能迅速證得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）。舍利子（Sariputra，佛陀十大弟子之一）！還有其他無量無數的三摩地門和陀羅尼門（dharani，總持法門），如果菩薩摩訶薩能夠在其中恒常精進修學，也能迅速證得所求的無上正等菩提。 那時，善現（Subhuti，佛陀十大弟子之一）又對具壽舍利子說：『如果菩薩摩訶薩安住于這些三摩地，應當知道他已經被過去諸佛所授記，也被現在十方諸佛所授記。舍利子！這位菩薩摩訶薩雖然安住于這些三摩地，卻不執著于這些三摩地，也不認為：『我已經進入這些三摩地，我現在正在進入這些三摩地，我將來要進入這些三摩地，只有我能進入，其他人不能。』他不會生起這樣的尋思分別。』 這時，舍利子問善現說：『是否真的有菩薩摩訶薩安住于這些三摩地，已經被過去和現在的諸佛所授記呢？』 善現回答說：『不是的，舍利子！為什麼呢？舍利子！般若波羅蜜多（prajna-paramita，智慧到彼岸）與三摩地沒有差別，三摩地與般若波羅蜜多沒有差別。菩薩摩訶薩與般若波羅蜜多和三摩地沒有差別，般若波羅蜜多和三摩地與菩薩摩訶薩沒有差別。般若波羅蜜多就是三摩地，三摩地就是般若波羅蜜多。菩薩摩訶薩就是般若波羅蜜多和三摩地，般若波羅蜜多和三摩地就是菩薩摩訶薩。這是為什麼呢？因為一切法的自性都是平等的。』

【English Translation】 English version: If a Bodhisattva-Mahasattva (a great being aspiring to Buddhahood) constantly dwells in these samadhis (states of meditative absorption) without abandoning them, they will quickly attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment). Shariputra (one of the Buddha's ten principal disciples)! There are also other immeasurable and countless samadhi doors and dharani doors (mantra gateways), if a Bodhisattva-Mahasattva can constantly and diligently study them, they will also quickly attain the sought-after Anuttara-Samyak-Sambodhi. At that time, Subhuti (one of the Buddha's ten principal disciples) further said to the venerable Shariputra: 'If a Bodhisattva-Mahasattva dwells in these samadhis, it should be known that they have already been predicted by the Buddhas of the past, and also predicted by the Buddhas of the present in the ten directions. Shariputra! Although this Bodhisattva-Mahasattva dwells in these samadhis, they do not cling to these samadhis, nor do they think: 'I have already entered these samadhis, I am now entering these samadhis, I will enter these samadhis in the future, only I can enter, others cannot.' They do not give rise to such thoughts and discriminations.' At this time, Shariputra asked Subhuti: 'Is it definitely the case that there are Bodhisattva-Mahasattvas who dwell in these samadhis and have already been predicted by the Buddhas of the past and present?' Subhuti replied: 'No, Shariputra! Why is that? Shariputra! Prajna-paramita (perfection of wisdom) is not different from samadhi, and samadhi is not different from prajna-paramita. A Bodhisattva-Mahasattva is not different from prajna-paramita and samadhi, and prajna-paramita and samadhi are not different from a Bodhisattva-Mahasattva. Prajna-paramita is samadhi, and samadhi is prajna-paramita. A Bodhisattva-Mahasattva is prajna-paramita and samadhi, and prajna-paramita and samadhi are a Bodhisattva-Mahasattva. Why is this so? Because the nature of all dharmas (phenomena) is equal.'

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大般若波羅蜜多經卷第四百一十

三藏法師玄奘奉　詔譯第二分行相品第九之二

時，舍利子問善現言：「若三摩地不異菩薩摩訶薩，菩薩摩訶薩不異三摩地，三摩地即是菩薩摩訶薩，菩薩摩訶薩即是三摩地，若三摩地、若菩薩摩訶薩于般若波羅蜜多亦如是者，諸菩薩摩訶薩云何於一切法如實了知入三摩地？」

善現答言：「若菩薩摩訶薩入諸定時，不作是念：『我依一切法平等性證入如是如是等持。』由此因緣，諸菩薩摩訶薩雖依一切法平等性證入如是如是等持，而於一切法平等性及諸等持不作想解。何以故？舍利子！以一切法及諸等持、若菩薩摩訶薩、若般若波羅蜜多皆無所有，無所有中分別想解無容起故。」

時，薄伽梵贊善現言：「善哉！善哉！如汝所說。故我說汝住無諍定聲聞眾中最為第一，由斯我說與義相應，平等性中無違諍故。善現！諸菩薩摩訶薩欲學般若波羅蜜多應如是學，欲學靜慮、精進、安忍、凈戒、佈施波羅蜜多應如是學，欲學四念住乃至八聖道支應如是學，如是乃至欲學佛十力乃至十八佛不共法應如是學。」

時，舍利子即白佛言：「若菩薩摩訶薩作如是學，為正學般若波羅蜜多不？乃至為正學十八佛不共法不？」

佛言：「舍利子！若菩薩摩訶

薩作如是學，為正學般若波羅蜜多，以無所得為方便故，乃至為正學十八佛不共法，以無所得為方便故。」

時，舍利子復白佛言：「若菩薩摩訶薩如是學時，皆以無所得為方便學般若波羅蜜多不？乃至皆以無所得為方便學十八佛不共法不？」

佛言：「舍利子！若菩薩摩訶薩如是學時，皆以無所得為方便學般若波羅蜜多，乃至皆以無所得為方便學十八佛不共法。」

舍利子言：「無所得者，為說何等不可得耶？」

佛言：「舍利子！我不可得，乃至見者不可得，畢竟凈故；蘊、處、界不可得，畢竟凈故；無明不可得，乃至老死不可得，畢竟凈故；四聖諦不可得，畢竟凈故；欲、色、無色界不可得，畢竟凈故；四念住不可得，乃至八聖道支不可得，畢竟凈故；佛十力不可得，乃至十八佛不共法不可得，畢竟凈故；佈施波羅蜜多不可得，乃至般若波羅蜜多不可得，畢竟凈故；預流不可得，乃至阿羅漢不可得，畢竟凈故；獨覺不可得，畢竟凈故；菩薩不可得，如來不可得，畢竟凈故。」

舍利子言：「世尊！所說畢竟凈者是何等義？」

佛言：「舍利子！即一切法不生不滅、無染無凈、不出不沒、無得無為，如是名為畢竟凈義。」

時，舍利子復白佛言：「若菩薩摩訶薩如是

【現代漢語翻譯】 現代漢語譯本：菩薩應當這樣學習，爲了正確地學習般若波羅蜜多（智慧的完美），以無所得為方便，乃至爲了正確地學習十八佛不共法（佛獨有的十八種功德），以無所得為方便。」 當時，舍利子又對佛說：『如果菩薩摩訶薩這樣學習時，都是以無所得為方便來學習般若波羅蜜多嗎？乃至都是以無所得為方便來學習十八佛不共法嗎？』 佛說：『舍利子！如果菩薩摩訶薩這樣學習時，都是以無所得為方便來學習般若波羅蜜多，乃至都是以無所得為方便來學習十八佛不共法。』 舍利子說：『所說的無所得，是指什麼不可得呢？』 佛說：『舍利子！我不可得，乃至見者不可得，因為畢竟清凈的緣故；五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）不可得，因為畢竟清凈的緣故；無明（對真理的無知）不可得，乃至老死不可得，因為畢竟清凈的緣故；四聖諦（苦、集、滅、道）不可得，因為畢竟清凈的緣故；欲界、色界、無色界不可得，因為畢竟清凈的緣故；四念住（身念住、受念住、心念住、法念住）不可得，乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）不可得，因為畢竟清凈的緣故；佛十力（佛的十種力量）不可得，乃至十八佛不共法不可得，因為畢竟清凈的緣故；佈施波羅蜜多（佈施的完美）不可得，乃至般若波羅蜜多不可得，因為畢竟清凈的緣故；預流（初果）不可得，乃至阿羅漢（無學）不可得，因為畢竟清凈的緣故；獨覺（辟支佛）不可得，因為畢竟清凈的緣故；菩薩不可得，如來不可得，因為畢竟清凈的緣故。』 舍利子說：『世尊！所說的畢竟清凈是什麼意思呢？』 佛說：『舍利子！就是一切法不生不滅、無染無凈、不出不沒、無得無為，這叫做畢竟清凈的意義。』 當時，舍利子又對佛說：『如果菩薩摩訶薩這樣』

【English Translation】 English version: 'A Bodhisattva should learn thus, in order to correctly learn Prajnaparamita (the perfection of wisdom), using non-attainment as the means, and even to correctly learn the eighteen unique qualities of a Buddha, using non-attainment as the means.' Then, Shariputra said to the Buddha again, 'If a Bodhisattva-Mahasattva learns in this way, do they all use non-attainment as the means to learn Prajnaparamita? And do they all use non-attainment as the means to learn the eighteen unique qualities of a Buddha?' The Buddha said, 'Shariputra! If a Bodhisattva-Mahasattva learns in this way, they all use non-attainment as the means to learn Prajnaparamita, and they all use non-attainment as the means to learn the eighteen unique qualities of a Buddha.' Shariputra said, 'What is meant by non-attainment, what is it that cannot be attained?' The Buddha said, 'Shariputra! The self cannot be attained, and even the seer cannot be attained, because of ultimate purity; the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen dhatus (eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu; form-dhatu, sound-dhatu, smell-dhatu, taste-dhatu, touch-dhatu, dharma-dhatu; eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu) cannot be attained, because of ultimate purity; ignorance cannot be attained, and even old age and death cannot be attained, because of ultimate purity; the four noble truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) cannot be attained, because of ultimate purity; the desire realm, the form realm, and the formless realm cannot be attained, because of ultimate purity; the four foundations of mindfulness (mindfulness of body, feeling, mind, and dharma) cannot be attained, and even the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) cannot be attained, because of ultimate purity; the ten powers of a Buddha cannot be attained, and even the eighteen unique qualities of a Buddha cannot be attained, because of ultimate purity; the perfection of giving cannot be attained, and even the perfection of wisdom cannot be attained, because of ultimate purity; a stream-enterer cannot be attained, and even an Arhat cannot be attained, because of ultimate purity; a Pratyekabuddha cannot be attained, because of ultimate purity; a Bodhisattva cannot be attained, and a Tathagata cannot be attained, because of ultimate purity.' Shariputra said, 'World Honored One! What is the meaning of what is called ultimate purity?' The Buddha said, 'Shariputra! It means that all dharmas are neither born nor destroyed, neither defiled nor pure, neither arising nor ceasing, neither attained nor created; this is called the meaning of ultimate purity.' Then, Shariputra said to the Buddha again, 'If a Bodhisattva-Mahasattva learns in this way'

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學時，為學何法？」

佛言：「舍利子！若菩薩摩訶薩如是學時，於一切法都無所學。何以故？舍利子！非一切法如是而有如諸愚夫異生所執可於中學。」

舍利子言：「若爾諸法如何而有？」

佛言：「諸法如無所有如是而有，若於如是無所有法不能了達，說名無明。」

舍利子言：「何等法無所有，若不了達說名無明？」

佛言：「舍利子！色無所有，受、想、行、識無所有，以內空故，乃至無性自性空故；如是乃至四念住無所有，乃至十八佛不共法無所有，以內空故，乃至無性自性空故。舍利子！愚夫異生若於如是無所有法不能了達，說名無明。彼由無明及愛勢力，分別執著斷、常二邊，由此不知不見諸法無所有性分別諸法。由分別故，便執著色、受、想、行、識，乃至執著十八佛不共法，由執著故，分別諸法無所有性，由此於法不知不見。」

舍利子言：「於何等法不知不見？」

佛言：「於色不知不見，于受、想、行、識不知不見，乃至於十八佛不共法不知不見。由於諸法不知不見，墮在愚夫異生數中不能出離。」

舍利子言：「彼於何處不能出離？」

佛言：「彼于欲界、色、無色界不能出離。由於三界不能出離，于聲聞法不能成辦，于獨覺法

【現代漢語翻譯】 現代漢語譯本：

『學習時，應該學習什麼法？』 佛說：『舍利子！如果菩薩摩訶薩這樣學習時，對於一切法都無所學。為什麼呢？舍利子！不是一切法都像那些愚癡凡夫所執著的那樣存在，可以在其中學習。』 舍利子說：『如果這樣，那麼諸法是如何存在的呢？』 佛說：『諸法像無所有那樣存在，如果對於像這樣無所有的法不能瞭解通達，就叫做無明。』 舍利子說：『什麼法是無所有的，如果不能瞭解通達就叫做無明呢？』 佛說：『舍利子！色是無所有的，受、想、行、識是無所有的，因為內空的緣故，乃至無自性的自性空；像這樣乃至四念住是無所有的，乃至十八佛不共法是無所有的，因為內空的緣故，乃至無自性的自性空。舍利子！愚癡凡夫如果對於像這樣無所有的法不能瞭解通達，就叫做無明。他們由於無明和愛的力量，分別執著斷、常二邊，因此不知道不見到諸法無所有的性質，分別諸法。由於分別的緣故，就執著色、受、想、行、識，乃至執著十八佛不共法，由於執著的緣故，分別諸法無所有的性質，因此對於法不知道不見到。』 舍利子說：『對於什麼法不知道不見到呢？』 佛說：『對於色不知道不見到，對於受、想、行、識不知道不見到，乃至對於十八佛不共法不知道不見到。由於對於諸法不知道不見到，就墮落在愚癡凡夫的行列中不能出離。』 舍利子說：『他們從哪裡不能出離呢？』 佛說：『他們從欲界、色界、無色界不能出離。由於從三界不能出離，對於聲聞法不能成就，對於獨覺法也不能成就。』

【English Translation】 English version:

'When learning, what Dharma should one learn?' The Buddha said, 'Shariputra! If a Bodhisattva Mahasattva learns in this way, they learn nothing in regard to all Dharmas. Why is that? Shariputra! It is not that all Dharmas exist as those foolish ordinary beings grasp them, so that one can learn within them.' Shariputra said, 'If that is so, how do Dharmas exist?' The Buddha said, 'Dharmas exist as if they are without existence. If one cannot understand and penetrate such Dharmas that are without existence, it is called ignorance.' Shariputra said, 'What Dharmas are without existence, that if one cannot understand and penetrate, it is called ignorance?' The Buddha said, 'Shariputra! Form is without existence, feeling, perception, volition, and consciousness are without existence, because of inner emptiness, and even up to the emptiness of no-self-nature; likewise, even up to the four foundations of mindfulness are without existence, and even up to the eighteen unique qualities of a Buddha are without existence, because of inner emptiness, and even up to the emptiness of no-self-nature. Shariputra! If foolish ordinary beings cannot understand and penetrate such Dharmas that are without existence, it is called ignorance. Due to the power of ignorance and attachment, they discriminate and cling to the two extremes of annihilation and permanence, and therefore do not know or see the nature of all Dharmas being without existence, and they discriminate Dharmas. Because of discrimination, they cling to form, feeling, perception, volition, and consciousness, and even cling to the eighteen unique qualities of a Buddha. Because of clinging, they discriminate the nature of all Dharmas being without existence, and therefore they do not know or see the Dharma.' Shariputra said, 'What Dharmas do they not know or see?' The Buddha said, 'They do not know or see form, they do not know or see feeling, perception, volition, and consciousness, and even up to the eighteen unique qualities of a Buddha they do not know or see. Because they do not know or see all Dharmas, they fall into the ranks of foolish ordinary beings and cannot be liberated.' Shariputra said, 'From where can they not be liberated?' The Buddha said, 'They cannot be liberated from the desire realm, the form realm, and the formless realm. Because they cannot be liberated from the three realms, they cannot accomplish the Sravaka Dharma, nor can they accomplish the Pratyekabuddha Dharma.'

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不能成辦，于菩薩法不能成辦，于諸佛法不能成辦。由於三乘不能成辦，便於諸法不能信受。」

舍利子言：「彼於何法不能信受？」

佛言：「彼於色空不能信受，于受、想、行、識空不能信受，乃至於十八佛不共法空不能信受，由不信受便不能住。」

舍利子言：「於何等法彼不能住？」

佛言：「舍利子！于佈施波羅蜜多乃至般若波羅蜜多彼不能住，于不退轉地乃至十八佛不共法彼不能住。由此故名愚夫異生，以于諸法執著有性。」

舍利子言：「彼於何法執著有性？」

佛言：「彼於色執著有性，于受、想、行、識執著有性；于眼處執著有性，乃至於意處執著有性；於色處執著有性，乃至於法處執著有性；于眼界執著有性，乃至於意界執著有性；于貪、瞋、癡執著有性，于諸見趣執著有性；於四念住執著有性，乃至於十八佛不共法執著有性。」

時，舍利子白佛言：「世尊！頗有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智耶？」

佛告舍利子：「有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智。」

舍利子言：「此如何等？」

佛言：「舍利子！若菩薩摩訶薩無方便善巧，于般若波羅蜜多分別執著，于靜慮、

【現代漢語翻譯】 現代漢語譯本： 『不能成就，在菩薩的修行上不能成就，在諸佛的修行上也不能成就。由於在聲聞、緣覺、菩薩三乘的修行上都不能成就，因此對於一切法都不能信受。』 舍利子問：『他對什麼法不能信受呢？』 佛說：『他對色空的道理不能信受，對受、想、行、識空的道理不能信受，乃至對十八佛不共法空的道理都不能信受，由於不信受就不能安住。』 舍利子問：『他對什麼法不能安住呢？』 佛說：『舍利子！他對佈施波羅蜜多乃至般若波羅蜜多都不能安住，對不退轉地乃至十八佛不共法都不能安住。因此被稱為愚夫異生，因為他對一切法都執著于實有自性。』 舍利子問：『他對什麼法執著于實有自性呢？』 佛說：『他對色執著于實有自性，對受、想、行、識執著于實有自性；對眼處執著于實有自性，乃至對意處執著于實有自性；對色處執著于實有自性，乃至對法處執著于實有自性；對眼界執著于實有自性，乃至對意界執著于實有自性；對貪、嗔、癡執著于實有自性，對各種見解執著于實有自性；對四念住執著于實有自性，乃至對十八佛不共法執著于實有自性。』 這時，舍利子對佛說：『世尊！有沒有菩薩摩訶薩這樣修行，不學習般若波羅蜜多，就不能成就一切智智呢？』 佛告訴舍利子：『有菩薩摩訶薩這樣修行，不學習般若波羅蜜多，就不能成就一切智智。』 舍利子問：『這是指什麼情況呢？』 佛說：『舍利子！如果菩薩摩訶薩沒有方便善巧，對般若波羅蜜多分別執著，對禪定、

【English Translation】 English version: 'cannot accomplish, cannot accomplish in the practice of a Bodhisattva, cannot accomplish in the practice of all Buddhas. Because they cannot accomplish in the three vehicles of Śrāvaka (hearer), Pratyekabuddha (solitary Buddha), and Bodhisattva, they cannot accept and believe in all dharmas.' Śāriputra said, 'What dharma do they not accept and believe in?' The Buddha said, 'They do not accept and believe in the emptiness of form (rūpa), they do not accept and believe in the emptiness of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), and even do not accept and believe in the emptiness of the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika buddha dharma). Because they do not accept and believe, they cannot abide.' Śāriputra said, 'In what dharmas do they not abide?' The Buddha said, 'Śāriputra! They cannot abide in the perfection of giving (dāna pāramitā) up to the perfection of wisdom (prajñā pāramitā), they cannot abide in the stage of non-retrogression up to the eighteen unique qualities of a Buddha. Therefore, they are called foolish ordinary beings, because they are attached to the inherent existence of all dharmas.' Śāriputra said, 'To what dharmas are they attached to inherent existence?' The Buddha said, 'They are attached to the inherent existence of form, they are attached to the inherent existence of feeling, perception, mental formations, and consciousness; they are attached to the inherent existence of the eye base (cakṣurāyatana), up to the mind base (manāyatana); they are attached to the inherent existence of the form base (rūpāyatana), up to the dharma base (dharmāyatana); they are attached to the inherent existence of the eye element (cakṣurdhātu), up to the mind element (manodhātu); they are attached to the inherent existence of greed (rāga), hatred (dveṣa), and delusion (moha), they are attached to the inherent existence of various views; they are attached to the inherent existence of the four foundations of mindfulness (smṛtyupasthāna), up to the eighteen unique qualities of a Buddha.' At that time, Śāriputra said to the Buddha, 'World Honored One! Are there Bodhisattva Mahāsattvas who practice in this way, who, without learning the Perfection of Wisdom, cannot accomplish all-knowing wisdom (sarvajñatā)?' The Buddha told Śāriputra, 'There are Bodhisattva Mahāsattvas who practice in this way, who, without learning the Perfection of Wisdom, cannot accomplish all-knowing wisdom.' Śāriputra said, 'What is this like?' The Buddha said, 'Śāriputra! If a Bodhisattva Mahāsattva lacks skillful means, and is attached to the Perfection of Wisdom through discrimination, and is attached to meditative concentration,

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精進、安忍、凈戒、佈施波羅蜜多分別執著；於四念住分別執著，乃至於十八佛不共法分別執著。由此執著，於一切智、道相智、一切相智亦起執著。以是因緣，有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智。」

舍利子言：「是菩薩摩訶薩如是學時，定非學般若波羅蜜多，不能成辦一切智智耶？」

佛言：「舍利子！是菩薩摩訶薩如是學時，定非學般若波羅蜜多，不能成辦一切智智。」

時，舍利子復白佛言：「世尊！云何菩薩摩訶薩修學般若波羅蜜多，是學般若波羅蜜多，如是學時便能成辦一切智智？」

佛言：「舍利子！若菩薩摩訶薩修學般若波羅蜜多，不見般若波羅蜜多，乃至不見一切相智，如是菩薩摩訶薩修學般若波羅蜜多，是學般若波羅蜜多，如是學時則能成辦一切智智。何以故？舍利子！以無所得為方便故。」

舍利子言：「是菩薩摩訶薩於何法無所得為方便耶？」

佛言：「舍利子！是菩薩摩訶薩修行佈施波羅蜜多時，于佈施波羅蜜多無所得為方便，乃至修行般若波羅蜜多時，于般若波羅蜜多無所得為方便，乃至求菩提時，于菩提無所得為方便，乃至求一切相智時，於一切相智無所得為方便。舍利子！如是菩薩摩訶薩修學般若波羅蜜多，是學

【現代漢語翻譯】 現代漢語譯本：菩薩如果執著于精進（Vīrya，努力）、安忍（Kṣānti，忍耐）、凈戒（Śīla，戒律）、佈施（Dāna，給予）波羅蜜多（Pāramitā，到達彼岸的修行），執著於四念住（catvāri smṛtyupasthānāni，四種正念的修行），乃至執著於十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德）。由於這種執著，他們也會執著於一切智（sarvajñatā，對一切事物本質的智慧）、道相智（mārgajñatā，對修行道路的智慧）和一切相智（sarvākārajñatā，對一切事物所有方面的智慧）。因為這個原因，有些菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）這樣修行，認為如果不修學般若波羅蜜多（Prajñāpāramitā，般若智慧的修行），就不能成就一切智智（sarvajñātājñāna，對一切事物本質的智慧）。 舍利子（Śāriputra，佛陀的十大弟子之一）問：『如果菩薩摩訶薩這樣修行，難道不修學般若波羅蜜多，就一定不能成就一切智智嗎？』 佛陀說：『舍利子！如果菩薩摩訶薩這樣修行，不修學般若波羅蜜多，就一定不能成就一切智智。』 這時，舍利子又問佛陀：『世尊！菩薩摩訶薩如何修學般若波羅蜜多，才是真正的修學般若波羅蜜多，並且這樣修學時就能成就一切智智呢？』 佛陀說：『舍利子！如果菩薩摩訶薩修學般若波羅蜜多時，不見般若波羅蜜多，乃至不見一切相智，這樣的菩薩摩訶薩修學般若波羅蜜多，才是真正的修學般若波羅蜜多，這樣修學時就能成就一切智智。為什麼呢？舍利子！因為以無所得（anupalabdhi，不執著于任何事物）為方便。』 舍利子問：『這位菩薩摩訶薩以對什麼法無所得為方便呢？』 佛陀說：『舍利子！這位菩薩摩訶薩在修行佈施波羅蜜多時，以對佈施波羅蜜多無所得為方便，乃至在修行般若波羅蜜多時，以對般若波羅蜜多無所得為方便，乃至在求菩提（bodhi，覺悟）時，以對菩提無所得為方便，乃至在求一切相智時，以對一切相智無所得為方便。舍利子！這樣的菩薩摩訶薩修學般若波羅蜜多，才是真正的修學』

【English Translation】 English version: If Bodhisattvas are attached to the perfections of vigor (Vīrya), patience (Kṣānti), moral discipline (Śīla), and giving (Dāna); attached to the four foundations of mindfulness (catvāri smṛtyupasthānāni); and even attached to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ), due to this attachment, they also become attached to all-knowing wisdom (sarvajñatā), the wisdom of the path (mārgajñatā), and the wisdom of all aspects (sarvākārajñatā). Because of this, some Bodhisattva-Mahāsattvas (great Bodhisattvas) practice in this way, thinking that without practicing the Perfection of Wisdom (Prajñāpāramitā), they cannot achieve all-knowing wisdom (sarvajñātājñāna). Śāriputra (one of the ten principal disciples of the Buddha) asked: 'If a Bodhisattva-Mahāsattva practices in this way, is it definitely the case that without practicing the Perfection of Wisdom, they cannot achieve all-knowing wisdom?' The Buddha said: 'Śāriputra! If a Bodhisattva-Mahāsattva practices in this way, it is definitely the case that without practicing the Perfection of Wisdom, they cannot achieve all-knowing wisdom.' Then, Śāriputra asked the Buddha again: 'World Honored One! How does a Bodhisattva-Mahāsattva practice the Perfection of Wisdom such that it is true practice of the Perfection of Wisdom, and through such practice, they can achieve all-knowing wisdom?' The Buddha said: 'Śāriputra! If a Bodhisattva-Mahāsattva practices the Perfection of Wisdom and does not see the Perfection of Wisdom, and even does not see the wisdom of all aspects, such a Bodhisattva-Mahāsattva is truly practicing the Perfection of Wisdom, and through such practice, they can achieve all-knowing wisdom. Why is that? Śāriputra! Because they use non-attainment (anupalabdhi) as their means.' Śāriputra asked: 'What is the means of non-attainment for this Bodhisattva-Mahāsattva?' The Buddha said: 'Śāriputra! When this Bodhisattva-Mahāsattva practices the Perfection of Giving, they use non-attainment of the Perfection of Giving as their means; and when they practice the Perfection of Wisdom, they use non-attainment of the Perfection of Wisdom as their means; and when they seek enlightenment (bodhi), they use non-attainment of enlightenment as their means; and when they seek the wisdom of all aspects, they use non-attainment of the wisdom of all aspects as their means. Śāriputra! Such a Bodhisattva-Mahāsattva is truly practicing the Perfection of Wisdom.'

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般若波羅蜜多，如是學時則能成辦一切智智。」

舍利子言：「是菩薩摩訶薩修學般若波羅蜜多時，以何等無所得為方便耶？」

佛言：「舍利子！是菩薩摩訶薩修學般若波羅蜜多時，以內空無所得為方便，乃至以無性自性空無所得為方便。由是因緣，速能成辦一切智智。」

第二分幻喻品第十

爾時，具壽善現白佛言：「世尊！設有問言：『若有幻士能學般若波羅蜜多，乃至能學佈施波羅蜜多，彼能成辦一切智智不？若有幻士能學四念住，乃至能學十八佛不共法，彼能成辦一切智智不？』我得此問當云何答？」

佛告善現：「我還問汝，隨汝意答。善現！于意云何？色與幻有異不？受、想、行、識與幻有異不？」

善現答言：「不也！世尊！」

「善現！于意云何？眼處與幻有異不？乃至意處與幻有異不？色處與幻有異不？乃至法處與幻有異不？」

善現答言：「不也！世尊！」

「善現！于意云何？眼界與幻有異不？乃至意界與幻有異不？色界與幻有異不？乃至法界與幻有異不？眼識界與幻有異不？乃至意識界與幻有異不？眼觸與幻有異不？乃至意觸與幻有異不？眼觸為緣所生諸受與幻有異不？乃至意觸為緣所生諸受與幻有異不？」

善現答言：

【現代漢語翻譯】 現代漢語譯本 『當如此修學般若波羅蜜多（paramita，意為「到彼岸」）時，就能成就一切智智（sarvajñatā，意為「一切智慧」）。』 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）問道：『當菩薩摩訶薩（bodhisattva-mahāsattva，意為「偉大的菩薩」）修學般若波羅蜜多時，以何種無所得（anupalabdhi，意為「不可得」）作為方便呢？』 佛陀說：『舍利子！當菩薩摩訶薩修學般若波羅蜜多時，以內空（adhyātma-śūnyatā，意為「內我空」）無所得作為方便，乃至以無性自性空（asvabhāva-prakṛti-śūnyatā，意為「無自性空」）無所得作為方便。由於這個因緣，就能迅速成就一切智智。』 第二分幻喻品第十 這時，具壽善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）對佛陀說：『世尊！如果有人問：『如果一個幻術師能夠修學般若波羅蜜多，乃至能夠修學佈施波羅蜜多（dāna-pāramitā，意為「佈施到彼岸」），他能成就一切智智嗎？如果一個幻術師能夠修學四念住（catvāri smṛtyupasthānāni，意為「四種念住」），乃至能夠修學十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，意為「佛陀獨有的十八種功德」），他能成就一切智智嗎？』我如果被問到這個問題，應當如何回答呢？』 佛陀告訴善現：『我反問你，你隨自己的意思回答。善現！你認為如何？色（rūpa，意為「物質」）與幻（māyā，意為「幻象」）有區別嗎？受（vedanā，意為「感受」）、想（saṃjñā，意為「知覺」）、行（saṃskāra，意為「意志」）、識（vijñāna，意為「意識」）與幻有區別嗎？』 善現回答說：『沒有，世尊！』 『善現！你認為如何？眼處（cakṣurāyatana，意為「眼根」）與幻有區別嗎？乃至意處（manāyatana，意為「意根」）與幻有區別嗎？色處（rūpāyatana，意為「色塵」）與幻有區別嗎？乃至法處（dharmāyatana，意為「法塵」）與幻有區別嗎？』 善現回答說：『沒有，世尊！』 『善現！你認為如何？眼界（cakṣur-dhātu，意為「眼界」）與幻有區別嗎？乃至意界（mano-dhātu，意為「意界」）與幻有區別嗎？色界（rūpa-dhātu，意為「色界」）與幻有區別嗎？乃至法界（dharma-dhātu，意為「法界」）與幻有區別嗎？眼識界（cakṣur-vijñāna-dhātu，意為「眼識界」）與幻有區別嗎？乃至意識界（mano-vijñāna-dhātu，意為「意識界」）與幻有區別嗎？眼觸（cakṣuḥ-sparśa，意為「眼觸」）與幻有區別嗎？乃至意觸（manaḥ-sparśa，意為「意觸」）與幻有區別嗎？以眼觸為緣所生的諸受（vedanā，意為「感受」）與幻有區別嗎？乃至以意觸為緣所生的諸受與幻有區別嗎？』 善現回答說：

【English Translation】 English version 'When one practices the Prajñāpāramitā (perfection of wisdom) in this way, one can accomplish all-knowing wisdom (sarvajñatā).' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) asked: 'When a Bodhisattva-Mahasattva (a great bodhisattva) practices the Prajñāpāramitā, what kind of non-attainment (anupalabdhi) does he use as a means?' The Buddha said: 'Śāriputra! When a Bodhisattva-Mahasattva practices the Prajñāpāramitā, he uses the non-attainment of inner emptiness (adhyātma-śūnyatā) as a means, and even the non-attainment of emptiness of no-self-nature (asvabhāva-prakṛti-śūnyatā) as a means. Because of this cause, he can quickly accomplish all-knowing wisdom.' Section Two, Chapter Ten: The Parable of Illusion At that time, the Venerable Subhūti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! If someone were to ask: 「If an illusionist can practice the Prajñāpāramitā, and even the Dāna-pāramitā (perfection of giving), can he accomplish all-knowing wisdom? If an illusionist can practice the four foundations of mindfulness (catvāri smṛtyupasthānāni), and even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), can he accomplish all-knowing wisdom?」 How should I answer if I am asked this question?' The Buddha said to Subhūti: 'I will ask you in return, answer as you see fit. Subhūti! What do you think? Is there a difference between form (rūpa) and illusion (māyā)? Is there a difference between feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) and illusion?' Subhūti replied: 'No, World Honored One!' 'Subhūti! What do you think? Is there a difference between the eye base (cakṣurāyatana) and illusion? And even the mind base (manāyatana) and illusion? Is there a difference between the form base (rūpāyatana) and illusion? And even the dharma base (dharmāyatana) and illusion?' Subhūti replied: 'No, World Honored One!' 'Subhūti! What do you think? Is there a difference between the eye element (cakṣur-dhātu) and illusion? And even the mind element (mano-dhātu) and illusion? Is there a difference between the form element (rūpa-dhātu) and illusion? And even the dharma element (dharma-dhātu) and illusion? Is there a difference between the eye consciousness element (cakṣur-vijñāna-dhātu) and illusion? And even the mind consciousness element (mano-vijñāna-dhātu) and illusion? Is there a difference between eye contact (cakṣuḥ-sparśa) and illusion? And even mind contact (manaḥ-sparśa) and illusion? Is there a difference between the feelings (vedanā) arising from eye contact and illusion? And even the feelings arising from mind contact and illusion?' Subhūti replied:

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「不也！世尊！」

「善現！于意云何？四念住與幻有異不？乃至八聖道支與幻有異不？」

善現答言：「不也！世尊！」

「善現！于意云何？空解脫門與幻有異不？無相、無愿解脫門與幻有異不？」

善現答言：「不也！世尊！」

「善現！于意云何？佈施波羅蜜多與幻有異不？乃至十八佛不共法與幻有異不？」

善現答言：「不也！世尊！」

「善現！于意云何？諸佛無上正等菩提與幻有異不？」

善現答言：「不也！世尊！何以故？世尊！色不異幻，幻不異色，色即是幻，幻即是色，如是乃至諸佛無上正等菩提不異幻，幻不異諸佛無上正等菩提，諸佛無上正等菩提即是幻，幻即是諸佛無上正等菩提。」

佛言：「善現！于意云何？幻有雜染有清凈不？」

善現答言：「不也！世尊！」

「善現！于意云何？幻有生有滅不？」

善現答言：「不也！世尊！」

「善現！于意云何？若法無雜染無清凈、無生無滅，是法能學般若波羅蜜多，成辦一切智智不？」

善現答言：「不也！世尊！」

「善現！于意云何？於五蘊中起想、等想、施設、言說、假名菩薩摩訶薩不？」

善現答言：「如是！世尊！」

【現代漢語翻譯】 現代漢語譯本 「不是的，世尊！」 「善現（Subhuti）！你認為如何？四念住（catvāri smṛtyupasthānāni，四種禪修方法）與幻象有區別嗎？乃至八聖道支（āryāṣṭāṅgamārga，達到解脫的八種方法）與幻象有區別嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？空解脫門（śūnyatāvimokṣamukha，通過理解空性而獲得的解脫）與幻象有區別嗎？無相（animitta，沒有特徵）和無愿（apraṇihita，沒有慾望）解脫門與幻象有區別嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？佈施波羅蜜多（dānapāramitā，佈施的完美）與幻象有區別嗎？乃至十八佛不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛獨有的十八種功德）與幻象有區別嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？諸佛的無上正等菩提（anuttarā-samyak-saṃbodhi，佛的最高覺悟）與幻象有區別嗎？」 善現回答說：「不是的，世尊！為什麼呢？世尊！色（rūpa，物質現象）與幻象沒有區別，幻象與色沒有區別，色即是幻象，幻象即是色，如此乃至諸佛的無上正等菩提與幻象沒有區別，幻象與諸佛的無上正等菩提沒有區別，諸佛的無上正等菩提即是幻象，幻象即是諸佛的無上正等菩提。」 佛說：「善現！你認為如何？幻象有雜染（saṃkleśa，污染）和清凈（vyavadāna，純凈）嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？幻象有生（utpāda，產生）和滅（nirodha，消滅）嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？如果一個法既沒有雜染也沒有清凈，既沒有生也沒有滅，這個法能夠學習般若波羅蜜多（prajñāpāramitā，智慧的完美），成就一切智智（sarvākārajñatā，對一切事物完全的智慧）嗎？」 善現回答說：「不是的，世尊！」 「善現！你認為如何？在五蘊（pañcaskandha，構成個體的五種要素）中產生想（saṃjñā，感知）、等想（samjñā，相同的感知）、施設（prajñapti，概念）、言說（vyavahāra，語言表達）、假名（prajñapti，名義）的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）嗎？」 善現回答說：「是的，世尊！」

【English Translation】 English version 「No, Blessed One!」 「Subhuti, what do you think? Are the four foundations of mindfulness (catvāri smṛtyupasthānāni) different from an illusion? And are the eightfold noble path (āryāṣṭāṅgamārga) different from an illusion?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? Is the emptiness liberation gate (śūnyatāvimokṣamukha) different from an illusion? Are the signless (animitta) and wishless (apraṇihita) liberation gates different from an illusion?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? Is the perfection of giving (dānapāramitā) different from an illusion? And are the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) different from an illusion?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? Is the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) of all Buddhas different from an illusion?」 Subhuti replied, 「No, Blessed One! Why is that? Blessed One, form (rūpa) is not different from an illusion, an illusion is not different from form, form is illusion, and illusion is form. Likewise, the unsurpassed perfect enlightenment of all Buddhas is not different from an illusion, an illusion is not different from the unsurpassed perfect enlightenment of all Buddhas, the unsurpassed perfect enlightenment of all Buddhas is illusion, and illusion is the unsurpassed perfect enlightenment of all Buddhas.」 The Buddha said, 「Subhuti, what do you think? Does an illusion have defilement (saṃkleśa) and purity (vyavadāna)?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? Does an illusion have arising (utpāda) and ceasing (nirodha)?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? If a dharma has neither defilement nor purity, neither arising nor ceasing, can this dharma learn the perfection of wisdom (prajñāpāramitā) and accomplish all-knowing wisdom (sarvākārajñatā)?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, what do you think? Is a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) who arises with perception (saṃjñā), similar perception (samjñā), conceptualization (prajñapti), verbal expression (vyavahāra), and designation (prajñapti) within the five aggregates (pañcaskandha)?」 Subhuti replied, 「Yes, Blessed One!」

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「善現！于意云何？於五蘊中起想、等想、施設、言說、假建立者，有生有滅、有雜染有清凈不？」

善現答言：「不也！世尊！」

「善現！于意云何？若法無想、無等想、無施設、無言說、無假名、無身無身業、無語無語業、無意無意業、無雜染無清凈、無生無滅，是法能學般若波羅蜜多成辦一切智智不？」

善現答言：「不也！世尊！」

佛言：「善現！若菩薩摩訶薩以無所得而為方便，修學如是甚深般若波羅蜜多，速能成辦一切智智。」

爾時，具壽善現白佛言：「世尊！若菩薩摩訶薩欲證無上正等菩提，當如幻士常學般若波羅蜜多。何以故？世尊！當知幻士即是五蘊。」

佛告善現：「于意云何？如幻五蘊能學般若波羅蜜多，當得成辦一切智智不？」

善現答言：「不也！世尊！何以故？世尊！如幻五蘊以無性為自性，無性自性不可得故。」

佛告善現：「于意云何？如夢五蘊能學般若波羅蜜多，當得成辦一切智智不？」

善現答言：「不也！世尊！何以故？世尊！如夢五蘊以無性為自性，無性自性不可得故。」

佛言：「善現！于意云何？如響、如光影、如像、如陽焰、如空花、如變化、如尋香城五蘊，能學般若波羅蜜多，當得成辦一

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！你認為如何？在五蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）中，生起的想（samjna，概念）、等想（upama-samjna，比較概念）、施設（prajnapti，設定）、言說（vyavahara，表達）、假建立（samaropa，虛構）這些，有生有滅、有雜染有清凈嗎？』 善現回答說：『不是的，世尊！』 『善現！你認為如何？如果法（dharma，事物或現象）沒有想、沒有等想、沒有施設、沒有言說、沒有假名、沒有身（kaya，身體）、沒有身業（kaya-karma，身體行為）、沒有語（vac，語言）、沒有語業（vak-karma，語言行為）、沒有意（manas，心）、沒有意業（manas-karma，心理行為）、沒有雜染（samklesa，煩惱）、沒有清凈（vyavadana，凈化）、沒有生沒有滅，這樣的法能夠通過學習般若波羅蜜多（Prajnaparamita，智慧的完美）成就一切智智（sarvajna-jnana，一切智的智慧）嗎？』 善現回答說：『不是的，世尊！』 佛說：『善現！如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）以無所得（anupalambha，不執著）作為方便，修學如此甚深的般若波羅蜜多，就能迅速成就一切智智。』 這時，具壽善現（Ayushman Subhuti）對佛說：『世尊！如果菩薩摩訶薩想要證得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟），應當像幻術師一樣經常學習般若波羅蜜多。為什麼呢？世尊！應當知道幻術師就是五蘊。』 佛告訴善現：『你認為如何？如幻的五蘊能夠學習般若波羅蜜多，能夠成就一切智智嗎？』 善現回答說：『不是的，世尊！為什麼呢？世尊！如幻的五蘊以無性（nihsvabhava，無自性）為自性，無性的自性是不可得的。』 佛告訴善現：『你認為如何？如夢的五蘊能夠學習般若波羅蜜多，能夠成就一切智智嗎？』 善現回答說：『不是的，世尊！為什麼呢？世尊！如夢的五蘊以無性為自性，無性的自性是不可得的。』 佛說：『善現！你認為如何？如響（pratisrutka，回聲）、如光影（chaya，影子）、如像（pratibimba，映象）、如陽焰（marici，海市蜃樓）、如空花（khapuspa，虛空中的花）、如變化（nirmita，幻化）、如尋香城（gandharva-nagara，海市蜃樓）的五蘊，能夠學習般若波羅蜜多，能夠成就一切智智嗎？』

【English Translation】 English version 'Subhuti! What do you think? In the five aggregates (Panca-skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness), do the arising of perception (samjna, concept), comparative perception (upama-samjna, comparative concept), designation (prajnapti, designation), expression (vyavahara, expression), and fabricated establishment (samaropa, fabrication) have arising and ceasing, defilement and purification?' Subhuti replied, 'No, Blessed One!' 'Subhuti! What do you think? If a dharma (dharma, phenomenon or thing) has no perception, no comparative perception, no designation, no expression, no fabricated name, no body (kaya, body), no bodily action (kaya-karma, bodily action), no speech (vac, speech), no verbal action (vak-karma, verbal action), no mind (manas, mind), no mental action (manas-karma, mental action), no defilement (samklesa, defilement), no purification (vyavadana, purification), no arising and no ceasing, can such a dharma, by studying the Perfection of Wisdom (Prajnaparamita, perfection of wisdom), accomplish the wisdom of omniscience (sarvajna-jnana, wisdom of omniscience)?' Subhuti replied, 'No, Blessed One!' The Buddha said, 'Subhuti! If a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great Bodhisattva), using non-attainment (anupalambha, non-attachment) as a means, studies such profound Perfection of Wisdom, they can quickly accomplish the wisdom of omniscience.' Then, the venerable Subhuti (Ayushman Subhuti) said to the Buddha, 'Blessed One! If a Bodhisattva-mahasattva wishes to attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), they should constantly study the Perfection of Wisdom like a magician. Why is that? Blessed One! It should be known that a magician is the five aggregates.' The Buddha said to Subhuti, 'What do you think? Can the five aggregates, like a magic trick, study the Perfection of Wisdom and accomplish the wisdom of omniscience?' Subhuti replied, 'No, Blessed One! Why is that? Blessed One! The five aggregates, like a magic trick, have no inherent nature (nihsvabhava, no self-nature) as their own nature, and the nature of no inherent nature is unattainable.' The Buddha said to Subhuti, 'What do you think? Can the five aggregates, like a dream, study the Perfection of Wisdom and accomplish the wisdom of omniscience?' Subhuti replied, 'No, Blessed One! Why is that? Blessed One! The five aggregates, like a dream, have no inherent nature as their own nature, and the nature of no inherent nature is unattainable.' The Buddha said, 'Subhuti! What do you think? Can the five aggregates, like an echo (pratisrutka, echo), like a shadow (chaya, shadow), like a reflection (pratibimba, reflection), like a mirage (marici, mirage), like a flower in the sky (khapuspa, flower in the sky), like a transformation (nirmita, transformation), like a city of gandharvas (gandharva-nagara, city of gandharvas), study the Perfection of Wisdom and accomplish the wisdom of omniscience?'

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切智智不？」

善現答言：「不也！世尊！何以故？世尊！如響乃至尋香城五蘊以無性為自性，無性自性不可得故。」

佛言：「善現！于意云何？如幻等五蘊各有異性不？」

善現答言：「不也！世尊！何以故？世尊！如幻等色、受、想、行、識即是如夢等色、受、想、行、識。如幻等五蘊即是如幻等六根，如幻等六根即是如幻等五蘊。如是一切皆由內空故不可得，乃至無性自性空故不可得。」

爾時，具壽善現復白佛言：「世尊！新趣大乘諸菩薩摩訶薩，聞說如是甚深般若波羅蜜多，其心將無驚恐怖不？」

佛告善現：「新趣大乘諸菩薩摩訶薩修行般若波羅蜜多時，若無方便善巧及不為善友所攝受者，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。」

尊者善現復白佛言：「何等菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖？」

佛告善現：「若菩薩摩訶薩修行般若波羅蜜多時，以應一切智智心，觀色無常相亦不可得，觀受、想、行、識無常相亦不可得；觀色苦相亦不可得，觀受、想、行、識苦相亦不可得；觀色無我相亦不可得，觀受、想、行、識無我相亦不可得；觀色不凈相亦不可得，觀受、想、行、識不凈相

【現代漢語翻譯】 現代漢語譯本：『是否斷絕一切智智（sarvajnatajnana，指佛陀的智慧）？』 善現（Subhuti，佛陀的弟子）回答說：『不是的，世尊！為什麼呢？世尊！就像回聲乃至尋香城（gandharvanagara，海市蜃樓）一樣，五蘊（skandha，構成人存在的五種要素，即色、受、想、行、識）以無自性為自性，而無自性是不可得的。』 佛說：『善現！你認為如何？像幻術等所變的五蘊，它們各自有不同的自性嗎？』 善現回答說：『不是的，世尊！為什麼呢？世尊！像幻術等所變的色、受、想、行、識，就是像夢等所變的色、受、想、行、識。像幻術等所變的五蘊，就是像幻術等所變的六根（sadayatana，眼、耳、鼻、舌、身、意），像幻術等所變的六根，就是像幻術等所變的五蘊。像這樣的一切，都因為內空（adhyatma-sunyata，內在的空性）而不可得，乃至無自性自性空（svabhava-sunyata，自性空）而不可得。』 這時，具壽善現又對佛說：『世尊！新進入大乘（Mahayana，佛教的一個主要流派）的菩薩摩訶薩（bodhisattva-mahasattva，追求成佛的偉大修行者），聽到這樣甚深的般若波羅蜜多（prajnaparamita，達到智慧彼岸的修行），他們的心會感到驚恐嗎？』 佛告訴善現：『新進入大乘的菩薩摩訶薩在修行般若波羅蜜多時，如果沒有方便善巧（upaya-kausalya，善巧的方法）並且沒有被善友（kalyanamitra，良師益友）所攝受，聽到這樣甚深的般若波羅蜜多，他們的心會感到驚恐。』 尊者善現又對佛說：『什麼樣的菩薩摩訶薩在修行般若波羅蜜多時，因為有方便善巧，聽到這樣甚深的般若波羅蜜多，他們的心不會感到驚恐呢？』 佛告訴善現：『如果菩薩摩訶薩在修行般若波羅蜜多時，以應一切智智的心，觀察色（rupa，物質現象）的無常相（anitya-laksana，無常的特徵）也是不可得的，觀察受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的無常相也是不可得的；觀察色的苦相（duhkha-laksana，痛苦的特徵）也是不可得的，觀察受、想、行、識的苦相也是不可得的；觀察色的無我相（anatman-laksana，無我的特徵）也是不可得的，觀察受、想、行、識的無我相也是不可得的；觀察色的不凈相（asubha-laksana，不凈的特徵）也是不可得的，觀察受、想、行、識的不凈相也是不可得的』

【English Translation】 English version: 『Is the all-knowing wisdom (sarvajnatajnana) cut off?』 Subhuti (a disciple of the Buddha) replied, 『No, World Honored One! Why? World Honored One, like an echo or even a mirage (gandharvanagara), the five aggregates (skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness) have no inherent nature as their nature, and this non-inherent nature is unattainable.』 The Buddha said, 『Subhuti, what do you think? Do the five aggregates, which are like illusions, each have a different nature?』 Subhuti replied, 『No, World Honored One! Why? World Honored One, the form, feeling, perception, mental formations, and consciousness that are like illusions are the same as the form, feeling, perception, mental formations, and consciousness that are like dreams. The five aggregates that are like illusions are the same as the six sense bases (sadayatana, eyes, ears, nose, tongue, body, and mind) that are like illusions, and the six sense bases that are like illusions are the same as the five aggregates that are like illusions. All of this is unattainable due to inner emptiness (adhyatma-sunyata), and even unattainable due to emptiness of inherent nature (svabhava-sunyata).』 Then, the venerable Subhuti said to the Buddha, 『World Honored One, will the minds of the newly entered Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great beings who seek enlightenment) of the Mahayana (a major branch of Buddhism) be frightened when they hear such profound Prajnaparamita (prajnaparamita, the perfection of wisdom)?』 The Buddha told Subhuti, 『When newly entered Bodhisattva-Mahasattvas practice Prajnaparamita, if they do not have skillful means (upaya-kausalya) and are not supported by good friends (kalyanamitra), their minds will be frightened when they hear such profound Prajnaparamita.』 The venerable Subhuti again said to the Buddha, 『What kind of Bodhisattva-Mahasattvas, when practicing Prajnaparamita, will not be frightened when they hear such profound Prajnaparamita because they have skillful means?』 The Buddha told Subhuti, 『If a Bodhisattva-Mahasattva, when practicing Prajnaparamita, observes with a mind that is in accordance with all-knowing wisdom, that the impermanent characteristic (anitya-laksana) of form (rupa, material phenomena) is also unattainable, and that the impermanent characteristic of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is also unattainable; that the characteristic of suffering (duhkha-laksana) of form is also unattainable, and that the characteristic of suffering of feeling, perception, mental formations, and consciousness is also unattainable; that the characteristic of no-self (anatman-laksana) of form is also unattainable, and that the characteristic of no-self of feeling, perception, mental formations, and consciousness is also unattainable; that the characteristic of impurity (asubha-laksana) of form is also unattainable, and that the characteristic of impurity of feeling, perception, mental formations, and consciousness is also unattainable.』

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亦不可得；觀色空相亦不可得，觀受、想、行、識空相亦不可得；觀色無相相亦不可得，觀受、想、行、識無相相亦不可得；觀色無愿相亦不可得，觀受、想、行、識無愿相亦不可得；觀色寂靜相亦不可得，觀受、想、行、識寂靜相亦不可得；觀色遠離相亦不可得，觀受、想、行、識遠離相亦不可得。善現！是菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。

「複次，善現！若菩薩摩訶薩作此觀已，復作是念：『我當以無所得為方便，為一切有情說如是五蘊無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得。』善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著佈施波羅蜜多。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，遠離聲聞、獨覺相應作意，思惟五蘊無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得，以無所得為方便故。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著凈戒波羅蜜多。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀如是法無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離

【現代漢語翻譯】 現代漢語譯本：也無法獲得；觀察色的空相也無法獲得，觀察受、想、行、識的空相也無法獲得；觀察色的無相相也無法獲得，觀察受、想、行、識的無相相也無法獲得；觀察色的無愿相也無法獲得，觀察受、想、行、識的無愿相也無法獲得；觀察色的寂靜相也無法獲得，觀察受、想、行、識的寂靜相也無法獲得；觀察色的遠離相也無法獲得，觀察受、想、行、識的遠離相也無法獲得。善現（須菩提）！這是菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，因為有方便善巧的緣故，聽聞如此甚深的般若波羅蜜多，他的心不會驚慌、不會恐懼、不會害怕。 『再者，善現！如果菩薩摩訶薩做了這樣的觀察之後，又這樣想：『我應當以無所得為方便，為一切有情眾生宣說這樣的五蘊（色、受、想、行、識）的無常相也無法獲得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也無法獲得。』善現！這是菩薩摩訶薩在修行般若波羅蜜多時，無執著的佈施波羅蜜多（佈施到彼岸）。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，遠離聲聞（聽聞佛法而得解脫者）、獨覺（不依師教，自己覺悟者）相應的作意，思維五蘊的無常相也無法獲得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也無法獲得，以無所得作為方便的緣故。善現！這是菩薩摩訶薩在修行般若波羅蜜多時，無執著的凈戒波羅蜜多（持戒到彼岸）。』 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得作為方便，觀察這樣的法（指五蘊）的無常相也無法獲得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也無法獲得。

【English Translation】 English version: Nor can it be obtained; observing the emptiness aspect of form cannot be obtained, observing the emptiness aspect of feeling, perception, volition, and consciousness cannot be obtained; observing the signless aspect of form cannot be obtained, observing the signless aspect of feeling, perception, volition, and consciousness cannot be obtained; observing the wishless aspect of form cannot be obtained, observing the wishless aspect of feeling, perception, volition, and consciousness cannot be obtained; observing the tranquil aspect of form cannot be obtained, observing the tranquil aspect of feeling, perception, volition, and consciousness cannot be obtained; observing the detachment aspect of form cannot be obtained, observing the detachment aspect of feeling, perception, volition, and consciousness cannot be obtained. Subhuti! When a Bodhisattva-Mahasattva practices Prajnaparamita (perfection of wisdom), due to skillful means, upon hearing such profound Prajnaparamita, their mind is not startled, not fearful, and not terrified. Furthermore, Subhuti! If a Bodhisattva-Mahasattva, having made this observation, further thinks: 'I should use non-attainment as a means to explain to all sentient beings that the impermanent aspect of these five aggregates (form, feeling, perception, volition, and consciousness) cannot be obtained, nor can the aspects of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment be obtained.' Subhuti! This is the non-attachment Dana Paramita (perfection of giving) when a Bodhisattva-Mahasattva practices Prajnaparamita. Furthermore, Subhuti! If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, distances themselves from the mental engagement associated with Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), and contemplates that the impermanent aspect of the five aggregates cannot be obtained, nor can the aspects of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment be obtained, using non-attainment as a means. Subhuti! This is the non-attachment Sila Paramita (perfection of morality) when a Bodhisattva-Mahasattva practices Prajnaparamita. Furthermore, Subhuti! If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, and observes that the impermanent aspect of such dharmas (referring to the five aggregates) cannot be obtained, nor can the aspects of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment be obtained.

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相亦不可得，能于其中安忍欲樂，其心不驚不怖不畏。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著安忍波羅蜜多。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以應一切智智心，常觀五蘊無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得。雖以無所得為方便，而常不捨一切智智相應作意，恒修般若波羅蜜多。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著精進波羅蜜多。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，不以聲聞、獨覺相應作意，思惟五蘊無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得。以無所得為方便故，于中不起聲聞、獨覺相應作意及余非善散亂之心，障礙無上正等菩提。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著靜慮波羅蜜多。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，如實觀察：非空色故色空，色即是空，空即是色，受、想、行、識亦如是；非空眼處故眼處空，眼處即是空，空即是眼處，乃至意處亦如是；非空色處故色處空，色處即是空，空即是色處，乃至法處亦如是；非空眼界故眼界空，眼界即是空，空即是眼界，乃至意界亦如是；非空色界故

【現代漢語翻譯】 現代漢語譯本： 『相』（現象）也是不可得的，能于其中安忍並心生歡喜，其心不驚慌、不恐懼、不畏懼。善現（須菩提）！這就是菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，所修的無著安忍波羅蜜多（無執著的忍耐到彼岸）。 『再者，善現！若菩薩摩訶薩在修行般若波羅蜜多時，以與一切智智（對一切事物和現象的智慧）相應的心，常觀察五蘊（色、受、想、行、識）的無常相也是不可得的，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也是不可得的。雖然以無所得為方便，卻常不捨棄與一切智智相應的作意（專注），恒常修習般若波羅蜜多。善現！這就是菩薩摩訶薩在修行般若波羅蜜多時，所修的無著精進波羅蜜多（無執著的精進到彼岸）。』 『再者，善現！若菩薩摩訶薩在修行般若波羅蜜多時，不以聲聞（小乘修行者）、獨覺（辟支佛）相應的作意，思惟五蘊的無常相也是不可得的，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也是不可得的。以無所得為方便的緣故，于其中不起聲聞、獨覺相應的作意以及其他非善的散亂之心，從而不障礙無上正等菩提（無上正等覺悟）。善現！這就是菩薩摩訶薩在修行般若波羅蜜多時，所修的無著靜慮波羅蜜多（無執著的禪定到彼岸）。』 『再者，善現！若菩薩摩訶薩在修行般若波羅蜜多時，如實觀察：不是因為色（物質）是空，所以色才是空，而是色即是空，空即是色，受、想、行、識也是如此；不是因為眼處（視覺器官）是空，所以眼處才是空，而是眼處即是空，空即是眼處，乃至意處（意識器官）也是如此；不是因為色處（視覺對像）是空，所以色處才是空，而是色處即是空，空即是色處，乃至法處（心理對像）也是如此；不是因為眼界（視覺感知）是空，所以眼界才是空，而是眼界即是空，空即是眼界，乃至意界（意識感知）也是如此；不是因為是空，所以才是空，而是即是空，空即是，乃至意界也是如此；不是因為眼觸（視覺接觸）是空，所以眼觸才是空，而是眼觸即是空，空即是眼觸，乃至意觸（意識接觸）也是如此；不是因為眼觸為緣所生諸受（視覺接觸所產生的感受）是空，所以眼觸為緣所生諸受才是空，而是眼觸為緣所生諸受即是空，空即是眼觸為緣所生諸受，乃至意觸為緣所生諸受也是如此。』

【English Translation】 English version: 'Form' (phenomena) is also unattainable; one can be patient and joyful within it, and one's mind will not be startled, frightened, or afraid. Subhuti! This is the unattached patience paramita (perfection of patience) that a Bodhisattva-Mahasattva practices when cultivating Prajna Paramita (perfection of wisdom). 'Furthermore, Subhuti! If a Bodhisattva-Mahasattva, when practicing Prajna Paramita, with a mind corresponding to all-knowing wisdom, constantly observes that the impermanent nature of the five aggregates (form, feeling, perception, mental formations, consciousness) is also unattainable, as are the nature of suffering, the nature of no-self, the nature of impurity, the nature of emptiness, the nature of signlessness, the nature of wishlessness, the nature of tranquility, and the nature of detachment. Although using non-attainment as a means, one constantly does not abandon the focus corresponding to all-knowing wisdom, and constantly cultivates Prajna Paramita. Subhuti! This is the unattached diligence paramita (perfection of diligence) that a Bodhisattva-Mahasattva practices when cultivating Prajna Paramita.' 'Furthermore, Subhuti! If a Bodhisattva-Mahasattva, when practicing Prajna Paramita, does not use the focus corresponding to Sravakas (Hearers, disciples of the Buddha) or Pratyekabuddhas (Solitary Buddhas), thinking that the impermanent nature of the five aggregates is also unattainable, as are the nature of suffering, the nature of no-self, the nature of impurity, the nature of emptiness, the nature of signlessness, the nature of wishlessness, the nature of tranquility, and the nature of detachment. Because of using non-attainment as a means, one does not arise in the focus corresponding to Sravakas or Pratyekabuddhas, nor in other non-virtuous distracted minds, thus not obstructing the unsurpassed, right, and complete Bodhi (enlightenment). Subhuti! This is the unattached meditative concentration paramita (perfection of meditative concentration) that a Bodhisattva-Mahasattva practices when cultivating Prajna Paramita.' 'Furthermore, Subhuti! If a Bodhisattva-Mahasattva, when practicing Prajna Paramita, observes truthfully: it is not because form (matter) is empty that form is empty, but rather form is emptiness, and emptiness is form; feeling, perception, mental formations, and consciousness are also like this; it is not because the eye base (visual organ) is empty that the eye base is empty, but rather the eye base is emptiness, and emptiness is the eye base, and so on up to the mind base (organ of consciousness); it is not because the form base (visual object) is empty that the form base is empty, but rather the form base is emptiness, and emptiness is the form base, and so on up to the dharma base (mental object); it is not because the eye element (visual perception) is empty that the eye element is empty, but rather the eye element is emptiness, and emptiness is the eye element, and so on up to the mind element (consciousness perception); it is not because ** is empty that ** is empty, but rather ** is emptiness, and emptiness is **, and so on up to the mind element; it is not because eye contact (visual contact) is empty that eye contact is empty, but rather eye contact is emptiness, and emptiness is eye contact, and so on up to mind contact (consciousness contact); it is not because the feelings arising from eye contact (sensations produced by visual contact) are empty that the feelings arising from eye contact are empty, but rather the feelings arising from eye contact are emptiness, and emptiness is the feelings arising from eye contact, and so on up to the feelings arising from mind contact.'

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色界空，色界即是空，空即是色界，乃至法界亦如是；非空眼識界故眼識界空，眼識界即是空，空即是眼識界，乃至意識界亦如是；非空眼觸故眼觸空，眼觸即是空，空即是眼觸，乃至意觸亦如是；非空眼觸為緣所生諸受故眼觸為緣所生諸受空，眼觸為緣所生諸受即是空，空即是眼觸為緣所生諸受，乃至意觸為緣所生諸受亦如是；非空四念住故四念住空，四念住即是空，空即是四念住；如是乃至非空十八佛不共法故十八佛不共法空，十八佛不共法即是空，空即是十八佛不共法。善現！是為菩薩摩訶薩無著般若波羅蜜多。

「善現！如是菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。」

爾時，具壽善現白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時，為諸善友所攝受故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖？」

佛告善現：「諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說色無常相亦不可得，說受、想、行、識無常相亦不可得；說色苦相亦不可得，說受、想、行、識苦相亦不可得；說色無我相亦不可得，說受、想、行、識無我相亦不可得；說色不凈相亦不可得，說受、想、行、識不凈相亦不可得；說色空相亦不可得，說受、

【現代漢語翻譯】 現代漢語譯本 『空』（śūnyatā）的本質就是空，空（śūnyatā）的本質就是『空』，乃至整個法界（dharmadhātu）也是如此；因為眼識界（cakṣurvijñānadhātu）不是空，所以眼識界是空，眼識界就是空，空就是眼識界，乃至意識界（manovijñānadhātu）也是如此；因為眼觸（cakṣuḥsparśa）不是空，所以眼觸是空，眼觸就是空，空就是眼觸，乃至意觸（manaḥsparśa）也是如此；因為眼觸為緣所生的諸受（cakṣuḥsparśaja-vedanā）不是空，所以眼觸為緣所生的諸受是空，眼觸為緣所生的諸受就是空，空就是眼觸為緣所生的諸受，乃至意觸為緣所生的諸受也是如此；因為四念住（catvāri smṛtyupasthānāni）不是空，所以四念住是空，四念住就是空，空就是四念住；像這樣乃至十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ）不是空，所以十八佛不共法是空，十八佛不共法就是空，空就是十八佛不共法。善現（Subhūti）！這就是菩薩摩訶薩（bodhisattva-mahāsattva）的無著般若波羅蜜多（anupalambha-prajñāpāramitā）。 「善現！像這樣，菩薩摩訶薩在修行般若波羅蜜多時，因為有方便善巧（upāya-kauśalya）的緣故，聽到這樣甚深的般若波羅蜜多，他的心不會驚慌、不會恐懼、不會害怕。」 這時，具壽善現對佛說：「世尊！菩薩摩訶薩在修行般若波羅蜜多時，如何才能被諸善友（kalyāṇamitra）所攝受，聽到這樣甚深的般若波羅蜜多，他的心不會驚慌、不會恐懼、不會害怕呢？」 佛告訴善現：「諸菩薩摩訶薩的善友，是指那些能夠以無所得（anupalambha）作為方便，說色（rūpa）的無常相（anitya-lakṣaṇa）也是不可得的，說受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）的無常相也是不可得的；說色的苦相（duḥkha-lakṣaṇa）也是不可得的，說受、想、行、識的苦相也是不可得的；說色的無我相（anātma-lakṣaṇa）也是不可得的，說受、想、行、識的無我相也是不可得的；說色的不凈相（aśubha-lakṣaṇa）也是不可得的，說受、想、行、識的不凈相也是不可得的；說色的空相（śūnyatā-lakṣaṇa）也是不可得的，說受、

【English Translation】 English version 『Emptiness』 (śūnyatā) is just emptiness, emptiness (śūnyatā) is just 『emptiness,』 and even the entire realm of phenomena (dharmadhātu) is like this; because the eye-consciousness realm (cakṣurvijñānadhātu) is not empty, therefore the eye-consciousness realm is empty, the eye-consciousness realm is emptiness, and emptiness is the eye-consciousness realm, and so it is with the mind-consciousness realm (manovijñānadhātu); because eye-contact (cakṣuḥsparśa) is not empty, therefore eye-contact is empty, eye-contact is emptiness, and emptiness is eye-contact, and so it is with mind-contact (manaḥsparśa); because the feelings born of eye-contact (cakṣuḥsparśaja-vedanā) are not empty, therefore the feelings born of eye-contact are empty, the feelings born of eye-contact are emptiness, and emptiness is the feelings born of eye-contact, and so it is with the feelings born of mind-contact; because the four foundations of mindfulness (catvāri smṛtyupasthānāni) are not empty, therefore the four foundations of mindfulness are empty, the four foundations of mindfulness are emptiness, and emptiness is the four foundations of mindfulness; likewise, even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ) are not empty, therefore the eighteen unique qualities of a Buddha are empty, the eighteen unique qualities of a Buddha are emptiness, and emptiness is the eighteen unique qualities of a Buddha. Subhūti! This is the non-attachment perfection of wisdom (anupalambha-prajñāpāramitā) of a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva). 「Subhūti! Thus, when a Bodhisattva-Mahāsattva practices the perfection of wisdom, because of skillful means (upāya-kauśalya), upon hearing such profound perfection of wisdom, their mind is not startled, not frightened, not terrified.」 Then, the venerable Subhūti said to the Buddha, 「World Honored One! How does a Bodhisattva-Mahāsattva, while practicing the perfection of wisdom, become embraced by virtuous friends (kalyāṇamitra), so that upon hearing such profound perfection of wisdom, their mind is not startled, not frightened, not terrified?」 The Buddha told Subhūti, 「The virtuous friends of Bodhisattva-Mahāsattvas are those who, using non-attainment (anupalambha) as a means, say that the impermanent nature (anitya-lakṣaṇa) of form (rūpa) is also unattainable, and that the impermanent nature of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) is also unattainable; that the suffering nature (duḥkha-lakṣaṇa) of form is also unattainable, and that the suffering nature of feeling, perception, mental formations, and consciousness is also unattainable; that the no-self nature (anātma-lakṣaṇa) of form is also unattainable, and that the no-self nature of feeling, perception, mental formations, and consciousness is also unattainable; that the impure nature (aśubha-lakṣaṇa) of form is also unattainable, and that the impure nature of feeling, perception, mental formations, and consciousness is also unattainable; that the empty nature (śūnyatā-lakṣaṇa) of form is also unattainable, and that the

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想、行、識空相亦不可得；說色無相相亦不可得，說受、想、行、識無相相亦不可得；說色無愿相亦不可得，說受、想、行、識無愿相亦不可得；說色寂靜相亦不可得，說受、想、行、識寂靜相亦不可得；說色遠離相亦不可得，說受、想、行、識遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。

「複次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼處乃至意處無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得；說色處乃至法處無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。

「複次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼界乃至意界無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得；說色界乃至法界無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得；說眼識界乃至意識界無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂

【現代漢語翻譯】 現代漢語譯本：

『想』（saṃjñā，感知）、『行』（saṃskāra，意志）、『識』（vijñāna，意識）的空性之相也是不可得的；說『色』（rūpa，物質）的無相之相也是不可得的，說『受』（vedanā，感受）、『想』、『行』、『識』的無相之相也是不可得的；說『色』的無愿之相也是不可得的，說『受』、『想』、『行』、『識』的無愿之相也是不可得的；說『色』的寂靜之相也是不可得的，說『受』、『想』、『行』、『識』的寂靜之相也是不可得的；說『色』的遠離之相也是不可得的，說『受』、『想』、『行』、『識』的遠離之相也是不可得的，並且勸導依此精勤修習善根，不令迴向聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（pratyekabuddha，靠自己覺悟的修行者），唯令求得一切智智（sarvajñatā，佛陀的智慧）。善現（Subhuti，佛陀的弟子）！這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的善友。

『複次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼處（cakṣurāyatana，視覺器官）乃至意處（manāyatana，意識器官）的無常之相也是不可得的，苦之相、無我之相、不凈之相、空之相、無相之相、無愿之相、寂靜之相、遠離之相也是不可得的；說色處（rūpāyatana，視覺對像）乃至法處（dharmāyatana，心理對像）的無常之相也是不可得的，苦之相、無我之相、不凈之相、空之相、無相之相、無愿之相、寂靜之相、遠離之相也是不可得的，並且勸導依此精勤修習善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！這就是菩薩摩訶薩的善友。

『複次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼界（cakṣurdhātu，視覺界）乃至意界（manodhātu，意識界）的無常之相也是不可得的，苦之相、無我之相、不凈之相、空之相、無相之相、無愿之相、寂靜之相、遠離之相也是不可得的；說**乃至法界（dharmadhātu，法界）的無常之相也是不可得的，苦之相、無我之相、不凈之相、空之相、無相之相、無愿之相、寂靜之相、遠離之相也是不可得的；說眼識界（cakṣurvijñānadhātu，視覺意識界）乃至意識界（manovijñānadhātu，意識界）的無常之相也是不可得的，苦之相、無我之相、不凈之相、空之相、無相之相、無愿之相、寂

【English Translation】 English version:

The emptiness of 'saṃjñā' (perception), 'saṃskāra' (volition), and 'vijñāna' (consciousness) is also unattainable; to say that the sign of 'rūpa' (form) is without sign is also unattainable, to say that the sign of 'vedanā' (feeling), 'saṃjñā', 'saṃskāra', and 'vijñāna' is without sign is also unattainable; to say that the sign of 'rūpa' is without desire is also unattainable, to say that the sign of 'vedanā', 'saṃjñā', 'saṃskāra', and 'vijñāna' is without desire is also unattainable; to say that the sign of 'rūpa' is tranquil is also unattainable, to say that the sign of 'vedanā', 'saṃjñā', 'saṃskāra', and 'vijñāna' is tranquil is also unattainable; to say that the sign of 'rūpa' is remote is also unattainable, to say that the sign of 'vedanā', 'saṃjñā', 'saṃskāra', and 'vijñāna' is remote is also unattainable, and to encourage diligent cultivation of good roots based on this, not directing it towards śrāvaka (hearers, those who attain enlightenment through listening to the Dharma) or pratyekabuddha (solitary realizers, those who attain enlightenment on their own), but only seeking to attain sarvajñatā (the wisdom of a Buddha). Subhuti! This is a good friend of a Bodhisattva-Mahasattva (a great Bodhisattva).

'Furthermore, Subhuti! Good friends of Bodhisattva-Mahasattvas are those who, using non-attainment as a means, say that the sign of impermanence of the eye-base (cakṣurāyatana, the organ of sight) up to the mind-base (manāyatana, the organ of consciousness) is also unattainable, the sign of suffering, the sign of no-self, the sign of impurity, the sign of emptiness, the sign of no-sign, the sign of no-desire, the sign of tranquility, and the sign of remoteness are also unattainable; to say that the sign of impermanence of the form-base (rūpāyatana, the object of sight) up to the dharma-base (dharmāyatana, the object of mind) is also unattainable, the sign of suffering, the sign of no-self, the sign of impurity, the sign of emptiness, the sign of no-sign, the sign of no-desire, the sign of tranquility, and the sign of remoteness are also unattainable, and to encourage diligent cultivation of good roots based on this, not directing it towards śrāvaka or pratyekabuddha, but only seeking to attain sarvajñatā. Subhuti! This is a good friend of a Bodhisattva-Mahasattva.

'Furthermore, Subhuti! Good friends of Bodhisattva-Mahasattvas are those who, using non-attainment as a means, say that the sign of impermanence of the eye-element (cakṣurdhātu, the visual element) up to the mind-element (manodhātu, the mental element) is also unattainable, the sign of suffering, the sign of no-self, the sign of impurity, the sign of emptiness, the sign of no-sign, the sign of no-desire, the sign of tranquility, and the sign of remoteness are also unattainable; to say that the sign of impermanence of ** up to the dharma-element (dharmadhātu, the element of dharma) is also unattainable, the sign of suffering, the sign of no-self, the sign of impurity, the sign of emptiness, the sign of no-sign, the sign of no-desire, the sign of tranquility, and the sign of remoteness are also unattainable; to say that the sign of impermanence of the eye-consciousness-element (cakṣurvijñānadhātu, the visual consciousness element) up to the mind-consciousness-element (manovijñānadhātu, the mental consciousness element) is also unattainable, the sign of suffering, the sign of no-self, the sign of impurity, the sign of emptiness, the sign of no-sign, the sign of no-desire, the sign of tranq

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靜相、遠離相亦不可得；說眼觸乃至意觸無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得；說眼觸為緣所生諸受乃至意觸為緣所生諸受無常相亦不可得，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。

「複次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，雖說修四念住乃至八聖道支不可得，雖說修空、無相、無愿解脫門不可得，雖說修佛十力乃至十八佛不共法不可得，雖說修一切智乃至無上正等菩提不可得，而勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。

「若菩薩摩訶薩修行般若波羅蜜多時，為此善友所攝受者，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。」

爾時，具壽善現白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時，無方便善巧故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖？」

佛告善現：「若菩薩摩訶薩修行般若波羅蜜多時，以有所得為方便故，離應一切智智作意，修行般若波羅蜜多，于修般若波羅蜜多有得有恃；以有所得為方便故，離

【現代漢語翻譯】 現代漢語譯本 『靜止的相』、『遠離的相』也是不可得的；說眼觸乃至意觸的無常相也是不可得的，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也是不可得的；說眼觸為緣所生的諸受乃至意觸為緣所生的諸受的無常相也是不可得的，苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相也是不可得的，並且勸導依此精勤修習善根，不令迴向聲聞（聽聞佛法而得解脫的修行者）、獨覺（不需他人教導，自己覺悟的修行者），只令求得一切智智（佛陀的智慧）。善現（須菩提的別名）！這就是菩薩摩訶薩（偉大的菩薩）的善友。 『再者，善現！諸菩薩摩訶薩的善友，是指那些能夠以無所得為方便，雖然說修習四念住（觀身不凈、觀受是苦、觀心無常、觀法無我）乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）是不可得的，雖然說修習空、無相、無愿解脫門是不可得的，雖然說修習佛的十力（知覺處非處力、知三世業報力、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、知宿命無礙力、知永斷習氣力）乃至十八佛不共法（佛陀獨有的十八種功德）是不可得的，雖然說修習一切智乃至無上正等菩提（佛陀所證悟的最高智慧）是不可得的，卻勸導依此精勤修習善根，不令迴向聲聞、獨覺，只令求得一切智智。善現！這就是菩薩摩訶薩的善友。 『如果菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，被這樣的善友所攝受，聽到如此甚深的般若波羅蜜多，他的心不會驚慌、不會恐懼、不會害怕。』 這時，具壽善現（須菩提的尊稱）對佛說：『世尊！如果菩薩摩訶薩在修行般若波羅蜜多時，因為沒有方便善巧，聽到如此甚深的般若波羅蜜多，他的心為什麼會有驚慌、恐懼、害怕呢？』 佛告訴善現：『如果菩薩摩訶薩在修行般若波羅蜜多時，以有所得為方便，遠離對一切智智的作意，修行般若波羅蜜多，對於修習般若波羅蜜多有得有恃；以有所得為方便，遠離

【English Translation】 English version 'The characteristic of stillness' and 'the characteristic of detachment' are also unattainable; to say that the characteristic of impermanence of eye contact, and even mind contact, is also unattainable, as are the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment; to say that the characteristic of impermanence of the feelings arising from eye contact, and even the feelings arising from mind contact, is also unattainable, as are the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment, and to encourage diligent cultivation of good roots based on this, not directing them towards Śrāvakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but only towards attaining all-knowing wisdom (Buddha's wisdom). Subhuti (another name for Subhuti)! This is a good friend of a Bodhisattva Mahāsattva (a great Bodhisattva).' 'Furthermore, Subhuti! The good friends of Bodhisattva Mahāsattvas are those who, using non-attainment as a means, although they say that the practice of the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as non-self) and even the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) are unattainable, although they say that the practice of the doors to liberation of emptiness, signlessness, and wishlessness are unattainable, although they say that the practice of the ten powers of the Buddha (power of knowing what is possible and impossible, power of knowing the karmic consequences of the three times, power of knowing the various meditations, liberations, and samadhis, power of knowing the superior and inferior faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms of beings, power of knowing the path leading everywhere, power of the unobstructed divine eye, power of the unobstructed knowledge of past lives, power of the complete eradication of habits) and even the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha) are unattainable, although they say that the practice of all-knowing wisdom and even unsurpassed perfect enlightenment (the highest wisdom attained by the Buddha) are unattainable, yet they encourage diligent cultivation of good roots based on this, not directing them towards Śrāvakas or Pratyekabuddhas, but only towards attaining all-knowing wisdom. Subhuti! This is a good friend of a Bodhisattva Mahāsattva.' 'If a Bodhisattva Mahāsattva, while practicing Prajñāpāramitā (perfection of wisdom), is supported by such a good friend, upon hearing such profound Prajñāpāramitā, their mind will not be startled, will not be afraid, and will not be terrified.' At that time, the Venerable Subhuti (a respectful title for Subhuti) said to the Buddha: 'World Honored One! Why is it that when a Bodhisattva Mahāsattva practices Prajñāpāramitā, due to a lack of skillful means, upon hearing such profound Prajñāpāramitā, their mind becomes startled, afraid, and terrified?' The Buddha said to Subhuti: 'If a Bodhisattva Mahāsattva, while practicing Prajñāpāramitā, uses attainment as a means, and is detached from the intention of all-knowing wisdom, and practices Prajñāpāramitā, they have attachment and reliance on the practice of Prajñāpāramitā; using attainment as a means, being detached from

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應一切智智作意，修行靜慮、精進、安忍、凈戒、佈施波羅蜜多，于修靜慮乃至佈施波羅蜜多有得有恃；以有所得為方便故，離應一切智智作意，觀色、受、想、行、識內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空，于觀色、受、想、行、識空有得有恃；以有所得為方便故，離應一切智智作意，觀眼處乃至意處內空乃至無性自性空，于觀眼處乃至意處空有得有恃；以有所得為方便故，離應一切智智作意，觀色處乃至法處內空乃至無性自性空，于觀色處乃至法處空有得有恃；以有所得為方便故，離應一切智智作意，觀眼界乃至意界內空乃至無性自性空，于觀眼界乃至意界空有得有恃；以有所得為方便故，離應一切智智作意，觀色界乃至法界內空乃至無性自性空，于觀色界乃至法界空有得有恃；以有所得為方便故，離應一切智智作意，觀眼識界乃至意識界內空乃至無性自性空，于觀眼識界乃至意識界空有得有恃；以有所得為方便故，離應一切智智作意，觀眼觸乃至意觸內空乃至無性自性空，于觀眼觸乃至意觸空有得有恃；以有所得為方便故，離應一切智智作意，觀眼觸為緣所生諸受乃至意觸為緣所生諸受

內空乃至無性自性空，于觀眼觸為緣所生諸受乃至意觸為緣所生諸受空有得有恃；以有所得為方便故，離應一切智智作意，修行四念住乃至十八佛不共法，于修四念住乃至十八佛不共法有得有恃。善現！如是菩薩摩訶薩修行般若波羅蜜多時，無方便善巧故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。」

爾時，具壽善現復白佛言：「世尊！云何菩薩摩訶薩修行般若波羅蜜多時，為諸惡友所攝受故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖？」

佛告善現：「諸菩薩摩訶薩惡友者，若教厭離般若波羅蜜多，若教厭離靜慮、精進、安忍、凈戒、佈施波羅蜜多，謂作是言：『咄哉！男子！汝等於此不應修學。所以者何？如是六種波羅蜜多非佛所說，是文頌者虛誑製造，是故，汝等不應聽習，不應受持，不應讀誦，不應思惟，不應推究，不應為他宣說開示。』善現！是為菩薩摩訶薩惡友。

「複次，善現！諸菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，來教菩薩厭離六種波羅蜜多言：『善男子！汝等何用修此六種波羅蜜多？』善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，

【現代漢語翻譯】 現代漢語譯本：

『內空』乃至『無性自性空』，對於觀察眼觸為緣所生的各種感受，乃至意觸為緣所生的各種感受，都執著于『空』，有所得、有所依賴；因為有所得的緣故，就遠離了對一切智智（佛的智慧）的專注，修行四念住（四種禪修方法）乃至十八佛不共法（佛獨有的十八種功德），對於修習四念住乃至十八佛不共法也執著于有所得、有所依賴。善現！像這樣的菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，因為沒有方便善巧，聽到這樣甚深的般若波羅蜜多，內心就會感到驚慌、恐懼和害怕。

當時，具壽善現又對佛說：『世尊！為什麼菩薩摩訶薩在修行般若波羅蜜多時，因為被惡友所攝受，聽到這樣甚深的般若波羅蜜多，內心會感到驚慌、恐懼和害怕呢？』

佛告訴善現：『那些菩薩摩訶薩的惡友，會教導他們厭離般若波羅蜜多，教導他們厭離靜慮（禪定）、精進（努力）、安忍（忍耐）、凈戒（持戒）、佈施（施捨）波羅蜜多，他們會這樣說：『唉！你們這些人！你們不應該修學這些。為什麼呢？因為這六種波羅蜜多不是佛所說的，是那些寫頌的人虛假編造的，所以，你們不應該聽習，不應該受持，不應該讀誦，不應該思惟，不應該推究，不應該為他人宣說開示。』善現！這就是菩薩摩訶薩的惡友。

『再者，善現！那些菩薩摩訶薩的惡友，不會為他們講述魔事、魔過，比如有惡魔化作佛的形象，來教導菩薩厭離六種波羅蜜多，說：『善男子！你們何必修習這六種波羅蜜多呢？』善現！如果不為他們講述這些事情讓他們覺悟，要知道這就是菩薩摩訶薩的惡友。

『再者，善現！菩薩摩訶薩的惡友，不會為他們講述魔事、魔過，比如有惡魔化作佛的形象， English version:

'Inner emptiness' and even 'emptiness of self-nature without inherent existence,' regarding the various feelings arising from eye contact, and even the various feelings arising from mind contact, they cling to 'emptiness,' having something to gain and something to rely on. Because of having something to gain, they stray from focusing on all-knowing wisdom (Buddha's wisdom), practicing the four foundations of mindfulness (four meditation methods) and even the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), they also cling to having something to gain and something to rely on in practicing the four foundations of mindfulness and even the eighteen unique qualities of a Buddha. Subhuti! When such Bodhisattva Mahasattvas practice Prajnaparamita (perfection of wisdom), because they lack skillful means, upon hearing such profound Prajnaparamita, their hearts become startled, fearful, and terrified.

At that time, the Venerable Subhuti again said to the Buddha: 'World Honored One! Why is it that when Bodhisattva Mahasattvas practice Prajnaparamita, because they are influenced by evil friends, upon hearing such profound Prajnaparamita, their hearts become startled, fearful, and terrified?'

The Buddha told Subhuti: 'Those evil friends of Bodhisattva Mahasattvas will teach them to turn away from Prajnaparamita, teach them to turn away from Dhyana (meditation), Virya (effort), Kshanti (patience), Sila (morality), and Dana (generosity) Paramitas, saying: 'Alas! You people! You should not practice these. Why? Because these six Paramitas are not what the Buddha taught, they are falsely fabricated by those who write verses, therefore, you should not listen to them, you should not uphold them, you should not recite them, you should not contemplate them, you should not investigate them, you should not explain them to others.' Subhuti! This is an evil friend of a Bodhisattva Mahasattva.

'Furthermore, Subhuti! Those evil friends of Bodhisattva Mahasattvas will not tell them about demonic affairs and demonic faults, such as evil demons transforming into the image of a Buddha, coming to teach Bodhisattvas to turn away from the six Paramitas, saying: 'Good men! Why do you need to practice these six Paramitas?' Subhuti! If they do not tell them about these things to awaken them, know that this is an evil friend of a Bodhisattva Mahasattva.

'Furthermore, Subhuti! Evil friends of Bodhisattva Mahasattvas will not tell them about demonic affairs and demonic faults, such as evil demons transforming into the image of a Buddha,

【English Translation】 'Inner emptiness' and even 'emptiness of self-nature without inherent existence,' regarding the various feelings arising from eye contact, and even the various feelings arising from mind contact, they cling to 'emptiness,' having something to gain and something to rely on. Because of having something to gain, they stray from focusing on all-knowing wisdom (Buddha's wisdom), practicing the four foundations of mindfulness (four meditation methods) and even the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), they also cling to having something to gain and something to rely on in practicing the four foundations of mindfulness and even the eighteen unique qualities of a Buddha. Subhuti! When such Bodhisattva Mahasattvas practice Prajnaparamita (perfection of wisdom), because they lack skillful means, upon hearing such profound Prajnaparamita, their hearts become startled, fearful, and terrified. At that time, the Venerable Subhuti again said to the Buddha: 'World Honored One! Why is it that when Bodhisattva Mahasattvas practice Prajnaparamita, because they are influenced by evil friends, upon hearing such profound Prajnaparamita, their hearts become startled, fearful, and terrified?' The Buddha told Subhuti: 'Those evil friends of Bodhisattva Mahasattvas will teach them to turn away from Prajnaparamita, teach them to turn away from Dhyana (meditation), Virya (effort), Kshanti (patience), Sila (morality), and Dana (generosity) Paramitas, saying: 'Alas! You people! You should not practice these. Why? Because these six Paramitas are not what the Buddha taught, they are falsely fabricated by those who write verses, therefore, you should not listen to them, you should not uphold them, you should not recite them, you should not contemplate them, you should not investigate them, you should not explain them to others.' Subhuti! This is an evil friend of a Bodhisattva Mahasattva. 'Furthermore, Subhuti! Those evil friends of Bodhisattva Mahasattvas will not tell them about demonic affairs and demonic faults, such as evil demons transforming into the image of a Buddha, coming to teach Bodhisattvas to turn away from the six Paramitas, saying: 'Good men! Why do you need to practice these six Paramitas?' Subhuti! If they do not tell them about these things to awaken them, know that this is an evil friend of a Bodhisattva Mahasattva. 'Furthermore, Subhuti! Evil friends of Bodhisattva Mahasattvas will not tell them about demonic affairs and demonic faults, such as evil demons transforming into the image of a Buddha,

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來為菩薩宣說開示聲聞、獨覺相應之法，所謂契經乃至論義，分別顯了令專修學。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，至菩薩所作如是言：『汝非菩薩，無菩提心，不能安住不退轉地，不能證得所求無上正等菩提。』善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，來語菩薩摩訶薩言：『汝等當知！色空無我、我所，受、想、行、識空無我、我所；眼處空無我、我所，乃至意處空無我、我所；色處空無我、我所，乃至法處空無我、我所；眼界空無我、我所，乃至意界空無我、我所；色界空無我、我所，乃至法界空無我、我所；眼識界空無我、我所，乃至意識界空無我、我所；眼觸空無我、我所，乃至意觸空無我、我所；眼觸為緣所生諸受空無我、我所，乃至意觸為緣所生諸受空無我、我所；四念住空無我、我所，乃至八聖道支空無我、我所；佈施波羅蜜多空無我、我所，乃至般若波羅蜜多空無我、我所；空解脫門空無我、我所，無相、無愿解脫門空無我、我所；佛十力空無我、我所，乃至十八佛不共法空

【現代漢語翻譯】 現代漢語譯本：為菩薩宣說開示聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（pratyekabuddha，不依賴他人教導而獨自證悟的修行者）相應的法門，也就是所謂的契經（sūtra，佛陀的教誨）、乃至論義（abhidharma，對佛法的系統性解釋），分別清晰地闡明，使他們能夠專心修學。善現（Subhūti，佛陀的弟子）！如果不為他們宣說這些事情，使他們覺悟，應當知道這是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的惡友。 再者，善現！菩薩摩訶薩的惡友，是指那些不為他們宣說魔事、魔過的人。例如，有惡魔化作佛的形象，來到菩薩面前，說這樣的話：『你不是菩薩，沒有菩提心（bodhicitta，覺悟之心），不能安住于不退轉地（avaivartika-bhūmi，不會退轉的修行階段），不能證得所求的無上正等菩提（anuttarā-samyak-saṃbodhi，最高的、完全的覺悟）。』善現！如果不為他們宣說這些事情，使他們覺悟，應當知道這是菩薩摩訶薩的惡友。 再者，善現！菩薩摩訶薩的惡友，是指那些不為他們宣說魔事、魔過的人。例如，有惡魔化作佛的形象，來對菩薩摩訶薩說：『你們應當知道！色（rūpa，物質現象）是空無我（śūnyatā-anātman，空性無我）、無我所（nirātmanīya，無我所擁有），受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）是空無我、無我所；眼處（cakṣurāyatana，眼根）是空無我、無我所，乃至意處（manāyatana，意根）是空無我、無我所；色處（rūpāyatana，色境）是空無我、無我所，乃至法處（dharmāyatana，法境）是空無我、無我所；眼界（cakṣurdhātu，眼界）是空無我、無我所，乃至意界（manodhātu，意界）是空無我、無我所；色界（rūpadhātu，色界）是空無我、無我所，乃至法界（dharmadhātu，法界）是空無我、無我所；眼識界（cakṣurvijñānadhātu，眼識界）是空無我、無我所，乃至意識界（manovijñānadhātu，意識界）是空無我、無我所；眼觸（cakṣuḥsparśa，眼觸）是空無我、無我所，乃至意觸（manaḥsparśa，意觸）是空無我、無我所；以眼觸為緣所生的諸受是空無我、無我所，乃至以意觸為緣所生的諸受是空無我、無我所；四念住（catvāri smṛtyupasthānāni，四種正念的修行）是空無我、無我所，乃至八聖道支（aṣṭāṅgamārga，八正道）是空無我、無我所；佈施波羅蜜多（dānapāramitā，佈施的完美）是空無我、無我所，乃至般若波羅蜜多（prajñāpāramitā，智慧的完美）是空無我、無我所；空解脫門（śūnyatāvimokṣamukha，空性的解脫之門）是空無我、無我所，無相（animitta，無相）解脫門、無愿（apraṇihita，無愿）解脫門是空無我、無我所；佛十力（daśabala，佛的十種力量）是空無我、無我所，乃至十八佛不共法（aṣṭādaśāveṇikabuddhadharma，佛的十八種不共之法）是空無我、無我所。』

【English Translation】 English version: To explain and reveal to the Bodhisattvas the teachings that correspond to the Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), namely the Sūtras (the Buddha's teachings) and the Abhidharma (systematic explanations of the Dharma), clearly and distinctly, so that they can focus on their studies. Subhūti! If one does not explain these matters to them so that they may awaken, know that this is a bad friend to the Bodhisattva-Mahāsattva (great Bodhisattva). Furthermore, Subhūti! A bad friend of a Bodhisattva-Mahāsattva is one who does not explain to them the affairs and faults of Māra (demon). For example, an evil Māra may transform into the form of the Buddha and come to the Bodhisattva, saying: 『You are not a Bodhisattva, you do not have Bodhicitta (the mind of enlightenment), you cannot abide in the stage of non-retrogression (avaivartika-bhūmi), and you cannot attain the unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi) that you seek.』 Subhūti! If one does not explain these matters to them so that they may awaken, know that this is a bad friend to the Bodhisattva-Mahāsattva. Furthermore, Subhūti! A bad friend of a Bodhisattva-Mahāsattva is one who does not explain to them the affairs and faults of Māra. For example, an evil Māra may transform into the form of the Buddha and come to the Bodhisattva-Mahāsattva, saying: 『You should know! Form (rūpa) is empty of self (śūnyatā-anātman) and without anything belonging to self (nirātmanīya), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are empty of self and without anything belonging to self; the eye base (cakṣurāyatana) is empty of self and without anything belonging to self, and so on up to the mind base (manāyatana) is empty of self and without anything belonging to self; the form base (rūpāyatana) is empty of self and without anything belonging to self, and so on up to the dharma base (dharmāyatana) is empty of self and without anything belonging to self; the eye element (cakṣurdhātu) is empty of self and without anything belonging to self, and so on up to the mind element (manodhātu) is empty of self and without anything belonging to self; the form element (rūpadhātu) is empty of self and without anything belonging to self, and so on up to the dharma element (dharmadhātu) is empty of self and without anything belonging to self; the eye consciousness element (cakṣurvijñānadhātu) is empty of self and without anything belonging to self, and so on up to the mind consciousness element (manovijñānadhātu) is empty of self and without anything belonging to self; eye contact (cakṣuḥsparśa) is empty of self and without anything belonging to self, and so on up to mind contact (manaḥsparśa) is empty of self and without anything belonging to self; the feelings arising from eye contact are empty of self and without anything belonging to self, and so on up to the feelings arising from mind contact are empty of self and without anything belonging to self; the four foundations of mindfulness (catvāri smṛtyupasthānāni) are empty of self and without anything belonging to self, and so on up to the eightfold noble path (aṣṭāṅgamārga) are empty of self and without anything belonging to self; the perfection of giving (dānapāramitā) is empty of self and without anything belonging to self, and so on up to the perfection of wisdom (prajñāpāramitā) is empty of self and without anything belonging to self; the door of liberation of emptiness (śūnyatāvimokṣamukha) is empty of self and without anything belonging to self, the doors of liberation of signlessness (animitta) and wishlessness (apraṇihita) are empty of self and without anything belonging to self; the ten powers of the Buddha (daśabala) are empty of self and without anything belonging to self, and so on up to the eighteen unique qualities of the Buddha (aṣṭādaśāveṇikabuddhadharma) are empty of self and without anything belonging to self.』

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無我、我所。何用無上正等菩提？』善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作獨覺形像來至菩薩所，作如是言：『咄！善男子！東西南北四維上下十方世界，一切如來應正等覺、聲聞、菩薩都無所有，汝於是事應深信受，勿自勤苦欲求供養，聽聞正法如說修行。』善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作聲聞形像來至菩薩所，令深厭離一切智智相應作意，令極忻樂聲聞、獨覺相應作意。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔化作親教軌範形像來至菩薩所，令深厭離菩薩勝行，所謂佈施波羅蜜多乃至般若波羅蜜多；及令厭離一切智智，所謂無上正等菩提。唯教修習三解脫門，速證聲聞或獨覺地，不趣無上正等菩提。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作父母形像，來至菩薩所告言：『子！子！汝當精勤求證預流、一來

【現代漢語翻譯】 現代漢語譯本：『沒有我，也沒有我所執著的東西，那還用追求無上正等菩提（anuttara-samyak-sambodhi，指最高的、完全的覺悟）幹什麼？』善現（Subhuti，佛陀的弟子）！如果不對那些人說這些道理，讓他們覺悟，要知道，這就是菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）的惡友。 『再者，善現！菩薩摩訶薩的惡友，是指那些不告訴他們魔事、魔過的人。比如，有惡魔化作獨覺（pratyekabuddha，指獨自覺悟的人）的形象來到菩薩面前，這樣說：『喂！善男子！東西南北四維上下十方世界，一切如來應正等覺（tathagata-arhat-samyak-sambuddha，指如來、阿羅漢、正等覺）、聲聞（sravaka，指聽聞佛法而修行的人）、菩薩（bodhisattva）都根本不存在，你應該深信不疑，不要自己勤苦修行，想要供養，聽聞正法，如教奉行。』善現！如果不對那些人說這些道理，讓他們覺悟，要知道，這就是菩薩摩訶薩的惡友。 『再者，善現！菩薩摩訶薩的惡友，是指那些不告訴他們魔事、魔過的人。比如，有惡魔化作聲聞的形象來到菩薩面前，讓他們深深厭離與一切智智（sarvajnata，指對一切事物都了知的智慧）相應的作意（manaskara，指心理活動），讓他們極其喜歡與聲聞、獨覺相應的作意。善現！如果不對那些人說這些道理，讓他們覺悟，要知道，這就是菩薩摩訶薩的惡友。 『再者，善現！菩薩摩訶薩的惡友，是指那些不告訴他們魔事、魔過的人。比如，有惡魔化作親教師（upadhyaya，指教授戒律的老師）、軌範師（acarya，指教授行爲規範的老師）的形象來到菩薩面前，讓他們深深厭離菩薩的殊勝修行，比如佈施波羅蜜多（dana-paramita，指佈施的完美）、乃至般若波羅蜜多（prajna-paramita，指智慧的完美）；並且讓他們厭離一切智智，也就是無上正等菩提。只教他們修習三解脫門（vimoksa-mukha，指空、無相、無愿三種解脫法門），迅速證得聲聞或獨覺的果位，而不去追求無上正等菩提。善現！如果不對那些人說這些道理，讓他們覺悟，要知道，這就是菩薩摩訶薩的惡友。 『再者，善現！菩薩摩訶薩的惡友，是指那些不告訴他們魔事、魔過的人。比如，有惡魔化作父母的形象，來到菩薩面前告訴他們：『孩子！孩子！你應該精勤修行，證得預流（srotapanna，指入流果，初果）、一來（sakrdagamin，指一來果，二果）……』

【English Translation】 English version: 'Without self, and without what belongs to self, what is the use of seeking anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Subhuti! If one does not explain such matters to those who need awakening, know that they are evil friends to a Bodhisattva-mahasattva (great bodhisattva). 'Furthermore, Subhuti! An evil friend of a Bodhisattva-mahasattva is one who does not explain demonic matters and demonic faults. For example, an evil demon might transform into the form of a pratyekabuddha (solitary buddha) and come to a Bodhisattva, saying: 'Hey! Good man! In the ten directions of the world, all Tathagata-arhat-samyak-sambuddhas (Tathagatas, Arhats, and Perfectly Enlightened Ones), sravakas (hearers), and bodhisattvas do not exist at all. You should deeply believe this and not diligently practice, seeking offerings, listening to the Dharma, and practicing as taught.' Subhuti! If one does not explain such matters to those who need awakening, know that they are evil friends to a Bodhisattva-mahasattva. 'Furthermore, Subhuti! An evil friend of a Bodhisattva-mahasattva is one who does not explain demonic matters and demonic faults. For example, an evil demon might transform into the form of a sravaka and come to a Bodhisattva, causing them to deeply detest the intention associated with sarvajnata (omniscience), and causing them to greatly rejoice in the intention associated with sravakas and pratyekabuddhas. Subhuti! If one does not explain such matters to those who need awakening, know that they are evil friends to a Bodhisattva-mahasattva. 'Furthermore, Subhuti! An evil friend of a Bodhisattva-mahasattva is one who does not explain demonic matters and demonic faults. For example, an evil demon might transform into the form of an upadhyaya (preceptor) or acarya (teacher) and come to a Bodhisattva, causing them to deeply detest the superior practices of a Bodhisattva, such as dana-paramita (perfection of giving) up to prajna-paramita (perfection of wisdom); and causing them to detest sarvajnata, which is anuttara-samyak-sambodhi. They only teach them to practice the three vimoksa-mukhas (doors of liberation), quickly attaining the stage of a sravaka or pratyekabuddha, and not pursuing anuttara-samyak-sambodhi. Subhuti! If one does not explain such matters to those who need awakening, know that they are evil friends to a Bodhisattva-mahasattva. 'Furthermore, Subhuti! An evil friend of a Bodhisattva-mahasattva is one who does not explain demonic matters and demonic faults. For example, an evil demon might transform into the form of parents and come to a Bodhisattva, telling them: 'Child! Child! You should diligently practice to attain srotapanna (stream-enterer, first stage), sakrdagamin (once-returner, second stage)...'

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、不還、阿羅漢果，足得永離生死大苦，速證涅槃究竟安樂，何用遠趣諸佛無上正等菩提？求菩提者要經無量無數大劫，輪迴生死教化有情，捨命、捨身、斷支、斷節，徒自勤苦誰荷汝恩，所求菩提或證不證！』善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「複次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作苾芻形像來至菩薩所，以有所得而為方便，說色無常相實有可得，說受、想、行、識無常相實有可得；說色苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得，說受、想、行、識苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得。以有所得而為方便，說眼處乃至意處無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說色處乃至法處無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說眼界乃至意界無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說色界乃至法界無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而

【現代漢語翻譯】 現代漢語譯本：『既然已經證得不還果（Anagamin，佛教修行果位之一，指不再返回欲界受生的聖者）和阿羅漢果（Arhat，佛教修行最高果位之一，指斷盡煩惱，不再受輪迴之苦的聖者），足以永遠脫離生死的巨大痛苦，迅速證得涅槃（Nirvana，佛教的最高境界，指解脫一切煩惱和痛苦的境界）的究竟安樂，為什麼還要遠求諸佛的無上正等菩提（Anuttara-samyak-sambodhi，佛教的最高智慧，指徹底覺悟的境界）呢？求菩提的人需要經歷無量無數的大劫（Kalpa，佛教的時間單位，指極長的時間），在生死輪迴中教化眾生，捨棄生命、捨棄身體、斷裂肢體、斷裂關節，只是徒勞地勤苦，誰會承受你的恩惠呢？所求的菩提或許能證得，或許不能證得！』善現（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！如果不為他們說這些事讓他們覺悟，應當知道這是菩薩摩訶薩（Bodhisattva-mahasattva，指發大心願，誓願救度一切眾生的菩薩）的惡友。 『再者，善現！菩薩摩訶薩的惡友，如果不對他們說魔事、魔過，比如有惡魔化作比丘（Bhiksu，佛教出家男眾）的形象來到菩薩面前，以有所得（指執著于某種見解或境界）為方便，說色（Rupa，佛教五蘊之一，指物質現象）的無常相（Anitya，佛教基本教義之一，指一切事物都是變化無常的）是真實存在的，說受（Vedana，佛教五蘊之一，指感受）、想（Samjna，佛教五蘊之一，指概念和認知）、行（Samskara，佛教五蘊之一，指意志和心理活動）、識（Vijnana，佛教五蘊之一，指意識）的無常相是真實存在的；說色的苦相（Duhkha，佛教基本教義之一，指一切事物都包含痛苦）、無我相（Anatman，佛教基本教義之一，指沒有永恒不變的自我）、不凈相（Asubha，佛教修行方法之一，指觀想身體的不凈）、空相（Sunyata，佛教基本教義之一，指一切事物都沒有自性）、無相相（Animitta，佛教基本教義之一，指沒有可以執著的相）、無愿相（Apranihita，佛教基本教義之一，指沒有可以追求的願望）、寂靜相（Santa，佛教基本教義之一，指平靜和安寧）、遠離相（Vivikta，佛教基本教義之一，指遠離煩惱和執著）是真實存在的，說受、想、行、識的苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相是真實存在的。以有所得為方便，說眼處（Caksus-ayatana，佛教六根之一，指眼睛）乃至意處（Manas-ayatana，佛教六根之一，指意識）的無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相是真實存在的；以有所得為方便，說色處（Rupa-ayatana，佛教六境之一，指顏色和形狀）乃至法處（Dharma-ayatana，佛教六境之一，指一切事物和概念）的無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相是真實存在的；以有所得為方便，說眼界（Caksus-dhatu，佛教十八界之一，指眼識的範圍）乃至意界（Manas-dhatu，佛教十八界之一，指意識的範圍）的無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相是真實存在的；以有所得為方便，說**乃至法界（Dharma-dhatu，佛教十八界之一，指一切事物和概念的範圍）的無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相是真實存在的；以有所得而

【English Translation】 English version: 'Since one has already attained the Anagamin (Non-Returner, a stage in Buddhist practice where one does not return to the desire realm) and Arhat (a perfected being who has attained enlightenment) fruits, which are sufficient to permanently escape the great suffering of birth and death, and quickly realize the ultimate bliss of Nirvana (the state of liberation from suffering and the cycle of rebirth), why seek the unsurpassed, perfect, and complete Bodhi (enlightenment) of all Buddhas? Those who seek Bodhi must go through countless great kalpas (eons), teaching sentient beings in the cycle of birth and death, sacrificing life, body, limbs, and joints, only to toil in vain. Who will bear your gratitude? The Bodhi you seek may or may not be attained!' Subhuti! If one does not speak of these matters to awaken them, know that this is a bad friend of a Bodhisattva-mahasattva (a great being who is on the path to Buddhahood). 'Furthermore, Subhuti! A bad friend of a Bodhisattva-mahasattva is one who does not speak of demonic matters and demonic faults. For example, an evil demon may appear in the form of a Bhiksu (Buddhist monk) and come to the Bodhisattva, using attachment as a means, saying that the impermanent nature of form (Rupa, one of the five aggregates, referring to material phenomena) is truly attainable, and that the impermanent nature of feeling (Vedana, one of the five aggregates, referring to sensations), perception (Samjna, one of the five aggregates, referring to cognition), mental formations (Samskara, one of the five aggregates, referring to volitional activities), and consciousness (Vijnana, one of the five aggregates, referring to awareness) is truly attainable; saying that the suffering nature (Duhkha, one of the three marks of existence, referring to the inherent unsatisfactoriness of existence), the no-self nature (Anatman, one of the three marks of existence, referring to the absence of a permanent self), the impure nature (Asubha, a meditation practice focusing on the impurity of the body), the empty nature (Sunyata, the doctrine of emptiness), the signless nature (Animitta, the absence of fixed characteristics), the wishless nature (Apranihita, the absence of desires), the peaceful nature (Santa, the state of tranquility), and the secluded nature (Vivikta, the state of being free from defilements) of form are truly attainable, and that the suffering nature, no-self nature, impure nature, empty nature, signless nature, wishless nature, peaceful nature, and secluded nature of feeling, perception, mental formations, and consciousness are truly attainable. Using attachment as a means, saying that the impermanent nature, suffering nature, no-self nature, impure nature, empty nature, signless nature, wishless nature, peaceful nature, and secluded nature of the eye base (Caksus-ayatana, one of the six sense bases, referring to the eye) up to the mind base (Manas-ayatana, one of the six sense bases, referring to the mind) are truly attainable; using attachment as a means, saying that the impermanent nature, suffering nature, no-self nature, impure nature, empty nature, signless nature, wishless nature, peaceful nature, and secluded nature of the form base (Rupa-ayatana, one of the six sense objects, referring to visible forms) up to the dharma base (Dharma-ayatana, one of the six sense objects, referring to mental objects) are truly attainable; using attachment as a means, saying that the impermanent nature, suffering nature, no-self nature, impure nature, empty nature, signless nature, wishless nature, peaceful nature, and secluded nature of the eye element (Caksus-dhatu, one of the eighteen elements, referring to the visual sense) up to the mind element (Manas-dhatu, one of the eighteen elements, referring to the mental sense) are truly attainable; using attachment as a means, saying that the impermanent nature, suffering nature, no-self nature, impure nature, empty nature, signless nature, wishless nature, peaceful nature, and secluded nature of ** up to the dharma element (Dharma-dhatu, one of the eighteen elements, referring to all phenomena) are truly attainable; using attachment as a

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為方便，說眼識界乃至意識界無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說眼觸乃至意觸無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說眼觸為緣所生諸受乃至意觸為緣所生諸受無常相、苦相、無我相、不凈相、空相、無相相、無愿相、寂靜相、遠離相實有可得；以有所得而為方便，說四念住乃至八聖道支實有可得令其修學；以有所得而為方便，說佈施波羅蜜多乃至般若波羅蜜多實有可得令其修學；以有所得而為方便，說空、無相、無愿解脫門實有可得令其修學；以有所得而為方便，說陀羅尼門、三摩地門實有可得令其修學；以有所得而為方便，說五眼、六神通實有可得令其修學；以有所得而為方便，說佛十力乃至十八佛不共法實有可得令其修學。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。

「若菩薩摩訶薩修行般若波羅蜜多時，為此惡友所攝受者，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。是故菩薩摩訶薩修行般若波羅蜜多時，于諸惡友應審觀察方便遠離。」

大般若波羅蜜多經卷第四百一十 大正藏第 07 冊 No. 0220 大般若波羅蜜多

【現代漢語翻譯】 現代漢語譯本：爲了方便，如果有人認為眼識界乃至意識界（六種感官的認知領域）的無常、苦、無我、不凈、空、無相、無愿、寂靜、遠離等特性是真實存在的，並以此為方便，認為眼觸乃至意觸（六種感官與外界的接觸）的無常、苦、無我、不凈、空、無相、無愿、寂靜、遠離等特性是真實存在的；並以此為方便，認為由眼觸為緣所生的各種感受乃至由意觸為緣所生的各種感受的無常、苦、無我、不凈、空、無相、無愿、寂靜、遠離等特性是真實存在的；並以此為方便，認為四念住（四種禪修方法）乃至八聖道支（達到解脫的八種方法）是真實存在的，並引導他們修學；並以此為方便，認為佈施波羅蜜多（佈施的完美）乃至般若波羅蜜多（智慧的完美）是真實存在的，並引導他們修學；並以此為方便，認為空、無相、無愿解脫門（三種解脫的途徑）是真實存在的，並引導他們修學；並以此為方便，認為陀羅尼門（總持法門）、三摩地門（禪定法門）是真實存在的，並引導他們修學；並以此為方便，認為五眼（五種智慧之眼）、六神通（六種超自然能力）是真實存在的，並引導他們修學；並以此為方便，認為佛十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種特質）是真實存在的，並引導他們修學。善現（須菩提的別名）！如果不為那些需要覺悟的人講述這些道理，要知道這個人就是菩薩摩訶薩（偉大的菩薩）的惡友。 如果菩薩摩訶薩在修行般若波羅蜜多（智慧的完美）時，被這樣的惡友所影響，聽到如此甚深的般若波羅蜜多，內心會感到驚恐和害怕。因此，菩薩摩訶薩在修行般若波羅蜜多時，應該仔細觀察並方便地遠離這些惡友。

【English Translation】 English version: For the sake of convenience, if someone considers the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment of the eye-consciousness realm and even the mind-consciousness realm (the cognitive fields of the six senses) to be truly existent, and using this as a means, considers the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment of eye-contact and even mind-contact (the contact of the six senses with the external world) to be truly existent; and using this as a means, considers the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment of the various feelings arising from eye-contact and even the various feelings arising from mind-contact to be truly existent; and using this as a means, considers the Four Foundations of Mindfulness (four methods of meditation) and even the Eightfold Noble Path (eight methods to achieve liberation) to be truly existent, and guides them to practice; and using this as a means, considers the Perfection of Giving (dāna pāramitā) and even the Perfection of Wisdom (prajñā pāramitā) to be truly existent, and guides them to practice; and using this as a means, considers the doors to liberation of emptiness, signlessness, and wishlessness (three paths to liberation) to be truly existent, and guides them to practice; and using this as a means, considers the doors of dhāraṇī (mantra recitation) and samādhi (meditative concentration) to be truly existent, and guides them to practice; and using this as a means, considers the Five Eyes (five types of wisdom eyes) and the Six Supernormal Powers (six supernatural abilities) to be truly existent, and guides them to practice; and using this as a means, considers the Ten Powers of the Buddha (ten powers of the Buddha) and even the Eighteen Unique Qualities of the Buddha (eighteen unique qualities of the Buddha) to be truly existent, and guides them to practice. Subhuti (another name for Sudhana)! If one does not explain these principles to those who need enlightenment, know that this person is an evil friend to a Bodhisattva Mahāsattva (a great Bodhisattva). If a Bodhisattva Mahāsattva, while practicing the Perfection of Wisdom (prajñā pāramitā), is influenced by such an evil friend, upon hearing such profound Perfection of Wisdom, their heart will feel startled, fearful, and terrified. Therefore, when a Bodhisattva Mahāsattva is practicing the Perfection of Wisdom, they should carefully observe and conveniently distance themselves from these evil friends.

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經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十一

三藏法師玄奘奉　詔譯

第二分譬喻品第十一

爾時，具壽善現白佛言：「世尊！言菩薩者是何句義？」

佛告善現：「無句義是菩薩句義。何以故？善現！菩提、薩埵二既不生，句于其中理亦非有故，無句義是菩薩句義。

「善現當知！譬如空中鳥跡句義實無所有，菩薩句義亦復如是實無所有；譬如夢境、幻事、陽焰、光影、水月、響聲、空花、變化句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如一切法真如句義實無所有，菩薩句義亦復如是實無所有；如一切法法界、法性、不虛妄性、不變異性、法定、法住、實際句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士色句義實無所有，菩薩句義亦復如是實無所有；如幻士受、想、行、識句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士眼處句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意處句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士色處句義實無所有，菩薩句義亦復如是實無所有；如幻士聲、香、味、觸、法處句義實無所有，菩薩句

【現代漢語翻譯】 現代漢語譯本 《大般若波羅蜜多經》卷第四百一十一 三藏法師玄奘奉詔譯 第二分 譬喻品第十一 這時，具壽善現（Subhuti）對佛說：『世尊！所說的菩薩（Bodhisattva）是什麼意思？』 佛告訴善現：『沒有句義是菩薩的句義。為什麼呢？善現！菩提（Bodhi，覺悟）和薩埵（Sattva，有情）兩者都不生，句義在其中也沒有道理存在，所以沒有句義是菩薩的句義。』 『善現，你應該知道！譬如空中鳥的痕跡，其句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有；譬如夢境、幻事、陽焰、光影、水月、響聲、空花、變化，其句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有。』 『善現，你應該知道！如一切法（Dharma）的真如（Tathata，實性）句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有；如一切法的法界（Dharmadhatu，法界）、法性（Dharmata，法性）、不虛妄性（Avitathata，不虛妄性）、不變異性（Avikaratva，不變異性）、法定（Dharmasthiti，法之安住）、法住（Dharmasthiti，法之安住）、實際（Bhūtakoti，實際）句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有。』 『善現，你應該知道！如幻術師所變的色（Rupa，色蘊）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有；如幻術師所變的受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有。』 『善現，你應該知道！如幻術師所變的眼處（Caksus-ayatana，眼根）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有；如幻術師所變的耳（Srotra-ayatana，耳根）、鼻（Ghrana-ayatana，鼻根）、舌（Jihva-ayatana，舌根）、身（Kaya-ayatana，身根）、意處（Manas-ayatana，意根）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有。』 『善現，你應該知道！如幻術師所變的色處（Rupa-ayatana，色境）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有；如幻術師所變的聲（Sabda-ayatana，聲境）、香（Gandha-ayatana，香境）、味（Rasa-ayatana，味境）、觸（Sparsa-ayatana，觸境）、法處（Dharma-ayatana，法境）的句義實際上什麼都沒有，菩薩的句義也像這樣，實際上什麼都沒有。』

【English Translation】 English version The Great Perfection of Wisdom Sutra, Volume 411 Translated by the Tripitaka Master Xuanzang under Imperial Decree Second Section, Chapter Eleven on Similes At that time, the Venerable Subhuti said to the Buddha: 'World Honored One, what is the meaning of the term 'Bodhisattva'?' The Buddha told Subhuti: 'The meaning of 'no meaning' is the meaning of Bodhisattva. Why? Subhuti, since neither Bodhi (enlightenment) nor Sattva (sentient being) arise, and there is no reason for meaning to exist within them, therefore, 'no meaning' is the meaning of Bodhisattva.' 'Subhuti, you should know! Just as the tracks of birds in the sky have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning; just as dreams, illusions, mirages, reflections, the moon in water, echoes, empty flowers, and transformations have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning.' 'Subhuti, you should know! Just as the Suchness (Tathata) of all Dharmas (phenomena) has no real meaning, the meaning of Bodhisattva is also like that, having no real meaning; just as the Dharmadhatu (realm of phenomena), Dharmata (nature of phenomena), Avitathata (non-deceptiveness), Avikaratva (non-changeability), Dharmasthiti (stability of phenomena), and Bhutakoti (limit of reality) of all Dharmas have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning.' 'Subhuti, you should know! Just as the form (Rupa) created by a magician has no real meaning, the meaning of Bodhisattva is also like that, having no real meaning; just as the feelings (Vedana), perceptions (Samjna), volitions (Samskara), and consciousness (Vijnana) created by a magician have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning.' 'Subhuti, you should know! Just as the eye-base (Caksus-ayatana) created by a magician has no real meaning, the meaning of Bodhisattva is also like that, having no real meaning; just as the ear-base (Srotra-ayatana), nose-base (Ghrana-ayatana), tongue-base (Jihva-ayatana), body-base (Kaya-ayatana), and mind-base (Manas-ayatana) created by a magician have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning.' 'Subhuti, you should know! Just as the form-base (Rupa-ayatana) created by a magician has no real meaning, the meaning of Bodhisattva is also like that, having no real meaning; just as the sound-base (Sabda-ayatana), smell-base (Gandha-ayatana), taste-base (Rasa-ayatana), touch-base (Sparsa-ayatana), and dharma-base (Dharma-ayatana) created by a magician have no real meaning, the meaning of Bodhisattva is also like that, having no real meaning.'

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義亦復如是實無所有。

「善現當知！如幻士眼界句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意界句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士色界句義實無所有，菩薩句義亦復如是實無所有；如幻士聲、香、味、觸、法界句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士眼識界句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意識界句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士眼觸句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意觸句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士眼觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士無明句義實無所有，菩薩句義亦復如是實無所有；如幻士行、識、名色、六處、觸、受、愛、取、有、生、老死句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士行內空句義實無所有，菩薩句義亦復如是實無所有；如幻士行外空、內外空、空空、大空、勝

【現代漢語翻譯】 現代漢語譯本 其意義也是如此，實際上什麼都沒有。 『善現（Subhuti，佛陀的弟子）啊，你要知道！就像幻術師的眼界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的耳、鼻、舌、身、意界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的色（rupa，物質）界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的聲、香、味、觸、法（dharma，現象）界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的眼識界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的耳、鼻、舌、身、意識界所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的眼觸所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的耳、鼻、舌、身、意觸所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的眼觸為緣所產生的各種感受所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的耳、鼻、舌、身、意觸為緣所產生的各種感受所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的無明（avidya，無知）所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的行（samskara，業力）、識（vijnana，意識）、名色（namarupa，身心）、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（jaramarana，衰老和死亡）所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有。 『善現啊，你要知道！就像幻術師的內空（adhyatma-shunyata，內空的空性）所表達的意義實際上什麼都沒有，菩薩所表達的意義也是如此，實際上什麼都沒有；就像幻術師的外空（bahirdha-shunyata，外空的空性）、內外空（adhyatma-bahirdha-shunyata，內外空的空性）、空空（shunyata-shunyata，空性的空性）、大空（maha-shunyata，大空性）、勝義空（paramartha-shunyata，勝義空性）

【English Translation】 English version The meaning is also like that, in reality, there is nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's eye realm is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's ear, nose, tongue, body, and mind realms is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's form (rupa) realm is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's sound, smell, taste, touch, and dharma realms is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's eye consciousness realm is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's ear, nose, tongue, body, and mind consciousness realms is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's eye contact is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's ear, nose, tongue, body, and mind contact is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the various feelings arising from the illusionist's eye contact is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the various feelings arising from the illusionist's ear, nose, tongue, body, and mind contact is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's ignorance (avidya) is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's karmic formations (samskara), consciousness (vijnana), name and form (namarupa), six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth (jati), and old age and death (jaramarana) is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing. 'Subhuti, you should know! Just as the meaning expressed by the illusionist's inner emptiness (adhyatma-shunyata) is actually nothing, the meaning expressed by a Bodhisattva is also like that, actually nothing; just as the meaning expressed by the illusionist's outer emptiness (bahirdha-shunyata), inner and outer emptiness (adhyatma-bahirdha-shunyata), emptiness of emptiness (shunyata-shunyata), great emptiness (maha-shunyata), ultimate emptiness (paramartha-shunyata)

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義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士行四念住句義實無所有，菩薩句義亦復如是實無所有；如幻士行四正斷、四神足、五根、五力、七等覺支、八聖道支句義實無所有，菩薩句義亦復如是實無所有。

「善現當知！如幻士乃至行佛十力句義實無所有，菩薩句義亦復如是實無所有；如幻士行四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法句義實無所有，菩薩句義亦復如是實無所有。

「複次，善現！如佛色句義實無所有，菩薩句義亦復如是實無所有；如佛受、想、行、識句義實無所有，菩薩句義亦復如是實無所有。如佛眼處句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意處句義實無所有，菩薩句義亦復如是實無所有。如佛色處句義實無所有，菩薩句義亦復如是實無所有；如佛聲、香、味、觸、法處句義實無所有，菩薩句義亦復如是實無所有。如佛眼界句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意界句義實無所有，菩薩句義亦復如是實無所有。如佛色界句義實無所有，菩薩句義

【現代漢語翻譯】 現代漢語譯本：義空（意義上的空）、有為空（有為法的空）、無為空（無為法的空）、畢竟空（究竟的空）、無際空（無邊際的空）、散空（離散的空）、無變異空（不變異的空）、本性空（事物本性的空）、自共相空（自相和共相的空）、一切法空（一切法的空）、不可得空（不可得到的空）、無性空（無自性的空）、自性空（自性的空）、無性自性空（無自性的自性的空）這些詞句的意義實際上都不存在，菩薩（指追求覺悟的修行者）的詞句意義也同樣實際上都不存在。 『善現（須菩提的別名），你應該知道！就像幻術師修行四念住（觀身不凈、觀受是苦、觀心無常、觀法無我）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像幻術師修行四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七等覺支（擇法、精進、喜、輕安、念、定、舍）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。 『善現，你應該知道！就像幻術師乃至修行佛的十力（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）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像幻術師修行四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（法無礙解、義無礙解、辭無礙解、辯無礙解）、大慈（給予眾生快樂）、大悲（拔除眾生痛苦）、大喜（隨喜眾生離苦得樂）、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）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。 『再者，善現！就像佛的色（物質）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像佛的受（感受）、想（思維）、行（意志）、識（意識）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。就像佛的眼處（眼根）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像佛的耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。就像佛的色處（色塵）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像佛的聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。就像佛的眼界（眼識界）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在；就像佛的耳、鼻、舌、身、意界（耳識界、鼻識界、舌識界、身識界、意識界）的詞句意義實際上都不存在，菩薩的詞句意義也同樣實際上都不存在。就像佛的**（此處原文缺失，無法翻譯）的詞句意義實際上都不存在，菩薩的詞句

【English Translation】 English version: The meanings of 'emptiness of meaning', 'emptiness of conditioned phenomena', 'emptiness of unconditioned phenomena', 'ultimate emptiness', 'boundless emptiness', 'dispersed emptiness', 'emptiness of non-alteration', 'emptiness of inherent nature', 'emptiness of self-characteristics and common characteristics', 'emptiness of all dharmas', 'unobtainable emptiness', 'emptiness of no-nature', 'emptiness of self-nature', and 'emptiness of no-nature of self-nature' are actually non-existent, and the meanings of the terms related to Bodhisattvas (those who seek enlightenment) are also actually non-existent. 'Subhuti (a different name for Sudhana), you should know! Just as the meanings of the terms related to a magician practicing the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of mind, and the non-self of dharmas) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to a magician practicing the Four Right Exertions (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 Power (desire, effort, mind, and investigation), the Five Faculties (faith, effort, mindfulness, concentration, and wisdom), the Five Powers (power of faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (investigation of dharmas, effort, joy, tranquility, mindfulness, concentration, and equanimity), and the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. 'Subhuti, you should know! Just as the meanings of the terms related to a magician practicing even the Ten Powers of a Buddha (knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of the various levels of meditative absorption, knowledge of the different faculties of beings, knowledge of the various inclinations of beings, knowledge of the different realms of beings, knowledge of the path leading to all destinations, knowledge of past lives, knowledge of the death and rebirth of beings, and knowledge of the extinction of defilements) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to a magician practicing the Four Fearlessnesses (fearlessness in claiming complete enlightenment, fearlessness in claiming the extinction of defilements, fearlessness in explaining the obstacles to enlightenment, and fearlessness in explaining the path to the cessation of suffering), the Four Analytical Knowledges (analytical knowledge of the meaning of dharmas, analytical knowledge of the meaning of words, analytical knowledge of the meaning of language, and analytical knowledge of eloquence), Great Loving-kindness (giving happiness to all beings), Great Compassion (removing suffering from all beings), Great Joy (rejoicing in 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 actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. 'Furthermore, Subhuti! Just as the meanings of the terms related to the Buddha's form (materiality) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to the Buddha's feelings, perceptions, volitions, and consciousness are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. Just as the meanings of the terms related to the Buddha's eye-base (eye sense organ) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to the Buddha's ear, nose, tongue, body, and mind-bases (ear sense organ, nose sense organ, tongue sense organ, body sense organ, and mind sense organ) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. Just as the meanings of the terms related to the Buddha's form-base (form object) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to the Buddha's sound, smell, taste, touch, and dharma-bases (sound object, smell object, taste object, touch object, and dharma object) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. Just as the meanings of the terms related to the Buddha's eye-element (eye consciousness element) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent; just as the meanings of the terms related to the Buddha's ear, nose, tongue, body, and mind-elements (ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, and mind consciousness element) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas actually non-existent. Just as the meanings of the terms related to the Buddha's ** (the original text is missing here, so it cannot be translated) are actually non-existent, so too are the meanings of the terms related to Bodhisattvas

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亦復如是實無所有；如佛聲、香、味、觸、法界句義實無所有，菩薩句義亦復如是實無所有。如佛眼識界句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意識界句義實無所有，菩薩句義亦復如是實無所有。如佛眼觸句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意觸句義實無所有，菩薩句義亦復如是實無所有。如佛眼觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有。如佛無明句義實無所有，菩薩句義亦復如是實無所有；如佛行、識、名色、六處、觸、受、愛、取、有、生、老死句義實無所有，菩薩句義亦復如是實無所有。如佛行內空句義實無所有，菩薩句義亦復如是實無所有；如佛行外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空句義實無所有，菩薩句義亦復如是實無所有。如佛行四念住句義實無所有，菩薩句義亦復如是實無所有；如佛行四正斷、四神足、五根、五力、七等覺支、八聖道支句義實無所有，菩薩句義亦復如是實無所有。乃至如佛行佛十力句義實無所有，菩薩

【現代漢語翻譯】 現代漢語譯本：同樣地，實際上一切皆無所有；如同佛的聲、香、味、觸、法界（dharma-dhātu，指一切事物存在的領域）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的眼識界（cakṣur-vijñāna-dhātu，指眼根的識別能力）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的耳、鼻、舌、身、意識界（mano-vijñāna-dhātu，指意識的識別能力）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的眼觸（cakṣuḥ-sparśa，指眼根與外境的接觸）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的耳、鼻、舌、身、意觸（manaḥ-sparśa，指意根與外境的接觸）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的眼觸為緣所生的諸受（vedanā，指感受）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的耳、鼻、舌、身、意觸為緣所生的諸受的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的無明（avidyā，指對真理的無知）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的行（saṃskāra，指意志行為）、識（vijñāna，指識別能力）、名色（nāma-rūpa，指精神和物質）、六處（ṣaḍ-āyatana，指六根）、觸、受、愛（tṛṣṇā，指渴愛）、取（upādāna，指執取）、有（bhava，指存在）、生（jāti，指出生）、老死（jarā-maraṇa，指衰老和死亡）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的行內空（adhyātma-śūnyatā，指內在的空性）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的行外空（bahirdhā-śūnyatā，指外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，指內外皆空）、空空（śūnyatā-śūnyatā，指空性的空性）、大空（mahā-śūnyatā，指廣大的空性）、勝義空（paramārtha-śūnyatā，指究竟的空性）、有為空（saṃskṛta-śūnyatā，指有為法的空性）、無為空（asaṃskṛta-śūnyatā，指無為法的空性）、畢竟空（atyanta-śūnyatā，指徹底的空性）、無際空（anavarāgra-śūnyatā，指無邊際的空性）、散無散空（anapagamāpagama-śūnyatā，指不離散的空性）、本性空（prakṛti-śūnyatā，指自性的空性）、自共相空（svalakṣaṇa-sāmānya-lakṣaṇa-śūnyatā，指自相和共相的空性）、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，指無自性的空性）、自性空（svabhāva-śūnyatā，指自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，指無自性的自性的空性）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。如同佛的行四念住（catvāri smṛtyupasthānāni，指四種觀想方法）的意義實際上是空無所有，菩薩的意義也同樣是空無所有；如同佛的行四正斷（catvāri prahāṇāni，指四種精進方法）、四神足（catvāra ṛddhipādāḥ，指四種神通的基礎）、五根（pañcendriyāṇi，指五種能力）、五力（pañca balāni，指五種力量）、七等覺支（sapta bodhyaṅgāni，指七種覺悟的因素）、八聖道支（āryāṣṭāṅgamārga，指八種正確的修行方法）的意義實際上是空無所有，菩薩的意義也同樣是空無所有。乃至如同佛的行佛十力（daśa tathāgata-balāni，指佛的十種力量）的意義實際上是空無所有，菩薩 現代漢語譯本：的意義也同樣是空無所有。

【English Translation】 English version: Likewise, in reality, nothing exists; just as the meaning of the Buddha's sound, smell, taste, touch, and dharma-dhātu (the realm of all phenomena) is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the Buddha's eye-consciousness realm (cakṣur-vijñāna-dhātu, the faculty of eye perception) is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the Buddha's ear, nose, tongue, body, and mind-consciousness realms (mano-vijñāna-dhātu, the faculty of mind perception) is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the Buddha's eye-contact (cakṣuḥ-sparśa, the contact between the eye and its object) is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the Buddha's ear, nose, tongue, body, and mind-contact (manaḥ-sparśa, the contact between the mind and its object) is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the feelings (vedanā, sensations) arising from the Buddha's eye-contact is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the feelings arising from the Buddha's ear, nose, tongue, body, and mind-contact is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the Buddha's ignorance (avidyā, lack of knowledge of the truth) is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the Buddha's volitional formations (saṃskāra, mental formations), consciousness (vijñāna, the faculty of perception), name and form (nāma-rūpa, mind and matter), six sense bases (ṣaḍ-āyatana, the six senses), contact, feeling, craving (tṛṣṇā, thirst), grasping (upādāna, clinging), becoming (bhava, existence), birth (jāti, being born), and old age and death (jarā-maraṇa, aging and death) is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the Buddha's internal emptiness (adhyātma-śūnyatā, emptiness of the internal) is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the Buddha's external emptiness (bahirdhā-śūnyatā, emptiness of the external), internal and external emptiness (adhyātmabahirdhā-śūnyatā, emptiness of both internal and external), emptiness of emptiness (śūnyatā-śūnyatā, emptiness of emptiness itself), great emptiness (mahā-śūnyatā, great emptiness), ultimate emptiness (paramārtha-śūnyatā, ultimate emptiness), conditioned emptiness (saṃskṛta-śūnyatā, emptiness of conditioned things), unconditioned emptiness (asaṃskṛta-śūnyatā, emptiness of unconditioned things), absolute emptiness (atyanta-śūnyatā, absolute emptiness), boundless emptiness (anavarāgra-śūnyatā, emptiness without beginning or end), emptiness of non-dispersion and dispersion (anapagamāpagama-śūnyatā, emptiness of non-separation and separation), emptiness of inherent nature (prakṛti-śūnyatā, emptiness of inherent nature), emptiness of self-characteristic and general characteristic (svalakṣaṇa-sāmānya-lakṣaṇa-śūnyatā, emptiness of self and general characteristics), emptiness of all dharmas (sarva-dharma-śūnyatā, emptiness of all phenomena), emptiness of non-apprehension (anupalambha-śūnyatā, emptiness of non-perception), emptiness of non-nature (abhāva-śūnyatā, emptiness of non-nature), emptiness of self-nature (svabhāva-śūnyatā, emptiness of self-nature), and emptiness of non-nature of self-nature (abhāva-svabhāva-śūnyatā, emptiness of non-nature of self-nature) is actually empty, so too is the meaning of a Bodhisattva empty. Just as the meaning of the Buddha's practice of the four foundations of mindfulness (catvāri smṛtyupasthānāni, four types of contemplation) is actually empty, so too is the meaning of a Bodhisattva empty; just as the meaning of the Buddha's practice of the four right exertions (catvāri prahāṇāni, four types of effort), four bases of psychic power (catvāra ṛddhipādāḥ, four foundations of supernatural power), five faculties (pañcendriyāṇi, five spiritual faculties), five powers (pañca balāni, five spiritual powers), seven factors of enlightenment (sapta bodhyaṅgāni, seven factors of awakening), and the noble eightfold path (āryāṣṭāṅgamārga, eight aspects of the path) is actually empty, so too is the meaning of a Bodhisattva empty. Even the meaning of the Buddha's practice of the ten powers of a Buddha (daśa tathāgata-balāni, ten powers of a Buddha) is actually empty, so too is the meaning of a Bodhisattva English version: empty.

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句義亦復如是實無所有；如佛行四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法句義實無所有，菩薩句義亦復如是實無所有。

「複次，善現！如有為界中無為界句義實無所有，無為界中有為界句義亦實無所有，菩薩句義亦復如是實無所有；如無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有。」

時，具壽善現白佛言：「世尊！如何法無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有耶？」

佛告善現：「如色乃至識無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如眼處乃至意處無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如色處乃至法處無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如眼界乃至意界無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如色界乃至法界無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如眼識界乃至意識

【現代漢語翻譯】 現代漢語譯本：同樣地，句子的意義也實際上什麼都沒有；如同佛陀所行的四無所畏（catvāri vaiśāradyāni，佛陀的四種無所畏懼的自信）、四無礙解（catasra pratisaṃvidaḥ，四種無礙的智慧）、大慈（maitrī，給予眾生快樂的願望）、大悲（karuṇā，解除眾生痛苦的願望）、大喜（muditā，對眾生幸福的喜悅）、大舍（upekṣā，平等對待一切眾生的心境）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛陀獨有的十八種功德）的句義實際上什麼都沒有，菩薩（bodhisattva，追求覺悟的修行者）的句義也同樣實際上什麼都沒有。 『再者，善現（Subhuti，佛陀的弟子）！如同有為界（saṃskṛta-dhātu，由因緣和合而成的世界）中無為界（asaṃskṛta-dhātu，不依賴因緣而存在的境界）的句義實際上什麼都沒有，無為界中有為界的句義也實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有。』 這時，具壽善現對佛說：『世尊！如何理解法（dharma，宇宙的真理或法則）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有呢？』 佛告訴善現：『如同色（rūpa，物質現象）乃至識（vijñāna，意識）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同眼處（cakṣurāyatana，視覺器官）乃至意處（manāyatana，思維器官）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同色處（rūpāyatana，視覺對像）乃至法處（dharmāyatana，思維對像）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同眼界（cakṣurdhātu，視覺的界限）乃至意界（manodhātu，思維的界限）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同**乃至法界（dharmadhātu，一切法的界限）的無生無滅、無作無為、無成無壞、無得無舍、無染無凈的句義實際上什麼都沒有，菩薩的句義也同樣實際上什麼都沒有；如同眼識界（cakṣurvijñānadhātu，視覺意識的界限）乃至意識

【English Translation】 English version: Likewise, the meaning of sentences is also actually without any substance; just as the meaning of sentences related to the Buddha's Four Fearlessnesses (catvāri vaiśāradyāni, the four kinds of fearless confidence of the Buddha), Four Unimpeded Knowledges (catasra pratisaṃvidaḥ, four kinds of unobstructed wisdom), Great Loving-kindness (maitrī, the wish to give happiness to all beings), Great Compassion (karuṇā, the wish to relieve the suffering of all beings), Great Joy (muditā, joy in the happiness of all beings), Great Equanimity (upekṣā, the state of mind that treats all beings equally), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, the eighteen unique virtues of the Buddha) is actually without any substance, so too is the meaning of sentences related to a Bodhisattva (bodhisattva, a practitioner who seeks enlightenment) actually without any substance. 'Furthermore, Subhuti (a disciple of the Buddha)! Just as the meaning of sentences related to the unconditioned realm (asaṃskṛta-dhātu, the realm that does not depend on conditions) within the conditioned realm (saṃskṛta-dhātu, the world formed by the combination of causes and conditions) is actually without any substance, and the meaning of sentences related to the conditioned realm within the unconditioned realm is also actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to no birth and no death, no action and no inaction, no becoming and no destruction, no gaining and no relinquishing, no defilement and no purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance.' Then, the Venerable Subhuti said to the Buddha: 'World Honored One! How is it that the meaning of sentences related to the Dharma (dharma, the truth or law of the universe) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, and that the meaning of sentences related to a Bodhisattva is also actually without any substance?' The Buddha said to Subhuti: 'Just as the meaning of sentences related to form (rūpa, material phenomena) up to consciousness (vijñāna, awareness) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to the eye base (cakṣurāyatana, the organ of sight) up to the mind base (manāyatana, the organ of thought) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to the form base (rūpāyatana, the object of sight) up to the dharma base (dharmāyatana, the object of thought) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to the eye element (cakṣurdhātu, the boundary of sight) up to the mind element (manodhātu, the boundary of thought) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to ** up to the dharma element (dharmadhātu, the boundary of all dharmas) being without birth and without death, without action and without inaction, without becoming and without destruction, without gaining and without relinquishing, without defilement and without purity is actually without any substance, so too is the meaning of sentences related to a Bodhisattva actually without any substance; just as the meaning of sentences related to the eye consciousness element (cakṣurvijñānadhātu, the boundary of visual consciousness) up to consciousness

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界無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如眼觸乃至意觸無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如眼觸為緣所生諸受乃至意觸為緣所生諸受無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如無明乃至老死無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如四念住乃至八聖道支無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有；如是乃至如佛十力乃至十八佛不共法無生無滅、無作無為、無成無壞、無得無舍、無染無凈句義實無所有，菩薩句義亦復如是實無所有。

「複次，善現！如四念住乃至八聖道支畢竟凈句義實無所有，菩薩句義亦復如是實無所有；如是乃至如佛十力乃至十八佛不共法畢竟凈句義實無所有，菩薩句義亦復如是實無所有；如我乃至見者句義實無所有，無容有故，菩薩句義亦復如是實無所有；如日出時闇冥句義實無所有，菩薩句義亦復如是實無所有；如劫盡時諸行句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺

【現代漢語翻譯】 現代漢語譯本：

『界』（指構成世界的元素）的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同眼觸乃至意觸的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同以眼觸為緣所生的諸受乃至以意觸為緣所生的諸受的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同無明乃至老死的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同四念住（四種禪修方法）乃至八聖道支（達到解脫的八種方法）的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。像這樣，乃至如同佛的十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德）的意義是無生無滅、無造作無作為、無成無壞、無得無舍、無染無凈，實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。

『再者，善現！』如同四念住乃至八聖道支的究竟清凈的意義實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。像這樣，乃至如同佛的十力乃至十八佛不共法的究竟清凈的意義實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同『我』乃至『見者』的意義實際上什麼都沒有，因為不可能存在；『菩薩』的意義也同樣是實際上什麼都沒有。如同太陽升起時黑暗的意義實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同劫末時諸行的意義實際上什麼都沒有；『菩薩』的意義也同樣是實際上什麼都沒有。如同諸如來、應、正等覺（佛的稱號） English version:

The meaning of 'dhatu' (elements constituting the world) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of eye contact and even mind contact is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of the various feelings arising from eye contact and even the various feelings arising from mind contact is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of ignorance and even old age and death is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of the four foundations of mindfulness (four types of meditation) and even the eightfold noble path (eight methods to achieve liberation) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Like this, even like the meaning of the ten powers of the Buddha (ten powers of the Buddha) and even the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing.

'Furthermore, Subhuti!' Just like the meaning of the ultimate purity of the four foundations of mindfulness and even the eightfold noble path is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Like this, even like the meaning of the ultimate purity of the ten powers of the Buddha and even the eighteen unique qualities of the Buddha is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of 'I' and even 'the seer' is in reality nothing, because it is impossible to exist; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of darkness when the sun rises is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of all phenomena at the end of a kalpa is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the Tathagatas, Arhats, Samyaksambuddhas (titles of the Buddha)

【English Translation】 The meaning of 'dhatu' (elements constituting the world) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of eye contact and even mind contact is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of the various feelings arising from eye contact and even the various feelings arising from mind contact is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of ignorance and even old age and death is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of the four foundations of mindfulness (four types of meditation) and even the eightfold noble path (eight methods to achieve liberation) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Like this, even like the meaning of the ten powers of the Buddha (ten powers of the Buddha) and even the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) is without arising, without ceasing, without action, without inaction, without formation, without destruction, without gain, without loss, without defilement, without purity, and in reality, there is nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. 'Furthermore, Subhuti!' Just like the meaning of the ultimate purity of the four foundations of mindfulness and even the eightfold noble path is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Like this, even like the meaning of the ultimate purity of the ten powers of the Buddha and even the eighteen unique qualities of the Buddha is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of 'I' and even 'the seer' is in reality nothing, because it is impossible to exist; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of darkness when the sun rises is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the meaning of all phenomena at the end of a kalpa is in reality nothing; the meaning of 'Bodhisattva' is also the same, in reality, there is nothing. Just like the Tathagatas, Arhats, Samyaksambuddhas (titles of the Buddha)

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凈戒蘊中惡戒句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺靜定蘊中亂心句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺明慧蘊中惡慧句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺解脫蘊中繫縛句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺解脫智見蘊中非解脫智見句義實無所有，菩薩句義亦復如是實無所有；如日月等大光明中諸闇句義實無所有，菩薩句義亦復如是實無所有；如佛光中一切日月星寶火藥及諸天等光明句義實無所有，菩薩句義亦復如是實無所有。

「何以故？善現！若菩提、若薩埵、若菩薩句義，如是一切皆非相應非不相應，無色、無見、無對、一相，所謂無相。善現！諸菩薩摩訶薩於一切法，皆非實有，無著無礙，當勤修學，應正覺知。」

具壽善現即白佛言：「諸菩薩摩訶薩於何等一切法，皆非實有，無著無礙，當勤修學？諸菩薩摩訶薩云何於一切法應正覺知？」

佛告善現：「一切法者，謂善法非善法、有記法無記法、世間法出世間法、有漏法無漏法、有為法無為法、共法不共法。善現！諸菩薩摩訶薩于如是等一切法性無著無礙，當勤修學；諸菩薩摩訶薩於一切法實無所有，應正覺知。」

【現代漢語翻譯】 現代漢語譯本：在清凈戒律的範疇中，所謂的惡戒實際上並不存在，菩薩的戒律也是如此，實際上並不存在；如同諸佛、應供、正等覺在禪定中所說的散亂心實際上並不存在，菩薩的禪定也是如此，實際上並不存在；如同諸佛、應供、正等覺在智慧中所說的惡慧實際上並不存在，菩薩的智慧也是如此，實際上並不存在；如同諸佛、應供、正等覺在解脫中所說的束縛實際上並不存在，菩薩的解脫也是如此，實際上並不存在；如同諸佛、應供、正等覺在解脫知見中所說的非解脫知見實際上並不存在，菩薩的解脫知見也是如此，實際上並不存在；如同日月等大光明中黑暗實際上並不存在，菩薩的修行也是如此，實際上並不存在；如同佛光中一切日月星辰、寶物、火焰、藥物以及諸天等的光明實際上並不存在，菩薩的修行也是如此，實際上並不存在。 『這是為什麼呢？善現（Subhuti）！菩提（Bodhi，覺悟）、薩埵（Sattva，眾生）、菩薩（Bodhisattva，覺悟的修行者）這些概念，它們既不相應也不不相應，無色、無見、無對，其本質是無相。善現！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）對於一切法，都應視其為非實有，無執著、無障礙，應當勤奮修學，並正確地覺知。』 具壽善現（Subhuti）即刻向佛陀稟告：『諸位菩薩摩訶薩對於何種一切法，應視其為非實有，無執著、無障礙，並勤奮修學？諸位菩薩摩訶薩又應如何正確地覺知一切法呢？』 佛陀告訴善現：『一切法指的是善法和非善法、有記法和無記法、世間法和出世間法、有漏法和無漏法、有為法和無為法、共法和不共法。善現！諸位菩薩摩訶薩對於這些一切法的本質，應無執著、無障礙，並勤奮修學；諸位菩薩摩訶薩應正確地覺知一切法實際上並不存在。』

【English Translation】 English version: In the category of pure precepts, the meaning of 'evil precepts' is actually non-existent, and the meaning of 'Bodhisattva's precepts' is also non-existent; just as in the samadhi (meditative absorption) of the Tathagatas (Thus-gone Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones), the meaning of 'distracted mind' is actually non-existent, and the meaning of 'Bodhisattva's samadhi' is also non-existent; just as in the wisdom of the Tathagatas, Arhats, and Samyak-sambuddhas, the meaning of 'evil wisdom' is actually non-existent, and the meaning of 'Bodhisattva's wisdom' is also non-existent; just as in the liberation of the Tathagatas, Arhats, and Samyak-sambuddhas, the meaning of 'bondage' is actually non-existent, and the meaning of 'Bodhisattva's liberation' is also non-existent; just as in the knowledge and vision of liberation of the Tathagatas, Arhats, and Samyak-sambuddhas, the meaning of 'non-liberation knowledge and vision' is actually non-existent, and the meaning of 'Bodhisattva's knowledge and vision of liberation' is also non-existent; just as in the great light of the sun and moon, the meaning of 'darkness' is actually non-existent, and the meaning of 'Bodhisattva's practice' is also non-existent; just as in the light of the Buddha, the light of all suns, moons, stars, treasures, flames, medicines, and devas (gods) is actually non-existent, and the meaning of 'Bodhisattva's practice' is also non-existent. 『Why is this so, Subhuti? The meanings of Bodhi (enlightenment), Sattva (sentient being), and Bodhisattva (enlightenment-being) are all neither corresponding nor non-corresponding, without form, without seeing, without opposition, and of one characteristic, which is no-characteristic. Subhuti, Bodhisattva-Mahasattvas (great Bodhisattvas) should diligently study and correctly understand that all dharmas (phenomena) are not real, without attachment, and without hindrance.』 The Venerable Subhuti then said to the Buddha, 『Regarding which dharmas should Bodhisattva-Mahasattvas diligently study, seeing them as not real, without attachment, and without hindrance? How should Bodhisattva-Mahasattvas correctly understand all dharmas?』 The Buddha told Subhuti, 『All dharmas refer to wholesome dharmas and unwholesome dharmas, defined dharmas and undefined dharmas, worldly dharmas and transcendental dharmas, defiled dharmas and undefiled dharmas, conditioned dharmas and unconditioned dharmas, common dharmas and uncommon dharmas. Subhuti, Bodhisattva-Mahasattvas should diligently study the nature of all these dharmas without attachment and without hindrance; Bodhisattva-Mahasattvas should correctly understand that all dharmas are actually non-existent.』

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具壽善現復白佛言：「何等名為世間善法？」

佛告善現：「世間善法者，謂孝順父母、供養沙門婆羅門、敬事師長，施性福業事、戒性福業事、修性福業事，供侍病者俱行福、方便善巧俱行福，世間十善業道，若膀脹想、膿爛想、青瘀想、異赤想、破壞想、啄啖想、離散想、骸骨想、焚燒想，若世間四靜慮、四無量、四無色定，若佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、寂靜隨念、入出息隨念、身隨念、死隨念。善現！此等名為世間善法。」

具壽善現復白佛言：「何等名為不善法？」

佛告善現：「不善法者，謂害生命、不與取、欲邪行，虛誑語、離間語、粗惡語、雜穢語，貪慾、瞋恚、邪見及忿恨、覆惱、諂誑、矯害、嫉、慳、慢等。善現！此等名為不善法。」

具壽善現復白佛言：「何等有記法？」

佛告善現：「即諸善法及不善法，名有記法。」

具壽善現復白佛言：「何等名為無記法？」

佛告善現：「謂無記身業、無記語業、無記意業、無記四大種、無記五根、無記五蘊、無記十二處、無記十八界、無記異熟法。善現！此等名為無記法。」

具壽善現復白佛言：「何等名為世間法？」

佛告善現：「謂世間五蘊、十二處、

【現代漢語翻譯】 現代漢語譯本 具壽善現再次對佛說：『什麼叫做世間善法？』 佛告訴善現：『世間善法是指孝順父母、供養沙門（出家修道者）和婆羅門（祭司）、尊敬師長，佈施的福業、持戒的福業、修行的福業，供養侍奉病人的福、方便善巧的福，世間的十善業道，以及膨脹想、膿爛想、青瘀想、變赤想、破壞想、啄食想、離散想、骸骨想、焚燒想，世間的四禪定、四無量心、四無色定，以及唸佛、念法、念僧、念戒、念舍、念天、念寂靜、念入出息、念身、念死。善現，這些叫做世間善法。』 具壽善現再次對佛說：『什麼叫做不善法？』 佛告訴善現：『不善法是指殺生、偷盜、邪淫，妄語、離間語、粗惡語、雜穢語，貪慾、嗔恚、邪見以及忿恨、覆藏、諂媚、欺誑、嫉妒、慳吝、傲慢等。善現，這些叫做不善法。』 具壽善現再次對佛說：『什麼叫做有記法？』 佛告訴善現：『善法和不善法，都叫做有記法。』 具壽善現再次對佛說：『什麼叫做無記法？』 佛告訴善現：『無記的身業、無記的語業、無記的意業、無記的四大種、無記的五根、無記的五蘊、無記的十二處、無記的十八界、無記的異熟法。善現，這些叫做無記法。』 具壽善現再次對佛說：『什麼叫做世間法？』 佛告訴善現：『世間的五蘊、十二處、十八界，都叫做世間法。』

【English Translation】 English version The venerable Subhuti again said to the Buddha, 'What are called worldly wholesome dharmas?' The Buddha told Subhuti, 'Worldly wholesome dharmas are: filial piety towards parents, offerings to Sramanas (ascetics) and Brahmins (priests), respect for teachers, meritorious deeds of giving, meritorious deeds of observing precepts, meritorious deeds of cultivation, the merit of serving the sick, the merit of skillful means, the ten wholesome paths of action in the world, as well as the perception of swelling, the perception of putrefaction, the perception of lividity, the perception of discoloration, the perception of disintegration, the perception of being pecked at, the perception of dispersion, the perception of bones, the perception of burning, the four meditative absorptions of the world, the four immeasurables, the four formless absorptions, as well as mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts, mindfulness of generosity, mindfulness of the gods, mindfulness of peace, mindfulness of in-and-out breathing, mindfulness of the body, mindfulness of death. Subhuti, these are called worldly wholesome dharmas.' The venerable Subhuti again said to the Buddha, 'What are called unwholesome dharmas?' The Buddha told Subhuti, 'Unwholesome dharmas are: taking life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views, as well as anger, concealment, flattery, deceit, jealousy, stinginess, arrogance, and so on. Subhuti, these are called unwholesome dharmas.' The venerable Subhuti again said to the Buddha, 'What are called determinate dharmas?' The Buddha told Subhuti, 'Wholesome dharmas and unwholesome dharmas are called determinate dharmas.' The venerable Subhuti again said to the Buddha, 'What are called indeterminate dharmas?' The Buddha told Subhuti, 'Indeterminate bodily actions, indeterminate verbal actions, indeterminate mental actions, the indeterminate four great elements, the indeterminate five faculties, the indeterminate five aggregates, the indeterminate twelve sense bases, the indeterminate eighteen realms, and indeterminate resultant dharmas. Subhuti, these are called indeterminate dharmas.' The venerable Subhuti again said to the Buddha, 'What are called worldly dharmas?' The Buddha told Subhuti, 'The worldly five aggregates, the twelve sense bases, and the eighteen realms are called worldly dharmas.'

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十八界，十業道，四靜慮、四無量、四無色定，十二支緣起法。善現！此等名為世間法。」

具壽善現復白佛言：「何等名為出世間法？」

佛告善現：「謂出世間四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，空、無相、無愿解脫門，未知當知根、已知根、具知根，有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地，若明、若解脫，若念、若正知、若如理作意，若八解脫、若九次第定，若內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空，若佛十力、四無所畏、四無礙解、十八佛不共法。善現！此等名為出世間法。」

具壽善現復白佛言：「何等名為有漏法？」

佛告善現：「謂墮三界，若五蘊、十二處、十八界，若四靜慮、四無量、四無色定。善現！此等名為有漏法。」

具壽善現復白佛言：「何等名為無漏法？」

佛告善現：「謂四念住乃至十八佛不共法。善現！此等名為無漏法。」

具壽善現復白佛言：「何等名為有為法？」

佛告善現：「謂三界系法，若五蘊，若四靜慮、四無量、四無色定，若四念住乃至十八佛不共法。

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『善現（Subhuti）！十八界（dhatus，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識），十業道（karma-patha，指身三業：不殺生、不偷盜、不邪淫；語四業：不妄語、不兩舌、不惡口、不綺語；意三業：不貪、不嗔、不邪見），四靜慮（dhyana，指初禪、二禪、三禪、四禪），四無量（apramana，指慈、悲、喜、舍四種心境），四無色定（arupa-samapatti，指空無邊處定、識無邊處定、無所有處定、非想非非想處定），十二支緣起法（pratitya-samutpada，指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。善現！這些被稱為世間法。』 具壽善現（Subhuti）又問佛陀：『什麼被稱為出世間法？』 佛陀告訴善現：『所謂出世間法，是指四念住（smrtyupasthana，指身念住、受念住、心念住、法念住），四正斷（samyakprahana，指已生惡令斷、未生惡令不生、未生善令生、已生善令增長），四神足（rddhipada，指欲神足、精進神足、心神足、觀神足），五根（indriya，指信根、精進根、念根、定根、慧根），五力（bala，指信力、精進力、念力、定力、慧力），七等覺支（bodhyanga，指念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），八聖道支（aryastangamarga，指正見、正思惟、正語、正業、正命、正精進、正念、正定），空（sunyata）、無相（animitta）、無愿（apranihita）解脫門，未知當知根（anajnatavindriya）、已知根（ajnatavindriya）、具知根（ajnatavindriya），有尋有伺三摩地（savitarka-savicara-samadhi）、無尋唯伺三摩地（avitarka-vicara-matra-samadhi）、無尋無伺三摩地（avitarka-avicara-samadhi），若明（vidya）、若解脫（vimukti），若念（smrti）、若正知（samprajanya）、若如理作意（yoniso-manaskara），若八解脫（vimoksa），若九次第定（anupurva-vihara-samapatti），若內空（adhyatma-sunyata）、外空（bahirdha-sunyata）、內外空（adhyatma-bahirdha-sunyata）、空空（sunyata-sunyata）、大空（maha-sunyata）、勝義空（paramartha-sunyata）、有為空（samskrta-sunyata）、無為空（asamskrta-sunyata）、畢竟空（atyanta-sunyata）、無際空（anavaragra-sunyata）、散無散空（anavakara-sunyata）、本性空（prakrti-sunyata）、自共相空（svalaksana-samanya-sunyata）、一切法空（sarva-dharma-sunyata）、不可得空（anupalambha-sunyata）、無性空（svabhava-sunyata）、自性空（svabhava-sunyata）、無性自性空（svabhava-asvabhava-sunyata），若佛十力（dasabala，指處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力），四無所畏（vaisaradya，指一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏），四無礙解（pratisamvid，指法無礙解、義無礙解、辭無礙解、辯無礙解），十八佛不共法（avenika-buddha-dharma）。善現！這些被稱為出世間法。』 具壽善現又問佛陀：『什麼被稱為有漏法？』 佛陀告訴善現：『所謂有漏法，是指墮入三界（trailokya，指欲界、色界、無色界）的法，如五蘊（skandha，指色、受、想、行、識），十二處（ayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵），十八界，四靜慮，四無量，四無色定。善現！這些被稱為有漏法。』 具壽善現又問佛陀：『什麼被稱為無漏法？』 佛陀告訴善現：『所謂無漏法，是指四念住乃至十八佛不共法。善現！這些被稱為無漏法。』 具壽善現又問佛陀：『什麼被稱為有為法？』 佛陀告訴善現：『所謂有為法，是指三界繫縛的法，如五蘊，四靜慮，四無量，四無色定，以及四念住乃至十八佛不共法。

【English Translation】 English version: The Buddha said, 'Subhuti! The eighteen dhatus (elements, referring to the six sense organs: eye, ear, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), the ten karma-pathas (paths of action, referring to the three bodily actions: not killing, not stealing, not engaging in sexual misconduct; the four verbal actions: not lying, not slandering, not using harsh language, not engaging in idle talk; and the three mental actions: not being greedy, not being hateful, not holding wrong views), the four dhyanas (meditative absorptions, referring to the first, second, third, and fourth dhyanas), the four apramanas (immeasurables, referring to loving-kindness, compassion, joy, and equanimity), the four arupa-samapattis (formless absorptions, referring to 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 twelve links of dependent origination (pratitya-samutpada, referring to ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death). Subhuti! These are called worldly dharmas.' The venerable Subhuti then asked the Buddha, 'What are called supramundane dharmas?' The Buddha told Subhuti, 'The supramundane dharmas are the four smrtyupasthanas (foundations of mindfulness, referring to mindfulness of the body, feelings, mind, and dharmas), the four samyakprahanas (right exertions, referring to preventing unarisen evil, abandoning arisen evil, generating unarisen good, and maintaining arisen good), the four rddhipadas (bases of spiritual power, referring to the power of desire, effort, mind, and investigation), the five indriyas (faculties, referring to faith, effort, mindfulness, concentration, and wisdom), the five balas (powers, referring to the power of faith, effort, mindfulness, concentration, and wisdom), the seven bodhyangas (factors of enlightenment, referring to mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), the eight aryastangamarga (noble eightfold path, referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the doors to liberation of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), the faculty of the unknown-to-be-known (anajnatavindriya), the faculty of the known (ajnatavindriya), the faculty of the fully known (ajnatavindriya), savitarka-savicara-samadhi (concentration with initial and sustained thought), avitarka-vicara-matra-samadhi (concentration with only sustained thought), avitarka-avicara-samadhi (concentration without initial and sustained thought), vidya (clarity), vimukti (liberation), smrti (mindfulness), samprajanya (clear comprehension), yoniso-manaskara (wise attention), the eight vimoksas (liberations), the nine anupurva-vihara-samapattis (successive abidings), adhyatma-sunyata (internal emptiness), bahirdha-sunyata (external emptiness), adhyatma-bahirdha-sunyata (internal and external emptiness), sunyata-sunyata (emptiness of emptiness), maha-sunyata (great emptiness), paramartha-sunyata (ultimate emptiness), samskrta-sunyata (emptiness of the conditioned), asamskrta-sunyata (emptiness of the unconditioned), atyanta-sunyata (ultimate emptiness), anavaragra-sunyata (emptiness of beginninglessness), anavakara-sunyata (emptiness of non-dispersion), prakrti-sunyata (emptiness of inherent nature), svalaksana-samanya-sunyata (emptiness of self-characteristics and general characteristics), sarva-dharma-sunyata (emptiness of all dharmas), anupalambha-sunyata (emptiness of non-apprehension), svabhava-sunyata (emptiness of own-being), svabhava-sunyata (emptiness of own-being), svabhava-asvabhava-sunyata (emptiness of own-being and non-own-being), the ten dasabalas (powers of a Buddha, referring to the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various meditative absorptions, liberations, concentrations, and attainments, the power of knowing the different faculties of beings, the power of knowing the different inclinations of beings, the power of knowing the different realms of beings, the power of knowing the paths leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of defilements), the four vaisaradyas (fearlessnesses, referring to fearlessness in claiming omniscience, fearlessness in claiming the extinction of defilements, fearlessness in declaring the obstacles to enlightenment, and fearlessness in declaring the path to the cessation of suffering), the four pratisamvids (analytical knowledges, referring to analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of language, and analytical knowledge of eloquence), and the eighteen avenika-buddha-dharmas (unique qualities of a Buddha). Subhuti! These are called supramundane dharmas.' The venerable Subhuti then asked the Buddha, 'What are called defiled dharmas?' The Buddha told Subhuti, 'The defiled dharmas are those that fall within the three realms (trailokya, referring to the desire realm, the form realm, and the formless realm), such as the five skandhas (aggregates, referring to form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (sense bases, referring to the six sense organs and the six sense objects), the eighteen dhatus, the four dhyanas, the four apramanas, and the four arupa-samapattis. Subhuti! These are called defiled dharmas.' The venerable Subhuti then asked the Buddha, 'What are called undefiled dharmas?' The Buddha told Subhuti, 'The undefiled dharmas are the four smrtyupasthanas up to the eighteen avenika-buddha-dharmas. Subhuti! These are called undefiled dharmas.' The venerable Subhuti then asked the Buddha, 'What are called conditioned dharmas?' The Buddha told Subhuti, 'The conditioned dharmas are those that are bound by the three realms, such as the five skandhas, the four dhyanas, the four apramanas, the four arupa-samapattis, and the four smrtyupasthanas up to the eighteen avenika-buddha-dharmas.'

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善現！此等名為有為法。」

具壽善現復白佛言：「何等名為無為法？」

佛告善現：「若法無生、無滅、無住、無異，若貪盡、瞋盡、癡盡，若真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際。善現！此等名為無為法。」

具壽善現復白佛言：「何等名為共法？」

佛告善現：「謂世間四靜慮、四無量、四無色定、五神通。善現！此等名為共法，共異生故。」

具壽善現復白佛言：「何等名為不共法？」

佛告善現：「謂四念住乃至十八佛不共法。善現！此等名為不共法，不共異生故。善現！諸菩薩摩訶薩修行般若波羅蜜多時，于如是等自相空法不應執著，以一切法無分別故。善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法以無二為方便，應正覺知，以一切法皆無動故。善現！於一切法無二、無動是菩薩句義，無分別、無執著是菩薩句義。以是故，無句義是菩薩句義。」

爾時，具壽善現白佛言：「世尊！何緣菩薩複名摩訶薩？」

佛告善現：「由是菩薩于大有情眾中當爲上首故，複名摩訶薩。」

善現白言：「何等名為大有情眾，菩薩于中當爲上首？」

佛告善現：「謂住種姓、第八、預流、一來、不還、阿羅

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！這些被稱為有為法。』 具壽善現（Subhuti）再次問佛：『什麼被稱為無為法？』 佛告訴善現：『如果法無生、無滅、無住、無異，如果貪慾的止息、嗔恨的止息、愚癡的止息，如果真如（Tathata）、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（Dharmata）、實際（Bhūtakoti）。善現！這些被稱為無為法。』 具壽善現再次問佛：『什麼被稱為共法？』 佛告訴善現：『指世間的四禪定（dhyana）、四無量心（apramana）、四無色定（arupya samapatti）、五神通（abhijna）。善現！這些被稱為共法，因為它們與凡夫共通。』 具壽善現再次問佛：『什麼被稱為不共法？』 佛告訴善現：『指四念住（smrtyupasthana）乃至十八佛不共法（avenika buddha dharma）。善現！這些被稱為不共法，因為它們不與凡夫共通。善現！諸菩薩摩訶薩（Bodhisattva-mahasattva）在修行般若波羅蜜多（Prajnaparamita）時，不應執著于這些自性空（svabhava-sunya）的法，因為一切法都沒有分別。善現！諸菩薩摩訶薩在修行般若波羅蜜多時，應以無二（advaya）為方便，正確地覺知一切法，因為一切法都是不動的。善現！於一切法無二、不動是菩薩的句義，無分別、無執著是菩薩的句義。因此，無句義是菩薩的句義。』 這時，具壽善現問佛：『世尊！為什麼菩薩又被稱為摩訶薩？』 佛告訴善現：『因為這位菩薩在大有情眾中將成為首領，所以又被稱為摩訶薩。』 善現問：『什麼被稱為大有情眾，菩薩在其中將成為首領？』 佛告訴善現：『指安住于種姓（gotra）、第八（astamaka）、預流（srotaapanna）、一來（sakrdagamin）、不還（anagamin）、阿羅漢（arhat）的眾生。』

【English Translation】 English version 'Subhuti! These are called conditioned dharmas.' The venerable Subhuti further asked the Buddha, 'What are called unconditioned dharmas?' The Buddha told Subhuti, 'If a dharma has no arising, no ceasing, no abiding, no changing; if the exhaustion of greed, the exhaustion of hatred, the exhaustion of delusion; if Suchness (Tathata), the Realm of Dharma (Dharmadhatu), the Nature of Dharma (Dharmata), Non-falsity (Avitathata), Non-alteration (Ananyathata), Equality (Samata), Separation (Viviktata), the Fixed Law (Dharmasthiti), the Abiding of Dharma (Dharmata), the Limit of Reality (Bhūtakoti). Subhuti! These are called unconditioned dharmas.' The venerable Subhuti further asked the Buddha, 'What are called common dharmas?' The Buddha told Subhuti, 'They are the four worldly meditations (dhyana), the four immeasurables (apramana), the four formless absorptions (arupya samapatti), and the five superknowledges (abhijna). Subhuti! These are called common dharmas, because they are common to ordinary beings.' The venerable Subhuti further asked the Buddha, 'What are called uncommon dharmas?' The Buddha told Subhuti, 'They are the four foundations of mindfulness (smrtyupasthana) up to the eighteen unique qualities of a Buddha (avenika buddha dharma). Subhuti! These are called uncommon dharmas, because they are not common to ordinary beings. Subhuti! When Bodhisattva-mahasattvas practice the Perfection of Wisdom (Prajnaparamita), they should not cling to these dharmas that are empty of inherent existence (svabhava-sunya), because all dharmas are without discrimination. Subhuti! When Bodhisattva-mahasattvas practice the Perfection of Wisdom, they should rightly understand all dharmas with non-duality (advaya) as the means, because all dharmas are without movement. Subhuti! Non-duality and non-movement in all dharmas are the meaning of a Bodhisattva, non-discrimination and non-clinging are the meaning of a Bodhisattva. Therefore, the meaning of no meaning is the meaning of a Bodhisattva.' At that time, the venerable Subhuti asked the Buddha, 'World Honored One! Why is a Bodhisattva also called a Mahasattva?' The Buddha told Subhuti, 'Because this Bodhisattva will be the leader among the great sentient beings, therefore he is also called a Mahasattva.' Subhuti asked, 'What are called the great sentient beings, among whom the Bodhisattva will be the leader?' The Buddha told Subhuti, 'They are those who abide in the lineage (gotra), the eighth stage (astamaka), the stream-enterer (srotaapanna), the once-returner (sakrdagamin), the non-returner (anagamin), and the arhat.'

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漢、獨覺，及從初發心乃至不退轉地菩薩摩訶薩，如是皆名大有情眾。菩薩於此大有情眾中當爲上首故，複名摩訶薩。」

具壽善現復白佛言：「如是菩薩何緣能于大有情眾當爲上首？」

佛告善現：「由是菩薩已發堅固金剛喻心定不退壞，是故能于大有情眾當爲上首。」

善現復言：「何謂菩薩金剛喻心？」

佛告善現：「若菩薩摩訶薩發如是心：『我今當被大功德鎧，無邊生死大曠野中，為諸有情破壞一切煩惱怨敵。我當普為一切有情枯竭無邊生死大海。我當棄捨一切身財為諸有情作大饒益。我當等心利益安樂一切有情。我當普令諸有情類游三乘道趣般涅槃。我當雖以三乘濟度一切有情，而都不見有一有情得滅度者。我當覺了一切法性無生無滅、無凈無染。我當純以一切智智相應作意修行六種波羅蜜多。我當修學於一切法，通達究竟遍入妙智。我當通達一切法相一理趣門。我當通達一切法相二理趣門。我當通達一切法相多理趣門。我當修學種種妙智，達諸法性引勝功德。』善現！是謂菩薩金剛喻心。若菩薩摩訶薩以無所得而為方便安住此心，決定能于大有情眾當爲上首。

「複次，善現！諸菩薩摩訶薩發如是心：『一切地獄、傍生、鬼界及人、天中，諸有情類所受苦惱，我當代受

【現代漢語翻譯】 現代漢語譯本：聲聞（漢），獨覺（辟支佛），以及從初發心乃至不退轉地的菩薩摩訶薩（大菩薩），這些都稱為大有情眾。菩薩在這大有情眾中應當為首領，所以又稱為摩訶薩（大士）。 具壽善現（須菩提）又對佛說：『這樣的菩薩因何能在眾多大有情眾中成為首領呢？』 佛告訴善現：『因為這位菩薩已經發起了堅固如金剛般的心，決定不會退轉，所以能在眾多大有情眾中成為首領。』 善現又問：『什麼是菩薩的金剛喻心呢？』 佛告訴善現：『如果菩薩摩訶薩發起這樣的心：『我現在應當披上大功德的鎧甲，在無邊生死的曠野中，為一切有情摧毀一切煩惱怨敵。我應當普遍為一切有情枯竭無邊生死的苦海。我應當捨棄一切身財，為一切有情做最大的饒益。我應當以平等心利益安樂一切有情。我應當普遍令一切有情眾生遊歷三乘道，趨向涅槃。我應當雖然以三乘度化一切有情，卻不認為有一個有情真正得到滅度。我應當覺悟一切法的本性是無生無滅、無凈無染的。我應當完全以一切智智相應的作意修行六種波羅蜜多（六度）。我應當修學一切法，通達究竟，普遍進入微妙的智慧。我應當通達一切法相的一個理趣門。我應當通達一切法相的兩個理趣門。我應當通達一切法相的多個理趣門。我應當修學種種微妙的智慧，通達諸法的本性，引生殊勝的功德。』善現！這就是菩薩的金剛喻心。如果菩薩摩訶薩以無所得為方便安住此心，必定能在眾多大有情眾中成為首領。 『再者，善現！諸菩薩摩訶薩發起這樣的心：『一切地獄、傍生（畜生）、鬼界以及人、天之中，一切有情所受的苦惱，我應當代替他們承受。』

【English Translation】 English version: Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattva-mahāsattvas (Great Bodhisattvas) from the initial aspiration up to the stage of non-retrogression, all these are called great sentient beings. Because the Bodhisattva should be the leader among these great sentient beings, they are also called Mahāsattvas (Great Beings).' The Venerable Subhuti further asked the Buddha, 'For what reason can such a Bodhisattva be the leader among the great sentient beings?' The Buddha told Subhuti, 'Because this Bodhisattva has already generated a firm, diamond-like mind that will not regress, therefore they can be the leader among the great sentient beings.' Subhuti further asked, 'What is the diamond-like mind of a Bodhisattva?' The Buddha told Subhuti, 'If a Bodhisattva-mahāsattva generates such a mind: 「I shall now put on the armor of great merit, and in the boundless wilderness of birth and death, I will destroy all the enemies of afflictions for all sentient beings. I shall universally dry up the boundless ocean of birth and death for all sentient beings. I shall abandon all my body and possessions to bring great benefit to all sentient beings. I shall equally benefit and bring happiness to all sentient beings. I shall universally lead all sentient beings to travel the three vehicles and attain Nirvana. Although I shall liberate all sentient beings through the three vehicles, I will not see a single sentient being who has truly attained liberation. I shall realize that the nature of all dharmas is without birth or death, without purity or defilement. I shall purely cultivate the six pāramitās (perfections) with the intention that corresponds to all-knowing wisdom. I shall study all dharmas, thoroughly understand them, and universally enter into subtle wisdom. I shall understand the one principle of all dharmas. I shall understand the two principles of all dharmas. I shall understand the multiple principles of all dharmas. I shall cultivate various subtle wisdoms, understand the nature of all dharmas, and generate supreme merits.」 Subhuti! This is called the diamond-like mind of a Bodhisattva. If a Bodhisattva-mahāsattva dwells in this mind with non-attainment as the means, they will definitely be the leader among the great sentient beings.' 'Furthermore, Subhuti! Bodhisattva-mahāsattvas generate such a mind: 「All the sufferings experienced by sentient beings in all the hells, among animals, in the realm of ghosts, and among humans and gods, I shall bear in their place.」'

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令彼安樂。』諸菩薩摩訶薩發如是心：『我為饒益一有情故，經于無量百千俱胝那庾多劫，受諸地獄種種重苦，無數方便教化令得無餘涅槃。如是次第普為饒益一切有情，為彼一一各經無量百千俱胝那庾多劫，受諸地獄種種重苦，一一各以無數方便教化令得無餘涅槃。作是事已，自種善根，復經無量百千俱胝那庾多劫，圓滿修集菩提資糧，然後方證所求無上正等菩提。』善現！如是誓願亦名菩薩金剛喻心。若菩薩摩訶薩以無所得而為方便安住此心，決定能于大有情眾當爲上首。

「複次，善現！諸菩薩摩訶薩恒常發起勝心大心，由此心故，決定能于大有情眾當爲上首。」

具壽善現白言：「世尊！何謂菩薩勝心大心？」

佛告善現：「諸菩薩摩訶薩發如是心：『我應從初發心乃至證得一切智智，定當不起貪慾、瞋恚、愚癡、忿恨、覆惱、諂誑、嫉慳、矯害、見慢等心，亦定不起趣求聲聞、獨覺地心。』是為菩薩勝心大心。若菩薩摩訶薩以無所得而為方便安住此心，決定能于大有情眾當爲上首。

「複次，善現！諸菩薩摩訶薩發起決定不傾動心，由此心故，決定能于大有情眾當爲上首。」

具壽善現白言：「世尊！何謂菩薩不傾動心？」

佛告善現：「諸菩薩摩訶薩發如是心：『

【現代漢語翻譯】 現代漢語譯本 『令他們安樂。』諸位菩薩摩訶薩發這樣的心願：『爲了利益一個有情眾生，我願意經歷無量百千俱胝那由他劫（俱胝：一千萬；那由他：一億），承受地獄的各種深重痛苦，用無數的方法教化他們，使他們最終獲得無餘涅槃（無餘涅槃：徹底的解脫）。』像這樣依次普遍地利益一切有情眾生，爲了他們每一個，都經歷無量百千俱胝那由他劫，承受地獄的各種深重痛苦，每一個都用無數的方法教化他們，使他們最終獲得無餘涅槃。做完這些事後，自己種下善根，再經歷無量百千俱胝那由他劫，圓滿修集菩提資糧（菩提資糧：成佛的必要條件），然後才證得所求的無上正等菩提（無上正等菩提：最高的覺悟）。善現！這樣的誓願也稱為菩薩的金剛喻心（金剛喻心：像金剛一樣堅固的心）。如果菩薩摩訶薩以無所得（無所得：不執著于任何事物）作為方便安住于這種心，必定能在大有情眾中成為領導者。 『再者，善現！諸位菩薩摩訶薩恒常發起殊勝的心和大心，因為這種心，必定能在大有情眾中成為領導者。』 具壽善現（具壽：對年長者的尊稱；善現：佛陀的弟子）問道：『世尊！什麼是菩薩的殊勝心和大心？』 佛告訴善現：『諸位菩薩摩訶薩發這樣的心：『我應當從最初發心直到證得一切智智（一切智智：佛的智慧），必定不起貪慾、瞋恚、愚癡、忿恨、覆惱、諂誑、嫉妒、慳吝、矯飾、傷害、見慢等心，也必定不起追求聲聞（聲聞：聽聞佛法而修行的人）、獨覺（獨覺：獨自修行而覺悟的人）的心。』這就是菩薩的殊勝心和大心。如果菩薩摩訶薩以無所得作為方便安住于這種心，必定能在大有情眾中成為領導者。 『再者，善現！諸位菩薩摩訶薩發起決定不傾動的心，因為這種心，必定能在大有情眾中成為領導者。』 具壽善現問道：『世尊！什麼是菩薩的不傾動心？』 佛告訴善現：『諸位菩薩摩訶薩發這樣的心：

【English Translation】 English version 'May they be happy.' The Bodhisattva-Mahasattvas generate such a thought: 'For the benefit of one sentient being, I would undergo immeasurable hundreds of thousands of kotis of nayutas of kalpas (koti: ten million; nayuta: one hundred million), enduring various severe sufferings in hell, and through countless skillful means, teach them until they attain complete Nirvana (Nirvana: complete liberation). In this way, I will universally benefit all sentient beings, and for each one, I will undergo immeasurable hundreds of thousands of kotis of nayutas of kalpas, enduring various severe sufferings in hell, and through countless skillful means, teach each one until they attain complete Nirvana. Having done this, I will plant good roots, and again, through immeasurable hundreds of thousands of kotis of nayutas of kalpas, I will perfect the accumulation of Bodhi resources (Bodhi resources: necessary conditions for Buddhahood), and then I will attain the unsurpassed, perfect, and complete Bodhi (unsurpassed, perfect, and complete Bodhi: the highest enlightenment) that I seek.' Subhuti! Such a vow is also called the Bodhisattva's Vajra-like Mind (Vajra-like Mind: a mind as firm as a diamond). If a Bodhisattva-Mahasattva dwells in this mind with non-attainment (non-attainment: not clinging to anything) as a skillful means, they will certainly become the leader among the great assembly of sentient beings. 'Furthermore, Subhuti! The Bodhisattva-Mahasattvas constantly generate a superior mind and a great mind, and because of this mind, they will certainly become the leader among the great assembly of sentient beings.' The Venerable Subhuti (Venerable: a respectful title for elders; Subhuti: a disciple of the Buddha) asked: 'World Honored One! What is the Bodhisattva's superior mind and great mind?' The Buddha told Subhuti: 'The Bodhisattva-Mahasattvas generate such a thought: 'From the initial generation of the Bodhi mind until the attainment of all-knowing wisdom (all-knowing wisdom: the wisdom of a Buddha), I will certainly not generate thoughts of greed, hatred, ignorance, anger, resentment, deceit, flattery, jealousy, stinginess, hypocrisy, harm, or pride, nor will I generate thoughts of seeking the path of a Sravaka (Sravaka: one who practices by hearing the Dharma) or a Pratyekabuddha (Pratyekabuddha: one who attains enlightenment on their own).』 This is the Bodhisattva's superior mind and great mind. If a Bodhisattva-Mahasattva dwells in this mind with non-attainment as a skillful means, they will certainly become the leader among the great assembly of sentient beings. 'Furthermore, Subhuti! The Bodhisattva-Mahasattvas generate a mind that is determined and unshakeable, and because of this mind, they will certainly become the leader among the great assembly of sentient beings.' The Venerable Subhuti asked: 'World Honored One! What is the Bodhisattva's unshakeable mind?' The Buddha told Subhuti: 'The Bodhisattva-Mahasattvas generate such a thought:

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我應常依一切智智相應作意，修習發起一切所修、所作事業而無憍逸。』善現！是謂菩薩不傾動心。若菩薩摩訶薩以無所得而為方便安住此心，決定能于大有情眾當爲上首。

「複次，善現！諸菩薩摩訶薩普於一切諸有情類，平等發起真利樂心，由此心故，決定能于大有情眾當爲上首。」

具壽善現白言：「世尊！何謂菩薩真利樂心？」

佛告善現：「諸菩薩摩訶薩發如是心：『我當決定窮未來際，利益安樂一切有情，為作歸依、洲渚、舍宅，常不捨離。』善現！是謂菩薩真利樂心。若菩薩摩訶薩以無所得而為方便安住此心，決定能于大有情眾當爲上首。

「複次，善現！諸菩薩摩訶薩修行般若波羅蜜多，常勤精進愛法、樂法、欣法、喜法，由此因緣，決定能于大有情眾當爲上首。」

具壽善現白言：「世尊！何等為法？云何菩薩摩訶薩修行般若波羅蜜多時，常於此法愛樂欣喜？」

佛告善現：「所言法者，謂色非色皆無自性，都不可得，不可破壞，不可分別，是名為法。言愛法者，謂於此法起欲希求；言樂法者，謂於此法稱讚功德；言欣法者，謂於此法歡喜信受；言喜法者，謂於此法慕多修習親近愛重。善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，常能如是

【現代漢語翻譯】 現代漢語譯本： 『我應當常常依隨與一切智智（sarvajnatajnana，指佛陀的智慧）相應的作意，修習發起一切所修、所作的事業，而不懈怠放縱。』善現（Subhuti）！這叫做菩薩不傾動的心。如果菩薩摩訶薩以無所得（anupalambha）作為方便安住于這種心境，必定能在大有情眾中成為領袖。

『再者，善現！諸菩薩摩訶薩普遍地對一切有情眾生，平等發起真實的利益和安樂之心，由於這種心，必定能在大有情眾中成為領袖。』

具壽善現問道：『世尊！什麼是菩薩真實的利益和安樂之心？』

佛告訴善現：『諸菩薩摩訶薩發這樣的心：『我應當決定在未來無盡的時間裡，利益安樂一切有情，為他們做歸依、洲渚、舍宅，永遠不捨棄他們。』善現！這叫做菩薩真實的利益和安樂之心。如果菩薩摩訶薩以無所得作為方便安住于這種心境，必定能在大有情眾中成為領袖。

『再者，善現！諸菩薩摩訶薩修行般若波羅蜜多（prajnaparamita，指以智慧到達彼岸），常常勤奮精進，愛法、樂法、欣法、喜法，由於這種因緣，必定能在大有情眾中成為領袖。』

具壽善現問道：『世尊！什麼是法？菩薩摩訶薩在修行般若波羅蜜多時，如何常常對這種法愛樂歡喜？』

佛告訴善現：『所說的法，是指色（rupa，物質）和非色（arupa，非物質）都沒有自性（svabhava），都不可得（anupalabdha），不可破壞，不可分別，這叫做法。所說的愛法，是指對這種法生起慾望和希求；所說的樂法，是指對這種法稱讚功德；所說的欣法，是指對這種法歡喜信受；所說的喜法，是指對這種法愛慕、多次修習、親近和愛重。善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得作為方便，常常能夠這樣』

【English Translation】 English version: 'I should constantly rely on the intention that corresponds to all-knowing wisdom (sarvajnatajnana), cultivate and initiate all the activities and tasks that are to be done, without being indolent or lax.' Subhuti! This is called the unwavering mind of a Bodhisattva. If a Bodhisattva Mahasattva dwells in this mind using non-attainment (anupalambha) as a means, he will certainly be the leader among the great sentient beings.

'Furthermore, Subhuti! Bodhisattva Mahasattvas universally generate a true heart of benefit and joy towards all sentient beings, and because of this heart, they will certainly be the leader among the great sentient beings.'

The venerable Subhuti asked: 'World Honored One! What is the true heart of benefit and joy of a Bodhisattva?'

The Buddha told Subhuti: 'Bodhisattva Mahasattvas generate this kind of mind: 'I shall definitely, for the endless future, benefit and bring joy to all sentient beings, and be their refuge, island, and dwelling, never abandoning them.' Subhuti! This is called the true heart of benefit and joy of a Bodhisattva. If a Bodhisattva Mahasattva dwells in this mind using non-attainment as a means, he will certainly be the leader among the great sentient beings.

'Furthermore, Subhuti! Bodhisattva Mahasattvas, practicing the Perfection of Wisdom (prajnaparamita), are always diligent and zealous, loving the Dharma, delighting in the Dharma, rejoicing in the Dharma, and being joyful in the Dharma. Because of this, they will certainly be the leader among the great sentient beings.'

The venerable Subhuti asked: 'World Honored One! What is the Dharma? How does a Bodhisattva Mahasattva, when practicing the Perfection of Wisdom, always love, delight, and rejoice in this Dharma?'

The Buddha told Subhuti: 'What is called Dharma refers to the fact that both form (rupa) and non-form (arupa) have no self-nature (svabhava), are unattainable (anupalabdha), indestructible, and cannot be differentiated. This is called Dharma. To love the Dharma means to generate desire and aspiration for this Dharma; to delight in the Dharma means to praise the merits of this Dharma; to rejoice in the Dharma means to joyfully accept and believe in this Dharma; to be joyful in the Dharma means to admire, repeatedly practice, be close to, and cherish this Dharma. Subhuti! If a Bodhisattva Mahasattva, when practicing the Perfection of Wisdom, uses non-attainment as a means, he will always be able to do so.'

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愛法、樂法、欣法、喜法而不憍舉，決定能于大有情眾當爲上首。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多，以無所得而為方便，安住內空乃至無性自性空，修四念住乃至十八佛不共法，是菩薩摩訶薩決定能于大有情眾當爲上首。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多，以無所得而為方便，住金剛喻三摩地，乃至住無著無為無染解脫如虛空三摩地，是菩薩摩訶薩由此因緣，決定能于大有情眾當爲上首。

「善現！由如是等種種因緣，諸菩薩摩訶薩決定能于大有情眾當爲上首，是故菩薩複名摩訶薩。」

第二分斷諸見品第十二

爾時，舍利子白佛言：「世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。」

佛告舍利子：「隨汝意說。」

舍利子言：「世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷我見、有情見、命者見、生者見、養者見、士夫見、補特伽羅見、意生見、儒童見、作者見、受者見、知者見、見者見，由此義故名摩訶薩。

「世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷常見、斷見、有見、無見，由此義故名摩訶薩。

「世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷蘊見、處見、界見、諦見、緣起見，

【現代漢語翻譯】 現代漢語譯本：喜愛佛法、樂於佛法、欣悅佛法、歡喜佛法而不驕傲自滿，這樣的人必定能在大眾之中成為領導者。 再者，善現！如果菩薩摩訶薩修行般若波羅蜜多（paramita，意為「到彼岸」的修行），以無所得（anupalambha，意為不執著于任何事物）作為方便，安住于內空（adhyatma-sunyata，意為內在的空性）乃至無性自性空（abhava-svabhava-sunyata，意為沒有自性的空性），修習四念住（catvari smrtyupasthanani，意為四種觀想的修行）乃至十八佛不共法（avenika-buddha-dharma，意為佛獨有的十八種功德），這位菩薩摩訶薩必定能在大眾之中成為領導者。 再者，善現！如果菩薩摩訶薩修行般若波羅蜜多，以無所得作為方便，安住于金剛喻三摩地（vajropama-samadhi，意為像金剛一樣堅固的禪定）乃至安住于無著無為無染解脫如虛空三摩地（anabhilapya-akara-anupalambha-vimoksa-samadhi，意為不可言說、無形無相、不執著的解脫禪定），這位菩薩摩訶薩由此因緣，必定能在大眾之中成為領導者。 善現！由於這些種種因緣，諸位菩薩摩訶薩必定能在大眾之中成為領導者，所以菩薩又名為摩訶薩（mahasattva，意為大士）。 第二分 斷諸見品 第十二 這時，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！我也樂於用智慧辯才，來說明諸位菩薩因為這個意義而被稱為摩訶薩。』 佛告訴舍利子：『隨你的意思說吧。』 舍利子說：『世尊！因為諸位菩薩方便善巧，能為眾生宣說佛法要義，使他們斷除我見（atmadristi，意為執著于自我的見解）、有情見（sattvadristi，意為執著于眾生的見解）、命者見（jivadristi，意為執著于壽命的見解）、生者見（jantudristi，意為執著于出生的見解）、養者見（posadristi，意為執著于養育的見解）、士夫見（purusadristi，意為執著于丈夫的見解）、補特伽羅見（pudgaladristi，意為執著于個體的見解）、意生見（manavadristi，意為執著于意念的見解）、儒童見（manujadristi，意為執著於人的見解）、作者見（karakadristi，意為執著于作者的見解）、受者見（vedakadristi，意為執著于感受者的見解）、知者見（jnatadristi，意為執著于知者的見解）、見者見（darsakadristi，意為執著于見者的見解），因為這個意義，所以被稱為摩訶薩。 世尊！因為諸位菩薩方便善巧，能為眾生宣說佛法要義，使他們斷除常見（sasvatadristi，意為執著于永恒的見解）、斷見（ucchedadristi，意為執著于斷滅的見解）、有見（bhavadristi，意為執著于存在的見解）、無見（vibhavadristi，意為執著于不存在的見解），因為這個意義，所以被稱為摩訶薩。 世尊！因為諸位菩薩方便善巧，能為眾生宣說佛法要義，使他們斷除蘊見（skandhadristi，意為執著於五蘊的見解）、處見（ayatanadristi，意為執著於十二處的見解）、界見（dhatudristi，意為執著於十八界的見解）、諦見（satyadristi，意為執著於四聖諦的見解）、緣起見（pratityasamutpadadristi，意為執著于緣起法的見解），

【English Translation】 English version: Those who love the Dharma, delight in the Dharma, rejoice in the Dharma, and are happy in the Dharma without arrogance, are definitely able to be leaders among the great sentient beings. Furthermore, Subhuti! If a Bodhisattva-Mahasattva practices the Prajnaparamita (perfection of wisdom), using non-attainment (anupalambha) as a means, dwells in inner emptiness (adhyatma-sunyata) up to the emptiness of no-nature self-nature (abhava-svabhava-sunyata), cultivates the four foundations of mindfulness (catvari smrtyupasthanani) up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma), this Bodhisattva-Mahasattva is definitely able to be a leader among the great sentient beings. Furthermore, Subhuti! If a Bodhisattva-Mahasattva practices the Prajnaparamita, using non-attainment as a means, dwells in the Vajra-like Samadhi (vajropama-samadhi) up to dwelling in the unattached, unconditioned, undefiled liberation like space Samadhi (anabhilapya-akara-anupalambha-vimoksa-samadhi), this Bodhisattva-Mahasattva, due to this cause, is definitely able to be a leader among the great sentient beings. Subhuti! Due to these various causes, the Bodhisattva-Mahasattvas are definitely able to be leaders among the great sentient beings, therefore, Bodhisattvas are also called Mahasattvas (great beings). Section Two: Chapter Twelve on Severing All Views At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! I also delight in using my wisdom and eloquence to explain why Bodhisattvas are called Mahasattvas because of this meaning.' The Buddha said to Sariputra: 'Speak as you wish.' Sariputra said: 'World Honored One! Because the Bodhisattvas are skillful in means, they are able to proclaim the essence of the Dharma to sentient beings, causing them to sever the view of self (atmadristi), the view of sentient beings (sattvadristi), the view of a life (jivadristi), the view of a birth (jantudristi), the view of a nourisher (posadristi), the view of a person (purusadristi), the view of an individual (pudgaladristi), the view of a mind-born (manavadristi), the view of a youth (manujadristi), the view of a doer (karakadristi), the view of a receiver (vedakadristi), the view of a knower (jnatadristi), the view of a seer (darsakadristi), because of this meaning, they are called Mahasattvas.' 'World Honored One! Because the Bodhisattvas are skillful in means, they are able to proclaim the essence of the Dharma to sentient beings, causing them to sever the view of permanence (sasvatadristi), the view of annihilation (ucchedadristi), the view of existence (bhavadristi), the view of non-existence (vibhavadristi), because of this meaning, they are called Mahasattvas.' 'World Honored One! Because the Bodhisattvas are skillful in means, they are able to proclaim the essence of the Dharma to sentient beings, causing them to sever the view of aggregates (skandhadristi), the view of sense bases (ayatanadristi), the view of elements (dhatudristi), the view of truths (satyadristi), the view of dependent origination (pratityasamutpadadristi),

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由此義故名摩訶薩。

「世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷四念住見乃至十八佛不共法見，由此義故名摩訶薩。以諸菩薩方便善巧，能為有情宣說法要，令斷成熟有情見、嚴凈佛土見、菩薩見、如來見、菩提見、涅槃見、轉法輪見，由此義故名摩訶薩。

「世尊！以諸菩薩方便善巧，能為有情以無所得而為方便，宣說永斷一切見法，由此義故名摩訶薩。」

時，具壽善現問舍利子言：「若菩薩摩訶薩能為有情，以無所得而為方便，宣說永斷諸見法要，何因何緣有諸菩薩，自有所得而為方便，起蘊見、處見、界見、諦見、緣起見、四念住見乃至十八佛不共法見，及成熟有情見、嚴凈佛土見、菩薩見、如來見、菩提見、涅槃見、轉法輪見耶？」

舍利子言：「若菩薩摩訶薩修行般若波羅蜜多時，無方便善巧者，以有所得而為方便，發起蘊見乃至轉法輪見，是菩薩摩訶薩無方便善巧故，決定不能以無所得而為方便，為諸有情宣說永斷諸見法要。若菩薩摩訶薩修行般若波羅蜜多時，有方便善巧者，能為有情以無所得而為方便，宣說永斷諸見法要，是菩薩摩訶薩決定不起蘊等諸見。」

爾時，具壽善現白佛言：「世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。」

【現代漢語翻譯】 現代漢語譯本：因此，他們被稱為摩訶薩（Mahāsattva，大士）。 『世尊！由於菩薩們善用方便法門，能夠為眾生宣說佛法要義，使他們斷除四念住的見解，乃至十八佛不共法的見解，因此被稱為摩訶薩。由於菩薩們善用方便法門，能夠為眾生宣說佛法要義，使他們斷除成熟眾生的見解、莊嚴佛土的見解、菩薩的見解、如來的見解、菩提的見解、涅槃的見解、轉法輪的見解，因此被稱為摩訶薩。 『世尊！由於菩薩們善用方便法門，能夠以無所得為方便，為眾生宣說永遠斷除一切見解的法門，因此被稱為摩訶薩。』 當時，具壽善現問舍利子說：『如果菩薩摩訶薩能夠以無所得為方便，為眾生宣說永遠斷除各種見解的法要，那麼為什麼有些菩薩反而以有所得為方便，生起五蘊的見解、十二處的見解、十八界的見解、四聖諦的見解、十二緣起的見解、四念住的見解，乃至十八佛不共法的見解，以及成熟眾生的見解、莊嚴佛土的見解、菩薩的見解、如來的見解、菩提的見解、涅槃的見解、轉法輪的見解呢？』 舍利子說：『如果菩薩摩訶薩在修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）時，沒有方便善巧，就會以有所得為方便，生起五蘊的見解，乃至轉法輪的見解。這樣的菩薩摩訶薩因為沒有方便善巧，所以一定不能以無所得為方便，為眾生宣說永遠斷除各種見解的法要。如果菩薩摩訶薩在修行般若波羅蜜多時，有方便善巧，就能為眾生以無所得為方便，宣說永遠斷除各種見解的法要，這樣的菩薩摩訶薩一定不會生起五蘊等各種見解。』 這時，具壽善現對佛說：『世尊！我也樂意用我的智慧和辯才，來說明菩薩們因為這些原因被稱為摩訶薩。』

【English Translation】 English version: Hence, they are called Mahāsattvas (Great Beings). 'World Honored One! Because Bodhisattvas, with their skillful means, are able to proclaim the essential Dharma to sentient beings, causing them to abandon views of the Four Foundations of Mindfulness, and even views of the Eighteen Unshared Qualities of a Buddha, therefore they are called Mahāsattvas. Because Bodhisattvas, with their skillful means, are able to proclaim the essential Dharma to sentient beings, causing them to abandon views of maturing sentient beings, views of purifying Buddha lands, views of Bodhisattvas, views of Tathagatas, views of Bodhi, views of Nirvana, and views of turning the Wheel of Dharma, therefore they are called Mahāsattvas.' 'World Honored One! Because Bodhisattvas, with their skillful means, are able to use non-attainment as a means, proclaiming the Dharma of permanently abandoning all views to sentient beings, therefore they are called Mahāsattvas.' At that time, the Venerable Subhuti asked Shariputra, 'If a Bodhisattva Mahāsattva is able to use non-attainment as a means to proclaim the essential Dharma of permanently abandoning all views to sentient beings, then why is it that some Bodhisattvas, instead using attainment as a means, give rise to views of the aggregates, views of the sense bases, views of the realms, views of the Four Noble Truths, views of Dependent Origination, views of the Four Foundations of Mindfulness, and even views of the Eighteen Unshared Qualities of a Buddha, as well as views of maturing sentient beings, views of purifying Buddha lands, views of Bodhisattvas, views of Tathagatas, views of Bodhi, views of Nirvana, and views of turning the Wheel of Dharma?' Shariputra said, 'If a Bodhisattva Mahāsattva, while practicing Prajñāpāramitā (Perfection of Wisdom), lacks skillful means, they will use attainment as a means, giving rise to views of the aggregates, and even views of turning the Wheel of Dharma. Such a Bodhisattva Mahāsattva, because they lack skillful means, will definitely not be able to use non-attainment as a means to proclaim the essential Dharma of permanently abandoning all views to sentient beings. If a Bodhisattva Mahāsattva, while practicing Prajñāpāramitā, possesses skillful means, they will be able to use non-attainment as a means to proclaim the essential Dharma of permanently abandoning all views to sentient beings, and such a Bodhisattva Mahāsattva will definitely not give rise to views of the aggregates, etc.' At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! I also wish to use my wisdom and eloquence to explain why Bodhisattvas are called Mahāsattvas for these reasons.'

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佛告善現：「隨汝意說。」

善現白言：「世尊！以諸菩薩為欲證得一切智智，發菩提心、無等等心、不共聲聞獨覺等心，于如是心亦不取著，由此義故名摩訶薩。何以故？世尊！以一切智智心是真無漏不墮三界，求一切智智心亦是無漏不墮三界，于如是心不應取著，是故菩薩名摩訶薩。」

時，舍利子問善現言：「云何菩薩摩訶薩無等等心、不共聲聞獨覺等心？」

善現答言：「諸菩薩摩訶薩從初發心，不見少法有生有滅、有減有增、有染有凈。舍利子！若不見少法有生有滅、有減有增、有染有凈，亦不見有聲聞心、獨覺心、菩薩心、如來心。舍利子！是名菩薩摩訶薩無等等心、不共聲聞獨覺等心，諸菩薩摩訶薩于如是心亦不取著。」

時，舍利子問善現言：「若菩薩摩訶薩于如是心不應取著，則於一切聲聞、獨覺、異生等心亦不應取著，及於色、受、想、行、識心乃至十八佛不共法心亦不應取著。何以故？如是諸心無心性故。」

善現答言：「如是！如是！誠如所說。」

時，舍利子問善現言：「若一切心無心性故不應取著，則色、受、想、行、識亦無色、受、想、行、識性不應取著，乃至十八佛不共法亦無十八佛不共法性不應取著。」

善現答言：「如是！如是

【現代漢語翻譯】 現代漢語譯本 佛對善現說：『隨你的意思說吧。』 善現回答說：『世尊！諸位菩薩爲了證得一切智智（指佛的智慧），發起菩提心（指覺悟之心）、無等等心（指無與倫比的心）、不共聲聞獨覺等心（指不與聲聞和獨覺相同的菩薩心），對於這樣的心也不執著，因此被稱為摩訶薩（指大菩薩）。為什麼呢？世尊！因為一切智智心是真正的無漏（指沒有煩惱）不墮三界（指欲界、色界、無色界），求一切智智的心也是無漏不墮三界，對於這樣的心不應該執著，所以菩薩被稱為摩訶薩。』 這時，舍利子問善現說：『什麼是菩薩摩訶薩的無等等心、不共聲聞獨覺等心呢？』 善現回答說：『諸位菩薩摩訶薩從最初發心，就看不到任何法有生有滅、有減有增、有染有凈。舍利子！如果看不到任何法有生有滅、有減有增、有染有凈，也看不到有聲聞心、獨覺心、菩薩心、如來心。舍利子！這叫做菩薩摩訶薩的無等等心、不共聲聞獨覺等心，諸位菩薩摩訶薩對於這樣的心也不執著。』 這時，舍利子問善現說：『如果菩薩摩訶薩對於這樣的心不應該執著，那麼對於一切聲聞、獨覺、異生（指凡夫）等心也不應該執著，以及對於色、受、想、行、識心乃至十八佛不共法心（指佛獨有的十八種功德）也不應該執著。為什麼呢？因為這些心都沒有自性。』 善現回答說：『是的！是的！確實如你所說。』 這時，舍利子問善現說：『如果一切心都沒有自性所以不應該執著，那麼色、受、想、行、識也沒有色、受、想、行、識的自性所以不應該執著，乃至十八佛不共法也沒有十八佛不共法的自性所以不應該執著。』 善現回答說：『是的！是的！』

【English Translation】 English version The Buddha said to Subhuti, 'Speak as you wish.' Subhuti replied, 'World Honored One, the Bodhisattvas, in order to attain all-knowing wisdom (sarvajnata, the wisdom of a Buddha), generate the Bodhi mind (bodhicitta, the mind of enlightenment), the incomparable mind, the mind not shared with Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and they do not cling to such a mind. Therefore, they are called Mahasattvas (great beings). Why is that, World Honored One? Because the mind of all-knowing wisdom is truly unconditioned (anasrava, free from defilements) and does not fall into the three realms (desire realm, form realm, formless realm). The mind that seeks all-knowing wisdom is also unconditioned and does not fall into the three realms. One should not cling to such a mind. Therefore, Bodhisattvas are called Mahasattvas.' Then, Sariputra asked Subhuti, 'What is the incomparable mind of a Bodhisattva Mahasattva, the mind not shared with Sravakas and Pratyekabuddhas?' Subhuti replied, 'Bodhisattva Mahasattvas, from the very first moment they generate the mind, do not see any dharma (phenomenon) as having arising or ceasing, decreasing or increasing, defiled or pure. Sariputra, if one does not see any dharma as having arising or ceasing, decreasing or increasing, defiled or pure, one also does not see a Sravaka mind, a Pratyekabuddha mind, a Bodhisattva mind, or a Tathagata (Buddha) mind. Sariputra, this is called the incomparable mind of a Bodhisattva Mahasattva, the mind not shared with Sravakas and Pratyekabuddhas. Bodhisattva Mahasattvas do not cling to such a mind.' Then, Sariputra asked Subhuti, 'If Bodhisattva Mahasattvas should not cling to such a mind, then they should also not cling to the minds of all Sravakas, Pratyekabuddhas, and ordinary beings, nor should they cling to the minds of form, feeling, perception, mental formations, and consciousness, nor even to the minds of the eighteen unique qualities of a Buddha. Why is that? Because these minds have no inherent nature.' Subhuti replied, 'It is so! It is so! It is indeed as you say.' Then, Sariputra asked Subhuti, 'If all minds have no inherent nature and therefore should not be clung to, then form, feeling, perception, mental formations, and consciousness also have no inherent nature of form, feeling, perception, mental formations, and consciousness and should not be clung to, and even the eighteen unique qualities of a Buddha have no inherent nature of the eighteen unique qualities of a Buddha and should not be clung to.' Subhuti replied, 'It is so! It is so!'

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！誠如所說。」

舍利子言：「若一切智智心是真無漏不墮三界，則一切愚夫異生、聲聞、獨覺等心，亦應是真無漏不墮三界。何以故？如是諸心皆本性空故。」

善現答言：「如是！如是！誠如所說。」

舍利子言：「若如是心本性空故，是真無漏不墮三界，則色、受、想、行、識乃至十八佛不共法，亦應是真無漏不墮三界。何以故？如是諸法皆本性空故。」

善現答言：「如是！如是！誠如所說。」

舍利子言：「若心色等法無心色等性故不應取著，則一切法皆應平等都無差別。」

善現答言：「如是！如是！誠如所說。」

舍利子言：「若一切法等無差別，云何如來說心色等有種種異？」

善現答言：「此是如來隨世俗說，非隨勝義。」

舍利子言：「若諸異生、聲聞、獨覺、菩薩、如來心色等法，皆是無漏不墮三界，則諸異生及諸聖者、菩薩、如來應無差別。」

善現答言：「如是！如是！誠如所說。」

舍利子言：「若諸凡聖、菩薩、如來無差別者，云何佛說凡聖大小有種種異？」

善現答言：「此亦如來依世俗說不依勝義。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得為方便故，于所發起大菩提心、無等等心、不共

【現代漢語翻譯】 現代漢語譯本 『確實如你所說。』 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『如果一切智智（sarvajñatā-jñāna，佛陀的智慧）的心是真正的無漏（anāsrava，沒有煩惱）且不墮入三界（trayo dhātava，欲界、色界、無色界），那麼一切愚夫異生（bāla-pṛthagjana，凡夫）、聲聞（śrāvaka，聽聞佛法而修行者）、獨覺（pratyekabuddha，獨自覺悟者）等的心，也應該是真正的無漏且不墮入三界。為什麼呢？因為這些心都本性空（prakṛti-śūnya，本質是空無自性的）。』 善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）回答說：『是的！是的！確實如你所說。』 舍利子說：『如果因為這些心本性空，所以是真正的無漏且不墮入三界，那麼色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），也應該是真正的無漏且不墮入三界。為什麼呢？因為這些法都本性空。』 善現回答說：『是的！是的！確實如你所說。』 舍利子說：『如果心、色等法因為沒有心、色等的自性，所以不應該執著，那麼一切法都應該平等，沒有任何差別。』 善現回答說：『是的！是的！確實如你所說。』 舍利子說：『如果一切法都平等沒有差別，為什麼如來（tathāgata，佛陀的稱號）說心、色等有種種不同？』 善現回答說：『這是如來隨順世俗諦（saṃvṛti-satya，相對真理）而說，不是隨順勝義諦（paramārtha-satya，絕對真理）而說。』 舍利子說：『如果諸異生、聲聞、獨覺、菩薩（bodhisattva，發願成佛的修行者）、如來的心、色等法，都是無漏且不墮入三界，那麼諸異生和諸聖者、菩薩、如來應該沒有差別。』 善現回答說：『是的！是的！確實如你所說。』 舍利子說：『如果諸凡夫、聖者、菩薩、如來沒有差別，為什麼佛說凡夫、聖者的大小有種種不同？』 善現回答說：『這也是如來依世俗諦而說，不依勝義諦。舍利子！諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行般若波羅蜜多（prajñāpāramitā，智慧的完美）時，以無所得（anupalambha，不執著）為方便，對於所發起的大菩提心（mahābodhicitta，追求覺悟的心）、無等等心（asamasama-citta，無與倫比的心）、不共 心（asādhāraṇa-citta，不與他人相同的心）

【English Translation】 English version 'It is indeed as you say.' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) said, 'If the mind of all-knowing wisdom (sarvajñatā-jñāna, the wisdom of the Buddha) is truly without outflows (anāsrava, free from defilements) and does not fall into the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), then the minds of all foolish ordinary beings (bāla-pṛthagjana, common people), śrāvakas (those who hear the teachings and practice), pratyekabuddhas (those who attain enlightenment on their own), etc., should also be truly without outflows and not fall into the three realms. Why is that? Because all these minds are inherently empty (prakṛti-śūnya, empty of inherent existence).' Subhūti (one of the Buddha's ten principal disciples, known for being foremost in understanding emptiness) replied, 'Yes! Yes! It is indeed as you say.' Śāriputra said, 'If, because these minds are inherently empty, they are truly without outflows and do not fall into the three realms, then form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, cognition), mental formations (saṃskāra, volitional activities), consciousness (vijñāna, awareness), and even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique attributes of a Buddha), should also be truly without outflows and not fall into the three realms. Why is that? Because all these dharmas are inherently empty.' Subhūti replied, 'Yes! Yes! It is indeed as you say.' Śāriputra said, 'If mind, form, and other dharmas should not be clung to because they lack inherent nature, then all dharmas should be equal and without any difference.' Subhūti replied, 'Yes! Yes! It is indeed as you say.' Śāriputra said, 'If all dharmas are equal and without difference, why does the Tathāgata (a title of the Buddha) say that mind, form, etc., have various differences?' Subhūti replied, 'This is what the Tathāgata says according to conventional truth (saṃvṛti-satya, relative truth), not according to ultimate truth (paramārtha-satya, absolute truth).' Śāriputra said, 'If the minds, forms, and other dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas (those who aspire to Buddhahood), and Tathāgatas are all without outflows and do not fall into the three realms, then there should be no difference between ordinary beings and noble ones, bodhisattvas, and Tathāgatas.' Subhūti replied, 'Yes! Yes! It is indeed as you say.' Śāriputra said, 'If there is no difference between ordinary beings, noble ones, bodhisattvas, and Tathāgatas, why does the Buddha say that there are various differences in the greatness of ordinary beings and noble ones?' Subhūti replied, 'This is also what the Tathāgata says according to conventional truth, not according to ultimate truth. Śāriputra! When bodhisattva-mahāsattvas (great bodhisattvas) practice the perfection of wisdom (prajñāpāramitā), they use non-attainment (anupalambha, non-grasping) as a means, and with regard to the great bodhicitta (mahābodhicitta, the mind of enlightenment), the incomparable mind (asamasama-citta, the mind without equal), and the unique mind (asādhāraṇa-citta, the mind not shared with others)

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聲聞獨覺等心不恃不執，於色非色乃至十八佛不共法無取無著，由此義故名摩訶薩。」

第二分六到彼岸品第十三之一

爾時，滿慈子白佛言：「世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。」

佛告滿慈子：「隨汝意說。」

滿慈子言：「世尊！以諸菩薩普為利樂一切有情，被大功德鎧故，發趣大乘故，乘大乘故，名摩訶薩。」

時，舍利子問滿慈子言：「云何菩薩摩訶薩普為利樂一切有情被大功德鎧？」

滿慈子言：「舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，不為利樂少分有情修行佈施波羅蜜多，普為利樂一切有情修行佈施波羅蜜多。諸菩薩摩訶薩修行凈戒波羅蜜多時，不為利樂少分有情修行凈戒波羅蜜多，普為利樂一切有情修行凈戒波羅蜜多。諸菩薩摩訶薩修行安忍波羅蜜多時，不為利樂少分有情修行安忍波羅蜜多，普為利樂一切有情修行安忍波羅蜜多。諸菩薩摩訶薩修行精進波羅蜜多時，不為利樂少分有情修行精進波羅蜜多，普為利樂一切有情修行精進波羅蜜多。諸菩薩摩訶薩修行靜慮波羅蜜多時，不為利樂少分有情修行靜慮波羅蜜多，普為利樂一切有情修行靜慮波羅蜜多。諸菩薩摩訶薩修行般若波羅蜜多時，不為利樂少分有情修行般若波羅蜜多，普為

【現代漢語翻譯】 現代漢語譯本：聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和獨覺（Pratyekabuddha，指不需他人教導，獨自悟道的人）等修行者的心不依賴、不執著，對於色（rūpa，物質現象）與非色（arūpa，非物質現象），乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），都沒有任何執取和迷戀，因為這個緣故，被稱為摩訶薩（Mahāsattva，大菩薩）。

第二分 六到彼岸品第十三之一

這時，滿慈子（Pūrṇamaitrāyaṇīputra，佛陀的弟子之一）對佛說：『世尊！我也樂意用我的智慧和辯才，來說明諸位菩薩因為這個緣故被稱為摩訶薩。』

佛告訴滿慈子：『你可以隨意說。』

滿慈子說：『世尊！因為諸位菩薩普遍爲了利益和安樂一切有情眾生，披上了大功德的鎧甲，所以發起了趣向大乘（Mahāyāna，佛教中追求成佛的教派）的修行，乘坐著大乘，所以被稱為摩訶薩。』

這時，舍利子（Śāriputra，佛陀的十大弟子之一）問滿慈子說：『菩薩摩訶薩如何普遍爲了利益和安樂一切有情眾生而披上大功德的鎧甲呢？』

滿慈子說：『舍利子！諸位菩薩摩訶薩在修行佈施波羅蜜多（dāna-pāramitā，佈施的完美）時，不是爲了利益和安樂少部分有情眾生而修行佈施波羅蜜多，而是普遍爲了利益和安樂一切有情眾生而修行佈施波羅蜜多。諸位菩薩摩訶薩在修行凈戒波羅蜜多（śīla-pāramitā，持戒的完美）時，不是爲了利益和安樂少部分有情眾生而修行凈戒波羅蜜多，而是普遍爲了利益和安樂一切有情眾生而修行凈戒波羅蜜多。諸位菩薩摩訶薩在修行安忍波羅蜜多（kṣānti-pāramitā，忍辱的完美）時，不是爲了利益和安樂少部分有情眾生而修行安忍波羅蜜多，而是普遍爲了利益和安樂一切有情眾生而修行安忍波羅蜜多。諸位菩薩摩訶薩在修行精進波羅蜜多（vīrya-pāramitā，精進的完美）時，不是爲了利益和安樂少部分有情眾生而修行精進波羅蜜多，而是普遍爲了利益和安樂一切有情眾生而修行精進波羅蜜多。諸位菩薩摩訶薩在修行靜慮波羅蜜多（dhyāna-pāramitā，禪定的完美）時，不是爲了利益和安樂少部分有情眾生而修行靜慮波羅蜜多，而是普遍爲了利益和安樂一切有情眾生而修行靜慮波羅蜜多。諸位菩薩摩訶薩在修行般若波羅蜜多（prajñā-pāramitā，智慧的完美）時，不是爲了利益和安樂少部分有情眾生而修行般若波羅蜜多，而是普遍爲了』

【English Translation】 English version: The minds of Śrāvakas (those who learn by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) do not rely on or cling to anything. Regarding form (rūpa, material phenomena) and formlessness (arūpa, immaterial phenomena), and even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), they have no attachment or fascination. For this reason, they are called Mahāsattvas (great beings).

Section Two, Chapter Thirteen, On the Six Perfections, Part One

At that time, Pūrṇamaitrāyaṇīputra (one of the Buddha's disciples) said to the Buddha, 'World Honored One, I would also like to use my wisdom and eloquence to explain why the Bodhisattvas are called Mahāsattvas for this reason.'

The Buddha said to Pūrṇamaitrāyaṇīputra, 'Speak as you wish.'

Pūrṇamaitrāyaṇīputra said, 'World Honored One, because the Bodhisattvas universally seek to benefit and bring happiness to all sentient beings, they have donned the armor of great merit. Therefore, they have embarked on the path of the Mahāyāna (the Great Vehicle, a school of Buddhism that aims for Buddhahood), and they ride the Mahāyāna. Thus, they are called Mahāsattvas.'

Then, Śāriputra (one of the Buddha's ten great disciples) asked Pūrṇamaitrāyaṇīputra, 'How do Bodhisattva Mahāsattvas universally don the armor of great merit for the benefit and happiness of all sentient beings?'

Pūrṇamaitrāyaṇīputra said, 'Śāriputra, when Bodhisattva Mahāsattvas practice the perfection of giving (dāna-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for the benefit and happiness of all sentient beings. When Bodhisattva Mahāsattvas practice the perfection of morality (śīla-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for the benefit and happiness of all sentient beings. When Bodhisattva Mahāsattvas practice the perfection of patience (kṣānti-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for the benefit and happiness of all sentient beings. When Bodhisattva Mahāsattvas practice the perfection of diligence (vīrya-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for the benefit and happiness of all sentient beings. When Bodhisattva Mahāsattvas practice the perfection of meditation (dhyāna-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for the benefit and happiness of all sentient beings. When Bodhisattva Mahāsattvas practice the perfection of wisdom (prajñā-pāramitā), they do not practice it for the benefit and happiness of a few sentient beings, but universally for'

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利樂一切有情修行般若波羅蜜多。舍利子！是為菩薩摩訶薩普為利樂一切有情被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩被大功德鎧，利樂有情不為分限，不作是念：『我當拔濟爾所有情令入無餘般涅槃界，爾所有情不令其入；我當拔濟爾所有情令住無上正等菩提，爾所有情不令其住。』然諸菩薩摩訶薩普為拔濟一切有情，令入無餘般涅槃界及住無上正等菩提。舍利子！是為菩薩摩訶薩普為利樂一切有情被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩作如是念：『我當自圓滿佈施波羅蜜多，亦令一切有情圓滿佈施波羅蜜多。我當自圓滿凈戒波羅蜜多，亦令一切有情圓滿凈戒波羅蜜多。我當自圓滿安忍波羅蜜多，亦令一切有情圓滿安忍波羅蜜多。我當自圓滿精進波羅蜜多，亦令一切有情圓滿精進波羅蜜多。我當自圓滿靜慮波羅蜜多，亦令一切有情圓滿靜慮波羅蜜多。我當自圓滿般若波羅蜜多，亦令一切有情圓滿般若波羅蜜多。』諸菩薩摩訶薩作如是念：『我當自依如是六種波羅蜜多，安住內空乃至無性自性空，修行四念住乃至十八佛不共法。亦令一切有情依此六種波羅蜜多，安住內空乃至無性自性空，修行四念住乃至十八佛不共法。』諸菩薩摩訶薩作如是念：『我當自依如是六種波羅蜜多，速證無上正

【現代漢語翻譯】 現代漢語譯本：爲了利益一切有情眾生而修行般若波羅蜜多（智慧到彼岸）。舍利子（佛陀的十大弟子之一）！這就是菩薩摩訶薩（偉大的菩薩）爲了利益一切有情眾生而披上的大功德鎧甲。 再者，舍利子！諸菩薩摩訶薩披上大功德鎧甲，利益有情眾生沒有分別，不作這樣的念頭：『我應當救拔這些有情眾生，讓他們進入無餘涅槃（徹底的寂滅），而不救拔那些有情眾生；我應當救拔這些有情眾生，讓他們安住于無上正等菩提（無上的覺悟），而不讓那些有情眾生安住。』然而，諸菩薩摩訶薩普遍救拔一切有情眾生，讓他們進入無餘涅槃，並安住于無上正等菩提。舍利子！這就是菩薩摩訶薩爲了利益一切有情眾生而披上的大功德鎧甲。 再者，舍利子！諸菩薩摩訶薩作這樣的念頭：『我應當自己圓滿佈施波羅蜜多（佈施的完美），也讓一切有情眾生圓滿佈施波羅蜜多。我應當自己圓滿凈戒波羅蜜多（持戒的完美），也讓一切有情眾生圓滿凈戒波羅蜜多。我應當自己圓滿安忍波羅蜜多（忍辱的完美），也讓一切有情眾生圓滿安忍波羅蜜多。我應當自己圓滿精進波羅蜜多（精進的完美），也讓一切有情眾生圓滿精進波羅蜜多。我應當自己圓滿靜慮波羅蜜多（禪定的完美），也讓一切有情眾生圓滿靜慮波羅蜜多。我應當自己圓滿般若波羅蜜多（智慧的完美），也讓一切有情眾生圓滿般若波羅蜜多。』諸菩薩摩訶薩作這樣的念頭：『我應當自己依止這六種波羅蜜多，安住于內空（內在的空性）乃至無性自性空（無自性的空性），修行四念住（四種禪修方法）乃至十八佛不共法（佛陀獨有的十八種功德）。也讓一切有情眾生依止這六種波羅蜜多，安住于內空乃至無性自性空，修行四念住乃至十八佛不共法。』諸菩薩摩訶薩作這樣的念頭：『我應當自己依止這六種波羅蜜多，迅速證得無上正等菩提（無上的覺悟）。』

【English Translation】 English version: To benefit all sentient beings, practice Prajna Paramita (Perfection of Wisdom). Shariputra (one of Buddha's ten great disciples)! This is the great armor of merit that Bodhisattva Mahasattvas (great Bodhisattvas) wear for the benefit and happiness of all sentient beings. Furthermore, Shariputra! Bodhisattva Mahasattvas, wearing the great armor of merit, benefit sentient beings without discrimination, not thinking: 'I should liberate these sentient beings and lead them into Nirvana without remainder (complete cessation), but not those sentient beings; I should liberate these sentient beings and lead them to abide in Anuttara-samyak-sambodhi (supreme enlightenment), but not allow those sentient beings to abide.' However, Bodhisattva Mahasattvas universally liberate all sentient beings, leading them into Nirvana without remainder and to abide in Anuttara-samyak-sambodhi. Shariputra! This is the great armor of merit that Bodhisattva Mahasattvas wear for the benefit and happiness of all sentient beings. Furthermore, Shariputra! Bodhisattva Mahasattvas think like this: 'I should perfect the Dana Paramita (Perfection of Giving) myself, and also cause all sentient beings to perfect the Dana Paramita. I should perfect the Sila Paramita (Perfection of Morality) myself, and also cause all sentient beings to perfect the Sila Paramita. I should perfect the Kshanti Paramita (Perfection of Patience) myself, and also cause all sentient beings to perfect the Kshanti Paramita. I should perfect the Virya Paramita (Perfection of Diligence) myself, and also cause all sentient beings to perfect the Virya Paramita. I should perfect the Dhyana Paramita (Perfection of Meditation) myself, and also cause all sentient beings to perfect the Dhyana Paramita. I should perfect the Prajna Paramita (Perfection of Wisdom) myself, and also cause all sentient beings to perfect the Prajna Paramita.' Bodhisattva Mahasattvas think like this: 'I should myself rely on these six Paramitas, abide in inner emptiness (emptiness of self) up to non-self-nature emptiness (emptiness of inherent existence), practice the four foundations of mindfulness (four types of meditation) up to the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha). And also cause all sentient beings to rely on these six Paramitas, abide in inner emptiness up to non-self-nature emptiness, practice the four foundations of mindfulness up to the eighteen unique qualities of a Buddha.' Bodhisattva Mahasattvas think like this: 'I should myself rely on these six Paramitas, quickly attain Anuttara-samyak-sambodhi (supreme enlightenment).'

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等菩提，入無餘依般涅槃界。亦令一切有情，依此六種波羅蜜多，速證無上正等菩提，入無餘依般涅槃界。』舍利子！是為菩薩摩訶薩普為利樂一切有情被大功德鎧。

大般若波羅蜜多經卷第四百一十一 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十二

三藏法師玄奘奉　詔譯第二分六到彼岸品第十三之二

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于佈施時，都無所吝。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于佈施時，不起聲聞、獨覺作意。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于布

【現代漢語翻譯】 現代漢語譯本 『讓他們證得菩提，進入無餘依般涅槃界（指徹底的涅槃，不再有任何殘留的煩惱和痛苦）。也讓一切有情眾生，依靠這六種波羅蜜多（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），迅速證得無上正等菩提（指最高的覺悟），進入無餘依般涅槃界。』舍利子（佛陀的十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（指偉大的菩薩）爲了利益和安樂一切有情眾生所披的大功德鎧甲。

《大般若波羅蜜多經》卷第四百一十一 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百一十二

三藏法師玄奘（唐代著名高僧，佛經翻譯家）奉 詔譯 第二分 六到彼岸品第十三之二

『再者，舍利子！諸位菩薩摩訶薩在修行佈施波羅蜜多（指通過佈施到達彼岸的方法）時，以與一切智智（指佛陀的智慧）相應的意念，來修行佈施波羅蜜多。他們持有這種善根，以無所得（指不執著于所得）作為方便，與一切有情眾生共同迴向一切智智，在佈施時，都毫無吝嗇。舍利子！這就是菩薩摩訶薩在修行佈施波羅蜜多時，所披的佈施波羅蜜多大功德鎧甲。

『再者，舍利子！諸位菩薩摩訶薩在修行佈施波羅蜜多時，以與一切智智相應的意念，來修行佈施波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情眾生共同迴向一切智智，在佈施時，不生起聲聞（指聽聞佛法而修行的小乘修行者）、獨覺（指不依師教，獨自悟道的修行者）的意念。舍利子！這就是菩薩摩訶薩在修行佈施波羅蜜多時，所披的凈戒波羅蜜多大功德鎧甲。

『再者，舍利子！諸位菩薩摩訶薩在修行佈施波羅蜜多時，以與一切智智相應的意念，來修行佈施波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情眾生共同迴向一切智智，在布

【English Translation】 English version 'May they attain Bodhi (enlightenment) and enter the realm of Nirupadhisesha-Nirvana (the state of complete Nirvana without any residue of suffering). May all sentient beings, relying on these six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and enter the realm of Nirupadhisesha-Nirvana.' Shariputra (one of Buddha's ten principal disciples, known for his wisdom)! This is the great armor of merit that Bodhisattva-Mahasattvas (great Bodhisattvas) wear for the benefit and happiness of all sentient beings.

The Great Prajnaparamita Sutra, Volume 411 Taisho Tripitaka Volume 07, No. 0220, The Great Prajnaparamita Sutra (Volumes 401-600)

The Great Prajnaparamita Sutra, Volume 412

Translated by the Tripitaka Master Xuanzang (a famous Tang Dynasty monk and translator of Buddhist scriptures) under Imperial Decree, Second Section, Chapter Thirteen, Part Two: Six Perfections

'Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Paramita of Generosity (the perfection of giving), they practice it with a mind focused on Sarvajnata (the wisdom of a Buddha). They hold this root of good, using non-attachment as a means, and dedicate it together with all sentient beings towards Sarvajnata. When giving, they are not at all stingy. Shariputra! This is the great armor of merit of the Paramita of Generosity that Bodhisattva-Mahasattvas wear when practicing the Paramita of Generosity.

'Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Paramita of Generosity, they practice it with a mind focused on Sarvajnata. They hold this root of good, using non-attachment as a means, and dedicate it together with all sentient beings towards Sarvajnata. When giving, they do not give rise to the intention of Sravakas (disciples who hear the teachings) or Pratyekabuddhas (those who attain enlightenment on their own). Shariputra! This is the great armor of merit of the Paramita of Pure Morality that Bodhisattva-Mahasattvas wear when practicing the Paramita of Generosity.

'Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Paramita of Generosity, they practice it with a mind focused on Sarvajnata. They hold this root of good, using non-attachment as a means, and dedicate it together with all sentient beings towards Sarvajnata. When giving, they do not

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施時，信忍欲樂修佈施法。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于佈施時，精進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于佈施時，一心趣向一切智智，究竟利樂一切有情，不雜聲聞、獨覺作意。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行佈施波羅蜜多時，以一切智智相應作意，而修佈施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，于佈施時，住如幻想，不得施者、受者、施物、施所得果。舍利子！是為菩薩摩訶薩修行佈施波羅蜜多時，所被般若波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行佈施波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智

【現代漢語翻譯】 現代漢語譯本：當菩薩在佈施時，以信心、忍耐、慾望和喜悅來修習佈施之法。舍利子（佛陀的十大弟子之一）！這就是菩薩摩訶薩（偉大的菩薩）在修行佈施波羅蜜多（佈施的完美）時，所披上的安忍波羅蜜多（忍耐的完美）的大功德鎧甲。 再者，舍利子！當菩薩摩訶薩修行佈施波羅蜜多時，以與一切智智（佛陀的智慧）相應的意念，來修習佈施波羅蜜多。他們持有這種善根，以無所得為方便，與一切眾生共同迴向於一切智智，在佈施時，精進勇猛，不放棄修行。舍利子！這就是菩薩摩訶薩在修行佈施波羅蜜多時，所披上的精進波羅蜜多（精進的完美）的大功德鎧甲。 再者，舍利子！當菩薩摩訶薩修行佈施波羅蜜多時，以與一切智智相應的意念，來修習佈施波羅蜜多。他們持有這種善根，以無所得為方便，與一切眾生共同迴向於一切智智，在佈施時，一心趨向於一切智智，最終利益和快樂一切眾生，不摻雜聲聞（小乘修行者）、獨覺（辟支佛）的意念。舍利子！這就是菩薩摩訶薩在修行佈施波羅蜜多時，所披上的靜慮波羅蜜多（禪定的完美）的大功德鎧甲。 再者，舍利子！當菩薩摩訶薩修行佈施波羅蜜多時，以與一切智智相應的意念，來修習佈施波羅蜜多。他們持有這種善根，以無所得為方便，與一切眾生共同迴向於一切智智，在佈施時，安住于如夢幻般的境界，不執著于施者、受者、施物和施所得的果報。舍利子！這就是菩薩摩訶薩在修行佈施波羅蜜多時，所披上的般若波羅蜜多（智慧的完美）的大功德鎧甲。 舍利子！像這樣，菩薩摩訶薩在修行佈施波羅蜜多時，就具備了六種波羅蜜多的大功德鎧甲。舍利子！如果菩薩摩訶薩以一切智智

【English Translation】 English version: When giving, Bodhisattvas practice the Dharma of giving with faith, patience, desire, and joy. Shariputra (one of the Buddha's ten great disciples)! This is the great armor of merit of the Patience Paramita (perfection of patience) that a Bodhisattva Mahasattva (great Bodhisattva) wears when practicing the Dana Paramita (perfection of giving). Furthermore, Shariputra! When Bodhisattva Mahasattvas practice the Dana Paramita, they practice it with a mind that corresponds to all-knowing wisdom (Buddha's wisdom). They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to all-knowing wisdom. When giving, they are diligent and courageous, not abandoning their practice. Shariputra! This is the great armor of merit of the Virya Paramita (perfection of diligence) that a Bodhisattva Mahasattva wears when practicing the Dana Paramita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice the Dana Paramita, they practice it with a mind that corresponds to all-knowing wisdom. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to all-knowing wisdom. When giving, they single-mindedly aim for all-knowing wisdom, ultimately benefiting and bringing joy to all sentient beings, without mixing in the intentions of Sravakas (Hinayana practitioners) or Pratyekabuddhas (solitary Buddhas). Shariputra! This is the great armor of merit of the Dhyana Paramita (perfection of meditation) that a Bodhisattva Mahasattva wears when practicing the Dana Paramita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice the Dana Paramita, they practice it with a mind that corresponds to all-knowing wisdom. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to all-knowing wisdom. When giving, they abide in a state like a dream, not clinging to the giver, the receiver, the gift, or the results of the giving. Shariputra! This is the great armor of merit of the Prajna Paramita (perfection of wisdom) that a Bodhisattva Mahasattva wears when practicing the Dana Paramita. Shariputra! In this way, when Bodhisattva Mahasattvas practice the Dana Paramita, they are equipped with the great armor of merit of the six Paramitas. Shariputra! If a Bodhisattva Mahasattva with all-knowing wisdom

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相應作意，修行佈施波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，于諸所有都無慳吝。舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，于諸聲聞及獨覺地尚不趣求，況異生地！舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，于凈戒法信忍欲樂。舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，精

【現代漢語翻譯】 現代漢語譯本 以與一切智慧相應的意念，在修行佈施波羅蜜多（Dāna pāramitā，佈施的完美）時，不執著於六波羅蜜多（ṣaṭ pāramitā，六種達到彼岸的修行）的任何一種，也不認為自己有所得，應當知道，這就是菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）所披的大功德鎧甲。

『再者，舍利子（Śāriputra）！諸位菩薩摩訶薩在修行持戒波羅蜜多（Śīla pāramitā，持戒的完美）時，以與一切智慧相應的意念，來修行持戒波羅蜜多。他們持守這種善根，以無所得為方便，與一切有情眾生共同迴向於一切智慧，在修行持戒時，對於任何事物都毫無吝嗇。舍利子！這就是菩薩摩訶薩在修行持戒波羅蜜多時，所披的佈施波羅蜜多的大功德鎧甲。』

『再者，舍利子！諸位菩薩摩訶薩在修行持戒波羅蜜多時，以與一切智慧相應的意念，來修行持戒波羅蜜多。他們持守這種善根，以無所得為方便，與一切有情眾生共同迴向於一切智慧，在修行持戒時，對於聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）的境界尚且不追求，更何況是凡夫俗子的境界！舍利子！這就是菩薩摩訶薩在修行持戒波羅蜜多時，所披的持戒波羅蜜多的大功德鎧甲。』

『再者，舍利子！諸位菩薩摩訶薩在修行持戒波羅蜜多時，以與一切智慧相應的意念，來修行持戒波羅蜜多。他們持守這種善根，以無所得為方便，與一切有情眾生共同迴向於一切智慧，在修行持戒時，對於持戒的法理深信不疑，並樂於奉行。舍利子！這就是菩薩摩訶薩在修行持戒波羅蜜多時，所披的安忍波羅蜜多（kṣānti pāramitā，忍辱的完美）的大功德鎧甲。』

『再者，舍利子！諸位菩薩摩訶薩在修行持戒波羅蜜多時，以與一切智慧相應的意念，來修行持戒波羅蜜多。他們持守這種善根，以無所得為方便，與一切有情眾生共同迴向於一切智慧，在修行持戒時，精

【English Translation】 English version With the intention aligned with all-knowing wisdom, when practicing the perfection of giving (Dāna pāramitā), one neither grasps nor attains any of the six perfections (ṣaṭ pāramitā). Know that this is the great armor of merit worn by a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva).

'Furthermore, Śāriputra! When Bodhisattva Mahasattvas practice the perfection of ethical conduct (Śīla pāramitā), they practice it with the intention aligned with all-knowing wisdom. They hold onto this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing ethical conduct, they are not stingy about anything. Śāriputra! This is the great armor of merit of the perfection of giving worn by a Bodhisattva Mahasattva when practicing the perfection of ethical conduct.'

'Furthermore, Śāriputra! When Bodhisattva Mahasattvas practice the perfection of ethical conduct, they practice it with the intention aligned with all-knowing wisdom. They hold onto this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing ethical conduct, they do not even seek the levels of Śrāvakas (śrāvaka, those who hear and practice the Dharma) and Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own), let alone the levels of ordinary beings! Śāriputra! This is the great armor of merit of the perfection of ethical conduct worn by a Bodhisattva Mahasattva when practicing the perfection of ethical conduct.'

'Furthermore, Śāriputra! When Bodhisattva Mahasattvas practice the perfection of ethical conduct, they practice it with the intention aligned with all-knowing wisdom. They hold onto this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing ethical conduct, they have deep faith, acceptance, and joy in the principles of ethical conduct. Śāriputra! This is the great armor of merit of the perfection of patience (kṣānti pāramitā) worn by a Bodhisattva Mahasattva when practicing the perfection of ethical conduct.'

'Furthermore, Śāriputra! When Bodhisattva Mahasattvas practice the perfection of ethical conduct, they practice it with the intention aligned with all-knowing wisdom. They hold onto this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing ethical conduct, they are diligent

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進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，純以大悲而為上首，尚不間雜二乘作意，況異生心！舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行凈戒波羅蜜多時，以一切智智相應作意，而修凈戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修凈戒時，於一切法住如幻想，于凈戒行無恃無得，本性空故。舍利子！是為菩薩摩訶薩修行凈戒波羅蜜多時，所被般若波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行凈戒波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行凈戒波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，為成安忍于身命等無

【現代漢語翻譯】 現代漢語譯本 以勇猛精進、不懈怠的加行來修行。舍利子（Śāriputra）！這就是菩薩摩訶薩（bodhisattva-mahāsattva）在修行凈戒波羅蜜多（śīla-pāramitā，持戒到彼岸）時，所披上的精進波羅蜜多（vīrya-pāramitā，精進到彼岸）大功德鎧甲。 『再者，舍利子！諸菩薩摩訶薩在修行凈戒波羅蜜多時，以與一切智智（sarvajñatā，一切智慧）相應的作意（manasikara，內心活動）來修持凈戒波羅蜜多。他們持此善根，以無所得（anupalabdhi）為方便，與一切有情（sattva，眾生）共同迴向一切智智。在修持凈戒時，純粹以大悲（mahākaruṇā，偉大的慈悲）為首要，甚至不摻雜二乘（śrāvakayāna，聲聞乘和pratyekabuddhayāna，緣覺乘）的作意，更何況是凡夫俗子的心！舍利子！這就是菩薩摩訶薩在修行凈戒波羅蜜多時，所披上的靜慮波羅蜜多（dhyāna-pāramitā，禪定到彼岸）大功德鎧甲。』 『再者，舍利子！諸菩薩摩訶薩在修行凈戒波羅蜜多時，以與一切智智相應的作意來修持凈戒波羅蜜多。他們持此善根，以無所得為方便，與一切有情共同迴向一切智智。在修持凈戒時，對於一切法都安住于如夢如幻的境界，對於凈戒的修行既不執著也不求得，因為其本性是空（śūnyatā）的。舍利子！這就是菩薩摩訶薩在修行凈戒波羅蜜多時，所披上的般若波羅蜜多（prajñā-pāramitā，智慧到彼岸）大功德鎧甲。』 『舍利子！像這樣，菩薩摩訶薩在修行凈戒波羅蜜多時，就具備了六種波羅蜜多的大功德鎧甲。舍利子！如果菩薩摩訶薩以與一切智智相應的作意，修行凈戒波羅蜜多時，對於六波羅蜜多的相狀既不執取也不求得，應當知道這位菩薩摩訶薩是披上了大功德鎧甲。』 『再者，舍利子！諸菩薩摩訶薩在修行安忍波羅蜜多（kṣānti-pāramitā，忍辱到彼岸）時，以與一切智智相應的作意來修持安忍波羅蜜多。他們持此善根，以無所得為方便，與一切有情共同迴向一切智智。在修持安忍時，爲了成就安忍，對於自身生命等沒有

【English Translation】 English version They advance with vigorous and unremitting effort. Shariputra (Śāriputra)! This is the great armor of merit of the Perfection of Vigor (vīrya-pāramitā) that a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) puts on when practicing the Perfection of Moral Discipline (śīla-pāramitā). 『Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Moral Discipline, they cultivate it with a mindset that corresponds to all-knowing wisdom (sarvajñatā). They hold this root of good, using non-attainment (anupalabdhi) as a means, and dedicate it together with all sentient beings (sattva) to all-knowing wisdom. When practicing moral discipline, they are purely led by great compassion (mahākaruṇā), not even mixing in the mindset of the two vehicles (śrāvakayāna and pratyekabuddhayāna), let alone the minds of ordinary beings! Shariputra! This is the great armor of merit of the Perfection of Concentration (dhyāna-pāramitā) that a Bodhisattva-Mahasattva puts on when practicing the Perfection of Moral Discipline.』 『Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Moral Discipline, they cultivate it with a mindset that corresponds to all-knowing wisdom. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to all-knowing wisdom. When practicing moral discipline, they abide in all dharmas as if they were illusions, and they neither rely on nor attain anything in the practice of moral discipline, because its inherent nature is emptiness (śūnyatā). Shariputra! This is the great armor of merit of the Perfection of Wisdom (prajñā-pāramitā) that a Bodhisattva-Mahasattva puts on when practicing the Perfection of Moral Discipline.』 『Shariputra! In this way, when a Bodhisattva-Mahasattva practices the Perfection of Moral Discipline, they are equipped with the great armor of merit of the six perfections. Shariputra! If a Bodhisattva-Mahasattva practices the Perfection of Moral Discipline with a mindset that corresponds to all-knowing wisdom, and neither grasps nor attains the characteristics of the six perfections, know that this Bodhisattva-Mahasattva is wearing the great armor of merit.』 『Furthermore, Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Patience (kṣānti-pāramitā), they cultivate it with a mindset that corresponds to all-knowing wisdom. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to all-knowing wisdom. When practicing patience, in order to achieve patience, they have no

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所戀著。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，不雜聲聞及獨覺等下劣作意。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，于安忍法信忍欲樂。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，精進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，攝心一境，雖遇眾苦

【現代漢語翻譯】 現代漢語譯本：所執著迷戀的。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行安忍波羅蜜多（kṣānti-pāramitā，忍辱到彼岸）時，所披上的佈施波羅蜜多（dāna-pāramitā，佈施到彼岸）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以與一切智智（sarvajñatā，一切智慧）相應的作意（manasikara，內心活動），來修習安忍波羅蜜多。他們持有這種善根，以無所得（anupalabdhi，不執著）為方便，與一切有情（sarvasattva，一切眾生）共同迴向一切智智，在修習安忍時，不摻雜聲聞（śrāvaka，聽聞佛法而修行者）和獨覺（pratyekabuddha，獨自覺悟者）等下劣的作意。舍利子！這就是菩薩摩訶薩在修行安忍波羅蜜多時，所披上的凈戒波羅蜜多（śīla-pāramitā，持戒到彼岸）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以與一切智智相應的作意，來修習安忍波羅蜜多。他們持有這種善根，以無所得為方便，與一切有情共同迴向一切智智，在修習安忍時，對安忍之法生起信忍和欲樂。舍利子！這就是菩薩摩訶薩在修行安忍波羅蜜多時，所披上的安忍波羅蜜多的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以與一切智智相應的作意，來修習安忍波羅蜜多。他們持有這種善根，以無所得為方便，與一切有情共同迴向一切智智，在修習安忍時，精進勇猛，不捨棄加行（prayoga，修行努力）。舍利子！這就是菩薩摩訶薩在修行安忍波羅蜜多時，所披上的精進波羅蜜多（vīrya-pāramitā，精進到彼岸）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以與一切智智相應的作意，來修習安忍波羅蜜多。他們持有這種善根，以無所得為方便，與一切有情共同迴向一切智智，在修習安忍時，攝心一境（ekāgra-citta，專注一心），即使遇到種種痛苦

【English Translation】 English version: What is clung to and obsessed over. Śāriputra! This is the great armor of merit of the dāna-pāramitā (perfection of giving) that a bodhisattva-mahāsattva (great bodhisattva) wears when practicing the kṣānti-pāramitā (perfection of patience). Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the kṣānti-pāramitā, they cultivate it with a mind focused on sarvajñatā (omniscience). They hold this root of good, using non-attainment (anupalabdhi) as a means, and dedicate it together with all sentient beings to sarvajñatā. When practicing patience, they do not mix it with the inferior intentions of śrāvakas (hearers) and pratyekabuddhas (solitary realizers). Śāriputra! This is the great armor of merit of the śīla-pāramitā (perfection of morality) that a bodhisattva-mahāsattva wears when practicing the kṣānti-pāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the kṣānti-pāramitā, they cultivate it with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. When practicing patience, they have faith and desire for the dharma of patience. Śāriputra! This is the great armor of merit of the kṣānti-pāramitā that a bodhisattva-mahāsattva wears when practicing the kṣānti-pāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the kṣānti-pāramitā, they cultivate it with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. When practicing patience, they are diligent and courageous, not abandoning their effort (prayoga). Śāriputra! This is the great armor of merit of the vīrya-pāramitā (perfection of vigor) that a bodhisattva-mahāsattva wears when practicing the kṣānti-pāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice the kṣānti-pāramitā, they cultivate it with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. When practicing patience, they focus their mind on one point (ekāgra-citta), even when encountering various sufferings.

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而心無亂。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，住如幻想，為集佛法成熟有情，觀諸法空不執怨害。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被般若波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行安忍波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行安忍波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學難行施行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，勤護凈戒終無毀犯。舍利子！是為菩薩摩訶薩修行精進波羅

【現代漢語翻譯】 現代漢語譯本：並且內心不會動亂。舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修行安忍波羅蜜多（kṣānti-pāramitā，忍辱的完美）時，所披上的禪定波羅蜜多（dhyāna-pāramitā，禪定的完美）的大功德鎧甲。 『再者，舍利子！諸菩薩摩訶薩在修行安忍波羅蜜多時，以與一切智智（sarvajñātā，對一切事物和現象的智慧）相應的作意（manasikara，心理活動）來修習安忍波羅蜜多。他們持有這種善根，以無所得（anupalabdhi，不執著于任何事物）作為方便，與一切有情（sattva，眾生）共同迴向一切智智，在修習安忍時，安住于如幻的境界，爲了聚集佛法（Buddha-dharma，佛陀的教導）和成熟有情，觀察諸法（dharma，一切事物和現象）的空性（śūnyatā，無自性），不執著于怨恨和傷害。舍利子！這就是菩薩摩訶薩在修行安忍波羅蜜多時，所披上的般若波羅蜜多（prajñā-pāramitā，智慧的完美）的大功德鎧甲。』 『舍利子！像這樣的菩薩摩訶薩在修行安忍波羅蜜多時，具足披上了六種波羅蜜多（ṣaṭ-pāramitā，六種完美）的大功德鎧甲。舍利子！如果菩薩摩訶薩以與一切智智相應的作意，修行安忍波羅蜜多時，對於六波羅蜜多的相狀不執取也不捨棄，應當知道這位菩薩摩訶薩披上了大功德鎧甲。』 『再者，舍利子！諸菩薩摩訶薩在修行精進波羅蜜多（vīrya-pāramitā，精進的完美）時，以與一切智智相應的作意來修習精進波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向一切智智，在修習精進時，能夠勤奮修學難以實行的佈施（dāna，給予）。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的佈施波羅蜜多的大功德鎧甲。』 『再者，舍利子！諸菩薩摩訶薩在修行精進波羅蜜多時，以與一切智智相應的作意來修習精進波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向一切智智，在修習精進時，勤奮守護清凈的戒律（śīla，道德行為），始終沒有毀犯。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的持戒波羅蜜多的大功德鎧甲。』

【English Translation】 English version: And the mind is without disturbance. Shariputra! This is the great meritorious armor of the dhyana-paramita (perfection of meditation) that a Bodhisattva-mahasattva (great Bodhisattva) wears when practicing the kshanti-paramita (perfection of patience). 'Furthermore, Shariputra! When Bodhisattva-mahasattvas practice the kshanti-paramita, they cultivate it with a mind focused on sarvajñātā (all-knowing wisdom). They hold this root of goodness, using non-attainment (anupalabdhi) as a means, and dedicate it together with all sentient beings to sarvajñātā. When practicing patience, they abide in a state like illusion, in order to gather the Buddha-dharma (teachings of the Buddha) and mature sentient beings, observing the emptiness (shunyata) of all dharmas (phenomena) without clinging to resentment or harm. Shariputra! This is the great meritorious armor of the prajna-paramita (perfection of wisdom) that a Bodhisattva-mahasattva wears when practicing the kshanti-paramita.' 'Shariputra! Thus, when Bodhisattva-mahasattvas practice the kshanti-paramita, they are fully equipped with the great meritorious armor of the six paramitas (perfections). Shariputra! If a Bodhisattva-mahasattva, with a mind focused on sarvajñātā, practices the kshanti-paramita, neither grasping nor rejecting the characteristics of the six paramitas, know that this Bodhisattva-mahasattva is wearing great meritorious armor.' 'Furthermore, Shariputra! When Bodhisattva-mahasattvas practice the virya-paramita (perfection of diligence), they cultivate it with a mind focused on sarvajñātā. They hold this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñātā. When practicing diligence, they are able to diligently study and practice difficult acts of dana (giving). Shariputra! This is the great meritorious armor of the dana-paramita that a Bodhisattva-mahasattva wears when practicing the virya-paramita.' 'Furthermore, Shariputra! When Bodhisattva-mahasattvas practice the virya-paramita, they cultivate it with a mind focused on sarvajñātā. They hold this root of goodness, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñātā. When practicing diligence, they diligently protect pure precepts (shila) and never violate them. Shariputra! This is the great meritorious armor of the shila-paramita that a Bodhisattva-mahasattva wears when practicing the virya-paramita.'

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蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學難行忍行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學有益苦行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學靜慮等至。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學無取著慧。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被般若

【現代漢語翻譯】 現代漢語譯本：當他們處於蜜多（paramita，意為「到達彼岸」）之時，他們披上了凈戒波羅蜜多（śīla-pāramitā，意為「持戒的完美」）的巨大功德鎧甲。 「再者，舍利子（Śāriputra）！諸位菩薩摩訶薩（bodhisattva-mahāsattva，意為「偉大的菩薩」）在修行精進波羅蜜多（vīrya-pāramitā，意為「精進的完美」）時，以與一切智智（sarvajñatā，意為「一切智」）相應的作意（manasikara，意為「注意」）來修習精進波羅蜜多。他們持有此善根，以無所得（anupalabdhi，意為「不執著」）作為方便，與一切有情（sarvasattva，意為「一切眾生」）共同迴向一切智智。在修習精進時，他們能夠勤奮修學難行忍行。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的安忍波羅蜜多（kṣānti-pāramitā，意為「忍辱的完美」）的巨大功德鎧甲。 「再者，舍利子！諸位菩薩摩訶薩在修行精進波羅蜜多時，以與一切智智相應的作意來修習精進波羅蜜多。他們持有此善根，以無所得作為方便，與一切有情共同迴向一切智智。在修習精進時，他們能夠勤奮修學有益的苦行。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的精進波羅蜜多的巨大功德鎧甲。 「再者，舍利子！諸位菩薩摩訶薩在修行精進波羅蜜多時，以與一切智智相應的作意來修習精進波羅蜜多。他們持有此善根，以無所得作為方便，與一切有情共同迴向一切智智。在修習精進時，他們能夠勤奮修學靜慮（dhyāna，意為「禪定」）等至（samāpatti，意為「入定」）。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的靜慮波羅蜜多（dhyāna-pāramitā，意為「禪定的完美」）的巨大功德鎧甲。 「再者，舍利子！諸位菩薩摩訶薩在修行精進波羅蜜多時，以與一切智智相應的作意來修習精進波羅蜜多。他們持有此善根，以無所得作為方便，與一切有情共同迴向一切智智。在修習精進時，他們能夠勤奮修學無取著慧（anupalambha-prajñā，意為「不執著的智慧」）。舍利子！這就是菩薩摩訶薩在修行精進波羅蜜多時，所披上的般若（prajñā，意為「智慧」）

【English Translation】 English version: When they are in the state of paramita (perfection), they are clad in the great armor of merit of the śīla-pāramitā (perfection of discipline). Furthermore, Śāriputra! When the Bodhisattva-Mahāsattvas (great Bodhisattvas) practice the vīrya-pāramitā (perfection of vigor), they cultivate the vīrya-pāramitā with a mind focused on sarvajñatā (omniscience). They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. While practicing vigor, they diligently study the practice of difficult endurance. Śāriputra! This is the great armor of merit of the kṣānti-pāramitā (perfection of patience) that the Bodhisattva-Mahāsattvas wear when practicing the vīrya-pāramitā. Furthermore, Śāriputra! When the Bodhisattva-Mahāsattvas practice the vīrya-pāramitā, they cultivate the vīrya-pāramitā with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. While practicing vigor, they diligently study beneficial ascetic practices. Śāriputra! This is the great armor of merit of the vīrya-pāramitā that the Bodhisattva-Mahāsattvas wear when practicing the vīrya-pāramitā. Furthermore, Śāriputra! When the Bodhisattva-Mahāsattvas practice the vīrya-pāramitā, they cultivate the vīrya-pāramitā with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. While practicing vigor, they diligently study dhyāna (meditation) and samāpatti (attainments). Śāriputra! This is the great armor of merit of the dhyāna-pāramitā (perfection of meditation) that the Bodhisattva-Mahāsattvas wear when practicing the vīrya-pāramitā. Furthermore, Śāriputra! When the Bodhisattva-Mahāsattvas practice the vīrya-pāramitā, they cultivate the vīrya-pāramitā with a mind focused on sarvajñatā. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to sarvajñatā. While practicing vigor, they diligently study non-grasping prajñā (wisdom). Śāriputra! This is the prajñā (wisdom)

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波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行精進波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行精進波羅蜜多時，於六波羅蜜多相不取不著，當知是菩薩摩訶薩被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，靜心行施，亂心慳吝不復現前。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，定心護戒，令諸惡戒不復現前。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，住慈悲定，而修安忍不惱有情。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！

【現代漢語翻譯】 現代漢語譯本 波羅蜜多大功德鎧。

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！像這樣，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行精進波羅蜜多（vīrya-pāramitā，精進的完美）時，具備六種波羅蜜多的大功德鎧甲。舍利子！如果菩薩摩訶薩以與一切智智（sarvajñātā，對一切事物和現象的智慧）相應的作意（manasikara，心理活動）修行精進波羅蜜多時，對於六波羅蜜多（ṣaṭ pāramitā，六種達到彼岸的修行方法）的相狀不執取也不執著，應當知道這位菩薩摩訶薩披上了大功德鎧甲。

『再者，舍利子！諸位菩薩摩訶薩在修行靜慮波羅蜜多（dhyāna-pāramitā，禪定的完美）時，以與一切智智相應的作意，來修習靜慮波羅蜜多。他們持有這種善根，以無所得（aprāpti，不執著于所得）作為方便，與一切有情（sarvasattva，所有眾生）共同迴向一切智智。在修習靜慮時，他們以平靜的心行佈施，而混亂的心和慳吝不再出現。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的佈施波羅蜜多（dāna-pāramitā，佈施的完美）大功德鎧甲。

『再者，舍利子！諸位菩薩摩訶薩在修行靜慮波羅蜜多時，以與一切智智相應的作意，來修習靜慮波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向一切智智。在修習靜慮時，他們以堅定的心守護戒律，使各種惡戒不再出現。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的凈戒波羅蜜多（śīla-pāramitā，戒律的完美）大功德鎧甲。

『再者，舍利子！諸位菩薩摩訶薩在修行靜慮波羅蜜多時，以與一切智智相應的作意，來修習靜慮波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向一切智智。在修習靜慮時，他們安住于慈悲定（maitrī-karuṇā-samādhi，慈愛和悲憫的禪定），並修習安忍（kṣānti，忍耐），不惱害有情。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的安忍波羅蜜多（kṣānti-pāramitā，忍耐的完美）大功德鎧甲。

『再者，舍利子！

【English Translation】 English version The Great Armor of the Pāramitās.

『Śāriputra! Thus, when a Bodhisattva-Mahāsattva practices the Perfection of Vigor (vīrya-pāramitā), he is equipped with the great armor of the six perfections (ṣaṭ pāramitā). Śāriputra! If a Bodhisattva-Mahāsattva, with a mind directed towards the wisdom of all-knowing (sarvajñātā), practices the Perfection of Vigor, he neither grasps nor clings to the characteristics of the six perfections. Know that this Bodhisattva-Mahāsattva is wearing the great armor of merit.

『Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Meditation (dhyāna-pāramitā), they practice the Perfection of Meditation with a mind directed towards the wisdom of all-knowing. They hold this root of virtue, using non-attainment (aprāpti) as a means, and dedicate it together with all sentient beings (sarvasattva) towards the wisdom of all-knowing. When practicing meditation, they give with a calm mind, and a disturbed mind and stinginess no longer arise. Śāriputra! This is the great armor of merit of the Perfection of Giving (dāna-pāramitā) that a Bodhisattva-Mahāsattva wears when practicing the Perfection of Meditation.

『Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Meditation, they practice the Perfection of Meditation with a mind directed towards the wisdom of all-knowing. They hold this root of virtue, using non-attainment as a means, and dedicate it together with all sentient beings towards the wisdom of all-knowing. When practicing meditation, they protect the precepts with a firm mind, so that various evil precepts no longer arise. Śāriputra! This is the great armor of merit of the Perfection of Pure Precepts (śīla-pāramitā) that a Bodhisattva-Mahāsattva wears when practicing the Perfection of Meditation.

『Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Perfection of Meditation, they practice the Perfection of Meditation with a mind directed towards the wisdom of all-knowing. They hold this root of virtue, using non-attainment as a means, and dedicate it together with all sentient beings towards the wisdom of all-knowing. When practicing meditation, they abide in the samadhi of loving-kindness and compassion (maitrī-karuṇā-samādhi), and practice patience (kṣānti), not harming sentient beings. Śāriputra! This is the great armor of merit of the Perfection of Patience (kṣānti-pāramitā) that a Bodhisattva-Mahāsattva wears when practicing the Perfection of Meditation.

『Furthermore, Śāriputra!'

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諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，安住凈定，勤修功德，離諸懈怠。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，依靜慮等引發勝定，離擾亂心。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，依靜慮等引發勝慧，離惡慧心。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被般若波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行靜慮波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行靜慮波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智

【現代漢語翻譯】 現代漢語譯本 諸位菩薩摩訶薩（偉大的菩薩）在修行靜慮波羅蜜多（禪定，達到彼岸）時，以與一切智智（對一切事物和現象的智慧）相應的意念，來修習靜慮波羅蜜多。他們持有這種善根，以無所得（不執著于任何事物）作為方便，與一切有情（眾生）共同迴向於一切智智。在修習禪定時，他們安住于清凈的禪定，勤奮修習功德，遠離懈怠。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的精進波羅蜜多（精進，達到彼岸）的大功德鎧甲。 再者，舍利子！諸位菩薩摩訶薩在修行靜慮波羅蜜多時，以與一切智智相應的意念，來修習靜慮波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向於一切智智。在修習禪定時，他們依靠禪定等引發殊勝的禪定，遠離擾亂的心。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的靜慮波羅蜜多的大功德鎧甲。 再者，舍利子！諸位菩薩摩訶薩在修行靜慮波羅蜜多時，以與一切智智相應的意念，來修習靜慮波羅蜜多。他們持有這種善根，以無所得作為方便，與一切有情共同迴向於一切智智。在修習禪定時，他們依靠禪定等引發殊勝的智慧，遠離惡慧之心。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時，所披上的般若波羅蜜多（智慧，達到彼岸）的大功德鎧甲。 舍利子！像這樣，菩薩摩訶薩在修行靜慮波羅蜜多時，就具備了六種波羅蜜多的大功德鎧甲。舍利子！如果菩薩摩訶薩以與一切智智相應的意念，修行靜慮波羅蜜多時，對於六波羅蜜多的相狀不執取也不捨棄，應當知道這位菩薩摩訶薩披上了大功德鎧甲。 再者，舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，以與一切智

【English Translation】 English version When Bodhisattva Mahasattvas (great Bodhisattvas) practice Dhyana Paramita (meditation, perfection of crossing over), they cultivate Dhyana Paramita with a mind focused on Sarvajnata (wisdom of all things). They hold this root of good, using non-attainment (non-attachment to anything) as a means, and dedicate it together with all sentient beings to Sarvajnata. While practicing meditation, they abide in pure samadhi, diligently cultivate merits, and stay away from laziness. Shariputra! This is the great armor of merit of Virya Paramita (diligence, perfection of crossing over) that Bodhisattva Mahasattvas wear when practicing Dhyana Paramita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Dhyana Paramita, they cultivate Dhyana Paramita with a mind focused on Sarvajnata. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to Sarvajnata. While practicing meditation, they rely on meditation and other practices to generate superior samadhi, and stay away from a disturbed mind. Shariputra! This is the great armor of merit of Dhyana Paramita that Bodhisattva Mahasattvas wear when practicing Dhyana Paramita. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Dhyana Paramita, they cultivate Dhyana Paramita with a mind focused on Sarvajnata. They hold this root of good, using non-attainment as a means, and dedicate it together with all sentient beings to Sarvajnata. While practicing meditation, they rely on meditation and other practices to generate superior wisdom, and stay away from the mind of evil wisdom. Shariputra! This is the great armor of merit of Prajna Paramita (wisdom, perfection of crossing over) that Bodhisattva Mahasattvas wear when practicing Dhyana Paramita. Shariputra! In this way, when Bodhisattva Mahasattvas practice Dhyana Paramita, they are equipped with the great armor of merit of the six Paramitas. Shariputra! If Bodhisattva Mahasattvas, with a mind focused on Sarvajnata, practice Dhyana Paramita without grasping or rejecting the characteristics of the six Paramitas, know that these Bodhisattva Mahasattvas are wearing the great armor of merit. Furthermore, Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, with a mind focused on Sarvajnata

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智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖施一切，而能不見施、受者、物。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被佈施波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖護凈戒，而都不見持犯差別。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被凈戒波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，依勝空慧而修安忍，不見能忍、所忍等事。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被安忍波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖觀諸法皆畢竟空，而以大悲勤修善法。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被精進波羅蜜多大功德鎧。

「複次，舍

【現代漢語翻譯】 現代漢語譯本：以與智慧相應的作意，來修習般若波羅蜜多（paramita，意為「到彼岸」）。菩薩以這種善根，以無所得為方便，與一切眾生共同迴向一切智智（sarvajñāna，意為「一切種智」），修習般若時，即使佈施一切，也看不到施者、受者和所施之物。舍利子（Śāriputra）！這就是菩薩摩訶薩（bodhisattva-mahāsattva，意為「大菩薩」）在修行般若波羅蜜多時，所披上的佈施波羅蜜多（dāna-pāramitā，意為「佈施到彼岸」）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以與一切智智相應的作意，來修習般若波羅蜜多。菩薩以這種善根，以無所得為方便，與一切眾生共同迴向一切智智，修習般若時，即使守護凈戒，也看不到持戒和犯戒的差別。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時，所披上的凈戒波羅蜜多（śīla-pāramitā，意為「持戒到彼岸」）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以與一切智智相應的作意，來修習般若波羅蜜多。菩薩以這種善根，以無所得為方便，與一切眾生共同迴向一切智智，修習般若時，依靠殊勝的空性智慧來修習安忍，看不到能忍、所忍等事。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時，所披上的安忍波羅蜜多（kṣānti-pāramitā，意為「忍辱到彼岸」）的大功德鎧甲。 複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以與一切智智相應的作意，來修習般若波羅蜜多。菩薩以這種善根，以無所得為方便，與一切眾生共同迴向一切智智，修習般若時，雖然觀察到諸法皆是畢竟空，但仍以大悲心勤修善法。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時，所披上的精進波羅蜜多（vīrya-pāramitā，意為「精進到彼岸」）的大功德鎧甲。

【English Translation】 English version: Cultivating Prajñāpāramitā (perfection of wisdom) with attention that accords with wisdom, bodhisattvas (enlightenment beings) use this root of good, with non-attainment as the means, and dedicate it together with all sentient beings towards all-knowing wisdom (sarvajñāna). When practicing Prajñā, even while giving everything, they do not see the giver, the receiver, or the gift. Śāriputra! This is the great armor of merit of the dāna-pāramitā (perfection of giving) that a bodhisattva-mahāsattva (great bodhisattva) wears when practicing Prajñāpāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they cultivate Prajñāpāramitā with attention that accords with all-knowing wisdom. They use this root of good, with non-attainment as the means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing Prajñā, even while upholding pure precepts, they do not see any difference between keeping and breaking them. Śāriputra! This is the great armor of merit of the śīla-pāramitā (perfection of morality) that a bodhisattva-mahāsattva wears when practicing Prajñāpāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they cultivate Prajñāpāramitā with attention that accords with all-knowing wisdom. They use this root of good, with non-attainment as the means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing Prajñā, they cultivate patience based on the superior wisdom of emptiness, and do not see the one who endures, what is endured, and so on. Śāriputra! This is the great armor of merit of the kṣānti-pāramitā (perfection of patience) that a bodhisattva-mahāsattva wears when practicing Prajñāpāramitā. Furthermore, Śāriputra! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they cultivate Prajñāpāramitā with attention that accords with all-knowing wisdom. They use this root of good, with non-attainment as the means, and dedicate it together with all sentient beings towards all-knowing wisdom. When practicing Prajñā, although they observe that all dharmas (phenomena) are ultimately empty, they diligently cultivate good dharmas with great compassion. Śāriputra! This is the great armor of merit of the vīrya-pāramitā (perfection of vigor) that a bodhisattva-mahāsattva wears when practicing Prajñāpāramitā.

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利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多，持此善根，以無所得而為方便，與一切有情同共迴向一切智智。修般若時，雖修勝定，而觀定境皆畢竟空。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被靜慮波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智。修般若時，觀一切法、一切有情及一切行皆如幻等，而修種種無取著慧。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所，被般若波羅蜜多大功德鎧。

「舍利子！如是菩薩摩訶薩修行般若波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行般若波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

「舍利子！如是名為諸菩薩摩訶薩普為利樂一切有情被大功德鎧。舍利子！諸菩薩摩訶薩安住一一波羅蜜多，皆修六種波羅蜜多令得圓滿，是故名被大功德鎧。

「複次，舍利子！諸菩薩摩訶薩雖得靜慮、無量、無色而不味著，亦不隨彼勢力受生，亦不為彼勢力所引。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時

【現代漢語翻譯】 現代漢語譯本 舍利子（Śāriputra）！諸位菩薩摩訶薩在修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）時，以與一切智智（sarvajñātā，對一切事物和現象的智慧）相應的作意（manasikara，心理活動）來修習般若波羅蜜多，並以此善根，以無所得（anupalabdhi，不執著于任何事物）為方便，與一切有情（sattva，眾生）共同迴向一切智智。在修習般若時，即使修習殊勝的禪定（dhyāna，冥想），也觀察到禪定的境界畢竟是空（śūnyatā，空性）的。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時所披上的靜慮波羅蜜多（dhyāna-pāramitā，禪定到彼岸）的大功德鎧甲。 再者，舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，以與一切智智相應的作意來修習般若波羅蜜多。並以此善根，以無所得為方便，與一切有情共同迴向一切智智。在修習般若時，觀察一切法（dharma，事物）、一切有情以及一切行為都如幻象一般，從而修習種種不執著的智慧。舍利子！這就是菩薩摩訶薩在修行般若波羅蜜多時所披上的般若波羅蜜多的大功德鎧甲。 舍利子！像這樣，菩薩摩訶薩在修行般若波羅蜜多時，就具備了六種波羅蜜多（pāramitā，到彼岸）的大功德鎧甲。舍利子！如果菩薩摩訶薩以與一切智智相應的作意來修行般若波羅蜜多時，對於六波羅蜜多的相狀不執取也不得，應當知道這位菩薩摩訶薩披上了大功德鎧甲。 舍利子！這就叫做諸位菩薩摩訶薩爲了利益安樂一切有情而披上的大功德鎧甲。舍利子！諸位菩薩摩訶薩安住于每一波羅蜜多，都修習六種波羅蜜多使其圓滿，因此被稱為披上了大功德鎧甲。 再者，舍利子！諸位菩薩摩訶薩即使獲得了禪定、無量（apramāṇa，四無量心）、無色（arūpa，無色界）的境界，也不貪戀執著，也不隨順這些境界的力量而受生，也不被這些境界的力量所牽引。舍利子！這就是菩薩摩訶薩在修行靜慮波羅蜜多時

【English Translation】 English version Śāriputra! When Bodhisattva-Mahāsattvas practice the Prajñāpāramitā (Perfection of Wisdom), they cultivate it with a mind focused on the Sarvajñātā (Omniscience), and with this root of good, using non-attainment (anupalabdhi) as a means, they dedicate it together with all sentient beings (sattva) towards Sarvajñātā. While practicing Prajñā, even when cultivating superior Samādhi (meditative concentration), they observe that the state of Samādhi is ultimately empty (śūnyatā). Śāriputra! This is the great armor of merit of the Dhyāna-pāramitā (Perfection of Meditation) that Bodhisattva-Mahāsattvas wear when practicing Prajñāpāramitā. Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas practice the Prajñāpāramitā, they cultivate it with a mind focused on the Sarvajñātā. With this root of good, using non-attainment as a means, they dedicate it together with all sentient beings towards Sarvajñātā. While practicing Prajñā, they observe that all dharmas (phenomena), all sentient beings, and all actions are like illusions, and thus cultivate various kinds of wisdom without attachment. Śāriputra! This is the great armor of merit of the Prajñāpāramitā that Bodhisattva-Mahāsattvas wear when practicing Prajñāpāramitā. Śāriputra! In this way, when Bodhisattva-Mahāsattvas practice the Prajñāpāramitā, they are equipped with the great armor of merit of the six Pāramitās (Perfections). Śāriputra! If a Bodhisattva-Mahāsattva, with a mind focused on the Sarvajñātā, practices the Prajñāpāramitā, and neither grasps nor attains the characteristics of the six Pāramitās, know that this Bodhisattva-Mahāsattva is wearing the great armor of merit. Śāriputra! This is called the great armor of merit that Bodhisattva-Mahāsattvas wear for the benefit and happiness of all sentient beings. Śāriputra! Bodhisattva-Mahāsattvas, abiding in each Pāramitā, cultivate all six Pāramitās to their perfection, and therefore are said to be wearing the great armor of merit. Furthermore, Śāriputra! Even if Bodhisattva-Mahāsattvas attain the states of Dhyāna, the Immeasurables (apramāṇa), and the Formless (arūpa), they do not crave or cling to them, nor are they reborn according to the power of these states, nor are they led by the power of these states. Śāriputra! This is when Bodhisattva-Mahāsattvas are practicing the Dhyāna-pāramitā.

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，所被方便善巧般若波羅蜜多大功德鎧。

「複次，舍利子！諸菩薩摩訶薩雖得靜慮、無量、無色，住遠離見、寂靜見、空無相無愿見而不證實際，不入聲聞及獨覺地，超勝一切聲聞、獨覺。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被方便善巧般若波羅蜜多大功德鎧。

「舍利子！由諸菩薩普為利樂一切有情，被如是等大功德鎧故，複名摩訶薩。

「舍利子！如是普為利樂有情被大功德鎧菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中歡喜讚歎，作如是言：『某方某世界中有某名菩薩摩訶薩，普為利樂一切有情被大功德鎧，嚴凈佛土、成熟有情，遊戲神通作所應作。』如是展轉聲遍十方，人、天等聞皆大歡喜，咸作是言：『是菩薩摩訶薩不久當證所求無上正等菩提，令諸有情皆獲利樂。』」

爾時，舍利子問滿慈子言：「云何菩薩摩訶薩普為利樂諸有情故發趣大乘？」

滿慈子言：「舍利子！諸菩薩摩訶薩普為利樂一切有情，被六波羅蜜多大功德鎧已，復為利樂諸有情故，離欲惡不善法，有尋有伺，離生喜樂，入初靜慮具足住，廣說乃至斷樂斷苦，先喜憂沒，不苦不樂，舍念清凈，入第四靜慮具足住。復依靜慮起慈俱心，行相廣大，無二無量，無怨、

【現代漢語翻譯】 現代漢語譯本：被方便善巧的般若波羅蜜多（智慧到彼岸）大功德鎧甲所護持。

「再者，舍利子！諸位菩薩摩訶薩雖然獲得了禪定（靜慮）、無量心、無色定，安住于遠離見解、寂靜見解、空無相無愿見解，卻不證得實際真理，不進入聲聞（聽聞佛法而悟道者）和獨覺（不依師教，獨自悟道者）的境界，超越一切聲聞和獨覺。舍利子！這就是菩薩摩訶薩在修行禪定波羅蜜多時，所被方便善巧的般若波羅蜜多大功德鎧甲。」

「舍利子！由於諸位菩薩普遍爲了利益安樂一切有情眾生，披上了這樣的大功德鎧甲，所以又被稱為摩訶薩（大菩薩）。」

「舍利子！像這樣普遍爲了利益安樂有情眾生而披上大功德鎧甲的菩薩摩訶薩，普遍在十方恒河沙數等諸佛世界的一切如來、應供、正等覺所在的大眾中，受到歡喜讚歎，他們會這樣說：『在某方某世界中，有某位名叫某某的菩薩摩訶薩，普遍爲了利益安樂一切有情眾生而披上了大功德鎧甲，莊嚴清凈佛土、成熟有情眾生，運用神通力做應該做的事情。』這樣輾轉相傳，聲音遍佈十方，人、天等聽到都非常歡喜，都這樣說：『這位菩薩摩訶薩不久將證得所求的無上正等菩提（無上正覺），使一切有情眾生都獲得利益安樂。』」

這時，舍利子問滿慈子說：「菩薩摩訶薩如何爲了普遍利益安樂一切有情眾生而發趣大乘（菩薩乘）呢？」

滿慈子說：「舍利子！諸位菩薩摩訶薩普遍爲了利益安樂一切有情眾生，披上六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧到彼岸）的大功德鎧甲后，又爲了利益安樂一切有情眾生，離開慾望、惡和不善的法，有尋有伺（粗細的思慮），由離欲而生喜樂，進入初禪並安住其中，廣而言之，乃至斷除樂和苦，先前的喜和憂都消失，不苦不樂，舍念清凈，進入第四禪並安住其中。又依禪定生起慈心，其行相廣大，無二無量，沒有怨恨、

【English Translation】 English version: protected by the great armor of merit of skillful means and prajna paramita (perfection of wisdom).

Furthermore, Shariputra! Although the Bodhisattva Mahasattvas attain dhyana (meditation), immeasurables, and formless absorptions, dwelling in views of detachment, views of tranquility, and views of emptiness, signlessness, and wishlessness, they do not realize the actual truth, nor do they enter the grounds of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), surpassing all Sravakas and Pratyekabuddhas. Shariputra! This is the great armor of merit of skillful means and prajna paramita that the Bodhisattva Mahasattvas wear when practicing dhyana paramita.

Shariputra! Because these Bodhisattvas universally benefit and bring joy to all sentient beings, they are called Mahasattvas (great beings) for wearing such great armor of merit.

Shariputra! Such Bodhisattva Mahasattvas, who universally wear the great armor of merit for the benefit and joy of sentient beings, are universally praised with joy in the assemblies of all Tathagatas, Arhats, and Samyaksambuddhas in the Buddha worlds as numerous as the sands of the Ganges in the ten directions. They say: 『In such and such a world in such and such a direction, there is a Bodhisattva Mahasattva named so and so, who universally wears the great armor of merit for the benefit and joy of all sentient beings, adorns and purifies the Buddha lands, matures sentient beings, and uses supernatural powers to do what should be done.』 Thus, the sound spreads throughout the ten directions, and humans, devas, and others who hear it are greatly delighted, saying: 『This Bodhisattva Mahasattva will soon realize the unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi) that he seeks, enabling all sentient beings to obtain benefit and joy.』

At that time, Shariputra asked Purna Maitrayaniputra, 『How do Bodhisattva Mahasattvas embark on the Mahayana (Great Vehicle) for the sake of universally benefiting and bringing joy to all sentient beings?』

Purna Maitrayaniputra said, 『Shariputra! After the Bodhisattva Mahasattvas have universally put on the great armor of merit of the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) for the benefit and joy of all sentient beings, they further, for the benefit and joy of all sentient beings, leave behind desires, evil, and unwholesome dharmas, with initial and sustained thought, and from detachment, joy and happiness arise. They enter and abide in the first dhyana, and so on, until they abandon pleasure and pain, and the previous joy and sorrow disappear, and they are neither in pain nor pleasure, with pure mindfulness of equanimity, they enter and abide in the fourth dhyana. Furthermore, based on dhyana, they arise with a heart of loving-kindness, its characteristics are vast, non-dual, immeasurable, without enmity,

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無害、無恨、無惱，遍滿善修，勝解周普，充溢十方，盡虛空窮法界，慈心勝解具足而住；起悲、喜、舍俱心行相勝解，亦復如是。依此加行，復超一切色想，滅有對想，不思惟種種想，入無邊空，空無邊處具足住；廣說乃至超一切無所有處，入非想非非想處具足住。舍利子！是菩薩摩訶薩持此靜慮、無量、無色，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

「複次，舍利子！諸菩薩摩訶薩普為利樂諸有情故，先自安住如是靜慮、無量、無色，于入、住、出諸行、相、狀善分別知。得自在已復作是念：『我今當以一切智智相應作意，大悲為首，為斷一切有情諸煩惱故，說諸靜慮、無量、無色，分別開示令善了知諸定愛味、過患、出離，及入、住、出諸行、相、狀。』舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行佈施波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，說諸靜慮、無量、無色時，不為聲聞、獨覺等心之所間雜。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行凈戒波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，說諸靜慮、無量、無色

【現代漢語翻譯】 現代漢語譯本：不懷惡意、不懷怨恨、不懷惱怒，以充滿善意的修行遍佈，以殊勝的理解周遍，充盈十方，直至虛空窮盡、法界無邊，以慈愛之心和殊勝的理解安住；生起悲心、喜心、舍心，以及與之相應的修行，也以殊勝的理解安住。依靠這樣的修行，進一步超越一切色想（rupa-samjna，對物質的感知），滅除有對想（pratigha-samjna，對阻礙的感知），不思惟種種想，進入無邊虛空，安住于空無邊處（akasanantyayatana，認為虛空無限的禪定境界）；廣泛地說，乃至超越一切無所有處（akincanyayatana，認為一無所有的禪定境界），進入非想非非想處（naivasamjnanasamjnatana，既非有想也非無想的禪定境界）安住。舍利子（Sariputra，佛陀的十大弟子之一）！這是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）持有這種禪定、無量心、無色定，以無所得（anupalambha，不執著于任何事物）作為方便，與一切有情（sattva，眾生）共同迴向一切智智（sarvajna-jnana，佛陀的智慧）。舍利子！這就是菩薩摩訶薩爲了利益和安樂一切有情而發趣大乘（mahayana，大乘佛教）。 再者，舍利子！諸菩薩摩訶薩爲了利益和安樂一切有情，首先自己安住于這樣的禪定、無量心、無色定，對於進入、安住、出定等各種修行、狀態、特徵都善於分別瞭解。獲得自在之後，又這樣想：『我現在應當以與一切智智相應的作意，以大悲心為首，爲了斷除一切有情的各種煩惱，宣說各種禪定、無量心、無色定，分別開示，使他們善於瞭解各種禪定的愛味、過患、出離，以及進入、安住、出定等各種修行、狀態、特徵。』舍利子！這就是菩薩摩訶薩依靠禪定波羅蜜多（dhyana-paramita，禪定方面的完美），修行佈施波羅蜜多（dana-paramita，佈施方面的完美），爲了利益和安樂一切有情而發趣大乘。 如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首，宣說各種禪定、無量心、無色定時，不被聲聞（sravaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）等心所干擾。舍利子！這就是菩薩摩訶薩依靠禪定波羅蜜多，修行凈戒波羅蜜多（sila-paramita，戒律方面的完美），爲了利益和安樂一切有情而發趣大乘。 如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首，宣說各種禪定、無量心、無色定

【English Translation】 English version: Without harm, without hatred, without annoyance, pervading with well-cultivated goodness, with superior understanding encompassing all, filling the ten directions, reaching the end of empty space and the boundless realm of Dharma, abiding with loving-kindness and superior understanding; arising with compassion, joy, and equanimity, and the corresponding practices, also abiding with superior understanding. Relying on this practice, further transcending all perceptions of form (rupa-samjna), extinguishing perceptions of resistance (pratigha-samjna), not contemplating various perceptions, entering boundless space, abiding in the sphere of infinite space (akasanantyayatana); broadly speaking, even transcending all spheres of nothingness (akincanyayatana), entering the sphere of neither perception nor non-perception (naivasamjnanasamjnatana) and abiding. Shariputra (Sariputra, one of the Buddha's ten great disciples)! This is how a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great bodhisattva) holds these meditations, immeasurables, and formless absorptions, using non-attainment (anupalambha, non-attachment to anything) as a means, and dedicates them together with all sentient beings (sattva, beings) towards all-knowing wisdom (sarvajna-jnana, the wisdom of the Buddha). Shariputra! This is how a Bodhisattva-Mahasattva embarks on the Great Vehicle (mahayana, Mahayana Buddhism) for the benefit and happiness of all sentient beings. Furthermore, Shariputra! Bodhisattva-Mahasattvas, for the benefit and happiness of all sentient beings, first abide in such meditations, immeasurables, and formless absorptions, and are skilled in discerning the various practices, states, and characteristics of entering, abiding, and emerging from these states. Having attained mastery, they then think: 『Now I shall, with intention corresponding to all-knowing wisdom, with great compassion as the foremost, for the sake of cutting off all the afflictions of all sentient beings, explain the various meditations, immeasurables, and formless absorptions, separately revealing and enabling them to understand the taste, faults, and liberation of these meditations, as well as the various practices, states, and characteristics of entering, abiding, and emerging from them.』 Shariputra! This is how a Bodhisattva-Mahasattva, relying on the perfection of meditation (dhyana-paramita), practices the perfection of giving (dana-paramita), and embarks on the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-Mahasattva, with intention corresponding to all-knowing wisdom, with great compassion as the foremost, explains the various meditations, immeasurables, and formless absorptions, they are not mixed with the minds of hearers (sravaka, those who hear and practice the Dharma) or solitary realizers (pratyekabuddha, those who realize enlightenment on their own). Shariputra! This is how a Bodhisattva-Mahasattva, relying on the perfection of meditation, practices the perfection of morality (sila-paramita), and embarks on the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-Mahasattva, with intention corresponding to all-knowing wisdom, with great compassion as the foremost, explains the various meditations, immeasurables, and formless absorptions

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時，于如是法信忍欲樂。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行安忍波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，修諸靜慮、無量、無色時，以自善根為有情故，回求無上正等菩提，于諸善根勤修不息。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行精進波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，依諸靜慮、無量、無色，引發殊勝等至、等持、解脫、勝處、遍處等定，于入、住、出皆得自在，不墮聲聞、獨覺等地。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行靜慮波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，修諸靜慮、無量、無色時，于諸靜慮、無量、無色及靜慮支，以無常、苦、無我行相及空、無相、無願行相，如實觀察不捨大悲，不墮聲聞及獨覺地。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行般若波羅蜜多，普為利樂諸有情故發趣大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，修慈定時作如是念：『我當賑濟一切有情皆令得樂。』修悲定時作如是念：『我當救拔一切有情皆令離苦。』修喜定時

【現代漢語翻譯】 現代漢語譯本：

那時，對於這樣的法，生起信心、忍耐和喜好。舍利子（佛陀的十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（偉大的菩薩）依止靜慮波羅蜜多（禪定，達到彼岸），修行安忍波羅蜜多（忍辱，達到彼岸），爲了普遍利益和安樂一切有情眾生而發趣大乘（菩薩乘）。 如果菩薩摩訶薩以與一切智智（佛陀的智慧）相應的作意，以大悲心為首，修習各種靜慮（禪定）、無量（四無量心）和無色定（四空定）時，以自己的善根爲了有情眾生，迴向求取無上正等菩提（無上正覺），對於各種善根勤奮修習不停止。舍利子！這就是菩薩摩訶薩依止靜慮波羅蜜多，修行精進波羅蜜多（精進，達到彼岸），爲了普遍利益和安樂一切有情眾生而發趣大乘。 如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首，依止各種靜慮、無量和無色定，引發殊勝的等至（入定）、等持（定力）、解脫（從煩惱中解脫）、勝處（超越的境界）、遍處（普遍的境界）等禪定，對於入定、住定、出定都能自在，不墮入聲聞（小乘，聽聞佛法而悟道者）和獨覺（小乘，不依師而自悟者）的境界。舍利子！這就是菩薩摩訶薩依止靜慮波羅蜜多，修行靜慮波羅蜜多，爲了普遍利益和安樂一切有情眾生而發趣大乘。 如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首，修習各種靜慮、無量和無色定時，對於各種靜慮、無量、無色以及靜慮的支分，以無常、苦、無我（佛教基本教義）的行相以及空、無相、無愿（佛教基本教義）的行相，如實觀察而不捨棄大悲心，不墮入聲聞和獨覺的境界。舍利子！這就是菩薩摩訶薩依止靜慮波羅蜜多，修行般若波羅蜜多（智慧，達到彼岸），爲了普遍利益和安樂一切有情眾生而發趣大乘。 再者，舍利子！如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首，修習慈定時作這樣的念頭：『我應當救濟一切有情眾生，使他們都得到快樂。』修習悲定時作這樣的念頭：『我應當救拔一切有情眾生，使他們都脫離痛苦。』修習喜定時

【English Translation】 English version:

At that time, one develops faith, patience, and desire for such a Dharma. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! This is how a Bodhisattva Mahasattva (a great Bodhisattva) relies on the Dhyana Paramita (meditation, reaching the other shore), practices the Kshanti Paramita (patience, reaching the other shore), and embarks on the Mahayana (the Bodhisattva path) for the sake of universally benefiting and bringing happiness to all sentient beings. If a Bodhisattva Mahasattva, with the intention corresponding to the All-Knowing Wisdom (Buddha's wisdom), with great compassion as the foremost, practices various Dhyanas (meditations), Immeasurables (four immeasurables), and Formless Absorptions (four formless absorptions), and with their own roots of goodness, for the sake of sentient beings, turns towards seeking the Unsurpassed Perfect Enlightenment (supreme enlightenment), diligently practices various roots of goodness without ceasing. Shariputra! This is how a Bodhisattva Mahasattva relies on the Dhyana Paramita, practices the Virya Paramita (diligence, reaching the other shore), and embarks on the Mahayana for the sake of universally benefiting and bringing happiness to all sentient beings. If a Bodhisattva Mahasattva, with the intention corresponding to the All-Knowing Wisdom, with great compassion as the foremost, relies on various Dhyanas, Immeasurables, and Formless Absorptions, and brings forth superior Samapattis (attainments), Samadhis (concentrations), Liberations (liberation from afflictions), Superior Abodes (transcendent realms), and All-Encompassing Abodes (universal realms), etc., and is free in entering, abiding, and emerging from these states, and does not fall into the realms of Sravakas (Hinayana, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Hinayana, those who attain enlightenment on their own without a teacher). Shariputra! This is how a Bodhisattva Mahasattva relies on the Dhyana Paramita, practices the Dhyana Paramita, and embarks on the Mahayana for the sake of universally benefiting and bringing happiness to all sentient beings. If a Bodhisattva Mahasattva, with the intention corresponding to the All-Knowing Wisdom, with great compassion as the foremost, practices various Dhyanas, Immeasurables, and Formless Absorptions, and regarding these Dhyanas, Immeasurables, Formless Absorptions, and the limbs of Dhyana, observes them with the characteristics of impermanence, suffering, and no-self (basic Buddhist doctrines), as well as the characteristics of emptiness, signlessness, and wishlessness (basic Buddhist doctrines), truly observing without abandoning great compassion, and does not fall into the realms of Sravakas and Pratyekabuddhas. Shariputra! This is how a Bodhisattva Mahasattva relies on the Dhyana Paramita, practices the Prajna Paramita (wisdom, reaching the other shore), and embarks on the Mahayana for the sake of universally benefiting and bringing happiness to all sentient beings. Furthermore, Shariputra! If a Bodhisattva Mahasattva, with the intention corresponding to the All-Knowing Wisdom, with great compassion as the foremost, while practicing the meditation of loving-kindness, thinks thus: 'I shall relieve all sentient beings, causing them all to attain happiness.' While practicing the meditation of compassion, thinks thus: 'I shall rescue all sentient beings, causing them all to be free from suffering.' While practicing the meditation of joy,

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作如是念：『我當贊勵一切有情皆令解脫。』修舍定時作如是念：『我當等益一切有情皆令盡漏。』舍利子！是為菩薩摩訶薩依止無量，修行佈施波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，終不趣求聲聞、獨覺，唯求無上正等菩提。舍利子！是為菩薩摩訶薩依止無量，修行凈戒波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，不雜聲聞、獨覺作意，唯于無上正等菩提信忍欲樂。舍利子！是為菩薩摩訶薩依止無量，修行安忍波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，勤斷諸惡勤修諸善，求趣菩提曾無暫舍。舍利子！是為菩薩摩訶薩依止無量，修行精進波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，引發種種等持、等至，能于其中得大自在，不為彼定之所引奪，亦不隨彼勢力受生。舍利子！是為菩薩摩訶薩依止無量，修行靜慮波羅蜜多，普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，

【現代漢語翻譯】 現代漢語譯本：這樣想：『我應當鼓勵一切眾生都得到解脫。』修習舍定時這樣想：『我應當平等利益一切眾生，使他們都斷盡煩惱。』舍利子（Śāriputra）！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）依止無量，修行佈施波羅蜜多（dāna-pāramitā，佈施的完美）的體現，普遍爲了利益安樂一切眾生而發起大乘（Mahāyāna，大乘佛教）。 如果菩薩摩訶薩以與一切智智（sarvajñātā，對一切事物和現象的智慧）相應的意念，以大悲為首，在四無量（catvāri apramāṇāni，四種無限的慈悲心）的入、住、出時，始終不追求聲聞（Śrāvaka，通過聽聞佛法而證悟的人）、獨覺（Pratyekabuddha，獨自證悟的人），只求無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）。舍利子！這就是菩薩摩訶薩依止無量，修行凈戒波羅蜜多（śīla-pāramitā，戒律的完美）的體現，普遍爲了利益安樂一切眾生而發起大乘。 如果菩薩摩訶薩以與一切智智相應的意念，以大悲為首，在四無量的入、住、出時，不摻雜聲聞、獨覺的意念，只對無上正等菩提生起信忍和欲樂。舍利子！這就是菩薩摩訶薩依止無量，修行安忍波羅蜜多（kṣānti-pāramitā，忍耐的完美）的體現，普遍爲了利益安樂一切眾生而發起大乘。 如果菩薩摩訶薩以與一切智智相應的意念，以大悲為首，在四無量的入、住、出時，勤奮斷除各種惡行，勤奮修習各種善行，追求趨向菩提，從不曾有片刻的捨棄。舍利子！這就是菩薩摩訶薩依止無量，修行精進波羅蜜多（vīrya-pāramitā，精進的完美）的體現，普遍爲了利益安樂一切眾生而發起大乘。 如果菩薩摩訶薩以與一切智智相應的意念，以大悲為首，在四無量的入、住、出時，引發種種等持（samādhi，禪定）、等至（samāpatti，入定），能在其中獲得大自在，不被那些禪定所牽引，也不隨那些禪定的力量而受生。舍利子！這就是菩薩摩訶薩依止無量，修行靜慮波羅蜜多（dhyāna-pāramitā，禪定的完美）的體現，普遍爲了利益安樂一切眾生而發起大乘。 如果菩薩摩訶薩以與一切智智相應的意念，

【English Translation】 English version: Thinking thus: 『I shall encourage all sentient beings to attain liberation.』 When practicing equanimity, thinking thus: 『I shall equally benefit all sentient beings, enabling them to exhaust all defilements.』 Śāriputra! This is how a Bodhisattva-mahāsattva (great Bodhisattva) relies on the immeasurable, practices the perfection of giving (dāna-pāramitā), and initiates the Great Vehicle (Mahāyāna) for the benefit and happiness of all sentient beings. If a Bodhisattva-mahāsattva, with the intention corresponding to the wisdom of all-knowingness (sarvajñātā), with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables (catvāri apramāṇāni), never seeks the path of a Śrāvaka (one who attains enlightenment through hearing the teachings) or a Pratyekabuddha (one who attains enlightenment on their own), but only seeks the unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi). Śāriputra! This is how a Bodhisattva-mahāsattva relies on the immeasurable, practices the perfection of moral discipline (śīla-pāramitā), and initiates the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-mahāsattva, with the intention corresponding to the wisdom of all-knowingness, with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, does not mix the intentions of a Śrāvaka or a Pratyekabuddha, but only generates faith, acceptance, and desire for the unsurpassed, complete, and perfect enlightenment. Śāriputra! This is how a Bodhisattva-mahāsattva relies on the immeasurable, practices the perfection of patience (kṣānti-pāramitā), and initiates the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-mahāsattva, with the intention corresponding to the wisdom of all-knowingness, with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, diligently cuts off all evil deeds and diligently cultivates all good deeds, seeking to approach enlightenment without ever abandoning it for even a moment. Śāriputra! This is how a Bodhisattva-mahāsattva relies on the immeasurable, practices the perfection of diligence (vīrya-pāramitā), and initiates the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-mahāsattva, with the intention corresponding to the wisdom of all-knowingness, with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, generates various samādhis (meditative concentration) and samāpattis (attainments), and can attain great freedom within them, not being led away by those samādhis, nor being reborn according to their power. Śāriputra! This is how a Bodhisattva-mahāsattva relies on the immeasurable, practices the perfection of meditative absorption (dhyāna-pāramitā), and initiates the Great Vehicle for the benefit and happiness of all sentient beings. If a Bodhisattva-mahāsattva, with the intention corresponding to the wisdom of all-knowingness,

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大悲為首，於四無量入、住、出時，以無常、苦、無我行相及空、無相、無願行相，如實觀察不捨大悲，不墮聲聞及獨覺地。舍利子！是為菩薩摩訶薩依止無量，修行般若波羅蜜多，普為利樂諸有情故發趣大乘。

「舍利子！諸菩薩摩訶薩依如是等方便善巧，修習六種波羅蜜多，普為利樂諸有情故發趣大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，修一切種四念住乃至八聖道支，修一切種三解脫門，乃至修一切種如來十力乃至十八佛不共法，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，起內空智，乃至起無性自性空智，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，於一切法發起非亂非定妙智、非常非無常妙智、非樂非苦妙智、非我非無我妙智、非凈非不凈妙智、非空非不空妙智、非有相非無相妙智、非有愿非無愿妙智、非寂靜非不寂靜妙智、非遠離非不遠離妙智，以無所得而為方便，與一切有情

【現代漢語翻譯】 現代漢語譯本：以大悲心為首要，在進入、安住、出離四無量心（慈、悲、喜、舍）時，以無常、苦、無我的行相以及空、無相、無愿的行相，如實觀察而不捨棄大悲心，不墮入聲聞（小乘的修行者）和獨覺（不依師而自悟的修行者）的境界。舍利子！這就是菩薩摩訶薩依止無量，修行般若波羅蜜多（以智慧到達彼岸），爲了普遍利益和安樂一切有情眾生而發起大乘（菩薩乘）的修行。 舍利子！諸位菩薩摩訶薩依仗這些方便善巧，修習六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），爲了普遍利益和安樂一切有情眾生而發起大乘的修行。 再者，舍利子！如果菩薩摩訶薩以與一切智智（佛的智慧）相應的作意，以大悲心為首要，修習一切種類的四念住（身、受、心、法）、乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），修習一切種類的三解脫門（空解脫門、無相解脫門、無愿解脫門），乃至修習一切種類的如來十力（如來所具有的十種力量）乃至十八佛不共法（佛獨有的十八種功德），以無所得為方便，與一切有情眾生共同迴向一切智智。舍利子！這就是菩薩摩訶薩爲了普遍利益和安樂一切有情眾生而發起大乘的修行。 再者，舍利子！如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首要，以無所得為方便，生起內空智（對內五蘊的空性智慧），乃至生起無性自性空智（對一切法無自性的空性智慧），以無所得為方便，與一切有情眾生共同迴向一切智智。舍利子！這就是菩薩摩訶薩爲了普遍利益和安樂一切有情眾生而發起大乘的修行。 如果菩薩摩訶薩以與一切智智相應的作意，以大悲心為首要，以無所得為方便，對於一切法生起非亂非定的微妙智慧、非常非無常的微妙智慧、非樂非苦的微妙智慧、非我非無我的微妙智慧、非凈非不凈的微妙智慧、非空非不空的微妙智慧、非有相非無相的微妙智慧、非有愿非無愿的微妙智慧、非寂靜非不寂靜的微妙智慧、非遠離非不遠離的微妙智慧，以無所得為方便，與一切有情眾生共同迴向一切智智。

【English Translation】 English version: With great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables (loving-kindness, compassion, joy, equanimity), one observes with the characteristics of impermanence, suffering, and non-self, as well as the characteristics of emptiness, signlessness, and wishlessness, truly observing without abandoning great compassion, and not falling into the realms of Śrāvakas (hearers, practitioners of the Hinayana) and Pratyekabuddhas (solitary realizers). Śāriputra! This is how a Bodhisattva Mahāsattva, relying on the immeasurable, practices the Perfection of Wisdom (Prajñāpāramitā), initiating the Mahāyāna (Great Vehicle) for the sake of universally benefiting and bringing happiness to all sentient beings. Śāriputra! Bodhisattva Mahāsattvas, relying on such skillful means, cultivate the six perfections (generosity, morality, patience, diligence, concentration, wisdom), initiating the Mahāyāna for the sake of universally benefiting and bringing happiness to all sentient beings. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva, with the intention corresponding to all-knowing wisdom (Buddha's wisdom), with great compassion as the foremost, cultivates all kinds of the four foundations of mindfulness (body, feeling, mind, phenomena), up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), cultivates all kinds of the three doors of liberation (emptiness, signlessness, wishlessness), up to cultivating all kinds of the ten powers of the Tathāgata (the ten powers of a Buddha) and the eighteen unique qualities of a Buddha, using non-attainment as a means, and dedicates all merit to all-knowing wisdom together with all sentient beings. Śāriputra! This is how a Bodhisattva Mahāsattva initiates the Mahāyāna for the sake of universally benefiting and bringing happiness to all sentient beings. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva, with the intention corresponding to all-knowing wisdom, with great compassion as the foremost, using non-attainment as a means, arises the wisdom of inner emptiness (wisdom of emptiness regarding the inner five aggregates), up to arising the wisdom of emptiness of no-self-nature (wisdom of emptiness regarding the no-self-nature of all phenomena), using non-attainment as a means, and dedicates all merit to all-knowing wisdom together with all sentient beings. Śāriputra! This is how a Bodhisattva Mahāsattva initiates the Mahāyāna for the sake of universally benefiting and bringing happiness to all sentient beings. If a Bodhisattva Mahāsattva, with the intention corresponding to all-knowing wisdom, with great compassion as the foremost, using non-attainment as a means, arises subtle wisdom that is neither confused nor settled regarding all phenomena, subtle wisdom that is neither permanent nor impermanent, subtle wisdom that is neither pleasure nor pain, subtle wisdom that is neither self nor non-self, subtle wisdom that is neither pure nor impure, subtle wisdom that is neither empty nor non-empty, subtle wisdom that is neither with sign nor without sign, subtle wisdom that is neither with wish nor without wish, subtle wisdom that is neither tranquil nor non-tranquil, subtle wisdom that is neither distant nor non-distant, using non-attainment as a means, and dedicates all merit to all-knowing wisdom together with all sentient beings.

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同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

「若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，智不行過去、未來、現在，非不知三世法；智不行欲、色、無色界，非不知三界法；智不行善、不善、無記，非不知三性法；智不行世間、出世間，非不知世間、出世間法；智不行有為、無為，非不知有為、無為法；智不行有漏、無漏，非不知有漏、無漏法，智以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

「舍利子！以諸菩薩由如是等方便善巧，普為利樂諸有情故發趣大乘，故複名摩訶薩。

「舍利子！如是普為利樂有情發趣大乘菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中歡喜讚歎，作如是言：『某方某世界中有某名菩薩摩訶薩，普為利樂一切有情發趣大乘，嚴凈佛土、成熟有情，遊戲神通作所應作。』如是展轉聲遍十方，人、天等聞皆大歡喜，咸作是言：『是菩薩摩訶薩不久當證所求無上正等菩提，令諸有情皆獲利樂。』」

第二分乘大乘品第十四

爾時，舍利子問滿慈子言：「云何菩薩摩訶薩普為利樂諸有情故乘于大乘？」

滿慈子言：「舍

【現代漢語翻譯】 現代漢語譯本 共同將功德迴向於一切智智（佛的智慧）。舍利子！這就是菩薩摩訶薩爲了利益和安樂一切有情眾生而發心趣向大乘（佛教的最高乘）。 如果菩薩摩訶薩以與一切智智相應的作意（專注），以大悲心為首要，以無所得為方便，他的智慧雖然不執著於過去、未來、現在，但並非不知曉三世的法；他的智慧雖然不執著于欲界、色界、無色界，但並非不知曉三界的法；他的智慧雖然不執著于善、不善、無記，但並非不知曉三性的法；他的智慧雖然不執著於世間、出世間，但並非不知曉世間和出世間的法；他的智慧雖然不執著于有為、無為，但並非不知曉有為和無為的法；他的智慧雖然不執著于有漏、無漏，但並非不知曉有漏和無漏的法。他的智慧以無所得為方便，與一切有情眾生共同將功德迴向於一切智智。舍利子！這就是菩薩摩訶薩爲了利益和安樂一切有情眾生而發心趣向大乘。 舍利子！由於諸菩薩以這樣的方便善巧，普遍爲了利益和安樂一切有情眾生而發心趣向大乘，所以又被稱為摩訶薩（大菩薩）。 舍利子！像這樣普遍爲了利益和安樂有情眾生而發心趣向大乘的菩薩摩訶薩，在十方如恒河沙數般多的諸佛世界中，所有如來、應、正等覺（佛的稱號）所在的大眾中，都會被歡喜讚歎，並這樣說：『在某方某世界中，有某位名叫某某的菩薩摩訶薩，普遍爲了利益和安樂一切有情眾生而發心趣向大乘，莊嚴清凈佛土，成熟有情眾生，運用神通力做應該做的事。』這樣的讚歎聲傳遍十方，人、天等眾聽到后都非常歡喜，都這樣說：『這位菩薩摩訶薩不久將證得所求的無上正等菩提（佛的智慧），使一切有情眾生都獲得利益和安樂。』 第二分 乘大乘品第十四 這時，舍利子問滿慈子說：『菩薩摩訶薩如何爲了利益和安樂一切有情眾生而乘于大乘？』 滿慈子說：

【English Translation】 English version Together, they dedicate the merit towards all-knowing wisdom (Sarvajñāna, the wisdom of a Buddha). Shariputra! This is how a Bodhisattva-Mahasattva (a great Bodhisattva) embarks on the Great Vehicle (Mahayana) for the benefit and happiness of all sentient beings. If a Bodhisattva-Mahasattva, with a mind focused on all-knowing wisdom, with great compassion as the foremost, and with non-attainment as the means, his wisdom does not cling to the past, future, or present, yet he is not ignorant of the laws of the three times; his wisdom does not cling to the desire realm, form realm, or formless realm, yet he is not ignorant of the laws of the three realms; his wisdom does not cling to good, bad, or neutral, yet he is not ignorant of the laws of the three natures; his wisdom does not cling to the mundane or supramundane, yet he is not ignorant of the laws of the mundane and supramundane; his wisdom does not cling to the conditioned or unconditioned, yet he is not ignorant of the laws of the conditioned and unconditioned; his wisdom does not cling to the defiled or undefiled, yet he is not ignorant of the laws of the defiled and undefiled. His wisdom, with non-attainment as the means, together with all sentient beings, dedicates the merit towards all-knowing wisdom. Shariputra! This is how a Bodhisattva-Mahasattva embarks on the Great Vehicle for the benefit and happiness of all sentient beings. Shariputra! Because Bodhisattvas, through such skillful means, universally embark on the Great Vehicle for the benefit and happiness of all sentient beings, they are therefore called Mahasattvas. Shariputra! Such Bodhisattva-Mahasattvas who universally embark on the Great Vehicle for the benefit and happiness of sentient beings are joyfully praised in the assemblies of all Tathagatas (Buddhas), Arhats, and Samyaksaṃbuddhas (fully enlightened Buddhas) in the Buddha-worlds as numerous as the sands of the Ganges in the ten directions. They say: 『In such and such a world in such and such a direction, there is a Bodhisattva-Mahasattva named so and so, who universally embarks on the Great Vehicle for the benefit and happiness of all sentient beings, adorns and purifies Buddha-lands, matures sentient beings, and performs what needs to be done through his supernatural powers.』 Such praise spreads throughout the ten directions, and humans, gods, and others who hear it are greatly delighted, saying: 『This Bodhisattva-Mahasattva will soon attain the unsurpassed, perfect enlightenment (Anuttarā-samyak-saṃbodhi, the enlightenment of a Buddha) that he seeks, enabling all sentient beings to obtain benefit and happiness.』 Second Section, Chapter Fourteen on Riding the Great Vehicle At that time, Shariputra asked Purna Maitrayaniputra: 『How does a Bodhisattva-Mahasattva ride the Great Vehicle for the benefit and happiness of all sentient beings?』 Purna Maitrayaniputra said:

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利子！若菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，大悲為首，用無所得而為方便，雖乘佈施波羅蜜多而不得佈施波羅蜜多，不得施者、受者、施物及所遮法；雖乘凈戒波羅蜜多而不得凈戒波羅蜜多，不得持戒及犯戒者並所遮法；雖乘安忍波羅蜜多而不得安忍波羅蜜多，不得能忍及所忍境並所遮法；雖乘精進波羅蜜多而不得精進波羅蜜多，不得精進及懈怠者並所遮法；雖乘靜慮波羅蜜多而不得靜慮波羅蜜多，不得修定及散亂者，不得定境及所遮法；雖乘般若波羅蜜多而不得般若波羅蜜多，不得修慧及愚癡者，不得善、不善、無記法，不得世間、出世間法，不得有為、無為法，不得有漏、無漏法及所遮法。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘于大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，為遣修故修四念住乃至八聖道支，修三解脫門，如是乃至修佛十力乃至十八佛不共法。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘于大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，如實觀察菩薩摩訶薩但有假名、施設、言說，菩提及薩埵俱不可得故；色乃至識但有假名、施設、言說，不可得故；眼乃至意

【現代漢語翻譯】 現代漢語譯本：舍利子！如果菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，以與一切智智（對一切事物和現象的智慧）相應的意念，以大悲心為首要，運用無所得的方便法門，即使實踐佈施波羅蜜多（佈施的完美），也並不執著于佈施波羅蜜多本身，不執著于佈施者、受施者、佈施的物品以及所要遮止的法；即使實踐持戒波羅蜜多（戒律的完美），也不執著于持戒波羅蜜多本身，不執著于持戒者和犯戒者以及所要遮止的法；即使實踐安忍波羅蜜多（忍耐的完美），也不執著于安忍波羅蜜多本身，不執著于能忍受者和所忍受的境界以及所要遮止的法；即使實踐精進波羅蜜多（精進的完美），也不執著于精進波羅蜜多本身，不執著于精進者和懈怠者以及所要遮止的法；即使實踐靜慮波羅蜜多（禪定的完美），也不執著于靜慮波羅蜜多本身，不執著于修定者和散亂者，不執著于禪定的境界以及所要遮止的法；即使實踐般若波羅蜜多（智慧的完美），也不執著于般若波羅蜜多本身，不執著于修慧者和愚癡者，不執著于善、不善、無記法，不執著於世間法和出世間法，不執著于有為法和無為法，不執著于有漏法和無漏法以及所要遮止的法。舍利子！這就是菩薩摩訶薩爲了普遍利益和安樂一切有情眾生而乘坐大乘（菩薩的乘載）。 再者，舍利子！如果菩薩摩訶薩以與一切智智相應的意念，以大悲心為首要，運用無所得的方便法門，爲了遣除執著而修習四念住（四種觀想的修行方法）乃至八聖道支（達到解脫的八種方法），修習三解脫門（空、無相、無愿），如此乃至修習佛的十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德）。舍利子！這就是菩薩摩訶薩爲了普遍利益和安樂一切有情眾生而乘坐大乘。 再者，舍利子！如果菩薩摩訶薩以與一切智智相應的意念，以大悲心為首要，運用無所得的方便法門，如實觀察菩薩摩訶薩只是一個假名、施設、言說，菩提（覺悟）和薩埵（眾生）都不可得；色（物質）乃至識（意識）只是一個假名、施設、言說，不可得；眼（視覺器官）乃至意（思維器官）

【English Translation】 English version: Shariputra! If a Bodhisattva Mahasattva, while practicing Prajnaparamita (perfection of wisdom), with a mind focused on the wisdom of all-knowingness, with great compassion as the foremost, using the means of non-attainment, even while practicing Dana Paramita (perfection of giving), does not cling to Dana Paramita itself, does not cling to the giver, the receiver, the gift, and the things to be eliminated; even while practicing Sila Paramita (perfection of morality), does not cling to Sila Paramita itself, does not cling to the one who upholds the precepts and the one who breaks them, and the things to be eliminated; even while practicing Kshanti Paramita (perfection of patience), does not cling to Kshanti Paramita itself, does not cling to the one who endures and the object of endurance, and the things to be eliminated; even while practicing Virya Paramita (perfection of diligence), does not cling to Virya Paramita itself, does not cling to the diligent one and the lazy one, and the things to be eliminated; even while practicing Dhyana Paramita (perfection of meditation), does not cling to Dhyana Paramita itself, does not cling to the one who meditates and the one who is distracted, does not cling to the state of meditation and the things to be eliminated; even while practicing Prajna Paramita (perfection of wisdom), does not cling to Prajna Paramita itself, does not cling to the one who cultivates wisdom and the ignorant one, does not cling to good, non-good, and neutral dharmas, does not cling to worldly and transcendental dharmas, does not cling to conditioned and unconditioned dharmas, does not cling to defiled and undefiled dharmas, and the things to be eliminated. Shariputra! This is how a Bodhisattva Mahasattva rides the Great Vehicle (Bodhisattva's vehicle) for the universal benefit and happiness of all sentient beings. Furthermore, Shariputra! If a Bodhisattva Mahasattva, with a mind focused on the wisdom of all-knowingness, with great compassion as the foremost, using the means of non-attainment, in order to eliminate attachments, practices the Four Foundations of Mindfulness (four types of contemplative practices) up to the Eightfold Noble Path (eight methods to achieve liberation), practices the Three Doors of Liberation (emptiness, signlessness, wishlessness), and so on up to practicing the Ten Powers of the Buddha (ten powers of the Buddha) and the Eighteen Unique Qualities of the Buddha (eighteen unique virtues of the Buddha). Shariputra! This is how a Bodhisattva Mahasattva rides the Great Vehicle for the universal benefit and happiness of all sentient beings. Furthermore, Shariputra! If a Bodhisattva Mahasattva, with a mind focused on the wisdom of all-knowingness, with great compassion as the foremost, using the means of non-attainment, truly observes that a Bodhisattva Mahasattva is merely a provisional name, designation, and expression, because both Bodhi (enlightenment) and Sattva (sentient being) are unattainable; that form (matter) up to consciousness (awareness) is merely a provisional name, designation, and expression, and is unattainable; that the eye (visual organ) up to the mind (thinking organ)

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但有假名、施設、言說，不可得故；色乃至法但有假名、施設、言說，不可得故；眼識界乃至意識界但有假名、施設、言說，不可得故；四念住乃至八聖道支但有假名、施設、言說，不可得故；內空乃至無性自性空但有假名、施設、言說，不可得故；廣說乃至如來十力乃至十八佛不共法但有假名、施設、言說，不可得故；真如、法界、法性、法定、法住、實際但有假名、施設、言說，不可得故；能覺、所覺但有假名、施設、言說，不可得故；諸佛無上正等菩提但有假名、施設、言說，不可得故。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘于大乘。

「複次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，從初發心乃至證得一切智智，常修圓滿不退神通，成熟有情、嚴凈佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，于諸佛所聽受大乘相應妙法，既聽受已，如理思惟、精勤修學。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘于大乘。

「舍利子！是菩薩摩訶薩雖乘大乘，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，于諸佛所聽受妙法，成熟有情、嚴凈佛土，而心都無佛土等想。舍利子！是菩薩摩訶薩住不二地，觀諸有情應以何身而得度者，即便現受如是之身

【現代漢語翻譯】 現代漢語譯本： 然而，這一切都只是假名、施設和言說，實際上是不可得的；色（物質現象）乃至法（一切事物）也只是假名、施設和言說，實際上是不可得的；眼識界（眼根的識別作用）乃至意識界（意根的識別作用）也只是假名、施設和言說，實際上是不可得的；四念住（四種禪修方法）乃至八聖道支（達到解脫的八種途徑）也只是假名、施設和言說，實際上是不可得的；內空（內在的空性）乃至無性自性空（無自性的空性）也只是假名、施設和言說，實際上是不可得的；廣而言之，如來十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德）也只是假名、施設和言說，實際上是不可得的；真如（事物的真實本性）、法界（一切事物存在的界域）、法性（事物的本性）、法定（事物存在的規律）、法住（事物存在的狀態）、實際（真實的境界）也只是假名、施設和言說，實際上是不可得的；能覺（能感知的主體）、所覺（被感知的客體）也只是假名、施設和言說，實際上是不可得的；諸佛無上正等菩提（佛的最高覺悟）也只是假名、施設和言說，實際上是不可得的。舍利子（佛陀的弟子）！這就是菩薩摩訶薩（偉大的菩薩）爲了利益和安樂一切眾生而乘坐大乘（菩薩的修行之道）。 再者，舍利子！如果菩薩摩訶薩以與一切智智（佛的智慧）相應的意念，以大悲心為首，運用無所得（不執著于任何事物）作為方便，從最初發心直至證得一切智智，經常修習圓滿不退的神通，成熟眾生、莊嚴佛土，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛世尊，在諸佛那裡聽受與大乘相應的微妙佛法，聽受之後，如理思維、精勤修學。舍利子！這就是菩薩摩訶薩爲了利益和安樂一切眾生而乘坐大乘。 舍利子！這位菩薩摩訶薩雖然乘坐大乘，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛世尊，在諸佛那裡聽受微妙佛法，成熟眾生、莊嚴佛土，但心中卻沒有佛土等概念。舍利子！這位菩薩摩訶薩安住于不二之地（超越對立的境界），觀察眾生應以何種身形才能得度，便立即顯現接受那樣的身形。

【English Translation】 English version: However, these are merely nominal designations, establishments, and expressions, and are ultimately unattainable; form (rupa) and even dharma (all phenomena) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; the eye-consciousness realm (caksu-vijnana-dhatu) and even the mind-consciousness realm (mano-vijnana-dhatu) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; the four foundations of mindfulness (cattaro satipatthana) and even the eightfold noble path (ariya atthangika magga) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; inner emptiness (adhyatma-sunyata) and even the emptiness of non-inherent existence (svabhava-sunyata) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; broadly speaking, the ten powers of a Tathagata (Tathagata-bala) and even the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; suchness (tathata), the dharma-realm (dharmadhatu), the nature of dharma (dharmata), the fixed nature of dharma (dharma-niyamata), the abiding of dharma (dharma-sthiti), and the ultimate reality (bhutakoti) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; the perceiver (grahaka) and the perceived (grahya) are merely nominal designations, establishments, and expressions, and are ultimately unattainable; the unsurpassed perfect enlightenment of all Buddhas (anuttara-samyak-sambodhi) is merely a nominal designation, establishment, and expression, and is ultimately unattainable. Shariputra (a disciple of the Buddha)! This is how a Bodhisattva-Mahasattva (a great Bodhisattva) rides the Great Vehicle (Mahayana) for the benefit and happiness of all sentient beings. Furthermore, Shariputra! If a Bodhisattva-Mahasattva, with a mind focused on the wisdom of all-knowingness (sarvajnata), with great compassion as the foremost, and using non-attainment (anupalambha) as a means, from the initial arising of the aspiration until the attainment of all-knowingness, constantly cultivates perfect and non-regressing supernormal powers, matures sentient beings, purifies Buddha-lands, travels from one Buddha-land to another, makes offerings, respects, honors, and praises all the Buddhas, listens to the profound Dharma corresponding to the Great Vehicle from the Buddhas, and after listening, contemplates and diligently practices according to the Dharma. Shariputra! This is how a Bodhisattva-Mahasattva rides the Great Vehicle for the benefit and happiness of all sentient beings. Shariputra! Although this Bodhisattva-Mahasattva rides the Great Vehicle, travels from one Buddha-land to another, makes offerings, respects, honors, and praises all the Buddhas, listens to the profound Dharma from the Buddhas, matures sentient beings, and purifies Buddha-lands, their mind has no concept of Buddha-lands or anything similar. Shariputra! This Bodhisattva-Mahasattva dwells in the non-dual ground (advaya-bhumi), observes which form sentient beings should be guided by to attain liberation, and immediately manifests and accepts that form.

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。舍利子！是菩薩摩訶薩乃至證得一切智智，隨所生處常不遠離大乘正法。舍利子！是菩薩摩訶薩不久當得一切智智，為天、人等轉正法輪，如是法輪，聲聞、獨覺、天、魔、梵等所不能轉。舍利子！以諸菩薩普為利樂諸有情故，乘于大乘故複名摩訶薩。

「舍利子！如是普為利樂有情乘于大乘菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中歡喜讚歎，作如是言：『某方某世界中某名菩薩摩訶薩，普為利樂一切有情乘于大乘，不久當得一切智智，為天、人等轉正法輪，其輪世間諸聲聞等皆不能轉。』如是展轉聲遍十方，人、天等聞皆大歡喜，咸作是言：『是菩薩摩訶薩不久當得一切智智，轉妙法輪度無量眾。』」

大般若波羅蜜多經卷第四百一十二 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十三

三藏法師玄奘奉　詔譯

第二分無縛解品第十五

爾時，具壽善現白佛言：「世尊！如說菩薩摩訶薩被大乘鎧者，云何菩薩摩訶薩被大乘鎧？」

佛告善現：「若菩薩摩訶薩能被佈施乃至般若波羅蜜多鎧，是為菩薩摩訶薩被大乘鎧。若菩薩摩訶薩能被四念住乃至八聖道支鎧

【現代漢語翻譯】 現代漢語譯本：舍利子！菩薩摩訶薩乃至證得一切智智（佛的智慧），無論生於何處，都不會遠離大乘正法。舍利子！這位菩薩摩訶薩不久將證得一切智智，為天人等轉動正法輪（佛法的教義），這樣的法輪，聲聞（小乘修行者）、獨覺（獨自開悟者）、天、魔、梵等都無法轉動。舍利子！因為菩薩普遍爲了利益和安樂一切有情眾生，所以乘著大乘，因此又被稱為摩訶薩（大菩薩）。 舍利子！像這樣普遍爲了利益和安樂有情眾生而乘著大乘的菩薩摩訶薩，在十方如恒河沙數般多的諸佛世界中，所有如來、應、正等覺（佛的稱號）所在的大眾中，都會被歡喜讚歎，並這樣說：『在某方某世界中，某位名叫某的菩薩摩訶薩，普遍爲了利益和安樂一切有情眾生而乘著大乘，不久將證得一切智智，為天人等轉動正法輪，這個法輪是世間所有聲聞等都無法轉動的。』這樣的讚歎聲傳遍十方，人、天等聽到后都非常歡喜，都這樣說：『這位菩薩摩訶薩不久將證得一切智智，轉動微妙的法輪，度化無量的眾生。』 《大般若波羅蜜多經》卷第四百一十二 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百一十三 三藏法師玄奘奉詔譯 第二分無縛解品第十五 這時，具壽善現（佛陀的弟子）對佛說：『世尊！您說菩薩摩訶薩披上了大乘的鎧甲，那麼菩薩摩訶薩是如何披上大乘的鎧甲的呢？』 佛告訴善現：『如果菩薩摩訶薩能夠披上佈施乃至般若波羅蜜多（智慧的完美）的鎧甲，這就是菩薩摩訶薩披上了大乘的鎧甲。如果菩薩摩訶薩能夠披上四念住（四種禪修方法）乃至八聖道支（八種修行方法）的鎧甲，

【English Translation】 English version: Shariputra! Bodhisattva Mahasattvas, even until they attain Anuttara-samyak-sambodhi (the supreme enlightenment of a Buddha), will never be separated from the Mahayana (Great Vehicle) Dharma, wherever they are born. Shariputra! These Bodhisattva Mahasattvas will soon attain Anuttara-samyak-sambodhi, and will turn the Dharma wheel (teachings of Buddhism) for gods, humans, and others. Such a Dharma wheel cannot be turned by Shravakas (Hearers, disciples of the Buddha), Pratyekabuddhas (Solitary Buddhas), gods, demons, Brahmas, and others. Shariputra! Because Bodhisattvas universally seek to benefit and bring happiness to all sentient beings, they ride the Mahayana, and are therefore called Mahasattvas (Great Beings). Shariputra! Such Bodhisattva Mahasattvas, who universally seek to benefit and bring happiness to sentient beings by riding the Mahayana, are joyfully praised in the assemblies of all Tathagatas (Buddhas), Arhats, Samyak-sambuddhas (Perfectly Enlightened Ones) in the Buddha worlds of the ten directions, as numerous as the sands of the Ganges River. They say: 『In such and such a world in such and such a direction, a Bodhisattva Mahasattva named such and such, universally seeks to benefit and bring happiness to all sentient beings by riding the Mahayana, and will soon attain Anuttara-samyak-sambodhi, and will turn the Dharma wheel for gods, humans, and others. This wheel cannot be turned by all the Shravakas and others in the world.』 Such praise spreads throughout the ten directions, and when humans, gods, and others hear it, they are greatly delighted, and all say: 『This Bodhisattva Mahasattva will soon attain Anuttara-samyak-sambodhi, turn the wonderful Dharma wheel, and liberate countless beings.』 The Great Prajna Paramita Sutra, Volume 412 Taisho Tripitaka Volume 07, No. 0220, The Great Prajna Paramita Sutra (Volumes 401-600) The Great Prajna Paramita Sutra, Volume 413 Translated by the Tripitaka Master Xuanzang under Imperial Decree Section Two, Chapter Fifteen on Non-Attachment and Liberation At that time, the Venerable Subhuti (a disciple of the Buddha) said to the Buddha: 『World Honored One! You said that Bodhisattva Mahasattvas are armored with the Great Vehicle. How do Bodhisattva Mahasattvas put on the armor of the Great Vehicle?』 The Buddha told Subhuti: 『If Bodhisattva Mahasattvas can put on the armor of generosity (dana) up to Prajna Paramita (perfection of wisdom), this is how Bodhisattva Mahasattvas put on the armor of the Great Vehicle. If Bodhisattva Mahasattvas can put on the armor of the Four Foundations of Mindfulness (four types of meditation) up to the Eightfold Noble Path (eight aspects of practice),

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，是為菩薩摩訶薩被大乘鎧。若菩薩摩訶薩能被內空乃至無性自性空鎧，是為菩薩摩訶薩被大乘鎧。若菩薩摩訶薩乃至能被如來十力乃至十八佛不共法鎧，是為菩薩摩訶薩被大乘鎧。若菩薩摩訶薩能被一切智、道相智、一切相智鎧，是為菩薩摩訶薩被大乘鎧。若菩薩摩訶薩能自變身如佛形像，放大光明照三千界乃至十方殑伽沙等諸佛世界，與諸有情作饒益事，是為菩薩摩訶薩被大乘鎧。

「複次，善現！若菩薩摩訶薩被如是等諸功德鎧，放大光明照三千界乃至十方殑伽沙等諸佛世界，亦令諸界六三變動，謂動、極動、等極動等，為諸有情作大饒益。善現！是為菩薩摩訶薩被大乘鎧。

「複次，善現！若菩薩摩訶薩能被佈施波羅蜜多大功德鎧，普化三千大千世界如吠琉璃，亦化自身為大輪王，七寶眷屬無不圓滿，諸有情類須食與食，須飲與飲，須衣與衣，須乘與乘，涂香、末香、燒香、花鬘、房舍、臥具、醫藥、燈燭、真珠、金銀及餘種種珍寶資具，隨其所須悉皆施與。作是施已，復為宣說六到彼岸相應之法，令彼聞已終不墜墮，至得無上正等菩提，常不捨離六到彼岸相應之法。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種貧乏有情，隨其所須皆化施

【現代漢語翻譯】 現代漢語譯本：這就是菩薩摩訶薩披上大乘鎧甲。如果菩薩摩訶薩能夠披上內空乃至無性自性空（指一切法無自性）的鎧甲，這就是菩薩摩訶薩披上大乘鎧甲。如果菩薩摩訶薩乃至能夠披上如來十力（如來的十種力量）乃至十八佛不共法（佛獨有的十八種功德）的鎧甲，這就是菩薩摩訶薩披上大乘鎧甲。如果菩薩摩訶薩能夠披上一切智（佛陀的智慧）、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）的鎧甲，這就是菩薩摩訶薩披上大乘鎧甲。如果菩薩摩訶薩能夠自己變身成佛的形象，放出光明照耀三千大千世界乃至十方恒河沙數般的諸佛世界，為一切有情眾生做利益的事情，這就是菩薩摩訶薩披上大乘鎧甲。 再者，善現（須菩提的別名）！如果菩薩摩訶薩披上像這樣種種功德的鎧甲，放出光明照耀三千大千世界乃至十方恒河沙數般的諸佛世界，也令這些世界發生六種震動，即動、極動、等極動等，為一切有情眾生做大利益。善現！這就是菩薩摩訶薩披上大乘鎧甲。 再者，善現！如果菩薩摩訶薩能夠披上佈施波羅蜜多（佈施的最高境界）的大功德鎧甲，將三千大千世界普遍化為像吠琉璃（一種寶石）一樣，也化自身為大輪王（擁有轉輪聖王權力的統治者），七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）眷屬沒有不圓滿的，一切有情眾生需要食物就給食物，需要飲品就給飲品，需要衣服就給衣服，需要乘坐的就給乘坐的，涂香、末香、燒香、花鬘、房舍、臥具、醫藥、燈燭、真珠、金銀以及其他種種珍寶資具，隨他們所需要的都給予。做了這些佈施之後，又為他們宣說與六到彼岸（佈施、持戒、忍辱、精進、禪定、智慧）相應的佛法，讓他們聽了之後永遠不會墮落，直到獲得無上正等菩提（佛的智慧），常常不捨離與六到彼岸相應的佛法。善現！這就是菩薩摩訶薩披上大乘鎧甲。 善現！就像幻術師或者他的弟子，在十字路口當著大眾的面，變出種種貧窮困乏的有情眾生，隨他們所需要的都變出來施捨。

【English Translation】 English version: This is how a Bodhisattva-Mahasattva puts on the great vehicle armor. If a Bodhisattva-Mahasattva can put on the armor of inner emptiness, up to the emptiness of no-nature self-nature (referring to the non-self-nature of all dharmas), this is how a Bodhisattva-Mahasattva puts on the great vehicle armor. If a Bodhisattva-Mahasattva can even put on the armor of the ten powers of the Tathagata (the ten powers of the Buddha), up to the eighteen unshared dharmas of the Buddha (the eighteen unique merits of the Buddha), this is how a Bodhisattva-Mahasattva puts on the great vehicle armor. If a Bodhisattva-Mahasattva can put on the armor of all-wisdom (the wisdom of the Buddha), the wisdom of the path (the wisdom of understanding the path of practice), and the wisdom of all aspects (the wisdom of understanding the truth of all things), this is how a Bodhisattva-Mahasattva puts on the great vehicle armor. If a Bodhisattva-Mahasattva can transform himself into the image of a Buddha, emit light illuminating the three thousand great thousand worlds, up to the Buddha worlds as numerous as the sands of the Ganges in the ten directions, and do beneficial things for all sentient beings, this is how a Bodhisattva-Mahasattva puts on the great vehicle armor. Furthermore, Subhuti (another name for Sudhuti)! If a Bodhisattva-Mahasattva puts on such armor of various merits, emits light illuminating the three thousand great thousand worlds, up to the Buddha worlds as numerous as the sands of the Ganges in the ten directions, and also causes these worlds to experience six kinds of shaking, namely, shaking, extreme shaking, equal extreme shaking, etc., doing great benefit for all sentient beings. Subhuti! This is how a Bodhisattva-Mahasattva puts on the great vehicle armor. Furthermore, Subhuti! If a Bodhisattva-Mahasattva can put on the great merit armor of the perfection of giving (the highest state of giving), universally transforming the three thousand great thousand worlds into something like lapis lazuli (a gemstone), and also transforming himself into a great wheel-turning king (a ruler with the power of a Chakravartin), with his seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and rose) retinue being completely perfect, giving food to all sentient beings who need food, giving drink to those who need drink, giving clothes to those who need clothes, giving rides to those who need rides, and giving fragrant ointments, powdered incense, burning incense, flower garlands, houses, bedding, medicine, lamps, pearls, gold, silver, and other various precious treasures and supplies, giving whatever they need. After making these offerings, he also proclaims the Dharma corresponding to the six perfections (giving, morality, patience, diligence, meditation, and wisdom), so that after they hear it, they will never fall, until they attain unsurpassed perfect enlightenment (the wisdom of the Buddha), and will always not abandon the Dharma corresponding to the six perfections. Subhuti! This is how a Bodhisattva-Mahasattva puts on the great vehicle armor. Subhuti! Just like a magician or his disciple, standing at a crossroads in front of the public, transforms various poor and destitute sentient beings, and transforms and gives whatever they need.

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與。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，能被佈施波羅蜜多大功德鎧，或化世界如吠琉璃，或化自身為輪王等，隨有情類所須施與，及為宣說六到彼岸相應之法，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩自被凈戒波羅蜜多大功德鎧，為有情故生輪王家，紹輪王位富貴自在，安立無量百千俱胝那庾多眾於十善業道，或四靜慮、四無量、四無色定，或四念住乃至八聖道支，或空、無相、無愿解脫門，或佛十力乃至十八佛不共法，亦為宣說如是諸法令其安住，至得無上正等菩提，于如是法常不捨離。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作無量百千有情，令其安住十善業道乃至十八佛不共法。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，為有情故生輪王家，紹輪王位富貴自在，安立無量百千俱胝那庾多眾於十善業道乃至十八佛不共法。如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩自被安忍波羅蜜多大功德鎧

【現代漢語翻譯】 現代漢語譯本：佛問：『須菩提，你的意思如何？像這樣的幻化之事，是真實的嗎？』 須菩提回答說：『不是的，世尊！』 佛告訴須菩提：『諸位菩薩摩訶薩也是如此，能夠披上佈施波羅蜜多（到達彼岸的佈施）的大功德鎧甲，或者幻化世界如同吠琉璃（一種寶石），或者幻化自身為轉輪王等等，隨順眾生所需而施與，併爲他們宣說與六到彼岸相應的佛法。這樣的菩薩雖然有所作為，但實際上並沒有真實的實體。為什麼呢？因為一切法的自性與現象都如同幻化一般。』 『再者，須菩提！如果菩薩摩訶薩自己披上持戒波羅蜜多（到達彼岸的持戒）的大功德鎧甲，爲了眾生的緣故而投生於轉輪王之家，繼承轉輪王的王位，擁有富貴自在，安置無量百千俱胝那庾多（極多的數量單位）的眾生於十善業道，或者四靜慮（四種禪定）、四無量（慈悲喜捨四種心）、四無色定（四種無色界的禪定），或者四念住（四種觀想方法）乃至八聖道支（八種修行方法），或者空、無相、無愿解脫門（三種解脫的方法），或者佛十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德），也為他們宣說這些佛法，使他們安住其中，直至獲得無上正等菩提（最高的覺悟），對於這些佛法常常不捨離。須菩提！這就是菩薩摩訶薩披上大乘鎧甲。』 『須菩提！如同幻術師或者他的弟子，在十字路口面對大眾，幻化出無量百千的眾生，讓他們安住於十善業道乃至十八佛不共法。你的意思如何？像這樣的幻化之事，是真實的嗎？』 須菩提回答說：『不是的，世尊！』 佛告訴須菩提：『諸位菩薩摩訶薩也是如此，爲了眾生的緣故而投生於轉輪王之家，繼承轉輪王的王位，擁有富貴自在，安置無量百千俱胝那庾多的眾生於十善業道乃至十八佛不共法。這樣的菩薩雖然有所作為，但實際上並沒有真實的實體。為什麼呢？因為一切法的自性與現象都如同幻化一般。』 『再者，須菩提！如果菩薩摩訶薩自己披上安忍波羅蜜多（到達彼岸的安忍）的大功德鎧甲，

【English Translation】 English version: 'Furthermore, what do you think, Subhuti? Are such illusory things real?' Subhuti replied, 'No, World Honored One!' The Buddha told Subhuti, 'Bodhisattva Mahasattvas are also like this. They are able to don the great armor of merit of the Dana Paramita (perfection of giving), or transform worlds like vaidurya (a type of gemstone), or transform themselves into a Chakravartin King (universal monarch), etc., giving according to the needs of sentient beings, and explaining to them the Dharma corresponding to the six paramitas. Although such Bodhisattvas act, they have no real substance. Why? Because the nature and appearance of all dharmas are like illusions.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva dons the great armor of merit of the Sila Paramita (perfection of morality), for the sake of sentient beings, they are born into the family of a Chakravartin King, inheriting the throne of the Chakravartin King, possessing wealth and freedom, establishing countless hundreds of thousands of kotis of nayutas (extremely large numbers) of beings in the ten wholesome paths of action, or the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, or the four foundations of mindfulness, up to the eightfold noble path, or the doors of liberation of emptiness, signlessness, and wishlessness, or the ten powers of the Buddha, up to the eighteen unique qualities of the Buddha. They also explain these dharmas to them, enabling them to abide in them, until they attain Anuttara Samyak Sambodhi (supreme perfect enlightenment), and they never abandon these dharmas. Subhuti! This is the Bodhisattva Mahasattva donning the great vehicle armor.' 'Subhuti! Like a magician or his disciple, standing at a crossroads in front of a crowd, transforming countless hundreds of thousands of sentient beings, causing them to abide in the ten wholesome paths of action up to the eighteen unique qualities of the Buddha. What do you think? Are such illusory things real?' Subhuti replied, 'No, World Honored One!' The Buddha told Subhuti, 'Bodhisattva Mahasattvas are also like this. For the sake of sentient beings, they are born into the family of a Chakravartin King, inheriting the throne of the Chakravartin King, possessing wealth and freedom, establishing countless hundreds of thousands of kotis of nayutas of beings in the ten wholesome paths of action up to the eighteen unique qualities of the Buddha. Although such Bodhisattvas act, they have no real substance. Why? Because the nature and appearance of all dharmas are like illusions.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva dons the great armor of merit of the Ksanti Paramita (perfection of patience),

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，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被安忍波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧？善現！若菩薩摩訶薩從初發心至得無上正等菩提，被安忍鎧常作是念：『假使一切有情之類，皆持刀仗來見加害，我終不起一剎那頃忿恨瞋心，勸諸有情亦修是忍。』善現！是菩薩摩訶薩如心所念皆能成辦，乃至證得一切智智，常不捨離如是安忍，亦令有情修如是忍。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，或持刀杖更相加害，或有相勸修安忍行。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，自被安忍波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩自被精進波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被精進波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被精進波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被精進波羅蜜多大功德鎧？善現！若菩薩摩訶薩以一切智智相

【現代漢語翻譯】 現代漢語譯本 並且勸導無量百千俱胝那庾多（俱胝：一千萬；那庾多：一千億）的眾生，讓他們披上安忍波羅蜜多（安忍：忍耐；波羅蜜多：到達彼岸）的大功德鎧甲。善現！菩薩摩訶薩如何自己披上安忍波羅蜜多的大功德鎧甲，又勸導無量百千俱胝那庾多的眾生，讓他們披上安忍波羅蜜多的大功德鎧甲呢？善現！如果菩薩摩訶薩從最初發心直到獲得無上正等菩提（無上正等菩提：最高的覺悟），披著安忍鎧甲，常常這樣想：『假使一切有情眾生，都拿著刀劍來加害我，我終究不會生起一剎那的忿恨嗔怒之心，並且勸導所有眾生也修習這種忍耐。』善現！這位菩薩摩訶薩如他心中所想的都能成就，乃至證得一切智智（一切智智：佛的智慧），常常不捨棄這樣的安忍，也讓眾生修習這樣的忍耐。善現！這就是菩薩摩訶薩披上大乘鎧甲。 「善現！就像一個魔術師或者他的弟子，在十字路口當著大眾，變幻出各種各樣的有情眾生，有的拿著刀劍互相殘殺，有的互相勸導修行安忍。你認為如何？這樣的幻象是真實的嗎？」 善現回答說：『不是的，世尊！』 佛告訴善現：『諸位菩薩摩訶薩也是這樣，自己披上安忍波羅蜜多的大功德鎧甲，也勸導無量百千俱胝那庾多的眾生，讓他們披上安忍波羅蜜多的大功德鎧甲，這樣的菩薩雖然有所作為，但實際上並沒有真實的實體。為什麼呢？因為一切法的自性與現象都如幻象一般。』 『再者，善現！如果菩薩摩訶薩自己披上精進波羅蜜多（精進：努力；波羅蜜多：到達彼岸）的大功德鎧甲，也勸導無量百千俱胝那庾多的眾生，讓他們披上精進波羅蜜多的大功德鎧甲。善現！菩薩摩訶薩如何自己披上精進波羅蜜多的大功德鎧甲，又勸導無量百千俱胝那庾多的眾生，讓他們披上精進波羅蜜多的大功德鎧甲呢？善現！如果菩薩摩訶薩以一切智智的相

【English Translation】 English version And also encourages countless hundreds of thousands of kotis (kotis: ten million) of nayutas (nayutas: one hundred billion) of beings, causing them to be clad in the great armor of merit of the kshanti paramita (kshanti: patience; paramita: perfection). Subhuti, how does a Bodhisattva-Mahasattva clad himself in the great armor of merit of the kshanti paramita, and also encourage countless hundreds of thousands of kotis of nayutas of beings, causing them to be clad in the great armor of merit of the kshanti paramita? Subhuti, if a Bodhisattva-Mahasattva, from the initial arising of the mind until attaining Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: unsurpassed perfect enlightenment), being clad in the armor of patience, constantly thinks thus: 『Even if all sentient beings were to come with swords and weapons to harm me, I would never for even a moment arise with anger or hatred, and I would encourage all sentient beings to also cultivate this patience.』 Subhuti, this Bodhisattva-Mahasattva is able to accomplish all that he thinks in his mind, and even until attaining Sarvajna-jnana (Sarvajna-jnana: the wisdom of a Buddha), he never abandons such patience, and also causes sentient beings to cultivate such patience. Subhuti, this is what is meant by a Bodhisattva-Mahasattva being clad in the great vehicle armor. 『Subhuti, just like a magician or his disciple, standing at a crossroads in front of a crowd, conjures up various kinds of sentient beings, some holding swords and weapons harming each other, and some encouraging each other to practice patience. What do you think? Are such illusions real?』 Subhuti replied: 『No, World Honored One!』 The Buddha told Subhuti: 『Bodhisattva-Mahasattvas are also like this, they themselves are clad in the great armor of merit of the kshanti paramita, and also encourage countless hundreds of thousands of kotis of nayutas of beings, causing them to be clad in the great armor of merit of the kshanti paramita. Such Bodhisattvas, although they act, in reality, there is no real substance. Why? Because the nature and appearance of all dharmas are like illusions.』 『Furthermore, Subhuti, if a Bodhisattva-Mahasattva is clad in the great armor of merit of the virya paramita (virya: diligence; paramita: perfection), and also encourages countless hundreds of thousands of kotis of nayutas of beings, causing them to be clad in the great armor of merit of the virya paramita. Subhuti, how does a Bodhisattva-Mahasattva clad himself in the great armor of merit of the virya paramita, and also encourage countless hundreds of thousands of kotis of nayutas of beings, causing them to be clad in the great armor of merit of the virya paramita? Subhuti, if a Bodhisattva-Mahasattva, with the aspect of Sarvajna-jnana

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應作意，大悲為首身心精進，斷諸惡法修諸善法，亦勸無量百千俱胝那庾多眾，修習如是身心精進，乃至證得一切智智，常不捨離如是正勤。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，自修精進亦勸他修。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，以一切智智相應作意，大悲為首自修精進，亦勸有情令修精進，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩自被靜慮波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被靜慮波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被靜慮波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被靜慮波羅蜜多大功德鎧？善現！若菩薩摩訶薩住一切法平等定中，不見諸法有定有亂，而常修習如是靜慮波羅蜜多，亦勸有情修習如是平等靜慮，乃至證得一切智智，常不捨離如是靜慮。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令修諸法平等靜慮，亦相勸修如是靜慮。于意云何？如是幻事為有實不？」

善現答言：「不也！

【現代漢語翻譯】 現代漢語譯本： 應當發起意念，以大悲心為首要，身心精進，斷除一切惡法，修習一切善法，也勸導無量百千俱胝那庾多（俱胝：千萬；那庾多：億）的眾生，修習這樣的身心精進，乃至證得一切智智（佛的智慧），常常不捨離這樣的正勤。善現（須菩提的別名）！這就是菩薩摩訶薩（大菩薩）披上大乘鎧甲。

『善現！比如一個魔術師或者他的弟子，在十字路口當著大眾，變幻出種種有情眾生，自己修習精進也勸他人修習。你認為如何？這樣的幻術是真的嗎？』

善現回答說：『不是的，世尊！』

佛告訴善現：『諸菩薩摩訶薩也是這樣，以與一切智智相應的意念，以大悲心為首要，自己修習精進，也勸導有情眾生修習精進，這樣的菩薩雖然有所作為，但實際上並沒有實體。為什麼呢？因為一切法的自性與現象都如幻象一般。』

『再者，善現！如果菩薩摩訶薩自己披上靜慮波羅蜜多（禪定到彼岸）的大功德鎧甲，也勸導無量百千俱胝那庾多的眾生，披上靜慮波羅蜜多的大功德鎧甲。善現！菩薩摩訶薩如何自己披上靜慮波羅蜜多的大功德鎧甲，也勸導無量百千俱胝那庾多的眾生，披上靜慮波羅蜜多的大功德鎧甲呢？善現！如果菩薩摩訶薩安住於一切法平等的禪定中，不見諸法有定有亂，而常常修習這樣的靜慮波羅蜜多，也勸導有情眾生修習這樣的平等禪定，乃至證得一切智智，常常不捨離這樣的禪定。善現！這就是菩薩摩訶薩披上大乘鎧甲。』

『善現！比如一個魔術師或者他的弟子，在十字路口當著大眾，變幻出種種有情眾生，讓他們修習諸法平等的禪定，也互相勸導修習這樣的禪定。你認為如何？這樣的幻術是真的嗎？』

善現回答說：『不是的，世尊！』 世尊！』

【English Translation】 English version: One should generate the intention, with great compassion as the foremost, to diligently advance in body and mind, to cut off all evil dharmas, to cultivate all good dharmas, and also to encourage countless hundreds of thousands of kotis (a crore, ten million) of nayutas (a hundred million) of beings to cultivate such diligence in body and mind, until they attain all-knowing wisdom (Buddha's wisdom), and constantly not abandon such right effort. Subhuti (another name for Sudhira)! This is the Bodhisattva Mahasattva (Great Bodhisattva) being clad in the armor of the Great Vehicle.

'Subhuti! For example, a magician or his disciple, standing at a crossroads in front of a crowd, conjures up various sentient beings, cultivates diligence himself, and also encourages others to cultivate it. What do you think? Are such illusions real?'

Subhuti replied, 'No, World Honored One!'

The Buddha told Subhuti, 'Bodhisattva Mahasattvas are also like this, with the intention corresponding to all-knowing wisdom, with great compassion as the foremost, they cultivate diligence themselves, and also encourage sentient beings to cultivate diligence. Such Bodhisattvas, although they act, in reality, there is no substance. Why? Because the nature and appearance of all dharmas are like illusions.'

'Furthermore, Subhuti! If a Bodhisattva Mahasattva himself is clad in the great meritorious armor of Dhyana Paramita (perfection of meditation), he also encourages countless hundreds of thousands of kotis of nayutas of beings to be clad in the great meritorious armor of Dhyana Paramita. Subhuti! How does a Bodhisattva Mahasattva himself be clad in the great meritorious armor of Dhyana Paramita, and also encourage countless hundreds of thousands of kotis of nayutas of beings to be clad in the great meritorious armor of Dhyana Paramita? Subhuti! If a Bodhisattva Mahasattva dwells in the samadhi of equality of all dharmas, not seeing that dharmas have fixity or disorder, and constantly cultivates such Dhyana Paramita, he also encourages sentient beings to cultivate such equal samadhi, until they attain all-knowing wisdom, and constantly not abandon such samadhi. Subhuti! This is the Bodhisattva Mahasattva being clad in the armor of the Great Vehicle.'

'Subhuti! For example, a magician or his disciple, standing at a crossroads in front of a crowd, conjures up various sentient beings, causing them to cultivate the samadhi of equality of all dharmas, and also encourages each other to cultivate such samadhi. What do you think? Are such illusions real?'

Subhuti replied, 'No, World Honored One!'

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世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，住一切法平等定中，亦勸有情修如是定，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩自被般若波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被般若波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被般若波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被般若波羅蜜多大功德鎧？善現！若菩薩摩訶薩住無戲論甚深般若波羅蜜多，不得諸法若生若滅、若染若凈此彼差別，亦勸無量百千俱胝那庾多眾，安住如是無戲論慧。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令自安住無戲論慧，亦令勸他住如是慧。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，自能安住無戲論慧，亦勸有情住如是慧，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩被如上說諸功德鎧，觀察十方殑伽沙等諸佛世界一切有情。有諸有情攝受邪法行諸惡行，是菩薩摩訶薩以神通力自變其身，遍滿如是諸佛世界，隨彼有情所樂示現，自現修行佈施、凈戒、

【現代漢語翻譯】 現代漢語譯本： 「世尊！」 佛告訴善現：『諸位菩薩摩訶薩也是這樣，安住於一切法平等的禪定中，也勸導有情眾生修習這樣的禪定。這樣的菩薩雖然有所作為，但實際上並沒有真實的作為。為什麼呢？因為一切法的自性與現象都如幻象一般。』 『再者，善現！如果菩薩摩訶薩自己披上般若波羅蜜多（智慧到彼岸）的大功德鎧甲，也勸導無量百千俱胝那庾多（數量單位，表示極多）的眾生，讓他們披上般若波羅蜜多的大功德鎧甲。善現！菩薩摩訶薩如何自己披上般若波羅蜜多的大功德鎧甲，又如何勸導無量百千俱胝那庾多的眾生，讓他們披上般若波羅蜜多的大功德鎧甲呢？善現！如果菩薩摩訶薩安住于無戲論（不執著于言語概念）的甚深般若波羅蜜多中，不認為諸法有生有滅、有染有凈的差別，也勸導無量百千俱胝那庾多的眾生，安住于這樣的無戲論智慧中。善現！這就是菩薩摩訶薩披上了大乘的鎧甲。』 『善現！就像幻術師或他的弟子，在十字路口當著大眾，變幻出各種各樣的有情眾生，讓他們自己安住于無戲論的智慧中，也勸導他人安住于這樣的智慧中。你認為如何？這樣的幻術是真的嗎？』 善現回答說：『不是的，世尊！』 佛告訴善現：『諸位菩薩摩訶薩也是這樣，自己能夠安住于無戲論的智慧中，也勸導有情眾生安住于這樣的智慧中。這樣的菩薩雖然有所作為，但實際上並沒有真實的作為。為什麼呢？因為一切法的自性與現象都如幻象一般。』 『再者，善現！如果菩薩摩訶薩披上了如上所說的各種功德鎧甲，觀察十方恒河沙數般的諸佛世界中的一切有情。有些有情接受邪法，行各種惡行，這位菩薩摩訶薩就以神通力變化自己的身體，遍滿這些佛世界，隨著那些有情所喜好的樣子顯現，自己示現修行佈施、持戒、』

【English Translation】 English version: 『World Honored One!』 The Buddha said to Subhuti, 『Bodhisattva Mahasattvas are also like this. They abide in the samadhi of equality of all dharmas, and also encourage sentient beings to cultivate such samadhi. Although such Bodhisattvas act, they have no real action. Why? Because the nature and characteristics of all dharmas are like illusions.』 『Furthermore, Subhuti! If a Bodhisattva Mahasattva is himself armored with the great merit of Prajnaparamita (Perfection of Wisdom), he also encourages countless hundreds of thousands of kotis of nayutas (units of large numbers) of beings to be armored with the great merit of Prajnaparamita. Subhuti! How does a Bodhisattva Mahasattva armor himself with the great merit of Prajnaparamita, and also encourage countless hundreds of thousands of kotis of nayutas of beings to be armored with the great merit of Prajnaparamita? Subhuti! If a Bodhisattva Mahasattva abides in the profound Prajnaparamita of non-conceptualization (non-discrimination), not perceiving any difference in dharmas as arising or ceasing, defiled or pure, he also encourages countless hundreds of thousands of kotis of nayutas of beings to abide in such non-conceptual wisdom. Subhuti! This is how a Bodhisattva Mahasattva is armored with the Great Vehicle.』 『Subhuti! Like a magician or his disciple, standing at a crossroads in front of a crowd, transforming into various kinds of sentient beings, causing them to abide in non-conceptual wisdom, and also encouraging others to abide in such wisdom. What do you think? Are such illusions real?』 Subhuti replied, 『No, World Honored One!』 The Buddha said to Subhuti, 『Bodhisattva Mahasattvas are also like this. They themselves are able to abide in non-conceptual wisdom, and also encourage sentient beings to abide in such wisdom. Although such Bodhisattvas act, they have no real action. Why? Because the nature and characteristics of all dharmas are like illusions.』 『Furthermore, Subhuti! If a Bodhisattva Mahasattva is armored with the aforementioned merits, he observes all sentient beings in the Buddha worlds as numerous as the sands of the Ganges in the ten directions. Some sentient beings accept wrong teachings and engage in evil deeds. This Bodhisattva Mahasattva, through his spiritual powers, transforms his body, pervading these Buddha worlds, appearing in forms that those sentient beings desire, demonstrating the practice of giving, ethical conduct,』

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安忍、精進、靜慮、般若波羅蜜多，亦勸他行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。勸諸有情行此行已，復隨類音為說六種波羅蜜多相應之法，令彼聞已乃至證得一切智智，常不捨離如是妙法。善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令自安住六到彼岸，亦令勸他安住此法。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，普於十方殑伽沙等諸佛世界自現其身，隨宜安住六到彼岸，亦勸有情令住此行常不捨離，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。

「複次，善現！若菩薩摩訶薩被如上說諸功德鎧，以一切智智相應作意，大悲為首，用無所得而為方便，利益安樂一切有情，不雜聲聞、獨覺作意。是菩薩摩訶薩不作是念：『我當安立爾所有情于佈施等波羅蜜多，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于佈施等波羅蜜多。』不作是念：『我當安立爾所有情于內空等，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于內空等。』不作是念：『我當安立爾所有情於四念住等，爾所有情不當安立。』但作是念：

【現代漢語翻譯】 現代漢語譯本 『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），也勸他人修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。勸導一切眾生修行這些之後，再根據他們的類別和聲音，為他們宣說與六種波羅蜜多相應的法，使他們聽聞后，乃至證得一切智智（sarvajñatā，佛陀的智慧），常常不捨離這些微妙的法。善現（Subhūti）！這就是菩薩摩訶薩披上大乘鎧甲。 『善現！』就像魔術師或他的弟子，在十字路口當著大眾，變現出各種各樣的眾生，讓他們自己安住於六到彼岸（ṣaṭ pāramitā，六種到達彼岸的方法），也勸導他人安住於此法。你認為如何？這樣的幻化之事是真實的嗎？』 善現回答說：『不是的，世尊！』 佛告訴善現：『諸菩薩摩訶薩也是如此，普遍在十方恒河沙數般的佛世界中顯現自身，隨宜安住於六到彼岸，也勸導眾生安住於此修行，常常不捨離。這樣的菩薩雖然有所作為，但實際上並沒有真實的作為。為什麼呢？因為諸法的自性與現象都如幻象一般。 『再者，善現！如果菩薩摩訶薩披上如上所說的各種功德鎧甲，以與一切智智相應的作意，以大悲為首，用無所得作為方便，利益安樂一切眾生，不摻雜聲聞（śrāvaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）的作意。這樣的菩薩摩訶薩不會這樣想：『我應當安置這些眾生於佈施等波羅蜜多，那些眾生不應當安置。』而是這樣想：『我應當安置無量無數無邊的眾生於佈施等波羅蜜多。』不會這樣想：『我應當安置這些眾生於內空（adhyātma-śūnyatā，內在的空性）等，那些眾生不應當安置。』而是這樣想：『我應當安置無量無數無邊的眾生於內空等。』不會這樣想：『我應當安置這些眾生於四念住（catvāri smṛtyupasthānāni，四種禪修方法）等，那些眾生不應當安置。』而是這樣想：

【English Translation】 English version 『Patience』 (kṣānti), 『diligence』 (vīrya), 『meditation』 (dhyāna), 『perfection of wisdom』 (prajñāpāramitā), and also encourages others to practice giving, pure morality, patience, diligence, meditation, and perfection of wisdom. Having encouraged all sentient beings to practice these, they then, according to their categories and voices, explain the Dharma corresponding to the six perfections, so that after hearing it, they may, up to the attainment of all-knowing wisdom (sarvajñatā), never abandon these wonderful Dharmas. Subhūti! This is how a Bodhisattva Mahāsattva puts on the great vehicle armor. 『Subhūti! Just like a magician or his disciple, standing at a crossroads in front of a crowd, conjures various kinds of sentient beings, causing them to abide in the six perfections, and also encourages others to abide in this Dharma. What do you think? Is such a magical act real?』 Subhūti replied, 『No, World Honored One!』 The Buddha told Subhūti, 『Bodhisattva Mahāsattvas are also like this, universally manifesting themselves in the Buddha worlds as numerous as the sands of the Ganges, abiding in the six perfections as appropriate, and also encouraging sentient beings to abide in this practice, never abandoning it. Although such Bodhisattvas act, in reality, there is no real action. Why? Because the nature and appearance of all Dharmas are like illusions.』 『Furthermore, Subhūti! If a Bodhisattva Mahāsattva puts on the armor of merits as described above, with the intention corresponding to all-knowing wisdom, with great compassion as the foremost, using non-attainment as a means, benefiting and bringing happiness to all sentient beings, without mixing the intentions of Śrāvakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment alone). Such a Bodhisattva Mahāsattva does not think: 『I should settle these sentient beings in giving and other perfections, and those sentient beings should not be settled.』 But thinks: 『I should settle immeasurable, countless, and boundless sentient beings in giving and other perfections.』 Does not think: 『I should settle these sentient beings in inner emptiness (adhyātma-śūnyatā) and so on, and those sentient beings should not be settled.』 But thinks: 『I should settle immeasurable, countless, and boundless sentient beings in inner emptiness and so on.』 Does not think: 『I should settle these sentient beings in the four foundations of mindfulness (catvāri smṛtyupasthānāni) and so on, and those sentient beings should not be settled.』 But thinks:

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『我當安立無量無數無邊有情於四念住等。』不作是念：『我當安立爾所有情于空解脫門等，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于空解脫門等。』不作是念：『我當安立爾所有情于佛十力等，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于佛十力等。』不作是念：『我當安立爾所有情于預流果等，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于預流果等。』不作是念：『我當安立爾所有情于佛無上正等菩提，爾所有情不當安立。』但作是念：『我當安立無量無數無邊有情于佛無上正等菩提。』善現！是為菩薩摩訶薩被大乘鎧。

「善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，其數無量隨其所應，方便安立令住佈施，乃至令住諸佛無上正等菩提。于意云何？如是幻事為有實不？」

善現答言：「不也！世尊！」

佛告善現：「諸菩薩摩訶薩亦復如是，以一切智智相應作意，大悲為首，用無所得而為方便，安立無量無數無邊諸有情類，令住佈施乃至無上正等菩提，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。」

爾時，善現白佛言：「世尊！如我解佛所說義者，諸菩薩摩訶薩不被功德鎧，當知是

【現代漢語翻譯】 現代漢語譯本 『我應當安置無量無數無邊的眾生於四念住（觀察身、受、心、法四種對像）等修行。』不應這樣想：『我應當安置這些眾生於空解脫門（通過領悟空性而獲得的解脫）等，而那些眾生不應當被安置。』而應當這樣想：『我應當安置無量無數無邊的眾生於空解脫門等。』不應這樣想：『我應當安置這些眾生於佛的十力（佛所具有的十種力量）等，而那些眾生不應當被安置。』而應當這樣想：『我應當安置無量無數無邊的眾生於佛的十力等。』不應這樣想：『我應當安置這些眾生於預流果（證入聖道的第一果位）等，而那些眾生不應當被安置。』而應當這樣想：『我應當安置無量無數無邊的眾生於預流果等。』不應這樣想：『我應當安置這些眾生於佛的無上正等菩提（佛所證悟的最高智慧），而那些眾生不應當被安置。』而應當這樣想：『我應當安置無量無數無邊的眾生於佛的無上正等菩提。』善現（須菩提的別名）！這就是菩薩摩訶薩（大菩薩）所披的大乘鎧甲。 「善現！比如一個魔術師或他的弟子，在十字路口當著大眾，變幻出各種各樣的眾生，數量無量，根據他們的根器，方便地安置他們住于佈施，乃至住于諸佛的無上正等菩提。你認為如何？這樣的幻化之事是真實的嗎？」 善現回答說：『不是的，世尊！』 佛告訴善現：『諸菩薩摩訶薩也是如此，以與一切智智（佛的智慧）相應的作意，以大悲心為首，用無所得（不執著于所得）作為方便，安置無量無數無邊的眾生，令他們住于佈施乃至無上正等菩提。這樣的菩薩雖然有所作為，但實際上並沒有真實的作為。為什麼呢？因為諸法的自性與現象都如幻象一般。』 這時，善現對佛說：『世尊！如我理解佛所說的意義，諸菩薩摩訶薩並沒有披上功德的鎧甲，應當知道是這樣。』

【English Translation】 English version 'I shall establish immeasurable, countless, and boundless sentient beings in the Four Foundations of Mindfulness (observing the four objects: body, feelings, mind, and dharmas), etc.' One should not think: 'I shall establish these sentient beings in the Door of Emancipation through Emptiness (liberation attained through realizing emptiness), etc., while those sentient beings should not be established.' Rather, one should think: 'I shall establish immeasurable, countless, and boundless sentient beings in the Door of Emancipation through Emptiness, etc.' One should not think: 'I shall establish these sentient beings in the Ten Powers of the Buddha (ten powers possessed by the Buddha), etc., while those sentient beings should not be established.' Rather, one should think: 'I shall establish immeasurable, countless, and boundless sentient beings in the Ten Powers of the Buddha, etc.' One should not think: 'I shall establish these sentient beings in the Stream-entry Fruit (the first stage of enlightenment), etc., while those sentient beings should not be established.' Rather, one should think: 'I shall establish immeasurable, countless, and boundless sentient beings in the Stream-entry Fruit, etc.' One should not think: 'I shall establish these sentient beings in the Unsurpassed Perfect Enlightenment of the Buddha (the highest wisdom attained by the Buddha), while those sentient beings should not be established.' Rather, one should think: 'I shall establish immeasurable, countless, and boundless sentient beings in the Unsurpassed Perfect Enlightenment of the Buddha.' Subhuti (another name for Sudhira)! This is the great armor of the Mahasattva (great Bodhisattva). 「Subhuti! For example, a magician or his disciple, standing at a crossroads before a crowd, conjures up various kinds of sentient beings, immeasurable in number, and according to their capacities, skillfully establishes them in giving, and even in the Unsurpassed Perfect Enlightenment of all Buddhas. What do you think? Is such an illusion real?」 Subhuti replied: 'No, World Honored One!' The Buddha told Subhuti: 'The Bodhisattva Mahasattvas are also like this. With the intention corresponding to the wisdom of all-knowing (Buddha's wisdom), with great compassion as the foremost, using non-attainment (not clinging to what is attained) as a means, they establish immeasurable, countless, and boundless sentient beings, causing them to dwell in giving and even in Unsurpassed Perfect Enlightenment. Such Bodhisattvas, although they act, in reality, there is no real action. Why? Because the nature and phenomena of all dharmas are like illusions.' At that time, Subhuti said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the Bodhisattva Mahasattvas do not wear the armor of merit, it should be known that it is so.'

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為被大乘鎧。何以故？以一切法自相空故。所以者何？世尊！色乃至識色乃至識相空，眼處乃至意處眼處乃至意處相空，色處乃至法處色處乃至法處相空，眼界乃至意界眼界乃至意界相空，色界乃至法界色界乃至法界相空，眼識界乃至意識界眼識界乃至意識界相空，眼觸乃至意觸眼觸乃至意觸相空，眼觸為緣所生諸受乃至意觸為緣所生諸受眼觸為緣所生諸受乃至意觸為緣所生諸受相空，佈施波羅蜜多乃至般若波羅蜜多佈施波羅蜜多乃至般若波羅蜜多相空，四念住乃至八聖道支四念住乃至八聖道支相空，內空乃至無性自性空，內空乃至無性自性空相空，如是乃至佛十力乃至十八佛不共法佛十力乃至十八佛不共法相空，菩薩摩訶薩菩薩摩訶薩相空，被大功德鎧被大功德鎧相空。

「世尊！由是因緣，諸菩薩摩訶薩不被功德鎧，當知是為被大乘鎧。」

佛告善現：「如是！如是！如汝所說。善現當知！一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧。」

具壽善現白言：「世尊！何因緣故，一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧？」

佛告善現：「由諸作者不可得故，一切智智無造無作，一切有情亦無造無作。所以者何？

「善

【現代漢語翻譯】 現代漢語譯本 要披上大乘的鎧甲。為什麼呢？因為一切法的自性都是空無的。這是什麼原因呢？世尊！色（rupa，物質現象）乃至識（vijnana，意識）的自性是空，色乃至識的現象是空，眼處（caksu-ayatana，眼根）乃至意處（manas-ayatana，意根）的自性是空，眼處乃至意處的現象是空，色處（rupa-ayatana，色塵）乃至法處（dharma-ayatana，法塵）的自性是空，色處乃至法處的現象是空，眼界（caksu-dhatu，眼界）乃至意界（mano-dhatu，意界）的自性是空，眼界乃至意界的現象是空，乃至法界（dharma-dhatu，法界）的自性是空，乃至法界的現象是空，眼識界（caksu-vijnana-dhatu，眼識界）乃至意識界（mano-vijnana-dhatu，意識界）的自性是空，眼識界乃至意識界的現象是空，眼觸（caksu-samsparsha，眼觸）乃至意觸（manas-samsparsha，意觸）的自性是空，眼觸乃至意觸的現象是空，以眼觸為緣所生的諸受（vedana，感受）乃至以意觸為緣所生的諸受的自性是空，以眼觸為緣所生的諸受乃至以意觸為緣所生的諸受的現象是空，佈施波羅蜜多（dana-paramita，佈施的完美）乃至般若波羅蜜多（prajna-paramita，智慧的完美）的自性是空，佈施波羅蜜多乃至般若波羅蜜多的現象是空，四念住（catvari-smrtyupasthanani，四種念住）乃至八聖道支（arya-astangika-marga，八正道）的自性是空，四念住乃至八聖道支的現象是空，內空（adhyatma-sunyata，內空）乃至無性自性空（asvabhava-svabhava-sunyata，無自性空）的自性是空，內空乃至無性自性空的現象是空，如此乃至佛的十力（dasabala，十種力量）乃至十八佛不共法（avenika-buddha-dharma，十八種佛不共法）的自性是空，佛的十力乃至十八佛不共法的現象是空，菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的自性是空，菩薩摩訶薩的現象是空，披上大功德鎧甲的自性是空，披上大功德鎧甲的現象是空。 世尊！因為這個緣故，諸菩薩摩訶薩不披功德鎧甲，應當知道這是披上了大乘的鎧甲。 佛告訴善現（Subhuti）說：『是這樣的！是這樣的！正如你所說。善現，應當知道，一切智智（sarvajna-jnana，一切智智）沒有造作，一切有情（sarva-sattva，一切眾生）也沒有造作，諸菩薩摩訶薩爲了這個緣故披上大乘的鎧甲。』 具壽善現稟告佛說：『世尊！是什麼因緣，一切智智沒有造作，一切有情也沒有造作，諸菩薩摩訶薩爲了這個緣故披上大乘的鎧甲？』 佛告訴善現說：『因為諸作者不可得的緣故，一切智智沒有造作，一切有情也沒有造作。這是什麼原因呢？』 善

【English Translation】 English version They are to be armored with the Great Vehicle. Why is that? Because all dharmas (phenomena) are empty of self-nature. What is the reason for this? World-Honored One! The self-nature of form (rupa) up to and including consciousness (vijnana) is empty, the appearance of form up to and including consciousness is empty, the self-nature of the eye-base (caksu-ayatana) up to and including the mind-base (manas-ayatana) is empty, the appearance of the eye-base up to and including the mind-base is empty, the self-nature of the form-base (rupa-ayatana) up to and including the dharma-base (dharma-ayatana) is empty, the appearance of the form-base up to and including the dharma-base is empty, the self-nature of the eye-element (caksu-dhatu) up to and including the mind-element (mano-dhatu) is empty, the appearance of the eye-element up to and including the mind-element is empty, up to and including the self-nature of the dharma-element (dharma-dhatu) is empty, up to and including the appearance of the dharma-element is empty, the self-nature of the eye-consciousness-element (caksu-vijnana-dhatu) up to and including the mind-consciousness-element (mano-vijnana-dhatu) is empty, the appearance of the eye-consciousness-element up to and including the mind-consciousness-element is empty, the self-nature of eye-contact (caksu-samsparsha) up to and including mind-contact (manas-samsparsha) is empty, the appearance of eye-contact up to and including mind-contact is empty, the self-nature of the feelings (vedana) born of eye-contact up to and including the feelings born of mind-contact is empty, the appearance of the feelings born of eye-contact up to and including the feelings born of mind-contact is empty, the self-nature of giving-perfection (dana-paramita) up to and including wisdom-perfection (prajna-paramita) is empty, the appearance of giving-perfection up to and including wisdom-perfection is empty, the self-nature of the four foundations of mindfulness (catvari-smrtyupasthanani) up to and including the eightfold noble path (arya-astangika-marga) is empty, the appearance of the four foundations of mindfulness up to and including the eightfold noble path is empty, the self-nature of inner emptiness (adhyatma-sunyata) up to and including emptiness of non-self-nature (asvabhava-svabhava-sunyata) is empty, the appearance of inner emptiness up to and including emptiness of non-self-nature is empty, thus up to and including the self-nature of the ten powers of a Buddha (dasabala) up to and including the eighteen unique qualities of a Buddha (avenika-buddha-dharma) is empty, the appearance of the ten powers of a Buddha up to and including the eighteen unique qualities of a Buddha is empty, the self-nature of a Bodhisattva-Mahasattva (bodhisattva-mahasattva) is empty, the appearance of a Bodhisattva-Mahasattva is empty, the self-nature of being armored with great merit is empty, the appearance of being armored with great merit is empty. World-Honored One! Because of this reason, the Bodhisattva-Mahasattvas are not armored with merit, it should be known that this is being armored with the Great Vehicle. The Buddha said to Subhuti: 'It is so! It is so! Just as you have said. Subhuti, it should be known that the all-knowing wisdom (sarvajna-jnana) is without creation or action, all sentient beings (sarva-sattva) are also without creation or action, and the Bodhisattva-Mahasattvas are armored with the Great Vehicle for this reason.' The Venerable Subhuti said to the Buddha: 'World-Honored One! What is the reason that the all-knowing wisdom is without creation or action, all sentient beings are also without creation or action, and the Bodhisattva-Mahasattvas are armored with the Great Vehicle for this reason?' The Buddha said to Subhuti: 'Because the doers are unattainable, the all-knowing wisdom is without creation or action, and all sentient beings are also without creation or action. What is the reason for this?' Good

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現！色非造非不造、非作非不作，受、想、行、識非造非不造、非作非不作。何以故？色乃至識畢竟不可得故。

「善現！眼處非造非不造、非作非不作，耳、鼻、舌、身、意處非造非不造、非作非不作。何以故？眼處乃至意處畢竟不可得故。

「善現！色處非造非不造、非作非不作，聲、香、味、觸、法處非造非不造、非作非不作。何以故？色處乃至法處畢竟不可得故。

「善現！眼界非造非不造、非作非不作，耳、鼻、舌、身、意界非造非不造、非作非不作。何以故？眼界乃至意界畢竟不可得故。

「善現！色界非造非不造、非作非不作，聲、香、味、觸、法界非造非不造、非作非不作。何以故？色界乃至法界畢竟不可得故。

「善現！眼識界非造非不造、非作非不作，耳、鼻、舌、身、意識界非造非不造、非作非不作。何以故？眼識界乃至意識界畢竟不可得故。

「善現！眼觸非造非不造、非作非不作，耳、鼻、舌、身、意觸非造非不造、非作非不作。何以故？眼觸乃至意觸畢竟不可得故。

「善現！眼觸為緣所生諸受非造非不造、非作非不作，耳、鼻、舌、身、意觸為緣所生諸受非造非不造、非作非不作。何以故？眼觸為緣所生諸受乃至意觸為緣所生諸受畢竟不

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！色（rupa，物質現象）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為色乃至識畢竟是不可得的。 『善現！眼處（caksu-ayatana，眼根）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。耳（srotra，耳根）、鼻（ghrana，鼻根）、舌（jihva，舌根）、身（kaya，身根）、意處（manas-ayatana，意根）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為眼處乃至意處畢竟是不可得的。 『善現！色處（rupa-ayatana，色塵）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。聲（sabda，聲塵）、香（gandha，香塵）、味（rasa，味塵）、觸（sprastavya，觸塵）、法處（dharma-ayatana，法塵）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為色處乃至法處畢竟是不可得的。 『善現！眼界（caksu-dhatu，眼界）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。耳（srotra-dhatu，耳界）、鼻（ghrana-dhatu，鼻界）、舌（jihva-dhatu，舌界）、身（kaya-dhatu，身界）、意界（mano-dhatu，意界）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為眼界乃至意界畢竟是不可得的。 『善現！色界（rupa-dhatu，色界）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。聲（sabda-dhatu，聲界）、香（gandha-dhatu，香界）、味（rasa-dhatu，味界）、觸（sprastavya-dhatu，觸界）、法界（dharma-dhatu，法界）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為色界乃至法界畢竟是不可得的。 『善現！眼識界（caksu-vijnana-dhatu，眼識界）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。耳（srotra-vijnana-dhatu，耳識界）、鼻（ghrana-vijnana-dhatu，鼻識界）、舌（jihva-vijnana-dhatu，舌識界）、身（kaya-vijnana-dhatu，身識界）、意識界（mano-vijnana-dhatu，意識界）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為眼識界乃至意識界畢竟是不可得的。 『善現！眼觸（caksu-samsparsha，眼觸）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。耳（srotra-samsparsha，耳觸）、鼻（ghrana-samsparsha，鼻觸）、舌（jihva-samsparsha，舌觸）、身（kaya-samsparsha，身觸）、意觸（mano-samsparsha，意觸）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為眼觸乃至意觸畢竟是不可得的。 『善現！以眼觸為緣所生的諸受（caksu-samsparshaja-vedana，眼觸所生諸受）不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。以耳（srotra-samsparshaja-vedana，耳觸所生諸受）、鼻（ghrana-samsparshaja-vedana，鼻觸所生諸受）、舌（jihva-samsparshaja-vedana，舌觸所生諸受）、身（kaya-samsparshaja-vedana，身觸所生諸受）、意觸為緣所生的諸受（mano-samsparshaja-vedana，意觸所生諸受）也不是被創造的，也不是不被創造的；不是被製造的，也不是不被製造的。為什麼呢？因為以眼觸為緣所生的諸受乃至以意觸為緣所生的諸受畢竟是不可得的。

【English Translation】 English version 『Subhuti! Form (rupa) is neither created nor uncreated; neither made nor unmade. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are neither created nor uncreated; neither made nor unmade. Why is that? Because form, up to and including consciousness, is ultimately unattainable. 『Subhuti! The eye-base (caksu-ayatana) is neither created nor uncreated; neither made nor unmade. The ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) are neither created nor uncreated; neither made nor unmade. Why is that? Because the eye-base, up to and including the mind-base, is ultimately unattainable. 『Subhuti! The form-base (rupa-ayatana) is neither created nor uncreated; neither made nor unmade. Sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma-base (dharma-ayatana) are neither created nor uncreated; neither made nor unmade. Why is that? Because the form-base, up to and including the dharma-base, is ultimately unattainable. 『Subhuti! The eye-element (caksu-dhatu) is neither created nor uncreated; neither made nor unmade. The ear (srotra-dhatu), nose (ghrana-dhatu), tongue (jihva-dhatu), body (kaya-dhatu), and mind-element (mano-dhatu) are neither created nor uncreated; neither made nor unmade. Why is that? Because the eye-element, up to and including the mind-element, is ultimately unattainable. 『Subhuti! The form-element (rupa-dhatu) is neither created nor uncreated; neither made nor unmade. The sound (sabda-dhatu), smell (gandha-dhatu), taste (rasa-dhatu), touch (sprastavya-dhatu), and dharma-element (dharma-dhatu) are neither created nor uncreated; neither made nor unmade. Why is that? Because the form-element, up to and including the dharma-element, is ultimately unattainable. 『Subhuti! The eye-consciousness element (caksu-vijnana-dhatu) is neither created nor uncreated; neither made nor unmade. The ear (srotra-vijnana-dhatu), nose (ghrana-vijnana-dhatu), tongue (jihva-vijnana-dhatu), body (kaya-vijnana-dhatu), and mind-consciousness element (mano-vijnana-dhatu) are neither created nor uncreated; neither made nor unmade. Why is that? Because the eye-consciousness element, up to and including the mind-consciousness element, is ultimately unattainable. 『Subhuti! Eye-contact (caksu-samsparsha) is neither created nor uncreated; neither made nor unmade. Ear (srotra-samsparsha), nose (ghrana-samsparsha), tongue (jihva-samsparsha), body (kaya-samsparsha), and mind-contact (mano-samsparsha) are neither created nor uncreated; neither made nor unmade. Why is that? Because eye-contact, up to and including mind-contact, is ultimately unattainable. 『Subhuti! The feelings born of eye-contact (caksu-samsparshaja-vedana) are neither created nor uncreated; neither made nor unmade. The feelings born of ear-contact (srotra-samsparshaja-vedana), nose-contact (ghrana-samsparshaja-vedana), tongue-contact (jihva-samsparshaja-vedana), body-contact (kaya-samsparshaja-vedana), and mind-contact (mano-samsparshaja-vedana) are neither created nor uncreated; neither made nor unmade. Why is that? Because the feelings born of eye-contact, up to and including the feelings born of mind-contact, are ultimately unattainable.

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可得故。

「善現！我非造非不造、非作非不作，有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者非造非不造、非作非不作。何以故？我乃至見者畢竟不可得故。

「善現！夢境非造非不造、非作非不作，響、像、幻事、光影、陽焰、空花、尋香城、變化事非造非不造、非作非不作。何以故？夢境乃至變化事畢竟不可得故。

「善現！內空非造非不造、非作非不作，外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空非造非不造、非作非不作。何以故？內空乃至無性自性空畢竟不可得故。

「善現！四念住非造非不造、非作非不作，四正斷、四神足、五根、五力、七等覺支、八聖道支非造非不造、非作非不作。何以故？四念住乃至八聖道支畢竟不可得故。

「善現！如是乃至如來十力非造非不造、非作非不作，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法非造非不造、非作非不作。何以故？如來十力乃至十八佛不共法畢竟不可得故。

「善現！真如非造非不造、非作非不作，法界、法性、法定、法住、實際非造非不造、

【現代漢語翻譯】 現代漢語譯本 可以理解。 『善現（Subhuti）！我非創造也非不創造，非作為也非不作為，有情（sattva，指有情眾生）、命者（jiva，指有生命者）、生者（jantu，指出生者）、養者（posa，指被養育者）、士夫（purusa，指人）、補特伽羅（pudgala，指個體）、意生（manuja，指意念所生）、儒童（kumara，指童子）、作者（karaka，指造作者）、受者（vedaka，指感受者）、知者（jnata，指知曉者）、見者（drashta，指看見者）非創造也非不創造，非作為也非不作為。為何如此？因為我乃至見者，畢竟是不可得的。』 『善現！夢境非創造也非不創造，非作為也非不作為，響、像、幻事、光影、陽焰、空花、尋香城、變化事非創造也非不創造，非作為也非不作為。為何如此？因為夢境乃至變化事，畢竟是不可得的。』 『善現！內空（adhyatma-sunyata，指內在的空性）非創造也非不創造，非作為也非不作為，外空（bahirdha-sunyata，指外在的空性）、內外空（adhyatma-bahirdha-sunyata，指內外皆空的空性）、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）、散無散空（anapagata-sunyata，指不散失的空性）、本性空（prakrti-sunyata，指本性的空性）、自共相空（svalaksana-samanya-sunyata，指自相和共相的空性）、一切法空（sarva-dharma-sunyata，指一切法的空性）、不可得空（anupalambha-sunyata，指不可得的空性）、無性空（abhava-sunyata，指無自性的空性）、自性空（svabhava-sunyata，指自性的空性）、無性自性空（abhava-svabhava-sunyata，指無自性的自性的空性）非創造也非不創造，非作為也非不作為。為何如此？因為內空乃至無性自性空，畢竟是不可得的。』 『善現！四念住（catvari-smrtyupasthanani，指四種念住）非創造也非不創造，非作為也非不作為，四正斷（catvari-samyak-pradhanani，指四種正勤）、四神足（catvarah-rddhi-padah，指四種神足）、五根（panca-indriyani，指五種根）、五力（panca-balani，指五種力）、七等覺支（sapta-bodhyangani，指七種覺支）、八聖道支（arya-astangika-marga，指八種聖道支）非創造也非不創造，非作為也非不作為。為何如此？因為四念住乃至八聖道支，畢竟是不可得的。』 『善現！如是乃至如來十力（tathagata-bala-dasa，指如來的十種力量）非創造也非不創造，非作為也非不作為，四無所畏（catvari-vaisaradyani，指四種無畏）、四無礙解（catasrah-pratisamvidah，指四種無礙解）、大慈（maha-maitri，指偉大的慈愛）、大悲（maha-karuna，指偉大的悲憫）、大喜（maha-mudita，指偉大的喜悅）、大舍（maha-upeksa，指偉大的舍心）、十八佛不共法（asta-dasa-avenika-buddha-dharma，指佛的十八種不共法）非創造也非不創造，非作為也非不作為。為何如此？因為如來十力乃至十八佛不共法，畢竟是不可得的。』 『善現！真如（tathata，指真如）非創造也非不創造，非作為也非不作為，法界（dharma-dhatu，指法界）、法性（dharma-ta，指法性）、法定（dharma-sthiti，指法之安住）、法住（dharma-niyama，指法之規律）、實際（bhutakoti，指實際）非創造也非不創造，

【English Translation】 English version It can be understood. 'Subhuti! I am neither a creator nor a non-creator, neither an actor nor a non-actor. Sentient beings (sattva), living beings (jiva), those who are born (jantu), those who are nourished (posa), individuals (purusa), persons (pudgala), mind-born beings (manuja), youths (kumara), doers (karaka), experiencers (vedaka), knowers (jnata), seers (drashta) are neither creators nor non-creators, neither actors nor non-actors. Why is that? Because even the seer is ultimately unattainable.' 'Subhuti! Dreams are neither created nor uncreated, neither acted upon nor not acted upon. Sounds, images, illusions, light and shadows, mirages, sky-flowers, Gandharva cities, and transformations are neither created nor uncreated, neither acted upon nor not acted upon. Why is that? Because dreams and even transformations are ultimately unattainable.' 'Subhuti! Inner emptiness (adhyatma-sunyata) is neither created nor uncreated, neither acted upon nor not acted upon. 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), ultimate emptiness (atyanta-sunyata), boundless emptiness (anavaragra-sunyata), non-dispersing emptiness (anapagata-sunyata), essential emptiness (prakrti-sunyata), emptiness of self-characteristics and common characteristics (svalaksana-samanya-sunyata), emptiness of all dharmas (sarva-dharma-sunyata), unattainable emptiness (anupalambha-sunyata), emptiness of non-nature (abhava-sunyata), emptiness of self-nature (svabhava-sunyata), emptiness of non-nature of self-nature (abhava-svabhava-sunyata) are neither created nor uncreated, neither acted upon nor not acted upon. Why is that? Because inner emptiness and even the emptiness of non-nature of self-nature are ultimately unattainable.' 'Subhuti! The four foundations of mindfulness (catvari-smrtyupasthanani) are neither created nor uncreated, neither acted upon nor not acted upon. The four right exertions (catvari-samyak-pradhanani), the four bases of psychic power (catvarah-rddhi-padah), the five faculties (panca-indriyani), the five powers (panca-balani), the seven factors of enlightenment (sapta-bodhyangani), the eightfold noble path (arya-astangika-marga) are neither created nor uncreated, neither acted upon nor not acted upon. Why is that? Because the four foundations of mindfulness and even the eightfold noble path are ultimately unattainable.' 'Subhuti! Likewise, the ten powers of the Tathagata (tathagata-bala-dasa) are neither created nor uncreated, neither acted upon nor not acted upon. The four confidences (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), the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma) are neither created nor uncreated, neither acted upon nor not acted upon. Why is that? Because the ten powers of the Tathagata and even the eighteen unique qualities of a Buddha are ultimately unattainable.' 'Subhuti! Suchness (tathata) is neither created nor uncreated, neither acted upon nor not acted upon. The dharma-realm (dharma-dhatu), dharma-nature (dharma-ta), dharma-stability (dharma-sthiti), dharma-regulation (dharma-niyama), the limit of reality (bhutakoti) are neither created nor uncreated,

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非作非不作。何以故？真如乃至實際畢竟不可得故。

「善現！菩薩摩訶薩非造非不造、非作非不作，如來應正等覺非造非不造、非作非不作。何以故？菩薩摩訶薩、如來應正等覺畢竟不可得故。

「善現！一切智非造非不造、非作非不作，道相智、一切相智非造非不造、非作非不作。何以故？一切智、道相智、一切相智畢竟不可得故。

「善現！由此因緣，一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧。善現！由此義故，諸菩薩摩訶薩不被功德鎧，當知是為被大乘鎧。」

爾時，具壽善現白佛言：「世尊！如我解佛所說義者，色無縛無解，受、想、行、識無縛無解。」

時，滿慈子問善現言：「尊者說色無縛無解，說受、想、行、識無縛無解耶？」

善現答言：「如是！如是！我說色無縛無解，說受、想、行、識無縛無解。」

滿慈子言：「何等色無縛無解？何等受、想、行、識無縛無解？」

善現答言：「如夢色無縛無解，如夢受、想、行、識無縛無解；如響、如像、如光影、如陽焰、如幻事、如空花、如尋香城、如變化事色無縛無解，如響乃至如變化事受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，

【現代漢語翻譯】 現代漢語譯本 不做也不是不做的狀態。為什麼呢？因為真如（Tathata，事物的真實本性）乃至實際（Reality，真實存在）畢竟是不可得的。 『善現（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）不是造作也不是不造作，如來應正等覺（Tathagata Arhat Samyaksambuddha，佛陀的稱號）不是造作也不是不造作。為什麼呢？因為菩薩摩訶薩、如來應正等覺畢竟是不可得的。 『善現！一切智（Sarvajna，佛陀的智慧）不是造作也不是不造作，道相智（Marga-jnana，對道的智慧）、一切相智（Sarvakarajnata，對一切事物的智慧）不是造作也不是不造作。為什麼呢？因為一切智、道相智、一切相智畢竟是不可得的。 『善現！由此因緣，一切智智（Sarvajna-jnana，佛陀的智慧）沒有造作，一切有情（Sattva，眾生）也沒有造作，諸菩薩摩訶薩為此事而披上大乘鎧（Mahayana armor，象徵菩薩的修行）。善現！由此意義，諸菩薩摩訶薩不披功德鎧（Merit armor，積累功德的修行），應當知道這是披上了大乘鎧。』 這時，具壽善現對佛說：『世尊！如我理解佛所說的意義，色（Rupa，物質）沒有束縛也沒有解脫，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）沒有束縛也沒有解脫。』 這時，滿慈子（Purna Maitrayaniputra，佛陀的弟子）問善現說：『尊者說色沒有束縛也沒有解脫，說受、想、行、識沒有束縛也沒有解脫嗎？』 善現回答說：『是的！是的！我說色沒有束縛也沒有解脫，說受、想、行、識沒有束縛也沒有解脫。』 滿慈子說：『什麼樣的色沒有束縛也沒有解脫？什麼樣的受、想、行、識沒有束縛也沒有解脫？』 善現回答說：『如夢中的色沒有束縛也沒有解脫，如夢中的受、想、行、識沒有束縛也沒有解脫；如回聲、如影像、如光影、如陽焰、如幻術、如空花、如尋香城、如變化的事物，色沒有束縛也沒有解脫，如回聲乃至如變化的事物，受、想、行、識沒有束縛也沒有解脫。為什麼呢？因為這一切色乃至識，都是無所有的，所以沒有束縛也沒有解脫。

【English Translation】 English version Neither doing nor not doing. Why? Because the Suchness (Tathata) and even the Reality (Bhuta-koti) are ultimately unattainable. 'Subhuti! A Bodhisattva-Mahasattva neither creates nor does not create, a Tathagata Arhat Samyaksambuddha neither creates nor does not create. Why? Because a Bodhisattva-Mahasattva and a Tathagata Arhat Samyaksambuddha are ultimately unattainable.' 'Subhuti! Omniscience (Sarvajna) neither creates nor does not create, the Knowledge of the Path (Marga-jnana), the Knowledge of All Aspects (Sarvakarajnata) neither creates nor does not create. Why? Because Omniscience, the Knowledge of the Path, and the Knowledge of All Aspects are ultimately unattainable.' 'Subhuti! Because of this reason, the Wisdom of Omniscience (Sarvajna-jnana) has no creation, and all sentient beings (Sattva) also have no creation. The Bodhisattva-Mahasattvas are armored with the Great Vehicle (Mahayana) for this purpose. Subhuti! Because of this meaning, the Bodhisattva-Mahasattvas are not armored with the armor of merit (Punya-varma), know that this is being armored with the Great Vehicle.' Then, the Venerable Subhuti said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, form (Rupa) has no bondage and no liberation, feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) have no bondage and no liberation.' Then, Purna Maitrayaniputra asked Subhuti: 'Venerable one, do you say that form has no bondage and no liberation, and that feeling, perception, volition, and consciousness have no bondage and no liberation?' Subhuti replied: 'Yes! Yes! I say that form has no bondage and no liberation, and that feeling, perception, volition, and consciousness have no bondage and no liberation.' Purna Maitrayaniputra said: 'What kind of form has no bondage and no liberation? What kind of feeling, perception, volition, and consciousness have no bondage and no liberation?' Subhuti replied: 'Like form in a dream has no bondage and no liberation, like feeling, perception, volition, and consciousness in a dream have no bondage and no liberation; like an echo, like an image, like a reflection, like a mirage, like an illusion, like a flower in the sky, like a Gandharva city, like a transformation, form has no bondage and no liberation, like an echo and so on, like a transformation, feeling, perception, volition, and consciousness have no bondage and no liberation. Why? Because all these forms and even consciousness are without any substance, therefore there is no bondage and no liberation.'

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遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無凈故無縛無解。

「複次，滿慈子！過去色無縛無解，過去受、想、行、識無縛無解；未來、現在色無縛無解，未來、現在受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無凈故無縛無解。

「複次，滿慈子！善色無縛無解，善受、想、行、識無縛無解，不善、無記色無縛無解；不善、無記受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無凈故無縛無解。

「複次，滿慈子！世間色無縛無解，世間受、想、行、識無縛無解；出世間色無縛無解，出世間受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無凈故無縛無解。

「複次，滿慈子！有漏色無縛無解，有漏受、想、行、識無縛無解；無漏色無縛無解，無漏受、想、行、識無縛無解。何以故？如是

【現代漢語翻譯】 現代漢語譯本 遠離的緣故，所以沒有束縛也沒有解脫；寂靜的緣故，所以沒有束縛也沒有解脫；無生的緣故，所以沒有束縛也沒有解脫；無滅的緣故，所以沒有束縛也沒有解脫；無染的緣故，所以沒有束縛也沒有解脫；無凈的緣故，所以沒有束縛也沒有解脫。

『再者，滿慈子（Manci Zi）！過去的色（rupa，物質現象）沒有束縛也沒有解脫；過去的受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）沒有束縛也沒有解脫；未來、現在的色沒有束縛也沒有解脫；未來、現在的受、想、行、識沒有束縛也沒有解脫。為什麼呢？因為這一切色乃至識，都是無所有的，所以沒有束縛也沒有解脫；遠離的緣故，所以沒有束縛也沒有解脫；寂靜的緣故，所以沒有束縛也沒有解脫；無生的緣故，所以沒有束縛也沒有解脫；無滅的緣故，所以沒有束縛也沒有解脫；無染的緣故，所以沒有束縛也沒有解脫；無凈的緣故，所以沒有束縛也沒有解脫。』

『再者，滿慈子！善的色沒有束縛也沒有解脫；善的受、想、行、識沒有束縛也沒有解脫；不善、無記的色沒有束縛也沒有解脫；不善、無記的受、想、行、識沒有束縛也沒有解脫。為什麼呢？因為這一切色乃至識，都是無所有的，所以沒有束縛也沒有解脫；遠離的緣故，所以沒有束縛也沒有解脫；寂靜的緣故，所以沒有束縛也沒有解脫；無生的緣故，所以沒有束縛也沒有解脫；無滅的緣故，所以沒有束縛也沒有解脫；無染的緣故，所以沒有束縛也沒有解脫；無凈的緣故，所以沒有束縛也沒有解脫。』

『再者，滿慈子！世間的色沒有束縛也沒有解脫；世間的受、想、行、識沒有束縛也沒有解脫；出世間的色沒有束縛也沒有解脫；出世間的受、想、行、識沒有束縛也沒有解脫。為什麼呢？因為這一切色乃至識，都是無所有的，所以沒有束縛也沒有解脫；遠離的緣故，所以沒有束縛也沒有解脫；寂靜的緣故，所以沒有束縛也沒有解脫；無生的緣故，所以沒有束縛也沒有解脫；無滅的緣故，所以沒有束縛也沒有解脫；無染的緣故，所以沒有束縛也沒有解脫；無凈的緣故，所以沒有束縛也沒有解脫。』

『再者，滿慈子！有漏的色沒有束縛也沒有解脫；有漏的受、想、行、識沒有束縛也沒有解脫；無漏的色沒有束縛也沒有解脫；無漏的受、想、行、識沒有束縛也沒有解脫。為什麼呢？因為這樣的一切

【English Translation】 English version Because of being remote, there is neither bondage nor liberation; because of being tranquil, there is neither bondage nor liberation; because of being unborn, there is neither bondage nor liberation; because of being unceasing, there is neither bondage nor liberation; because of being unstained, there is neither bondage nor liberation; because of being unpurified, there is neither bondage nor liberation.

'Furthermore, Manci Zi! The past rupa (form, material phenomena) has neither bondage nor liberation; the past vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) have neither bondage nor liberation; the future and present rupa have neither bondage nor liberation; the future and present vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Why is that? Because all these rupa up to vijnana are without any inherent existence, therefore there is neither bondage nor liberation; because of being remote, there is neither bondage nor liberation; because of being tranquil, there is neither bondage nor liberation; because of being unborn, there is neither bondage nor liberation; because of being unceasing, there is neither bondage nor liberation; because of being unstained, there is neither bondage nor liberation; because of being unpurified, there is neither bondage nor liberation.'

'Furthermore, Manci Zi! The wholesome rupa has neither bondage nor liberation; the wholesome vedana, samjna, samskara, and vijnana have neither bondage nor liberation; the unwholesome and indeterminate rupa have neither bondage nor liberation; the unwholesome and indeterminate vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Why is that? Because all these rupa up to vijnana are without any inherent existence, therefore there is neither bondage nor liberation; because of being remote, there is neither bondage nor liberation; because of being tranquil, there is neither bondage nor liberation; because of being unborn, there is neither bondage nor liberation; because of being unceasing, there is neither bondage nor liberation; because of being unstained, there is neither bondage nor liberation; because of being unpurified, there is neither bondage nor liberation.'

'Furthermore, Manci Zi! The worldly rupa has neither bondage nor liberation; the worldly vedana, samjna, samskara, and vijnana have neither bondage nor liberation; the supramundane rupa has neither bondage nor liberation; the supramundane vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Why is that? Because all these rupa up to vijnana are without any inherent existence, therefore there is neither bondage nor liberation; because of being remote, there is neither bondage nor liberation; because of being tranquil, there is neither bondage nor liberation; because of being unborn, there is neither bondage nor liberation; because of being unceasing, there is neither bondage nor liberation; because of being unstained, there is neither bondage nor liberation; because of being unpurified, there is neither bondage nor liberation.'

'Furthermore, Manci Zi! The defiled rupa has neither bondage nor liberation; the defiled vedana, samjna, samskara, and vijnana have neither bondage nor liberation; the undefiled rupa has neither bondage nor liberation; the undefiled vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Why is that? Because all these

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一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無凈故無縛無解。

「複次，滿慈子！一切法無縛無解。何以故？以一切法無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！佈施波羅蜜多無縛無解，凈戒、安忍、精進、靜慮、般若波羅蜜多無縛無解。何以故？以佈施等波羅蜜多無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！內空無縛無解，外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空無縛無解。何以故？以內空等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！四念住無縛無解，四正斷、四神足、五根、五力、七等覺支、八聖道支無縛無解。何以故？以四念住等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！如是乃至如來十力無縛無解，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無縛無解。何

【現代漢語翻譯】 現代漢語譯本：一切色（物質現象）乃至識（精神現象），因為它們本性空無所有，所以沒有束縛也沒有解脫；因為它們遠離實性，所以沒有束縛也沒有解脫；因為它們寂靜無為，所以沒有束縛也沒有解脫；因為它們不生，所以沒有束縛也沒有解脫；因為它們不滅，所以沒有束縛也沒有解脫；因為它們無染，所以沒有束縛也沒有解脫；因為它們無凈，所以沒有束縛也沒有解脫。 『再者，滿慈子（Maitreya）！一切法（所有存在的事物）都沒有束縛也沒有解脫。為什麼呢？因為一切法本性空無所有、遠離實性、寂靜無為、不生、不滅、無染、無凈，所以沒有束縛也沒有解脫。』 『再者，滿慈子！佈施波羅蜜多（Dāna pāramitā，佈施的完美）沒有束縛也沒有解脫，持戒、安忍、精進、靜慮、般若波羅蜜多（Prajñā pāramitā，智慧的完美）也沒有束縛也沒有解脫。為什麼呢？因為佈施等波羅蜜多本性空無所有、遠離實性、寂靜無為、不生、不滅、無染、無凈，所以沒有束縛也沒有解脫。』 『再者，滿慈子！內空（Adhyātma-śūnyatā，內在的空性）沒有束縛也沒有解脫，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）、散無散空（Anavakāra-śūnyatā，無散亂的空性）、本性空（Prakṛti-śūnyatā，自性的空性）、自共相空（Svalakṣaṇa-sāmānya-śūnyatā，自相和共相的空性）、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（Svabhāva-śūnyatā，自性的空性）、無性自性空（Abhāva-svabhāva-śūnyatā，無自性的自性的空性）都沒有束縛也沒有解脫。為什麼呢？因為內空等本性空無所有、遠離實性、寂靜無為、不生、不滅、無染、無凈，所以沒有束縛也沒有解脫。』 『再者，滿慈子！四念住（catvāri smṛtyupasthānāni，四種正念的修行）沒有束縛也沒有解脫，四正斷（catvāri prahāṇāni，四種正勤的修行）、四神足（catvāra ṛddhipādāḥ，四種如意足的修行）、五根（pañcendriyāṇi，五種增上根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga-mārgaḥ，八正道）沒有束縛也沒有解脫。為什麼呢？因為四念住等本性空無所有、遠離實性、寂靜無為、不生、不滅、無染、無凈，所以沒有束縛也沒有解脫。』 『再者，滿慈子！乃至如來十力（Tathāgata-balāni，如來的十種力量）沒有束縛也沒有解脫，四無所畏（catvāri vaiśāradyāni，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，偉大的舍心）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共法）沒有束縛也沒有解脫。』

【English Translation】 English version: All form, up to and including consciousness, because they are without inherent existence, are without bondage and liberation; because they are remote, they are without bondage and liberation; because they are quiescent, they are without bondage and liberation; because they are unarisen, they are without bondage and liberation; because they are unceasing, they are without bondage and liberation; because they are undefiled, they are without bondage and liberation; because they are unpurified, they are without bondage and liberation. 'Furthermore, Maitreya! All dharmas (all phenomena) are without bondage and liberation. Why is that? Because all dharmas are without inherent existence, remote, quiescent, unarisen, unceasing, undefiled, and unpurified, therefore they are without bondage and liberation.' 'Furthermore, Maitreya! The perfection of giving (Dāna pāramitā) is without bondage and liberation, as are the perfections of morality, patience, diligence, concentration, and wisdom (Prajñā pāramitā). Why is that? Because the perfections of giving and so on are without inherent existence, remote, quiescent, unarisen, unceasing, undefiled, and unpurified, therefore they are without bondage and liberation.' 'Furthermore, Maitreya! Inner emptiness (Adhyātma-śūnyatā) is without bondage and liberation, as are 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-dispersive emptiness (Anavakāra-śūnyatā), nature emptiness (Prakṛti-śūnyatā), self-characteristic and general characteristic emptiness (Svalakṣaṇa-sāmānya-śūnyatā), emptiness of all dharmas (Sarva-dharma-śūnyatā), emptiness of non-apprehension (Anupalambha-śūnyatā), emptiness of non-nature (Abhāva-śūnyatā), emptiness of self-nature (Svabhāva-śūnyatā), and emptiness of non-nature of self-nature (Abhāva-svabhāva-śūnyatā). Why is that? Because inner emptiness and so on are without inherent existence, remote, quiescent, unarisen, unceasing, undefiled, and unpurified, therefore they are without bondage and liberation.' 'Furthermore, Maitreya! The four foundations of mindfulness (catvāri smṛtyupasthānāni) are without bondage and liberation, as are the four right exertions (catvāri prahāṇāni), the four bases of power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅga-mārgaḥ). Why is that? Because the four foundations of mindfulness and so on are without inherent existence, remote, quiescent, unarisen, unceasing, undefiled, and unpurified, therefore they are without bondage and liberation.' 'Furthermore, Maitreya! Up to and including the ten powers of the Tathāgata (Tathāgata-balāni) are without bondage and liberation, as are the four confidences (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 without bondage and liberation.'

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以故？以十力等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！一切菩薩摩訶薩行無縛無解，諸佛無上正等菩提無縛無解。何以故？以菩薩行等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！一切智無縛無解，道相智、一切相智無縛無解。何以故？以一切智等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！真如無縛無解，法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際無縛無解。何以故？以真如等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！菩薩摩訶薩無縛無解，如來應正等覺無縛無解。何以故？以菩薩摩訶薩、如來應正等覺無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「複次，滿慈子！一切有為無縛無解，一切無為無縛無解。何以故？以有為等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。

「滿慈子！諸菩薩摩訶薩于如是無縛無解微妙法門，以無所得而為方便，應如實知。滿慈子！諸菩薩摩訶薩于如是

【現代漢語翻譯】 現代漢語譯本： 「為什麼呢？因為十力（如來的十種力量）等是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「再者，滿慈子！一切菩薩摩訶薩的修行沒有束縛也沒有解脫，諸佛的無上正等菩提也沒有束縛也沒有解脫。為什麼呢？因為菩薩的修行等是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「再者，滿慈子！一切智（佛陀所具有的智慧）沒有束縛也沒有解脫，道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物現象的智慧）也沒有束縛也沒有解脫。為什麼呢？因為一切智等是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「再者，滿慈子！真如（事物的真實本性）沒有束縛也沒有解脫，法界（一切事物存在的領域）、法性（事物的本質）、不虛妄性（真實不虛的性質）、不變異性（永恒不變的性質）、平等性（一切事物平等的性質）、離生性（超越生滅的性質）、法定（事物存在的規律）、法住（事物保持其狀態的規律）、實際（事物的真實狀態）沒有束縛也沒有解脫。為什麼呢？因為真如等是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「再者，滿慈子！菩薩摩訶薩沒有束縛也沒有解脫，如來應正等覺（佛陀的稱號）沒有束縛也沒有解脫。為什麼呢？因為菩薩摩訶薩、如來應正等覺是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「再者，滿慈子！一切有為法（因緣和合而生的事物）沒有束縛也沒有解脫，一切無為法（不依賴因緣而存在的事物）沒有束縛也沒有解脫。為什麼呢？因為有為法等是無所有的，是遠離的，是寂靜的，是不生的，是不滅的，是不染的，是不凈的，所以沒有束縛也沒有解脫。

「滿慈子！諸菩薩摩訶薩對於這樣沒有束縛也沒有解脫的微妙法門，應該以無所得的心作為方便，如實地瞭解。滿慈子！諸菩薩摩訶薩對於這樣

【English Translation】 English version: Why is that? Because the ten powers (of a Tathagata) and so on are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Furthermore, Maitreya, all Bodhisattva Mahasattvas' practices have neither bondage nor liberation, and the unsurpassed, right and perfect Bodhi of all Buddhas has neither bondage nor liberation. Why is that? Because the practices of Bodhisattvas and so on are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Furthermore, Maitreya, all-knowing wisdom has neither bondage nor liberation, the wisdom of the path, and the wisdom of all aspects have neither bondage nor liberation. Why is that? Because all-knowing wisdom and so on are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Furthermore, Maitreya, Suchness has neither bondage nor liberation, the Dharma realm, the Dharma nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature of being free from arising, the Dharma established, the Dharma abiding, and the actual reality have neither bondage nor liberation. Why is that? Because Suchness and so on are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Furthermore, Maitreya, Bodhisattva Mahasattvas have neither bondage nor liberation, and the Tathagata, the worthy one, the perfectly enlightened one has neither bondage nor liberation. Why is that? Because Bodhisattva Mahasattvas, the Tathagata, the worthy one, the perfectly enlightened one are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Furthermore, Maitreya, all conditioned phenomena have neither bondage nor liberation, and all unconditioned phenomena have neither bondage nor liberation. Why is that? Because conditioned phenomena and so on are without any inherent existence, are remote, are tranquil, are unarisen, are unceasing, are undefiled, are unpurified, therefore there is neither bondage nor liberation.

Maitreya, all Bodhisattva Mahasattvas, regarding such a subtle Dharma gate of neither bondage nor liberation, should, with the mind of non-attainment as a means, understand it as it truly is. Maitreya, all Bodhisattva Mahasattvas, regarding such a

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無縛無解佈施波羅蜜多乃至般若波羅蜜多、四念住乃至一切相智，以無所得而為方便，應勤修學。

「滿慈子！諸菩薩摩訶薩以無所得而為方便，應住如是無縛無解佈施波羅蜜多乃至般若波羅蜜多、四念住乃至一切相智。滿慈子！諸菩薩摩訶薩以無所得而為方便，應成熟無縛無解有情，應嚴凈無縛無解佛土，應親近供養無縛無解諸佛，應聽受無縛無解法門。

「滿慈子！是菩薩摩訶薩常不遠離無縛無解諸佛，常不遠離無縛無解神通，常不遠離無縛無解五眼，常不遠離無縛無解諸陀羅尼，常不遠離無縛無解諸三摩地。滿慈子！是菩薩摩訶薩當起無縛無解道相智，當證無縛無解一切智、一切相智，當轉無縛無解法輪，當以無縛無解三乘法要安立無縛無解諸有情類。

「滿慈子！若菩薩摩訶薩修行無縛無解六波羅蜜多，能證無縛無解一切法性，無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無凈故無縛無解。滿慈子當知！是菩薩摩訶薩名被無縛無解大乘鎧者。」

第二分三摩地品第十六之一

爾時，具壽善現白佛言：「世尊！何等是菩薩摩訶薩大乘相？齊何當知菩薩摩訶薩發趣大乘？如是大乘從何處出？至何處住？如是大乘為何所住？誰復乘是大乘而出？」

佛告善現：「汝

【現代漢語翻譯】 現代漢語譯本：菩薩應以無所得為方便，精勤修學無縛無解的佈施波羅蜜多（施捨的最高境界）乃至般若波羅蜜多（智慧的最高境界）、四念住（四種禪修方法）乃至一切相智（對一切事物和現象的智慧）。 滿慈子（佛陀弟子名）！諸位菩薩摩訶薩（偉大的菩薩）應以無所得為方便，安住于這無縛無解的佈施波羅蜜多乃至般若波羅蜜多、四念住乃至一切相智。滿慈子！諸位菩薩摩訶薩應以無所得為方便，成熟無縛無解的有情（眾生），應莊嚴清凈無縛無解的佛土，應親近供養無縛無解的諸佛，應聽受無縛無解的法門。 滿慈子！這些菩薩摩訶薩常常不遠離無縛無解的諸佛，常常不遠離無縛無解的神通，常常不遠離無縛無解的五眼（肉眼、天眼、慧眼、法眼、佛眼），常常不遠離無縛無解的諸陀羅尼（總持法門），常常不遠離無縛無解的諸三摩地（禪定）。滿慈子！這些菩薩摩訶薩應當生起無縛無解的道相智（對修行道路的智慧），應當證得無縛無解的一切智（對一切事物的智慧）、一切相智，應當轉動無縛無解的法輪（佛法的傳播），應當以無縛無解的三乘（聲聞乘、緣覺乘、菩薩乘）法要安立無縛無解的眾生。 滿慈子！如果菩薩摩訶薩修行無縛無解的六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），就能證得無縛無解的一切法性（一切事物的本質），因為無所有、遠離、寂靜、無生、無滅、無染、無凈，所以無縛無解。滿慈子，你要知道！這樣的菩薩摩訶薩被稱為披上了無縛無解的大乘鎧甲的人。 第二分三摩地品第十六之一 這時，具壽善現（佛陀弟子名）對佛說：『世尊！什麼是菩薩摩訶薩的大乘之相？要到什麼程度才能知道菩薩摩訶薩發起了大乘之心？這樣的大乘從哪裡產生？到哪裡安住？這樣的大乘安住在哪裡？又是誰乘坐這樣的大乘而出？』 佛告訴善現：『你

【English Translation】 English version: Bodhisattvas should diligently study the unattached and liberated Dāna pāramitā (perfection of giving) up to Prajñā pāramitā (perfection of wisdom), the four foundations of mindfulness up to all-knowing wisdom, using non-attainment as a means. Maitreya (name of a Buddha disciple)! Bodhisattva-mahāsattvas (great bodhisattvas) should abide in such unattached and liberated Dāna pāramitā up to Prajñā pāramitā, the four foundations of mindfulness up to all-knowing wisdom, using non-attainment as a means. Maitreya! Bodhisattva-mahāsattvas should, using non-attainment as a means, mature unattached and liberated sentient beings, adorn and purify unattached and liberated Buddha lands, draw near to and make offerings to unattached and liberated Buddhas, and listen to and receive unattached and liberated Dharma teachings. Maitreya! These bodhisattva-mahāsattvas are always not separated from unattached and liberated Buddhas, always not separated from unattached and liberated supernormal powers, always not separated from unattached and liberated five eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye), always not separated from unattached and liberated dhāraṇīs (mantras), always not separated from unattached and liberated samādhis (meditative states). Maitreya! These bodhisattva-mahāsattvas should generate the unattached and liberated path-knowing wisdom, should realize the unattached and liberated all-knowing wisdom, all-aspect wisdom, should turn the unattached and liberated Dharma wheel (propagation of Buddhist teachings), and should establish unattached and liberated sentient beings with the unattached and liberated three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) teachings. Maitreya! If bodhisattva-mahāsattvas cultivate the unattached and liberated six pāramitās (giving, morality, patience, diligence, meditation, wisdom), they can realize the unattached and liberated nature of all dharmas (all phenomena), because of non-existence, detachment, tranquility, non-arising, non-cessation, non-defilement, and non-purity, they are unattached and liberated. Maitreya, you should know! Such bodhisattva-mahāsattvas are called those who have donned the unattached and liberated great vehicle armor. Section Two, Samādhi Chapter, Part Sixteen, One At that time, the venerable Subhuti (name of a Buddha disciple) said to the Buddha: 'World Honored One! What are the characteristics of the great vehicle of a bodhisattva-mahāsattva? To what extent can it be known that a bodhisattva-mahāsattva has embarked on the great vehicle? From where does this great vehicle arise? Where does it abide? Where does this great vehicle reside? And who rides this great vehicle and goes forth?' The Buddha told Subhuti: 'You

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初所問『何等是菩薩摩訶薩大乘相？』者，善現！六波羅蜜多是菩薩摩訶薩大乘相。云何為六？謂佈施波羅蜜多、凈戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多。

「善現！云何佈施波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自舍一切內外所有，亦勸他舍內外所有，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩佈施波羅蜜多。

「善現！云何凈戒波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自受持十善業道，亦勸他受持十善業道，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩凈戒波羅蜜多。

「善現！云何安忍波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自具增上安忍，亦勸他具增上安忍，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩安忍波羅蜜多。

「善現！云何精進波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自於五波羅蜜多勤修不捨，亦勸他於五波羅蜜多勤修不捨，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩精進波羅蜜多。

「善現！云

【現代漢語翻譯】 現代漢語譯本：最初你問『什麼是菩薩摩訶薩（菩薩中的大菩薩）的大乘之相？』，善現（須菩提）！六波羅蜜多（六種到達彼岸的方法）是菩薩摩訶薩的大乘之相。什麼是六種呢？它們是佈施波羅蜜多（慷慨的到達彼岸的方法）、凈戒波羅蜜多（道德的到達彼岸的方法）、安忍波羅蜜多（忍耐的到達彼岸的方法）、精進波羅蜜多（努力的到達彼岸的方法）、靜慮波羅蜜多（禪定的到達彼岸的方法）和般若波羅蜜多（智慧的到達彼岸的方法）。 善現！什麼是佈施波羅蜜多？如果菩薩摩訶薩以與一切智智（對一切事物和現象的完全理解）相應的意念，以大悲心為首，用無所得（不執著于所得）作為方便，自己捨棄一切內外之物，也勸他人捨棄內外之物，並將此善根與一切有情（眾生）共同迴向於一切智智。善現！這就是菩薩摩訶薩的佈施波羅蜜多。 善現！什麼是凈戒波羅蜜多？如果菩薩摩訶薩以與一切智智相應的意念，以大悲心為首，用無所得作為方便，自己受持十善業道（十種善的行爲準則），也勸他人受持十善業道，並將此善根與一切有情共同迴向於一切智智。善現！這就是菩薩摩訶薩的凈戒波羅蜜多。 善現！什麼是安忍波羅蜜多？如果菩薩摩訶薩以與一切智智相應的意念，以大悲心為首，用無所得作為方便，自己具備增上的安忍（高度的忍耐力），也勸他人具備增上的安忍，並將此善根與一切有情共同迴向於一切智智。善現！這就是菩薩摩訶薩的安忍波羅蜜多。 善現！什麼是精進波羅蜜多？如果菩薩摩訶薩以與一切智智相應的意念，以大悲心為首，用無所得作為方便，自己對於前五種波羅蜜多勤奮修習不懈怠，也勸他人對於前五種波羅蜜多勤奮修習不懈怠，並將此善根與一切有情共同迴向於一切智智。善現！這就是菩薩摩訶薩的精進波羅蜜多。

【English Translation】 English version: Initially, you asked, 'What are the characteristics of a Bodhisattva Mahasattva's (a great Bodhisattva) Mahayana (Great Vehicle)?' Subhuti! The six Paramitas (six perfections or ways to reach the other shore) are the characteristics of a Bodhisattva Mahasattva's Mahayana. What are the six? They are Dana Paramita (perfection of generosity), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom). Subhuti! What is Dana Paramita? If a Bodhisattva Mahasattva, with a mind focused on achieving Sarvajñata (omniscience), led by great compassion, using non-attachment as a means, gives up all internal and external possessions, and also encourages others to give up their internal and external possessions, and dedicates this merit together with all sentient beings towards Sarvajñata. Subhuti! This is the Dana Paramita of a Bodhisattva Mahasattva. Subhuti! What is Sila Paramita? If a Bodhisattva Mahasattva, with a mind focused on achieving Sarvajñata, led by great compassion, using non-attachment as a means, upholds the ten virtuous paths of action, and also encourages others to uphold the ten virtuous paths of action, and dedicates this merit together with all sentient beings towards Sarvajñata. Subhuti! This is the Sila Paramita of a Bodhisattva Mahasattva. Subhuti! What is Ksanti Paramita? If a Bodhisattva Mahasattva, with a mind focused on achieving Sarvajñata, led by great compassion, using non-attachment as a means, possesses superior patience, and also encourages others to possess superior patience, and dedicates this merit together with all sentient beings towards Sarvajñata. Subhuti! This is the Ksanti Paramita of a Bodhisattva Mahasattva. Subhuti! What is Virya Paramita? If a Bodhisattva Mahasattva, with a mind focused on achieving Sarvajñata, led by great compassion, using non-attachment as a means, diligently practices the first five Paramitas without ceasing, and also encourages others to diligently practice the first five Paramitas without ceasing, and dedicates this merit together with all sentient beings towards Sarvajñata. Subhuti! This is the Virya Paramita of a Bodhisattva Mahasattva.

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何靜慮波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自方便善巧入諸靜慮、無量、無色，終不隨彼勢力受生，亦能勸他方便善巧入諸靜慮、無量、無色，不隨彼定勢力受生，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩靜慮波羅蜜多。

「善現！云何般若波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自如實觀察一切法性，于諸法性無取無著，亦勸他如實觀察一切法性，于諸法性無取無著，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩般若波羅蜜多。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空。

「云何內空？內謂內法，即是眼、耳、鼻、舌、身、意。當知此中眼由眼空非常非壞，乃至意由意空非常非壞。何以故？本性爾故。善現！是為內空。

「云何外空？外謂外法，即是色、聲、香、味、觸、法。當知此中色由色空非常非壞，乃至法由法空非常非壞。何以故？本性爾故。善現！是為外空。

【現代漢語翻譯】 現代漢語譯本： 什麼是靜慮波羅蜜多（Dhyana Paramita，禪定到彼岸）？如果菩薩摩訶薩以與一切智智（Sarvajnata，一切智慧）相應的作意，以大悲為首，用無所得作為方便，自己善巧地進入各種靜慮（Dhyana，禪定）、無量（Apramana，四無量心）、無色（Arupa，無色界），最終不隨這些禪定的力量而受生，也能勸導他人善巧地進入各種靜慮、無量、無色，不隨這些禪定的力量而受生，並將此善根與一切有情共同迴向一切智智。善現（Subhuti）！這就是菩薩摩訶薩的靜慮波羅蜜多。

『善現！什麼是般若波羅蜜多（Prajna Paramita，智慧到彼岸）？如果菩薩摩訶薩以與一切智智相應的作意，以大悲為首，用無所得作為方便，自己如實觀察一切法的本性，對於諸法的本性不執取也不執著，也勸導他人如實觀察一切法的本性，對於諸法的本性不執取也不執著，並將此善根與一切有情共同迴向一切智智。善現！這就是菩薩摩訶薩的般若波羅蜜多。善現，應當知道！這就是菩薩摩訶薩的大乘之相。

『再者，善現！菩薩摩訶薩的大乘之相，是指內空（Adhyatma-shunyata，內空）、外空（Bahirdha-shunyata，外空）、內外空（Adhyatma-bahirdha-shunyata，內外空）、空空（Shunyata-shunyata，空空）、大空（Mahashunyata，大空）、勝義空（Paramartha-shunyata，勝義空）、有為空（Samskrita-shunyata，有為空）、無為空（Asamskrita-shunyata，無為空）、畢竟空（Atyanta-shunyata，畢竟空）、無際空（Anavaragra-shunyata，無際空）、散無散空（Anavakara-shunyata，散無散空）、本性空（Prakriti-shunyata，本性空）、自共相空（Svalakshana-samanya-shunyata，自共相空）、一切法空（Sarva-dharma-shunyata，一切法空）、不可得空（Anupalambha-shunyata，不可得空）、無性空（Svabhava-shunyata，無性空）、自性空（Svabhava-shunyata，自性空）、無性自性空（Nihsvabhava-svabhava-shunyata，無性自性空）。

『什麼是內空？內是指內在的法，即是眼、耳、鼻、舌、身、意。應當知道，這裡眼由眼空而非常非壞，乃至意由意空而非常非壞。為什麼呢？因為本性就是如此。善現！這就是內空。

『什麼是外空？外是指外在的法，即是色、聲、香、味、觸、法。應當知道，這裡色由色空而非常非壞，乃至法由法空而非常非壞。為什麼呢？因為本性就是如此。善現！這就是外空。

【English Translation】 English version: What is the Perfection of Dhyana (Dhyana Paramita)? If a Bodhisattva-Mahasattva, with a mind focused on the attainment of all-knowing wisdom (Sarvajnata), led by great compassion, using non-attainment as a means, skillfully enters into various states of Dhyana (meditation), Apramana (immeasurables), and Arupa (formless realms), ultimately not being reborn due to the power of these states, and also encourages others to skillfully enter into various states of Dhyana, Apramana, and Arupa, not being reborn due to the power of these states, and dedicates this root of good to all sentient beings for the attainment of all-knowing wisdom. Subhuti! This is the Perfection of Dhyana of a Bodhisattva-Mahasattva.

'Subhuti! What is the Perfection of Wisdom (Prajna Paramita)? If a Bodhisattva-Mahasattva, with a mind focused on the attainment of all-knowing wisdom, led by great compassion, using non-attainment as a means, truly observes the nature of all dharmas, without grasping or attachment to the nature of these dharmas, and also encourages others to truly observe the nature of all dharmas, without grasping or attachment to the nature of these dharmas, and dedicates this root of good to all sentient beings for the attainment of all-knowing wisdom. Subhuti! This is the Perfection of Wisdom of a Bodhisattva-Mahasattva. Subhuti, know that this is the characteristic of the Great Vehicle of a Bodhisattva-Mahasattva.

'Furthermore, Subhuti! The characteristics of the Great Vehicle of a Bodhisattva-Mahasattva are: inner emptiness (Adhyatma-shunyata), outer emptiness (Bahirdha-shunyata), inner and outer emptiness (Adhyatma-bahirdha-shunyata), emptiness of emptiness (Shunyata-shunyata), great emptiness (Mahashunyata), ultimate emptiness (Paramartha-shunyata), conditioned emptiness (Samskrita-shunyata), unconditioned emptiness (Asamskrita-shunyata), absolute emptiness (Atyanta-shunyata), boundless emptiness (Anavaragra-shunyata), emptiness of dispersion and non-dispersion (Anavakara-shunyata), emptiness of inherent nature (Prakriti-shunyata), emptiness of self-characteristics and common characteristics (Svalakshana-samanya-shunyata), emptiness of all dharmas (Sarva-dharma-shunyata), emptiness of non-apprehension (Anupalambha-shunyata), emptiness of no-nature (Svabhava-shunyata), emptiness of self-nature (Svabhava-shunyata), and emptiness of no-self-nature (Nihsvabhava-svabhava-shunyata).

'What is inner emptiness? Inner refers to internal dharmas, which are the eye, ear, nose, tongue, body, and mind. Know that here, the eye is empty of the eye, neither permanent nor destructible, and so on, up to the mind being empty of the mind, neither permanent nor destructible. Why? Because such is its inherent nature. Subhuti! This is inner emptiness.

'What is outer emptiness? Outer refers to external dharmas, which are form, sound, smell, taste, touch, and dharma. Know that here, form is empty of form, neither permanent nor destructible, and so on, up to dharma being empty of dharma, neither permanent nor destructible. Why? Because such is its inherent nature. Subhuti! This is outer emptiness.'

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「云何內外空？內外謂內外法，即內六處及外六處。當知此中內法由外法空非常非壞，外法由內法空非常非壞。何以故？本性爾故。善現！是為內外空。

「云何空空？空謂一切法空，此空復由空空非常非壞。何以故？本性爾故。善現！是為空空。

「云何大空？大謂十方，即東西南北四維上下。當知此中東方由東方空非常非壞，乃至下方由下方空非常非壞。何以故？本性爾故。善現！是為大空。

「云何勝義空？勝義謂涅槃。當知此中涅槃由涅槃空非常非壞。何以故？本性爾故。善現！是為勝義空。

「云何有為空？有為謂欲界、色界、無色界。當知此中欲界由欲界空非常非壞，色、無色界由色、無色界空非常非壞。何以故？本性爾故。善現！是為有為空。

「云何無為空？無為謂無生、無滅、無住、無異。當知此中無為由無為空非常非壞。何以故？本性爾故。善現！是為無為空。

「云何畢竟空？畢竟謂若法究竟不可得。當知此中畢竟由畢竟空非常非壞。何以故？本性爾故。善現！是為畢竟空。

「云何無際空？無際謂無初、后際可得。當知此中無際由無際空非常非壞。何以故？本性爾故。善現！是為無際空。

「云何散無散空？散謂有放、有棄、有

【現代漢語翻譯】 現代漢語譯本 『什麼是內外空？』內外指的是內部和外部的法，即內部的六處（眼、耳、鼻、舌、身、意）和外部的六處（色、聲、香、味、觸、法）。應當知道，這裡的內部法由於外部法空而並非恒常不變或毀壞，外部法由於內部法空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現（須菩提）！這就是內外空。 『什麼是空空？』空指的是一切法皆空，這個空又由於空空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是空空。 『什麼是大空？』大指的是十方，即東、西、南、北、東南、東北、西南、西北、上、下。應當知道，這裡的東方由於東方空而並非恒常不變或毀壞，乃至下方由於下方空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是大空。 『什麼是勝義空？』勝義指的是涅槃（佛教的最高境界，指解脫生死輪迴的狀態）。應當知道，這裡的涅槃由於涅槃空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是勝義空。 『什麼是有為空？』有為指的是欲界（眾生有情慾的境界）、色界（眾生有物質形體的境界）、無色界（眾生沒有物質形體的境界）。應當知道，這裡的欲界由於欲界空而並非恒常不變或毀壞，色界、無色界由於色界、無色界空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是有為空。 『什麼是無為空？』無為指的是無生、無滅、無住、無異。應當知道，這裡的無為由於無為空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是無為空。 『什麼是畢竟空？』畢竟指的是如果一個法最終不可得。應當知道，這裡的畢竟由於畢竟空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是畢竟空。 『什麼是無際空？』無際指的是沒有初始和最終的邊際可以得到。應當知道，這裡的無際由於無際空而並非恒常不變或毀壞。為什麼呢？因為它們的本性就是如此。善現！這就是無際空。 『什麼是散無散空？』散指的是有放開、有捨棄、有

【English Translation】 English version 『What is the emptiness of internal and external?』 Internal and external refer to internal and external dharmas, namely the six internal sense bases (eye, ear, nose, tongue, body, mind) and the six external sense bases (form, sound, smell, taste, touch, dharma). It should be known that in this context, the internal dharmas are empty due to the external dharmas, and are neither permanent nor destroyed; the external dharmas are empty due to the internal dharmas, and are neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is the emptiness of internal and external. 『What is the emptiness of emptiness?』 Emptiness refers to the emptiness of all dharmas, and this emptiness is also empty due to emptiness, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is the emptiness of emptiness. 『What is great emptiness?』 Great refers to the ten directions, namely east, west, south, north, the four intermediate directions, above, and below. It should be known that in this context, the east is empty due to the emptiness of the east, and is neither permanent nor destroyed; and so on, down to the below being empty due to the emptiness of the below, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is great emptiness. 『What is ultimate emptiness?』 Ultimate refers to Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death). It should be known that in this context, Nirvana is empty due to the emptiness of Nirvana, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is ultimate emptiness. 『What is conditioned emptiness?』 Conditioned refers to the desire realm (the realm of beings with desires), the form realm (the realm of beings with material forms), and the formless realm (the realm of beings without material forms). It should be known that in this context, the desire realm is empty due to the emptiness of the desire realm, and is neither permanent nor destroyed; the form and formless realms are empty due to the emptiness of the form and formless realms, and are neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is conditioned emptiness. 『What is unconditioned emptiness?』 Unconditioned refers to no birth, no death, no abiding, and no change. It should be known that in this context, the unconditioned is empty due to the emptiness of the unconditioned, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is unconditioned emptiness. 『What is ultimate emptiness?』 Ultimate refers to a dharma that is ultimately unattainable. It should be known that in this context, the ultimate is empty due to the emptiness of the ultimate, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is ultimate emptiness. 『What is boundless emptiness?』 Boundless refers to having no beginning or end that can be obtained. It should be known that in this context, the boundless is empty due to the emptiness of the boundless, and is neither permanent nor destroyed. Why is this so? Because their inherent nature is such. Subhuti! This is boundless emptiness. 『What is scattered and non-scattered emptiness?』 Scattered refers to having release, having abandonment, having

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舍可得，無散謂無放、無棄、無舍可得。當知此中散無散由散無散空非常非壞。何以故？本性爾故。善現！是為散無散空。

「云何本性空？本性謂若有為法性、若無為法性，如是一切皆非聲聞、獨覺、菩薩、如來所作，亦非余所作故名本性。當知此中本性由本性空非常非壞。何以故？本性爾故。善現！是為本性空。

「云何自共相空？自相謂一切法自相，如變礙是色自相，領納是受自相，取像是想自相，造作是行自相，了別是識自相，如是等若有為法自相，若無為法自相，是為自相。共相謂一切法共相，如苦是有漏法共相，無常是有為法共相，空、無我是一切法共相，如是等有無量共相。當知此中自共相由自共相空非常非壞。何以故？本性爾故。善現！是為自共相空。

「云何一切法空？一切法謂五蘊、十二處、十八界，有色無色，有見無見，有對無對，有漏無漏，有為無為，是為一切法。當知此中一切法由一切法空非常非壞。何以故？本性爾故。善現！是為一切法空。

「云何不可得空？不可得謂此中求諸法不可得。當知此中不可得由不可得空非常非壞。何以故？本性爾故。善現！是為不可得空。

「云何無性空？無性謂此中無少性可得。當知此中無性由無性空非常非壞。何以故

【現代漢語翻譯】 現代漢語譯本： 『舍』（放下）是不可得的，所謂『無散』（不散失）是指沒有放下、沒有拋棄、沒有捨棄可得。應當知道，這裡的『散』與『無散』，其空性既非恒常也非斷滅。為什麼呢？因為其本性就是如此。善現（須菩提）！這就是『散無散空』。 『什麼是本性空？』本性是指有為法（因緣和合而生的法）的本性，或者無為法（不依賴因緣而生的法）的本性，所有這些都不是聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而自行覺悟的人）、菩薩（發願救度眾生的修行者）、如來（佛陀）所造作的，也不是其他任何所造作的，所以稱為本性。應當知道，這裡的本性，其空性既非恒常也非斷滅。為什麼呢？因為其本性就是如此。善現！這就是『本性空』。 『什麼是自共相空？』自相是指一切法各自的特性，例如變礙是色的自相，領納是受的自相，取像是想的自相，造作是行的自相，了別是識的自相，像這樣有為法的自相，以及無為法的自相，這就是自相。共相是指一切法共同的特性，例如苦是有漏法（受煩惱束縛的法）的共相，無常是有為法的共相，空、無我是一切法的共相，像這樣有無量的共相。應當知道，這裡的自相和共相，其空性既非恒常也非斷滅。為什麼呢？因為其本性就是如此。善現！這就是『自共相空』。 『什麼是一切法空？』一切法是指五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（六根、六塵和六識），有色無色，有見無見，有對無對，有漏無漏，有為無為，這就是一切法。應當知道，這裡的一切法，其空性既非恒常也非斷滅。為什麼呢？因為其本性就是如此。善現！這就是『一切法空』。 『什麼是不可得空？』不可得是指在這裡尋求諸法是不可得的。應當知道，這裡的不可得，其空性既非恒常也非斷滅。為什麼呢？因為其本性就是如此。善現！這就是『不可得空』。 『什麼是無性空？』無性是指在這裡沒有少許的自性可得。應當知道，這裡的無性，其空性既非恒常也非斷滅。為什麼呢？

【English Translation】 English version: 'Letting go' (舍, she) is unattainable; 'non-scattering' (無散, wu san) means there is no letting go, no abandoning, no relinquishing to be attained. It should be known that the emptiness of 'scattering' and 'non-scattering' here is neither permanent nor annihilated. Why? Because it is its inherent nature. Subhuti! This is the emptiness of 'non-scattering'. 'What is emptiness of inherent nature?' Inherent nature refers to the nature of conditioned dharmas (有為法, you wei fa) or the nature of unconditioned dharmas (無為法, wu wei fa). All these are not created by Sravakas (聲聞, sheng wen, those who hear and practice the teachings), Pratyekabuddhas (獨覺, du jue, those who attain enlightenment on their own), Bodhisattvas (菩薩, pu sa, those who aspire to save all beings), or Tathagatas (如來, ru lai, Buddhas), nor are they created by anyone else, hence they are called inherent nature. It should be known that the emptiness of inherent nature here is neither permanent nor annihilated. Why? Because it is its inherent nature. Subhuti! This is the emptiness of inherent nature. 'What is the emptiness of self-characteristics and common characteristics?' Self-characteristics refer to the individual characteristics of all dharmas, such as change and obstruction being the self-characteristic of form (色, se), reception being the self-characteristic of feeling (受, shou), conception being the self-characteristic of perception (想, xiang), formation being the self-characteristic of mental formations (行, xing), and discernment being the self-characteristic of consciousness (識, shi). These are the self-characteristics of conditioned dharmas and unconditioned dharmas. Common characteristics refer to the shared characteristics of all dharmas, such as suffering being the common characteristic of defiled dharmas (有漏法, you lou fa), impermanence being the common characteristic of conditioned dharmas, and emptiness and non-self being the common characteristics of all dharmas. There are countless common characteristics like these. It should be known that the emptiness of self-characteristics and common characteristics here is neither permanent nor annihilated. Why? Because it is its inherent nature. Subhuti! This is the emptiness of self-characteristics and common characteristics. 'What is the emptiness of all dharmas?' All dharmas refer to the five aggregates (五蘊, wu yun: form, feeling, perception, mental formations, and consciousness), the twelve sense bases (十二處, shi er chu: six sense organs and six sense objects), the eighteen realms (十八界, shi ba jie: six sense organs, six sense objects, and six consciousnesses), those with form and without form, those with visibility and without visibility, those with resistance and without resistance, those defiled and undefiled, those conditioned and unconditioned. These are all dharmas. It should be known that the emptiness of all dharmas here is neither permanent nor annihilated. Why? Because it is its inherent nature. Subhuti! This is the emptiness of all dharmas. 'What is the emptiness of unattainability?' Unattainability means that seeking dharmas here is unattainable. It should be known that the emptiness of unattainability here is neither permanent nor annihilated. Why? Because it is its inherent nature. Subhuti! This is the emptiness of unattainability. 'What is the emptiness of no-nature?' No-nature means that there is no self-nature to be attained here. It should be known that the emptiness of no-nature here is neither permanent nor annihilated. Why?

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？本性爾故。善現！是為無性空。

「云何自性空？自性謂諸法能和合自性。當知此中自性由自性空非常非壞。何以故？本性爾故。善現！是為自性空。

「云何無性自性空？無性自性謂諸法無能和合者性、有所和合自性。當知此中無性自性由無性自性空非常非壞。何以故？本性爾故。善現！是為無性自性空。

「複次，善現！有性由有性空，無性由無性空，自性由自性空，他性由他性空。

「云何有性由有性空？有性謂有為法，此有性由有性空。

「云何無性由無性空？無性謂無為法，此無性由無性空。

「云何自性由自性空？謂一切法皆自性空，此空非智所作，非見所作，亦非余所作，是謂自性由自性空。

「云何他性由他性空？謂一切法若佛出世、若不出世，法住、法定、法性、法界、法平等性、法離生性、真如、不虛妄性、不變異性、實際，皆由他性故空，是謂他性由他性故空。

「善現當知！是為菩薩摩訶薩大乘相。

大般若波羅蜜多經卷第四百一十三 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十四

三藏法師玄奘奉　詔譯第二分三摩地品第十六之二

【現代漢語翻譯】 現代漢語譯本：『本性就是如此。善現！這就是無性空。』 『什麼是自性空？自性是指諸法能夠和合的自性。應當知道，這裡的自性由於自性空，既不是常住不變的，也不是斷滅的。為什麼呢？因為本性就是如此。善現！這就是自性空。』 『什麼是無性自性空？無性自性是指諸法沒有能夠和合的性質，也沒有所和合的自性。應當知道，這裡的無性自性由於無性自性空，既不是常住不變的，也不是斷滅的。為什麼呢？因為本性就是如此。善現！這就是無性自性空。』 『此外，善現！有性由有性空，無性由無性空，自性由自性空，他性由他性空。』 『什麼是有性由有性空？有性是指有為法（saṃskṛta-dharma，指因緣和合而生的法），這種有性由有性空。』 『什麼是無性由無性空？無性是指無為法（asaṃskṛta-dharma，指非因緣和合而生的法），這種無性由無性空。』 『什麼是自性由自性空？是指一切法都是自性空，這種空不是智慧所造作，不是見解所造作，也不是其他任何所造作，這就是自性由自性空。』 『什麼是他性由他性空？是指一切法，無論是佛出世還是不出世，法住（dharma-sthiti，指法的住立），法定（dharma-niyāmatā，指法的決定性），法性（dharma-tā，指法的本性），法界（dharma-dhātu，指法的界限），法平等性（dharma-samatā，指法的平等性），法離生性（dharma-virāgatā，指法離染的性質），真如（tathatā，指真實如常的性質），不虛妄性（avitathatā，指不虛假的性質），不變異性（ananyathātā，指不改變的性質），實際（bhūta-koṭi，指真實的邊際），都是由於他性而空，這就是他性由他性故空。』 『善現，應當知道！這就是菩薩摩訶薩（bodhisattva-mahāsattva，指大菩薩）的大乘（mahāyāna，指大乘佛法）之相。』

【English Translation】 English version: 『Such is their intrinsic nature. Subhuti, this is called emptiness of no-nature.』 『What is emptiness of self-nature? Self-nature refers to the nature of all dharmas that can combine. It should be known that this self-nature, due to emptiness of self-nature, is neither permanent nor annihilated. Why? Because such is their intrinsic nature. Subhuti, this is called emptiness of self-nature.』 『What is emptiness of no-self-nature? No-self-nature refers to the nature of all dharmas that have no combining nature, nor a self-nature that is combined. It should be known that this no-self-nature, due to emptiness of no-self-nature, is neither permanent nor annihilated. Why? Because such is their intrinsic nature. Subhuti, this is called emptiness of no-self-nature.』 『Furthermore, Subhuti, existence is empty due to emptiness of existence, non-existence is empty due to emptiness of non-existence, self-nature is empty due to emptiness of self-nature, and other-nature is empty due to emptiness of other-nature.』 『What is existence being empty due to emptiness of existence? Existence refers to conditioned dharmas (saṃskṛta-dharma), and this existence is empty due to emptiness of existence.』 『What is non-existence being empty due to emptiness of non-existence? Non-existence refers to unconditioned dharmas (asaṃskṛta-dharma), and this non-existence is empty due to emptiness of non-existence.』 『What is self-nature being empty due to emptiness of self-nature? It means that all dharmas are empty of self-nature. This emptiness is not created by wisdom, not created by views, nor created by anything else. This is self-nature being empty due to emptiness of self-nature.』 『What is other-nature being empty due to emptiness of other-nature? It means that all dharmas, whether a Buddha appears in the world or not, the abiding of dharma (dharma-sthiti), the fixed nature of dharma (dharma-niyāmatā), the suchness of dharma (dharma-tā), the realm of dharma (dharma-dhātu), the equality of dharma (dharma-samatā), the detachment of dharma (dharma-virāgatā), thusness (tathatā), non-falsity (avitathatā), non-alteration (ananyathātā), and the limit of reality (bhūta-koṭi), are all empty due to other-nature. This is other-nature being empty due to emptiness of other-nature.』 『Subhuti, you should know that this is the characteristic of the Mahayana (mahāyāna) of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva).』

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「複次，善現！菩薩摩訶薩大乘相者，謂無量百千無上微妙諸三摩地，即健行三摩地、寶印三摩地、師子游戲三摩地、妙月三摩地、月幢相三摩地、一切法涌三摩地、觀頂三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩地、入法印三摩地、放光無忘失三摩地、善立定王三摩地、放光三摩地、精進力三摩地、等涌三摩地、入一切言詞決定三摩地、等入增語三摩地、觀方三摩地、總持印三摩地、無忘失三摩地、諸法等趣海印三摩地、遍覆虛空三摩地、金剛輪三摩地、離塵三摩地、遍照三摩地、不眴三摩地、無相住三摩地、不思惟三摩地、無垢燈三摩地、無邊光三摩地、發光三摩地、普照三摩地、凈堅定三摩地、無垢光三摩地、發妙樂三摩地、電燈三摩地、無盡三摩地、具威光三摩地、離盡三摩地、無動三摩地、無瑕隙三摩地、日燈三摩地、凈月三摩地、凈光三摩地、發明三摩地、作所應作三摩地、智幢相三摩地、金剛鬘三摩地、住心三摩地、普明三摩地、善住三摩地、寶積三摩地、妙法印三摩地、一切法平等性三摩地、舍愛樂三摩地、入法頂三摩地、飄散三摩地、分別法句三摩地、平等字相三摩地、離文字相三摩地、斷所緣三摩地、無變異三摩地、無品類三摩地、無相行三摩地、離翳闇三摩地、具行三摩

【現代漢語翻譯】 現代漢語譯本： 『再者，善現！菩薩摩訶薩的大乘之相，是指無量百千無上微妙的各種三摩地（Samadhi，禪定），即健行三摩地（Jianxing Samadhi，快速行走的禪定）、寶印三摩地（Baoyin Samadhi，如寶印般珍貴的禪定）、師子游戲三摩地（Shiziyouxi Samadhi，如獅子般自在遊戲的禪定）、妙月三摩地（Miaoyue Samadhi，如美妙月亮般的禪定）、月幢相三摩地（Yuechuangxiang Samadhi，如月亮旗幟般的禪定）、一切法涌三摩地（Yiqiefayong Samadhi，一切法涌現的禪定）、觀頂三摩地（Guanding Samadhi，觀察頂點的禪定）、法界決定三摩地（Fajiejueding Samadhi，對法界確定的禪定）、決定幢相三摩地（Juedingchuangxiang Samadhi，如確定旗幟般的禪定）、金剛喻三摩地（Jingangyu Samadhi，如金剛般堅固的禪定）、入法印三摩地（Rufayin Samadhi，進入法印的禪定）、放光無忘失三摩地（Fangguangwuwangshi Samadhi，放出光明且不忘失的禪定）、善立定王三摩地（Shanlidingwang Samadhi，善於安住的禪定之王）、放光三摩地（Fangguang Samadhi，放出光明的禪定）、精進力三摩地（Jingjinli Samadhi，精進力量的禪定）、等涌三摩地（Dengyong Samadhi，平等涌現的禪定）、入一切言詞決定三摩地（Ruyiqieyancijueding Samadhi，進入一切言詞決定的禪定）、等入增語三摩地（Dengruzengyu Samadhi，平等進入增語的禪定）、觀方三摩地（Guanfang Samadhi，觀察方位的禪定）、總持印三摩地（Zongchiyin Samadhi，總持印的禪定）、無忘失三摩地（Wuwangshi Samadhi，不忘失的禪定）、諸法等趣海印三摩地（Zhufadengquhaiyin Samadhi，諸法平等趨向海印的禪定）、遍覆虛空三摩地（Bianfuxukong Samadhi，遍覆虛空的禪定）、金剛輪三摩地（Jinganglun Samadhi，如金剛輪般的禪定）、離塵三摩地（Lichen Samadhi，遠離塵埃的禪定）、遍照三摩地（Bianzhao Samadhi，普遍照耀的禪定）、不眴三摩地（Buxun Samadhi，不眨眼的禪定）、無相住三摩地（Wuxiangzhu Samadhi，安住于無相的禪定）、不思惟三摩地（Busihui Samadhi，不思惟的禪定）、無垢燈三摩地（Wugoudeng Samadhi，無垢燈的禪定）、無邊光三摩地（Wubian'guang Samadhi，無邊光明的禪定）、發光三摩地（Faguang Samadhi，發出光明的禪定）、普照三摩地（Puzhao Samadhi，普遍照耀的禪定）、凈堅定三摩地（Jingjianding Samadhi，清凈堅定的禪定）、無垢光三摩地（Wugouguang Samadhi，無垢光明的禪定）、發妙樂三摩地（Famiao'le Samadhi，發出美妙快樂的禪定）、電燈三摩地（Diandeng Samadhi，如電燈般的禪定）、無盡三摩地（Wujin Samadhi，無盡的禪定）、具威光三摩地（Juweiguang Samadhi，具有威光的禪定）、離盡三摩地（Lijin Samadhi，遠離窮盡的禪定）、無動三摩地（Wudong Samadhi，不動的禪定）、無瑕隙三摩地（Wuxiaxi Samadhi，沒有瑕疵的禪定）、日燈三摩地（Rideng Samadhi，如日燈般的禪定）、凈月三摩地（Jingyue Samadhi，清凈月亮的禪定）、凈光三摩地（Jingguang Samadhi，清凈光明的禪定）、發明三摩地（Faming Samadhi，發明真理的禪定）、作所應作三摩地（Zuosuoyingzuo Samadhi，做應該做的禪定）、智幢相三摩地（Zhichuangxiang Samadhi，智慧旗幟的禪定）、金剛鬘三摩地（Jingangman Samadhi，如金剛花鬘般的禪定）、住心三摩地（Zhuxin Samadhi，安住於心的禪定）、普明三摩地（Puming Samadhi，普遍光明的禪定）、善住三摩地（Shanzhu Samadhi，善於安住的禪定）、寶積三摩地（Baoji Samadhi，如寶藏般積聚的禪定）、妙法印三摩地（Miaofayin Samadhi，美妙法印的禪定）、一切法平等性三摩地（Yiqiefapingdengxing Samadhi，一切法平等性的禪定）、舍愛樂三摩地（She'aile Samadhi，捨棄愛慾的禪定）、入法頂三摩地（Rufading Samadhi，進入法頂的禪定）、飄散三摩地（Piaosan Samadhi，飄散的禪定）、分別法句三摩地（Fenbiefaju Samadhi，分別法句的禪定）、平等字相三摩地（Pingdengzixiang Samadhi，平等字相的禪定）、離文字相三摩地（Liwenzi xiang Samadhi，遠離文字相的禪定）、斷所緣三摩地（Duansuoyuan Samadhi，斷除所緣的禪定）、無變異三摩地（Wubianyi Samadhi，沒有變異的禪定）、無品類三摩地（Wupinlei Samadhi，沒有品類的禪定）、無相行三摩地（Wuxiangxing Samadhi，無相行的禪定）、離翳闇三摩地（Liyi'an Samadhi，遠離黑暗的禪定）、具行三摩地（Juxing Samadhi，具足修行的禪定）。』

【English Translation】 English version: 'Furthermore, Subhuti, the characteristics of a Bodhisattva-Mahasattva's Mahayana are the immeasurable hundreds of thousands of unsurpassed, subtle Samadhis (meditative absorptions), namely: the Swift-Walking Samadhi (Jianxing Samadhi), the Jewel-Seal Samadhi (Baoyin Samadhi), the Lion's Play Samadhi (Shiziyouxi Samadhi), the Wonderful Moon Samadhi (Miaoyue Samadhi), the Moon Banner Appearance Samadhi (Yuechuangxiang Samadhi), the All-Dharma-Emergence Samadhi (Yiqiefayong Samadhi), the Observation-of-the-Summit Samadhi (Guanding Samadhi), the Dharma-Realm-Determination Samadhi (Fajiejueding Samadhi), the Determination-Banner-Appearance Samadhi (Juedingchuangxiang Samadhi), the Vajra-Analogy Samadhi (Jingangyu Samadhi), the Entering-the-Dharma-Seal Samadhi (Rufayin Samadhi), the Radiating-Light-Without-Forgetfulness Samadhi (Fangguangwuwangshi Samadhi), the Well-Established-King-of-Concentration Samadhi (Shanlidingwang Samadhi), the Radiating-Light Samadhi (Fangguang Samadhi), the Power-of-Diligence Samadhi (Jingjinli Samadhi), the Equally-Emerging Samadhi (Dengyong Samadhi), the Entering-All-Words-Determination Samadhi (Ruyiqieyancijueding Samadhi), the Equally-Entering-Augmentative-Speech Samadhi (Dengruzengyu Samadhi), the Observing-Directions Samadhi (Guanfang Samadhi), the All-Holding-Seal Samadhi (Zongchiyin Samadhi), the Without-Forgetfulness Samadhi (Wuwangshi Samadhi), the All-Dharmas-Equally-Trending-Ocean-Seal Samadhi (Zhufadengquhaiyin Samadhi), the Pervading-Covering-Space Samadhi (Bianfuxukong Samadhi), the Vajra-Wheel Samadhi (Jinganglun Samadhi), the Detached-from-Dust Samadhi (Lichen Samadhi), the Universally-Illuminating Samadhi (Bianzhao Samadhi), the Unblinking Samadhi (Buxun Samadhi), the Abiding-in-No-Appearance Samadhi (Wuxiangzhu Samadhi), the Non-Thinking Samadhi (Busihui Samadhi), the Immaculate-Lamp Samadhi (Wugoudeng Samadhi), the Boundless-Light Samadhi (Wubian'guang Samadhi), the Emitting-Light Samadhi (Faguang Samadhi), the Universally-Illuminating Samadhi (Puzhao Samadhi), the Pure-Firm Samadhi (Jingjianding Samadhi), the Immaculate-Light Samadhi (Wugouguang Samadhi), the Generating-Wonderful-Joy Samadhi (Famiao'le Samadhi), the Electric-Lamp Samadhi (Diandeng Samadhi), the Inexhaustible Samadhi (Wujin Samadhi), the Possessing-Majestic-Light Samadhi (Juweiguang Samadhi), the Detached-from-Exhaustion Samadhi (Lijin Samadhi), the Immovable Samadhi (Wudong Samadhi), the Without-Flaw-or-Gap Samadhi (Wuxiaxi Samadhi), the Sun-Lamp Samadhi (Rideng Samadhi), the Pure-Moon Samadhi (Jingyue Samadhi), the Pure-Light Samadhi (Jingguang Samadhi), the Manifesting Samadhi (Faming Samadhi), the Doing-What-Should-Be-Done Samadhi (Zuosuoyingzuo Samadhi), the Wisdom-Banner-Appearance Samadhi (Zhichuangxiang Samadhi), the Vajra-Garland Samadhi (Jingangman Samadhi), the Abiding-in-Mind Samadhi (Zhuxin Samadhi), the Universally-Bright Samadhi (Puming Samadhi), the Well-Abiding Samadhi (Shanzhu Samadhi), the Jewel-Accumulation Samadhi (Baoji Samadhi), the Wonderful-Dharma-Seal Samadhi (Miaofayin Samadhi), the All-Dharmas-Equality-Nature Samadhi (Yiqiefapingdengxing Samadhi), the Abandoning-Love-and-Joy Samadhi (She'aile Samadhi), the Entering-the-Summit-of-Dharma Samadhi (Rufading Samadhi), the Scattering Samadhi (Piaosan Samadhi), the Discriminating-Dharma-Phrases Samadhi (Fenbiefaju Samadhi), the Equality-of-Letter-Appearances Samadhi (Pingdengzixiang Samadhi), the Detached-from-Letter-Appearances Samadhi (Liwenzi xiang Samadhi), the Severing-the-Object-of-Focus Samadhi (Duansuoyuan Samadhi), the Without-Alteration Samadhi (Wubianyi Samadhi), the Without-Categories Samadhi (Wupinlei Samadhi), the Without-Appearance-Practice Samadhi (Wuxiangxing Samadhi), the Detached-from-Darkness Samadhi (Liyi'an Samadhi), and the Possessing-Practice Samadhi (Juxing Samadhi).'

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地、不變動三摩地、度境界三摩地、集一切功德三摩地、決定住三摩地、無心住三摩地、凈妙花三摩地、具覺支三摩地、無邊燈三摩地、無邊辯三摩地、無等等三摩地、超一切法三摩地、決判諸法三摩地、散疑網三摩地、無所住三摩地、一相莊嚴三摩地、引發行相三摩地、一行相三摩地、離行相三摩地、妙行相三摩地、達諸有底散壞三摩地、入施設語言三摩地、解脫音聲文字三摩地、炬熾然三摩地、嚴凈相三摩地、無標幟三摩地、具一切妙相三摩地、不喜一切苦樂三摩地、無盡行相三摩地、具陀羅尼三摩地、攝伏一切正性邪性三摩地、靜息一切違順三摩地、離憎愛三摩地、無垢明三摩地、具堅固三摩地、滿月凈光三摩地、大莊嚴三摩地、照一切世間三摩地、定平等性三摩地、有諍無諍平等理趣三摩地、無巢穴無標幟無愛樂三摩地、決定安住真如三摩地、離身穢惡三摩地、離語穢惡三摩地、離意穢惡三摩地、如虛空三摩地、無染著如虛空三摩地。如是等三摩地有無量百千，是為菩薩摩訶薩大乘相。

「善現！云何名為健行三摩地？謂若住此三摩地時，能受一切三摩地境，能辦無邊殊勝健行，能為一切等持導首，是故名為健行三摩地。

「云何名為寶印三摩地？謂此三摩地能印一切定，是故名為寶印三摩地。

【現代漢語翻譯】 現代漢語譯本：地三摩地（專注狀態，與地相關）、不變動三摩地（專注狀態，不為外境所動）、度境界三摩地（專注狀態，超越感官界限）、集一切功德三摩地（專注狀態，彙集所有功德）、決定住三摩地（專注狀態，堅定不移）、無心住三摩地（專注狀態，無雜念）、凈妙花三摩地（專注狀態，如凈妙之花）、具覺支三摩地（專注狀態，具備覺悟的要素）、無邊燈三摩地（專注狀態，如無邊之燈照亮一切）、無邊辯三摩地（專注狀態，具備無邊的辯才）、無等等三摩地（專注狀態，無與倫比）、超一切法三摩地（專注狀態，超越一切法則）、決判諸法三摩地（專注狀態，能決斷一切法）、散疑網三摩地（專注狀態，能破除疑惑之網）、無所住三摩地（專注狀態，不執著于任何事物）、一相莊嚴三摩地（專注狀態，以單一相狀莊嚴）、引發行相三摩地（專注狀態，能引發各種行相）、一行相三摩地（專注狀態，專注于單一的行相）、離行相三摩地（專注狀態，超越一切行相）、妙行相三摩地（專注狀態，具有微妙的行相）、達諸有底散壞三摩地（專注狀態，能洞察有為法的終結和消散）、入施設語言三摩地（專注狀態，能理解語言的施設）、解脫音聲文字三摩地（專注狀態，從聲音和文字中解脫）、炬熾然三摩地（專注狀態，如火炬般熾熱）、嚴凈相三摩地（專注狀態，具有莊嚴清凈的相狀）、無標幟三摩地（專注狀態，無任何標記）、具一切妙相三摩地（專注狀態，具備一切微妙的相狀）、不喜一切苦樂三摩地（專注狀態，不為苦樂所動）、無盡行相三摩地（專注狀態，具有無盡的行相）、具陀羅尼三摩地（專注狀態，具備總持的能力）、攝伏一切正性邪性三摩地（專注狀態，能攝伏一切正邪之性）、靜息一切違順三摩地（專注狀態，能平息一切違逆和順從）、離憎愛三摩地（專注狀態，遠離憎恨和愛戀）、無垢明三摩地（專注狀態，如無垢之明鏡）、具堅固三摩地（專注狀態，具有堅固的定力）、滿月凈光三摩地（專注狀態，如滿月般清凈的光芒）、大莊嚴三摩地（專注狀態，具有大莊嚴）、照一切世間三摩地（專注狀態，能照亮一切世間）、定平等性三摩地（專注狀態，具有平等的定性）、有諍無諍平等理趣三摩地（專注狀態，能理解有諍和無諍的平等道理）、無巢穴無標幟無愛樂三摩地（專注狀態，無所依附，無標記，無愛樂）、決定安住真如三摩地（專注狀態，堅定安住于真如）、離身穢惡三摩地（專注狀態，遠離身體的污穢）、離語穢惡三摩地（專注狀態，遠離語言的污穢）、離意穢惡三摩地（專注狀態，遠離意念的污穢）、如虛空三摩地（專注狀態，如虛空般無礙）、無染著如虛空三摩地（專注狀態，如虛空般無染著）。如是等三摩地有無量百千，是為菩薩摩訶薩大乘相。 「善現（Subhuti）！云何名為健行三摩地（Śūraṃgama samādhi，勇健行三摩地）？謂若住此三摩地時，能受一切三摩地境，能辦無邊殊勝健行，能為一切等持導首，是故名為健行三摩地。 「云何名為寶印三摩地（Ratnamudrā samādhi，寶印三摩地）？謂此三摩地能印一切定，是故名為寶印三摩地。

【English Translation】 English version: Earth Samadhi (a state of concentration related to the earth), Unmoving Samadhi (a state of concentration that is not moved by external circumstances), Transcending Realm Samadhi (a state of concentration that transcends sensory boundaries), Gathering All Merits Samadhi (a state of concentration that gathers all merits), Determined Abiding Samadhi (a state of concentration that is firm and unwavering), Mindless Abiding Samadhi (a state of concentration without distractions), Pure Wonderful Flower Samadhi (a state of concentration like a pure and wonderful flower), Possessing Enlightenment Factors Samadhi (a state of concentration possessing the factors of enlightenment), Boundless Lamp Samadhi (a state of concentration like a boundless lamp illuminating everything), Boundless Eloquence Samadhi (a state of concentration possessing boundless eloquence), Unequaled Samadhi (a state of concentration that is unparalleled), Transcending All Dharmas Samadhi (a state of concentration that transcends all laws), Deciding All Dharmas Samadhi (a state of concentration that can decide all laws), Dispersing Doubt Nets Samadhi (a state of concentration that can break through the nets of doubt), Non-Abiding Samadhi (a state of concentration that does not cling to anything), One Aspect Adornment Samadhi (a state of concentration adorned with a single aspect), Initiating Aspect Samadhi (a state of concentration that can initiate various aspects), One Aspect Samadhi (a state of concentration focused on a single aspect), Detached Aspect Samadhi (a state of concentration that transcends all aspects), Wonderful Aspect Samadhi (a state of concentration with wonderful aspects), Reaching the End of Existence and Dissolution Samadhi (a state of concentration that can perceive the end and dissolution of conditioned existence), Entering the Establishment of Language Samadhi (a state of concentration that can understand the establishment of language), Liberated from Sound and Words Samadhi (a state of concentration liberated from sound and words), Torch Blazing Samadhi (a state of concentration that is blazing like a torch), Adorned and Pure Aspect Samadhi (a state of concentration with adorned and pure aspects), Signless Samadhi (a state of concentration without any marks), Possessing All Wonderful Aspects Samadhi (a state of concentration possessing all wonderful aspects), Not Rejoicing in All Suffering and Pleasure Samadhi (a state of concentration that is not moved by suffering and pleasure), Endless Aspect Samadhi (a state of concentration with endless aspects), Possessing Dharani Samadhi (a state of concentration possessing the power of dharani), Subduing All Righteous and Unrighteous Natures Samadhi (a state of concentration that can subdue all righteous and unrighteous natures), Pacifying All Opposing and Conforming Samadhi (a state of concentration that can pacify all opposition and conformity), Detached from Hatred and Love Samadhi (a state of concentration detached from hatred and love), Immaculate Bright Samadhi (a state of concentration like an immaculate mirror), Possessing Firm Samadhi (a state of concentration with firm concentration), Full Moon Pure Light Samadhi (a state of concentration like the pure light of a full moon), Great Adornment Samadhi (a state of concentration with great adornment), Illuminating All Worlds Samadhi (a state of concentration that can illuminate all worlds), Sameness of Concentration Samadhi (a state of concentration with equal concentration), Understanding the Equality of Conflict and Non-Conflict Samadhi (a state of concentration that can understand the equality of conflict and non-conflict), Without Nest, Without Mark, Without Desire Samadhi (a state of concentration without attachment, marks, or desires), Determined Abiding in Suchness Samadhi (a state of concentration that is firmly abiding in suchness), Detached from Bodily Impurities Samadhi (a state of concentration detached from bodily impurities), Detached from Speech Impurities Samadhi (a state of concentration detached from speech impurities), Detached from Mental Impurities Samadhi (a state of concentration detached from mental impurities), Like Space Samadhi (a state of concentration that is like space, unobstructed), Undefiled Like Space Samadhi (a state of concentration that is undefiled like space). These and other samadhis are countless, and they are the characteristics of the Mahayana of a Bodhisattva Mahasattva. 「Subhuti! What is called the Śūraṃgama samādhi (Heroic Progress Samadhi)? It is when one abides in this samadhi, one can receive all samadhi realms, accomplish boundless and excellent heroic progress, and be the leader of all samadhis. Therefore, it is called the Śūraṃgama samādhi. 「What is called the Ratnamudrā samādhi (Jewel Seal Samadhi)? It is when this samadhi can seal all concentrations. Therefore, it is called the Ratnamudrā samādhi.

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「云何名為師子游戲三摩地？謂若住此三摩地時，于諸勝定遊戲自在，是故名為師子游戲三摩地。

「云何名為妙月三摩地？謂若住此三摩地時，如凈滿月普照諸定，是故名為妙月三摩地。

「云何名為月幢相三摩地？謂若住此三摩地時，普能住持諸定勝相，是故名為月幢相三摩地。

「云何名為一切法涌三摩地？謂若住此三摩地時，普能涌出一切勝定，是故名為一切法涌三摩地。

「云何名為觀頂三摩地？謂若住此三摩地時，普能觀察一切定頂，是故名為觀頂三摩地。

「云何名為法界決定三摩地？謂若住此三摩地時，能於法界決定照了，是故名為法界決定三摩地。

「云何名為決定幢相三摩地？謂若住此三摩地時，能決定持諸定幢相，是故名為決定幢相三摩地。

「云何名為金剛喻三摩地？謂若住此三摩地時，能摧諸定非彼所伏，是故名為金剛喻三摩地。

「云何名為入法印三摩地？謂若住此三摩地時，普能證入一切法印，是故名為入法印三摩地。

「云何名為放光無忘失三摩地？謂若住此三摩地時，放勝定光照有情類，令彼憶念曾所受法，是故名為放光無忘失三摩地。

「云何名為善立定王三摩地？謂若住此三摩地時，于諸定王善能建

【現代漢語翻譯】 現代漢語譯本 『什麼是名為師子游戲（Simha-vikridita）三摩地（samadhi，禪定）？』意思是，當住於此三摩地時，對於各種殊勝的禪定能自在遊戲，因此名為師子游戲三摩地。 『什麼是名為妙月（Candra-prabha）三摩地？』意思是，當住於此三摩地時，如同清凈圓滿的月亮普遍照耀各種禪定，因此名為妙月三摩地。 『什麼是名為月幢相（Candra-ketu）三摩地？』意思是，當住於此三摩地時，能普遍住持各種禪定的殊勝之相，因此名為月幢相三摩地。 『什麼是名為一切法涌（Sarva-dharma-udgata）三摩地？』意思是，當住於此三摩地時，能普遍涌現一切殊勝的禪定，因此名為一切法涌三摩地。 『什麼是名為觀頂（Urdhva-drishti）三摩地？』意思是，當住於此三摩地時，能普遍觀察一切禪定的頂峰，因此名為觀頂三摩地。 『什麼是名為法界決定（Dharma-dhatu-niscaya）三摩地？』意思是，當住於此三摩地時，能對法界（dharma-dhatu，宇宙萬法的本體）決定明瞭，因此名為法界決定三摩地。 『什麼是名為決定幢相（Niscaya-ketu）三摩地？』意思是，當住於此三摩地時，能決定持守各種禪定的幢相，因此名為決定幢相三摩地。 『什麼是名為金剛喻（Vajropama）三摩地？』意思是，當住於此三摩地時，能摧毀各種禪定，而不被它們所制伏，因此名為金剛喻三摩地。 『什麼是名為入法印（Dharma-mudra-pravesha）三摩地？』意思是，當住於此三摩地時，能普遍證入一切法印（dharma-mudra，佛法的印記），因此名為入法印三摩地。 『什麼是名為放光無忘失（Prabha-avismriti）三摩地？』意思是，當住於此三摩地時，放出殊勝的禪定之光照耀有情眾生，使他們憶念曾經接受的佛法，因此名為放光無忘失三摩地。 『什麼是名為善立定王（Supratisthita-samadhi-raja）三摩地？』意思是，當住於此三摩地時，對於各種禪定之王能善於建立

【English Translation】 English version 'What is called the Samadhi (meditative absorption) of Lion's Play (Simha-vikridita)?' It means that when dwelling in this Samadhi, one can freely play with all the superior Samadhis, hence it is called the Samadhi of Lion's Play. 'What is called the Samadhi of Wonderful Moon (Candra-prabha)?' It means that when dwelling in this Samadhi, like a pure and full moon, it universally illuminates all Samadhis, hence it is called the Samadhi of Wonderful Moon. 'What is called the Samadhi of Moon Banner (Candra-ketu)?' It means that when dwelling in this Samadhi, one can universally uphold the superior aspects of all Samadhis, hence it is called the Samadhi of Moon Banner. 'What is called the Samadhi of All Dharmas Emerging (Sarva-dharma-udgata)?' It means that when dwelling in this Samadhi, one can universally bring forth all superior Samadhis, hence it is called the Samadhi of All Dharmas Emerging. 'What is called the Samadhi of Observing the Peak (Urdhva-drishti)?' It means that when dwelling in this Samadhi, one can universally observe the peak of all Samadhis, hence it is called the Samadhi of Observing the Peak. 'What is called the Samadhi of Deciding the Dharma Realm (Dharma-dhatu-niscaya)?' It means that when dwelling in this Samadhi, one can decisively understand the Dharma Realm (dharma-dhatu, the essence of all phenomena), hence it is called the Samadhi of Deciding the Dharma Realm. 'What is called the Samadhi of Decisive Banner (Niscaya-ketu)?' It means that when dwelling in this Samadhi, one can decisively uphold the banner aspects of all Samadhis, hence it is called the Samadhi of Decisive Banner. 'What is called the Samadhi of Diamond Analogy (Vajropama)?' It means that when dwelling in this Samadhi, one can destroy all Samadhis without being subdued by them, hence it is called the Samadhi of Diamond Analogy. 'What is called the Samadhi of Entering the Dharma Seal (Dharma-mudra-pravesha)?' It means that when dwelling in this Samadhi, one can universally enter all Dharma Seals (dharma-mudra, the marks of the Buddha's teachings), hence it is called the Samadhi of Entering the Dharma Seal. 'What is called the Samadhi of Emitting Light Without Forgetting (Prabha-avismriti)?' It means that when dwelling in this Samadhi, one emits the superior light of Samadhi to illuminate sentient beings, enabling them to remember the Dharma they have received, hence it is called the Samadhi of Emitting Light Without Forgetting. 'What is called the Samadhi of Well-Established King of Samadhis (Supratisthita-samadhi-raja)?' It means that when dwelling in this Samadhi, one can skillfully establish the kings of all Samadhis

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立，是故名為善立定王三摩地。

「云何名為放光三摩地？謂若住此三摩地時，于諸定光普能開發，是故名為放光三摩地。

「云何名為精進力三摩地？謂若住此三摩地時，能發諸定精進勢力，是故名為精進力三摩地。

「云何名為等涌三摩地？謂若住此三摩地時，令諸等持平等涌現，是故名為等涌三摩地。

「云何名為入一切言詞決定三摩地？謂若住此三摩地時，于諸言詞決定悟入，是故名為入一切言詞決定三摩地。

「云何名為等入增語三摩地？謂若住此三摩地時，于諸定名普能悟入訓釋理趣，是故名為等入增語三摩地。

「云何名為觀方三摩地？謂若住此三摩地時，于諸定方普能觀照，是故名為觀方三摩地。

「云何名為總持印三摩地？謂若住此三摩地時，能總任持諸定妙印，是故名為總持印三摩地。

「云何名為無忘失三摩地？謂若住此三摩地時，于諸定相皆無忘失，是故名為無忘失三摩地。

「云何名為諸法等趣海印三摩地？謂若住此三摩地時，令諸勝定等皆趣入，如大海印攝受眾流，是故名為諸法等趣海印三摩地。

「云何名為遍覆虛空三摩地？謂若住此三摩地時，于諸等持遍能覆護，無所簡別如太虛空，是故名為遍覆虛空三摩地。

【現代漢語翻譯】 現代漢語譯本 『什麼是善立定王三摩地（Samadhi，禪定）？』如果安住於此三摩地時，能穩固地建立一切禪定，因此稱為善立定王三摩地。 『什麼是放光三摩地？』如果安住於此三摩地時，能普遍開發各種禪定之光，因此稱為放光三摩地。 『什麼是精進力三摩地？』如果安住於此三摩地時，能引發各種禪定的精進力量，因此稱為精進力三摩地。 『什麼是等涌三摩地？』如果安住於此三摩地時，能使各種等持（Samahita，心專注的狀態）平等地涌現，因此稱為等涌三摩地。 『什麼是入一切言詞決定三摩地？』如果安住於此三摩地時，能對各種言詞的含義決定性地領悟，因此稱為入一切言詞決定三摩地。 『什麼是等入增語三摩地？』如果安住於此三摩地時，能普遍領悟各種禪定名稱的訓釋和理趣，因此稱為等入增語三摩地。 『什麼是觀方三摩地？』如果安住於此三摩地時，能普遍觀照各種禪定的方向，因此稱為觀方三摩地。 『什麼是總持印三摩地？』如果安住於此三摩地時，能總括任持各種禪定的微妙印記，因此稱為總持印三摩地。 『什麼是無忘失三摩地？』如果安住於此三摩地時，對各種禪定的相狀都不會忘失，因此稱為無忘失三摩地。 『什麼是諸法等趣海印三摩地？』如果安住於此三摩地時，能使各種殊勝的禪定都趨入，如同大海印記攝受眾流，因此稱為諸法等趣海印三摩地。 『什麼是遍覆虛空三摩地？』如果安住於此三摩地時，能普遍覆蓋和守護各種等持，沒有分別，如同太虛空一樣，因此稱為遍覆虛空三摩地。

【English Translation】 English version 'What is the Samadhi (meditative absorption) called 'Well-Established King of Samadhi'?' If one dwells in this Samadhi, one can firmly establish all Samadhis, therefore it is called 'Well-Established King of Samadhi'. 'What is the Samadhi called 'Emitting Light Samadhi'?' If one dwells in this Samadhi, one can universally develop the light of all Samadhis, therefore it is called 'Emitting Light Samadhi'. 'What is the Samadhi called 'Power of Diligence Samadhi'?' If one dwells in this Samadhi, one can generate the power of diligence in all Samadhis, therefore it is called 'Power of Diligence Samadhi'. 'What is the Samadhi called 'Equal Arising Samadhi'?' If one dwells in this Samadhi, one can cause all Samahitas (states of focused mind) to arise equally, therefore it is called 'Equal Arising Samadhi'. 'What is the Samadhi called 'Entering into the Determination of All Words Samadhi'?' If one dwells in this Samadhi, one can decisively understand the meaning of all words, therefore it is called 'Entering into the Determination of All Words Samadhi'. 'What is the Samadhi called 'Equally Entering into Expanded Language Samadhi'?' If one dwells in this Samadhi, one can universally understand the explanations and principles of the names of all Samadhis, therefore it is called 'Equally Entering into Expanded Language Samadhi'. 'What is the Samadhi called 'Observing Directions Samadhi'?' If one dwells in this Samadhi, one can universally observe the directions of all Samadhis, therefore it is called 'Observing Directions Samadhi'. 'What is the Samadhi called 'Seal of Total Retention Samadhi'?' If one dwells in this Samadhi, one can totally retain the subtle seals of all Samadhis, therefore it is called 'Seal of Total Retention Samadhi'. 'What is the Samadhi called 'Non-Forgetfulness Samadhi'?' If one dwells in this Samadhi, one will not forget the characteristics of all Samadhis, therefore it is called 'Non-Forgetfulness Samadhi'. 'What is the Samadhi called 'All Dharmas Equally Converging into the Ocean Seal Samadhi'?' If one dwells in this Samadhi, one can cause all superior Samadhis to converge, just as the ocean seal receives all streams, therefore it is called 'All Dharmas Equally Converging into the Ocean Seal Samadhi'. 'What is the Samadhi called 'Universally Covering Space Samadhi'?' If one dwells in this Samadhi, one can universally cover and protect all Samahitas, without discrimination, like the great void, therefore it is called 'Universally Covering Space Samadhi'.

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「云何名為金剛輪三摩地？謂若住此三摩地時，普能任持一切勝定，令不散壞如金剛輪，是故名為金剛輪三摩地。

「云何名為離塵三摩地？謂若住此三摩地時，能滅一切煩惱纏垢，是故名為離塵三摩地。

「云何名為遍照三摩地？謂若住此三摩地時，遍照諸定令其光顯，是故名為遍照三摩地。

「云何名為不眴三摩地？謂若住此三摩地時，更不希求余定余法，是故名為不眴三摩地。

「云何名為無相住三摩地？謂若住此三摩地時，不見諸定中有少法可住，是故名為無相住三摩地。

「云何名為不思惟三摩地？謂若住此三摩地時，所有下劣心、心所法悉皆不轉，是故名為不思惟三摩地。

「云何名為無垢燈三摩地？謂若住此三摩地時，如持凈燈照了諸定，是故名為無垢燈三摩地。

「云何名為無邊光三摩地？謂若住此三摩地時，能發大光照無邊際，是故名為無邊光三摩地。

「云何名為發光三摩地？謂若住此等持無間，能發一切勝定光明，是故名為發光三摩地。

「云何名為普照三摩地？謂若得此等持無間，即能普照諸勝定門，是故名為普照三摩地。

「云何名為凈堅定三摩地？謂若住此三摩地時，得諸等持凈平等性，是故名為凈堅定三摩地。

【現代漢語翻譯】 現代漢語譯本 『什麼是金剛輪三摩地（Vajra-cakra-samadhi，像金剛輪一樣堅固的禪定）？』如果住於此三摩地時，能夠普遍任持一切殊勝禪定，使其不散壞如同金剛輪一般，所以稱為金剛輪三摩地。 『什麼是離塵三摩地（Viraja-samadhi，遠離塵垢的禪定）？』如果住於此三摩地時，能夠滅除一切煩惱纏縛的污垢，所以稱為離塵三摩地。 『什麼是遍照三摩地（Samanta-prabha-samadhi，普遍照耀的禪定）？』如果住於此三摩地時，能夠普遍照耀各種禪定，使其光明顯耀，所以稱為遍照三摩地。 『什麼是不眴三摩地（Animisa-samadhi，不眨眼的禪定）？』如果住於此三摩地時，不再希求其他的禪定或其他法，所以稱為不眴三摩地。 『什麼是無相住三摩地（Anabhilapa-samadhi，無所執著的禪定）？』如果住於此三摩地時，不見各種禪定中有任何法可以執著，所以稱為無相住三摩地。 『什麼是不思惟三摩地（Acintya-samadhi，不可思議的禪定）？』如果住於此三摩地時，所有下劣的心和心所法都不能轉動，所以稱為不思惟三摩地。 『什麼是無垢燈三摩地（Vimala-pradipa-samadhi，無垢明燈的禪定）？』如果住於此三摩地時，如同持著清凈的燈照亮各種禪定，所以稱為無垢燈三摩地。 『什麼是無邊光三摩地（Ananta-prabha-samadhi，無邊光明的禪定）？』如果住於此三摩地時，能夠發出大光明照耀無邊無際，所以稱為無邊光三摩地。 『什麼是發光三摩地（Prabha-kara-samadhi，發出光明的禪定）？』如果住於此等持（samadhi）無間，能夠發出一切殊勝禪定的光明，所以稱為發光三摩地。 『什麼是普照三摩地（Sarva-prabha-samadhi，普遍照耀的禪定）？』如果得到此等持無間，就能普遍照耀各種殊勝禪定之門，所以稱為普照三摩地。 『什麼是凈堅定三摩地（Visuddha-dhrdha-samadhi，清凈堅定的禪定）？』如果住於此三摩地時，得到各種等持的清凈平等性，所以稱為凈堅定三摩地。

【English Translation】 English version 'What is called the Vajra-cakra-samadhi (Diamond Wheel Samadhi)?' When one dwells in this samadhi, one can universally uphold all superior samadhis, preventing them from being scattered and destroyed like a diamond wheel. Therefore, it is called Vajra-cakra-samadhi. 'What is called the Viraja-samadhi (Dustless Samadhi)?' When one dwells in this samadhi, one can extinguish all the defilements and entanglements of afflictions. Therefore, it is called Viraja-samadhi. 'What is called the Samanta-prabha-samadhi (Universal Illumination Samadhi)?' When one dwells in this samadhi, one can universally illuminate all samadhis, making their light manifest. Therefore, it is called Samanta-prabha-samadhi. 'What is called the Animisa-samadhi (Unblinking Samadhi)?' When one dwells in this samadhi, one no longer seeks other samadhis or other dharmas. Therefore, it is called Animisa-samadhi. 'What is called the Anabhilapa-samadhi (Non-Attachment Samadhi)?' When one dwells in this samadhi, one does not see any dharma within the various samadhis that can be clung to. Therefore, it is called Anabhilapa-samadhi. 'What is called the Acintya-samadhi (Inconceivable Samadhi)?' When one dwells in this samadhi, all inferior mental states and mental functions do not change. Therefore, it is called Acintya-samadhi. 'What is called the Vimala-pradipa-samadhi (Immaculate Lamp Samadhi)?' When one dwells in this samadhi, it is like holding a pure lamp that illuminates all samadhis. Therefore, it is called Vimala-pradipa-samadhi. 'What is called the Ananta-prabha-samadhi (Infinite Light Samadhi)?' When one dwells in this samadhi, one can emit great light that illuminates without limit. Therefore, it is called Ananta-prabha-samadhi. 'What is called the Prabha-kara-samadhi (Light-Emitting Samadhi)?' When one dwells in this samadhi without interruption, one can emit the light of all superior samadhis. Therefore, it is called Prabha-kara-samadhi. 'What is called the Sarva-prabha-samadhi (Universal Illumination Samadhi)?' When one attains this samadhi without interruption, one can universally illuminate the gates of all superior samadhis. Therefore, it is called Sarva-prabha-samadhi. 'What is called the Visuddha-dhrdha-samadhi (Pure and Firm Samadhi)?' When one dwells in this samadhi, one attains the pure and equal nature of all samadhis. Therefore, it is called Visuddha-dhrdha-samadhi.

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「云何名為無垢光三摩地？謂若住此三摩地時，能普蠲除一切定垢，是故名為無垢光三摩地。

「云何名為發妙樂三摩地？謂若住此三摩地時，領受一切等持妙樂，是故名為發妙樂三摩地。

「云何名為電燈三摩地？謂若住此三摩地時，照諸等持如電光焰，是故名為電燈三摩地。

「云何名為無盡三摩地？謂若住此三摩地時，引諸等持功德無盡，而不見彼盡不盡相，是故名為無盡三摩地。

「云何名為具威光三摩地？謂若住此三摩地時，于諸等持威光獨盛，是故名為具威光三摩地。

「云何名為離盡三摩地？謂若住此三摩地時，見諸等持一切無盡，而不見有盡不盡相，是故名為離盡三摩地。

「云何名為無動三摩地？謂若住此三摩地時，令諸等持無動無掉亦無戲論，是故名為無動三摩地。

「云何名為無瑕隙三摩地？謂若住此三摩地時，令諸等持見無瑕隙，是故名為無瑕隙三摩地。

「云何名為日燈三摩地？謂若住此三摩地時，令諸定門發光普照，是故名為日燈三摩地。

「云何名為凈月三摩地？謂若住此三摩地時，令諸等持除闇如月，是故名為凈月三摩地。

「云何名為凈光三摩地？謂若住此三摩地時，於一切等持得四無礙解，是故名為凈光

【現代漢語翻譯】 現代漢語譯本 『什麼是無垢光三摩地（Samadhi，禪定）？』意思是，當安住於此三摩地時，能夠普遍清除一切禪定中的垢染，因此稱為無垢光三摩地。 『什麼是發妙樂三摩地？』意思是，當安住於此三摩地時，領受一切禪定帶來的微妙快樂，因此稱為發妙樂三摩地。 『什麼是電燈三摩地？』意思是，當安住於此三摩地時，照亮各種禪定如同閃電的光芒，因此稱為電燈三摩地。 『什麼是無盡三摩地？』意思是，當安住於此三摩地時，引生各種禪定的功德無窮無盡，並且不執著于功德的盡與不盡之相，因此稱為無盡三摩地。 『什麼是具威光三摩地？』意思是，當安住於此三摩地時，在各種禪定中威光最為殊勝，因此稱為具威光三摩地。 『什麼是離盡三摩地？』意思是，當安住於此三摩地時，見到各種禪定都是無盡的，並且不執著於盡與不盡之相，因此稱為離盡三摩地。 『什麼是無動三摩地？』意思是，當安住於此三摩地時，使各種禪定不動搖、不散亂，也沒有虛妄的言論，因此稱為無動三摩地。 『什麼是無瑕隙三摩地？』意思是，當安住於此三摩地時，使各種禪定看起來沒有瑕疵和空隙，因此稱為無瑕隙三摩地。 『什麼是日燈三摩地？』意思是，當安住於此三摩地時，使各種禪定之門發出光芒普遍照耀，因此稱為日燈三摩地。 『什麼是凈月三摩地？』意思是，當安住於此三摩地時，使各種禪定消除黑暗如同明月，因此稱為凈月三摩地。 『什麼是凈光三摩地？』意思是，當安住於此三摩地時，在一切禪定中獲得四無礙解（Pratisamvid，四種無礙的智慧），因此稱為凈光三摩地。

【English Translation】 English version 'What is called the Samadhi (meditative absorption) of Immaculate Light?' It means that when dwelling in this Samadhi, one can universally eliminate all defilements of meditation, therefore it is called the Samadhi of Immaculate Light. 'What is called the Samadhi of Generating Wonderful Joy?' It means that when dwelling in this Samadhi, one experiences the wonderful joy of all meditative absorptions, therefore it is called the Samadhi of Generating Wonderful Joy. 'What is called the Samadhi of Electric Light?' It means that when dwelling in this Samadhi, one illuminates all meditative absorptions like the light of lightning, therefore it is called the Samadhi of Electric Light. 'What is called the Samadhi of Inexhaustibility?' It means that when dwelling in this Samadhi, one brings forth the inexhaustible merits of all meditative absorptions, and does not see the aspect of their being exhausted or not exhausted, therefore it is called the Samadhi of Inexhaustibility. 'What is called the Samadhi of Possessing Majestic Light?' It means that when dwelling in this Samadhi, one's majestic light is uniquely prominent among all meditative absorptions, therefore it is called the Samadhi of Possessing Majestic Light. 'What is called the Samadhi of Being Free from Exhaustion?' It means that when dwelling in this Samadhi, one sees all meditative absorptions as inexhaustible, and does not see the aspect of their being exhausted or not exhausted, therefore it is called the Samadhi of Being Free from Exhaustion. 'What is called the Samadhi of Immovability?' It means that when dwelling in this Samadhi, one makes all meditative absorptions immovable, without agitation, and without idle talk, therefore it is called the Samadhi of Immovability. 'What is called the Samadhi of Being Without Flaws or Gaps?' It means that when dwelling in this Samadhi, one makes all meditative absorptions appear without flaws or gaps, therefore it is called the Samadhi of Being Without Flaws or Gaps. 'What is called the Samadhi of Sun Lamp?' It means that when dwelling in this Samadhi, one causes the gates of all meditations to emit light that universally illuminates, therefore it is called the Samadhi of Sun Lamp. 'What is called the Samadhi of Pure Moon?' It means that when dwelling in this Samadhi, one causes all meditative absorptions to dispel darkness like the bright moon, therefore it is called the Samadhi of Pure Moon. 'What is called the Samadhi of Pure Light?' It means that when dwelling in this Samadhi, one obtains the four unobstructed knowledges (Pratisamvid) in all meditative absorptions, therefore it is called the Samadhi of Pure Light.

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三摩地。

「云何名為發明三摩地？謂若住此三摩地時，令諸定門發明普照，是故名為發明三摩地。

「云何名為作所應作三摩地？謂若住此三摩地時，辦諸等持所應作事，又令諸定所作事成，是故名為作所應作三摩地。

「云何名為智幢相三摩地？謂若住此三摩地時，見諸等持妙智幢相，是故名為智幢相三摩地。

「云何名為金剛鬘三摩地？謂若住此三摩地時，雖能通達一切法，而不見有通達相，是故名為金剛鬘三摩地。

「云何名為住心三摩地？謂若住此三摩地時，心不動搖，不轉、不照亦不損減，不念有心，是故名為住心三摩地。

「云何名為普明三摩地？謂若住此三摩地時，于諸定明普能觀照，是故名為普明三摩地。

「云何名為善住三摩地？謂若住此三摩地時，于諸等持善能安住，是故名為善住三摩地。

「云何名為寶積三摩地？謂若住此三摩地時，觀諸等持皆如寶聚，是故名為寶積三摩地。

「云何名為妙法印三摩地？謂若住此三摩地時，能印諸等持以無印印故，是故名為妙法印三摩地。

「云何名為一切法平等性三摩地？謂若住此三摩地時，不見有法離平等性，是故名為一切法平等性三摩地。

「云何名為舍愛樂三摩地？謂若住

【現代漢語翻譯】 現代漢語譯本 三摩地（Samadhi，禪定）。 『什麼叫做發明三摩地？』如果住於此三摩地時，能使各種禪定之門顯現並普遍照耀，因此稱為發明三摩地。 『什麼叫做作所應作三摩地？』如果住於此三摩地時，能辦成各種等持（Samahita，心專注一境）所應做的事，又能使各種禪定所應做的事成就，因此稱為作所應作三摩地。 『什麼叫做智幢相三摩地？』如果住於此三摩地時，能見到各種等持的微妙智慧的旗幟形象，因此稱為智幢相三摩地。 『什麼叫做金剛鬘三摩地？』如果住於此三摩地時，雖然能夠通達一切法，卻不執著于有通達的相狀，因此稱為金剛鬘三摩地。 『什麼叫做住心三摩地？』如果住於此三摩地時，心不動搖，不轉變，不觀照也不損減，不執著于有心，因此稱為住心三摩地。 『什麼叫做普明三摩地？』如果住於此三摩地時，對於各種禪定之光明普遍能夠觀照，因此稱為普明三摩地。 『什麼叫做善住三摩地？』如果住於此三摩地時，對於各種等持能夠善巧安住，因此稱為善住三摩地。 『什麼叫做寶積三摩地？』如果住於此三摩地時，觀察各種等持都如同珍寶的聚集，因此稱為寶積三摩地。 『什麼叫做妙法印三摩地？』如果住於此三摩地時，能夠以無印的印記來印證各種等持，因此稱為妙法印三摩地。 『什麼叫做一切法平等性三摩地？』如果住於此三摩地時，不見有任何法是離開平等性的，因此稱為一切法平等性三摩地。 『什麼叫做舍愛樂三摩地？』如果住

【English Translation】 English version Samadhi (Concentration). 'What is called the Samadhi of Manifestation?' If one dwells in this Samadhi, it causes all the gates of meditation to manifest and shine universally; therefore, it is called the Samadhi of Manifestation. 'What is called the Samadhi of Accomplishing What Should Be Done?' If one dwells in this Samadhi, one can accomplish the tasks that should be done by all Samahitas (mental focus), and also cause the tasks that should be done by all meditations to be accomplished; therefore, it is called the Samadhi of Accomplishing What Should Be Done. 'What is called the Samadhi of the Banner of Wisdom?' If one dwells in this Samadhi, one sees the banner-like appearance of the subtle wisdom of all Samahitas; therefore, it is called the Samadhi of the Banner of Wisdom. 'What is called the Vajra Garland Samadhi?' If one dwells in this Samadhi, although one can understand all dharmas, one does not see any sign of understanding; therefore, it is called the Vajra Garland Samadhi. 'What is called the Samadhi of Abiding in Mind?' If one dwells in this Samadhi, the mind does not waver, does not change, does not observe, nor does it diminish, and one does not cling to the idea of having a mind; therefore, it is called the Samadhi of Abiding in Mind. 'What is called the Samadhi of Universal Illumination?' If one dwells in this Samadhi, one can universally observe the light of all meditations; therefore, it is called the Samadhi of Universal Illumination. 'What is called the Samadhi of Well-Abiding?' If one dwells in this Samadhi, one can skillfully abide in all Samahitas; therefore, it is called the Samadhi of Well-Abiding. 'What is called the Samadhi of the Accumulation of Jewels?' If one dwells in this Samadhi, one observes all Samahitas as if they were a gathering of jewels; therefore, it is called the Samadhi of the Accumulation of Jewels. 'What is called the Samadhi of the Seal of Wonderful Dharma?' If one dwells in this Samadhi, one can seal all Samahitas with a seal that is without a seal; therefore, it is called the Samadhi of the Seal of Wonderful Dharma. 'What is called the Samadhi of the Equality of All Dharmas?' If one dwells in this Samadhi, one does not see any dharma that is separate from equality; therefore, it is called the Samadhi of the Equality of All Dharmas. 'What is called the Samadhi of Abandoning Love and Desire?' If one dwells

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此三摩地時，於一切法舍諸愛樂，是故名為舍愛樂三摩地。

「云何名為入法頂三摩地？謂若住此三摩地時，於一切法能除闇障，亦于諸定能為上首，是故名為入法頂三摩地。

「云何名為飄散三摩地？謂若住此三摩地時，飄散一切定執、法執，是故名為飄散三摩地。

「云何名為分別法句三摩地？謂若住此三摩地時，善能分別諸定法句，是故名為分別法句三摩地。

「云何名為平等字相三摩地？謂若住此三摩地時，得諸等持平等字相，是故名為平等字相三摩地。

「云何名為離文字相三摩地？謂若住此三摩地時，于諸等持不得一字，是故名為離文字相三摩地。

「云何名為斷所緣三摩地？謂若住此三摩地時，絕諸等持所緣境相，是故名為斷所緣三摩地。

「云何名為無變異三摩地？謂若住此三摩地時，不得諸法變異之相，是故名為無變異三摩地。

「云何名為無品類三摩地？謂若住此三摩地時，不見諸法品類別相，是故名為無品類三摩地。

「云何名為無相行三摩地？謂若住此三摩地時，于諸定相都無所得，是故名為無相行三摩地。

「云何名為離翳闇三摩地？謂若住此三摩地時，諸定翳闇無不除遣，是故名為離翳闇三摩地。

「云何名為具

【現代漢語翻譯】 現代漢語譯本 當處於這種三摩地（Samadhi，禪定）時，對於一切法都捨棄愛戀和執著，因此稱為舍愛樂三摩地。 『什麼叫做入法頂三摩地？』如果處於這種三摩地時，能夠去除一切法的黑暗障礙，並且在各種禪定中成為首要的，因此稱為入法頂三摩地。 『什麼叫做飄散三摩地？』如果處於這種三摩地時，能夠飄散一切對於禪定的執著和對於法的執著，因此稱為飄散三摩地。 『什麼叫做分別法句三摩地？』如果處於這種三摩地時，能夠善於分別各種禪定的法句，因此稱為分別法句三摩地。 『什麼叫做平等字相三摩地？』如果處於這種三摩地時，能夠獲得各種等持（Samahita，心專注一境）的平等字相，因此稱為平等字相三摩地。 『什麼叫做離文字相三摩地？』如果處於這種三摩地時，對於各種等持都不能執著於一個字，因此稱為離文字相三摩地。 『什麼叫做斷所緣三摩地？』如果處於這種三摩地時，能夠斷絕各種等持所緣的境界和現象，因此稱為斷所緣三摩地。 『什麼叫做無變異三摩地？』如果處於這種三摩地時，不能夠看到諸法的變異現象，因此稱為無變異三摩地。 『什麼叫做無品類三摩地？』如果處於這種三摩地時，不能夠看到諸法的品類和差別現象，因此稱為無品類三摩地。 『什麼叫做無相行三摩地？』如果處於這種三摩地時，對於各種禪定的現象都無所得，因此稱為無相行三摩地。 『什麼叫做離翳闇三摩地？』如果處於這種三摩地時，各種禪定的昏暗和障礙都能夠被去除，因此稱為離翳闇三摩地。 『什麼叫做具

【English Translation】 English version When in this Samadhi (state of meditative concentration), one abandons all attachment and craving for all dharmas (phenomena), hence it is called the Samadhi of Abandoning Attachment and Craving. 'What is called the Samadhi of Entering the Summit of Dharma?' If one dwells in this Samadhi, one can remove the darkness and obstacles of all dharmas, and also be the foremost among all meditations, hence it is called the Samadhi of Entering the Summit of Dharma. 'What is called the Samadhi of Scattering?' If one dwells in this Samadhi, one can scatter all attachments to meditation and attachments to dharmas, hence it is called the Samadhi of Scattering. 'What is called the Samadhi of Discriminating Dharma Phrases?' If one dwells in this Samadhi, one can skillfully discriminate the dharma phrases of various meditations, hence it is called the Samadhi of Discriminating Dharma Phrases. 'What is called the Samadhi of Equal Character of Letters?' If one dwells in this Samadhi, one obtains the equal character of letters in various Samahitas (states of mental concentration), hence it is called the Samadhi of Equal Character of Letters. 'What is called the Samadhi of Being Apart from the Character of Letters?' If one dwells in this Samadhi, one does not grasp a single letter in various Samahitas, hence it is called the Samadhi of Being Apart from the Character of Letters. 'What is called the Samadhi of Severing the Object of Focus?' If one dwells in this Samadhi, one severs the object of focus and phenomena of various Samahitas, hence it is called the Samadhi of Severing the Object of Focus. 'What is called the Samadhi of No Alteration?' If one dwells in this Samadhi, one does not perceive the phenomena of alteration of dharmas, hence it is called the Samadhi of No Alteration. 'What is called the Samadhi of No Categories?' If one dwells in this Samadhi, one does not see the categories and differences of dharmas, hence it is called the Samadhi of No Categories. 'What is called the Samadhi of No Characteristic Practice?' If one dwells in this Samadhi, one does not obtain anything in the phenomena of various meditations, hence it is called the Samadhi of No Characteristic Practice. 'What is called the Samadhi of Being Apart from Obscuration?' If one dwells in this Samadhi, the obscuration and obstacles of various meditations are all removed, hence it is called the Samadhi of Being Apart from Obscuration. 'What is called the Samadhi of Having'

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行三摩地？謂若住此三摩地時，于諸定行都無見執，是故名為具行三摩地。

「云何名為不變動三摩地？謂若住此三摩地時，于諸等持不見變動，是故名為不變動三摩地。

「云何名為度境界三摩地？謂若住此三摩地時，超諸等持所緣境界，是故名為度境界三摩地。

「云何名為集一切功德三摩地？謂若住此三摩地時，能集諸定所有功德，於一切法而無集想，是故名為集一切功德三摩地。

「云何名為決定住三摩地？謂若住此三摩地時，于諸定心雖決定住，而知其相了不可得，是故名為決定住三摩地。

「云何名為無心住三摩地？謂若住此三摩地時，心於諸定無轉無墮，是故名為無心住三摩地。

「云何名為凈妙花三摩地？謂若住此三摩地時，令諸等持皆得清凈，嚴飾光顯猶如妙花，是故名為凈妙花三摩地。

「云何名為具覺支三摩地？謂若住此三摩地時，令一切定修七覺支速得圓滿，是故名為具覺支三摩地。

「云何名為無邊燈三摩地？謂若住此三摩地時，於一切法皆能照了譬如明燈，是故名為無邊燈三摩地。

「云何名為無邊辯三摩地？謂若住此三摩地時，於一切法得無邊辯，是故名為無邊辯三摩地。

「云何名為無等等三摩地？謂若住此三摩地

【現代漢語翻譯】 現代漢語譯本 『什麼是具行三摩地（Samadhi，禪定）？』如果安住于這種三摩地時，對於各種禪定修行都沒有執著，所以稱為具行三摩地。 『什麼是不可變動三摩地？』如果安住于這種三摩地時，對於各種禪定狀態的變化都視而不見，所以稱為不可變動三摩地。 『什麼是超越境界三摩地？』如果安住于這種三摩地時，超越了各種禪定所緣的境界，所以稱為超越境界三摩地。 『什麼是集一切功德三摩地？』如果安住于這種三摩地時，能夠聚集各種禪定所具有的功德，對於一切法卻沒有聚集的想法，所以稱為集一切功德三摩地。 『什麼是決定住三摩地？』如果安住于這種三摩地時，雖然在各種禪定心中決定安住，卻知道其相狀是不可得的，所以稱為決定住三摩地。 『什麼是無心住三摩地？』如果安住于這種三摩地時，心對於各種禪定既不轉移也不退墮，所以稱為無心住三摩地。 『什麼是凈妙花三摩地？』如果安住于這種三摩地時，使各種禪定都得到清凈，莊嚴光顯如同美妙的花朵，所以稱為凈妙花三摩地。 『什麼是具覺支三摩地？』如果安住于這種三摩地時，使一切禪定修行七覺支（Saptabodhyanga，七種覺悟的因素）迅速圓滿，所以稱為具覺支三摩地。 『什麼是無邊燈三摩地？』如果安住于這種三摩地時，對於一切法都能照亮明白，如同明燈一樣，所以稱為無邊燈三摩地。 『什麼是無邊辯三摩地？』如果安住于這種三摩地時，對於一切法都能獲得無邊的辯才，所以稱為無邊辯三摩地。 『什麼是無等等三摩地？』如果安住于這種三摩地

【English Translation】 English version 'What is the Samadhi (meditative absorption) of Accomplished Practice?' It is when one dwells in this Samadhi, one has no attachment to any meditative practices, hence it is called the Samadhi of Accomplished Practice. 'What is the Immovable Samadhi?' It is when one dwells in this Samadhi, one does not perceive any change in various states of meditative absorption, hence it is called the Immovable Samadhi. 'What is the Samadhi of Transcending Boundaries?' It is when one dwells in this Samadhi, one transcends the boundaries of all objects of meditative absorption, hence it is called the Samadhi of Transcending Boundaries. 'What is the Samadhi of Accumulating All Merits?' It is when one dwells in this Samadhi, one can accumulate the merits of all meditative absorptions, yet one has no thought of accumulation regarding all dharmas (phenomena), hence it is called the Samadhi of Accumulating All Merits. 'What is the Samadhi of Determined Abiding?' It is when one dwells in this Samadhi, although one is determined to abide in various meditative states, one knows that their characteristics are unattainable, hence it is called the Samadhi of Determined Abiding. 'What is the Samadhi of Abiding Without Mind?' It is when one dwells in this Samadhi, the mind neither shifts nor falls away from various meditative states, hence it is called the Samadhi of Abiding Without Mind. 'What is the Samadhi of Pure and Wonderful Flower?' It is when one dwells in this Samadhi, it purifies all meditative absorptions, making them adorned and radiant like a wonderful flower, hence it is called the Samadhi of Pure and Wonderful Flower. 'What is the Samadhi of Possessing the Enlightenment Factors?' It is when one dwells in this Samadhi, it enables all meditative practices to quickly perfect the seven factors of enlightenment (Saptabodhyanga), hence it is called the Samadhi of Possessing the Enlightenment Factors. 'What is the Samadhi of Boundless Lamp?' It is when one dwells in this Samadhi, one can illuminate all dharmas clearly, like a bright lamp, hence it is called the Samadhi of Boundless Lamp. 'What is the Samadhi of Boundless Eloquence?' It is when one dwells in this Samadhi, one obtains boundless eloquence regarding all dharmas, hence it is called the Samadhi of Boundless Eloquence. 'What is the Samadhi of Incomparability?' It is when one dwells in this Samadhi

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時，于諸等持得平等性，亦令諸定成無等等，是故名為無等等三摩地。

「云何名為超一切法三摩地？謂若住此三摩地時，普能超度三界諸法，是故名為超一切法三摩地。

「云何名為決判諸法三摩地？謂若住此三摩地時，于諸勝定及一切法，能為有情如實決判，是故名為決判諸法三摩地。

「云何名為散疑網三摩地？謂若住此三摩地時，于諸等持及一切法，所有疑網皆能除散，是故名為散疑網三摩地。

「云何名為無所住三摩地？謂若住此三摩地時，不見諸法有所住處，是故名為無所住三摩地。

「云何名為一相莊嚴三摩地？謂若住此三摩地時，不見諸法二相可取，是故名為一相莊嚴三摩地。

「云何名為引發行相三摩地？謂若住此三摩地時，于諸等持及一切法雖能引發種種行相，而都不見能引發者，是故名為引發行相三摩地。

「云何名為一行相三摩地？謂若住此三摩地時，見諸等持無二行相，是故名為一行相三摩地。

「云何名為離行相三摩地？謂若住此三摩地時，見諸等持都無行相，是故名為離行相三摩地。

「云何名為妙行相三摩地？謂若住此三摩地時，令諸等持起妙行相，是故名為妙行相三摩地。

「云何名為達諸有底散壞三摩地？謂若

【現代漢語翻譯】 現代漢語譯本 那時，在各種禪定中獲得平等性，也使各種禪定成為無與倫比的，因此稱為無等等三摩地（Samadhi，禪定）。 『什麼叫做超一切法三摩地？』意思是說，如果安住于這種三摩地時，能夠普遍超越三界（欲界、色界、無色界）的一切法，因此稱為超一切法三摩地。 『什麼叫做決判諸法三摩地？』意思是說，如果安住于這種三摩地時，對於各種殊勝的禪定和一切法，能夠為眾生如實地決斷判斷，因此稱為決判諸法三摩地。 『什麼叫做散疑網三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定和一切法，所有的疑惑之網都能夠消除散開，因此稱為散疑網三摩地。 『什麼叫做無所住三摩地？』意思是說，如果安住于這種三摩地時，不見各種法有任何住處，因此稱為無所住三摩地。 『什麼叫做一相莊嚴三摩地？』意思是說，如果安住于這種三摩地時，不見各種法有二相可以執取，因此稱為一相莊嚴三摩地。 『什麼叫做引發行相三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定和一切法，雖然能夠引發種種行相，卻都不見有能引發者，因此稱為引發行相三摩地。 『什麼叫做一行相三摩地？』意思是說，如果安住于這種三摩地時，見到各種禪定沒有兩種行相，因此稱為一行相三摩地。 『什麼叫做離行相三摩地？』意思是說，如果安住于這種三摩地時，見到各種禪定都沒有行相，因此稱為離行相三摩地。 『什麼叫做妙行相三摩地？』意思是說，如果安住于這種三摩地時，使各種禪定生起微妙的行相，因此稱為妙行相三摩地。 『什麼叫做達諸有底散壞三摩地？』意思是說，如果安住于這種三摩地時，

【English Translation】 English version At that time, in all samadhis (states of meditative concentration), one attains equality, and also causes all samadhis to become incomparable; therefore, it is called the Incomparable Samadhi. 'What is called the Samadhi that Transcends All Dharmas?' It means that when one abides in this samadhi, one can universally transcend all dharmas (phenomena) of the three realms (desire realm, form realm, formless realm); therefore, it is called the Samadhi that Transcends All Dharmas. 'What is called the Samadhi that Decisively Judges All Dharmas?' It means that when one abides in this samadhi, one can truly and decisively judge all superior samadhis and all dharmas for sentient beings; therefore, it is called the Samadhi that Decisively Judges All Dharmas. 'What is called the Samadhi that Scatters the Net of Doubt?' It means that when one abides in this samadhi, all nets of doubt regarding all samadhis and all dharmas can be eliminated and scattered; therefore, it is called the Samadhi that Scatters the Net of Doubt. 'What is called the Samadhi of No Abiding?' It means that when one abides in this samadhi, one does not see any place where any dharma abides; therefore, it is called the Samadhi of No Abiding. 'What is called the Samadhi Adorned with One Characteristic?' It means that when one abides in this samadhi, one does not see any two characteristics of any dharma that can be grasped; therefore, it is called the Samadhi Adorned with One Characteristic. 'What is called the Samadhi that Initiates the Appearance of Activities?' It means that when one abides in this samadhi, although one can initiate various appearances of activities regarding all samadhis and all dharmas, one does not see any initiator; therefore, it is called the Samadhi that Initiates the Appearance of Activities. 'What is called the Samadhi of One Characteristic?' It means that when one abides in this samadhi, one sees that all samadhis have no two characteristics; therefore, it is called the Samadhi of One Characteristic. 'What is called the Samadhi that is Apart from Characteristics?' It means that when one abides in this samadhi, one sees that all samadhis have no characteristics; therefore, it is called the Samadhi that is Apart from Characteristics. 'What is called the Samadhi of Wonderful Characteristics?' It means that when one abides in this samadhi, one causes all samadhis to arise with wonderful characteristics; therefore, it is called the Samadhi of Wonderful Characteristics. 'What is called the Samadhi that Reaches the End of Existence and Destroys?' It means that when one abides in this samadhi,

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住此三摩地時，于諸等持及一切法，得通達智如實悟入，既得入已於諸有法通達散壞令無所遺，是故名為達諸有底散壞三摩地。

「云何名為入施設語言三摩地？謂若住此三摩地時，悟入一切三摩地法，施設語言無著無礙，是故名為入施設語言三摩地。

「云何名為解脫音聲文字三摩地？謂若住此三摩地時，見諸等持解脫一切音聲文字眾相寂滅，是故名為解脫音聲文字三摩地。

「云何名為炬熾然三摩地？謂若住此三摩地時，于諸等持威光照曜，是故名為炬熾然三摩地。

「云何名為嚴凈相三摩地？謂若住此三摩地時，于諸等持能嚴凈相，謂于諸相皆能除滅，是故名為嚴凈相三摩地。

「云何名為無標幟三摩地？謂若住此三摩地時，于諸等持不見標幟，是故名為無標幟三摩地。

「云何名為具一切妙相三摩地？謂若住此三摩地時，諸定妙相無不具足，是故名為具一切妙相三摩地。

「云何名為不喜一切苦樂三摩地？謂若住此三摩地時，于諸等持苦樂之相不樂觀察，是故名為不喜一切苦樂三摩地。

「云何名為無盡行相三摩地？謂若住此三摩地時，不見諸定行相有盡，是故名為無盡行相三摩地。

「云何名為具陀羅尼三摩地？謂若住此三摩地時，能總任持諸定

【現代漢語翻譯】 現代漢語譯本 當安住於此三摩地（Samadhi，禪定）時，對於各種禪定以及一切法（Dharma，佛法），能夠通達智慧，如實地領悟。一旦進入這種狀態，就能通達並摧毀一切有為法（Samskara，有生滅的現象），使其無所遺留，因此稱為『達諸有底散壞三摩地』。 『什麼是入施設語言三摩地？』當安住於此三摩地時，能夠領悟一切三摩地之法，在施設語言時沒有執著和障礙，因此稱為『入施設語言三摩地』。 『什麼是解脫音聲文字三摩地？』當安住於此三摩地時，能夠見到各種禪定解脫了一切音聲文字的表象，達到寂滅的狀態，因此稱為『解脫音聲文字三摩地』。 『什麼是炬熾然三摩地？』當安住於此三摩地時，各種禪定都發出威光照耀，因此稱為『炬熾然三摩地』。 『什麼是嚴凈相三摩地？』當安住於此三摩地時，能夠莊嚴清凈各種禪定的表象，即能消除一切表象，因此稱為『嚴凈相三摩地』。 『什麼是無標幟三摩地？』當安住於此三摩地時，在各種禪定中看不到任何標幟，因此稱為『無標幟三摩地』。 『什麼是具一切妙相三摩地？』當安住於此三摩地時，各種禪定的微妙表象都完全具備，因此稱為『具一切妙相三摩地』。 『什麼是不喜一切苦樂三摩地？』當安住於此三摩地時，對於各種禪定中的苦樂之相不樂於觀察，因此稱為『不喜一切苦樂三摩地』。 『什麼是無盡行相三摩地？』當安住於此三摩地時，看不到各種禪定的行相有盡頭，因此稱為『無盡行相三摩地』。 『什麼是具陀羅尼（Dharani，總持）三摩地？』當安住於此三摩地時，能夠總持一切禪定。

【English Translation】 English version When abiding in this Samadhi (meditative absorption), one attains penetrating wisdom and truly comprehends all Samadhis and all Dharmas (teachings). Having entered this state, one understands and destroys all conditioned phenomena (Samskaras), leaving nothing behind; therefore, it is called 『Samadhi of Destroying the Basis of All Existence』. 『What is the Samadhi of Entering into the Establishment of Language?』 When abiding in this Samadhi, one comprehends all the laws of Samadhi, and when establishing language, there is no attachment or hindrance; therefore, it is called 『Samadhi of Entering into the Establishment of Language』. 『What is the Samadhi of Liberation from Sound and Words?』 When abiding in this Samadhi, one sees that all Samadhis are liberated from all appearances of sound and words, reaching a state of quiescence; therefore, it is called 『Samadhi of Liberation from Sound and Words』. 『What is the Samadhi of Blazing Torch?』 When abiding in this Samadhi, all Samadhis radiate a majestic light; therefore, it is called 『Samadhi of Blazing Torch』. 『What is the Samadhi of Adorning and Purifying Appearances?』 When abiding in this Samadhi, one can adorn and purify the appearances of all Samadhis, that is, one can eliminate all appearances; therefore, it is called 『Samadhi of Adorning and Purifying Appearances』. 『What is the Samadhi of No Sign?』 When abiding in this Samadhi, one sees no signs in all Samadhis; therefore, it is called 『Samadhi of No Sign』. 『What is the Samadhi of Possessing All Wonderful Appearances?』 When abiding in this Samadhi, all the wonderful appearances of Samadhis are fully present; therefore, it is called 『Samadhi of Possessing All Wonderful Appearances』. 『What is the Samadhi of Not Rejoicing in All Suffering and Pleasure?』 When abiding in this Samadhi, one does not delight in observing the appearances of suffering and pleasure in all Samadhis; therefore, it is called 『Samadhi of Not Rejoicing in All Suffering and Pleasure』. 『What is the Samadhi of Endless Characteristics?』 When abiding in this Samadhi, one does not see an end to the characteristics of all Samadhis; therefore, it is called 『Samadhi of Endless Characteristics』. 『What is the Samadhi of Possessing Dharani (retention)?』 When abiding in this Samadhi, one can retain all Samadhis.

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勝事，是故名為具陀羅尼三摩地。

「云何名為攝伏一切正性邪性三摩地？謂若住此三摩地時，于諸等持正性邪性攝伏諸見皆令不起，是故名為攝伏一切正性邪性三摩地。

「云何名為靜息一切違順三摩地？謂若住此三摩地時，于諸等持及一切法，都不見有違順之相，是故名為靜息一切違順三摩地。

「云何名為離憎愛三摩地？謂若住此三摩地時，于諸等持及一切法，都不見有憎愛之相，是故名為離憎愛三摩地。

「云何名為無垢明三摩地？謂若住此三摩地時，于諸等持都不見有明相、垢相，是故名為無垢明三摩地。

「云何名為具堅固三摩地？謂若住此三摩地時，令諸等持皆得堅固，是故名為具堅固三摩地。

「云何名為滿月凈光三摩地？謂若住此三摩地時，令諸等持功德增益，如凈滿月光增海水，是故名為滿月凈光三摩地。

「云何名為大莊嚴三摩地？謂若住此三摩地時，令諸等持成就種種微妙希有大莊嚴事，是故名為大莊嚴三摩地。

「云何名為照一切世間三摩地？謂若住此三摩地時，照諸等持及一切法，令有情類皆得開曉，是故名為照一切世間三摩地。

「云何名為定平等性三摩地？謂若住此三摩地時，不見等持定散差別，是故名為定平等性三摩地

【現代漢語翻譯】 現代漢語譯本 『殊勝的境界，因此稱為具陀羅尼三摩地（具有總持能力的三摩地）。』 『什麼叫做攝伏一切正性邪性三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定，無論是正性的還是邪性的，都能攝伏一切見解，使之不起作用，因此稱為攝伏一切正性邪性三摩地。 『什麼叫做靜息一切違順三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定以及一切法，都看不到有違背或順從的現象，因此稱為靜息一切違順三摩地。 『什麼叫做離憎愛三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定以及一切法，都看不到有憎恨或喜愛的現象，因此稱為離憎愛三摩地。 『什麼叫做無垢明三摩地？』意思是說，如果安住于這種三摩地時，對於各種禪定，都看不到有光明或污垢的現象，因此稱為無垢明三摩地。 『什麼叫做具堅固三摩地？』意思是說，如果安住于這種三摩地時，能使各種禪定都變得堅固，因此稱為具堅固三摩地。 『什麼叫做滿月凈光三摩地？』意思是說，如果安住于這種三摩地時，能使各種禪定的功德增長，就像皎潔的滿月光輝能使海水增漲一樣，因此稱為滿月凈光三摩地。 『什麼叫做大莊嚴三摩地？』意思是說，如果安住于這種三摩地時，能使各種禪定成就種種微妙稀有的大莊嚴事，因此稱為大莊嚴三摩地。 『什麼叫做照一切世間三摩地？』意思是說，如果安住于這種三摩地時，能照亮各種禪定以及一切法，使有情眾生都能開悟明白，因此稱為照一切世間三摩地。 『什麼叫做定平等性三摩地？』意思是說，如果安住于這種三摩地時，看不到禪定和散亂的差別，因此稱為定平等性三摩地。

【English Translation】 English version 'It is a superior state, therefore it is called the Samadhi (concentration) of possessing Dharani (total retention).' 'What is called the Samadhi of Subduing All Correct and Incorrect Natures?' It means that when dwelling in this Samadhi, one can subdue all views regarding various Samadhis, whether they are correct or incorrect, preventing them from arising. Therefore, it is called the Samadhi of Subduing All Correct and Incorrect Natures. 'What is called the Samadhi of Quiescing All Opposition and Compliance?' It means that when dwelling in this Samadhi, one does not see any phenomena of opposition or compliance in various Samadhis and all dharmas (teachings). Therefore, it is called the Samadhi of Quiescing All Opposition and Compliance. 'What is called the Samadhi of Being Free from Hatred and Love?' It means that when dwelling in this Samadhi, one does not see any phenomena of hatred or love in various Samadhis and all dharmas. Therefore, it is called the Samadhi of Being Free from Hatred and Love. 'What is called the Samadhi of Immaculate Brightness?' It means that when dwelling in this Samadhi, one does not see any phenomena of brightness or impurity in various Samadhis. Therefore, it is called the Samadhi of Immaculate Brightness. 'What is called the Samadhi of Possessing Firmness?' It means that when dwelling in this Samadhi, one can make all Samadhis firm. Therefore, it is called the Samadhi of Possessing Firmness. 'What is called the Samadhi of Full Moon Pure Light?' It means that when dwelling in this Samadhi, one can increase the merits of various Samadhis, just as the pure light of the full moon increases the sea water. Therefore, it is called the Samadhi of Full Moon Pure Light. 'What is called the Samadhi of Great Adornment?' It means that when dwelling in this Samadhi, one can accomplish various subtle, rare, and great adornments in various Samadhis. Therefore, it is called the Samadhi of Great Adornment. 'What is called the Samadhi of Illuminating All Worlds?' It means that when dwelling in this Samadhi, one can illuminate various Samadhis and all dharmas, enabling sentient beings to awaken and understand. Therefore, it is called the Samadhi of Illuminating All Worlds. 'What is called the Samadhi of Equality in Concentration?' It means that when dwelling in this Samadhi, one does not see any difference between concentration and distraction. Therefore, it is called the Samadhi of Equality in Concentration.'

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「云何名為有諍無諍平等理趣三摩地？謂若住此三摩地時，不見諸法及一切定有諍無諍性相差別，是故名為有諍無諍平等理趣三摩地。

「云何名為無巢穴無標幟無愛樂三摩地？謂若住此三摩地時，破諸巢穴，舍諸標幟，斷諸愛樂而無所執，是故名為無巢穴無標幟無愛樂三摩地。

「云何名為決定安住真如三摩地？謂若住此三摩地時，于諸等持及一切法，常不棄捨真如實相，是故名為決定安住真如三摩地。

「云何名為離身穢惡三摩地？謂若住此三摩地時，令諸等持破壞身見，是故名為離身穢惡三摩地。

「云何名為離語穢惡三摩地？謂若住此三摩地時，令諸等持壞語惡業，是故名為離語穢惡三摩地。

「云何名為離意穢惡三摩地？謂若住此三摩地時，令諸等持壞意惡業，是故名為離意穢惡三摩地。

「云何名為如虛空三摩地？謂若住此三摩地時，于諸有情普能饒益，其心平等如太虛空，是故名為如虛空三摩地。

「云何名為無染著如虛空三摩地？謂若住此三摩地時，觀一切法都無所有，如凈虛空無染無著，是故名為無染著如虛空三摩地。

「善現！如是等有無量百千微妙希有勝三摩地，當知是為菩薩摩訶薩大乘相。」

第二分念住等品第十七之

【現代漢語翻譯】 現代漢語譯本 『什麼是名為有諍無諍平等理趣三摩地（Samadhi，禪定）？』如果安住於此三摩地時，不認為諸法及一切禪定有諍（有爭論）或無諍（無爭論）的性相差別，因此名為有諍無諍平等理趣三摩地。 『什麼是名為無巢穴無標幟無愛樂三摩地？』如果安住於此三摩地時，破除一切巢穴（執著），捨棄一切標幟（概念），斷除一切愛樂（貪愛）而無所執著，因此名為無巢穴無標幟無愛樂三摩地。 『什麼是名為決定安住真如三摩地？』如果安住於此三摩地時，對於一切禪定及一切法，常不捨棄真如（事物的真實本性）實相，因此名為決定安住真如三摩地。 『什麼是名為離身穢惡三摩地？』如果安住於此三摩地時，使一切禪定破壞對身體的執見，因此名為離身穢惡三摩地。 『什麼是名為離語穢惡三摩地？』如果安住於此三摩地時，使一切禪定破壞由語言產生的惡業，因此名為離語穢惡三摩地。 『什麼是名為離意穢惡三摩地？』如果安住於此三摩地時，使一切禪定破壞由意念產生的惡業，因此名為離意穢惡三摩地。 『什麼是名為如虛空三摩地？』如果安住於此三摩地時，對於一切有情（眾生）普遍能夠饒益，其心平等如同太虛空，因此名為如虛空三摩地。 『什麼是名為無染著如虛空三摩地？』如果安住於此三摩地時，觀察一切法都無所有，如同清凈虛空無染無著，因此名為無染著如虛空三摩地。 『善現（Subhuti，須菩提）！像這樣有無量百千微妙稀有殊勝的三摩地，應當知道這是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）大乘（Mahayana，大乘佛教）的特徵。』 第二分念住等品第十七之二

【English Translation】 English version 'What is called the Samadhi (meditative absorption) of equality in the principle of contention and non-contention?' If, while abiding in this Samadhi, one does not perceive any difference in the characteristics of contention or non-contention in all dharmas (phenomena) and all Samadhis, it is therefore called the Samadhi of equality in the principle of contention and non-contention. 'What is called the Samadhi of no nest, no sign, and no attachment?' If, while abiding in this Samadhi, one breaks all nests (attachments), abandons all signs (concepts), and cuts off all attachments (cravings) without any clinging, it is therefore called the Samadhi of no nest, no sign, and no attachment. 'What is called the Samadhi of firmly abiding in Suchness (Tathata, the true nature of things)?' If, while abiding in this Samadhi, one never abandons the true aspect of Suchness in all Samadhis and all dharmas, it is therefore called the Samadhi of firmly abiding in Suchness. 'What is called the Samadhi of being free from the defilement of the body?' If, while abiding in this Samadhi, one causes all Samadhis to destroy the view of the body, it is therefore called the Samadhi of being free from the defilement of the body. 'What is called the Samadhi of being free from the defilement of speech?' If, while abiding in this Samadhi, one causes all Samadhis to destroy the evil karma of speech, it is therefore called the Samadhi of being free from the defilement of speech. 'What is called the Samadhi of being free from the defilement of mind?' If, while abiding in this Samadhi, one causes all Samadhis to destroy the evil karma of mind, it is therefore called the Samadhi of being free from the defilement of mind. 'What is called the Samadhi like space?' If, while abiding in this Samadhi, one is universally able to benefit all sentient beings, and one's mind is as equal as the great void, it is therefore called the Samadhi like space. 'What is called the Samadhi of being unattached like space?' If, while abiding in this Samadhi, one observes that all dharmas are without any substance, like pure space without defilement or attachment, it is therefore called the Samadhi of being unattached like space. 'Subhuti! Such are the immeasurable hundreds of thousands of subtle, rare, and supreme Samadhis. Know that these are the characteristics of the Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva (Great Bodhisattva).' Second Section, Seventeenth Chapter on Mindfulness and the Like, Part Two

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一

「複次，善現！菩薩摩訶薩大乘相者，謂四念住。云何為四？一、身念住。二、受念住。三、心念住。四、法念住。

「身念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖于內身住循身觀，或於外身住循身觀，或於內外身住循身觀，而永不起身俱尋思，熾然精進，正知具念，調伏貪憂。

「受念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖于內受住循受觀，或於外受住循受觀，或於內外受住循受觀，而永不起受俱尋思，熾然精進，正知具念，調伏貪憂。

「心念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖于內心住循心觀，或於外心住循心觀，或於內外心住循心觀，而永不起心俱尋思，熾然精進，正知具念，調伏貪憂。

「法念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖于內法住循法觀，或於外法住循法觀，或於內外法住循法觀，而永不起法俱尋思，熾然精進，正知具念，調伏貪憂。

「云何菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，行時知行

【現代漢語翻譯】 現代漢語譯本 『再者，善現（Subhuti）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的大乘（Mahayana，大乘佛教）之相，是指四念住。哪四種呢？第一是身念住，第二是受念住，第三是心念住，第四是法念住。 『身念住是指，菩薩摩訶薩在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，以無所得為方便，雖然對內身安住于循身觀察，或者對外身安住于循身觀察，或者對內外身安住于循身觀察，但永遠不生起與身相關的尋思，精進熾盛，正知具念，調伏貪慾和憂愁。 『受念住是指，菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，雖然對內受安住于循受觀察，或者對外受安住于循受觀察，或者對內外受安住于循受觀察，但永遠不生起與受相關的尋思，精進熾盛，正知具念，調伏貪慾和憂愁。 『心念住是指，菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，雖然對內心安住于循心觀察，或者對外心安住于循心觀察，或者對內外心安住于循心觀察，但永遠不生起與心相關的尋思，精進熾盛，正知具念，調伏貪慾和憂愁。 『法念住是指，菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，雖然對內法安住于循法觀察，或者對外法安住于循法觀察，或者對內外法安住于循法觀察，但永遠不生起與法相關的尋思，精進熾盛，正知具念，調伏貪慾和憂愁。 『菩薩摩訶薩在修行般若波羅蜜多時，如何以無所得為方便，對內身安住于循身觀察，精進熾盛，正知具念，調伏貪慾和憂愁呢？』 『善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，審視自身，行走時知道自己在行走

【English Translation】 English version 『Furthermore, Subhuti! The characteristics of a Bodhisattva-mahasattva』s (great Bodhisattva) Mahayana (Great Vehicle) are the four foundations of mindfulness. What are the four? First, the mindfulness of the body. Second, the mindfulness of feelings. Third, the mindfulness of the mind. Fourth, the mindfulness of dharmas (teachings).』 『Mindfulness of the body means that when a Bodhisattva-mahasattva practices Prajnaparamita (perfection of wisdom), using non-attainment as a means, although they dwell in contemplation of the body internally, or dwell in contemplation of the body externally, or dwell in contemplation of the body both internally and externally, they never give rise to thoughts associated with the body, they are ardently diligent, with right knowledge and mindfulness, subduing greed and sorrow.』 『Mindfulness of feelings means that when a Bodhisattva-mahasattva practices Prajnaparamita, using non-attainment as a means, although they dwell in contemplation of feelings internally, or dwell in contemplation of feelings externally, or dwell in contemplation of feelings both internally and externally, they never give rise to thoughts associated with feelings, they are ardently diligent, with right knowledge and mindfulness, subduing greed and sorrow.』 『Mindfulness of the mind means that when a Bodhisattva-mahasattva practices Prajnaparamita, using non-attainment as a means, although they dwell in contemplation of the mind internally, or dwell in contemplation of the mind externally, or dwell in contemplation of the mind both internally and externally, they never give rise to thoughts associated with the mind, they are ardently diligent, with right knowledge and mindfulness, subduing greed and sorrow.』 『Mindfulness of dharmas means that when a Bodhisattva-mahasattva practices Prajnaparamita, using non-attainment as a means, although they dwell in contemplation of dharmas internally, or dwell in contemplation of dharmas externally, or dwell in contemplation of dharmas both internally and externally, they never give rise to thoughts associated with dharmas, they are ardently diligent, with right knowledge and mindfulness, subduing greed and sorrow.』 『How does a Bodhisattva-mahasattva, when practicing Prajnaparamita, using non-attainment as a means, dwell in contemplation of the body internally, being ardently diligent, with right knowledge and mindfulness, subduing greed and sorrow?』 『Subhuti! If a Bodhisattva-mahasattva, when practicing Prajnaparamita, using non-attainment as a means, examines their own body, knowing when walking that they are walking』

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，住時知住，坐時知坐，臥時知臥，如如自身威儀差別，如是如是熾然精進，正知具念，調伏貪憂。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，正知往來，正知瞻顧，正知俯仰，正知屈伸，服僧伽胝，執持衣缽，若食若飲，偃息經行，坐起承迎，寤寐語默，入出諸定，皆念正知。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，于息入時念知息入，于息出時念知息出，于息長時念知息長，于息短時念知息短。如轉輪師或彼弟子，輪勢長時知輪勢長，輪勢短時知輪勢短。是菩薩摩訶薩亦復如是，念知諸息若入若出長短差別。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身諸界差別，所謂地界、水、火、風界。如巧屠師或彼弟子斷牛命已，複用利刀分析其身割為

【現代漢語翻譯】 現代漢語譯本：'當安住時，知道自己安住；當坐著時，知道自己坐著；當躺臥時，知道自己躺臥。如實地覺知自身威儀的種種差別，像這樣精進不懈，以正知和正念調伏貪慾和憂愁。這就是菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，以無所得為方便，于自身安住，修習身隨觀，精進不懈，以正知和正念調伏貪慾和憂愁。' 現代漢語譯本：'再者，善現（須菩提）！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，仔細觀察自身，在行走時知道自己在行走，在觀看時知道自己在觀看，在低頭時知道自己在低頭，在抬頭時知道自己在抬頭，在彎曲時知道自己在彎曲，在伸展時知道自己在伸展，穿僧伽胝（袈裟），拿著衣缽，無論是吃飯還是喝水，休息還是經行，坐下還是站起，迎接還是送別，醒著還是睡著，說話還是沉默，進入禪定還是出禪定，都保持正念和正知。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，于自身安住，修習身隨觀，精進不懈，以正知和正念調伏貪慾和憂愁。' 現代漢語譯本：'再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，仔細觀察自身，當吸氣時知道自己在吸氣，當呼氣時知道自己在呼氣，當呼吸長時知道呼吸長，當呼吸短時知道呼吸短。就像轉輪師或他的弟子，當輪子的轉勢長時知道輪勢長，當輪子的轉勢短時知道輪勢短。菩薩摩訶薩也是這樣，知道呼吸的吸入和呼出，以及長短的差別。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，于自身安住，修習身隨觀，精進不懈，以正知和正念調伏貪慾和憂愁。' 現代漢語譯本：'再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，仔細觀察自身諸界的差別，也就是地界、水界、火界、風界。就像熟練的屠夫或他的弟子，宰殺牛之後，用利刀分析牛身，割成...

【English Translation】 English version: 'When dwelling, knowing 'I am dwelling'; when sitting, knowing 'I am sitting'; when lying down, knowing 'I am lying down'. Thus, knowing the various differences in one's own deportment, in this way, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita (Perfection of Wisdom), with non-attainment as the means, dwells in the contemplation of the body within, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow.' English version: 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, when practicing Prajnaparamita, with non-attainment as the means, carefully observes his own body, knowing when going, knowing when looking, knowing when bowing, knowing when raising the head, knowing when bending, knowing when stretching, wearing the sanghati (robe), holding the alms bowl, whether eating or drinking, resting or walking, sitting or standing, welcoming or seeing off, waking or sleeping, speaking or being silent, entering or leaving samadhi, all with right mindfulness and right knowledge. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita, with non-attainment as the means, dwells in the contemplation of the body within, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow.' English version: 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, when practicing Prajnaparamita, with non-attainment as the means, carefully observes his own body, knowing when breathing in, knowing when breathing out, knowing when the breath is long, knowing when the breath is short. Just like a wheelwright or his apprentice, when the wheel's momentum is long, knowing the momentum is long, when the wheel's momentum is short, knowing the momentum is short. So too, the Bodhisattva Mahasattva knows the breath, whether inhaling or exhaling, and the difference between long and short. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita, with non-attainment as the means, dwells in the contemplation of the body within, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow.' English version: 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, when practicing Prajnaparamita, with non-attainment as the means, carefully observes the differences of the elements within his own body, namely the earth element, the water element, the fire element, and the wind element. Just like a skilled butcher or his apprentice, after killing a cow, uses a sharp knife to analyze the cow's body, cutting it into...

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四分，若坐若立如實觀知。是菩薩摩訶薩亦復如是，觀察自身地、水、火、風四界差別。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，從足至頂種種不凈充滿其中，外為薄皮之所纏裹，所謂此身唯有種種發毛爪齒、皮革血肉、筋脈骨髓、心肝肺腎、脾膽胞胃、大腸小腸、屎尿涕唾、涎淚垢汗、痰膿肪𦙽、腦膜、[月*(嵐-幾)]聹，如是不凈充滿身中。如有農夫或諸長者，倉中盛滿種種雜谷，所謂稻、麻、粟、豆、麥等，有明目者開倉睹之，能如實知其中唯有稻、麻、粟等種種雜谷。是菩薩摩訶薩亦復如是，審觀自身，從足至頂不凈充滿不可貪樂。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往憺怕路觀所棄屍，死經一日或經二日乃至七日，其身膀脹，色變青瘀，臭爛皮穿，膿血流出。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住

【現代漢語翻譯】 現代漢語譯本 四種姿勢，無論是坐著還是站著，都能如實地觀察和了解。菩薩摩訶薩（菩薩中的大菩薩）也是如此，觀察自身的地、水、火、風四種元素的不同。這是菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知和正念，調伏貪慾和憂愁。 『再者，善現（須菩提的別名）！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，仔細觀察自身，從腳到頭充滿了各種不凈之物，外面被一層薄皮包裹著，這個身體只有各種毛髮、指甲、牙齒、面板、血肉、筋脈、骨髓、心、肝、肺、腎、脾、膽、膀胱、胃、大腸、小腸、屎尿、鼻涕、唾液、眼淚、污垢、汗液、痰、膿、脂肪、腦膜、耳垢等，這些不凈之物充滿了身體。就像農夫或長者，倉庫里裝滿了各種雜糧，如稻、麻、粟、豆、麥等，有視力好的人打開倉庫看到，能如實知道其中只有稻、麻、粟等各種雜糧。菩薩摩訶薩也是如此，仔細觀察自身，從腳到頭充滿了不凈之物，不可貪戀。這是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知和正念，調伏貪慾和憂愁。』 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，走到荒涼的道路上觀察被遺棄的屍體，死了一天或兩天，甚至七天，屍體腫脹，顏色變成青紫色，腐爛破裂，膿血流出。看到這些后，自己想到我的身體也有這樣的性質，具有這樣的規律，沒有得到解脫最終也會這樣。這是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，

【English Translation】 English version In four postures, whether sitting or standing, one truly observes and understands. The Bodhisattva Mahasattva (a great Bodhisattva) is also like this, observing the differences in the four elements of earth, water, fire, and wind within oneself. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita (perfection of wisdom), uses non-attainment as a means, dwells in contemplation of the body within oneself, diligently strives, maintains right knowledge and mindfulness, and subdues greed and sorrow. 'Furthermore, Subhuti (another name for Sudhuti)! If a Bodhisattva Mahasattva, when practicing Prajnaparamita, uses non-attainment as a means, carefully observes oneself, from feet to head filled with various impurities, wrapped outside by a thin layer of skin, this body only has various hairs, nails, teeth, skin, flesh, tendons, bones, marrow, heart, liver, lungs, kidneys, spleen, gallbladder, bladder, stomach, large intestine, small intestine, feces, urine, mucus, saliva, tears, dirt, sweat, phlegm, pus, fat, meninges, earwax, and other impurities filling the body. Just like a farmer or elder, whose warehouse is filled with various grains, such as rice, hemp, millet, beans, wheat, etc., and a person with good eyesight opens the warehouse and sees, they can truly know that there are only rice, hemp, millet, and other various grains inside. The Bodhisattva Mahasattva is also like this, carefully observing oneself, from feet to head filled with impurities, not to be craved. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita, uses non-attainment as a means, dwells in contemplation of the body within oneself, diligently strives, maintains right knowledge and mindfulness, and subdues greed and sorrow.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, when practicing Prajnaparamita, uses non-attainment as a means, goes to a desolate road and observes an abandoned corpse, dead for one or two days, or even seven days, the body swollen, the color turning bluish-purple, rotting and breaking open, with pus and blood flowing out. Having seen this, one thinks to oneself that my body also has such a nature, possesses such a law, and without liberation will ultimately be like this. This is how a Bodhisattva Mahasattva, when practicing Prajnaparamita, uses non-attainment as a means, dwells in contemplation of the body within oneself,

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循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，死經一日或經二日乃至七日，為諸雕、鷲、烏、鵲、鴟、梟、虎、豹、狐、狼、野干、狗等種種禽獸或啄或攫，骨肉狼籍，𪙁掣食啖。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，禽獸食已，不凈潰爛，膿血流離，有無量種蟲蛆雜出，臭穢可污過於死狗。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，蟲蛆食已，肉離骨現，支節相連，筋纏血涂，尚餘腐肉。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪

【現代漢語翻譯】 現代漢語譯本 觀察自身，精進修行，保持正念和覺知，調伏貪慾和憂愁。 『再者，善現（Subhuti）！如果菩薩摩訶薩（Bodhisattva Mahasattva）在修行般若波羅蜜多（Prajnaparamita）時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，這屍體死去一日或二日乃至七日，被雕、鷲、烏鴉、喜鵲、鴟、梟、虎、豹、狐貍、狼、野狗等各種禽獸啄食或抓取，骨肉散亂，被撕扯吞噬。看到這些后，他會想到自己的身體也有這樣的性質，具有這樣的規律，如果未得解脫，最終也會如此。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內住于循身觀，精進修行，保持正念和覺知，調伏貪慾和憂愁。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，這屍體被禽獸吃過後，開始腐爛潰敗，膿血流淌，無數種蟲蛆從中爬出，臭穢不堪，比死狗還要污穢。看到這些后，他會想到自己的身體也有這樣的性質，具有這樣的規律，如果未得解脫，最終也會如此。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內住于循身觀，精進修行，保持正念和覺知，調伏貪慾和憂愁。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，這屍體被蟲蛆吃過後，肉已脫離，骨頭顯露，肢體相連，筋脈纏繞，血跡斑駁，還殘留著腐肉。看到這些后，他會想到自己的身體也有這樣的性質，具有這樣的規律，如果未得解脫，最終也會如此。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內住于循身觀，精進修行，保持正念和覺知，調伏貪

【English Translation】 English version Observing the body, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow. 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, goes to a desolate place to observe an abandoned corpse, dead for a day or two, or even seven days, being pecked or seized by various birds and beasts such as eagles, vultures, crows, magpies, owls, hawks, tigers, leopards, foxes, wolves, jackals, and dogs, with bones and flesh scattered, torn apart and devoured. Having seen this, he reflects that his own body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, goes to a desolate place to observe an abandoned corpse, after being eaten by birds and beasts, it begins to fester and decay, with pus and blood flowing, and countless kinds of worms and maggots crawling out, foul and filthy, more defiled than a dead dog. Having seen this, he reflects that his own body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, with ardent effort, with right knowledge and mindfulness, subduing greed and sorrow.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, goes to a desolate place to observe an abandoned corpse, after being eaten by worms and maggots, the flesh has separated, the bones are exposed, the limbs are connected, with tendons wrapped around and bloodstained, and some rotten flesh remains. Having seen this, he reflects that his own body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, with ardent effort, with right knowledge and mindfulness, subduing greed'

---

憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，已成骨瑣，血肉都盡，余筋相連。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，但餘眾骨，其骨皓白色如珂雪，諸筋糜爛支節分離。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，成白骨已，支節分散零落異方。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，諸骨分離各在異處，足骨異處，腨骨異處，膝骨異處，髀骨異處，髖骨異處，脊

【現代漢語翻譯】 現代漢語譯本 『再者，善現（Subhuti）！如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，那屍體已經變成骨架，血肉都已耗盡，只剩下筋脈相連。看到這種情況后，他會自念：我的身體也有這樣的性質，具備這樣的規律，如果未得解脫，最終也會變成這樣。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，那屍體只剩下骨頭，骨頭潔白如雪，筋脈腐爛，肢體分離。看到這種情況后，他會自念：我的身體也有這樣的性質，具備這樣的規律，如果未得解脫，最終也會變成這樣。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，那屍體已經變成白骨，肢體分散，零落在不同的地方。看到這種情況后，他會自念：我的身體也有這樣的性質，具備這樣的規律，如果未得解脫，最終也會變成這樣。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁。 『再者，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼之處觀察被遺棄的屍體，那屍體的骨頭已經分離，各自散落在不同的地方，腳骨在不同的地方，小腿骨在不同的地方，膝蓋骨在不同的地方，大腿骨在不同的地方，髖骨在不同的地方，脊椎骨在不同的地方。

【English Translation】 English version 『Furthermore, Subhuti! If a Bodhisattva-Mahasattva (great Bodhisattva) is practicing the Prajnaparamita (perfection of wisdom), using non-attainment as a means, and goes to a desolate place to observe an abandoned corpse, which has become a skeleton, with all flesh and blood exhausted, and only tendons connecting the bones, upon seeing this, he reflects: 『My body also has such a nature, possesses such a law, and if not liberated, will ultimately become like this.』 This is how a Bodhisattva-Mahasattva, while practicing the Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, diligently strives, maintains right mindfulness and awareness, and subdues greed and sorrow. 『Furthermore, Subhuti! If a Bodhisattva-Mahasattva is practicing the Prajnaparamita, using non-attainment as a means, and goes to a desolate place to observe an abandoned corpse, which has only bones remaining, the bones are white as snow, the tendons are decayed, and the limbs are separated, upon seeing this, he reflects: 『My body also has such a nature, possesses such a law, and if not liberated, will ultimately become like this.』 This is how a Bodhisattva-Mahasattva, while practicing the Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, diligently strives, maintains right mindfulness and awareness, and subdues greed and sorrow. 『Furthermore, Subhuti! If a Bodhisattva-Mahasattva is practicing the Prajnaparamita, using non-attainment as a means, and goes to a desolate place to observe an abandoned corpse, which has become white bones, with limbs scattered and fallen in different places, upon seeing this, he reflects: 『My body also has such a nature, possesses such a law, and if not liberated, will ultimately become like this.』 This is how a Bodhisattva-Mahasattva, while practicing the Prajnaparamita, using non-attainment as a means, dwells in the contemplation of the body within himself, diligently strives, maintains right mindfulness and awareness, and subdues greed and sorrow. 『Furthermore, Subhuti! If a Bodhisattva-Mahasattva is practicing the Prajnaparamita, using non-attainment as a means, and goes to a desolate place to observe an abandoned corpse, where the bones are separated and scattered in different places, the foot bones in one place, the shin bones in another, the knee bones in another, the thigh bones in another, the hip bones in another, and the spine in another.

---

骨異處，脅骨異處，胸骨異處，膊骨異處，臂骨異處，手骨異處，項骨異處，頷骨異處，頰骨異處，其髑髏骨亦在異處。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，骸骨狼籍，風吹日曝，雨灌霜封，積有歲年色如珂雪。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「複次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往憺怕路觀所棄屍，余骨散地經多百歲或多千年，其相變青，狀如鴿色，或有腐朽碎末如塵，與土相和難可分別。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內身住循身觀，熾然精進，正知具念，調伏貪憂。

「善現！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，如於內身如是差別住循身觀，熾然精進，正知具念，調伏貪憂；

【現代漢語翻譯】 現代漢語譯本：'骨頭散落在不同的地方，肋骨散落在不同的地方，胸骨散落在不同的地方，肩胛骨散落在不同的地方，臂骨散落在不同的地方，手骨散落在不同的地方，頸骨散落在不同的地方，下頜骨散落在不同的地方，頰骨散落在不同的地方，頭蓋骨也散落在不同的地方。看到這些情況后，自己想到我的身體也有這樣的性質，具備這樣的規律，如果不能解脫，最終也會變成這樣。這就是菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜多（以智慧到達彼岸）時，以無所得（不執著于任何事物）為方便，在自身內安住于循身觀（觀察身體的各個方面），精進努力，保持正知正念，調伏貪慾和憂愁。' '其次，善現（須菩提的別名）！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼的道路觀察被遺棄的屍體，骸骨散亂，被風吹日曬，雨淋霜凍，經過多年，顏色像珂雪（潔白的玉石）。看到這些情況后，自己想到我的身體也有這樣的性質，具備這樣的規律，如果不能解脫，最終也會變成這樣。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁。' '其次，善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，前往荒涼的道路觀察被遺棄的屍體，其餘的骨頭散落在地上，經過數百年或數千年，它們的顏色變成青色，像鴿子的顏色，有的已經腐爛成碎末像塵土一樣，與泥土混合在一起難以分辨。看到這些情況后，自己想到我的身體也有這樣的性質，具備這樣的規律，如果不能解脫，最終也會變成這樣。這就是菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在自身內安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁。' '善現！諸位菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，像這樣在自身內以不同的方式安住于循身觀，精進努力，保持正知正念，調伏貪慾和憂愁；'

【English Translation】 English version: 'The bones are in different places, the ribs are in different places, the sternum is in different places, the shoulder blades are in different places, the arm bones are in different places, the hand bones are in different places, the neck bones are in different places, the jaw bones are in different places, the cheek bones are in different places, and the skull bones are also in different places. Having seen these things, one reflects that my body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (perfection of wisdom), using non-attainment (non-attachment to anything) as a means, abiding in contemplation of the body within oneself, with ardent diligence, clear awareness, and mindfulness, subduing greed and sorrow.' 'Furthermore, Subhuti (another name for Shariputra)! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, and goes to a desolate road to observe an abandoned corpse, with scattered bones, exposed to wind and sun, rain and frost, having accumulated over years, its color like white jade. Having seen these things, one reflects that my body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, abiding in contemplation of the body within oneself, with ardent diligence, clear awareness, and mindfulness, subduing greed and sorrow.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, and goes to a desolate road to observe an abandoned corpse, with the remaining bones scattered on the ground, having passed hundreds or thousands of years, their color turning blue, like the color of a pigeon, some decayed into fragments like dust, mixed with soil and difficult to distinguish. Having seen these things, one reflects that my body has such a nature, possesses such a law, and if not liberated, will ultimately be like this. This is how a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, abiding in contemplation of the body within oneself, with ardent diligence, clear awareness, and mindfulness, subduing greed and sorrow.' 'Subhuti! When Bodhisattva Mahasattvas practice Prajnaparamita, using non-attainment as a means, they abide in contemplation of the body within themselves in such different ways, with ardent diligence, clear awareness, and mindfulness, subduing greed and sorrow;'

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于外身住循身觀，于內外身住循身觀，熾然精進，正知具念，調伏貪憂，隨其所應亦復如是。

「善現！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內外俱受、心、法住循受、心、法觀，熾然精進，正知具念，調伏貪憂，隨其所應皆應廣說。

「善現！如是菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于內外俱身、受、心、法住循身、受、心、法觀時，雖作是觀而無所得。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂四正斷。云何為四？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于諸未生惡不善法為不生故，生欲策勵發起正勤策心持心，是為第一。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，于諸已生惡不善法為永斷故，生欲策勵，發起正勤策心持心，是為第二。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，未生善法為令生故，生欲策勵，發起正勤策心持心，是為第三。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，已生善法為令安住不忘增廣倍修滿故，生欲策勵，發起正勤策心持心，是為第四。善現當知！是為菩薩摩訶薩大乘相。

大般若波羅蜜多經卷第四百一十四 大正藏第

【現代漢語翻譯】 現代漢語譯本：

在自身之外安住，依循身體觀察；在自身之內和之外安住，依循身體觀察。精進熾盛，具有正知和正念，調伏貪慾和憂愁，隨其所應，也應如此修行。

『善現（Subhuti，佛陀的弟子）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，以無所得為方便，在內外一起安住于感受、心、法，依循感受、心、法進行觀察。精進熾盛，具有正知和正念，調伏貪慾和憂愁，隨其所應，都應廣為宣說。

『善現！如此，菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，在內外一起安住于身、受、心、法，依循身、受、心、法進行觀察時，雖然進行這樣的觀察，但卻無所得。善現，應當知道！這是菩薩摩訶薩大乘（Mahayana，大乘佛教）的特徵。

『再者，善現！菩薩摩訶薩大乘的特徵，是指四正斷（Samyakpradhana，四種正確的努力）。哪四種呢？善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，對於尚未生起的惡不善法，爲了不讓它們生起，生起慾望，策勵，發起正勤，策心持心，這是第一種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，對於已經生起的惡不善法，爲了永遠斷除它們，生起慾望，策勵，發起正勤，策心持心，這是第二種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，對於尚未生起的善法，爲了讓它們生起，生起慾望，策勵，發起正勤，策心持心，這是第三種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，對於已經生起的善法，爲了讓它們安住不忘，增長，加倍修習圓滿，生起慾望，策勵，發起正勤，策心持心，這是第四種。善現，應當知道！這是菩薩摩訶薩大乘的特徵。

《大般若波羅蜜多經》卷第四百一十四 《大正藏》第

【English Translation】 English version:

Dwelling observing the body externally, dwelling observing the body both internally and externally, with ardent effort, clear comprehension, and mindfulness, subduing covetousness and grief, likewise, as it is appropriate.

'Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita, using non-attainment as a means, they dwell observing feelings, mind, and dharmas both internally and externally, with ardent effort, clear comprehension, and mindfulness, subduing covetousness and grief, and as it is appropriate, all should be extensively explained.

'Subhuti! Thus, when Bodhisattva-Mahasattvas practice Prajnaparamita, using non-attainment as a means, while dwelling observing the body, feelings, mind, and dharmas both internally and externally, although they make such observations, they attain nothing. Subhuti, know that this is the characteristic of the Mahayana of Bodhisattva-Mahasattvas.

'Furthermore, Subhuti! The characteristic of the Mahayana of Bodhisattva-Mahasattvas refers to the four right exertions. What are the four? Subhuti! If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, in order to prevent the arising of unarisen evil and unwholesome dharmas, generates desire, strives, initiates right effort, and directs and maintains the mind, this is the first. If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, in order to permanently eliminate arisen evil and unwholesome dharmas, generates desire, strives, initiates right effort, and directs and maintains the mind, this is the second. If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, in order to cause the arising of unarisen wholesome dharmas, generates desire, strives, initiates right effort, and directs and maintains the mind, this is the third. If a Bodhisattva-Mahasattva, while practicing Prajnaparamita, using non-attainment as a means, in order to cause arisen wholesome dharmas to abide, not be forgotten, increase, be cultivated many times, and be perfected, generates desire, strives, initiates right effort, and directs and maintains the mind, this is the fourth. Subhuti, know that this is the characteristic of the Mahayana of Bodhisattva-Mahasattvas.

Great Prajnaparamita Sutra, Volume 414 Taiso Tripitaka No.

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07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十五

三藏法師玄奘奉　詔譯第二分念住等品第十七之二

「複次，善現！菩薩摩訶薩大乘相者，謂四神足。云何為四？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修欲三摩地斷行成就神足，依離、依無染、依滅、迴向舍，是為第一。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修勤三摩地斷行成就神足，依離、依無染、依滅、迴向舍，是為第二。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修心三摩地斷行成就神足，依離、依無染、依滅、迴向舍，是為第三。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修觀三摩地斷行成就神足，依離、依無染、依滅、迴向舍，是為第四。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂五根。云何為五？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修信根、精進根、念根、定根、慧根。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂五力。云何為五？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得

【現代漢語翻譯】 現代漢語譯本 「再者，善現！菩薩摩訶薩的大乘之相，指的是四神足。什麼是四神足呢？善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，修習欲三摩地，斷除（煩惱）的行，成就神足，依于遠離、依于無染、依于寂滅、迴向于捨棄，這是第一種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，修習勤三摩地，斷除（煩惱）的行，成就神足，依于遠離、依于無染、依于寂滅、迴向于捨棄，這是第二種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，修習心三摩地，斷除（煩惱）的行，成就神足，依于遠離、依于無染、依于寂滅、迴向于捨棄，這是第三種。如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，修習觀三摩地，斷除（煩惱）的行，成就神足，依于遠離、依于無染、依于寂滅、迴向于捨棄，這是第四種。善現，應當知道！這就是菩薩摩訶薩的大乘之相。 「再者，善現！菩薩摩訶薩的大乘之相，指的是五根。什麼是五根呢？善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得為方便，所修習的信根、精進根、念根、定根、慧根。善現，應當知道！這就是菩薩摩訶薩的大乘之相。 「再者，善現！菩薩摩訶薩的大乘之相，指的是五力。什麼是五力呢？善現！如果菩薩摩訶薩在修行般若波羅蜜多時，以無所得

【English Translation】 English version Furthermore, Subhuti, the characteristics of a Bodhisattva Mahasattva's Great Vehicle are the four supernatural powers (catvāri ṛddhipādāḥ). What are the four? Subhuti, if a Bodhisattva Mahasattva, while practicing Prajnaparamita (Perfection of Wisdom), uses non-attainment as a means, cultivates the samadhi of desire, cuts off the practice (of defilements), achieves supernatural power, relies on detachment, relies on non-contamination, relies on cessation, and directs towards relinquishment, this is the first. If a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, cultivates the samadhi of diligence, cuts off the practice (of defilements), achieves supernatural power, relies on detachment, relies on non-contamination, relies on cessation, and directs towards relinquishment, this is the second. If a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, cultivates the samadhi of mind, cuts off the practice (of defilements), achieves supernatural power, relies on detachment, relies on non-contamination, relies on cessation, and directs towards relinquishment, this is the third. If a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, cultivates the samadhi of contemplation, cuts off the practice (of defilements), achieves supernatural power, relies on detachment, relies on non-contamination, relies on cessation, and directs towards relinquishment, this is the fourth. Subhuti, you should know! These are the characteristics of a Bodhisattva Mahasattva's Great Vehicle. Furthermore, Subhuti, the characteristics of a Bodhisattva Mahasattva's Great Vehicle are the five roots (pañcendriyāṇi). What are the five? Subhuti, if a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment as a means, cultivates the roots of faith (śraddhā), diligence (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Subhuti, you should know! These are the characteristics of a Bodhisattva Mahasattva's Great Vehicle. Furthermore, Subhuti, the characteristics of a Bodhisattva Mahasattva's Great Vehicle are the five powers (pañca balāni). What are the five? Subhuti, if a Bodhisattva Mahasattva, while practicing Prajnaparamita, uses non-attainment

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而為方便，所修信力、精進力、念力、定力、慧力。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂七等覺支。云何為七？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修念等覺支、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，依離、依無染、依滅、迴向舍。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂八聖道支。云何為八？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修正見、正思惟、正語、正業、正命、正精進、正念、正定，依離、依無染、依滅、迴向舍。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂三三摩地。云何為三？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相皆空，其心安住，名空解脫門，亦名空三摩地，是為第一。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相空故皆無有相，其心安住，名無相解脫門，亦名無相三摩地，是為第二。若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相空故皆無所愿，其心安住，名無愿解脫門，亦名無愿三摩地，

是為第三。善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂十一智。云何十一？謂法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡智、無生智、如說智。

「云何法智？善現！若智以無所得而為方便，知五蘊差別相，是為法智。

「云何類智？善現！若智以無所得而為方便，知眼乃至意、色乃至法皆是無常，是為類智。

「云何他心智？善現！若智以無所得而為方便，知他有情心、心所法無所疑滯，是為他心智。

「云何世俗智？善現！若智以無所得而為方便，知諸有情修行差別，是為世俗智。

「云何苦智？善現！若智以無所得而為方便，知苦應不生，是為苦智。

「云何集智？善現！若智以無所得而為方便，知集應永斷，是為集智。

「云何滅智？善現！若智以無所得而為方便，知滅應作證，是為滅智。

「云何道智？善現！若智以無所得而為方便，知道應修習，是為道智。

「云何盡智？善現！若智以無所得而為方便，知貪、瞋、癡盡，是為盡智。

「云何無生智？善現！若智以無所得而為方便，知諸有趣永不復生，是為無生智。

「云何如說智？善現！如來所有一切相智，是為如說智

【現代漢語翻譯】 現代漢語譯本 這是第三種。善現（Subhuti）啊，你要知道！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的大乘（Mahayana，大乘佛教）之相。

「再者，善現！菩薩摩訶薩的大乘之相，是指十一智。哪十一種呢？即法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡智、無生智、如說智。

「什麼是法智？善現！如果一種智慧以無所得為方便，了知五蘊（五種構成人存在的要素：色、受、想、行、識）的差別相，這就是法智。

「什麼是類智？善現！如果一種智慧以無所得為方便，了知眼乃至意、色乃至法都是無常的，這就是類智。

「什麼是他心智？善現！如果一種智慧以無所得為方便，了知其他有情的心和心所法（心理活動）沒有疑惑和滯礙，這就是他心智。

「什麼是世俗智？善現！如果一種智慧以無所得為方便，了知各種有情修行的差別，這就是世俗智。

「什麼是苦智？善現！如果一種智慧以無所得為方便，了知苦不應該產生，這就是苦智。

「什麼是集智？善現！如果一種智慧以無所得為方便，了知集（苦的根源）應該永遠斷除，這就是集智。

「什麼是滅智？善現！如果一種智慧以無所得為方便，了知滅（苦的止息）應該去證得，這就是滅智。

「什麼是道智？善現！如果一種智慧以無所得為方便，了知道（通向滅的道路）應該修習，這就是道智。

「什麼是盡智？善現！如果一種智慧以無所得為方便，了知貪、瞋、癡（佛教三毒）已經斷盡，這就是盡智。

「什麼是無生智？善現！如果一種智慧以無所得為方便，了知所有趣（輪迴的去處）永遠不再產生，這就是無生智。

「什麼是如說智？善現！如來（Tathagata，佛的稱號）所擁有的一切相智，這就是如說智。」

【English Translation】 English version This is the third. Subhuti, you should know! This is the characteristic of the Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva (Great Bodhisattva).

Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to eleven kinds of wisdom. What are the eleven? They are: Dharma-wisdom, Category-wisdom, Mind-reading wisdom, Conventional-wisdom, Suffering-wisdom, Arising-wisdom, Cessation-wisdom, Path-wisdom, Exhaustion-wisdom, Non-arising-wisdom, and As-it-is-said-wisdom.

What is Dharma-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands the differentiated characteristics of the five aggregates (skandhas, the five components of existence: form, feeling, perception, mental formations, and consciousness), this is Dharma-wisdom.

What is Category-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that the eye to mind, and form to dharma are all impermanent, this is Category-wisdom.

What is Mind-reading wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands the minds and mental states of other sentient beings without doubt or hindrance, this is Mind-reading wisdom.

What is Conventional-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands the differences in the practices of various sentient beings, this is Conventional-wisdom.

What is Suffering-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that suffering should not arise, this is Suffering-wisdom.

What is Arising-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that the arising (the origin of suffering) should be permanently eliminated, this is Arising-wisdom.

What is Cessation-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that cessation (the end of suffering) should be realized, this is Cessation-wisdom.

What is Path-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that the path (to the end of suffering) should be practiced, this is Path-wisdom.

What is Exhaustion-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that greed, hatred, and delusion (the three poisons) are exhausted, this is Exhaustion-wisdom.

What is Non-arising-wisdom? Subhuti, if a wisdom, using non-attainment as a means, understands that all realms of rebirth will never arise again, this is Non-arising-wisdom.

What is As-it-is-said-wisdom? Subhuti, all the wisdom of characteristics possessed by the Tathagata (the Buddha), this is As-it-is-said-wisdom.

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「善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂三根：一、未知當知根，二、已知根，三、具知根。

「云何未知當知根？善現！若諸有學補特伽羅，于諸聖諦未已現觀，所有信根、精進根、念根、定根、慧根，是為未知當知根。

「云何已知根？善現！若諸有學補特伽羅，于諸聖諦已得現觀，所有信根、精進根、念根、定根、慧根，是為已知根。

「云何具知根？善現！謂諸無學補特伽羅，若阿羅漢、若獨覺、若已住十地菩薩摩訶薩、若諸如來應正等覺，所有信根、精進根、念根、定根、慧根，是為具知根。

「善現！若此三根，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂三三摩地。云何為三？一、有尋有伺三摩地。二、無尋唯伺三摩地。三、無尋無伺三摩地。

「云何有尋有伺三摩地？善現！若離欲惡不善法，有尋有伺離生喜樂，入初靜慮具足住，是為有尋有伺三摩地。

「云何無尋唯伺三摩地？善現！若初靜慮、第二靜慮中間定，是為無尋唯伺三摩地。

「云何無尋無伺三摩地？善現！若第二靜慮乃至非想非非想處定，是為無尋無伺三摩地。

「善現

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）當知！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的大乘（Mahayana，大乘佛教）之相。 『再者，善現！菩薩摩訶薩的大乘之相，是指三種根：一、未知當知根，二、已知根，三、具知根。 『什麼是未知當知根？善現！如果那些有學的補特伽羅（pudgala，個體），對於諸聖諦（arya-satya，四聖諦）尚未現觀（abhisamaya，如實知見），他們所擁有的信根（śraddhā-indriya，信的根力）、精進根（vīrya-indriya，精進的根力）、念根（smṛti-indriya，正念的根力）、定根（samādhi-indriya，禪定的根力）、慧根（prajñā-indriya，智慧的根力），這就是未知當知根。 『什麼是已知根？善現！如果那些有學的補特伽羅，對於諸聖諦已經現觀，他們所擁有的信根、精進根、念根、定根、慧根，這就是已知根。 『什麼是具知根？善現！指那些無學的補特伽羅，無論是阿羅漢（arhat，已斷煩惱的聖者）、獨覺（pratyekabuddha，獨自覺悟者）、已安住於十地（bhūmi，菩薩修行的十個階段）的菩薩摩訶薩，還是諸如來應正等覺（tathāgata-arhat-samyaksambuddha，佛陀的稱號），他們所擁有的信根、精進根、念根、定根、慧根，這就是具知根。 『善現！如果這三種根，以無所得（anupalambha，不執著）為方便，應當知道這就是菩薩摩訶薩的大乘之相。 『再者，善現！菩薩摩訶薩的大乘之相，是指三種三摩地（samādhi，禪定）。什麼是這三種？一、有尋有伺三摩地，二、無尋唯伺三摩地，三、無尋無伺三摩地。 『什麼是有尋有伺三摩地？善現！如果遠離欲界（kāmadhātu，慾望界）的惡不善法，有尋（vitarka，粗略的思考）有伺（vicāra，細緻的觀察）而生起的喜樂，進入初靜慮（dhyāna，禪定）並安住其中，這就是有尋有伺三摩地。 『什麼是無尋唯伺三摩地？善現！如果處於初靜慮和第二靜慮（dhyāna）之間的中間定，這就是無尋唯伺三摩地。 『什麼是無尋無伺三摩地？善現！如果處於第二靜慮乃至非想非非想處定（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的禪定），這就是無尋無伺三摩地。 『善現！』

【English Translation】 English version 'Subhuti, know this! This is the characteristic of the Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva (Great Bodhisattva).' 'Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to three roots: first, the root of what is not yet known but should be known; second, the root of what is already known; and third, the root of complete knowledge.' 'What is the root of what is not yet known but should be known? Subhuti! If those who are still learning (śaikṣa-pudgala), have not yet directly realized the Noble Truths (arya-satya), their roots of faith (śraddhā-indriya), effort (vīrya-indriya), mindfulness (smṛti-indriya), concentration (samādhi-indriya), and wisdom (prajñā-indriya) are the root of what is not yet known but should be known.' 'What is the root of what is already known? Subhuti! If those who are still learning have already directly realized the Noble Truths, their roots of faith, effort, mindfulness, concentration, and wisdom are the root of what is already known.' 'What is the root of complete knowledge? Subhuti! It refers to those who are no longer learning (aśaikṣa-pudgala), whether they are Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattva-Mahasattvas who have already attained the ten bhūmis (stages of bodhisattva path), or Tathagatas (Thus-gone ones), Arhats, Samyaksambuddhas (perfectly enlightened Buddhas), their roots of faith, effort, mindfulness, concentration, and wisdom are the root of complete knowledge.' 'Subhuti! If these three roots are facilitated by non-attainment (anupalambha), know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva.' 'Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to three samadhis (meditative concentrations). What are these three? First, samadhi with initial thought and sustained thought (vitarka-vicāra-samādhi); second, samadhi without initial thought but with sustained thought; and third, samadhi without initial thought and without sustained thought.' 'What is samadhi with initial thought and sustained thought? Subhuti! If, having abandoned desires and unwholesome states, one enters and abides in the first dhyana (meditative absorption), which is accompanied by initial thought and sustained thought, and is born of detachment, with joy and pleasure, this is samadhi with initial thought and sustained thought.' 'What is samadhi without initial thought but with sustained thought? Subhuti! If one is in the intermediate state between the first dhyana and the second dhyana, this is samadhi without initial thought but with sustained thought.' 'What is samadhi without initial thought and without sustained thought? Subhuti! If one is in the second dhyana up to the state of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), this is samadhi without initial thought and without sustained thought.' 'Subhuti!'

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！若此三種，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂十隨念。云何為十？謂佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、寂靜隨念、入出息隨念、身隨念、死隨念。善現！若此十種，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂四靜慮、四無量、四無色定、八解脫、九次第定等所有善法，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂如來十力。云何為十？

「善現！若無所得而為方便，如實了知因果等法處非處相，是為第一。

「善現！若無所得而為方便，如實了知諸有情類過去、未來、現在種種諸業法受因果別相，是為第二。

「若無所得而為方便，如實了知世間非一種種界相，是為第三。

「若無所得而為方便，如實了知諸有情類非一勝解種種勝解，是為第四。

「若無所得而為方便，如實了知諸有情類諸根勝劣，是為第五。

「若無所得而為方便，如實了知遍行行相，是為第六。

「若無所得而為方便，如實了知諸有情類根、力、覺支、解脫、靜慮、等持、等至、染凈差別，是為第七。

【現代漢語翻譯】 現代漢語譯本：如果這三種（指佈施、持戒、忍辱）以不執著所得為方便，應當知道這就是菩薩摩訶薩（偉大的菩薩）的大乘之相。 「再者，善現（須菩提）！菩薩摩訶薩的大乘之相，是指十種隨念。哪十種呢？是指佛隨念（憶念佛陀的功德）、法隨念（憶念佛法的教義）、僧隨念（憶念僧團的清凈）、戒隨念（憶念所持守的戒律）、舍隨念（憶念佈施的功德）、天隨念（憶念天人的福報）、寂靜隨念（憶念涅槃的寂靜）、入出息隨念（憶念呼吸的調和）、身隨念（憶念身體的不凈）、死隨念（憶念死亡的無常）。善現！如果這十種隨念以不執著所得為方便，應當知道這就是菩薩摩訶薩的大乘之相。 「再者，善現！菩薩摩訶薩的大乘之相，是指四靜慮（四種禪定）、四無量（慈、悲、喜、舍四種無量心）、四無色定（四種無色界禪定）、八解脫（八種解脫煩惱的方法）、九次第定（九種次第進入禪定的方法）等所有善法，如果以不執著所得為方便，應當知道這就是菩薩摩訶薩的大乘之相。 「再者，善現！菩薩摩訶薩的大乘之相，是指如來的十力。哪十種呢？ 「善現！如果以不執著所得為方便，如實了知因果等法的是非處相，這是第一力。 「善現！如果以不執著所得為方便，如實了知一切有情眾生過去、未來、現在種種業報的因果差別，這是第二力。 「如果以不執著所得為方便，如實了知世間並非只有一種種類的差別，這是第三力。 「如果以不執著所得為方便，如實了知一切有情眾生並非只有一種勝解（理解），而是有種種不同的勝解，這是第四力。 「如果以不執著所得為方便，如實了知一切有情眾生諸根（眼、耳、鼻、舌、身、意）的優劣，這是第五力。 「如果以不執著所得為方便，如實了知遍行（普遍存在的）的行相，這是第六力。 「如果以不執著所得為方便，如實了知一切有情眾生根、力、覺支（七覺支）、解脫、靜慮、等持（禪定）、等至（入定）、染凈的差別，這是第七力。

【English Translation】 English version: If these three (referring to giving, morality, and patience) are practiced with non-attachment as the means, know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva (a great Bodhisattva). Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to the ten recollections. What are the ten? They are the recollection of the Buddha, the recollection of the Dharma, the recollection of the Sangha, the recollection of morality, the recollection of giving, the recollection of the heavens, the recollection of peace, the recollection of in-and-out breathing, the recollection of the body, and the recollection of death. Subhuti! If these ten recollections are practiced with non-attachment as the means, know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva. Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to all virtuous dharmas such as the four dhyanas (four stages of meditative absorption), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the eight liberations, and the nine successive abidings. If these are practiced with non-attachment as the means, know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva. Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva-Mahasattva refers to the ten powers of the Tathagata. What are the ten? Subhuti! If, with non-attachment as the means, one truly understands the right and wrong places of the laws of cause and effect, this is the first power. Subhuti! If, with non-attachment as the means, one truly understands the different causes and effects of the various karmic retributions of all sentient beings in the past, future, and present, this is the second power. If, with non-attachment as the means, one truly understands that the world is not of just one kind of realm, this is the third power. If, with non-attachment as the means, one truly understands that all sentient beings do not have just one kind of understanding, but have various different understandings, this is the fourth power. If, with non-attachment as the means, one truly understands the superior and inferior faculties of all sentient beings, this is the fifth power. If, with non-attachment as the means, one truly understands the characteristics of pervasive actions, this is the sixth power. If, with non-attachment as the means, one truly understands the differences in faculties, powers, enlightenment factors (seven factors of enlightenment), liberations, meditative absorptions, samadhi (concentration), samapatti (attainments), and defilement and purity of all sentient beings, this is the seventh power.

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「若無所得而為方便，如實了知諸有情類有無量種宿住差別，是為第八。

「若無所得而為方便，如實了知諸有情類有無量種死生差別，是為第九。

「若無所得而為方便，如實了知諸漏永盡，得無漏心解脫，得無漏慧解脫，于現法中自作證具足住，能正了知我生已盡、梵行已立、所作已辦、不受後有，是為第十。

「善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂四無所畏。云何為四？

「善現！若無所得而為方便，自稱我是正等覺者，設有沙門、若婆羅門、若天魔梵、或余世間，依法立難及令憶念，言於是法非正等覺，我于彼難正見無因。以于彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，于大眾中正師子吼轉妙梵輪。其輪清凈正真無上，一切沙門、若婆羅門、若天魔梵、或余世間，皆無有能如法轉者。是為第一。

「善現！若無所得而為方便，自稱我已永盡諸漏，設有沙門、若婆羅門、若天魔梵、或余世間，依法立難及令憶念，言如是漏未得永盡，我于彼難正見無因。以于彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，于大眾中正師子吼轉妙梵輪。其輪清凈正真無上，一切沙門、若婆羅門、若天魔梵、或余世間，皆

【現代漢語翻譯】 現代漢語譯本 『如果沒有任何執著而行方便，如實了知一切有情眾生有無量種宿世居住的差別，這是第八種。 『如果沒有任何執著而行方便，如實了知一切有情眾生有無量種死亡和出生的差別，這是第九種。 『如果沒有任何執著而行方便，如實了知一切煩惱都已永遠斷盡，獲得無煩惱的心解脫，獲得無煩惱的智慧解脫，在現世中親自證悟並安住於此，能夠正確了知『我的生死已經結束，清凈的修行已經建立，該做的已經完成，不再有後世的生命』，這是第十種。 『善現（須菩提的別名）應當知道！這就是菩薩摩訶薩（偉大的菩薩）的大乘（佛教的最高教義）的特徵。 『此外，善現！菩薩摩訶薩的大乘特徵，是指四種無所畏懼。哪四種呢？』 『善現！如果沒有任何執著而行方便，自稱『我是正等覺者（完全覺悟的人）』，如果有沙門（出家修行者）、婆羅門（古印度祭司）、天魔（天界的魔王）、梵（梵天）或其他世間的人，依法提出質疑並令其憶念，說『你所說的法並非正等覺』，我對於他們的質疑，正確地看到沒有任何理由。因為對於他們的質疑，我看到沒有任何理由，所以能夠安穩地住于無怖無畏的狀態，自稱我處於大仙尊位，在大眾之中發出正義的獅子吼，轉動微妙的梵輪（佛法的教義）。這個輪是清凈、真實、無上的，一切沙門、婆羅門、天魔、梵或其他世間的人，都沒有能夠如法轉動的。這是第一種。 『善現！如果沒有任何執著而行方便，自稱『我已經永遠斷盡一切煩惱』，如果有沙門、婆羅門、天魔、梵或其他世間的人，依法提出質疑並令其憶念，說『你所說的煩惱並沒有完全斷盡』，我對於他們的質疑，正確地看到沒有任何理由。因為對於他們的質疑，我看到沒有任何理由，所以能夠安穩地住于無怖無畏的狀態，自稱我處於大仙尊位，在大眾之中發出正義的獅子吼，轉動微妙的梵輪。這個輪是清凈、真實、無上的，一切沙門、婆羅門、天魔、梵或其他世間的人，都

【English Translation】 English version 'If, without any attachment, one practices skillful means, and truly understands that sentient beings have countless kinds of differences in their past lives, this is the eighth. 'If, without any attachment, one practices skillful means, and truly understands that sentient beings have countless kinds of differences in their deaths and births, this is the ninth. 'If, without any attachment, one practices skillful means, and truly understands that all defilements are forever extinguished, attaining the liberation of mind free from defilements, attaining the liberation of wisdom free from defilements, personally realizing and abiding in this in the present life, and being able to correctly know, 『My birth is ended, the pure conduct is established, what needed to be done is done, there will be no future existence,』 this is the tenth. 'Subhuti (a different name for Sudhira), you should know! These are the characteristics of the Mahayana (the highest teaching of Buddhism) of a Bodhisattva Mahasattva (a great Bodhisattva).' 'Furthermore, Subhuti! The characteristics of the Mahayana of a Bodhisattva Mahasattva refer to the four fearlessnesses. What are the four?' 'Subhuti! If, without any attachment, one practices skillful means, and proclaims, 『I am a Samyak-sambuddha (a fully enlightened one),』 if there are Sramanas (ascetic practitioners), Brahmanas (ancient Indian priests), Mara (the demon king of the heavens), Brahma (the creator god), or other worldly beings, who raise a challenge according to the Dharma and cause one to remember, saying, 『This Dharma you speak of is not that of a Samyak-sambuddha,』 I correctly see that there is no reason for their challenge. Because I see no reason for their challenge, I can abide peacefully without fear or dread, proclaiming that I am in the position of a great sage, roaring the lion』s roar of righteousness in the assembly, and turning the subtle wheel of Dharma (the teachings of Buddhism). This wheel is pure, true, and unsurpassed, and no Sramana, Brahmana, Mara, Brahma, or other worldly being is able to turn it according to the Dharma. This is the first. 'Subhuti! If, without any attachment, one practices skillful means, and proclaims, 『I have forever extinguished all defilements,』 if there are Sramanas, Brahmanas, Mara, Brahma, or other worldly beings, who raise a challenge according to the Dharma and cause one to remember, saying, 『The defilements you speak of are not completely extinguished,』 I correctly see that there is no reason for their challenge. Because I see no reason for their challenge, I can abide peacefully without fear or dread, proclaiming that I am in the position of a great sage, roaring the lion』s roar of righteousness in the assembly, and turning the subtle wheel of Dharma. This wheel is pure, true, and unsurpassed, and all Sramanas, Brahmanas, Mara, Brahma, or other worldly beings are

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無有能如法轉者。是為第二。

「善現！若無所得而為方便，為諸弟子說障道法，設有沙門、若婆羅門、若天魔梵、或余世間，依法立難及令憶念，言習此法不能障道，我于彼難正見無因。以于彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，于大眾中正師子吼轉妙梵輪。其輪清凈正真無上，一切沙門、若婆羅門、若天魔梵、或余世間，皆無有能如法轉者。是為第三。

「善現！若無所得而為方便，為諸弟子說盡苦道，設有沙門、若婆羅門、若天魔梵、或余世間，依法立難及令憶念，言修此道不能盡苦，我于彼難正見無因。以于彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，于大眾中正師子吼轉妙梵輪。其輪清凈正真無上，一切沙門、若婆羅門、若天魔梵、或余世間，皆無有能如法轉者。是為第四。

「善現當知！是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂四無礙解。云何為四？一、義無礙解。二、法無礙解。三、詞無礙解。四辯無礙解。善現！如是四無礙解，若無所得而為方便，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂十八佛不共法。云何十八？善現！謂諸如來、應、正等覺，常無誤失，無卒暴音，無忘失念，

【現代漢語翻譯】 現代漢語譯本 沒有誰能如法轉動它。這是第二種情況。

『善現（Subhuti）！如果以無所得為方便，為弟子們宣說障礙修行的方法，如果有沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司階層）、天魔（Mara，欲界魔王）、梵天（Brahma，色界天神）或其他世間的人，依法提出質疑並使人記住，說修習此法不能障礙修行，我對他們的質疑，正見認為沒有理由。因為對他們的質疑，正見認為沒有理由，所以我能安穩地住著，沒有恐懼和畏懼，自稱我處於大仙尊位，在大眾中發出真正的獅子吼，轉動微妙的梵輪（Dharma wheel，佛法之輪）。這個輪子清凈、真實、無上，一切沙門、婆羅門、天魔、梵天或其他世間的人，都沒有誰能如法轉動它。這是第三種情況。

『善現！如果以無所得為方便，為弟子們宣說斷除痛苦的方法，如果有沙門、婆羅門、天魔、梵天或其他世間的人，依法提出質疑並使人記住，說修習此道不能斷除痛苦，我對他們的質疑，正見認為沒有理由。因為對他們的質疑，正見認為沒有理由，所以我能安穩地住著，沒有恐懼和畏懼，自稱我處於大仙尊位，在大眾中發出真正的獅子吼，轉動微妙的梵輪。這個輪子清凈、真實、無上，一切沙門、婆羅門、天魔、梵天或其他世間的人，都沒有誰能如法轉動它。這是第四種情況。

『善現，應當知道！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的大乘（Mahayana，大乘佛教）之相。

『此外，善現！菩薩摩訶薩的大乘之相，是指四無礙解（Four Unimpeded Knowledges）。什麼是四種呢？第一是義無礙解（Unimpeded Knowledge of Meaning）。第二是法無礙解（Unimpeded Knowledge of Dharma）。第三是詞無礙解（Unimpeded Knowledge of Words）。第四是辯無礙解（Unimpeded Knowledge of Eloquence）。善現！如果以無所得為方便，具備這四種無礙解，應當知道這就是菩薩摩訶薩的大乘之相。

『此外，善現！菩薩摩訶薩的大乘之相，是指十八佛不共法（Eighteen Unique Qualities of a Buddha）。什麼是十八種呢？善現！是指諸如來（Tathagata，佛的稱號）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等正覺），常常沒有錯誤，沒有突然的粗暴言語，沒有忘失正念，

【English Translation】 English version There is no one who can turn it according to the Dharma. This is the second.

'Subhuti! If, with no-attainment as a means, one explains the methods that obstruct the path to disciples, and if there are Sramanas (ascetics), Brahmanas (priests), Maras (demons), Brahmas (gods), or other worldly beings who, according to the Dharma, raise objections and cause others to remember, saying that practicing this method cannot obstruct the path, I, with right view, see no reason for their objections. Because I see no reason for their objections, I can dwell in peace, without fear or dread, proclaiming myself to be in the position of a great sage, roaring the true lion's roar in the assembly, and turning the wonderful Dharma wheel. This wheel is pure, true, and unsurpassed, and no Sramana, Brahmana, Mara, Brahma, or other worldly being can turn it according to the Dharma. This is the third.

'Subhuti! If, with no-attainment as a means, one explains the path to the cessation of suffering to disciples, and if there are Sramanas, Brahmanas, Maras, Brahmas, or other worldly beings who, according to the Dharma, raise objections and cause others to remember, saying that practicing this path cannot end suffering, I, with right view, see no reason for their objections. Because I see no reason for their objections, I can dwell in peace, without fear or dread, proclaiming myself to be in the position of a great sage, roaring the true lion's roar in the assembly, and turning the wonderful Dharma wheel. This wheel is pure, true, and unsurpassed, and no Sramana, Brahmana, Mara, Brahma, or other worldly being can turn it according to the Dharma. This is the fourth.

'Subhuti, you should know! These are the characteristics of the Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva (Great Bodhisattva).'

'Furthermore, Subhuti! The characteristics of the Mahayana of a Bodhisattva-Mahasattva are the Four Unimpeded Knowledges. What are the four? First is the Unimpeded Knowledge of Meaning. Second is the Unimpeded Knowledge of Dharma. Third is the Unimpeded Knowledge of Words. Fourth is the Unimpeded Knowledge of Eloquence. Subhuti! If, with no-attainment as a means, one possesses these four unimpeded knowledges, you should know that these are the characteristics of the Mahayana of a Bodhisattva-Mahasattva.'

'Furthermore, Subhuti! The characteristics of the Mahayana of a Bodhisattva-Mahasattva are the Eighteen Unique Qualities of a Buddha. What are the eighteen? Subhuti! They are that the Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) are always without error, without sudden harsh speech, without forgetfulness of mindfulness,

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無種種想，無不定心，無不擇舍，志欲無退，精進無退，念無退，慧無退，解脫無退，解脫智見無退，一切身業智為前導隨智而轉，一切語業智為前導隨智而轉，一切意業智為前導隨智而轉，於過去世所起智見無著無礙，于未來世所起智見無著無礙，于現在世所起智見無著無礙。善現！如是十八佛不共法，無不皆以無所得為方便，當知是為菩薩摩訶薩大乘相。

「複次，善現！菩薩摩訶薩大乘相者，謂陀羅尼門。何等陀羅尼門？謂字平等性、語平等性入諸字門。云何字平等性、語平等性入諸字門？

「善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，入𧙃字門，悟一切法本不生故；入洛字門，悟一切法離塵垢故；入跛字門，悟一切法勝義教故；入者字門，悟一切法無死生故；入娜字門，悟一切法遠離名相無得失故；入砢字門，悟一切法出世間故愛支條緣永被害故；入柁字門，悟一切法調伏寂靜真如平等無分別故；入婆字門，悟一切法離縛解故；入茶字門，悟一切法離熱矯穢得清凈故；入沙字門，悟一切法無掛礙故；入縛字門，悟一切法語音道斷故；入䫂字門，悟一切法真如不動故；入也字門，悟一切法如實不生故；入瑟吒字門，悟一切法制伏任持相不可得故；入迦字門，悟一切法作者不可得

【現代漢語翻譯】 現代漢語譯本：沒有各種各樣的想法，沒有不穩定的心，沒有不加選擇的捨棄，意志和慾望不會退轉，精進不會退轉，正念不會退轉，智慧不會退轉，解脫不會退轉，解脫的智慧見解不會退轉。一切身業都以智慧為引導，跟隨智慧而運轉；一切語業都以智慧為引導，跟隨智慧而運轉；一切意業都以智慧為引導，跟隨智慧而運轉。對於過去世所產生的智慧見解，沒有執著和障礙；對於未來世所產生的智慧見解，沒有執著和障礙；對於現在世所產生的智慧見解，沒有執著和障礙。善現（須菩提）！像這樣的十八種佛不共法，沒有哪一種不是以無所得為方便的，應當知道這就是菩薩摩訶薩（大菩薩）的大乘之相。 『再者，善現！菩薩摩訶薩的大乘之相，是指陀羅尼門（總持法門）。什麼是陀羅尼門呢？是指字平等性、語平等性，進入諸字門。什麼是字平等性、語平等性，進入諸字門呢？』 『善現！如果菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，以無所得為方便，進入𧙃（a）字門，領悟一切法本來不生；進入洛（ra）字門，領悟一切法遠離塵垢；進入跛（pa）字門，領悟一切法是殊勝的教導；進入者（ca）字門，領悟一切法沒有生死；進入娜（na）字門，領悟一切法遠離名相，沒有得失；進入砢（ka）字門，領悟一切法是出世間的，愛支條緣永遠被破壞；進入柁（tha）字門，領悟一切法調伏寂靜，真如平等沒有分別；進入婆（bha）字門，領悟一切法脫離束縛和解脫；進入茶（cha）字門，領悟一切法脫離熱惱和污穢，得到清凈；進入沙（sa）字門，領悟一切法沒有掛礙；進入縛（va）字門，領悟一切法語音之道斷絕；進入䫂（da）字門，領悟一切法真如不動；進入也（ya）字門，領悟一切法如實不生；進入瑟吒（sta）字門，領悟一切法制伏任持的相不可得；進入迦（ka）字門，領悟一切法的作者不可得。

【English Translation】 English version: There are no various thoughts, no unstable mind, no unselective abandonment, the will and desire do not regress, diligence does not regress, mindfulness does not regress, wisdom does not regress, liberation does not regress, the wisdom and insight of liberation do not regress. All bodily actions are guided by wisdom and follow wisdom; all verbal actions are guided by wisdom and follow wisdom; all mental actions are guided by wisdom and follow wisdom. Regarding the wisdom and insight arising in the past, there is no attachment or hindrance; regarding the wisdom and insight arising in the future, there is no attachment or hindrance; regarding the wisdom and insight arising in the present, there is no attachment or hindrance. Subhuti! Such are the eighteen unique qualities of a Buddha, none of which are not based on non-attainment as a means. It should be known that this is the characteristic of the Mahayana of a Bodhisattva Mahasattva (great Bodhisattva). 'Furthermore, Subhuti! The characteristic of the Mahayana of a Bodhisattva Mahasattva refers to the Dharani (mantra) gate. What is the Dharani gate? It refers to the equality of letters, the equality of speech, entering the gates of all letters. What is the equality of letters, the equality of speech, entering the gates of all letters?' 'Subhuti! If a Bodhisattva Mahasattva, while practicing Prajnaparamita (perfection of wisdom), uses non-attainment as a means, enters the gate of the letter 𧙃 (a), realizes that all dharmas are originally unborn; enters the gate of the letter ra (ra), realizes that all dharmas are free from defilement; enters the gate of the letter pa (pa), realizes that all dharmas are the supreme teaching; enters the gate of the letter ca (ca), realizes that all dharmas have no birth or death; enters the gate of the letter na (na), realizes that all dharmas are free from names and forms, with no gain or loss; enters the gate of the letter ka (ka), realizes that all dharmas are transcendent, and the branches of attachment are forever destroyed; enters the gate of the letter tha (tha), realizes that all dharmas are tamed and peaceful, with true suchness being equal and without discrimination; enters the gate of the letter bha (bha), realizes that all dharmas are free from bondage and liberation; enters the gate of the letter cha (cha), realizes that all dharmas are free from heat and impurity, attaining purity; enters the gate of the letter sa (sa), realizes that all dharmas have no hindrance; enters the gate of the letter va (va), realizes that the path of all verbal sounds is cut off; enters the gate of the letter da (da), realizes that the true suchness of all dharmas is unmoving; enters the gate of the letter ya (ya), realizes that all dharmas are truly unborn; enters the gate of the letter sta (sta), realizes that the aspect of all dharmas being controlled and upheld is unattainable; enters the gate of the letter ka (ka), realizes that the creator of all dharmas is unattainable.'

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故；入娑字門，悟一切法時平等性不可得故；入磨字門，悟一切法我所執性不可得故；入伽字門，悟一切法行動取性不可得故；入他字門，悟一切法所依處性不可得故；入阇字門，悟一切法能所生起不可得故；入濕縛字門，悟一切法安隱之性不可得故；入達字門，悟一切法能持界性不可得故；入舍字門，悟一切法寂靜性不可得故；入佉字門，悟一切法如虛空性不可得故；入羼字門，悟一切法窮盡性不可得故；入薩䫂字門，悟一切法任持處非處令不動轉性不可得故；入若字門，悟一切法所了知性不可得故；入剌他字門，悟一切法執著義性不可得故；入呵字門，悟一切法能為因性不可得故；入薄字門，悟一切法可破壞性不可得故；入縛字門，悟一切法欲樂覆性不可得故；入颯磨字門，悟一切法可憶念性不可得故；入嗑縛字門，悟一切法可呼召性不可得故；入蹉字門，悟一切法勇健性不可得故；入鍵字門，悟一切法厚平等性不可得故；入搋字門，悟一切法積集性不可得故；入拏字門，悟一切法離諸諠諍無往無來行住坐臥不可得故；入頗字門，悟一切法遍滿果報不可得故；入塞迦字門，悟一切法聚積蘊性不可得故；入逸娑字門，悟一切法衰老性相不可得故；入酌字門，悟一切法聚集足跡不可得故；入吒字門，悟一切法相驅迫性

不可得故；入擇字門，悟一切法究竟處所不可得故。

「善現！此擇字門是能悟入法空邊際，除此諸字表諸法空更不可得。何以故？此諸字義，不可宣說，不可顯示，不可書持，不可執取，不可觀察，離諸相故。善現！譬如虛空是一切物所歸趣處，此諸字門亦復如是，諸法空義皆入此門方得顯了。

「善現！入此𧙃字等，名入諸字門。善現！諸菩薩摩訶薩若於如是入諸字門得善巧智，于諸言音所詮、所表皆無掛礙，於一切法平等空性盡能證持，于眾言音鹹得善巧。

「善現！若菩薩摩訶薩能聽如是入諸字門印相、印句，聞已受持、讀誦、通利、為他解說，不徇名譽利養恭敬，由此因緣得二十種功德勝利。云何二十？謂得強憶念，得勝慚愧，得堅固力，得法旨趣，得增上覺，得殊勝慧，得無礙辯，得總持門，得無疑惑，得違順語不生恚愛，得無高下平等而住，得於有情言音善巧，得蘊善巧、界善巧、處善巧、諦善巧，得緣起善巧、因善巧、緣善巧、法善巧，得根勝劣智善巧、他心智善巧，得觀星曆善巧，得天耳智善巧、宿住隨念智善巧、神境智善巧、死生智善巧，得漏盡智善巧，得說處非處智善巧，得往來智善巧、威儀路善巧。善現！是為得二十種功德勝利。

「善現！若菩薩摩訶薩修行般若

【現代漢語翻譯】 現代漢語譯本：因為不可得的緣故；進入選擇文字之門，領悟一切法的究竟之處所是不可得的。 善現！這選擇文字之門是能夠領悟進入法空邊際的，除了這些文字所表達的諸法空性之外，再也無法得到其他的。為什麼呢？因為這些文字的意義，是不可宣說的，不可顯示的，不可書寫的，不可執取的，不可觀察的，是遠離一切相的。善現！譬如虛空是一切事物所歸向的地方，這些文字之門也是如此，諸法空性的意義都進入此門才能得以顯現。 善現！進入『𧙃』字等，名為進入諸文字之門。善現！諸菩薩摩訶薩如果對於這樣進入諸文字之門得到善巧的智慧，對於一切言語聲音所詮釋、所表達的都沒有障礙，對於一切法平等空性都能夠完全證悟和保持，對於各種言語聲音都能得到善巧。 善現！如果菩薩摩訶薩能夠聽聞這樣進入諸文字之門的印相、印句，聽聞后能夠接受、持守、讀誦、通達、為他人解說，不追求名譽、利益、恭敬，由此因緣能夠得到二十種功德利益。哪二十種呢？就是得到強大的憶念力，得到殊勝的慚愧心，得到堅固的力量，得到佛法的旨趣，得到增上的覺悟，得到殊勝的智慧，得到無礙的辯才，得到總持之門，得到沒有疑惑，得到對於順逆之語不生嗔恨和愛戀，得到沒有高下平等而住，得到對於有情眾生的言語聲音善巧，得到蘊的善巧、界的善巧、處的善巧、諦的善巧，得到緣起的善巧、因的善巧、緣的善巧、法的善巧，得到根的勝劣智慧的善巧、他心智的善巧，得到觀察星曆的善巧，得到天耳智的善巧、宿命通的善巧、神境通的善巧、生死智的善巧，得到漏盡智的善巧，得到說處非處智的善巧，得到往來智的善巧、威儀路的善巧。善現！這就是得到的二十種功德利益。 善現！如果菩薩摩訶薩修行般若

【English Translation】 English version: Because it is unattainable; entering the gate of selecting letters, one realizes that the ultimate place of all dharmas is unattainable. Subhuti! This gate of selecting letters is capable of realizing and entering the boundary of the emptiness of dharmas. Apart from the emptiness of dharmas expressed by these letters, nothing else can be attained. Why is that? Because the meanings of these letters cannot be spoken, cannot be shown, cannot be written, cannot be grasped, cannot be observed, as they are apart from all characteristics. Subhuti! Just as space is the place where all things return, so too are these gates of letters. The meaning of the emptiness of all dharmas can only be revealed by entering through this gate. Subhuti! Entering the letter 'a' (𧙃) and so on, is called entering the gates of all letters. Subhuti! If Bodhisattva Mahasattvas gain skillful wisdom in entering the gates of all letters in this way, they will have no obstacles regarding what is explained and expressed by all speech and sounds. They will be able to fully realize and maintain the equal emptiness of all dharmas, and they will gain skillfulness in all kinds of speech and sounds. Subhuti! If Bodhisattva Mahasattvas can hear the marks and phrases of entering the gates of all letters in this way, and after hearing, can accept, uphold, recite, understand, and explain them to others, without seeking fame, gain, or respect, they will obtain twenty kinds of meritorious benefits because of this cause. What are the twenty? They are: obtaining strong mindfulness, obtaining superior shame, obtaining firm strength, obtaining the purpose of the Dharma, obtaining increased awakening, obtaining superior wisdom, obtaining unobstructed eloquence, obtaining the gate of total retention, obtaining no doubts, obtaining no hatred or love towards agreeable or disagreeable words, obtaining dwelling in equality without high or low, obtaining skillfulness in the speech and sounds of sentient beings, obtaining skillfulness in the aggregates, the realms, the bases, and the truths, obtaining skillfulness in dependent origination, cause, condition, and dharma, obtaining skillfulness in the knowledge of the superiority and inferiority of the roots, skillfulness in the knowledge of others' minds, skillfulness in observing astrology, skillfulness in the divine ear, skillfulness in remembering past lives, skillfulness in magical powers, skillfulness in the knowledge of death and rebirth, skillfulness in the knowledge of the exhaustion of outflows, skillfulness in the knowledge of what is appropriate and inappropriate, skillfulness in the knowledge of coming and going, and skillfulness in the path of deportment. Subhuti! These are the twenty kinds of meritorious benefits obtained. Subhuti! If Bodhisattva Mahasattvas cultivate Prajna

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波羅蜜多時，以無所得而為方便，所得如是陀羅尼門，當知是為菩薩摩訶薩大乘相。」

第二分修治地品第十八之一

「複次，善現！汝問『齊何當知菩薩摩訶薩發趣大乘？』者，若菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地，齊此當知菩薩摩訶薩發趣大乘。

「云何菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地？善現！若菩薩摩訶薩知一切法無所從來亦無所趣。何以故？善現！以一切法無去無來、無從無趣，由彼諸法無變壞故。善現！是菩薩摩訶薩于所從趣地不恃、不思惟，雖修治地業而不見彼地。是為菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地。

「云何菩薩摩訶薩修治地業？善現！諸菩薩摩訶薩住初地時，應善修治十種勝業。云何為十？一者、以無所得而為方便，修治增上意樂業，利益事相不可得故。二者、以無所得而為方便，修治一切有情平等心業，一切有情不可得故。三者、以無所得而為方便，修治佈施業，施者、受者及所施物不可得故。四者、以無所得而為方便，修治親近善友業，于諸善友無執著故。五者、以無所得而為方便，修治求法業，諸所求法不可得故。六者、以無所得而為方便，修治常樂出家業，所棄捨家不可得故。七者、以無所得而為方便，修治愛樂佛身

【現代漢語翻譯】 現代漢語譯本：當菩薩修行般若波羅蜜多（智慧到彼岸）時，以無所得作為方便法門，所獲得的就像是陀羅尼門（總持法門），應當知道這就是菩薩摩訶薩（大菩薩）的大乘（大乘佛法）的特徵。

第二部分 修治地品第十八之一

『再者，善現（須菩提）！你問『如何才能知道菩薩摩訶薩發心趣向大乘？』，如果菩薩摩訶薩在修行六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）時，從一個菩薩地（菩薩修行的階段）進入另一個菩薩地，就可以知道這位菩薩摩訶薩發心趣向大乘。

『菩薩摩訶薩如何修行六種波羅蜜多時，從一個菩薩地進入另一個菩薩地呢？善現！如果菩薩摩訶薩知道一切法（世間萬物）無所從來，也無所去。為什麼呢？善現！因為一切法無去無來，無從無去，由於這些法沒有變壞的緣故。善現！這位菩薩摩訶薩對於所從之地和所去之地不執著、不思量，雖然修治菩薩地的功業，卻不執著于這些菩薩地。這就是菩薩摩訶薩修行六種波羅蜜多時，從一個菩薩地進入另一個菩薩地。

『菩薩摩訶薩如何修治菩薩地的功業呢？善現！諸位菩薩摩訶薩住在初地（菩薩修行的第一個階段）時，應當好好修治十種殊勝的功業。是哪十種呢？第一，以無所得作為方便法門，修治增上意樂的功業，因為利益的事相是不可得的。第二，以無所得作為方便法門，修治對一切有情（眾生）的平等心功業，因為一切有情是不可得的。第三，以無所得作為方便法門，修治佈施的功業，因為施者、受者以及所施之物是不可得的。第四，以無所得作為方便法門，修治親近善友的功業，因為對於諸位善友沒有執著。第五，以無所得作為方便法門，修治求法的功業，因為所求的法是不可得的。第六，以無所得作為方便法門，修治常樂出家的功業，因為所捨棄的家是不可得的。第七，以無所得作為方便法門，修治愛樂佛身的功業

【English Translation】 English version: When a Bodhisattva practices Prajna Paramita (perfection of wisdom), they use non-attainment as a skillful means, and what is attained is like the Dharani gate (gate of total retention). It should be known that this is the characteristic of a Bodhisattva Mahasattva's (great Bodhisattva) Mahayana (Great Vehicle Buddhism).

Section Two: Chapter Eighteen, Part One on Cultivating the Grounds

Furthermore, Subhuti! Regarding your question, 'How does one know when a Bodhisattva Mahasattva has set forth on the Great Vehicle?' If a Bodhisattva Mahasattva, while practicing the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), progresses from one Bodhisattva ground to another, it should be known that this Bodhisattva Mahasattva has set forth on the Great Vehicle.

How does a Bodhisattva Mahasattva, while practicing the six Paramitas, progress from one Bodhisattva ground to another? Subhuti! If a Bodhisattva Mahasattva knows that all dharmas (phenomena) have no origin and no destination. Why is that? Subhuti! Because all dharmas have no going and no coming, no origin and no destination, since these dharmas do not change or decay. Subhuti! This Bodhisattva Mahasattva does not rely on or contemplate the ground from which they come or the ground to which they go. Although they cultivate the work of the grounds, they do not see those grounds. This is how a Bodhisattva Mahasattva, while practicing the six Paramitas, progresses from one Bodhisattva ground to another.

How does a Bodhisattva Mahasattva cultivate the work of the grounds? Subhuti! When Bodhisattva Mahasattvas dwell on the first ground (the first stage of Bodhisattva practice), they should well cultivate ten superior works. What are the ten? First, using non-attainment as a skillful means, they cultivate the work of superior intention, because the aspects of benefit are unattainable. Second, using non-attainment as a skillful means, they cultivate the work of equanimity towards all sentient beings, because all sentient beings are unattainable. Third, using non-attainment as a skillful means, they cultivate the work of giving, because the giver, the receiver, and the gift are unattainable. Fourth, using non-attainment as a skillful means, they cultivate the work of associating with good friends, because they have no attachment to good friends. Fifth, using non-attainment as a skillful means, they cultivate the work of seeking the Dharma, because the Dharma sought is unattainable. Sixth, using non-attainment as a skillful means, they cultivate the work of always delighting in renunciation, because the home renounced is unattainable. Seventh, using non-attainment as a skillful means, they cultivate the work of loving the Buddha's body

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業，相隨好因不可得故。八者、以無所得而為方便，修治開闡法教業，所分別法不可得故。九者、以無所得而為方便，修治破憍慢業，諸興盛法不可得故。十者、以無所得而為方便，修治諦語業，一切語言不可得故。善現！諸菩薩摩訶薩住初地時，應善修治此十勝業。

「複次，善現！諸菩薩摩訶薩住第二地時，應於八法思惟修習令速圓滿。云何為八？一者、清凈尸羅。二者、知恩報恩。三者、住安忍力。四者、受勝歡喜。五者、不捨有情。六者、常起大悲。七者、于諸師長以敬信心，咨承供養如事諸佛。八者、勤求修習波羅蜜多。善現！諸菩薩摩訶薩住第二地時，於此八法應思應學令速圓滿。

「複次，善現！諸菩薩摩訶薩住第三地時，應住五法。云何為五？一者、勤求多聞常無厭足，于所聞法不著文字。二者、以無染心常行法施，雖廣開化而不自高。三者、為嚴凈土植諸善根，雖用迴向而不自舉。四者、為化有情，雖不厭倦無邊生死而不憍逸。五者、雖住慚愧而無所著。善現！諸菩薩摩訶薩住第三地時，應常安住如是五法。

「複次，善現！諸菩薩摩訶薩住第四地時，應於十法受持不捨。云何為十？一者、住阿練若常不捨離。二者、常好少欲。三者、常好喜足。四者、常不捨離杜多功德。五者

【現代漢語翻譯】 現代漢語譯本： 『業』，因為相隨的好因不可得。第八，以無所得作為方便，修習治理開示闡明佛法的行業，因為所分別的法不可得。第九，以無所得作為方便，修習治理破除驕慢的行業，因為一切興盛的法不可得。第十，以無所得作為方便，修習治理說真話的行業，因為一切語言不可得。善現（須菩提）！諸位菩薩摩訶薩在初地時，應當好好修習治理這十種殊勝的行業。

『再者，善現！諸位菩薩摩訶薩在第二地時，應當對八種法進行思考修習，使其迅速圓滿。哪八種呢？第一，清凈的戒律（尸羅）。第二，知恩報恩。第三，安住于忍辱的力量。第四，接受殊勝的歡喜。第五，不捨棄有情眾生。第六，常生起大悲心。第七，對於諸位師長以恭敬的信心，請教承事供養，如同對待諸佛一樣。第八，勤奮尋求修習波羅蜜多（到彼岸）。善現！諸位菩薩摩訶薩在第二地時，對於這八種法應當思考學習，使其迅速圓滿。

『再者，善現！諸位菩薩摩訶薩在第三地時，應當安住於五種法。哪五種呢？第一，勤奮尋求多聞，常常沒有厭足，對於所聽聞的法不執著于文字。第二，以沒有染污的心常常行法佈施，雖然廣泛開化眾生而不自高自大。第三，爲了莊嚴清凈佛土而種植各種善根，雖然用迴向而不自我炫耀。第四，爲了教化有情眾生，雖然不厭倦無邊的生死輪迴而不驕縱放逸。第五，雖然安住于慚愧之心而沒有執著。善現！諸位菩薩摩訶薩在第三地時，應當常常安住于這五種法。

『再者，善現！諸位菩薩摩訶薩在第四地時，應當對十種法受持不捨。哪十種呢？第一，安住于阿練若（寂靜處）常常不捨離。第二，常常喜歡少欲。第三，常常喜歡知足。第四，常常不捨離杜多功德（苦行功德）。第五，

【English Translation】 English version: 'Karma,' because good causes that follow are unattainable. Eighth, using non-attainment as a means, cultivate and govern the practice of expounding and clarifying the Dharma, because the dharmas that are distinguished are unattainable. Ninth, using non-attainment as a means, cultivate and govern the practice of breaking down arrogance, because all flourishing dharmas are unattainable. Tenth, using non-attainment as a means, cultivate and govern the practice of speaking truthfully, because all language is unattainable. Subhuti! When Bodhisattva-Mahasattvas dwell in the first ground, they should cultivate and govern these ten superior practices well.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas dwell in the second ground, they should contemplate and cultivate eight dharmas to quickly perfect them. What are the eight? First, pure morality (Sila). Second, knowing and repaying kindness. Third, dwelling in the power of patience. Fourth, receiving supreme joy. Fifth, not abandoning sentient beings. Sixth, constantly arising great compassion. Seventh, with respectful faith towards all teachers, consulting, serving, and making offerings as if to all Buddhas. Eighth, diligently seeking and cultivating Paramitas (perfections). Subhuti! When Bodhisattva-Mahasattvas dwell in the second ground, they should contemplate and learn these eight dharmas to quickly perfect them.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas dwell in the third ground, they should dwell in five dharmas. What are the five? First, diligently seeking to hear much, always without satiety, and not clinging to the words of the dharmas heard. Second, with an undefiled mind, constantly practicing Dharma giving, although widely enlightening beings, not being arrogant. Third, to adorn and purify the Buddha-lands, planting all good roots, although using dedication, not boasting. Fourth, to transform sentient beings, although not weary of endless birth and death, not being haughty or indulgent. Fifth, although dwelling in shame and remorse, not being attached. Subhuti! When Bodhisattva-Mahasattvas dwell in the third ground, they should constantly dwell in these five dharmas.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas dwell in the fourth ground, they should uphold and not abandon ten dharmas. What are the ten? First, dwelling in Aranya (secluded places), constantly not abandoning. Second, constantly liking few desires. Third, constantly liking contentment. Fourth, constantly not abandoning Dhuta qualities (ascetic qualities). Fifth,

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、于諸學處常不棄捨。六者、于諸欲樂深生厭離。七者、常樂發起寂滅俱心。八者、舍一切物。九者、心不滯沒。十者、於一切物常無顧戀。善現！諸菩薩摩訶薩住第四地時，于如是十法應受持不捨。

「複次，善現！諸菩薩摩訶薩住第五地時，應遠離十法。云何為十？一者、應遠離居家。二者、應遠離苾芻尼。三者、應遠離家慳。四者、應遠離眾會忿諍。五者、應遠離自讚毀他。六者、應遠離十不善業道。七者、應遠離增上傲慢。八者、應遠離顛倒。九者、應遠離猶豫。十者、應遠離貪、瞋、癡。善現！諸菩薩摩訶薩住第五地時，應常遠離如是十法。

「複次，善現！諸菩薩摩訶薩住第六地時，應圓滿六法。云何為六？所謂六種波羅蜜多，即是佈施乃至般若。復應遠離六法。云何為六？一者、聲聞心。二者、獨覺心。三者、熱惱心。四者、見乞者來不喜愁戚心。五者、舍所有物追戀憂悔心。六者、于來求者方便矯誑心。善現！諸菩薩摩訶薩住第六地時，常應圓滿前說六法，及應遠離后說六法。

「複次，善現！諸菩薩摩訶薩住第七地時，應遠離二十法。云何二十？一者、應遠離我執乃至見者執。二者、應遠離斷執。三者、應遠離常執。四者、應遠離相想執。五者、應遠離見執。六者、應遠離名色

【現代漢語翻譯】 現代漢語譯本： 「對於所有學處，要經常不放棄。第六，對於各種慾望享樂，要深深地產生厭離。第七，要經常樂於發起寂滅的心。第八，要捨棄一切事物。第九，心不滯留沉沒。第十，對於一切事物，要經常沒有顧戀。善現（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在安住于第四地時，對於像這樣的十種法，應當受持而不捨棄。

「再者，善現！諸位菩薩摩訶薩在安住于第五地時，應當遠離十種法。哪十種呢？第一，應當遠離居家生活。第二，應當遠離比丘尼（bhikṣuṇī，女性出家人）。第三，應當遠離對家庭的吝嗇。第四，應當遠離大眾集會中的爭吵。第五，應當遠離自我讚揚和詆譭他人。第六，應當遠離十種不善業道。第七，應當遠離增上的傲慢。第八，應當遠離顛倒。第九，應當遠離猶豫。第十，應當遠離貪、嗔、癡。善現！諸位菩薩摩訶薩在安住于第五地時，應當經常遠離像這樣的十種法。

「再者，善現！諸位菩薩摩訶薩在安住于第六地時，應當圓滿六種法。哪六種呢？就是六種波羅蜜多（pāramitā，到達彼岸的方法），也就是佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）乃至般若（prajñā，智慧）。又應當遠離六種法。哪六種呢？第一，聲聞（śrāvaka，聽聞佛法而修行的人）的心。第二，獨覺（pratyekabuddha，獨自覺悟的人）的心。第三，熱惱的心。第四，看到乞討者來時不高興、憂愁的心。第五，捨棄所有物后追悔憂慮的心。第六，對於前來求助的人，用方便的手段欺騙的心。善現！諸位菩薩摩訶薩在安住于第六地時，應當經常圓滿前面所說的六種法，並且應當遠離後面所說的六種法。

「再者，善現！諸位菩薩摩訶薩在安住于第七地時，應當遠離二十種法。哪二十種呢？第一，應當遠離我執（ātma-graha）乃至見者執（draṣṭṛ-graha）。第二，應當遠離斷執（uccheda-graha）。第三，應當遠離常執（śāśvata-graha）。第四，應當遠離相想執（saṃjñā-graha）。第五，應當遠離見執（dṛṣṭi-graha）。第六，應當遠離名色（nāma-rūpa） English version: 'Always not abandoning all the training precepts. Sixth, deeply generating aversion to all sensual pleasures. Seventh, always delighting in generating a mind of tranquility and cessation. Eighth, relinquishing all things. Ninth, the mind not being stagnant or submerged. Tenth, always having no attachment to all things. Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) abide in the fourth ground, they should uphold and not abandon these ten dharmas.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the fifth ground, they should stay away from ten dharmas. What are the ten? First, they should stay away from household life. Second, they should stay away from bhikṣuṇīs (female monastics). Third, they should stay away from stinginess towards family. Fourth, they should stay away from disputes in assemblies. Fifth, they should stay away from self-praise and disparaging others. Sixth, they should stay away from the ten unwholesome paths of action. Seventh, they should stay away from increased arrogance. Eighth, they should stay away from perversion. Ninth, they should stay away from hesitation. Tenth, they should stay away from greed, hatred, and delusion. Subhuti! When Bodhisattva-Mahasattvas abide in the fifth ground, they should always stay away from these ten dharmas.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the sixth ground, they should perfect six dharmas. What are the six? They are the six pāramitās (perfections), namely, dāna (giving), śīla (morality), kṣānti (patience), vīrya (effort), dhyāna (meditation), and prajñā (wisdom). They should also stay away from six dharmas. What are the six? First, the mind of a śrāvaka (hearer). Second, the mind of a pratyekabuddha (solitary buddha). Third, the mind of agitation. Fourth, the mind of displeasure and sorrow when seeing beggars approach. Fifth, the mind of regret and worry after giving away possessions. Sixth, the mind of deceitfully using expedient means towards those who come seeking help. Subhuti! When Bodhisattva-Mahasattvas abide in the sixth ground, they should always perfect the six dharmas mentioned earlier and should stay away from the six dharmas mentioned later.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the seventh ground, they should stay away from twenty dharmas. What are the twenty? First, they should stay away from the attachment to self (ātma-graha) and even the attachment to a seer (draṣṭṛ-graha). Second, they should stay away from the attachment to annihilation (uccheda-graha). Third, they should stay away from the attachment to permanence (śāśvata-graha). Fourth, they should stay away from the attachment to conceptualization (saṃjñā-graha). Fifth, they should stay away from the attachment to views (dṛṣṭi-graha). Sixth, they should stay away from name and form (nāma-rūpa).

【English Translation】 Always not abandoning all the training precepts. Sixth, deeply generating aversion to all sensual pleasures. Seventh, always delighting in generating a mind of tranquility and cessation. Eighth, relinquishing all things. Ninth, the mind not being stagnant or submerged. Tenth, always having no attachment to all things. Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) abide in the fourth ground, they should uphold and not abandon these ten dharmas. Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the fifth ground, they should stay away from ten dharmas. What are the ten? First, they should stay away from household life. Second, they should stay away from bhikṣuṇīs (female monastics). Third, they should stay away from stinginess towards family. Fourth, they should stay away from disputes in assemblies. Fifth, they should stay away from self-praise and disparaging others. Sixth, they should stay away from the ten unwholesome paths of action. Seventh, they should stay away from increased arrogance. Eighth, they should stay away from perversion. Ninth, they should stay away from hesitation. Tenth, they should stay away from greed, hatred, and delusion. Subhuti! When Bodhisattva-Mahasattvas abide in the fifth ground, they should always stay away from these ten dharmas. Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the sixth ground, they should perfect six dharmas. What are the six? They are the six pāramitās (perfections), namely, dāna (giving), śīla (morality), kṣānti (patience), vīrya (effort), dhyāna (meditation), and prajñā (wisdom). They should also stay away from six dharmas. What are the six? First, the mind of a śrāvaka (hearer). Second, the mind of a pratyekabuddha (solitary buddha). Third, the mind of agitation. Fourth, the mind of displeasure and sorrow when seeing beggars approach. Fifth, the mind of regret and worry after giving away possessions. Sixth, the mind of deceitfully using expedient means towards those who come seeking help. Subhuti! When Bodhisattva-Mahasattvas abide in the sixth ground, they should always perfect the six dharmas mentioned earlier and should stay away from the six dharmas mentioned later. Furthermore, Subhuti! When Bodhisattva-Mahasattvas abide in the seventh ground, they should stay away from twenty dharmas. What are the twenty? First, they should stay away from the attachment to self (ātma-graha) and even the attachment to a seer (draṣṭṛ-graha). Second, they should stay away from the attachment to annihilation (uccheda-graha). Third, they should stay away from the attachment to permanence (śāśvata-graha). Fourth, they should stay away from the attachment to conceptualization (saṃjñā-graha). Fifth, they should stay away from the attachment to views (dṛṣṭi-graha). Sixth, they should stay away from name and form (nāma-rūpa).

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執。七者、應遠離蘊執。八者、應遠離處執。九者、應遠離界執。十者、應遠離諦執。十一者、應遠離緣起執。十二者、應遠離住著三界執。十三者、應遠離一切法執。十四者、應遠離於一切法如理不如理執。十五者、應遠離依佛見執。十六者、應遠離依法見執。十七者、應遠離依僧見執。十八者、應遠離依戒見執。十九者、應遠離依空見執。二十者、應遠離厭怖空性。

「復應圓滿二十法。云何二十？一者、應圓滿通達空。二者、應圓滿證無相。三者、應圓滿知無愿。四者、應圓滿三輪清凈。五者、應圓滿悲愍有情及於有情無所執著。六者、應圓滿一切法平等見及於此中無所執著。七者、應圓滿一切有情平等見及於此中無所執著。八者、應圓滿通達真實理趣及於此中無所執著。九者、應圓滿無生忍智。十者、應圓滿說一切法一相理趣。十一者、應圓滿滅除分別。十二者、應圓滿遠離諸想。十三者、應圓滿遠離諸見。十四者、應圓滿遠離煩惱。十五者、應圓滿止觀地。十六者應圓滿調伏心性。十七者、應圓滿寂靜心性。十八者、應圓滿無礙智性。十九者、應圓滿無所愛染。二十者、應圓滿隨心所欲往諸佛土于佛眾會自現其身。

「善現！諸菩薩摩訶薩住第七地時，常應遠離如前所說二十種法，及應圓滿如

【現代漢語翻譯】 現代漢語譯本 『第七，應當遠離對蘊（skandha，構成個體的五種要素：色、受、想、行、識）的執著。第八，應當遠離對處（ayatana，感官和感官對像）的執著。第九，應當遠離對界（dhatu，構成經驗世界的元素）的執著。第十，應當遠離對諦（satya，四聖諦）的執著。第十一，應當遠離對緣起（pratītyasamutpāda，因果關係）的執著。第十二，應當遠離對住著三界（trayo dhātava，欲界、色界、無色界）的執著。第十三，應當遠離對一切法的執著。第十四，應當遠離對一切法如理或不如理的執著。第十五，應當遠離依佛見（buddha-dṛṣṭi，對佛的見解）的執著。第十六，應當遠離依法見（dharma-dṛṣṭi，對法的見解）的執著。第十七，應當遠離依僧見（saṃgha-dṛṣṭi，對僧團的見解）的執著。第十八，應當遠離依戒見（śīla-dṛṣṭi，對戒律的見解）的執著。第十九，應當遠離依空見（śūnyatā-dṛṣṭi，對空性的見解）的執著。第二十，應當遠離厭惡和恐懼空性。』 『此外，還應圓滿二十種法。哪二十種？第一，應當圓滿通達空性（śūnyatā）。第二，應當圓滿證得無相（animitta）。第三，應當圓滿知曉無愿（apraṇihita）。第四，應當圓滿三輪清凈（tri-maṇḍala-viśuddhi，施者、受者、所施之物皆空）。第五，應當圓滿悲憫有情，並且對有情沒有執著。第六，應當圓滿對一切法平等見的理解，並且對此沒有執著。第七，應當圓滿對一切有情平等見的理解，並且對此沒有執著。第八，應當圓滿通達真實理趣，並且對此沒有執著。第九，應當圓滿無生法忍智（anutpattika-dharma-kṣānti-jñāna）。第十，應當圓滿宣說一切法一相的理趣。第十一，應當圓滿滅除分別。第十二，應當圓滿遠離諸想。第十三，應當圓滿遠離諸見。第十四，應當圓滿遠離煩惱。第十五，應當圓滿止觀地（śamatha-vipaśyanā-bhūmi）。第十六，應當圓滿調伏心性。第十七，應當圓滿寂靜心性。第十八，應當圓滿無礙智性。第十九，應當圓滿無所愛染。第二十，應當圓滿隨心所欲前往諸佛國土，在佛的集會中顯現自身。』 『善現（Subhuti）！諸菩薩摩訶薩（bodhisattva-mahāsattva）住于第七地時，應當常常遠離如前所說的二十種法，並且應當圓滿如前所說的二十種法。』

【English Translation】 English version 'Seventh, one should stay away from clinging to the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness). Eighth, one should stay away from clinging to the ayatanas (the sense bases and their objects). Ninth, one should stay away from clinging to the dhatus (the elements that constitute the world of experience). Tenth, one should stay away from clinging to the satyas (the Four Noble Truths). Eleventh, one should stay away from clinging to pratītyasamutpāda (dependent origination). Twelfth, one should stay away from clinging to dwelling in the three realms (trayo dhātava: the desire realm, the form realm, and the formless realm). Thirteenth, one should stay away from clinging to all dharmas. Fourteenth, one should stay away from clinging to whether all dharmas are in accordance with reason or not. Fifteenth, one should stay away from clinging to views based on the Buddha (buddha-dṛṣṭi). Sixteenth, one should stay away from clinging to views based on the Dharma (dharma-dṛṣṭi). Seventeenth, one should stay away from clinging to views based on the Sangha (saṃgha-dṛṣṭi). Eighteenth, one should stay away from clinging to views based on precepts (śīla-dṛṣṭi). Nineteenth, one should stay away from clinging to views based on emptiness (śūnyatā-dṛṣṭi). Twentieth, one should stay away from aversion and fear of emptiness.' 'Furthermore, one should perfect twenty dharmas. What are the twenty? First, one should perfect the understanding of emptiness (śūnyatā). Second, one should perfect the realization of the signless (animitta). Third, one should perfect the knowledge of the wishless (apraṇihita). Fourth, one should perfect the purity of the three wheels (tri-maṇḍala-viśuddhi: the emptiness of the giver, the receiver, and the gift). Fifth, one should perfect compassion for sentient beings and have no attachment to them. Sixth, one should perfect the understanding of the equality of all dharmas and have no attachment to it. Seventh, one should perfect the understanding of the equality of all sentient beings and have no attachment to it. Eighth, one should perfect the understanding of the true principle and have no attachment to it. Ninth, one should perfect the wisdom of the non-arising of dharmas (anutpattika-dharma-kṣānti-jñāna). Tenth, one should perfect the principle of explaining that all dharmas have one characteristic. Eleventh, one should perfect the elimination of discrimination. Twelfth, one should perfect the abandonment of all thoughts. Thirteenth, one should perfect the abandonment of all views. Fourteenth, one should perfect the abandonment of afflictions. Fifteenth, one should perfect the stage of calm abiding and insight (śamatha-vipaśyanā-bhūmi). Sixteenth, one should perfect the taming of the mind. Seventeenth, one should perfect the pacification of the mind. Eighteenth, one should perfect the nature of unobstructed wisdom. Nineteenth, one should perfect the absence of attachment. Twentieth, one should perfect the ability to go to any Buddha land at will and manifest oneself in the Buddha's assembly.' 'Subhuti! When bodhisattva-mahāsattvas dwell in the seventh bhumi, they should always stay away from the twenty dharmas mentioned earlier, and they should perfect the twenty dharmas mentioned earlier.'

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后所說二十種法。

「複次，善現！諸菩薩摩訶薩住第八地時，應圓滿四法。云何為四？一者、應圓滿悟入一切有情心行。二者、應圓滿遊戲諸神通。三者、應圓滿見諸佛土如其所見而自嚴凈種種佛土。四者、應圓滿承事供養諸佛世尊于如來身如實觀察。善現！諸菩薩摩訶薩住第八地時，於此四法應勤圓滿。

「複次，善現！諸菩薩摩訶薩住第九地時，應圓滿四法。云何為四？一者、應圓滿根勝劣智。二者、應圓滿嚴凈佛土。三者、應圓滿如幻等持數入諸定。四者、應圓滿隨諸有情善根應熟故入諸有自現化生。善現！諸菩薩摩訶薩住第九地時，於此四法應勤圓滿。

「複次，善現！諸菩薩摩訶薩住第十地時，應圓滿十二法。云何十二？一者、應圓滿攝受無邊處所大愿隨有所愿皆令證得。二者、應圓滿隨諸天龍及藥叉等異類音智。三者、應圓滿無礙辯說。四者、應圓滿入胎具足。五者、應圓滿出生具足。六者、應圓滿家族具足。七者、應圓滿種姓具足。八者、應圓滿眷屬具足。九者、應圓滿生身具足。十者、應圓滿出傢俱足。十一者、應圓滿莊嚴菩提樹具足。十二者、應圓滿一切功德成辦具足。善現！諸菩薩摩訶薩住第十地時，應勤圓滿此十二法。善現當知！若菩薩摩訶薩住第十地已，與諸如來應言

【現代漢語翻譯】 現代漢語譯本 接下來要說的是二十種法。

『此外，善現（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在安住于第八地時，應當圓滿四種法。哪四種呢？第一，應當圓滿領悟一切有情眾生的心念和行為。第二，應當圓滿自在地運用各種神通。第三，應當圓滿見到諸佛的凈土，如同所見那樣，自己也莊嚴清凈種種佛土。第四，應當圓滿承事供養諸佛世尊，並如實觀察如來的法身。善現！諸位菩薩摩訶薩在安住于第八地時，對於這四種法應當勤勉圓滿。』

『此外，善現！諸位菩薩摩訶薩在安住于第九地時，應當圓滿四種法。哪四種呢？第一，應當圓滿通達眾生根性的優劣之智。第二，應當圓滿莊嚴清凈佛土。第三，應當圓滿如幻三昧，自在地進入各種禪定。第四，應當圓滿隨順各種有情眾生的善根成熟，而進入各種有情界，示現化生。善現！諸位菩薩摩訶薩在安住于第九地時，對於這四種法應當勤勉圓滿。』

『此外，善現！諸位菩薩摩訶薩在安住于第十地時，應當圓滿十二種法。哪十二種呢？第一，應當圓滿攝受無邊處所的大愿，隨其所愿皆令證得。第二，應當圓滿通達諸天、龍以及藥叉（Yaksa，一種守護神）等不同種類眾生的語言。第三，應當圓滿無礙的辯才。第四，應當圓滿入胎的條件。第五，應當圓滿出生的條件。第六，應當圓滿家族的條件。第七，應當圓滿種姓的條件。第八，應當圓滿眷屬的條件。第九，應當圓滿生身的條件。第十，應當圓滿出家的條件。第十一，應當圓滿莊嚴菩提樹的條件。第十二，應當圓滿一切功德成就的條件。善現！諸位菩薩摩訶薩在安住于第十地時，應當勤勉圓滿這十二種法。善現，應當知道！如果菩薩摩訶薩安住于第十地之後，就可以被稱為如來。』

【English Translation】 English version The following are the twenty dharmas that will be discussed.

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas (great Bodhisattvas) dwell in the eighth bhumi (stage), they should perfect four dharmas. What are the four? First, they should perfect the understanding of the thoughts and actions of all sentient beings. Second, they should perfect the mastery of various supernormal powers. Third, they should perfect the vision of the Buddha lands, and as they see them, they should adorn and purify their own Buddha lands. Fourth, they should perfect the service and offerings to all Buddhas, the World Honored Ones, and truly observe the Tathagata's (Buddha's) Dharma body. Subhuti! When Bodhisattva-Mahasattvas dwell in the eighth bhumi, they should diligently perfect these four dharmas.'

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas dwell in the ninth bhumi, they should perfect four dharmas. What are the four? First, they should perfect the wisdom of understanding the superior and inferior faculties of beings. Second, they should perfect the adornment and purification of Buddha lands. Third, they should perfect the samadhi (meditative absorption) of illusion, entering various samadhis at will. Fourth, they should perfect entering various realms of existence, manifesting as apparitional births, in accordance with the maturation of the good roots of sentient beings. Subhuti! When Bodhisattva-Mahasattvas dwell in the ninth bhumi, they should diligently perfect these four dharmas.'

'Furthermore, Subhuti! When Bodhisattva-Mahasattvas dwell in the tenth bhumi, they should perfect twelve dharmas. What are the twelve? First, they should perfect the great vows to embrace boundless places, ensuring that all wishes are fulfilled. Second, they should perfect the understanding of the languages of various beings, such as devas (gods), nagas (dragons), and yakshas (a type of guardian spirit). Third, they should perfect unobstructed eloquence. Fourth, they should perfect the conditions for entering the womb. Fifth, they should perfect the conditions for birth. Sixth, they should perfect the conditions of family. Seventh, they should perfect the conditions of lineage. Eighth, they should perfect the conditions of retinue. Ninth, they should perfect the conditions of the physical body. Tenth, they should perfect the conditions for renunciation. Eleventh, they should perfect the conditions for adorning the Bodhi tree. Twelfth, they should perfect the conditions for the accomplishment of all merits. Subhuti! When Bodhisattva-Mahasattvas dwell in the tenth bhumi, they should diligently perfect these twelve dharmas. Subhuti, you should know! If a Bodhisattva-Mahasattva dwells in the tenth bhumi, they can be called a Tathagata (Buddha).'

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無別。

「云何菩薩摩訶薩以無所得而為方便，修治增上意樂業？善現！若菩薩摩訶薩以一切智智相應作意，修集一切殊勝善根，是為菩薩摩訶薩以無所得而為方便，修治增上意樂業。

「云何菩薩摩訶薩以無所得而為方便，修治一切有情平等心業？善現！若菩薩摩訶薩以一切智智相應作意，引發慈、悲、喜、舍四無量心，是為菩薩摩訶薩以無所得而為方便，修治一切有情平等心業。

「云何菩薩摩訶薩以無所得而為方便，修治佈施業？善現！若菩薩摩訶薩於一切有情，無所分別而行佈施，是為菩薩摩訶薩以無所得而為方便，修治佈施業。

「云何菩薩摩訶薩以無所得而為方便，修治親近善友業？善現！若菩薩摩訶薩見諸善友勸化有情，令其修習一切智智，即便親近恭敬供養、尊重讚歎、咨受正法，晝夜承奉無懈倦心，是為菩薩摩訶薩以無所得而為方便，修治親近善友業。

「云何菩薩摩訶薩以無所得而為方便，修治求法業？善現！若菩薩摩訶薩以一切智智相應作意，勤求如來無上正法，不墮聲聞、獨覺等地，是為菩薩摩訶薩以無所得而為方便，修治求法業。

「云何菩薩摩訶薩以無所得而為方便，修治常樂出家業？善現！若菩薩摩訶薩一切生處，恒厭居家諠雜迫迮猶如牢獄，

【現代漢語翻譯】 現代漢語譯本 無差別。 『如何菩薩摩訶薩（菩薩中的大菩薩）以無所得為方便，修習增上意樂業？』 善現（須菩提的別名）！如果菩薩摩訶薩以與一切智智（佛的智慧）相應的作意，修集一切殊勝善根，這就是菩薩摩訶薩以無所得為方便，修習增上意樂業。 『如何菩薩摩訶薩以無所得為方便，修習一切有情平等心業？』 善現！如果菩薩摩訶薩以與一切智智相應的作意，引發慈、悲、喜、舍四無量心，這就是菩薩摩訶薩以無所得為方便，修習一切有情平等心業。 『如何菩薩摩訶薩以無所得為方便，修習佈施業？』 善現！如果菩薩摩訶薩對於一切有情，沒有分別地進行佈施，這就是菩薩摩訶薩以無所得為方便，修習佈施業。 『如何菩薩摩訶薩以無所得為方便，修習親近善友業？』 善現！如果菩薩摩訶薩見到諸善友勸導有情，令其修習一切智智，就親近恭敬供養、尊重讚歎、請教正法，日夜承奉沒有懈怠之心，這就是菩薩摩訶薩以無所得為方便，修習親近善友業。 『如何菩薩摩訶薩以無所得為方便，修習求法業？』 善現！如果菩薩摩訶薩以與一切智智相應的作意，勤求如來無上正法，不墮入聲聞、獨覺等地，這就是菩薩摩訶薩以無所得為方便，修習求法業。 『如何菩薩摩訶薩以無所得為方便，修習常樂出家業？』 善現！如果菩薩摩訶薩在一切生處，總是厭惡居家喧鬧擁擠如同牢獄，

【English Translation】 English version Without distinction. 『How does a Bodhisattva Mahasattva (a great Bodhisattva) cultivate the karma of increasing superior intention by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva, with a mind focused on the wisdom of all-knowing (sarvajñāna), cultivates all excellent roots of virtue, this is how a Bodhisattva Mahasattva cultivates the karma of increasing superior intention by means of non-attainment. 『How does a Bodhisattva Mahasattva cultivate the karma of equanimity towards all sentient beings by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva, with a mind focused on the wisdom of all-knowing, generates the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, this is how a Bodhisattva Mahasattva cultivates the karma of equanimity towards all sentient beings by means of non-attainment. 『How does a Bodhisattva Mahasattva cultivate the karma of giving by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva gives without discrimination towards all sentient beings, this is how a Bodhisattva Mahasattva cultivates the karma of giving by means of non-attainment. 『How does a Bodhisattva Mahasattva cultivate the karma of associating with good friends by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva sees good friends encouraging sentient beings to cultivate the wisdom of all-knowing, then they approach, respect, make offerings, honor, praise, and seek the true Dharma, serving them day and night without weariness, this is how a Bodhisattva Mahasattva cultivates the karma of associating with good friends by means of non-attainment. 『How does a Bodhisattva Mahasattva cultivate the karma of seeking the Dharma by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva, with a mind focused on the wisdom of all-knowing, diligently seeks the unsurpassed true Dharma of the Tathagata (Buddha), without falling into the stages of Śrāvakas (hearers) or Pratyekabuddhas (solitary realizers), this is how a Bodhisattva Mahasattva cultivates the karma of seeking the Dharma by means of non-attainment. 『How does a Bodhisattva Mahasattva cultivate the karma of always delighting in renunciation by means of non-attainment?』 Subhuti! If a Bodhisattva Mahasattva, in all their births, always detests the noisy and cramped household life as if it were a prison,

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常欣佛法清凈出家，寂靜無為如空無礙，是為菩薩摩訶薩以無所得而為方便，修治常樂出家業。

「云何菩薩摩訶薩以無所得而為方便，修治愛樂佛身業？善現！若菩薩摩訶薩才一睹見佛形相已，乃至證得一切智智，終不捨于唸佛作意，是為菩薩摩訶薩以無所得而為方便，修治愛樂佛身業。

「云何菩薩摩訶薩以無所得而為方便，修治開闡法教業？善現！若菩薩摩訶薩于佛在世及涅槃后，為諸有情開闡法教，初中后善文義巧妙，純一圓滿清白梵行，所謂契經乃至論議，是為菩薩摩訶薩以無所得而為方便，修治開闡法教業。

「云何菩薩摩訶薩以無所得而為方便，修治破憍慢業？善現！若菩薩摩訶薩常懷謙敬，伏憍慢心，由此不生下姓卑族，是為菩薩摩訶薩以無所得而為方便，修治破憍慢業。

「云何菩薩摩訶薩以無所得而為方便，修治諦語業？善現！若菩薩摩訶薩稱知而說言行相符，是為菩薩摩訶薩以無所得而為方便，修治諦語業。

「善現！諸菩薩摩訶薩住初地時，應善修治此十勝業。

「云何菩薩摩訶薩清凈尸羅？善現！若菩薩摩訶薩不起聲聞、獨覺作意，及余破戒障菩提法，是為菩薩摩訶薩清凈尸羅。

「云何菩薩摩訶薩知恩報恩？善現！若菩薩摩訶薩行諸菩薩殊

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）常常欣樂佛法的清凈出家，寂靜無為，如同虛空一般無所障礙，這是菩薩摩訶薩以無所得的智慧作為方便，修習和治理常樂出家的事業。 『菩薩摩訶薩如何以無所得的智慧作為方便，修習和治理愛樂佛身的事業呢？』善現（須菩提）！如果菩薩摩訶薩僅僅一見到佛的形相，乃至證得一切智智（佛的智慧），始終不捨棄對佛的憶念和觀想，這就是菩薩摩訶薩以無所得的智慧作為方便，修習和治理愛樂佛身的事業。 『菩薩摩訶薩如何以無所得的智慧作為方便，修習和治理開闡佛法教義的事業呢？』善現！如果菩薩摩訶薩在佛陀在世時以及涅槃之後，為一切眾生開示和闡明佛法教義，這些教義初善、中善、后善，文辭和意義都巧妙，純一圓滿，清凈無染，包括契經（佛經）、乃至論議（佛學論著），這就是菩薩摩訶薩以無所得的智慧作為方便，修習和治理開闡佛法教義的事業。 『菩薩摩訶薩如何以無所得的智慧作為方便，修習和治理破除驕慢的事業呢？』善現！如果菩薩摩訶薩常常懷有謙虛恭敬之心，降伏驕慢之心，因此不會投生到低賤的姓氏和卑微的族群，這就是菩薩摩訶薩以無所得的智慧作為方便，修習和治理破除驕慢的事業。 『菩薩摩訶薩如何以無所得的智慧作為方便，修習和治理說真實語的事業呢？』善現！如果菩薩摩訶薩知道什麼就說什麼，言語和行為相符，這就是菩薩摩訶薩以無所得的智慧作為方便，修習和治理說真實語的事業。 『善現！各位菩薩摩訶薩在初地（菩薩修行階位的第一階段）時，應當好好修習和治理這十種殊勝的事業。』 『菩薩摩訶薩如何清凈持戒呢？』善現！如果菩薩摩訶薩不起聲聞（小乘修行者）、獨覺（辟支佛）的念頭，以及其他破戒、障礙菩提（覺悟）的法，這就是菩薩摩訶薩清凈持戒。 『菩薩摩訶薩如何知恩報恩呢？』善現！如果菩薩摩訶薩行持各種菩薩殊勝的行

【English Translation】 English version: Bodhisattva Mahasattvas (great Bodhisattvas) constantly rejoice in the pure renunciation of the Buddha's Dharma, being tranquil and non-active, like the unobstructed void. This is how Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of constantly rejoicing in renunciation. 'How do Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of loving the Buddha's body?' Subhuti! If a Bodhisattva Mahasattva, upon merely seeing the form of the Buddha, and even until attaining all-knowing wisdom (Buddha's wisdom), never abandons the mindfulness and contemplation of the Buddha, this is how Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of loving the Buddha's body. 'How do Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of expounding the teachings of the Dharma?' Subhuti! If a Bodhisattva Mahasattva, during the Buddha's lifetime and after his Nirvana, expounds and clarifies the teachings of the Dharma for all sentient beings, these teachings being good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure, complete, and untainted, including the Sutras (Buddha's scriptures) and even the Abhidharma (Buddhist treatises), this is how Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of expounding the teachings of the Dharma. 'How do Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of breaking down arrogance?' Subhuti! If a Bodhisattva Mahasattva always harbors a humble and respectful heart, subduing the heart of arrogance, and therefore is not born into lowly lineages or humble families, this is how Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of breaking down arrogance. 'How do Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of speaking truthfully?' Subhuti! If a Bodhisattva Mahasattva speaks what they know and their words and actions are consistent, this is how Bodhisattva Mahasattvas, using the wisdom of non-attainment as a means, cultivate and manage the practice of speaking truthfully. 'Subhuti! All Bodhisattva Mahasattvas, when dwelling in the first Bhumi (the first stage of a Bodhisattva's path), should diligently cultivate and manage these ten excellent practices.' 'How do Bodhisattva Mahasattvas purify their precepts?' Subhuti! If a Bodhisattva Mahasattva does not give rise to the thoughts of Sravakas (Hinayana practitioners), Pratyekabuddhas (Solitary Buddhas), and other precepts-breaking practices that hinder Bodhi (enlightenment), this is how Bodhisattva Mahasattvas purify their precepts. 'How do Bodhisattva Mahasattvas know and repay kindness?' Subhuti! If a Bodhisattva Mahasattva practices various excellent Bodhisattva practices

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勝行時，得他小恩尚能重報，況大恩惠而當不酬！是為菩薩摩訶薩知恩報恩。

「云何菩薩摩訶薩住安忍力？善現！若菩薩摩訶薩一切有情設皆侵害，而能于彼無恚害心，是為菩薩摩訶薩住安忍力。

「云何菩薩摩訶薩受勝歡喜？善現！若菩薩摩訶薩見諸有情於三乘行已得成就深心歡喜，是為菩薩摩訶薩受勝歡喜。

「云何菩薩摩訶薩不捨有情？善現！若菩薩摩訶薩欲普拔濟一切有情，是為菩薩摩訶薩不捨有情。

「云何菩薩摩訶薩常起大悲？善現！若菩薩摩訶薩行諸菩薩殊勝行時恒作是念：『我為饒益一一有情，假使各如無量無數殑伽沙劫，在大地獄受諸重苦，或燒、或煮、或斫、或截，若刺、若懸、若磨、若搗，受如是等無量苦事，乃至令彼諸有情類乘于佛乘而入圓寂，如是一切有情界盡，我大悲心曾無懈廢。』是為菩薩摩訶薩常起大悲。

「云何菩薩摩訶薩于諸師長以敬信心，咨承供養如事諸佛？善現！若菩薩摩訶薩為求無上正等菩提，恭順師長無所顧戀，是為菩薩摩訶薩于諸師長以敬信心，咨承供養如事諸佛。

「云何菩薩摩訶薩勤求修習波羅蜜多？善現！若菩薩摩訶薩普於一切波羅蜜多，專心求學不顧餘事，是為菩薩摩訶薩勤求修習波羅蜜多。

「善現！諸菩

【現代漢語翻譯】 現代漢語譯本 在修行精進時，即使得到他人微小的恩惠尚且能鄭重回報，更何況是巨大的恩惠怎能不報答呢！這就是菩薩摩訶薩（菩薩中的大菩薩）知恩報恩的表現。

『菩薩摩訶薩如何安住于安忍的力量？』善現（須菩提的別名）！如果菩薩摩訶薩被一切眾生侵犯，卻能對他們沒有嗔恨和傷害的心，這就是菩薩摩訶薩安住于安忍的力量。

『菩薩摩訶薩如何感受殊勝的歡喜？』善現！如果菩薩摩訶薩看到眾生在聲聞乘、緣覺乘、菩薩乘的修行上已經獲得成就，內心深感歡喜，這就是菩薩摩訶薩感受殊勝的歡喜。

『菩薩摩訶薩如何不捨棄眾生？』善現！如果菩薩摩訶薩想要普遍救拔一切眾生，這就是菩薩摩訶薩不捨棄眾生。

『菩薩摩訶薩如何常起大悲心？』善現！如果菩薩摩訶薩在修行菩薩殊勝的行持時，常常這樣想：『爲了利益每一個眾生，即使各自像無量無數恒河沙劫那樣，在大地獄中遭受各種深重的痛苦，或燒、或煮、或砍、或截，或刺、或懸、或磨、或搗，遭受如此等等無量的苦事，直到使那些眾生都乘坐佛乘而進入圓寂，像這樣一切眾生界都窮盡了，我的大悲心也從不懈怠。』這就是菩薩摩訶薩常起大悲心。

『菩薩摩訶薩如何以恭敬信心對待師長，像對待諸佛一樣請教、承事、供養？』善現！如果菩薩摩訶薩爲了求得無上正等菩提（無上圓滿的覺悟），恭敬順從師長，沒有絲毫的顧慮和留戀，這就是菩薩摩訶薩以恭敬信心對待師長，像對待諸佛一樣請教、承事、供養。

『菩薩摩訶薩如何勤奮地修習波羅蜜多（到達彼岸的方法）？』善現！如果菩薩摩訶薩普遍地對一切波羅蜜多，專心求學，不顧其他的事情，這就是菩薩摩訶薩勤奮地修習波羅蜜多。

『善現！諸菩

【English Translation】 English version When practicing diligently, if one receives even a small favor from others, one should repay it with great care. How much more so should one repay a great kindness! This is how a Bodhisattva Mahasattva (a great Bodhisattva) knows and repays kindness.

'How does a Bodhisattva Mahasattva abide in the power of patience?' Subhuti (another name for Sudhira)! If a Bodhisattva Mahasattva is harmed by all sentient beings, yet can have no anger or harmful intent towards them, this is how a Bodhisattva Mahasattva abides in the power of patience.

'How does a Bodhisattva Mahasattva experience supreme joy?' Subhuti! If a Bodhisattva Mahasattva sees sentient beings who have achieved success in the practices of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, and feels deep joy in their heart, this is how a Bodhisattva Mahasattva experiences supreme joy.

'How does a Bodhisattva Mahasattva not abandon sentient beings?' Subhuti! If a Bodhisattva Mahasattva desires to universally liberate all sentient beings, this is how a Bodhisattva Mahasattva does not abandon sentient beings.

'How does a Bodhisattva Mahasattva constantly arise with great compassion?' Subhuti! If a Bodhisattva Mahasattva, while practicing the supreme conduct of a Bodhisattva, constantly thinks: 'For the benefit of each and every sentient being, even if each one were to suffer in the great hells for countless kalpas like the sands of the Ganges River, enduring various severe pains, being burned, boiled, chopped, cut, pierced, hung, ground, or pounded, suffering such immeasurable torments, until those sentient beings all ride the Buddha Vehicle and enter Nirvana, and even if the entire realm of sentient beings were to be exhausted, my great compassion would never falter.' This is how a Bodhisattva Mahasattva constantly arises with great compassion.

'How does a Bodhisattva Mahasattva treat their teachers with respect and faith, consulting, serving, and making offerings as if they were Buddhas?' Subhuti! If a Bodhisattva Mahasattva, in order to seek unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi), respectfully obeys their teachers without any hesitation or attachment, this is how a Bodhisattva Mahasattva treats their teachers with respect and faith, consulting, serving, and making offerings as if they were Buddhas.

'How does a Bodhisattva Mahasattva diligently cultivate the Paramitas (perfections)?' Subhuti! If a Bodhisattva Mahasattva universally focuses on learning all the Paramitas, without concern for other matters, this is how a Bodhisattva Mahasattva diligently cultivates the Paramitas.

'Subhuti! The Bodhi

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薩摩訶薩住第二地時，於此八法應思應學令速圓滿。

「云何菩薩摩訶薩勤求多聞常無厭足，于所聞法不著文字？善現！若菩薩摩訶薩發勤精進，作是念言：『若此佛土、若十方界，一切如來、應、正等覺所說正法，我當聽聞、受持、讀誦、修學究竟令無所遺，而於其中不著文字。』是為菩薩摩訶薩勤求多聞常無厭足，于所聞法不著文字。

「云何菩薩摩訶薩以無染心常行法施，雖廣開化而不自高？善現！若菩薩摩訶薩為諸有情宣說正法，尚不自為持此善根迴向菩提，況求餘事！雖多化導而不自恃，是為菩薩摩訶薩以無染心常行法施，雖廣開化而不自高。

「云何菩薩摩訶薩為嚴凈土植諸善根，雖用迴向而不自舉？善現！若菩薩摩訶薩勇猛精進修諸善根，為欲莊嚴諸佛凈國及為清凈自他心土，雖為是事而不自高，是為菩薩摩訶薩為嚴凈土植諸善根，雖用迴向而不自舉。

「云何菩薩摩訶薩為化有情，雖不厭倦無邊生死而不憍逸？善現！若菩薩摩訶薩為欲成就一切有情，植諸善根嚴凈佛土，乃至未滿一切智智，雖受無邊生死勤苦，而無厭倦亦不自高，是為菩薩摩訶薩為化有情，雖不厭倦無邊生死而不憍逸。

「云何菩薩摩訶薩雖住慚愧而無所著？善現！若菩薩摩訶薩專求無上正等菩提，

【現代漢語翻譯】 現代漢語譯本：當菩薩摩訶薩（偉大的菩薩）安住于第二地時，應當思維和學習這八種法，使其迅速圓滿。 『菩薩摩訶薩如何勤求多聞而常不滿足，對於所聽聞的法不執著于文字呢？』 善現（須菩提）！如果菩薩摩訶薩發起精進，這樣想：『無論是此佛土，還是十方世界，一切如來、應、正等覺（佛的十種稱號之一）所說的正法，我都應當聽聞、受持、讀誦、修學，究竟圓滿，不遺漏任何一點，並且對於其中的文字不執著。』這就是菩薩摩訶薩勤求多聞而常不滿足，對於所聽聞的法不執著于文字。 『菩薩摩訶薩如何以無染的心常行法施，雖然廣開化導而不自高呢？』 善現！如果菩薩摩訶薩為眾生宣說正法，尚且不為自己持此善根迴向菩提（覺悟），更何況是求其他的事情呢！雖然多方教化引導，但不因此而自恃，這就是菩薩摩訶薩以無染的心常行法施，雖然廣開化導而不自高。 『菩薩摩訶薩如何爲了莊嚴凈土而種植各種善根，雖然用迴向而不自我炫耀呢？』 善現！如果菩薩摩訶薩勇猛精進地修習各種善根，爲了莊嚴諸佛的清凈國土，以及爲了清凈自己和他人的心土，雖然爲了這些事情，但不因此而自高，這就是菩薩摩訶薩爲了莊嚴凈土而種植各種善根，雖然用迴向而不自我炫耀。 『菩薩摩訶薩如何爲了教化眾生，雖然不厭倦無邊的生死輪迴而不驕傲放縱呢？』 善現！如果菩薩摩訶薩爲了成就一切眾生，種植各種善根，莊嚴清凈佛土，乃至沒有圓滿一切智智（佛的智慧），雖然承受無邊生死的勤苦，但不厭倦也不自高，這就是菩薩摩訶薩爲了教化眾生，雖然不厭倦無邊的生死輪迴而不驕傲放縱。 『菩薩摩訶薩如何雖然安住于慚愧之心而無所執著呢？』 善現！如果菩薩摩訶薩專心尋求無上正等菩提（最高的覺悟），

【English Translation】 English version: When a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the second ground, they should contemplate and learn these eight dharmas, so that they may quickly be perfected. 'How does a Bodhisattva Mahasattva diligently seek to hear much and never be satisfied, and not be attached to the words of the Dharma they have heard?' Subhuti! If a Bodhisattva Mahasattva initiates diligent effort, thinking: 'Whether in this Buddha-land or in the ten directions, all the right dharmas spoken by all Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), I should listen to, receive, recite, and study, ultimately perfecting them without leaving anything out, and not be attached to the words within them.' This is how a Bodhisattva Mahasattva diligently seeks to hear much and never be satisfied, and is not attached to the words of the Dharma they have heard. 'How does a Bodhisattva Mahasattva constantly practice Dharma giving with an undefiled mind, and not be arrogant even though they widely teach and guide?' Subhuti! If a Bodhisattva Mahasattva proclaims the right Dharma to sentient beings, they would not even dedicate this root of good towards Bodhi (enlightenment) for themselves, let alone seek other things! Although they teach and guide in many ways, they do not rely on this, this is how a Bodhisattva Mahasattva constantly practices Dharma giving with an undefiled mind, and is not arrogant even though they widely teach and guide. 'How does a Bodhisattva Mahasattva plant various roots of good for the sake of adorning the pure land, and not boast even though they dedicate the merit?' Subhuti! If a Bodhisattva Mahasattva vigorously cultivates various roots of good, for the sake of adorning the pure lands of all Buddhas, and for the sake of purifying their own and others' mind-lands, although they do these things, they do not become arrogant, this is how a Bodhisattva Mahasattva plants various roots of good for the sake of adorning the pure land, and does not boast even though they dedicate the merit. 'How does a Bodhisattva Mahasattva not become weary of endless cycles of birth and death, and not become arrogant, for the sake of transforming sentient beings?' Subhuti! If a Bodhisattva Mahasattva, for the sake of accomplishing all sentient beings, plants various roots of good, adorns the pure Buddha-lands, and until they have perfected all-knowing wisdom (the wisdom of a Buddha), although they endure the hardships of endless cycles of birth and death, they do not become weary nor arrogant, this is how a Bodhisattva Mahasattva does not become weary of endless cycles of birth and death, and does not become arrogant, for the sake of transforming sentient beings. 'How does a Bodhisattva Mahasattva dwell in a state of shame and remorse, yet not be attached?' Subhuti! If a Bodhisattva Mahasattva single-mindedly seeks the unsurpassed, right, and perfect Bodhi (the highest enlightenment),

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于諸聲聞、獨覺作意具慚愧故終不暫起，而於其中亦無所著，是為菩薩摩訶薩雖住慚愧而無所著。

「善現！諸菩薩摩訶薩住第三地時，應常安住如是五法。」

大般若波羅蜜多經卷第四百一十五 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十六

三藏法師玄奘奉　詔譯第二分修治地品第十八之二

「云何菩薩摩訶薩住阿練若常不捨離？善現！若菩薩摩訶薩勤求無上正等菩提，超諸聲聞、獨覺等地，是為菩薩摩訶薩住阿練若常不捨離。

「云何菩薩摩訶薩常好少欲？善現！若菩薩摩訶薩尚不自為求大菩提，況欲世間及二乘事！是為菩薩摩訶薩常好少欲。

「云何菩薩摩訶薩常好喜足？善現！若菩薩摩訶薩唯為證得一切智智故，于餘事無所執著，是為菩薩摩訶薩常好喜足。

「云何菩薩摩訶薩常不捨離杜多功德？善現！若菩薩摩訶薩常于深法起諦察忍，是為菩薩摩訶薩常不捨離杜多功德。

「云何菩薩摩訶薩于諸學處常不棄捨？善現！若菩薩摩訶薩于所學處堅守不移，是為菩薩摩訶薩于諸學處常不棄捨。

「云何菩薩摩訶薩于諸欲樂深生厭離？善現！若菩薩摩訶薩于妙欲樂

【現代漢語翻譯】 現代漢語譯本 對於那些聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和獨覺（Pratyekabuddha，指獨自悟道的人），菩薩以慚愧之心對待，因此絕不會生起絲毫的貪戀，並且對於他們也沒有任何執著。這就是菩薩摩訶薩（Bodhisattva-mahāsattva，指偉大的菩薩）雖然保持慚愧之心，卻沒有任何執著的狀態。 『善現（Subhūti，佛陀的弟子之一）！諸位菩薩摩訶薩在安住于第三地時，應當常常安住于這五種法。』

《大般若波羅蜜多經》卷第四百一十五 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百一十六 三藏法師玄奘奉　詔譯第二分修治地品第十八之二

『菩薩摩訶薩如何安住于阿練若（araṇya，指寂靜處）而不捨離呢？善現！如果菩薩摩訶薩勤求無上正等菩提（anuttarā-samyak-saṃbodhi，指無上正等覺悟），超越一切聲聞和獨覺的境界，這就是菩薩摩訶薩安住于阿練若而不捨離的狀態。』

『菩薩摩訶薩如何常常喜好少欲呢？善現！如果菩薩摩訶薩尚且不為自己求取大菩提，更何況會貪求世間的事物以及二乘（聲聞乘和獨覺乘）的境界呢！這就是菩薩摩訶薩常常喜好少欲的狀態。』

『菩薩摩訶薩如何常常喜好知足呢？善現！如果菩薩摩訶薩僅僅爲了證得一切智智（sarvajñatā-jñāna，指對一切事物和現象的智慧）的緣故，對於其他事物沒有任何執著，這就是菩薩摩訶薩常常喜好知足的狀態。』

『菩薩摩訶薩如何常常不捨離杜多功德（dhūta-guṇa，指頭陀苦行）呢？善現！如果菩薩摩訶薩常常對於甚深佛法生起諦察忍（dharma-kṣānti，指對佛法的真實性產生忍可），這就是菩薩摩訶薩常常不捨離杜多功德的狀態。』

『菩薩摩訶薩如何對於諸學處（śikṣāpada，指戒律）常常不棄捨呢？善現！如果菩薩摩訶薩對於所學的戒律堅守不移，這就是菩薩摩訶薩對於諸學處常常不棄捨的狀態。』

『菩薩摩訶薩如何對於諸欲樂（kāma，指感官的快樂）深生厭離呢？善現！如果菩薩摩訶薩對於美妙的欲樂

【English Translation】 English version Towards those Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), the Bodhisattva, with a sense of shame, never even momentarily arises any attachment, and towards them, there is no clinging. This is how a Bodhisattva-mahāsattva (a great Bodhisattva) dwells in shame without any attachment. 'Subhūti! When Bodhisattva-mahāsattvas dwell in the third ground, they should always abide in these five dharmas.'

The Great Perfection of Wisdom Sutra, Scroll 415 Taisho Tripitaka Vol. 07, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 401-600)

The Great Perfection of Wisdom Sutra, Scroll 416 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Second Section, Chapter 18, Part 2 on the Cultivation of the Grounds

'How does a Bodhisattva-mahāsattva dwell in the araṇya (a secluded place) without abandoning it? Subhūti! If a Bodhisattva-mahāsattva diligently seeks the unsurpassed, right, and perfect Bodhi (anuttarā-samyak-saṃbodhi), surpassing the grounds of all Śrāvakas and Pratyekabuddhas, this is how a Bodhisattva-mahāsattva dwells in the araṇya without abandoning it.'

'How does a Bodhisattva-mahāsattva always delight in having few desires? Subhūti! If a Bodhisattva-mahāsattva does not even seek great Bodhi for themselves, how much less would they desire worldly things and the states of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna)! This is how a Bodhisattva-mahāsattva always delights in having few desires.'

'How does a Bodhisattva-mahāsattva always delight in contentment? Subhūti! If a Bodhisattva-mahāsattva, solely for the sake of attaining all-knowing wisdom (sarvajñatā-jñāna), has no attachment to other things, this is how a Bodhisattva-mahāsattva always delights in contentment.'

'How does a Bodhisattva-mahāsattva never abandon the dhūta-guṇas (ascetic practices)? Subhūti! If a Bodhisattva-mahāsattva always arises with a true understanding and acceptance (dharma-kṣānti) of the profound Dharma, this is how a Bodhisattva-mahāsattva never abandons the dhūta-guṇas.'

'How does a Bodhisattva-mahāsattva never abandon the śikṣāpadas (precepts)? Subhūti! If a Bodhisattva-mahāsattva firmly upholds the precepts they have learned without wavering, this is how a Bodhisattva-mahāsattva never abandons the śikṣāpadas.'

'How does a Bodhisattva-mahāsattva deeply abhor all sensual pleasures (kāma)? Subhūti! If a Bodhisattva-mahāsattva deeply abhors delightful sensual pleasures'

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不起欲心，是為菩薩摩訶薩于諸欲樂深生厭離。

「云何菩薩摩訶薩常樂發起寂滅俱心？善現！若菩薩摩訶薩知一切法曾無起作，是為菩薩摩訶薩常樂發起寂滅俱心。

「云何菩薩摩訶薩舍一切物？善現！若菩薩摩訶薩于內外法都不攝受，是為菩薩摩訶薩舍一切物。

「云何菩薩摩訶薩心不滯沒？善現！若菩薩摩訶薩于諸識住曾不起心，是為菩薩摩訶薩心不滯沒。

「云何菩薩摩訶薩於一切物常無顧戀？善現！若菩薩摩訶薩於一切事曾不思惟，是為菩薩摩訶薩於一切物常無顧戀。

「善現！諸菩薩摩訶薩住第四地時，于如是十法應受持不捨。

「云何菩薩摩訶薩應遠離居家？善現！若菩薩摩訶薩游諸佛土，隨所生處常樂出家，剃除鬚髮受持法服現作沙門，是為菩薩摩訶薩應遠離居家。

「云何菩薩摩訶薩應遠離苾芻尼？善現！若菩薩摩訶薩常應遠離諸苾芻尼，不與共居如彈指頃，亦復于彼不起異心，是為菩薩摩訶薩應遠離苾芻尼。

「云何菩薩摩訶薩應遠離家慳？善現！若菩薩摩訶薩作是思惟：『我應長夜利益安樂一切有情，今此有情自由福力感得如是好施主家，故我于中不應慳嫉。』既思惟已遠離家慳，是為菩薩摩訶薩應遠離家慳。

「云何菩薩摩訶薩應

【現代漢語翻譯】 現代漢語譯本 不起貪慾之心，這便是菩薩摩訶薩對於各種慾望享樂深深地感到厭惡和遠離。 『菩薩摩訶薩如何才能常常樂於發起寂滅之心呢？』 善現（須菩提的別稱）！如果菩薩摩訶薩了知一切法從未生起和造作，這便是菩薩摩訶薩常常樂於發起寂滅之心。 『菩薩摩訶薩如何才能捨棄一切事物呢？』 善現！如果菩薩摩訶薩對於內外之法都不執取和接受，這便是菩薩摩訶薩捨棄一切事物。 『菩薩摩訶薩如何才能心不滯留和沉沒呢？』 善現！如果菩薩摩訶薩對於各種識的住處從未生起執著之心，這便是菩薩摩訶薩心不滯留和沉沒。 『菩薩摩訶薩如何才能對於一切事物常常沒有顧戀呢？』 善現！如果菩薩摩訶薩對於一切事物從未思慮和執著，這便是菩薩摩訶薩對於一切事物常常沒有顧戀。 『善現！』 諸位菩薩摩訶薩在安住于第四地時，對於以上這十種法應當受持而不捨棄。 『菩薩摩訶薩如何才能遠離居家生活呢？』 善現！如果菩薩摩訶薩遊歷于各個佛土，無論在何處出生都常常樂於出家，剃除鬚髮，受持法衣，現出沙門之相，這便是菩薩摩訶薩應當遠離居家生活。 『菩薩摩訶薩如何才能遠離比丘尼呢？』 善現！如果菩薩摩訶薩應當常常遠離各位比丘尼，不與她們共同居住哪怕是彈指之間，並且對於她們也不生起任何異樣的想法，這便是菩薩摩訶薩應當遠離比丘尼。 『菩薩摩訶薩如何才能遠離對於施主家的慳吝呢？』 善現！如果菩薩摩訶薩這樣思惟：『我應當長久地利益和安樂一切有情眾生，現在這些有情眾生由於自身的福德之力感得如此好的施主之家，所以我對於他們不應當慳吝和嫉妒。』 這樣思惟之後便遠離了對於施主家的慳吝，這便是菩薩摩訶薩應當遠離對於施主家的慳吝。 『菩薩摩訶薩如何才能……』

【English Translation】 English version Not arising desire, this is how a Bodhisattva-Mahasattva deeply detests and distances themselves from all sensual pleasures. 'How does a Bodhisattva-Mahasattva constantly delight in a mind of tranquility?' Subhuti! If a Bodhisattva-Mahasattva knows that all dharmas have never arisen or been created, this is how a Bodhisattva-Mahasattva constantly delights in a mind of tranquility. 'How does a Bodhisattva-Mahasattva relinquish all things?' Subhuti! If a Bodhisattva-Mahasattva does not grasp or accept any internal or external dharmas, this is how a Bodhisattva-Mahasattva relinquishes all things. 'How does a Bodhisattva-Mahasattva's mind not stagnate or sink?' Subhuti! If a Bodhisattva-Mahasattva never arises attachment to the abodes of various consciousnesses, this is how a Bodhisattva-Mahasattva's mind does not stagnate or sink. 'How does a Bodhisattva-Mahasattva constantly have no attachment to all things?' Subhuti! If a Bodhisattva-Mahasattva never contemplates or clings to any things, this is how a Bodhisattva-Mahasattva constantly has no attachment to all things. 'Subhuti!' When Bodhisattva-Mahasattvas abide in the fourth ground, they should uphold and not abandon these ten dharmas. 'How should a Bodhisattva-Mahasattva distance themselves from household life?' Subhuti! If a Bodhisattva-Mahasattva travels through various Buddha lands, and wherever they are born, they always delight in leaving home, shaving their head and beard, receiving the Dharma robes, and appearing as a Shramana, this is how a Bodhisattva-Mahasattva should distance themselves from household life. 'How should a Bodhisattva-Mahasattva distance themselves from Bhikshunis?' Subhuti! If a Bodhisattva-Mahasattva should always distance themselves from all Bhikshunis, not dwelling with them even for a snap of the fingers, and not arising any different thoughts towards them, this is how a Bodhisattva-Mahasattva should distance themselves from Bhikshunis. 'How should a Bodhisattva-Mahasattva distance themselves from stinginess towards the benefactor's family?' Subhuti! If a Bodhisattva-Mahasattva thinks: 'I should benefit and bring happiness to all sentient beings for a long time, and now these sentient beings, due to their own merit, have obtained such a good benefactor's family, so I should not be stingy or jealous towards them.' Having thought this, they distance themselves from stinginess towards the benefactor's family, this is how a Bodhisattva-Mahasattva should distance themselves from stinginess towards the benefactor's family. 'How should a Bodhisattva-Mahasattva...'

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遠離眾會忿諍？善現！若菩薩摩訶薩作是思惟：『若處眾會其中或有聲聞、獨覺，或說彼乘相應法要，令我退失大菩提心，是故定應遠離眾會。』復作是念：『諸忿諍者能使有情發起瞋害，造作種種惡不善業，尚違善趣況大菩提！是故定應遠離忿諍。』是為菩薩摩訶薩應遠離眾會忿諍。

「云何菩薩摩訶薩應遠離自讚毀他？善現！若菩薩摩訶薩都不見有內外諸法，故應遠離自讚毀他，是為菩薩摩訶薩應遠離自讚毀他。

「云何菩薩摩訶薩應遠離十不善業道？善現！若菩薩摩訶薩作是思惟：『如是十種不善業道，尚當能礙人、天善趣，況于聖道及大菩提而不為障！故我于彼定應遠離。』是為菩薩摩訶薩應遠離十不善業道。

「云何菩薩摩訶薩應遠離增上慢傲？善現！若菩薩摩訶薩不見有法可能發起此慢傲者，故應遠離，是為菩薩摩訶薩應遠離增上慢傲。

「云何菩薩摩訶薩應遠離顛倒？善現！若菩薩摩訶薩觀顛倒事都不可得，是故定應遠離顛倒，是為菩薩摩訶薩應遠離顛倒。

「云何菩薩摩訶薩應遠離猶豫？善現！若菩薩摩訶薩觀猶豫事都不可得，是故定應遠離猶豫，是為菩薩摩訶薩應遠離猶豫。

「云何菩薩摩訶薩應遠離貪瞋癡？善現！若菩薩摩訶薩都不見有貪、瞋、癡事，故

【現代漢語翻譯】 現代漢語譯本 如何遠離人群中的爭吵？善現（Subhuti）！如果菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）這樣思考：『如果身處人群中，其中或許有聲聞（Sravaka，聽聞佛陀教誨而修行的人）、獨覺（Pratyekabuddha，靠自己覺悟的人），他們所說的相應法要可能會使我退失追求大菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），因此我一定要遠離人群。』又這樣想：『那些爭吵的人會使眾生生起嗔恨，造作各種惡不善業，這尚且違背善趣（Sugati，好的去處），更何況是追求大菩提！因此我一定要遠離爭吵。』這就是菩薩摩訶薩應該遠離人群和爭吵的原因。 「菩薩摩訶薩應該如何遠離自我讚揚和詆譭他人？善現！如果菩薩摩訶薩看不到內外諸法（Dharma，佛法）的存在，就應該遠離自我讚揚和詆譭他人，這就是菩薩摩訶薩應該遠離自我讚揚和詆譭他人的原因。 「菩薩摩訶薩應該如何遠離十不善業道（Dasa-akusala-karma-patha，十種不善的行為）？善現！如果菩薩摩訶薩這樣思考：『這十種不善業道，尚且會障礙人天善趣，更何況是聖道（Arya-marga，聖者的道路）和大菩提！所以我一定要遠離它們。』這就是菩薩摩訶薩應該遠離十不善業道的原因。 「菩薩摩訶薩應該如何遠離增上慢（Adhimana，過分的驕傲）和傲慢？善現！如果菩薩摩訶薩看不到有任何法可以引發這種慢和傲慢，就應該遠離，這就是菩薩摩訶薩應該遠離增上慢和傲慢的原因。 「菩薩摩訶薩應該如何遠離顛倒（Viparyasa，錯誤的認知）？善現！如果菩薩摩訶薩觀察到顛倒的事物都是不可得的，因此一定要遠離顛倒，這就是菩薩摩訶薩應該遠離顛倒的原因。 「菩薩摩訶薩應該如何遠離猶豫（Vicikitsa，懷疑）？善現！如果菩薩摩訶薩觀察到猶豫的事物都是不可得的，因此一定要遠離猶豫，這就是菩薩摩訶薩應該遠離猶豫的原因。 「菩薩摩訶薩應該如何遠離貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）？善現！如果菩薩摩訶薩看不到貪、嗔、癡的存在，

【English Translation】 English version How should a Bodhisattva Mahasattva (great Bodhisattva) avoid assemblies and disputes? Subhuti! If a Bodhisattva Mahasattva thinks thus: 『If I am in an assembly, there might be Sravakas (hearers of the Buddha's teachings) or Pratyekabuddhas (solitary realizers) who speak of teachings that correspond to their vehicles, which could cause me to lose my great Bodhi mind (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). Therefore, I should definitely avoid assemblies.』 And further thinks: 『Those who engage in disputes cause sentient beings to generate hatred and commit various evil and unwholesome deeds, which are contrary to good destinies (Sugati), let alone the pursuit of great Bodhi! Therefore, I should definitely avoid disputes.』 This is why a Bodhisattva Mahasattva should avoid assemblies and disputes. 「How should a Bodhisattva Mahasattva avoid self-praise and disparaging others? Subhuti! If a Bodhisattva Mahasattva does not see the existence of any internal or external dharmas (teachings), then they should avoid self-praise and disparaging others. This is why a Bodhisattva Mahasattva should avoid self-praise and disparaging others. 「How should a Bodhisattva Mahasattva avoid the ten unwholesome paths of action (Dasa-akusala-karma-patha)? Subhuti! If a Bodhisattva Mahasattva thinks thus: 『These ten unwholesome paths of action can hinder even good destinies in the human and heavenly realms, let alone the holy path (Arya-marga) and great Bodhi! Therefore, I should definitely avoid them.』 This is why a Bodhisattva Mahasattva should avoid the ten unwholesome paths of action. 「How should a Bodhisattva Mahasattva avoid excessive pride (Adhimana) and arrogance? Subhuti! If a Bodhisattva Mahasattva does not see any dharma that could give rise to such pride and arrogance, then they should avoid them. This is why a Bodhisattva Mahasattva should avoid excessive pride and arrogance. 「How should a Bodhisattva Mahasattva avoid perversions (Viparyasa)? Subhuti! If a Bodhisattva Mahasattva observes that the things that are perverted are all unattainable, then they should definitely avoid perversions. This is why a Bodhisattva Mahasattva should avoid perversions. 「How should a Bodhisattva Mahasattva avoid doubt (Vicikitsa)? Subhuti! If a Bodhisattva Mahasattva observes that the things that cause doubt are all unattainable, then they should definitely avoid doubt. This is why a Bodhisattva Mahasattva should avoid doubt. 「How should a Bodhisattva Mahasattva avoid greed (Raga), hatred (Dvesha), and delusion (Moha)? Subhuti! If a Bodhisattva Mahasattva does not see the existence of greed, hatred, and delusion,

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應遠離如是三法，是為菩薩摩訶薩應遠離貪、瞋、癡。善現！諸菩薩摩訶薩住第五地時，應常遠離如是十法。

「云何菩薩摩訶薩應圓滿六波羅蜜多？善現！若菩薩摩訶薩圓滿六種波羅蜜多，超諸聲聞及獨覺地，又住此六波羅蜜多，佛及二乘能度五種所知海岸。云何為五？一者、過去。二者、未來。三者、現在。四者、不可說。五者、無為。是為菩薩摩訶薩應圓滿六波羅蜜多。

「云何菩薩摩訶薩應遠離聲聞心？善現！若菩薩摩訶薩作如是念：『諸聲聞心非證無上大菩提道故應遠離。所以者何？厭生死故。』是為菩薩摩訶薩應遠離聲聞心。

「云何菩薩摩訶薩應遠離獨覺心？善現！若菩薩摩訶薩作如是念：『諸獨覺心非證無上大菩提道故應遠離。所以者何？樂涅槃故。』是為菩薩摩訶薩應遠離獨覺心。

「云何菩薩摩訶薩應遠離熱惱心？善現！若菩薩摩訶薩作如是念：『此熱惱心非證無上大菩提道故應遠離。所以者何？畏生死故。』是為菩薩摩訶薩應遠離熱惱心。

「云何菩薩摩訶薩應遠離見乞者來不喜愁戚心？善現！若菩薩摩訶薩作如是念：『此愁戚心非證無上大菩提道故應遠離。所以者何？違慈悲故。』是為菩薩摩訶薩應遠離見乞者來不喜愁戚心。

「云何菩薩摩訶薩應遠

【現代漢語翻譯】 現代漢語譯本 應當遠離這三種法，這就是菩薩摩訶薩應當遠離貪、嗔、癡。善現！當菩薩摩訶薩安住于第五地時，應當經常遠離這十種法。 「菩薩摩訶薩應如何圓滿六波羅蜜多（六種到達彼岸的方法）？善現！如果菩薩摩訶薩圓滿了六種波羅蜜多，就能超越所有聲聞（聽聞佛法而修行的人）和獨覺（獨自覺悟的人）的境界，並且安住于這六波羅蜜多，佛和二乘（聲聞和獨覺）能夠度過五種所知（知識）的海岸。哪五種呢？第一是過去，第二是未來，第三是現在，第四是不可說，第五是無為。這就是菩薩摩訶薩應當圓滿六波羅蜜多的原因。 「菩薩摩訶薩應如何遠離聲聞心？善現！如果菩薩摩訶薩這樣想：『聲聞心不能證得無上大菩提道（最高的覺悟之道），所以應當遠離。為什麼呢？因為他們厭惡生死。』這就是菩薩摩訶薩應當遠離聲聞心的原因。 「菩薩摩訶薩應如何遠離獨覺心？善現！如果菩薩摩訶薩這樣想：『獨覺心不能證得無上大菩提道，所以應當遠離。為什麼呢？因為他們樂於涅槃（寂滅）。』這就是菩薩摩訶薩應當遠離獨覺心的原因。 「菩薩摩訶薩應如何遠離熱惱心？善現！如果菩薩摩訶薩這樣想：『這種熱惱心不能證得無上大菩提道，所以應當遠離。為什麼呢？因為他們畏懼生死。』這就是菩薩摩訶薩應當遠離熱惱心的原因。 「菩薩摩訶薩應如何遠離見到乞討者來時不喜愁戚的心？善現！如果菩薩摩訶薩這樣想：『這種愁戚心不能證得無上大菩提道，所以應當遠離。為什麼呢？因為這違背了慈悲心。』這就是菩薩摩訶薩應當遠離見到乞討者來時不喜愁戚的心的原因。 「菩薩摩訶薩應如何遠離

【English Translation】 English version These three dharmas should be avoided; that is, Bodhisattva Mahasattvas should avoid greed, hatred, and delusion. Subhuti! When Bodhisattva Mahasattvas dwell in the fifth bhumi (stage), they should always avoid these ten dharmas. 「How should Bodhisattva Mahasattvas perfect the six paramitas (perfections)? Subhuti! If Bodhisattva Mahasattvas perfect the six paramitas, they transcend the realms of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and abiding in these six paramitas, Buddhas and the two vehicles (Sravakas and Pratyekabuddhas) can cross the five shores of what is knowable. What are the five? First, the past. Second, the future. Third, the present. Fourth, the inexpressible. Fifth, the unconditioned. This is why Bodhisattva Mahasattvas should perfect the six paramitas. 「How should Bodhisattva Mahasattvas avoid the Sravaka mind? Subhuti! If Bodhisattva Mahasattvas think thus: 『The Sravaka mind cannot realize the unsurpassed great Bodhi (enlightenment), therefore it should be avoided. Why? Because they are weary of birth and death.』 This is why Bodhisattva Mahasattvas should avoid the Sravaka mind. 「How should Bodhisattva Mahasattvas avoid the Pratyekabuddha mind? Subhuti! If Bodhisattva Mahasattvas think thus: 『The Pratyekabuddha mind cannot realize the unsurpassed great Bodhi, therefore it should be avoided. Why? Because they delight in Nirvana (extinction).』 This is why Bodhisattva Mahasattvas should avoid the Pratyekabuddha mind. 「How should Bodhisattva Mahasattvas avoid the mind of affliction? Subhuti! If Bodhisattva Mahasattvas think thus: 『This mind of affliction cannot realize the unsurpassed great Bodhi, therefore it should be avoided. Why? Because they fear birth and death.』 This is why Bodhisattva Mahasattvas should avoid the mind of affliction. 「How should Bodhisattva Mahasattvas avoid the mind of displeasure and sorrow when seeing beggars approach? Subhuti! If Bodhisattva Mahasattvas think thus: 『This sorrowful mind cannot realize the unsurpassed great Bodhi, therefore it should be avoided. Why? Because it goes against compassion.』 This is why Bodhisattva Mahasattvas should avoid the mind of displeasure and sorrow when seeing beggars approach. 「How should Bodhisattva Mahasattvas avoid

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離舍所有物追戀憂悔心？善現！若菩薩摩訶薩作如是念：『此追悔心非證無上大菩提道故應遠離。所以者何？違本願故。謂我初發菩提心時，作是愿言：諸我所有施來求者隨欲不空。如何今時施已追悔？』是為菩薩摩訶薩應遠離舍所有物追戀憂悔心。

「云何菩薩摩訶薩應遠離於來求者方便矯誑心？善現！若菩薩摩訶薩作如是念：『此矯誑心非證無上大菩提道故應遠離。所以者何？違本誓故。謂我初發菩提心時，作是誓言：凡我所有施來求者隨欲不空。如何今時而矯誑彼？』是為菩薩摩訶薩應遠離於來求者方便矯誑心。

「善現！諸菩薩摩訶薩住第六地時，常應圓滿前說六法，及應遠離后說六法。

「云何菩薩摩訶薩應遠離我執乃至見者執？善現！若菩薩摩訶薩觀我乃至見者畢竟非有、不可得故，是為菩薩摩訶薩應遠離我執乃至見者執。

「云何菩薩摩訶薩應遠離斷執？善現！若菩薩摩訶薩觀一切法畢竟不生、無斷義故，是為菩薩摩訶薩應遠離斷執。

「云何菩薩摩訶薩應遠離常執？善現！若菩薩摩訶薩觀一切法性既不生、無常義故，是為菩薩摩訶薩應遠離常執。

「云何菩薩摩訶薩應遠離相想？善現！若菩薩摩訶薩觀貪等惑無所有故，是為菩薩摩訶薩應遠離相想。

「

【現代漢語翻譯】 現代漢語譯本： 如何捨棄對所施之物的追戀和憂悔之心？善現（Subhuti）！如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）這樣想：『這種追悔之心不利於證得無上菩提之道，因此應當遠離。』為什麼呢？因為它違背了最初的誓願。我最初發菩提心時，曾發願說：『凡我所有，施予來求者，都應隨其所愿，不令空返。』如今怎能施捨之後又追悔呢？』這就是菩薩摩訶薩應當遠離對所施之物的追戀和憂悔之心的原因。 如何捨棄對來求者使用方便的欺騙之心？善現！如果菩薩摩訶薩這樣想：『這種欺騙之心不利於證得無上菩提之道，因此應當遠離。』為什麼呢？因為它違背了最初的誓言。我最初發菩提心時，曾發誓說：『凡我所有，施予來求者，都應隨其所愿，不令空返。』如今怎能欺騙他們呢？』這就是菩薩摩訶薩應當遠離對來求者使用方便的欺騙之心的原因。 善現！諸菩薩摩訶薩安住于第六地時，應當常常圓滿前面所說的六種法，並且應當遠離後面所說的六種法。 如何捨棄我執乃至見者執？善現！如果菩薩摩訶薩觀察到我乃至見者畢竟不存在、不可得，這就是菩薩摩訶薩應當捨棄我執乃至見者執的原因。 如何捨棄斷執？善現！如果菩薩摩訶薩觀察到一切法畢竟不生，沒有斷滅的意義，這就是菩薩摩訶薩應當捨棄斷執的原因。 如何捨棄常執？善現！如果菩薩摩訶薩觀察到一切法的自性既然不生，就沒有常住的意義，這就是菩薩摩訶薩應當捨棄常執的原因。 如何捨棄相想？善現！如果菩薩摩訶薩觀察到貪等煩惱沒有實體，這就是菩薩摩訶薩應當捨棄相想的原因。

【English Translation】 English version: How should one abandon the mind of regret and remorse for things given away? Subhuti! If a Bodhisattva-Mahasattva (great Bodhisattva) thinks thus: 『This mind of regret is not conducive to attaining the unsurpassed path of Bodhi, therefore it should be abandoned.』 Why is that? Because it goes against the original vow. When I first generated the Bodhi mind, I made this vow: 『Whatever I possess, I will give to those who ask, fulfilling their desires without fail.』 How can I now regret giving after having given? This is why a Bodhisattva-Mahasattva should abandon the mind of regret and remorse for things given away. How should a Bodhisattva-Mahasattva abandon the mind of deceitful expediency towards those who come seeking? Subhuti! If a Bodhisattva-Mahasattva thinks thus: 『This mind of deceit is not conducive to attaining the unsurpassed path of Bodhi, therefore it should be abandoned.』 Why is that? Because it goes against the original vow. When I first generated the Bodhi mind, I made this vow: 『Whatever I possess, I will give to those who ask, fulfilling their desires without fail.』 How can I now deceive them? This is why a Bodhisattva-Mahasattva should abandon the mind of deceitful expediency towards those who come seeking. Subhuti! When Bodhisattva-Mahasattvas abide in the sixth ground, they should always perfect the six dharmas mentioned earlier, and they should abandon the six dharmas mentioned later. How should a Bodhisattva-Mahasattva abandon the attachment to self and the attachment to the perceiver? Subhuti! If a Bodhisattva-Mahasattva observes that self and the perceiver are ultimately non-existent and unattainable, this is why a Bodhisattva-Mahasattva should abandon the attachment to self and the attachment to the perceiver. How should a Bodhisattva-Mahasattva abandon the attachment to annihilation? Subhuti! If a Bodhisattva-Mahasattva observes that all dharmas are ultimately unarisen and have no meaning of annihilation, this is why a Bodhisattva-Mahasattva should abandon the attachment to annihilation. How should a Bodhisattva-Mahasattva abandon the attachment to permanence? Subhuti! If a Bodhisattva-Mahasattva observes that the nature of all dharmas is unarisen and has no meaning of permanence, this is why a Bodhisattva-Mahasattva should abandon the attachment to permanence. How should a Bodhisattva-Mahasattva abandon the notion of characteristics? Subhuti! If a Bodhisattva-Mahasattva observes that afflictions such as greed have no substance, this is why a Bodhisattva-Mahasattva should abandon the notion of characteristics.

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云何菩薩摩訶薩應遠離見執？善現！若菩薩摩訶薩都不見有諸見性故，是為菩薩摩訶薩應遠離見執。

「云何菩薩摩訶薩應遠離名色執？善現！若菩薩摩訶薩觀名色性都無所有、不可得故，是為菩薩摩訶薩應遠離名色執。

「云何菩薩摩訶薩應遠離蘊執？善現！若菩薩摩訶薩觀諸蘊性都無所有、不可得故，是為菩薩摩訶薩應遠離蘊執。

「云何菩薩摩訶薩應遠離處執？善現！若菩薩摩訶薩觀諸處性都無所有、不可得故，是為菩薩摩訶薩應遠離處執。

「云何菩薩摩訶薩應遠離界執？善現！若菩薩摩訶薩觀諸界性都無所有、不可得故，是為菩薩摩訶薩應遠離界執。

「云何菩薩摩訶薩應遠離諦執？善現！若菩薩摩訶薩觀諸諦性都無所有、不可得故，是為菩薩摩訶薩應遠離諦執。

「云何菩薩摩訶薩應遠離緣起執？善現！若菩薩摩訶薩觀緣起性都無所有、不可得故，是為菩薩摩訶薩應遠離緣起執。

「云何菩薩摩訶薩應遠離住著三界執？善現！若菩薩摩訶薩觀三界性都無所有、不可得故，是為菩薩摩訶薩應遠離住著三界執。

「云何菩薩摩訶薩應遠離一切法執？善現！若菩薩摩訶薩觀諸法性皆如虛空不可得故，是為菩薩摩訶薩應遠離一切法執。

「云何菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（菩薩中的大修行者）應該如何遠離對見解的執著呢？』 善現（須菩提的別名）！如果菩薩摩訶薩完全不認為存在任何見解的自性，這就是菩薩摩訶薩應該遠離對見解執著的方式。 『菩薩摩訶薩應該如何遠離對名色（物質和精神現象）的執著呢？』 善現！如果菩薩摩訶薩觀察到名色的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對名色執著的方式。 『菩薩摩訶薩應該如何遠離對蘊（構成個體的五種要素）的執著呢？』 善現！如果菩薩摩訶薩觀察到諸蘊的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對蘊執著的方式。 『菩薩摩訶薩應該如何遠離對處（感官和意識的來源）的執著呢？』 善現！如果菩薩摩訶薩觀察到諸處的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對處執著的方式。 『菩薩摩訶薩應該如何遠離對界（構成世界的元素）的執著呢？』 善現！如果菩薩摩訶薩觀察到諸界的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對界執著的方式。 『菩薩摩訶薩應該如何遠離對諦（真理）的執著呢？』 善現！如果菩薩摩訶薩觀察到諸諦的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對諦執著的方式。 『菩薩摩訶薩應該如何遠離對緣起（事物相互依存的法則）的執著呢？』 善現！如果菩薩摩訶薩觀察到緣起的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對緣起執著的方式。 『菩薩摩訶薩應該如何遠離對執著於三界（欲界、色界、無色界）的執著呢？』 善現！如果菩薩摩訶薩觀察到三界的自性完全不存在、不可得，這就是菩薩摩訶薩應該遠離對執著於三界執著的方式。 『菩薩摩訶薩應該如何遠離對一切法的執著呢？』 善現！如果菩薩摩訶薩觀察到諸法的自性都如同虛空一樣不可得，這就是菩薩摩訶薩應該遠離對一切法執著的方式。 『菩薩摩訶

【English Translation】 English version 'How should a Bodhisattva-Mahasattva (a great being on the path to enlightenment) distance themselves from clinging to views?' Subhuti (another name for Sudatta)! If a Bodhisattva-Mahasattva does not perceive any inherent nature in views, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to views. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to name and form (material and mental phenomena)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of name and form is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to name and form. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the aggregates (the five components of an individual)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of the aggregates is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the aggregates. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the sense bases (sources of sensory and mental consciousness)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of the sense bases is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the sense bases. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the elements (constituents of the world)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of the elements is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the elements. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the truths (realities)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of the truths is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the truths. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to dependent origination (the law of interdependent arising)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of dependent origination is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to dependent origination. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to dwelling in the three realms (desire realm, form realm, formless realm)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of the three realms is completely non-existent and unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to dwelling in the three realms. 'How should a Bodhisattva-Mahasattva distance themselves from clinging to all dharmas (phenomena)?' Subhuti! If a Bodhisattva-Mahasattva observes that the nature of all dharmas is like empty space, unattainable, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to all dharmas. 'How should a Bodhisattva-Maha

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薩應遠離於一切法如理、不如理執？善現！若菩薩摩訶薩觀諸法性都不可得，無有如理、不如理故，是為菩薩摩訶薩應遠離於一切法如理、不如理執。

「云何菩薩摩訶薩應遠離依佛見執？善現！若菩薩摩訶薩知依佛見執不得見佛故，是為菩薩摩訶薩應遠離依佛見執。

「云何菩薩摩訶薩應遠離依法見執？善現！若菩薩摩訶薩知真法性不可見故，是為菩薩摩訶薩應遠離依法見執。

「云何菩薩摩訶薩應遠離依僧見執？善現！若菩薩摩訶薩知和合眾無相無為不可見故，是為菩薩摩訶薩應遠離依僧見執。

「云何菩薩摩訶薩應遠離依戒見執？善現！若菩薩摩訶薩知罪福性俱非有故，是為菩薩摩訶薩應遠離依戒見執。

「云何菩薩摩訶薩應遠離依空見執？善現！若菩薩摩訶薩觀諸空法都無所有不可見故，是為菩薩摩訶薩應遠離依空見執。

「云何菩薩摩訶薩應遠離厭怖空性？善現！若菩薩摩訶薩觀一切法自性皆空，非空與空有所違害，故厭怖事俱不可得，由此空法不應厭怖，是為菩薩摩訶薩應遠離厭怖空性。

「云何菩薩摩訶薩應圓滿通達空？善現！若菩薩摩訶薩知一切法自相皆空，是為菩薩摩訶薩應圓滿通達空。

「云何菩薩摩訶薩應圓滿證無相？善現！若菩薩摩訶薩

【現代漢語翻譯】 現代漢語譯本： 『菩薩摩訶薩（偉大的菩薩）應該如何遠離對一切法如理和不如理的執著呢？』『善現（須菩提的別名）！如果菩薩摩訶薩觀察到諸法的本性都不可得，沒有如理和不如理的分別，這就是菩薩摩訶薩應該遠離對一切法如理和不如理的執著。』 『菩薩摩訶薩應該如何遠離對佛見（對佛的見解）的執著呢？』『善現！如果菩薩摩訶薩知道執著于佛見是無法真正見到佛的，這就是菩薩摩訶薩應該遠離對佛見的執著。』 『菩薩摩訶薩應該如何遠離對法見（對佛法的見解）的執著呢？』『善現！如果菩薩摩訶薩知道真法的本性是不可見的，這就是菩薩摩訶薩應該遠離對法見的執著。』 『菩薩摩訶薩應該如何遠離對僧見（對僧團的見解）的執著呢？』『善現！如果菩薩摩訶薩知道和合的僧團是無相無為，不可見的，這就是菩薩摩訶薩應該遠離對僧見的執著。』 『菩薩摩訶薩應該如何遠離對戒見（對戒律的見解）的執著呢？』『善現！如果菩薩摩訶薩知道罪和福的本性都是不存在的，這就是菩薩摩訶薩應該遠離對戒見的執著。』 『菩薩摩訶薩應該如何遠離對空見（對空性的見解）的執著呢？』『善現！如果菩薩摩訶薩觀察到諸空法都是空無所有，不可見的，這就是菩薩摩訶薩應該遠離對空見的執著。』 『菩薩摩訶薩應該如何遠離對空性的厭惡和恐懼呢？』『善現！如果菩薩摩訶薩觀察到一切法的自性都是空，空與空之間沒有衝突，因此厭惡和恐懼都是不可得的，由此空法不應該被厭惡和恐懼，這就是菩薩摩訶薩應該遠離對空性的厭惡和恐懼。』 『菩薩摩訶薩應該如何圓滿通達空性呢？』『善現！如果菩薩摩訶薩知道一切法的自相都是空，這就是菩薩摩訶薩應該圓滿通達空性。』 『菩薩摩訶薩應該如何圓滿證得無相呢？』『善現！如果菩薩摩訶薩

【English Translation】 English version: 'How should a Bodhisattva-Mahasattva (a great Bodhisattva) distance themselves from clinging to all dharmas (phenomena) as either proper or improper?' 'Subhuti! If a Bodhisattva-Mahasattva observes that the nature of all dharmas is unattainable, and there is no distinction between proper and improper, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to all dharmas as either proper or improper.' 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the view of the Buddha (Buddha-view)?' 'Subhuti! If a Bodhisattva-Mahasattva knows that clinging to the Buddha-view prevents one from truly seeing the Buddha, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the Buddha-view.' 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the view of the Dharma (Dharma-view)?' 'Subhuti! If a Bodhisattva-Mahasattva knows that the true nature of the Dharma is invisible, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the Dharma-view.' 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the view of the Sangha (Sangha-view)?' 'Subhuti! If a Bodhisattva-Mahasattva knows that the harmonious Sangha is without characteristics, unconditioned, and invisible, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the Sangha-view.' 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the view of precepts (precept-view)?' 'Subhuti! If a Bodhisattva-Mahasattva knows that the nature of sin and merit are both non-existent, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the precept-view.' 'How should a Bodhisattva-Mahasattva distance themselves from clinging to the view of emptiness (emptiness-view)?' 'Subhuti! If a Bodhisattva-Mahasattva observes that all empty dharmas are without substance and invisible, this is how a Bodhisattva-Mahasattva should distance themselves from clinging to the emptiness-view.' 'How should a Bodhisattva-Mahasattva distance themselves from aversion and fear of emptiness?' 'Subhuti! If a Bodhisattva-Mahasattva observes that the self-nature of all dharmas is empty, and there is no conflict between emptiness and emptiness, therefore aversion and fear are unattainable, and thus emptiness should not be feared or loathed, this is how a Bodhisattva-Mahasattva should distance themselves from aversion and fear of emptiness.' 'How should a Bodhisattva-Mahasattva fully comprehend emptiness?' 'Subhuti! If a Bodhisattva-Mahasattva knows that the self-characteristics of all dharmas are empty, this is how a Bodhisattva-Mahasattva should fully comprehend emptiness.' 'How should a Bodhisattva-Mahasattva fully realize the absence of characteristics?' 'Subhuti! If a Bodhisattva-Mahasattva

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不思惟一切相，是為菩薩摩訶薩應圓滿證無相。

「云何菩薩摩訶薩應圓滿知無愿？善現！若菩薩摩訶薩於三界法智皆不起，是為菩薩摩訶薩應圓滿知無愿。

「云何菩薩摩訶薩應圓滿三輪清凈？善現！若菩薩摩訶薩具足清凈十善業道，是為菩薩摩訶薩應圓滿三輪清凈。

「云何菩薩摩訶薩應圓滿悲愍有情，及於有情無所執著？善現！若菩薩摩訶薩已得大悲及嚴凈土都無所執，是為菩薩摩訶薩應圓滿悲愍有情，及於有情無所執著。

「云何菩薩摩訶薩應圓滿一切法平等見，及於此中無所執著？善現！若菩薩摩訶薩於一切法不增不減都無所執，是為菩薩摩訶薩應圓滿一切法平等見，及於此中無所執著。

「云何菩薩摩訶薩應圓滿一切有情平等見，及於此中無所執著？善現！若菩薩摩訶薩于諸有情不增不減都無所執，是為菩薩摩訶薩應圓滿一切有情平等見，及於此中無所執著。

「云何菩薩摩訶薩應圓滿通達真實理趣，及於此中無所執著？善現！若菩薩摩訶薩於一切法真實理趣，雖如實通達而無所通達都無所執，是為菩薩摩訶薩應圓滿通達真實理趣，及於此中無所執著。

「云何菩薩摩訶薩應圓滿無生忍智？善現！若菩薩摩訶薩忍一切法無生、無滅、無所造作，及知名色畢竟

【現代漢語翻譯】 現代漢語譯本 不思慮任何表象，這就是菩薩摩訶薩（菩薩中的大菩薩）應當圓滿證得無相的境界。 『菩薩摩訶薩應如何圓滿地了知無愿呢？』善現（須菩提的別名）！如果菩薩摩訶薩對於三界（欲界、色界、無色界）的法則智慧都不生起執著，這就是菩薩摩訶薩應當圓滿地了知無愿。 『菩薩摩訶薩應如何圓滿三輪清凈呢？』善現！如果菩薩摩訶薩具足清凈的十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），這就是菩薩摩訶薩應當圓滿三輪清凈。 『菩薩摩訶薩應如何圓滿悲憫有情（一切眾生），並且對於有情沒有執著呢？』善現！如果菩薩摩訶薩已經獲得大悲心，並且莊嚴清凈佛土，但都沒有執著，這就是菩薩摩訶薩應當圓滿悲憫有情，並且對於有情沒有執著。 『菩薩摩訶薩應如何圓滿對一切法（世間萬物）的平等見，並且對此沒有執著呢？』善現！如果菩薩摩訶薩對於一切法不增加也不減少，都沒有執著，這就是菩薩摩訶薩應當圓滿對一切法的平等見，並且對此沒有執著。 『菩薩摩訶薩應如何圓滿對一切有情（一切眾生）的平等見，並且對此沒有執著呢？』善現！如果菩薩摩訶薩對於一切有情不增加也不減少，都沒有執著，這就是菩薩摩訶薩應當圓滿對一切有情的平等見，並且對此沒有執著。 『菩薩摩訶薩應如何圓滿通達真實的理趣，並且對此沒有執著呢？』善現！如果菩薩摩訶薩對於一切法真實的理趣，雖然如實通達，但沒有通達的念頭，也沒有執著，這就是菩薩摩訶薩應當圓滿通達真實的理趣，並且對此沒有執著。 『菩薩摩訶薩應如何圓滿無生忍智呢？』善現！如果菩薩摩訶薩安忍一切法不生、不滅、沒有造作，並且了知名色（物質和精神現象）畢竟

【English Translation】 English version Not contemplating any characteristics is how a Bodhisattva-Mahasattva (a great Bodhisattva) should perfectly realize the absence of characteristics. 'How should a Bodhisattva-Mahasattva perfectly know the absence of wishes?' Subhuti! If a Bodhisattva-Mahasattva does not give rise to any attachment to the wisdom of the laws of the three realms (the desire realm, the form realm, and the formless realm), this is how a Bodhisattva-Mahasattva should perfectly know the absence of wishes. 'How should a Bodhisattva-Mahasattva perfectly purify the three wheels?' Subhuti! If a Bodhisattva-Mahasattva possesses the pure ten wholesome paths of action (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant), this is how a Bodhisattva-Mahasattva should perfectly purify the three wheels. 'How should a Bodhisattva-Mahasattva perfectly have compassion for sentient beings and have no attachment to them?' Subhuti! If a Bodhisattva-Mahasattva has already attained great compassion and has adorned a pure Buddha-land, but has no attachment, this is how a Bodhisattva-Mahasattva should perfectly have compassion for sentient beings and have no attachment to them. 'How should a Bodhisattva-Mahasattva perfectly have an equal view of all dharmas (all things in the world) and have no attachment to this?' Subhuti! If a Bodhisattva-Mahasattva neither increases nor decreases anything regarding all dharmas, and has no attachment, this is how a Bodhisattva-Mahasattva should perfectly have an equal view of all dharmas and have no attachment to this. 'How should a Bodhisattva-Mahasattva perfectly have an equal view of all sentient beings and have no attachment to this?' Subhuti! If a Bodhisattva-Mahasattva neither increases nor decreases anything regarding all sentient beings, and has no attachment, this is how a Bodhisattva-Mahasattva should perfectly have an equal view of all sentient beings and have no attachment to this. 'How should a Bodhisattva-Mahasattva perfectly understand the true principle and have no attachment to this?' Subhuti! If a Bodhisattva-Mahasattva, regarding the true principle of all dharmas, although truly understands it, has no thought of understanding and no attachment, this is how a Bodhisattva-Mahasattva should perfectly understand the true principle and have no attachment to this. 'How should a Bodhisattva-Mahasattva perfectly attain the wisdom of the forbearance of non-origination?' Subhuti! If a Bodhisattva-Mahasattva endures that all dharmas are not born, do not cease, and are not created, and knows that name and form (material and mental phenomena) are ultimately

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不生，是為菩薩摩訶薩應圓滿無生忍智。

「云何菩薩摩訶薩應圓滿說一切法一相理趣？善現！若菩薩摩訶薩於一切法行不二相，是為菩薩摩訶薩應圓滿說一切法一相理趣。

「云何菩薩摩訶薩應圓滿滅除分別？善現！若菩薩摩訶薩於一切法不起分別，是為菩薩摩訶薩應圓滿滅除分別。

「云何菩薩摩訶薩應圓滿遠離諸想？善現！若菩薩摩訶薩遠離小大及無量想，是為菩薩摩訶薩應圓滿遠離諸想。

「云何菩薩摩訶薩應圓滿遠離諸見？善現！若菩薩摩訶薩遠離聲聞、獨覺地見，是為菩薩摩訶薩應圓滿遠離諸見。

「云何菩薩摩訶薩應圓滿遠離煩惱？善現！若菩薩摩訶薩棄捨一切有漏煩惱習氣相續，是為菩薩摩訶薩應圓滿遠離煩惱。

「云何菩薩摩訶薩應圓滿止觀地？善現！若菩薩摩訶薩修一切智、一切相智，是為菩薩摩訶薩應圓滿止觀地。

「云何菩薩摩訶薩應圓滿調伏心性？善現！若菩薩摩訶薩不著三界，是為菩薩摩訶薩應圓滿調伏心性。

「云何菩薩摩訶薩應圓滿寂靜心性？善現！若菩薩摩訶薩善攝六根，是為菩薩摩訶薩應圓滿寂靜心性。

「云何菩薩摩訶薩應圓滿無礙智性？善現！若菩薩摩訶薩修得佛眼，是為菩薩摩訶薩應圓滿無礙智性。

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【現代漢語翻譯】 現代漢語譯本 不生，這就是菩薩摩訶薩（菩薩中的大菩薩）應該圓滿的無生忍智。

『菩薩摩訶薩應該如何圓滿地宣說一切法一相的道理呢？』 善現（須菩提的別名）！如果菩薩摩訶薩對於一切法都不執著於二元對立的相，這就是菩薩摩訶薩應該圓滿地宣說一切法一相的道理。

『菩薩摩訶薩應該如何圓滿地滅除分別呢？』 善現！如果菩薩摩訶薩對於一切法都不生起分別，這就是菩薩摩訶薩應該圓滿地滅除分別。

『菩薩摩訶薩應該如何圓滿地遠離各種想法呢？』 善現！如果菩薩摩訶薩遠離了微小、廣大以及無量的想法，這就是菩薩摩訶薩應該圓滿地遠離各種想法。

『菩薩摩訶薩應該如何圓滿地遠離各種見解呢？』 善現！如果菩薩摩訶薩遠離了聲聞（聽聞佛法而得解脫者）、獨覺（不依師教，自行悟道者）的見解，這就是菩薩摩訶薩應該圓滿地遠離各種見解。

『菩薩摩訶薩應該如何圓滿地遠離煩惱呢？』 善現！如果菩薩摩訶薩捨棄一切有漏（有煩惱）的煩惱習氣相續，這就是菩薩摩訶薩應該圓滿地遠離煩惱。

『菩薩摩訶薩應該如何圓滿地達到止觀的境界呢？』 善現！如果菩薩摩訶薩修習一切智（對一切法總相的智慧）、一切相智（對一切法別相的智慧），這就是菩薩摩訶薩應該圓滿地達到止觀的境界。

『菩薩摩訶薩應該如何圓滿地調伏心性呢？』 善現！如果菩薩摩訶薩不執著於三界（欲界、色界、無色界），這就是菩薩摩訶薩應該圓滿地調伏心性。

『菩薩摩訶薩應該如何圓滿地寂靜心性呢？』 善現！如果菩薩摩訶薩善於攝持六根（眼、耳、鼻、舌、身、意），這就是菩薩摩訶薩應該圓滿地寂靜心性。

『菩薩摩訶薩應該如何圓滿地獲得無礙的智慧呢？』 善現！如果菩薩摩訶薩修得佛眼（佛陀所具有的智慧之眼），這就是菩薩摩訶薩應該圓滿地獲得無礙的智慧。

【English Translation】 English version Non-arising is how a Bodhisattva-Mahasattva (a great Bodhisattva) should perfect the wisdom of non-arising forbearance.

'How should a Bodhisattva-Mahasattva perfectly explain the principle of the one-characteristic of all dharmas?' Subhuti! If a Bodhisattva-Mahasattva does not adhere to the duality of all dharmas, this is how a Bodhisattva-Mahasattva should perfectly explain the principle of the one-characteristic of all dharmas.

'How should a Bodhisattva-Mahasattva perfectly eliminate discriminations?' Subhuti! If a Bodhisattva-Mahasattva does not give rise to discriminations regarding all dharmas, this is how a Bodhisattva-Mahasattva should perfectly eliminate discriminations.

'How should a Bodhisattva-Mahasattva perfectly abandon all thoughts?' Subhuti! If a Bodhisattva-Mahasattva abandons small, large, and immeasurable thoughts, this is how a Bodhisattva-Mahasattva should perfectly abandon all thoughts.

'How should a Bodhisattva-Mahasattva perfectly abandon all views?' Subhuti! If a Bodhisattva-Mahasattva abandons the views of Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), this is how a Bodhisattva-Mahasattva should perfectly abandon all views.

'How should a Bodhisattva-Mahasattva perfectly abandon afflictions?' Subhuti! If a Bodhisattva-Mahasattva abandons all the continuous habits of afflicted (with outflows) afflictions, this is how a Bodhisattva-Mahasattva should perfectly abandon afflictions.

'How should a Bodhisattva-Mahasattva perfectly attain the state of Samatha-Vipassana (calm abiding and insight)?' Subhuti! If a Bodhisattva-Mahasattva cultivates Sarvajna (wisdom of all aspects) and Sarvakarajnana (wisdom of all modes), this is how a Bodhisattva-Mahasattva should perfectly attain the state of Samatha-Vipassana.

'How should a Bodhisattva-Mahasattva perfectly subdue their mind?' Subhuti! If a Bodhisattva-Mahasattva does not cling to the three realms (desire realm, form realm, formless realm), this is how a Bodhisattva-Mahasattva should perfectly subdue their mind.

'How should a Bodhisattva-Mahasattva perfectly pacify their mind?' Subhuti! If a Bodhisattva-Mahasattva is skilled in controlling the six senses (eyes, ears, nose, tongue, body, and mind), this is how a Bodhisattva-Mahasattva should perfectly pacify their mind.

'How should a Bodhisattva-Mahasattva perfectly attain unobstructed wisdom?' Subhuti! If a Bodhisattva-Mahasattva cultivates and attains the Buddha-eye (the eye of wisdom possessed by the Buddha), this is how a Bodhisattva-Mahasattva should perfectly attain unobstructed wisdom.

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云何菩薩摩訶薩應圓滿無所愛染？善現！若菩薩摩訶薩棄捨六處，是為菩薩摩訶薩應圓滿無所愛染。

「云何菩薩摩訶薩應圓滿隨心所欲往諸佛土，于佛眾會自現其身？善現！若菩薩摩訶薩修勝神通，往諸佛土承事供養諸佛世尊，請轉法輪度有情類，是為菩薩摩訶薩應圓滿隨心所欲往諸佛土，于佛眾會自現其身。

「善現！諸菩薩摩訶薩住第七地時，常應遠離前二十法，及應圓滿后二十法。

「云何菩薩摩訶薩應圓滿悟入一切有情心行？善現！若菩薩摩訶薩用一心智，如實遍知一切有情心及心所，是為菩薩摩訶薩應圓滿悟入一切有情心行。

「云何菩薩摩訶薩應圓滿遊戲諸神通？善現！若菩薩摩訶薩遊戲種種自在神通，為欲親近供養佛故，從一佛國趣一佛國，而能不生游佛國想。善現！是為菩薩摩訶薩應圓滿遊戲諸神通。

「云何菩薩摩訶薩應圓滿見諸佛土，如其所見而自嚴凈種種佛土？善現！若菩薩摩訶薩住一佛土，能見十方無邊佛國，亦能示現，而曾不生佛國土想。又為成熟諸有情故，現處三千大千世界轉輪王位而自莊嚴，亦能棄捨而無所執，是為菩薩摩訶薩應圓滿見諸佛土，如其所見而自嚴凈種種佛土。

「云何菩薩摩訶薩應圓滿供養承事諸佛世尊，于如來身如實觀察？

【現代漢語翻譯】 現代漢語譯本： 『如何菩薩摩訶薩（菩薩中的大菩薩）應圓滿無所愛染？』 善現（須菩提的別名）！若菩薩摩訶薩捨棄六處（眼、耳、鼻、舌、身、意），這便是菩薩摩訶薩應圓滿無所愛染。

『如何菩薩摩訶薩應圓滿隨心所欲前往諸佛國土，在佛的集會中顯現自身？』 善現！若菩薩摩訶薩修習殊勝神通，前往諸佛國土承事供養諸佛世尊，請佛轉法輪度化有情眾生，這便是菩薩摩訶薩應圓滿隨心所欲前往諸佛國土，在佛的集會中顯現自身。

『善現！諸菩薩摩訶薩安住于第七地時，應當常常遠離前二十種法，並且應當圓滿后二十種法。』

『如何菩薩摩訶薩應圓滿領悟一切有情的心行？』 善現！若菩薩摩訶薩用一心智，如實遍知一切有情的心及其心所，這便是菩薩摩訶薩應圓滿領悟一切有情的心行。

『如何菩薩摩訶薩應圓滿遊戲諸神通？』 善現！若菩薩摩訶薩遊戲種種自在神通，爲了親近供養佛的緣故，從一個佛國前往另一個佛國，卻能不生起遊歷佛國的想法。善現！這便是菩薩摩訶薩應圓滿遊戲諸神通。

『如何菩薩摩訶薩應圓滿見到諸佛國土，如同所見那樣自我莊嚴種種佛土？』 善現！若菩薩摩訶薩安住在一個佛土，能夠見到十方無邊的佛國，也能夠示現，卻不曾生起佛國土的想法。又爲了成熟諸有情眾生的緣故，顯現在三千大千世界中轉輪王的地位而自我莊嚴，也能夠捨棄而不執著，這便是菩薩摩訶薩應圓滿見到諸佛國土，如同所見那樣自我莊嚴種種佛土。

『如何菩薩摩訶薩應圓滿供養承事諸佛世尊，對如來之身如實觀察？』

【English Translation】 English version: 'How should a Bodhisattva-Mahasattva (a great Bodhisattva) perfect non-attachment?' Subhuti! If a Bodhisattva-Mahasattva abandons the six sense bases (eye, ear, nose, tongue, body, and mind), this is how a Bodhisattva-Mahasattva should perfect non-attachment.

'How should a Bodhisattva-Mahasattva perfect the ability to go to all Buddha lands at will and manifest themselves in the assemblies of Buddhas?' Subhuti! If a Bodhisattva-Mahasattva cultivates superior supernormal powers, goes to all Buddha lands to serve and make offerings to all Buddhas, and requests them to turn the Dharma wheel to liberate sentient beings, this is how a Bodhisattva-Mahasattva should perfect the ability to go to all Buddha lands at will and manifest themselves in the assemblies of Buddhas.

'Subhuti! When Bodhisattva-Mahasattvas abide in the seventh stage, they should always stay away from the previous twenty dharmas and should perfect the latter twenty dharmas.'

'How should a Bodhisattva-Mahasattva perfect the understanding of the minds and actions of all sentient beings?' Subhuti! If a Bodhisattva-Mahasattva uses a single mind of wisdom to truly and completely know the minds and mental states of all sentient beings, this is how a Bodhisattva-Mahasattva should perfect the understanding of the minds and actions of all sentient beings.

'How should a Bodhisattva-Mahasattva perfect the play of all supernormal powers?' Subhuti! If a Bodhisattva-Mahasattva plays with various free and unhindered supernormal powers, for the sake of drawing near to and making offerings to the Buddhas, going from one Buddha land to another, yet does not give rise to the thought of traveling through Buddha lands. Subhuti! This is how a Bodhisattva-Mahasattva should perfect the play of all supernormal powers.

'How should a Bodhisattva-Mahasattva perfect the seeing of all Buddha lands, and adorn all Buddha lands as they have seen them?' Subhuti! If a Bodhisattva-Mahasattva abides in one Buddha land, is able to see the boundless Buddha lands in the ten directions, and is also able to manifest them, yet does not give rise to the thought of Buddha lands. Furthermore, for the sake of maturing all sentient beings, they manifest in the position of a wheel-turning king in the three thousand great thousand worlds and adorn themselves, and are also able to abandon it without attachment. This is how a Bodhisattva-Mahasattva should perfect the seeing of all Buddha lands, and adorn all Buddha lands as they have seen them.

'How should a Bodhisattva-Mahasattva perfect the making of offerings and serving all Buddhas, and truly observe the body of the Tathagata?'

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善現！若菩薩摩訶薩為欲饒益諸有情故，於法義趣如實分別，如是名為以法供養承事諸佛，又諦觀察諸佛法身，是為菩薩摩訶薩應圓滿供養承事諸佛世尊，于如來身如實觀察。

「善現！諸菩薩摩訶薩住第八地時，於此四法應勤圓滿。

「云何菩薩摩訶薩應圓滿根勝劣智？善現！若菩薩摩訶薩住佛十力，如實了知一切有情諸根勝劣，是為菩薩摩訶薩應圓滿根勝劣智。

「云何菩薩摩訶薩應圓滿嚴凈佛土？善現！若菩薩摩訶薩以無所得而為方便，嚴凈一切有情心行，是為菩薩摩訶薩應圓滿嚴凈佛土。

「云何菩薩摩訶薩應圓滿如幻等持數入諸定？善現！若菩薩摩訶薩住此等持，雖能成辦一切事業，而心於法都無動轉，又修等持極成熟故，不作加行能數現前，是為菩薩摩訶薩應圓滿如幻等持數入諸定。

「云何菩薩摩訶薩應圓滿隨諸有情善根應熟，故入諸有自現化生？善現！若菩薩摩訶薩為欲成熟諸有情類，殊勝善根隨其所宜，故入諸有而現受生，是為菩薩摩訶薩隨諸有情善根應熟，故入諸有自現化生。

「善現！諸菩薩摩訶薩住第九地時，於此四法應勤圓滿。

「云何菩薩摩訶薩應圓滿攝受無邊處所大愿，隨有所愿皆令證得？善現！若菩薩摩訶薩已具修六波羅蜜多極圓滿故

【現代漢語翻譯】 現代漢語譯本 善現（Subhuti）！如果菩薩摩訶薩爲了利益一切有情眾生，如實地分別法義的旨趣，這就叫做以法供養承事諸佛。並且，如果菩薩摩訶薩諦實地觀察諸佛的法身，這就是菩薩摩訶薩應該圓滿地供養承事諸佛世尊，如實地觀察如來之身。 善現！當菩薩摩訶薩安住于第八地時，應該勤奮圓滿這四種法。 菩薩摩訶薩應該如何圓滿對眾生根性的勝劣之智？善現！如果菩薩摩訶薩安住于佛的十力（Tathagata-bala），如實了知一切有情眾生的根性優劣，這就是菩薩摩訶薩應該圓滿的對眾生根性勝劣之智。 菩薩摩訶薩應該如何圓滿莊嚴清凈佛土？善現！如果菩薩摩訶薩以無所得（anupalambha）為方便，莊嚴清凈一切有情眾生的心行，這就是菩薩摩訶薩應該圓滿的莊嚴清凈佛土。 菩薩摩訶薩應該如何圓滿如幻三摩地（māyopama-samādhi），並能數數入定？善現！如果菩薩摩訶薩安住於此三摩地，雖然能夠成就一切事業，但心對於法都無動搖，並且由於修習三摩地極其成熟，無需額外努力就能數數入定，這就是菩薩摩訶薩應該圓滿的如幻三摩地，並能數數入定。 菩薩摩訶薩應該如何圓滿隨順一切有情眾生的善根成熟，而進入各種存在形式，並示現化生？善現！如果菩薩摩訶薩爲了成熟一切有情眾生的殊勝善根，隨順他們的需要，進入各種存在形式並示現受生，這就是菩薩摩訶薩隨順一切有情眾生的善根成熟，而進入各種存在形式，並示現化生。 善現！當菩薩摩訶薩安住于第九地時，應該勤奮圓滿這四種法。 菩薩摩訶薩應該如何圓滿攝受無邊處所的大愿，並使一切所愿都能實現？善現！如果菩薩摩訶薩已經具足修習六波羅蜜多（ṣaṭ-pāramitā）達到極度圓滿的程度，

【English Translation】 English version Subhuti! If a Bodhisattva-Mahasattva, for the sake of benefiting all sentient beings, truly distinguishes the meaning and purpose of the Dharma, this is called making offerings to and serving the Buddhas through the Dharma. Furthermore, if a Bodhisattva-Mahasattva truly observes the Dharmakaya (Dharma-body) of the Buddhas, this is how a Bodhisattva-Mahasattva should perfectly make offerings to and serve the World-Honored Buddhas, truly observing the body of the Tathagata. Subhuti! When Bodhisattva-Mahasattvas dwell in the eighth Bhumi (stage), they should diligently perfect these four dharmas. How should a Bodhisattva-Mahasattva perfect the wisdom of knowing the superior and inferior faculties of beings? Subhuti! If a Bodhisattva-Mahasattva dwells in the ten powers of the Buddha (Tathagata-bala), and truly knows the superior and inferior faculties of all sentient beings, this is how a Bodhisattva-Mahasattva should perfect the wisdom of knowing the superior and inferior faculties of beings. How should a Bodhisattva-Mahasattva perfect the purification of the Buddha-land? Subhuti! If a Bodhisattva-Mahasattva, using non-attainment (anupalambha) as a means, purifies the minds and actions of all sentient beings, this is how a Bodhisattva-Mahasattva should perfect the purification of the Buddha-land. How should a Bodhisattva-Mahasattva perfect the illusory Samadhi (māyopama-samādhi) and be able to enter into samadhi repeatedly? Subhuti! If a Bodhisattva-Mahasattva dwells in this samadhi, although able to accomplish all tasks, the mind does not waver with respect to the Dharma, and because the practice of samadhi is extremely mature, they can enter into samadhi repeatedly without additional effort, this is how a Bodhisattva-Mahasattva should perfect the illusory samadhi and be able to enter into samadhi repeatedly. How should a Bodhisattva-Mahasattva perfect entering into various forms of existence and manifesting as a transformation body, according to the maturation of the good roots of all sentient beings? Subhuti! If a Bodhisattva-Mahasattva, in order to mature the superior good roots of all sentient beings, enters into various forms of existence and manifests birth according to their needs, this is how a Bodhisattva-Mahasattva follows the maturation of the good roots of all sentient beings, enters into various forms of existence, and manifests as a transformation body. Subhuti! When Bodhisattva-Mahasattvas dwell in the ninth Bhumi, they should diligently perfect these four dharmas. How should a Bodhisattva-Mahasattva perfect the great vows of embracing boundless places, and ensure that all wishes are fulfilled? Subhuti! If a Bodhisattva-Mahasattva has already cultivated the six paramitas (ṣaṭ-pāramitā) to the point of extreme perfection,

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，或為嚴凈諸佛國土，或為成熟諸有情類，隨心所愿皆能證得，是為菩薩摩訶薩應圓滿攝受無邊處所大愿，隨有所愿皆令證得。

「云何菩薩摩訶薩應圓滿隨諸天、龍及藥叉等異類音智？善現！若菩薩摩訶薩修習殊勝詞無礙解，能善了知天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人非人等言音差別，是為菩薩摩訶薩應圓滿隨諸天、龍及藥叉等異類音智。

「云何菩薩摩訶薩應圓滿無礙辯說？善現！若菩薩摩訶薩修習殊勝辯無礙解，為諸有情能無盡說，是為菩薩摩訶薩應圓滿無礙辯說。

「云何菩薩摩訶薩應圓滿入胎具足？善現！若菩薩摩訶薩雖一切生處實恒化生，而為益有情現入胎藏，于中具足無邊勝事，是為菩薩摩訶薩應圓滿入胎具足。

「云何菩薩摩訶薩應圓滿出生具足？善現！若菩薩摩訶薩于出胎時，示現種種希有勝事，令諸有情見者歡喜獲大利樂，是為菩薩摩訶薩應圓滿出生具足。

「云何菩薩摩訶薩應圓滿家族具足？善現！若菩薩摩訶薩或生剎帝利大族姓家、或生婆羅門大族姓家，父母真凈，是為菩薩摩訶薩應圓滿家族具足。

「云何菩薩摩訶薩應圓滿種姓具足？善現！若菩薩摩訶薩常在過去諸菩薩摩訶薩種姓中生，是為菩薩摩訶薩應圓滿種姓具

【現代漢語翻譯】 現代漢語譯本 或者爲了莊嚴清凈諸佛的國土，或者爲了成熟各種有情眾生，隨心所愿都能證得，這就是菩薩摩訶薩應該圓滿攝受無邊處所的大愿，隨有所愿都能使其證得。

『菩薩摩訶薩如何才能圓滿通達諸天、龍以及藥叉等不同種類眾生的語言？』善現（須菩提）！如果菩薩摩訶薩修習殊勝的詞無礙解，能夠清楚地瞭解天、龍、藥叉（夜叉）、健達縛（乾闥婆）、阿素洛（阿修羅）、揭路荼（迦樓羅）、緊捺洛（緊那羅）、莫呼洛伽（摩睺羅伽）、人非人等眾生的語言差別，這就是菩薩摩訶薩應該圓滿通達諸天、龍以及藥叉等不同種類眾生的語言。

『菩薩摩訶薩如何才能圓滿無礙的辯才？』善現！如果菩薩摩訶薩修習殊勝的辯無礙解，能夠為各種有情眾生無盡地說法，這就是菩薩摩訶薩應該圓滿無礙的辯才。

『菩薩摩訶薩如何才能圓滿入胎的具足？』善現！如果菩薩摩訶薩雖然在一切生處實際上都是化生，但爲了利益有情眾生而示現入胎，在胎中具足無邊的殊勝之事，這就是菩薩摩訶薩應該圓滿入胎的具足。

『菩薩摩訶薩如何才能圓滿出生的具足？』善現！如果菩薩摩訶薩在出胎時，示現種種稀有殊勝之事，使各種有情眾生見到后歡喜並獲得大利益，這就是菩薩摩訶薩應該圓滿出生的具足。

『菩薩摩訶薩如何才能圓滿家族的具足？』善現！如果菩薩摩訶薩或者出生在剎帝利（貴族）的大族姓家，或者出生在婆羅門（祭司）的大族姓家，父母都純潔清凈，這就是菩薩摩訶薩應該圓滿家族的具足。

『菩薩摩訶薩如何才能圓滿種姓的具足？』善現！如果菩薩摩訶薩常常在過去諸菩薩摩訶薩的種姓中出生，這就是菩薩摩訶薩應該圓滿種姓的具足。

【English Translation】 English version Or to purify the Buddha-lands, or to mature all sentient beings, they can attain whatever they wish. This is how a Bodhisattva-Mahasattva should perfect the great vow of encompassing boundless realms, enabling the attainment of whatever is desired.

'How should a Bodhisattva-Mahasattva perfect the understanding of the different languages of gods, dragons, and yakshas, etc.?' Subhuti! If a Bodhisattva-Mahasattva cultivates the superior unobstructed understanding of language, and can clearly understand the differences in the languages of gods, dragons, yakshas (night demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans, this is how a Bodhisattva-Mahasattva should perfect the understanding of the different languages of gods, dragons, and yakshas, etc.

'How should a Bodhisattva-Mahasattva perfect unobstructed eloquence?' Subhuti! If a Bodhisattva-Mahasattva cultivates the superior unobstructed eloquence, and can speak endlessly for all sentient beings, this is how a Bodhisattva-Mahasattva should perfect unobstructed eloquence.

'How should a Bodhisattva-Mahasattva perfect the completeness of entering the womb?' Subhuti! If a Bodhisattva-Mahasattva, although actually born through transformation in all places of birth, manifests entering the womb for the benefit of sentient beings, and is complete with boundless superior qualities within the womb, this is how a Bodhisattva-Mahasattva should perfect the completeness of entering the womb.

'How should a Bodhisattva-Mahasattva perfect the completeness of birth?' Subhuti! If a Bodhisattva-Mahasattva, at the time of birth, manifests various rare and superior events, causing all sentient beings who see them to rejoice and obtain great benefit and joy, this is how a Bodhisattva-Mahasattva should perfect the completeness of birth.

'How should a Bodhisattva-Mahasattva perfect the completeness of family?' Subhuti! If a Bodhisattva-Mahasattva is born either into a great Kshatriya (warrior) family or a great Brahmin (priest) family, with parents who are pure and virtuous, this is how a Bodhisattva-Mahasattva should perfect the completeness of family.

'How should a Bodhisattva-Mahasattva perfect the completeness of lineage?' Subhuti! If a Bodhisattva-Mahasattva is always born within the lineage of past Bodhisattva-Mahasattvas, this is how a Bodhisattva-Mahasattva should perfect the completeness of lineage.

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足。

「云何菩薩摩訶薩應圓滿眷屬具足？善現！若菩薩摩訶薩純以無量無數菩薩摩訶薩眾而為眷屬，是為菩薩摩訶薩應圓滿眷屬具足。

「云何菩薩摩訶薩應圓滿生身具足？善現！若菩薩摩訶薩于初生時，其身具足一切相好，放大光明遍照無邊諸佛世界，亦令彼界六種變動，有情遇者無不蒙益，是為菩薩摩訶薩應圓滿生身具足。

「云何菩薩摩訶薩應圓滿出傢俱足？善現！若菩薩摩訶薩于出家時，無量無數百千俱胝那庾多眾前後圍繞尊重讚歎，往詣道場，剃除鬚髮，服三法衣，受持應器，引導無量無邊有情，令乘三乘而趣圓寂，是為菩薩摩訶薩應圓滿出傢俱足。

「云何菩薩摩訶薩應圓滿莊嚴菩提樹具足？善現！若菩薩摩訶薩殊勝善根廣大願力，感得如是大菩提樹，吠琉璃寶以為其莖，真金為根，枝葉花果皆以上妙七寶所成，其樹高廣遍覆三千大千佛土，光明照曜周遍十方殑伽沙等諸佛世界，是為菩薩摩訶薩應圓滿莊嚴菩提樹具足。

「云何菩薩摩訶薩應圓滿一切功德成辦具足？善現！若菩薩摩訶薩滿足殊勝福慧資糧，成就有情、嚴凈佛土，是為菩薩摩訶薩應圓滿一切功德成辦具足。

「善現！諸菩薩摩訶薩住第十地時，應勤圓滿此十二法。

「云何菩薩摩訶薩住第十

【現代漢語翻譯】 現代漢語譯本 『如何菩薩摩訶薩（菩薩中的大菩薩）應圓滿眷屬具足？』 善現（須菩提的別稱）！如果菩薩摩訶薩純粹以無量無數的菩薩摩訶薩眾作為眷屬，這就是菩薩摩訶薩應圓滿眷屬具足。 『如何菩薩摩訶薩應圓滿生身具足？』 善現！如果菩薩摩訶薩在初生時，其身體具足一切相好，放出大光明遍照無邊諸佛世界，也令那些世界發生六種震動，有情眾生遇到這些都無不蒙受利益，這就是菩薩摩訶薩應圓滿生身具足。 『如何菩薩摩訶薩應圓滿出傢俱足？』 善現！如果菩薩摩訶薩在出家時，有無量無數百千俱胝那庾多（數量單位）的眾生前後圍繞，尊重讚歎，前往道場，剃除鬚髮，穿上三法衣，受持應器（僧人所用的缽），引導無量無邊的有情眾生，令他們乘坐三乘（聲聞乘、緣覺乘、菩薩乘）而趨向圓寂，這就是菩薩摩訶薩應圓滿出傢俱足。 『如何菩薩摩訶薩應圓滿莊嚴菩提樹具足？』 善現！如果菩薩摩訶薩以殊勝的善根和廣大的願力，感得如此大的菩提樹，以吠琉璃寶（一種寶石）作為樹幹，真金作為樹根，枝葉花果都由上妙的七寶所成，這棵樹高大廣闊，覆蓋三千大千佛土，光明照耀周遍十方恒河沙數般的諸佛世界，這就是菩薩摩訶薩應圓滿莊嚴菩提樹具足。 『如何菩薩摩訶薩應圓滿一切功德成辦具足？』 善現！如果菩薩摩訶薩滿足殊勝的福德和智慧資糧，成就利益有情眾生，莊嚴清凈佛土，這就是菩薩摩訶薩應圓滿一切功德成辦具足。 『善現！諸菩薩摩訶薩住在第十地（菩薩修行最後階段）時，應當勤奮圓滿這十二種法。』 『如何菩薩摩訶薩住在第十地時，應圓滿一切智智？』

【English Translation】 English version 『How should a Bodhisattva-Mahasattva (a great Bodhisattva) fulfill the perfection of retinue? Subhuti! If a Bodhisattva-Mahasattva is purely surrounded by an immeasurable and countless multitude of Bodhisattva-Mahasattvas, this is how a Bodhisattva-Mahasattva should fulfill the perfection of retinue.』 『How should a Bodhisattva-Mahasattva fulfill the perfection of birth body? Subhuti! If a Bodhisattva-Mahasattva, at the time of their birth, has a body endowed with all auspicious marks, emits great light that illuminates boundless Buddha-worlds, and also causes those worlds to experience six kinds of quaking, and sentient beings who encounter this all receive benefits, this is how a Bodhisattva-Mahasattva should fulfill the perfection of birth body.』 『How should a Bodhisattva-Mahasattva fulfill the perfection of renunciation? Subhuti! If a Bodhisattva-Mahasattva, at the time of their renunciation, is surrounded by an immeasurable and countless multitude of hundreds of thousands of kotis and nayutas (units of large numbers) of beings, who respect and praise them, and they go to the Bodhi-mandala (place of enlightenment), shave their hair and beard, wear the three Dharma robes, receive the alms bowl, and guide immeasurable and boundless sentient beings, leading them to Nirvana through the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), this is how a Bodhisattva-Mahasattva should fulfill the perfection of renunciation.』 『How should a Bodhisattva-Mahasattva fulfill the perfection of adorning the Bodhi tree? Subhuti! If a Bodhisattva-Mahasattva, through their superior roots of virtue and vast vows, obtains such a great Bodhi tree, with a stem of lapis lazuli, roots of pure gold, and branches, leaves, flowers, and fruits all made of the finest seven treasures, and this tree is so tall and wide that it covers the three thousand great thousand Buddha-worlds, and its light illuminates all the Buddha-worlds in the ten directions as numerous as the sands of the Ganges River, this is how a Bodhisattva-Mahasattva should fulfill the perfection of adorning the Bodhi tree.』 『How should a Bodhisattva-Mahasattva fulfill the perfection of accomplishing all merits? Subhuti! If a Bodhisattva-Mahasattva fulfills the accumulation of superior merit and wisdom, accomplishes the benefit of sentient beings, and adorns and purifies the Buddha-lands, this is how a Bodhisattva-Mahasattva should fulfill the perfection of accomplishing all merits.』 『Subhuti! When Bodhisattva-Mahasattvas dwell in the tenth Bhumi (the final stage of Bodhisattva practice), they should diligently fulfill these twelve dharmas.』 『How should a Bodhisattva-Mahasattva, dwelling in the tenth Bhumi, fulfill the Omniscient Wisdom?』

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地已，與諸如來應言無別？善現！是菩薩摩訶薩已圓滿六波羅蜜多，乃至已圓滿十八佛不共法，具一切智、一切相智，若復永斷一切煩惱習氣相續便住佛地。由此故說：若菩薩摩訶薩住第十地已，與諸如來應言無別。

「善現！云何菩薩摩訶薩住第十地趣如來地？善現！是菩薩摩訶薩方便善巧，行六波羅蜜多、四念住乃至十八佛不共法，超凈觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地及菩薩地，又能永斷一切煩惱習氣相續，便成如來、應、正等覺住如來地。善現！如是菩薩摩訶薩住第十地趣如來地。善現！齊此當知菩薩摩訶薩發趣大乘。」

第二分出住品第十九之一

「複次，善現！汝問『如是大乘從何處出至何處住？』者，善現！如是大乘從三界中出，至一切智智中住，然以無二為方便故無出無住。所以者何？善現！若大乘、若一切智智，如是二法非相應非不相應，無色、無見、無對、一相，所謂無相。何以故？善現！無相之法，非已出住，非當出住，非今出住。所以者何？善現！諸有欲令無相之法有出住者，則為欲令法界空亦有出住，然法界空不能從三界中出，亦不能至一切智智中住。何以故？法界空法界空自性空故。

「善現！諸有欲令無相之法有出住者，則為

【現代漢語翻譯】 現代漢語譯本 須菩提，菩薩摩訶薩住于第十地后，是否可以說與諸佛如來沒有差別呢？須菩提，這位菩薩摩訶薩已經圓滿了六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），乃至圓滿了十八佛不共法（佛獨有的十八種功德），具足了一切智（對一切法的總相的智慧）和一切相智（對一切法的別相的智慧），如果能夠永遠斷除一切煩惱的習氣相續，就能夠安住于佛地。因此說：如果菩薩摩訶薩安住于第十地，就可以說與諸佛如來沒有差別。 須菩提，菩薩摩訶薩如何從第十地趨向如來地呢？須菩提，這位菩薩摩訶薩以方便善巧，修行六波羅蜜多、四念住（身念住、受念住、心念住、法念住）乃至十八佛不共法，超越了凈觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地以及菩薩地，並且能夠永遠斷除一切煩惱的習氣相續，就能夠成就如來、應、正等覺，安住于如來地。須菩提，菩薩摩訶薩就是這樣從第十地趨向如來地的。須菩提，應當知道，菩薩摩訶薩發心趣向大乘，就是如此。 第二分出住品第十九之一 再者，須菩提，你問『這樣的大乘從何處出發，到何處安住？』，須菩提，這樣的大乘是從三界（欲界、色界、無色界）中出發，到一切智智（佛的智慧）中安住，然而因為以無二為方便，所以沒有出發也沒有安住。為什麼呢？須菩提，無論是大乘還是一切智智，這兩種法既不是相應也不是不相應，無色、無見、無對、一相，所謂無相。為什麼呢？須菩提，無相之法，不是已經出發安住，不是將要出發安住，也不是現在出發安住。為什麼呢？須菩提，如果有人想要讓無相之法有出發安住，那就是想要讓法界空（一切法的本性空）也有出發安住，然而法界空不能從三界中出發，也不能到一切智智中安住。為什麼呢？因為法界空，法界空自性就是空。 須菩提，如果有人想要讓無相之法有出發安住，那就是

【English Translation】 English version Subhuti, is it correct to say that a Bodhisattva-Mahasattva, having reached the tenth stage, is no different from the Tathagatas? Subhuti, this Bodhisattva-Mahasattva has perfected the six Paramitas (generosity, morality, patience, vigor, meditation, and wisdom), and even the eighteen unique qualities of a Buddha, possessing all-knowing wisdom (wisdom of the general characteristics of all dharmas) and all-aspect wisdom (wisdom of the specific characteristics of all dharmas). If they can permanently sever the continuity of all afflictions and their habitual tendencies, they will abide in the Buddha-ground. Therefore, it is said: if a Bodhisattva-Mahasattva abides in the tenth stage, it can be said that they are no different from the Tathagatas. Subhuti, how does a Bodhisattva-Mahasattva proceed from the tenth stage to the Tathagata-ground? Subhuti, this Bodhisattva-Mahasattva, through skillful means, practices the six Paramitas, the four foundations of mindfulness (mindfulness of body, feeling, mind, and dharmas), and even the eighteen unique qualities of a Buddha, transcending the pure vision stage, the lineage stage, the eighth stage, the stage of having views, the thin stage, the stage of detachment, the stage of having completed, the stage of a solitary Buddha, and the Bodhisattva stage. Furthermore, they can permanently sever the continuity of all afflictions and their habitual tendencies, thus becoming a Tathagata, Arhat, and Samyaksambuddha, abiding in the Tathagata-ground. Subhuti, this is how a Bodhisattva-Mahasattva proceeds from the tenth stage to the Tathagata-ground. Subhuti, it should be known that this is how a Bodhisattva-Mahasattva sets forth towards the Great Vehicle. Section Two, Chapter Nineteen, Part One on Abiding Furthermore, Subhuti, regarding your question, 'From where does this Great Vehicle depart, and where does it abide?', Subhuti, this Great Vehicle departs from the three realms (desire realm, form realm, formless realm) and abides in the all-knowing wisdom (Buddha's wisdom). However, because it uses non-duality as its means, there is neither departure nor abiding. Why is that? Subhuti, whether it is the Great Vehicle or all-knowing wisdom, these two dharmas are neither associated nor disassociated, they are without form, without seeing, without opposition, and of one characteristic, which is non-characteristic. Why is that? Subhuti, the dharma of non-characteristic has not departed and abided, will not depart and abide, and is not now departing and abiding. Why is that? Subhuti, if someone wants the dharma of non-characteristic to have departure and abiding, then they would want the emptiness of the dharma realm (the emptiness of the nature of all dharmas) to also have departure and abiding. However, the emptiness of the dharma realm cannot depart from the three realms, nor can it abide in the all-knowing wisdom. Why is that? Because the emptiness of the dharma realm, the emptiness of the dharma realm is empty in its own nature. Subhuti, if someone wants the dharma of non-characteristic to have departure and abiding, then they would

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欲令真如空、實際、不思議界、安隱界、寂靜界、斷界、離界、滅界空亦有出住，然真如空乃至滅界空，不能從三界中出，亦不能至一切智智中住。何以故？真如空真如空自性空，乃至滅界空滅界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令色空亦有出住，然色空不能從三界中出，亦不能至一切智智中住。何以故？色空色空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令受、想、行、識空亦有出住，然受、想、行、識空不能從三界中出，亦不能至一切智智中住。何以故？受、想、行、識空受、想、行、識空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令眼處空亦有出住，然眼處空不能從三界中出，亦不能至一切智智中住。何以故？眼處空眼處空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意處空亦有出住，然耳、鼻、舌、身、意處空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意處空耳、鼻、舌、身、意處空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令色處空亦有出住，然色處空不能從三界中出，亦不能至一切智智中住。何以故？色處空色處空自性空故。

「

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果有人想讓真如空（tathata-sunyata，真如的空性）、實際（bhutakoti，真實的邊際）、不思議界（acintya-dhatu，不可思議的境界）、安隱界（kshema-dhatu，安穩的境界）、寂靜界（shanta-dhatu，寂靜的境界）、斷界（nirodha-dhatu，斷滅的境界）、離界（vivikta-dhatu，遠離的境界）、滅界空（nirodha-sunyata，滅的空性）有出離和安住，然而真如空乃至滅界空，不能從三界（trayo dhatavah，欲界、色界、無色界）中出離，也不能安住於一切智智（sarvajnata-jnana，一切智慧的智慧）中。為什麼呢？因為真如空是真如空自性空，乃至滅界空是滅界空自性空。』 『善現！如果有人想讓無相之法（animitta-dharma，沒有相狀的法）有出離和安住，那就等於想讓色空（rupa-sunyata，色的空性）也有出離和安住，然而色空不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為色空是色空自性空。』 『善現！如果有人想讓無相之法有出離和安住，那就等於想讓受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）空也有出離和安住，然而受、想、行、識空不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為受、想、行、識空是受、想、行、識空自性空。』 『善現！如果有人想讓無相之法有出離和安住，那就等於想讓眼處空（caksu-ayatana-sunyata，眼處的空性）也有出離和安住，然而眼處空不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為眼處空是眼處空自性空。』 『善現！如果有人想讓無相之法有出離和安住，那就等於想讓耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意處空（manas-ayatana-sunyata，意處的空性）也有出離和安住，然而耳、鼻、舌、身、意處空不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為耳、鼻、舌、身、意處空是耳、鼻、舌、身、意處空自性空。』 『善現！如果有人想讓無相之法有出離和安住，那就等於想讓色處空（rupa-ayatana-sunyata，色處的空性）也有出離和安住，然而色處空不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為色處空是色處空自性空。』

【English Translation】 English version: 『Subhuti, if someone wishes that the emptiness of Suchness (tathata-sunyata), the limit of reality (bhutakoti), the inconceivable realm (acintya-dhatu), the realm of security (kshema-dhatu), the realm of tranquility (shanta-dhatu), the realm of cessation (nirodha-dhatu), the realm of detachment (vivikta-dhatu), and the emptiness of cessation (nirodha-sunyata) had an exit and an abiding, yet the emptiness of Suchness up to the emptiness of cessation cannot exit from the three realms (trayo dhatavah) nor abide in the wisdom of omniscience (sarvajnata-jnana). Why is that? Because the emptiness of Suchness is empty of its own nature, and so on up to the emptiness of cessation being empty of its own nature.』 『Subhuti, if someone wishes that the unconditioned dharmas (animitta-dharma) had an exit and an abiding, it would be like wishing that the emptiness of form (rupa-sunyata) also had an exit and an abiding, yet the emptiness of form cannot exit from the three realms nor abide in the wisdom of omniscience. Why is that? Because the emptiness of form is empty of its own nature.』 『Subhuti, if someone wishes that the unconditioned dharmas had an exit and an abiding, it would be like wishing that the emptiness of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) also had an exit and an abiding, yet the emptiness of feeling, perception, volition, and consciousness cannot exit from the three realms nor abide in the wisdom of omniscience. Why is that? Because the emptiness of feeling, perception, volition, and consciousness is empty of its own nature.』 『Subhuti, if someone wishes that the unconditioned dharmas had an exit and an abiding, it would be like wishing that the emptiness of the eye base (caksu-ayatana-sunyata) also had an exit and an abiding, yet the emptiness of the eye base cannot exit from the three realms nor abide in the wisdom of omniscience. Why is that? Because the emptiness of the eye base is empty of its own nature.』 『Subhuti, if someone wishes that the unconditioned dharmas had an exit and an abiding, it would be like wishing that the emptiness of the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind bases (manas-ayatana-sunyata) also had an exit and an abiding, yet the emptiness of the ear, nose, tongue, body, and mind bases cannot exit from the three realms nor abide in the wisdom of omniscience. Why is that? Because the emptiness of the ear, nose, tongue, body, and mind bases is empty of its own nature.』 『Subhuti, if someone wishes that the unconditioned dharmas had an exit and an abiding, it would be like wishing that the emptiness of the form base (rupa-ayatana-sunyata) also had an exit and an abiding, yet the emptiness of the form base cannot exit from the three realms nor abide in the wisdom of omniscience. Why is that? Because the emptiness of the form base is empty of its own nature.』

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善現！諸有欲令無相之法有出住者，則為欲令聲、香、味、觸、法處空亦有出住，然聲、香、味、觸、法處空不能從三界中出，亦不能至一切智智中住。何以故？聲、香、味、觸、法處空聲、香、味、觸、法處空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令眼界空亦有出住，然眼界空不能從三界中出，亦不能至一切智智中住。何以故？眼界空眼界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意界空亦有出住，然耳、鼻、舌、身、意界空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意界空耳、鼻、舌、身、意界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令色界空亦有出住，然色界空不能從三界中出，亦不能至一切智智中住。何以故？色界空色界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令聲、香、味、觸、法界空亦有出住，然聲、香、味、觸、法界空不能從三界中出，亦不能至一切智智中住。何以故？聲、香、味、觸、法界空聲、香、味、觸、法界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令眼識界空亦有出住，然眼識界空不能從三界中出，亦不能至一切智

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果有人想要使無相之法（anupalambha-dharma）有出離和安住，那麼他就是想要使聲、香、味、觸、法處（rupa-sabda-gandha-rasa-sprastavya-dharma-ayatana）的空性也有出離和安住。然而，聲、香、味、觸、法處的空性不能從三界（trayo dhatavah）中出離，也不能安住於一切智智（sarvajnata-jnana）中。為什麼呢？因為聲、香、味、觸、法處的空性，其自性就是空。』 『善現！如果有人想要使無相之法有出離和安住，那麼他就是想要使眼界（caksu-dhatu）的空性也有出離和安住。然而，眼界的空性不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為眼界的空性，其自性就是空。』 『善現！如果有人想要使無相之法有出離和安住，那麼他就是想要使耳、鼻、舌、身、意界（srotra-ghrana-jihva-kaya-mano-dhatu）的空性也有出離和安住。然而，耳、鼻、舌、身、意界的空性不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為耳、鼻、舌、身、意界的空性，其自性就是空。』 『善現！如果有人想要使無相之法有出離和安住，那麼他就是想要使（此處原文缺失）的空性也有出離和安住。然而，的空性不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為**的空性，其自性就是空。』 『善現！如果有人想要使無相之法有出離和安住，那麼他就是想要使聲、香、味、觸、法界（rupa-sabda-gandha-rasa-sprastavya-dharma-dhatu）的空性也有出離和安住。然而，聲、香、味、觸、法界的空性不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為聲、香、味、觸、法界的空性，其自性就是空。』 『善現！如果有人想要使無相之法有出離和安住，那麼他就是想要使眼識界（caksu-vijnana-dhatu）的空性也有出離和安住。然而，眼識界的空性不能從三界中出離，也不能安住於一切智智中。

【English Translation】 English version 'Subhuti! If someone wishes that the unconditioned dharma (anupalambha-dharma) has an exit and an abiding, then he wishes that the emptiness of the sense bases of form, sound, smell, taste, touch, and dharma (rupa-sabda-gandha-rasa-sprastavya-dharma-ayatana) also has an exit and an abiding. However, the emptiness of the sense bases of form, sound, smell, taste, touch, and dharma cannot exit from the three realms (trayo dhatavah), nor can it abide in the all-knowing wisdom (sarvajnata-jnana). Why? Because the emptiness of the sense bases of form, sound, smell, taste, touch, and dharma is empty by its very nature.' 'Subhuti! If someone wishes that the unconditioned dharma has an exit and an abiding, then he wishes that the emptiness of the eye element (caksu-dhatu) also has an exit and an abiding. However, the emptiness of the eye element cannot exit from the three realms, nor can it abide in the all-knowing wisdom. Why? Because the emptiness of the eye element is empty by its very nature.' 'Subhuti! If someone wishes that the unconditioned dharma has an exit and an abiding, then he wishes that the emptiness of the ear, nose, tongue, body, and mind elements (srotra-ghrana-jihva-kaya-mano-dhatu) also has an exit and an abiding. However, the emptiness of the ear, nose, tongue, body, and mind elements cannot exit from the three realms, nor can it abide in the all-knowing wisdom. Why? Because the emptiness of the ear, nose, tongue, body, and mind elements is empty by its very nature.' 'Subhuti! If someone wishes that the unconditioned dharma has an exit and an abiding, then he wishes that the emptiness of ** (missing in original text) also has an exit and an abiding. However, the emptiness of ** cannot exit from the three realms, nor can it abide in the all-knowing wisdom. Why? Because the emptiness of ** is empty by its very nature.' 'Subhuti! If someone wishes that the unconditioned dharma has an exit and an abiding, then he wishes that the emptiness of the realms of form, sound, smell, taste, touch, and dharma (rupa-sabda-gandha-rasa-sprastavya-dharma-dhatu) also has an exit and an abiding. However, the emptiness of the realms of form, sound, smell, taste, touch, and dharma cannot exit from the three realms, nor can it abide in the all-knowing wisdom. Why? Because the emptiness of the realms of form, sound, smell, taste, touch, and dharma is empty by its very nature.' 'Subhuti! If someone wishes that the unconditioned dharma has an exit and an abiding, then he wishes that the emptiness of the eye consciousness element (caksu-vijnana-dhatu) also has an exit and an abiding. However, the emptiness of the eye consciousness element cannot exit from the three realms, nor can it abide in the all-knowing wisdom.

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智中住。何以故？眼識界空眼識界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意識界空亦有出住，然耳、鼻、舌、身、意識界空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意識界空耳、鼻、舌、身、意識界空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令眼觸空亦有出住，然眼觸空不能從三界中出，亦不能至一切智智中住。何以故？眼觸空眼觸空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意觸空亦有出住，然耳、鼻、舌、身、意觸空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意觸空耳、鼻、舌、身、意觸空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令眼觸為緣所生諸受空亦有出住，然眼觸為緣所生諸受空不能從三界中出，亦不能至一切智智中住。何以故？眼觸為緣所生諸受空眼觸為緣所生諸受空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意觸為緣所生諸受空亦有出住，然耳、鼻、舌、身、意觸為緣所生諸受空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意觸為緣所生諸

【現代漢語翻譯】 現代漢語譯本 『智慧』住在哪裡呢？因為『眼識界』（眼睛的識別能力）是空的，『眼識界』的空性是其自性。 『善現』（須菩提的別稱）！如果有人想讓『無相』的法有『出』和『住』，那就等於想讓『耳識界』（耳朵的識別能力）、『鼻識界』（鼻子的識別能力）、『舌識界』（舌頭的識別能力）、『身識界』（身體的識別能力）、『意識界』（意識的識別能力）的空性也有『出』和『住』。然而，『耳識界』、『鼻識界』、『舌識界』、『身識界』、『意識界』的空性不能從三界（欲界、色界、無色界）中『出』，也不能到達『一切智智』（佛的智慧）中『住』。為什麼呢？因為『耳識界』、『鼻識界』、『舌識界』、『身識界』、『意識界』的空性，其自性就是空。 『善現』！如果有人想讓『無相』的法有『出』和『住』，那就等於想讓『眼觸』（眼睛與外物接觸）的空性也有『出』和『住』。然而，『眼觸』的空性不能從三界中『出』，也不能到達『一切智智』中『住』。為什麼呢？因為『眼觸』的空性，其自性就是空。 『善現』！如果有人想讓『無相』的法有『出』和『住』，那就等於想讓『耳觸』（耳朵與外物接觸）、『鼻觸』（鼻子與外物接觸）、『舌觸』（舌頭與外物接觸）、『身觸』（身體與外物接觸）、『意觸』（意識與外物接觸）的空性也有『出』和『住』。然而，『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』的空性不能從三界中『出』，也不能到達『一切智智』中『住』。為什麼呢？因為『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』的空性，其自性就是空。 『善現』！如果有人想讓『無相』的法有『出』和『住』，那就等於想讓『眼觸為緣所生諸受』（因眼睛接觸外物而產生的各種感受）的空性也有『出』和『住』。然而，『眼觸為緣所生諸受』的空性不能從三界中『出』，也不能到達『一切智智』中『住』。為什麼呢？因為『眼觸為緣所生諸受』的空性，其自性就是空。 『善現』！如果有人想讓『無相』的法有『出』和『住』，那就等於想讓『耳觸為緣所生諸受』（因耳朵接觸外物而產生的各種感受）、『鼻觸為緣所生諸受』（因鼻子接觸外物而產生的各種感受）、『舌觸為緣所生諸受』（因舌頭接觸外物而產生的各種感受）、『身觸為緣所生諸受』（因身體接觸外物而產生的各種感受）、『意觸為緣所生諸受』（因意識接觸外物而產生的各種感受）的空性也有『出』和『住』。然而，『耳觸為緣所生諸受』、『鼻觸為緣所生諸受』、『舌觸為緣所生諸受』、『身觸為緣所生諸受』、『意觸為緣所生諸受』的空性不能從三界中『出』，也不能到達『一切智智』中『住』。為什麼呢？因為『耳觸為緣所生諸受』、『鼻觸為緣所生諸受』、『舌觸為緣所生諸受』、『身觸為緣所生諸受』、『意觸為緣所生諸受』的空性，其自性就是空。

【English Translation】 English version Where does 『Wisdom』 reside? It resides in the fact that the 『eye-consciousness realm』 (the ability of the eye to discern) is empty, and the emptiness of the 『eye-consciousness realm』 is its inherent nature. 『Subhuti』 (a different name for Sudhana)! If someone wishes for the 『formless』 dharma to have 『emergence』 and 『abiding』, it would be equivalent to wishing that the emptiness of the 『ear-consciousness realm』 (the ability of the ear to discern), 『nose-consciousness realm』 (the ability of the nose to discern), 『tongue-consciousness realm』 (the ability of the tongue to discern), 『body-consciousness realm』 (the ability of the body to discern), and 『mind-consciousness realm』 (the ability of the mind to discern) also have 『emergence』 and 『abiding』. However, the emptiness of the 『ear-consciousness realm』, 『nose-consciousness realm』, 『tongue-consciousness realm』, 『body-consciousness realm』, and 『mind-consciousness realm』 cannot 『emerge』 from the three realms (desire realm, form realm, formless realm), nor can it 『abide』 in 『all-knowing wisdom』 (Buddha's wisdom). Why is this so? Because the emptiness of the 『ear-consciousness realm』, 『nose-consciousness realm』, 『tongue-consciousness realm』, 『body-consciousness realm』, and 『mind-consciousness realm』 is inherently empty. 『Subhuti』! If someone wishes for the 『formless』 dharma to have 『emergence』 and 『abiding』, it would be equivalent to wishing that the emptiness of 『eye-contact』 (the contact between the eye and external objects) also has 『emergence』 and 『abiding』. However, the emptiness of 『eye-contact』 cannot 『emerge』 from the three realms, nor can it 『abide』 in 『all-knowing wisdom』. Why is this so? Because the emptiness of 『eye-contact』 is inherently empty. 『Subhuti』! If someone wishes for the 『formless』 dharma to have 『emergence』 and 『abiding』, it would be equivalent to wishing that the emptiness of 『ear-contact』 (the contact between the ear and external objects), 『nose-contact』 (the contact between the nose and external objects), 『tongue-contact』 (the contact between the tongue and external objects), 『body-contact』 (the contact between the body and external objects), and 『mind-contact』 (the contact between the mind and external objects) also has 『emergence』 and 『abiding』. However, the emptiness of 『ear-contact』, 『nose-contact』, 『tongue-contact』, 『body-contact』, and 『mind-contact』 cannot 『emerge』 from the three realms, nor can it 『abide』 in 『all-knowing wisdom』. Why is this so? Because the emptiness of 『ear-contact』, 『nose-contact』, 『tongue-contact』, 『body-contact』, and 『mind-contact』 is inherently empty. 『Subhuti』! If someone wishes for the 『formless』 dharma to have 『emergence』 and 『abiding』, it would be equivalent to wishing that the emptiness of 『feelings arising from eye-contact』 (various feelings arising from the contact between the eye and external objects) also has 『emergence』 and 『abiding』. However, the emptiness of 『feelings arising from eye-contact』 cannot 『emerge』 from the three realms, nor can it 『abide』 in 『all-knowing wisdom』. Why is this so? Because the emptiness of 『feelings arising from eye-contact』 is inherently empty. 『Subhuti』! If someone wishes for the 『formless』 dharma to have 『emergence』 and 『abiding』, it would be equivalent to wishing that the emptiness of 『feelings arising from ear-contact』 (various feelings arising from the contact between the ear and external objects), 『feelings arising from nose-contact』 (various feelings arising from the contact between the nose and external objects), 『feelings arising from tongue-contact』 (various feelings arising from the contact between the tongue and external objects), 『feelings arising from body-contact』 (various feelings arising from the contact between the body and external objects), and 『feelings arising from mind-contact』 (various feelings arising from the contact between the mind and external objects) also has 『emergence』 and 『abiding』. However, the emptiness of 『feelings arising from ear-contact』, 『feelings arising from nose-contact』, 『feelings arising from tongue-contact』, 『feelings arising from body-contact』, and 『feelings arising from mind-contact』 cannot 『emerge』 from the three realms, nor can it 『abide』 in 『all-knowing wisdom』. Why is this so? Because the emptiness of 『feelings arising from ear-contact』, 『feelings arising from nose-contact』, 『feelings arising from tongue-contact』, 『feelings arising from body-contact』, and 『feelings arising from mind-contact』 is inherently empty.

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受空耳、鼻、舌、身、意觸為緣所生諸受空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令夢境空亦有出住，然夢境空不能從三界中出，亦不能至一切智智中住。何以故？夢境空夢境空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令幻事、陽焰、響、像、光影、空花、變化空亦有出住，然幻事空乃至變化空不能從三界中出，亦不能至一切智智中住。何以故？幻事空幻事空自性空，乃至變化空變化空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令佈施波羅蜜多空亦有出住，然佈施波羅蜜多空不能從三界中出，亦不能至一切智智中住。何以故？佈施波羅蜜多空佈施波羅蜜多空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令凈戒、安忍、精進、靜慮、般若波羅蜜多空亦有出住，然凈戒、安忍、精進、靜慮、般若波羅蜜多空不能從三界中出，亦不能至一切智智中住。何以故？凈戒、安忍、精進、靜慮、般若波羅蜜多空凈戒、安忍、精進、靜慮、般若波羅蜜多空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令內空空亦有出住，然內空空不能從三界中出，亦不能至一切智智中住。何以故？內空空內空空自性空故。

「善現！

【現代漢語翻譯】 現代漢語譯本：由於空性的緣故，由眼、耳、鼻、舌、身、意接觸所產生的各種感受，其自性也是空性的。 『善現（Subhuti）！如果有人想讓無相之法有出離和安住，那就如同想讓夢境的空性也有出離和安住一樣。然而，夢境的空性既不能從三界（欲界、色界、無色界）中出離，也不能安住於一切智智（sarvajnata，佛陀的智慧）中。為什麼呢？因為夢境的空性，其自性就是空性的。』 『善現！如果有人想讓無相之法有出離和安住，那就如同想讓幻事、陽焰、回聲、影像、光影、空花、變化這些的空性也有出離和安住一樣。然而，幻事的空性乃至變化的空性，既不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為幻事的空性，其自性就是空性的，乃至變化的空性，其自性也是空性的。』 『善現！如果有人想讓無相之法有出離和安住，那就如同想讓佈施波羅蜜多（dāna-pāramitā，佈施的完美）的空性也有出離和安住一樣。然而，佈施波羅蜜多的空性既不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為佈施波羅蜜多的空性，其自性就是空性的。』 『善現！如果有人想讓無相之法有出離和安住，那就如同想讓持戒、安忍、精進、禪定、般若波羅蜜多（prajñā-pāramitā，智慧的完美）的空性也有出離和安住一樣。然而，持戒、安忍、精進、禪定、般若波羅蜜多的空性既不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為持戒、安忍、精進、禪定、般若波羅蜜多的空性，其自性就是空性的。』 『善現！如果有人想讓無相之法有出離和安住，那就如同想讓內空的空性也有出離和安住一樣。然而，內空的空性既不能從三界中出離，也不能安住於一切智智中。為什麼呢？因為內空的空性，其自性就是空性的。』 『善現！』

【English Translation】 English version: The various feelings that arise from contact with the eye, ear, nose, tongue, body, and mind are empty because of their empty nature. 'Subhuti! If someone wishes that the unconditioned dharma has departure and abiding, it is like wishing that the emptiness of a dream also has departure and abiding. However, the emptiness of a dream cannot depart from the three realms (desire realm, form realm, formless realm), nor can it abide in all-knowing wisdom (sarvajnata, the wisdom of the Buddha). Why is that? Because the emptiness of a dream is empty in its own nature.' 'Subhuti! If someone wishes that the unconditioned dharma has departure and abiding, it is like wishing that the emptiness of illusions, mirages, echoes, reflections, light shadows, sky flowers, and transformations also has departure and abiding. However, the emptiness of illusions, and so on up to the emptiness of transformations, cannot depart from the three realms, nor can it abide in all-knowing wisdom. Why is that? Because the emptiness of illusions is empty in its own nature, and so on up to the emptiness of transformations, which is also empty in its own nature.' 'Subhuti! If someone wishes that the unconditioned dharma has departure and abiding, it is like wishing that the emptiness of giving perfection (dāna-pāramitā) also has departure and abiding. However, the emptiness of giving perfection cannot depart from the three realms, nor can it abide in all-knowing wisdom. Why is that? Because the emptiness of giving perfection is empty in its own nature.' 'Subhuti! If someone wishes that the unconditioned dharma has departure and abiding, it is like wishing that the emptiness of morality, patience, diligence, meditation, and wisdom perfection (prajñā-pāramitā) also has departure and abiding. However, the emptiness of morality, patience, diligence, meditation, and wisdom perfection cannot depart from the three realms, nor can it abide in all-knowing wisdom. Why is that? Because the emptiness of morality, patience, diligence, meditation, and wisdom perfection is empty in its own nature.' 'Subhuti! If someone wishes that the unconditioned dharma has departure and abiding, it is like wishing that the emptiness of inner emptiness also has departure and abiding. However, the emptiness of inner emptiness cannot depart from the three realms, nor can it abide in all-knowing wisdom. Why is that? Because the emptiness of inner emptiness is empty in its own nature.' 'Subhuti!'

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諸有欲令無相之法有出住者，則為欲令外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空空亦有出住，然外空空乃至無性自性空空不能從三界中出，亦不能至一切智智中住。何以故？外空空外空空自性空，乃至無性自性空空無性自性空空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令四念住空亦有出住，然四念住空不能從三界中出，亦不能至一切智智中住。何以故？四念住空四念住空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令四正斷、四神足、五根、五力、七等覺支、八聖道支空亦有出住，然四正斷空乃至八聖道支空不能從三界中出，亦不能至一切智智中住。何以故？四正斷空四正斷空自性空，乃至八聖道支空八聖道支空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令乃至佛十力空亦有出住，然佛十力空不能從三界中出，亦不能至一切智智中住。何以故？佛十力空佛十力空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法空亦有出住，然四無所畏乃至十八佛不共法空

不能從三界中出，亦不能至一切智智中住。何以故？四無所畏空，四無所畏空自性空，乃至十八佛不共法空，十八佛不共法空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令諸預流者有惡趣生，諸一來者有頻來生，諸不還者有欲界生，諸大菩薩有自利生，諸阿羅漢、獨覺、如來有後有生，然無是事。何以故？諸預流等惡趣生等不可得故。

「善現！諸有欲令無相之法有出住者，則為欲令預流空亦有出住，然預流空不能從三界中出，亦不能至一切智智中住。何以故？預流空預流空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令一來、不還、阿羅漢、獨覺、菩薩、如來空亦有出住，然一來空乃至如來空不能從三界中出，亦不能至一切智智中住。何以故？一來空一來空自性空，乃至如來空如來空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令名字、假想、施設、言說空亦有出住，然名字、假想、施設、言說空不能從三界中出，亦不能至一切智智中住。何以故？名字、假想、施設、言說空名字、假想、施設、言說空自性空故。

「善現！諸有欲令無相之法有出住者，則為欲令無生無滅、無染無凈、無相無為空亦有出住，然無生無滅、無染無凈、無相無為

【現代漢語翻譯】 現代漢語譯本： 不能從三界（欲界、色界、無色界）中脫離，也不能停留在一切智智（佛的智慧）中。為什麼呢？因為四無所畏（佛的四種無所畏懼的特質）是空性的，四無所畏的空性本質也是空性的，乃至十八佛不共法（佛獨有的十八種功德）是空性的，十八佛不共法的空性本質也是空性的。 『善現（須菩提的別名）！那些想要讓無相之法有出離和停留的人，就如同想要讓預流（初果聖人）有墮入惡趣的可能，讓一來（二果聖人）有再次來生的可能，讓不還（三果聖人）有欲界再生的可能，讓大菩薩有隻為自己利益而生的可能，讓阿羅漢、獨覺（辟支佛）、如來有後世再生的可能，但這些都是不可能的。為什麼呢？因為預流等聖者墮入惡趣等情況是不可得的。』 『善現！那些想要讓無相之法有出離和停留的人，就如同想要讓預流的空性也有出離和停留，然而預流的空性不能從三界中脫離，也不能停留在一切智智中。為什麼呢？因為預流的空性，其空性本質也是空性的。』 『善現！那些想要讓無相之法有出離和停留的人，就如同想要讓一來、不還、阿羅漢、獨覺、菩薩、如來的空性也有出離和停留，然而一來的空性乃至如來的空性都不能從三界中脫離，也不能停留在一切智智中。為什麼呢？因為一來的空性，其空性本質也是空性的，乃至如來的空性，其空性本質也是空性的。』 『善現！那些想要讓無相之法有出離和停留的人，就如同想要讓名字、假想、施設、言說的空性也有出離和停留，然而名字、假想、施設、言說的空性不能從三界中脫離，也不能停留在一切智智中。為什麼呢？因為名字、假想、施設、言說的空性，其空性本質也是空性的。』 『善現！那些想要讓無相之法有出離和停留的人，就如同想要讓無生無滅、無染無凈、無相無為的空性也有出離和停留，然而無生無滅、無染無凈、無相無為

【English Translation】 English version: They cannot emerge from the Three Realms (Desire Realm, Form Realm, Formless Realm), nor can they abide in the Omniscience of the Buddhas. Why is that? Because the Four Fearlessnesses (the four qualities of a Buddha's fearlessness) are empty, the emptiness of the Four Fearlessnesses is also empty by nature, and so on, up to the Eighteen Unique Qualities of a Buddha (eighteen unique merits of a Buddha) are empty, and the emptiness of the Eighteen Unique Qualities of a Buddha is also empty by nature. 'Subhuti (another name for Sudhāna)! Those who wish for the unconditioned dharmas to have emergence and abiding, are like wishing for the Stream-enterers (first stage of enlightenment) to have the possibility of being born in evil realms, for the Once-returners (second stage of enlightenment) to have the possibility of returning again, for the Non-returners (third stage of enlightenment) to have the possibility of being born in the Desire Realm again, for the Great Bodhisattvas to have the possibility of being born only for their own benefit, and for the Arhats, Pratyekabuddhas (Solitary Buddhas), and Tathagatas to have the possibility of future rebirths, but these are not possible. Why is that? Because the Stream-enterers and others being born in evil realms, etc., are unattainable.' 'Subhuti! Those who wish for the unconditioned dharmas to have emergence and abiding, are like wishing for the emptiness of the Stream-enterer to also have emergence and abiding, but the emptiness of the Stream-enterer cannot emerge from the Three Realms, nor can it abide in the Omniscience of the Buddhas. Why is that? Because the emptiness of the Stream-enterer is empty by its own nature.' 'Subhuti! Those who wish for the unconditioned dharmas to have emergence and abiding, are like wishing for the emptiness of the Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, and Tathagata to also have emergence and abiding, but the emptiness of the Once-returner and so on up to the emptiness of the Tathagata cannot emerge from the Three Realms, nor can they abide in the Omniscience of the Buddhas. Why is that? Because the emptiness of the Once-returner is empty by its own nature, and so on up to the emptiness of the Tathagata is empty by its own nature.' 'Subhuti! Those who wish for the unconditioned dharmas to have emergence and abiding, are like wishing for the emptiness of names, conceptualizations, designations, and speech to also have emergence and abiding, but the emptiness of names, conceptualizations, designations, and speech cannot emerge from the Three Realms, nor can it abide in the Omniscience of the Buddhas. Why is that? Because the emptiness of names, conceptualizations, designations, and speech is empty by its own nature.' 'Subhuti! Those who wish for the unconditioned dharmas to have emergence and abiding, are like wishing for the emptiness of non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action to also have emergence and abiding, but non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action

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空不能從三界中出，亦不能至一切智智中住。何以故？無生無滅、無染無凈、無相無為空無生無滅、無染無凈、無相無為空自性空故。

「善現！由此因緣，如是大乘從三界中出，至一切智智中住，然以無二為方便故無出無住。所以者何？無相之法無動轉故。

大般若波羅蜜多經卷第四百一十六 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十七

三藏法師玄奘奉　詔譯第二分出住品第十九之二

「複次，善現！汝問『如是大乘為何所住？』者，善現！如是大乘都無所住。所以者何？以一切法皆無所住。何以故？諸法住處不可得故。善現！如是大乘以無所得而為方便住無所住。

「善現！如法界非住非不住。所以者何？以法界自性無住無不住。何以故？法界自性法界自性空故，大乘亦爾，非住非不住。

「善現！如真如、實際、不思議界、安隱界、寂靜界、斷界、離界、滅界非住非不住。所以者何？以真如自性乃至滅界自性無住無不住。何以故？真如自性真如自性空，乃至滅界自性滅界自性空故，大乘亦爾，非住非不住。

「善現！如色非住非不住。所以者何？以色自性無住無不住。何

【現代漢語翻譯】 現代漢語譯本： 『空』不能從三界（欲界、色界、無色界）中出來，也不能停留在一切智智（佛的智慧）中。為什麼呢？因為『空』的自性是無生無滅、無染無凈、無相無為的，所以是空無自性的。 『善現！』因為這個原因，這樣的大乘（菩薩的修行）雖然從三界中出來，到達一切智智中，但因為以『無二』為方便，所以實際上沒有出來也沒有停留。為什麼呢？因為無相的法是不會動轉的。

『善現！』你問『這樣的大乘住在哪裡？』，『善現！』這樣的大乘實際上沒有住在任何地方。為什麼呢？因為一切法都沒有住處。為什麼呢？因為諸法的住處是不可得的。『善現！』這樣的大乘以『無所得』為方便，安住在『無所住』的狀態。 『善現！』就像法界（一切法的本體）不是住也不是不住。為什麼呢？因為法界的自性是無住無不住的。為什麼呢？因為法界的自性是空無自性的，所以大乘也是這樣，不是住也不是不住。 『善現！』就像真如（事物的真實本性）、實際（真理的實際）、不思議界（不可思議的境界）、安隱界（安穩的境界）、寂靜界（寂靜的境界）、斷界（斷絕煩惱的境界）、離界（遠離煩惱的境界）、滅界（滅盡煩惱的境界）不是住也不是不住。為什麼呢？因為真如的自性乃至滅界的自性都是無住無不住的。為什麼呢？因為真如的自性是空無自性的，乃至滅界的自性也是空無自性的，所以大乘也是這樣，不是住也不是不住。 『善現！』就像色（物質現象）不是住也不是不住。為什麼呢？因為色的自性是無住無不住的。為什麼呢？

【English Translation】 English version: 'Emptiness' cannot emerge from the Three Realms (the desire realm, the form realm, and the formless realm), nor can it abide in the All-Knowing Wisdom (Buddha's wisdom). Why is that? Because the nature of 'emptiness' is without arising, without ceasing, without defilement, without purity, without characteristics, and without action; therefore, it is empty of inherent existence. 'Subhuti! Because of this reason, although such a Mahayana (Bodhisattva's practice) emerges from the Three Realms and reaches the All-Knowing Wisdom, it actually neither emerges nor abides because it uses 'non-duality' as a means. Why is that? Because the dharma of no characteristics does not move or change.

'Subhuti! You ask, 'Where does such a Mahayana abide?' Subhuti! Such a Mahayana actually does not abide anywhere. Why is that? Because all dharmas have no abiding place. Why is that? Because the abiding place of all dharmas is unattainable. Subhuti! Such a Mahayana abides in the state of 'non-abiding' by using 'non-attainment' as a means. 'Subhuti! Just like the Dharmadhatu (the essence of all dharmas) is neither abiding nor non-abiding. Why is that? Because the nature of the Dharmadhatu is without abiding and without non-abiding. Why is that? Because the nature of the Dharmadhatu is empty of inherent existence, so the Mahayana is also like this, neither abiding nor non-abiding. 'Subhuti! Just like Suchness (the true nature of things), Reality (the actuality of truth), the Inconceivable Realm, the Realm of Peace, the Realm of Tranquility, the Realm of Cessation, the Realm of Separation, and the Realm of Extinction are neither abiding nor non-abiding. Why is that? Because the nature of Suchness up to the nature of the Realm of Extinction is without abiding and without non-abiding. Why is that? Because the nature of Suchness is empty of inherent existence, up to the nature of the Realm of Extinction is also empty of inherent existence, so the Mahayana is also like this, neither abiding nor non-abiding. 'Subhuti! Just like form (material phenomena) is neither abiding nor non-abiding. Why is that? Because the nature of form is without abiding and without non-abiding. Why is that?'

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以故？色自性色自性空故，大乘亦爾，非住非不住。

「善現！如受、想、行、識非住非不住。所以者何？受、想、行、識自性無住無不住。何以故？受、想、行、識自性受、想、行、識自性空故，大乘亦爾，非住非不住。

「善現！如眼處非住非不住。所以者何？以眼處自性無住無不住。何以故？眼處自性眼處自性空故，大乘亦爾，非住非不住。

「善現！如耳、鼻、舌、身、意處非住非不住。所以者何？以耳、鼻、舌、身、意處自性無住無不住。何以故？耳、鼻、舌、身、意處自性耳、鼻、舌、身、意處自性空故，大乘亦爾，非住非不住。

「善現！如色處非住非不住。所以者何？以色處自性無住無不住。何以故？色處自性色處自性空故，大乘亦爾，非住非不住。

「善現！如聲、香、味、觸、法處非住非不住。所以者何？以聲、香、味、觸、法處自性無住無不住。何以故？聲、香、味、觸、法處自性聲、香、味、觸、法處自性空故，大乘亦爾，非住非不住。

「善現！如眼界非住非不住。所以者何？以眼界自性無住無不住。何以故？眼界自性眼界自性空故，大乘亦爾，非住非不住。

「善現！如耳、鼻、舌、身、意界非住非不住。所以者何？以耳、鼻、舌、身、意

【現代漢語翻譯】 現代漢語譯本 『為何如此？』因為色（rupa，物質現象）的自性本空，所以說色既非住也非不住。大乘（Mahayana，佛教的一個主要流派）的道理也是如此，既非住也非不住。 『善現（Subhuti，佛陀的弟子）！』受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也非住非不住。『為何如此？』因為受、想、行、識的自性本無住也無不住。『為何如此？』因為受、想、行、識的自性本空，所以說受、想、行、識既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』眼處（caksu-ayatana，視覺器官）也非住非不住。『為何如此？』因為眼處的自性本無住也無不住。『為何如此？』因為眼處的自性本空，所以說眼處既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』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）也非住非不住。『為何如此？』因為耳、鼻、舌、身、意處的自性本無住也無不住。『為何如此？』因為耳、鼻、舌、身、意處的自性本空，所以說耳、鼻、舌、身、意處既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』色處（rupa-ayatana，視覺對像）也非住非不住。『為何如此？』因為色處的自性本無住也無不住。『為何如此？』因為色處的自性本空，所以說色處既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，心理對像）也非住非不住。『為何如此？』因為聲、香、味、觸、法處的自性本無住也無不住。『為何如此？』因為聲、香、味、觸、法處的自性本空，所以說聲、香、味、觸、法處既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』眼界（caksu-dhatu，視覺界）也非住非不住。『為何如此？』因為眼界的自性本無住也無不住。『為何如此？』因為眼界的自性本空，所以說眼界既非住也非不住。大乘的道理也是如此，既非住也非不住。 『善現！』耳（srotra-dhatu，聽覺界）、鼻（ghrana-dhatu，嗅覺界）、舌（jihva-dhatu，味覺界）、身（kaya-dhatu，觸覺界）、意界（mano-dhatu，意識界）也非住非不住。『為何如此？』因為耳、鼻、舌、身、意

【English Translation】 English version 'Why is that?' Because the inherent nature of form (rupa) is emptiness, therefore it is said that form neither abides nor does not abide. The same is true for the Great Vehicle (Mahayana), it neither abides nor does not abide. 'Subhuti! Likewise, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) neither abide nor do not abide. 'Why is that?' Because the inherent nature of feeling, perception, mental formations, and consciousness neither abides nor does not abide. 'Why is that?' Because the inherent nature of feeling, perception, mental formations, and consciousness is emptiness, therefore it is said that feeling, perception, mental formations, and consciousness neither abide nor do not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, the eye-base (caksu-ayatana) neither abides nor does not abide. 'Why is that?' Because the inherent nature of the eye-base neither abides nor does not abide. 'Why is that?' Because the inherent nature of the eye-base is emptiness, therefore it is said that the eye-base neither abides nor does not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) neither abide nor do not abide. 'Why is that?' Because the inherent nature of the ear, nose, tongue, body, and mind-base neither abides nor does not abide. 'Why is that?' Because the inherent nature of the ear, nose, tongue, body, and mind-base is emptiness, therefore it is said that the ear, nose, tongue, body, and mind-base neither abide nor do not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, the form-base (rupa-ayatana) neither abides nor does not abide. 'Why is that?' Because the inherent nature of the form-base neither abides nor does not abide. 'Why is that?' Because the inherent nature of the form-base is emptiness, therefore it is said that the form-base neither abides nor does not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-base (dharma-ayatana) neither abide nor do not abide. 'Why is that?' Because the inherent nature of sound, smell, taste, touch, and the dharma-base neither abides nor does not abide. 'Why is that?' Because the inherent nature of sound, smell, taste, touch, and the dharma-base is emptiness, therefore it is said that sound, smell, taste, touch, and the dharma-base neither abide nor do not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, the eye-element (caksu-dhatu) neither abides nor does not abide. 'Why is that?' Because the inherent nature of the eye-element neither abides nor does not abide. 'Why is that?' Because the inherent nature of the eye-element is emptiness, therefore it is said that the eye-element neither abides nor does not abide. The same is true for the Great Vehicle, it neither abides nor does not abide. 'Subhuti! Likewise, the ear-element (srotra-dhatu), nose-element (ghrana-dhatu), tongue-element (jihva-dhatu), body-element (kaya-dhatu), and mind-element (mano-dhatu) neither abide nor do not abide. 'Why is that?' Because the inherent nature of the ear, nose, tongue, body, and mind

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界自性無住無不住。何以故？耳、鼻、舌、身、意界自性耳、鼻、舌、身、意界自性空故，大乘亦爾，非住非不住。

「善現！如色界非住非不住。所以者何？以色界自性無住無不住。何以故？色界自性色界自性空故，大乘亦爾，非住非不住。

「善現！如聲、香、味、觸、法界非住非不住。所以者何？以聲、香、味、觸、法界自性無住無不住。何以故？聲、香、味、觸、法界自性聲、香、味、觸、法界自性空故，大乘亦爾，非住非不住。

「善現！如眼識界非住非不住。所以者何？以眼識界自性無住無不住。何以故？眼識界自性眼識界自性空故，大乘亦爾，非住非不住。

「善現！如耳、鼻、舌、身、意識界非住非不住。所以者何？以耳、鼻、舌、身、意識界無住無不住。何以故？耳、鼻、舌、身、意識界自性耳、鼻、舌、身、意識界自性空故，大乘亦爾，非住非不住。

「善現！如眼觸非住非不住。所以者何？以眼觸自性無住無不住。何以故？眼觸自性眼觸自性空故，大乘亦爾，非住非不住。

「善現！如耳、鼻、舌、身、意觸非住非不住。所以者何？以耳、鼻、舌、身、意觸自性無住無不住。何以故？耳、鼻、舌、身、意觸自性耳、鼻、舌、身、意觸自性空故，大乘亦爾

【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）『界（dhatu，構成經驗世界的元素）的自性（svabhava，事物固有的性質）既不是住（sthita，停留）也不是不住（asthita，不停留）。為什麼呢？因為耳界（srotra-dhatu）、鼻界（ghrana-dhatu）、舌界（jihva-dhatu）、身界（kaya-dhatu）、意界（mano-dhatu）的自性是空的，所以大乘（Mahayana，佛教的一個主要分支）也是如此，既不是住也不是不住。』 『須菩提！就像非住非不住。為什麼呢？因為的自性既不是住也不是不住。為什麼呢？因為**的自性是空的，所以大乘也是如此，既不是住也不是不住。』 『須菩提！就像聲界（shabda-dhatu）、香界（gandha-dhatu）、味界（rasa-dhatu）、觸界（sprashtavya-dhatu）、法界（dharma-dhatu）既不是住也不是不住。為什麼呢？因為聲、香、味、觸、法界的自性既不是住也不是不住。為什麼呢？因為聲、香、味、觸、法界的自性是空的，所以大乘也是如此，既不是住也不是不住。』 『須菩提！就像眼識界（chakshur-vijnana-dhatu）既不是住也不是不住。為什麼呢？因為眼識界的自性既不是住也不是不住。為什麼呢？因為眼識界的自性是空的，所以大乘也是如此，既不是住也不是不住。』 『須菩提！就像耳識界（shrotra-vijnana-dhatu）、鼻識界（ghrana-vijnana-dhatu）、舌識界（jihva-vijnana-dhatu）、身識界（kaya-vijnana-dhatu）、意識界（mano-vijnana-dhatu）既不是住也不是不住。為什麼呢？因為耳、鼻、舌、身、意識界的自性既不是住也不是不住。為什麼呢？因為耳、鼻、舌、身、意識界的自性是空的，所以大乘也是如此，既不是住也不是不住。』 『須菩提！就像眼觸（chakshu-sparsha）既不是住也不是不住。為什麼呢？因為眼觸的自性既不是住也不是不住。為什麼呢？因為眼觸的自性是空的，所以大乘也是如此，既不是住也不是不住。』 『須菩提！就像耳觸（shrotra-sparsha）、鼻觸（ghrana-sparsha）、舌觸（jihva-sparsha）、身觸（kaya-sparsha）、意觸（mano-sparsha）既不是住也不是不住。為什麼呢？因為耳、鼻、舌、身、意觸的自性既不是住也不是不住。為什麼呢？因為耳、鼻、舌、身、意觸的自性是空的，所以大乘也是如此，既不是住也不是不住。』

【English Translation】 English version 'Subhuti! (善現 is another name for Subhuti) The self-nature (svabhava, inherent nature of things) of the realms (dhatu, elements constituting the world of experience) is neither abiding (sthita, staying) nor non-abiding (asthita, not staying). Why is that? Because the self-nature of the ear realm (srotra-dhatu), nose realm (ghrana-dhatu), tongue realm (jihva-dhatu), body realm (kaya-dhatu), and mind realm (mano-dhatu) is empty, therefore, so is the Great Vehicle (Mahayana, a major branch of Buddhism), it is neither abiding nor non-abiding.' 'Subhuti! Just like **neither abiding nor non-abiding. Why is that? Because the self-nature of ** is neither abiding nor non-abiding. Why is that? Because the self-nature of ** is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.' 'Subhuti! Just like the sound realm (shabda-dhatu), smell realm (gandha-dhatu), taste realm (rasa-dhatu), touch realm (sprashtavya-dhatu), and dharma realm (dharma-dhatu) are neither abiding nor non-abiding. Why is that? Because the self-nature of the sound, smell, taste, touch, and dharma realms is neither abiding nor non-abiding. Why is that? Because the self-nature of the sound, smell, taste, touch, and dharma realms is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.' 'Subhuti! Just like the eye consciousness realm (chakshur-vijnana-dhatu) is neither abiding nor non-abiding. Why is that? Because the self-nature of the eye consciousness realm is neither abiding nor non-abiding. Why is that? Because the self-nature of the eye consciousness realm is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.' 'Subhuti! Just like the ear consciousness realm (shrotra-vijnana-dhatu), nose consciousness realm (ghrana-vijnana-dhatu), tongue consciousness realm (jihva-vijnana-dhatu), body consciousness realm (kaya-vijnana-dhatu), and mind consciousness realm (mano-vijnana-dhatu) are neither abiding nor non-abiding. Why is that? Because the self-nature of the ear, nose, tongue, body, and mind consciousness realms is neither abiding nor non-abiding. Why is that? Because the self-nature of the ear, nose, tongue, body, and mind consciousness realms is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.' 'Subhuti! Just like eye contact (chakshu-sparsha) is neither abiding nor non-abiding. Why is that? Because the self-nature of eye contact is neither abiding nor non-abiding. Why is that? Because the self-nature of eye contact is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.' 'Subhuti! Just like ear contact (shrotra-sparsha), nose contact (ghrana-sparsha), tongue contact (jihva-sparsha), body contact (kaya-sparsha), and mind contact (mano-sparsha) are neither abiding nor non-abiding. Why is that? Because the self-nature of ear, nose, tongue, body, and mind contact is neither abiding nor non-abiding. Why is that? Because the self-nature of ear, nose, tongue, body, and mind contact is empty, therefore, so is the Great Vehicle, it is neither abiding nor non-abiding.'

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，非住非不住。

「善現！如眼觸為緣所生諸受非住非不住。所以者何？以眼觸為緣所生諸受自性無住無不住。何以故？眼觸為緣所生諸受自性眼觸為緣所生諸受自性空故，大乘亦爾，非住非不住。

「善現！如耳、鼻、舌、身、意觸為緣所生諸受非住非不住。所以者何？以耳、鼻、舌、身、意觸為緣所生諸受自性無住無不住。何以故？耳、鼻、舌、身、意觸為緣所生諸受自性耳、鼻、舌、身、意觸為緣所生諸受自性空故，大乘亦爾，非住非不住。

「善現！如夢境非住非不住。所以者何？以夢境自性無住無不住。何以故？夢境自性夢境自性空故，大乘亦爾，非住非不住。

「善現！如幻事、陽焰、響、像、光影、空華、變化非住非不住。所以者何？以幻事乃至變化自性無住無不住。何以故？幻事乃至變化自性幻事乃至變化自性空故，大乘亦爾，非住非不住。

「善現！如佈施波羅蜜多非住非不住。所以者何？以佈施波羅蜜多自性無住無不住。何以故？佈施波羅蜜多自性佈施波羅蜜多自性空故，大乘亦爾，非住非不住。

「善現！如凈戒、安忍、精進、靜慮、般若波羅蜜多非住非不住。所以者何？以凈戒、安忍、精進、靜慮、般若波羅蜜多自性無住無不住。何以故？凈戒、安忍

【現代漢語翻譯】 現代漢語譯本：既非安住也非不安住。

『善現（Subhuti）！如眼觸為緣所生的各種感受，既非安住也非不安住。這是為什麼呢？因為以眼觸為緣所生的各種感受，其自性是無安住也無不安住的。為什麼呢？因為以眼觸為緣所生的各種感受，其自性是空性的，大乘（Mahayana）也是如此，既非安住也非不安住。』

『善現！如耳、鼻、舌、身、意觸為緣所生的各種感受，既非安住也非不安住。這是為什麼呢？因為以耳、鼻、舌、身、意觸為緣所生的各種感受，其自性是無安住也無不安住的。為什麼呢？因為以耳、鼻、舌、身、意觸為緣所生的各種感受，其自性是空性的，大乘也是如此，既非安住也非不安住。』

『善現！如夢境既非安住也非不安住。這是為什麼呢？因為夢境的自性是無安住也無不安住的。為什麼呢？因為夢境的自性是空性的，大乘也是如此，既非安住也非不安住。』

『善現！如幻事、陽焰、響、像、光影、空華、變化，既非安住也非不安住。這是為什麼呢？因為幻事乃至變化的自性是無安住也無不安住的。為什麼呢？因為幻事乃至變化的自性是空性的，大乘也是如此，既非安住也非不安住。』

『善現！如佈施波羅蜜多（Dāna pāramitā，佈施的完美）既非安住也非不安住。這是為什麼呢？因為佈施波羅蜜多的自性是無安住也無不安住的。為什麼呢？因為佈施波羅蜜多的自性是空性的，大乘也是如此，既非安住也非不安住。』

『善現！如凈戒（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）既非安住也非不安住。這是為什麼呢？因為凈戒、安忍、精進、靜慮、般若波羅蜜多的自性是無安住也無不安住。為什麼呢？因為凈戒、安忍

【English Translation】 English version: Neither abiding nor not abiding.

'Subhuti! The various feelings that arise from eye contact are neither abiding nor not abiding. Why is that? Because the nature of the various feelings that arise from eye contact is neither abiding nor not abiding. Why is that? Because the nature of the various feelings that arise from eye contact is empty, and so it is with the Mahayana, neither abiding nor not abiding.'

'Subhuti! The various feelings that arise from ear, nose, tongue, body, and mind contact are neither abiding nor not abiding. Why is that? Because the nature of the various feelings that arise from ear, nose, tongue, body, and mind contact is neither abiding nor not abiding. Why is that? Because the nature of the various feelings that arise from ear, nose, tongue, body, and mind contact is empty, and so it is with the Mahayana, neither abiding nor not abiding.'

'Subhuti! Like a dream, it is neither abiding nor not abiding. Why is that? Because the nature of a dream is neither abiding nor not abiding. Why is that? Because the nature of a dream is empty, and so it is with the Mahayana, neither abiding nor not abiding.'

'Subhuti! Like illusions, mirages, echoes, reflections, light shadows, empty flowers, and transformations, they are neither abiding nor not abiding. Why is that? Because the nature of illusions and transformations is neither abiding nor not abiding. Why is that? Because the nature of illusions and transformations is empty, and so it is with the Mahayana, neither abiding nor not abiding.'

'Subhuti! Like the perfection of giving (Dāna pāramitā), it is neither abiding nor not abiding. Why is that? Because the nature of the perfection of giving is neither abiding nor not abiding. Why is that? Because the nature of the perfection of giving is empty, and so it is with the Mahayana, neither abiding nor not abiding.'

'Subhuti! Like the perfections of morality (Śīla), patience (Kṣānti), effort (Vīrya), meditation (Dhyāna), and wisdom (Prajñā pāramitā), they are neither abiding nor not abiding. Why is that? Because the nature of the perfections of morality, patience, effort, meditation, and wisdom is neither abiding nor not abiding. Why is that? Because the nature of the perfections of morality, patience,

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、精進、靜慮、般若波羅蜜多自性凈戒、安忍、精進、靜慮、般若波羅蜜多自性空故，大乘亦爾，非住非不住。

「善現！如內空非住非不住。所以者何？以內空自性無住無不住。何以故？內空自性內空自性空故，大乘亦爾，非住非不住。

「善現！如外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空非住非不住。所以者何？以外空乃至無性自性空自性無住無不住。何以故？外空乃至無性自性空自性外空乃至無性自性空自性空故，大乘亦爾，非住非不住。

「善現！如四念住非住非不住。所以者何？以四念住自性無住無不住。何以故？四念住自性四念住自性空故，大乘亦爾，非住非不住。

「善現！如四正斷、四神足、五根、五力、七等覺支、八聖道支非住非不住。所以者何？以四正斷乃至八聖道支自性無住無不住。何以故？四正斷乃至八聖道支自性四正斷乃至八聖道支自性空故，大乘亦爾，非住非不住。

「善現！乃至如佛十力非住非不住。所以者何？以佛十力自性無住無不住。何以故？佛十力自性佛十力自性空故，大乘亦爾，非住非不住。

「善現！如四無所畏、四

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如同佈施波羅蜜多（Dāna pāramitā，佈施的完美）、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）的自性是清凈的，因為戒律、安忍、精進、禪定、智慧的自性是空性的，大乘（Mahāyāna，佛教的一個主要分支）也是如此，既非住于（固定）也非不住于（不固定）。』 『善現！如同內空（adhyātma-śūnyatā，內在的空性）既非住于也非不住于。為什麼呢？因為內空的自性是無住無不住的。為什麼呢？因為內空的自性，內空的自性是空性的，大乘也是如此，既非住于也非不住于。』 『善現！如同外空（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）、散無散空（anavakāra-śūnyatā，無散亂的空性）、本性空（prakṛti-śūnyatā，自性的空性）、自共相空（svalakṣaṇa-śūnyatā，自相和共相的空性）、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）既非住于也非不住于。為什麼呢？因為外空乃至無性自性空的自性是無住無不住的。為什麼呢？因為外空乃至無性自性空的自性，外空乃至無性自性空的自性是空性的，大乘也是如此，既非住于也非不住于。』 『善現！如同四念住（catvāri smṛtyupasthānāni，四種正念的修行）既非住于也非不住于。為什麼呢？因為四念住的自性是無住無不住的。為什麼呢？因為四念住的自性，四念住的自性是空性的，大乘也是如此，既非住于也非不住于。』 『善現！如同四正斷（catvāri prahāṇāni，四種正勤的修行）、四神足（catvāra ṛddhipādāḥ，四種如意足的修行）、五根（pañcendriyāṇi，五種根的修行）、五力（pañca balāni，五種力的修行）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga-mārga，八正道的修行）既非住于也非不住于。為什麼呢？因為四正斷乃至八聖道支的自性是無住無不住的。為什麼呢？因為四正斷乃至八聖道支的自性，四正斷乃至八聖道支的自性是空性的，大乘也是如此，既非住于也非不住于。』 『善現！乃至如同佛十力（daśa tathāgata-balāni，佛的十種力量）既非住于也非不住于。為什麼呢？因為佛十力的自性是無住無不住的。為什麼呢？因為佛十力的自性，佛十力的自性是空性的，大乘也是如此，既非住于也非不住于。』 『善現！如同四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、四

【English Translation】 English version: 'Subhuti! Just as the intrinsic nature of the perfection of giving (Dāna pāramitā), the perfection of ethics (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) is pure, because the intrinsic nature of ethics, patience, vigor, meditation, and wisdom is emptiness, so too is the Great Vehicle (Mahāyāna), neither abiding nor not abiding.' 'Subhuti! Just as inner emptiness (adhyātma-śūnyatā) neither abides nor does not abide. Why is that? Because the intrinsic nature of inner emptiness is neither abiding nor not abiding. Why is that? Because the intrinsic nature of inner emptiness, the intrinsic nature of inner emptiness is empty, so too is the Great Vehicle, neither abiding nor not abiding.' 'Subhuti! Just as outer emptiness (bahirdhā-śūnyatā), the emptiness of both inner and outer (adhyātmabahirdhā-śūnyatā), the 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-dispersive emptiness (anavakāra-śūnyatā), intrinsic emptiness (prakṛti-śūnyatā), emptiness of self-characteristics (svalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of non-nature (abhāva-śūnyatā), emptiness of intrinsic nature (svabhāva-śūnyatā), and emptiness of non-intrinsic nature (abhāva-svabhāva-śūnyatā) neither abide nor do not abide. Why is that? Because the intrinsic nature of outer emptiness up to the emptiness of non-intrinsic nature is neither abiding nor not abiding. Why is that? Because the intrinsic nature of outer emptiness up to the emptiness of non-intrinsic nature, the intrinsic nature of outer emptiness up to the emptiness of non-intrinsic nature is empty, so too is the Great Vehicle, neither abiding nor not abiding.' 'Subhuti! Just as the four foundations of mindfulness (catvāri smṛtyupasthānāni) neither abide nor do not abide. Why is that? Because the intrinsic nature of the four foundations of mindfulness is neither abiding nor not abiding. Why is that? Because the intrinsic nature of the four foundations of mindfulness, the intrinsic nature of the four foundations of mindfulness is empty, so too is the Great Vehicle, neither abiding nor not abiding.' 'Subhuti! Just as the four right exertions (catvāri prahāṇāni), 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 (aṣṭāṅga-mārga) neither abide nor do not abide. Why is that? Because the intrinsic nature of the four right exertions up to the eightfold noble path is neither abiding nor not abiding. Why is that? Because the intrinsic nature of the four right exertions up to the eightfold noble path, the intrinsic nature of the four right exertions up to the eightfold noble path is empty, so too is the Great Vehicle, neither abiding nor not abiding.' 'Subhuti! Even like the ten powers of a Buddha (daśa tathāgata-balāni) neither abide nor do not abide. Why is that? Because the intrinsic nature of the ten powers of a Buddha is neither abiding nor not abiding. Why is that? Because the intrinsic nature of the ten powers of a Buddha, the intrinsic nature of the ten powers of a Buddha is empty, so too is the Great Vehicle, neither abiding nor not abiding.' 'Subhuti! Just as the four fearlessnesses (catvāri vaiśāradyāni), the four

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無礙解、大慈、大悲、大喜、大舍、十八佛不共法非住非不住。所以者何？以四無所畏乃至十八佛不共法自性無住無不住。何以故？四無所畏乃至十八佛不共法自性四無所畏乃至十八佛不共法自性空故，大乘亦爾，非住非不住。

「善現！如預流者惡趣生非住非不住。所以者何？以預流者惡趣生自性無住無不住。何以故？預流者惡趣生自性預流者惡趣生自性空故，大乘亦爾，非住非不住。

「善現！如一來者頻來生，不還者欲界生，大菩薩自利生，阿羅漢、獨覺、如來後有生，非住非不住。所以者何？以一來者頻來生乃至如來後有生自性無住無不住。何以故？一來者頻來生乃至如來後有生自性一來者頻來生乃至如來後有生自性空故，大乘亦爾，非住非不住。

「善現！如預流非住非不住。所以者何？以預流自性無住無不住。何以故？預流自性預流自性空故，大乘亦爾，非住非不住。

「善現！如一來、不還、阿羅漢、獨覺、菩薩、如來非住非不住。所以者何？以一來乃至如來自性無住無不住。何以故？一來乃至如來自性一來乃至如來自性空故，大乘亦爾，非住非不住。

「善現！如名字、假想、施設、言說非住非不住。所以者何？以名字、假想、施設、言說自性無住無不住。何以故？

【現代漢語翻譯】 現代漢語譯本 『無礙解』（對一切事物通達無礙的智慧）、『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）、『十八佛不共法』（佛獨有的十八種功德）的境界，既不是『住』（固定不變），也不是『不住』（完全不存在）。這是為什麼呢？因為『四無所畏』（佛的四種無所畏懼的智慧）乃至『十八佛不共法』的自性，既不是『住』也不是『不住』。為什麼呢？因為『四無所畏』乃至『十八佛不共法』的自性，其自性本空，所以大乘的道理也是這樣，既不是『住』也不是『不住』。 『善現』（須菩提的別名）！例如，『預流者』（初果聖人）在惡趣（地獄、餓鬼、畜生）中受生，既不是『住』也不是『不住』。這是為什麼呢？因為『預流者』在惡趣中受生的自性，既不是『住』也不是『不住』。為什麼呢？因為『預流者』在惡趣中受生的自性，其自性本空，所以大乘的道理也是這樣，既不是『住』也不是『不住』。 『善現』！例如，『一來者』（二果聖人）會再次來到欲界受生，『不還者』（三果聖人）會在欲界受生，『大菩薩』爲了利益自己而受生，『阿羅漢』（四果聖人）、『獨覺』（辟支佛）、『如來』（佛）會有後有（最後一次輪迴）的受生，這些既不是『住』也不是『不住』。這是為什麼呢？因為『一來者』再次受生乃至『如來』的後有受生的自性，既不是『住』也不是『不住』。為什麼呢？因為『一來者』再次受生乃至『如來』的後有受生的自性，其自性本空，所以大乘的道理也是這樣，既不是『住』也不是『不住』。 『善現』！例如，『預流者』的境界，既不是『住』也不是『不住』。這是為什麼呢？因為『預流者』的自性，既不是『住』也不是『不住』。為什麼呢？因為『預流者』的自性，其自性本空，所以大乘的道理也是這樣，既不是『住』也不是『不住』。 『善現』！例如，『一來者』、『不還者』、『阿羅漢』、『獨覺』、『菩薩』、『如來』的境界，既不是『住』也不是『不住』。這是為什麼呢？因為『一來者』乃至『如來』的自性，既不是『住』也不是『不住』。為什麼呢？因為『一來者』乃至『如來』的自性，其自性本空，所以大乘的道理也是這樣，既不是『住』也不是『不住』。 『善現』！例如，『名字』、『假想』、『施設』、『言說』的境界，既不是『住』也不是『不住』。這是為什麼呢？因為『名字』、『假想』、『施設』、『言說』的自性，既不是『住』也不是『不住』。為什麼呢？

【English Translation】 English version 『Unimpeded understanding』 (wisdom that penetrates all things without obstruction), 『great loving-kindness』 (the wish to give happiness to all beings), 『great compassion』 (the wish to remove suffering from all beings), 『great joy』 (rejoicing in the happiness and liberation of others), 『great equanimity』 (treating all beings equally, without attachment to love or hatred), and the 『eighteen unique qualities of a Buddha』 (eighteen virtues unique to a Buddha) are neither 『abiding』 (fixed and unchanging) nor 『non-abiding』 (completely non-existent). Why is this so? Because the nature of the 『four fearlessnesses』 (four kinds of fearless wisdom of a Buddha) up to the 『eighteen unique qualities of a Buddha』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of the 『four fearlessnesses』 up to the 『eighteen unique qualities of a Buddha』 is inherently empty, thus the principle of the Mahayana is also like this, neither 『abiding』 nor 『non-abiding』. 『Subhuti』 (another name for Shariputra)! For example, a 『stream-enterer』 (a first-stage saint) being born in the evil realms (hell, hungry ghosts, animals) is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『stream-enterer』 being born in the evil realms is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『stream-enterer』 being born in the evil realms is inherently empty, thus the principle of the Mahayana is also like this, neither 『abiding』 nor 『non-abiding』. 『Subhuti』! For example, a 『once-returner』 (a second-stage saint) will return to the desire realm to be born again, a 『non-returner』 (a third-stage saint) will be born in the desire realm, a 『great Bodhisattva』 is born for the benefit of oneself, an 『Arhat』 (a fourth-stage saint), a 『Pratyekabuddha』 (a solitary Buddha), and a 『Tathagata』 (a Buddha) will have a final birth (the last cycle of rebirth), these are neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『once-returner』 being born again up to the 『Tathagata』 having a final birth is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『once-returner』 being born again up to the 『Tathagata』 having a final birth is inherently empty, thus the principle of the Mahayana is also like this, neither 『abiding』 nor 『non-abiding』. 『Subhuti』! For example, the state of a 『stream-enterer』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『stream-enterer』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『stream-enterer』 is inherently empty, thus the principle of the Mahayana is also like this, neither 『abiding』 nor 『non-abiding』. 『Subhuti』! For example, the state of a 『once-returner』, a 『non-returner』, an 『Arhat』, a 『Pratyekabuddha』, a 『Bodhisattva』, and a 『Tathagata』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『once-returner』 up to a 『Tathagata』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of a 『once-returner』 up to a 『Tathagata』 is inherently empty, thus the principle of the Mahayana is also like this, neither 『abiding』 nor 『non-abiding』. 『Subhuti』! For example, the state of 『names』, 『conceptualizations』, 『designations』, and 『verbal expressions』 is neither 『abiding』 nor 『non-abiding』. Why is this so? Because the nature of 『names』, 『conceptualizations』, 『designations』, and 『verbal expressions』 is neither 『abiding』 nor 『non-abiding』. Why is this so?

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名字、假想、施設、言說自性名字、假想、施設、言說自性空故，大乘亦爾，非住非不住。

「善現！如無生無滅、無染無凈、無相無為非住非不住。所以者何？以無生無滅、無染無凈、無相無為自性無住無不住。何以故？無生無滅、無染無凈、無相無為自性無生無滅、無染無凈、無相無為自性空故，大乘亦爾，非住非不住。

「善現！由此因緣，如是大乘雖無所住，而以無二為方便故住無所住。

「複次，善現！汝問『誰復乘是大乘而出？』者，善現！都無乘是大乘出者。何以故？善現！若所乘乘、若能乘者、若時、若處，如是一切皆無所有不可得故。所以者何？以一切法皆無所有都不可得，如何可言有所乘乘、有能乘者、乘時、乘處？故不可說實有乘是大乘出者。何以故？

「善現！我無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。如是有情乃至見者亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！法界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。真如、實際、不思議界、安隱界等亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！色無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。受

【現代漢語翻譯】 現代漢語譯本：名字、假想、施設、言說自性的空性，大乘（Mahayana，佛教中一種重要的宗派）也是如此，既非住于某處，也非不住于某處。 『善現（Subhuti，佛陀的弟子）！如同無生無滅、無染無凈、無相無為，既非住于某處，也非不住于某處。這是為什麼呢？因為無生無滅、無染無凈、無相無為的自性是無住無不住的。為什麼呢？因為無生無滅、無染無凈、無相無為的自性是空性的，所以大乘也是如此，既非住于某處，也非不住于某處。』 『善現！因此，這樣的大乘雖然無所住，但以無二（advaya，不二，超越對立）為方便，而安住于無所住。』 『再者，善現！你問「誰又乘著這大乘而出？」善現！根本沒有乘著大乘而出的人。為什麼呢？善現！無論是所乘的乘、能乘的人、時間還是地點，這一切都是不存在且不可得的。這是為什麼呢？因為一切法都是不存在且不可得的，怎麼能說有所乘的乘、能乘的人、乘的時間、乘的地點呢？所以不能說真的有乘著大乘而出的人。為什麼呢？』 『善現！因為我（佛陀）是無所有且不可得的，所以乘大乘的人也是不可得的。這是為什麼呢？因為畢竟是清凈的。同樣，有情（sattva，眾生）乃至見者也是無所有且不可得的，所以乘大乘的人也是不可得的。這是為什麼呢？因為畢竟是清凈的。』 『善現！法界（dharmadhatu，一切法的總稱）是無所有且不可得的，所以乘大乘的人也是不可得的。這是為什麼呢？因為畢竟是清凈的。真如（tathata，事物的真實本性）、實際（bhutakoti，真實的邊際）、不思議界（acintya-dhatu，不可思議的境界）、安隱界（kshema-dhatu，安穩的境界）等也是無所有且不可得的，所以乘大乘的人也是不可得的。這是為什麼呢？因為畢竟是清凈的。』 『善現！色（rupa，物質）是無所有且不可得的，所以乘大乘的人也是不可得的。這是為什麼呢？因為畢竟是清凈的。受（vedana，感受）

【English Translation】 English version: Names, suppositions, designations, and the self-nature of speech are empty. The Mahayana (a major branch of Buddhism) is also like this, neither abiding nor not abiding. 'Subhuti (a disciple of the Buddha)! Like non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action, it is neither abiding nor not abiding. Why is that? Because the self-nature of non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action is neither abiding nor not abiding. Why is that? Because the self-nature of non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action is empty, so the Mahayana is also like this, neither abiding nor not abiding.' 'Subhuti! For this reason, although the Mahayana has no abiding place, it abides in non-abiding by means of non-duality (advaya, non-dual, transcending opposites).' 'Furthermore, Subhuti! You ask, 「Who then rides this Mahayana and goes forth?」 Subhuti! There is no one who rides the Mahayana and goes forth. Why is that? Subhuti! Whether it is the vehicle being ridden, the one who rides, the time, or the place, all of these are non-existent and unattainable. Why is that? Because all dharmas (phenomena) are non-existent and unattainable, how can it be said that there is a vehicle being ridden, a rider, a time of riding, or a place of riding? Therefore, it cannot be said that there is truly someone who rides the Mahayana and goes forth. Why is that?' 'Subhuti! Because I (the Buddha) am non-existent and unattainable, the one who rides the Mahayana is also unattainable. Why is that? Because it is ultimately pure. Likewise, sentient beings (sattva, beings) and even the seer are non-existent and unattainable, so the one who rides the Mahayana is also unattainable. Why is that? Because it is ultimately pure.' 'Subhuti! The dharmadhatu (the realm of all phenomena) is non-existent and unattainable, so the one who rides the Mahayana is also unattainable. Why is that? Because it is ultimately pure. The suchness (tathata, the true nature of things), the limit of reality (bhutakoti, the true boundary), the inconceivable realm (acintya-dhatu, the inconceivable state), the secure realm (kshema-dhatu, the secure state), etc., are also non-existent and unattainable, so the one who rides the Mahayana is also unattainable. Why is that? Because it is ultimately pure.' 'Subhuti! Form (rupa, matter) is non-existent and unattainable, so the one who rides the Mahayana is also unattainable. Why is that? Because it is ultimately pure. Feeling (vedana, sensation)'

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、想、行、識亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！眼處無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。耳、鼻、舌、身、意處亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！色處無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。聲、香、味、觸、法處亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！眼界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。耳、鼻、舌、身、意界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！色界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。聲、香、味、觸、法界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！眼識界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。耳、鼻、舌、身、意識界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！眼觸無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。耳、鼻、舌、身、意觸亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！眼觸為緣所生

【現代漢語翻譯】 現代漢語譯本：

『善現（Subhuti）！受（vedana）、想（samjna）、行（samskara）、識（vijnana）也都是無所有、不可得的，因此，乘坐大乘（Mahayana）的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！眼處（caksu-ayatana）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意處（manas-ayatana）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！色處（rupa-ayatana）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。聲（sabda）、香（gandha）、味（rasa）、觸（sprastavya）、法處（dharma-ayatana）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！眼界（caksu-dhatu）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意界（manas-dhatu）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！色界（rupa-dhatu）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。聲（sabda）、香（gandha）、味（rasa）、觸（sprastavya）、法界（dharma-dhatu）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！眼識界（caksu-vijnana-dhatu）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意識界（manas-vijnana-dhatu）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！眼觸（caksu-samsparsha）是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意觸（manas-samsparsha）也都是無所有、不可得的，因此，乘坐大乘的人也是不可得的。為什麼呢？因為它們畢竟是清凈的。

『善現！以眼觸為緣所生 現代漢語譯本：受（vedana）：感受，想（samjna）：概念，行（samskara）：意志，識（vijnana）：意識，眼處（caksu-ayatana）：眼根，耳（srotra）：耳根，鼻（ghrana）：鼻根，舌（jihva）：舌根，身（kaya）：身根，意處（manas-ayatana）：意根，色處（rupa-ayatana）：色境，聲（sabda）：聲音，香（gandha）：氣味，味（rasa）：味道，觸（sprastavya）：觸感，法處（dharma-ayatana）：法境，眼界（caksu-dhatu）：眼界，意界（manas-dhatu）：意界，色界（rupa-dhatu）：色界，法界（dharma-dhatu）：法界，眼識界（caksu-vijnana-dhatu）：眼識界，意識界（manas-vijnana-dhatu）：意識界，眼觸（caksu-samsparsha）：眼觸，意觸（manas-samsparsha）：意觸

【English Translation】 English version:

'Subhuti! Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle (Mahayana) are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! The eye-base (caksu-ayatana) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. The ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! The form-base (rupa-ayatana) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. Sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-base (dharma-ayatana) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! The eye-element (caksu-dhatu) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. The ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-element (manas-dhatu) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! The form-element (rupa-dhatu) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. Sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and the dharma-element (dharma-dhatu) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! The eye-consciousness element (caksu-vijnana-dhatu) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. The ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-consciousness element (manas-vijnana-dhatu) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! Eye-contact (caksu-samsparsha) is without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. Ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-contact (manas-samsparsha) are also without any inherent existence and unattainable; therefore, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.

'Subhuti! That which arises from eye-contact as a condition English version: vedana: feeling, samjna: perception, samskara: mental formations, vijnana: consciousness, caksu-ayatana: eye-base, srotra: ear, ghrana: nose, jihva: tongue, kaya: body, manas-ayatana: mind-base, rupa-ayatana: form-base, sabda: sound, gandha: smell, rasa: taste, sprastavya: touch, dharma-ayatana: dharma-base, caksu-dhatu: eye-element, manas-dhatu: mind-element, rupa-dhatu: form-element, dharma-dhatu: dharma-element, caksu-vijnana-dhatu: eye-consciousness element, manas-vijnana-dhatu: mind-consciousness element, caksu-samsparsha: eye-contact, manas-samsparsha: mind-contact

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諸受無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。耳、鼻、舌、身、意觸為緣所生諸受亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！佈施波羅蜜多無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。凈戒、安忍、精進、靜慮、般若波羅蜜多亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！內空無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！四念住無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。四正斷、四神足、五根、五力、七等覺支、八聖道支亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！乃至佛十力無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！預流者無所有不可得故，乘

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti，佛陀的弟子）！由於一切感受都是無所有、不可得的，所以乘坐大乘（Mahayana，佛教的一個主要流派）的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。由耳、鼻、舌、身、意接觸所產生的各種感受也是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。 『善現！由於佈施波羅蜜多（Dāna pāramitā，佈施的完美）是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。持戒波羅蜜多（Śīla pāramitā，持戒的完美）、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）也是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。 『善現！由於內空（adhyātma-śūnyatā，內在的空性）是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。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）、散無散空（anavakāra-śūnyatā，無散亂的空性）、本性空（prakṛti-śūnyatā，自性的空性）、自共相空（svalakṣaṇa-sāmānya-śūnyatā，自相和共相的空性）、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）也是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。 『善現！由於四念住（catvāri smṛtyupasthānāni，四種專注的修行）是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。四正斷（catvāri prahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種根）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅga-mārga，八正道）也是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。 『善現！乃至佛的十力（daśa tathāgata-balāni，佛的十種力量）是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。四無所畏（catvāri vaiśāradyāni，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 āveṇikabuddhadharmāḥ，佛的十八種不共之法）也是無所有、不可得的，所以乘坐大乘的人也是不可得的。這是為什麼呢？因為它們畢竟是清凈的。 『善現！由於預流者（srotaāpanna，入流者）是無所有、不可得的，所以乘坐大乘的人也是不可得的。

【English Translation】 English version: 'Subhuti! Because all feelings are without any inherent existence and unattainable, those who ride the Great Vehicle (Mahayana) are also unattainable. Why is that? Because they are ultimately pure. The various feelings that arise from contact with the ear, nose, tongue, body, and mind are also without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.' 'Subhuti! Because the perfection of giving (Dāna pāramitā) is without any inherent existence and unattainable, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. The perfections of morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā) are also without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.' 'Subhuti! Because inner emptiness (adhyātma-śūnyatā) is without any inherent existence and unattainable, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. Outer emptiness (bahirdhā-śūnyatā), emptiness of both inner and outer (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), unscattered emptiness (anavakāra-śūnyatā), emptiness of nature (prakṛti-śūnyatā), emptiness of self-characteristics and general characteristics (svalakṣaṇa-sāmānya-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unattainable emptiness (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 also without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.' 'Subhuti! Because the four foundations of mindfulness (catvāri smṛtyupasthānāni) are without any inherent existence and unattainable, those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure. The four right exertions (catvāri prahāṇāni), 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 (aṣṭāṅga-mārga) are also without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.' 'Subhuti! Even the ten powers of a Buddha (daśa tathāgata-balāni) are without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately 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 āveṇikabuddhadharmāḥ) are also without any inherent existence and unattainable, so those who ride the Great Vehicle are also unattainable. Why is that? Because they are ultimately pure.' 'Subhuti! Because a stream-enterer (srotaāpanna) is without any inherent existence and unattainable, those who ride the Great Vehicle are also unattainable.'

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大乘者亦不可得。所以者何？畢竟凈故。一來、不還、阿羅漢、獨覺、菩薩、如來亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！預流果無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。一來、不還、阿羅漢果、獨覺菩提、一切菩薩摩訶薩行、諸佛無上正等菩提亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！一切智無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。道相智、一切相智亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！無生無滅、無染無凈、無相無為、無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！前、后、中際無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！若往若來無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！若行若住無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！若死若生無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「善現！若增若減無所有不可得故，乘大乘者亦不可得。所以者何？畢竟凈故。

「複次，善現！此中何法不

【現代漢語翻譯】 現代漢語譯本 『大乘』（Mahayana，佛教的一種流派）也是不可得的。為什麼呢？因為它畢竟是清凈的。『一來』（Sakrdagamin，佛教修行的一個階段）、『不還』（Anagamin，佛教修行的一個階段）、『阿羅漢』（Arhat，佛教修行達到的最高境界）、『獨覺』（Pratyekabuddha，獨自覺悟的人）、『菩薩』（Bodhisattva，追求覺悟的修行者）、『如來』（Tathagata，佛的稱號）也都是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』（Subhuti，佛陀的弟子）！『預流果』（Srotapanna，佛教修行的一個階段）是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。『一來』、『不還』、『阿羅漢果』、『獨覺菩提』（Pratyekabuddha-bodhi，獨覺的覺悟）、一切『菩薩摩訶薩』（Bodhisattva-mahasattva，偉大的菩薩）的修行、諸佛的『無上正等菩提』（Anuttara-samyak-sambodhi，佛的最高覺悟）也都是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！『一切智』（Sarvajna，佛陀的智慧）是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。『道相智』（Marga-jnana，對道的智慧）、『一切相智』（Sarvakarajnata，對一切現象的智慧）也都是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！無生無滅、無染無凈、無相無為、無所有不可得，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！前際、后際、中際（過去、未來、現在）是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！若往若來是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！若行若住是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！若死若生是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『善現』！若增若減是無所有、不可得的，所以，乘大乘者也是不可得的。為什麼呢？因為它畢竟是清凈的。 『複次，善現！』這裡有什麼法不是

【English Translation】 English version The 『Great Vehicle』 (Mahayana) is also unattainable. Why? Because it is ultimately pure. The 『Once-Returner』 (Sakrdagamin), 『Non-Returner』 (Anagamin), 『Arhat』 (Arhat), 『Solitary Buddha』 (Pratyekabuddha), 『Bodhisattva』 (Bodhisattva), and 『Tathagata』 (Tathagata) are also non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! The 『Stream-Enterer』 (Srotapanna) fruit is non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. The 『Once-Returner』, 『Non-Returner』, 『Arhat』 fruit, 『Solitary Buddha』s enlightenment』 (Pratyekabuddha-bodhi), all the practices of the 『Great Bodhisattvas』 (Bodhisattva-mahasattva), and the 『Unsurpassed Perfect Enlightenment』 (Anuttara-samyak-sambodhi) of all Buddhas are also non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! 『Omniscience』 (Sarvajna) is non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Knowledge of the Path』 (Marga-jnana) and 『Knowledge of All Aspects』 (Sarvakarajnata) are also non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! Non-arising and non-ceasing, non-defilement and non-purity, non-form and non-action, non-existence and unattainability, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! The past, future, and present are non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! Going and coming are non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! Walking and standing are non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! Death and birth are non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Subhuti』! Increase and decrease are non-existent and unattainable, therefore, those who ride the Great Vehicle are also unattainable. Why? Because it is ultimately pure. 『Furthermore, Subhuti!』 What dharma here is not

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可得故說不可得？善現！此中法界不可得故說不可得，真如、實際、不思議界、安隱界等亦不可得故說不可得。所以者何？以法界等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！佈施波羅蜜多不可得故說不可得，凈戒乃至般若波羅蜜多亦不可得故說不可得。所以者何？以佈施波羅蜜多等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！內空不可得故說不可得，外空乃至無性自性空亦不可得故說不可得。所以者何？以內空等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！四念住不可得故說不可得，四正斷乃至八聖道支亦不可得故說不可得。所以者何？以四念住等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！乃至佛十力不可得故說不可得，四無所畏乃至十八佛不共法亦不可得故說不可得。所以者何？以佛十力等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！預流者不可得故說不可得，一來乃至如來亦不可得故說不可得。所以者何？以預流者等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！預流果不可得故說不可得，一來果乃至諸佛無上正等菩提亦不可得故說不可得。所以者何？以預流果等，非已可得，非當可得，

【現代漢語翻譯】 現代漢語譯本： 『可以因為不可得而說不可得嗎？』 善現（Subhuti）！因為法界（Dharmadhatu，宇宙萬法的總和）不可得，所以說不可得；真如（Tathata，事物的真實本性）、實際（Bhūtakoti，真理的終極）、不思議界（Acintyadhātu，不可思議的境界）、安隱界（Śiva-dhātu，安穩的境界）等也因為不可得，所以說不可得。為什麼呢？因為法界等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！佈施波羅蜜多（Dāna-pāramitā，佈施的完美）因為不可得，所以說不可得；凈戒（Śīla-pāramitā，持戒的完美）乃至般若波羅蜜多（Prajñā-pāramitā，智慧的完美）也因為不可得，所以說不可得。為什麼呢？因為佈施波羅蜜多等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！內空（Adhyātma-śūnyatā，內在的空性）因為不可得，所以說不可得；外空（Bahirdhā-śūnyatā，外在的空性）乃至無性自性空（Abhāva-svabhāva-śūnyatā，無自性的空性）也因為不可得，所以說不可得。為什麼呢？因為內空等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！四念住（catvāri smṛtyupasthānāni，四種正念的修行）因為不可得，所以說不可得；四正斷（catvāri samyakprahāṇāni，四種正確的努力）乃至八聖道支（aṣṭāṅga-mārga，八正道）也因為不可得，所以說不可得。為什麼呢？因為四念住等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！乃至佛十力（daśa-balāni，佛的十種力量）因為不可得，所以說不可得；四無所畏（catvāri vaiśāradyāni，佛的四種無畏）乃至十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛的十八種不共法）也因為不可得，所以說不可得。為什麼呢？因為佛十力等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！預流者（Srotaāpanna，入流者）因為不可得，所以說不可得；一來（Sakṛdāgāmin，一來果）乃至如來（Tathāgata，佛的稱號）也因為不可得，所以說不可得。為什麼呢？因為預流者等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們是畢竟清凈的。 『善現！預流果（Srotaāpattiphala，入流果）因為不可得，所以說不可得；一來果（Sakṛdāgāmiphala，一來果）乃至諸佛無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）也因為不可得，所以說不可得。為什麼呢？因為預流果等，不是過去可以得到的，不是未來可以得到的，

【English Translation】 English version: 『Is it because the unattainable is spoken of as unattainable?』 Subhuti! Because the Dharmadhatu (the totality of all phenomena) is unattainable, it is said to be unattainable; because the Tathata (the true nature of things), Bhūtakoti (the ultimate truth), Acintyadhātu (the inconceivable realm), Śiva-dhātu (the realm of peace) and so on are also unattainable, they are said to be unattainable. Why is that? Because the Dharmadhatu and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because the Dāna-pāramitā (perfection of giving) is unattainable, it is said to be unattainable; because the Śīla-pāramitā (perfection of morality) up to the Prajñā-pāramitā (perfection of wisdom) are also unattainable, they are said to be unattainable. Why is that? Because the Dāna-pāramitā and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because the Adhyātma-śūnyatā (inner emptiness) is unattainable, it is said to be unattainable; because the Bahirdhā-śūnyatā (outer emptiness) up to the Abhāva-svabhāva-śūnyatā (emptiness of no self-nature) are also unattainable, they are said to be unattainable. Why is that? Because the inner emptiness and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because the catvāri smṛtyupasthānāni (four foundations of mindfulness) are unattainable, they are said to be unattainable; because the catvāri samyakprahāṇāni (four right exertions) up to the aṣṭāṅga-mārga (eightfold noble path) are also unattainable, they are said to be unattainable. Why is that? Because the four foundations of mindfulness and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because even the daśa-balāni (ten powers of a Buddha) are unattainable, they are said to be unattainable; because the catvāri vaiśāradyāni (four fearlessnesses of a Buddha) up to the aṣṭādaśa āveṇikabuddhadharmāḥ (eighteen unique qualities of a Buddha) are also unattainable, they are said to be unattainable. Why is that? Because the ten powers of a Buddha and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because the Srotaāpanna (stream-enterer) is unattainable, it is said to be unattainable; because the Sakṛdāgāmin (once-returner) up to the Tathāgata (Buddha) are also unattainable, they are said to be unattainable. Why is that? Because the stream-enterer and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 『Subhuti! Because the Srotaāpattiphala (fruit of stream-entry) is unattainable, it is said to be unattainable; because the Sakṛdāgāmiphala (fruit of once-returner) up to the Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment of all Buddhas) are also unattainable, they are said to be unattainable. Why is that? Because the fruit of stream-entry and so on are not attainable in the past, not attainable in the future,

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非現可得，畢竟凈故。

「善現！無生無滅、無染無凈、無相無為不可得故說不可得。所以者何？以無生等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！初地不可得故說不可得，乃至第十地亦不可得故說不可得。所以者何？以初地等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！此中雲何十地？謂凈觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地，是為十地。

「善現！內空中初地不可得故說不可得，乃至無性自性空中初地不可得故說不可得；內空中第二地乃至第十地不可得故說不可得，乃至無性自性空中第二地乃至第十地不可得故說不可得。所以者何？以於此中初地等，非已可得，非當可得，非現可得，畢竟凈故。

「善現！內空中成熟有情不可得故說不可得，乃至無性自性空中成熟有情不可得故說不可得。所以者何？以於此中成熟有情，非已可得，非當可得，非現可得，畢竟凈故。

「善現！內空中嚴凈佛土不可得故說不可得，乃至無性自性空中嚴凈佛土不可得故說不可得。所以者何？以於此中嚴凈佛土，非已可得，非當可得，非現可得，畢竟凈故。

「善現！內空中五眼不可得故說不可得，乃至無性自性

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！因為無生無滅、無染無凈、無相無為這些法都不可得，所以說它們不可得。為什麼呢？因為這些無生等法，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們畢竟是清凈的。 『善現！初地（Bhumis, 菩薩修行階位的第一階段）不可得，所以說不可得，乃至第十地（菩薩修行階位的第十階段）也不可得，所以說不可得。為什麼呢？因為這些初地等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們畢竟是清凈的。 『善現！這裡所說的十地是什麼呢？它們是：凈觀地（Visuddhi-bhumis）、種姓地（Gotra-bhumis）、第八地（Astagamaka-bhumis）、具見地（Darsana-bhumis）、薄地（Tanuka-bhumis）、離欲地（Vitaraga-bhumis）、已辦地（Krtavi-bhumis）、獨覺地（Pratyekabuddha-bhumis）、菩薩地（Bodhisattva-bhumis）、如來地（Tathagata-bhumis），這就是十地。 『善現！在內空中，初地不可得，所以說不可得，乃至在無性自性空中，初地也不可得，所以說不可得；在內空中，第二地乃至第十地不可得，所以說不可得，乃至在無性自性空中，第二地乃至第十地也不可得，所以說不可得。為什麼呢？因為這些初地等，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們畢竟是清凈的。 『善現！在內空中，成熟有情（Sattvas, 有情眾生）不可得，所以說不可得，乃至在無性自性空中，成熟有情也不可得，所以說不可得。為什麼呢？因為這些成熟有情，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們畢竟是清凈的。 『善現！在內空中，莊嚴清凈的佛土（Buddha-ksetra, 佛的國土）不可得，所以說不可得，乃至在無性自性空中，莊嚴清凈的佛土也不可得，所以說不可得。為什麼呢？因為這些莊嚴清凈的佛土，不是過去可以得到的，不是未來可以得到的，也不是現在可以得到的，它們畢竟是清凈的。 『善現！在內空中，五眼（Panca-caksus, 五種眼力）不可得，所以說不可得，乃至在無性自性空中，五眼也不可得，所以說不可得。

【English Translation】 English version 'Subhuti! Because birthlessness, non-cessation, non-defilement, non-purity, non-form, and non-action are unattainable, it is said that they are unattainable. Why is that? Because these birthlessness and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 'Subhuti! The first Bhumi (stage of Bodhisattva practice) is unattainable, therefore it is said to be unattainable, and even the tenth Bhumi is unattainable, therefore it is said to be unattainable. Why is that? Because these first Bhumi and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 'Subhuti! What are the ten Bhumis here? They are: Visuddhi-bhumis (Purification Ground), Gotra-bhumis (Lineage Ground), Astagamaka-bhumis (Eighth Ground), Darsana-bhumis (Vision Ground), Tanuka-bhumis (Thin Ground), Vitaraga-bhumis (Detachment Ground), Krtavi-bhumis (Accomplished Ground), Pratyekabuddha-bhumis (Solitary Buddha Ground), Bodhisattva-bhumis (Bodhisattva Ground), and Tathagata-bhumis (Tathagata Ground). These are the ten Bhumis. 'Subhuti! In the emptiness of the internal, the first Bhumi is unattainable, therefore it is said to be unattainable, and even in the emptiness of non-nature of self-nature, the first Bhumi is unattainable, therefore it is said to be unattainable; in the emptiness of the internal, the second to tenth Bhumis are unattainable, therefore it is said to be unattainable, and even in the emptiness of non-nature of self-nature, the second to tenth Bhumis are unattainable, therefore it is said to be unattainable. Why is that? Because these first Bhumi and so on are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 'Subhuti! In the emptiness of the internal, the maturing of sentient beings (Sattvas) is unattainable, therefore it is said to be unattainable, and even in the emptiness of non-nature of self-nature, the maturing of sentient beings is unattainable, therefore it is said to be unattainable. Why is that? Because these maturing sentient beings are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 'Subhuti! In the emptiness of the internal, the adorned and pure Buddha-ksetra (Buddha-field) is unattainable, therefore it is said to be unattainable, and even in the emptiness of non-nature of self-nature, the adorned and pure Buddha-ksetra is unattainable, therefore it is said to be unattainable. Why is that? Because these adorned and pure Buddha-ksetras are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure. 'Subhuti! In the emptiness of the internal, the five eyes (Panca-caksus) are unattainable, therefore it is said to be unattainable, and even in the emptiness of non-nature of self-nature, the five eyes are unattainable, therefore it is said to be unattainable.

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空中五眼不可得故說不可得。所以者何？以於此中五眼，非已可得，非當可得，非現可得，畢竟凈故。

「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，雖觀諸法皆無所有都不可得，畢竟凈故，無乘大乘而出住者，然無所得而為方便乘于大乘，從三界生死中出，至一切智智中住，窮未來際利樂有情。」

第二分超勝品第二十之一

爾時，具壽善現白佛言：「世尊！言大乘，大乘者超勝一切世間天、人、阿素洛等，最尊最勝、最上最妙。世尊！如是大乘與虛空等，猶如虛空普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。世尊！由此緣故，菩薩摩訶薩大乘即是一切智智乘。

「世尊！又如虛空無來無去無住可見，大乘亦爾，無來無去無住可見，無動無住故名大乘。世尊！又如虛空前、后、中際皆不可得，大乘亦爾，前、后、中際皆不可得，三世平等超出三世故名大乘。」

佛告善現：「如是！如是！如汝所說。善現！諸菩薩摩訶薩大乘者，謂六波羅蜜多，即是佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。

「複次，善現！諸菩薩摩訶薩大乘者，謂內空乃至無性自性空。複次，善現！諸菩薩摩訶薩大乘者，謂一切陀羅尼門、一切三摩地門及諸三摩地，即

【現代漢語翻譯】 現代漢語譯本： 因為空中五眼（肉眼、天眼、慧眼、法眼、佛眼）不可得，所以說不可得。這是為什麼呢？因為這五眼，不是過去可以得到，不是將來可以得到，也不是現在可以得到，畢竟是清凈的緣故。

『像這樣，善現！諸位菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，雖然觀察到一切法都是空無所有，完全不可得，畢竟是清凈的緣故，沒有因為乘坐大乘（菩薩乘）而出離和安住的，然而他們以無所得為方便，乘坐大乘，從三界（欲界、色界、無色界）的生死中出離，到達一切智智（佛的智慧）中安住，窮盡未來際利益安樂一切有情。』

第二分超勝品第二十一

這時，具壽善現（佛陀的弟子須菩提）對佛說：『世尊！所說的大乘，大乘是超越一切世間天、人、阿修羅等，最尊貴、最殊勝、最上、最微妙的。世尊！這樣的大乘與虛空相等，猶如虛空普遍能夠容納無量無數無邊的有情，大乘也是這樣，普遍能夠容納無量無數無邊的有情。世尊！因為這個緣故，菩薩摩訶薩的大乘就是一切智智乘。』

『世尊！又如虛空沒有來、沒有去、沒有安住可見，大乘也是這樣，沒有來、沒有去、沒有安住可見，因為沒有動搖、沒有安住所以名為大乘。世尊！又如虛空前際、后際、中際都不可得，大乘也是這樣，前際、后際、中際都不可得，三世平等，超出三世，所以名為大乘。』

佛告訴善現：『是這樣！是這樣！正如你所說。善現！諸位菩薩摩訶薩的大乘，是指六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），也就是佈施波羅蜜多、持戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多。』

『再者，善現！諸位菩薩摩訶薩的大乘，是指內空（對內六根的空性認知）乃至無性自性空（對一切法無自性的認知）。再者，善現！諸位菩薩摩訶薩的大乘，是指一切陀羅尼門（總持一切法門的法門）、一切三摩地門（進入禪定的法門）以及各種三摩地（禪定），也就是

【English Translation】 English version: Because the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) in the emptiness are unattainable, it is said to be unattainable. Why is that? Because these five eyes are not attainable in the past, not attainable in the future, and not attainable in the present; they are ultimately pure.

'Thus, Subhuti! When Bodhisattva-Mahasattvas practice Prajnaparamita (perfection of wisdom), although they observe that all dharmas are without any existence and completely unattainable, because they are ultimately pure, there is no one who, having boarded the Mahayana (Great Vehicle), departs and abides. However, they use non-attainment as a means to board the Mahayana, depart from the cycle of birth and death in the three realms (desire realm, form realm, formless realm), and abide in the all-knowing wisdom (Buddha's wisdom), benefiting and bringing joy to all sentient beings throughout the endless future.'

Section Two, Chapter Twenty-One: Transcendence

At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! The so-called Mahayana, the Great Vehicle, transcends all beings in the world, including gods, humans, and asuras, and is the most honored, most excellent, most supreme, and most subtle. World Honored One! This Mahayana is like space, just as space can universally accommodate immeasurable, countless, and boundless sentient beings, so too can the Mahayana universally accommodate immeasurable, countless, and boundless sentient beings. World Honored One! For this reason, the Mahayana of Bodhisattva-Mahasattvas is the vehicle of all-knowing wisdom.'

'World Honored One! Furthermore, just as space has no coming, no going, and no abiding that can be seen, so too does the Mahayana have no coming, no going, and no abiding that can be seen. Because it is without movement and without abiding, it is called the Mahayana. World Honored One! Furthermore, just as the beginning, end, and middle of space are all unattainable, so too are the beginning, end, and middle of the Mahayana all unattainable. It is called the Mahayana because it is equal in the three times and transcends the three times.'

The Buddha said to Subhuti: 'It is so! It is so! Just as you have said. Subhuti! The Mahayana of Bodhisattva-Mahasattvas refers to the six paramitas (perfections), which are the paramitas of giving, morality, patience, diligence, meditation, and wisdom.'

'Furthermore, Subhuti! The Mahayana of Bodhisattva-Mahasattvas refers to the emptiness of the internal (emptiness of the six internal sense bases) up to the emptiness of non-nature of self-nature (emptiness of all dharmas having no self-nature). Furthermore, Subhuti! The Mahayana of Bodhisattva-Mahasattvas refers to all dharani gates (gates that hold all dharmas), all samadhi gates (gates to enter meditation), and all samadhis (meditations), which are

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是健行三摩地乃至無染著如虛空三摩地。複次，善現！諸菩薩摩訶薩大乘者，謂四念住乃至十八佛不共法。善現！如是等無量無數無邊功德，當知皆是菩薩摩訶薩大乘。

「複次，善現！汝說『大乘超勝一切世間天、人、阿素洛等，最尊最勝、最上最妙。』者，如是！如是！如汝所說。善現！此中何等說名一切世間天、人、阿素洛等？所謂欲界、色無色界。

「善現！若欲界是真如，非虛妄、無變異、不顛倒、是實、是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以欲界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若色、無色界是真如，非虛妄、無變異、不顛倒、是實、是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色、無色界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若色是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一

【現代漢語翻譯】 現代漢語譯本：是健行三摩地（一種禪定狀態）乃至無染著如虛空三摩地（一種像虛空一樣沒有執著的禪定狀態）。再者，善現！諸菩薩摩訶薩（偉大的菩薩）的大乘（佛教教義）是指四念住（四種觀想方法）乃至十八佛不共法（佛獨有的十八種功德）。善現！像這樣無量無數無邊的功德，應當知道都是菩薩摩訶薩的大乘。 『再者，善現！你說「大乘超越一切世間天、人、阿素洛（一種神）等，最尊貴、最殊勝、最上等、最微妙。」』，是這樣的！是這樣的！正如你所說。善現！這裡面什麼被稱為一切世間天、人、阿素洛等呢？就是指欲界（有慾望的世界）、色界（有物質的世界）、無色界（沒有物質的世界）。 善現！如果欲界是真如（事物的真實本性），不是虛妄、沒有變異、不顛倒、是真實的、是真理，如其本性一切常恒、沒有變化、沒有改變、有真實自性的話，那麼這個大乘就不是尊貴的、不是殊勝的、不是上等的、不是微妙的，不能超越一切世間天、人、阿素洛等。善現！因為欲界是被認為的、是虛假的組合、有遷動，乃至一切無常、無恒、有變化、有改變、完全沒有真實自性，所以這個大乘是尊貴的、是殊勝的、是上等的、是微妙的，超越一切世間天、人、阿素洛等。 善現！如果色界、無色界是真如，不是虛妄、沒有變異、不顛倒、是真實的、是真理，如其本性一切常恒、沒有變化、沒有改變、有真實自性的話，那麼這個大乘就不是尊貴的、不是殊勝的、不是上等的、不是微妙的，不能超越一切世間天、人、阿素洛等。善現！因為色界、無色界是被認為的、是虛假的組合、有遷動，乃至一切無常、無恒、有變化、有改變、完全沒有真實自性，所以這個大乘是尊貴的、是殊勝的、是上等的、是微妙的，超越一切世間天、人、阿素洛等。 再者，善現！如果色界是真如，不是虛妄、沒有變異、不顛倒、是真實的、是真理，如其本性一

【English Translation】 English version: It is the Samadhi (a state of meditative consciousness) of vigorous walking, up to the Samadhi of non-attachment like the void. Furthermore, Subhuti, the Mahasattvas (great beings) of the Mahayana (the Great Vehicle of Buddhist teachings) refer to the Four Foundations of Mindfulness (four ways of contemplation) up to the Eighteen Unique Qualities of a Buddha. Subhuti, know that such immeasurable, countless, and boundless merits are all the Mahayana of the Bodhisattva Mahasattvas. 『Furthermore, Subhuti, you said, 「The Mahayana surpasses all worldly beings such as gods, humans, Asuras (a type of deity), etc., being the most venerable, the most excellent, the most supreme, and the most subtle.」』 It is so! It is so! Just as you said. Subhuti, what is referred to here as all worldly beings such as gods, humans, Asuras, etc.? It refers to the Desire Realm (the realm of desires), the Form Realm (the realm of material forms), and the Formless Realm (the realm without material forms). Subhuti, if the Desire Realm were the Suchness (the true nature of things), not false, without change, not inverted, real, and true, with its inherent nature being constant, unchanging, unalterable, and having a real essence, then this Mahayana would not be venerable, not excellent, not supreme, not subtle, and could not surpass all worldly beings such as gods, humans, Asuras, etc. Subhuti, because the Desire Realm is conceived, a false composite, subject to change, and ultimately impermanent, inconstant, changeable, alterable, and completely without real essence, therefore this Mahayana is venerable, excellent, supreme, and subtle, surpassing all worldly beings such as gods, humans, Asuras, etc. Subhuti, if the Form Realm and the Formless Realm were the Suchness, not false, without change, not inverted, real, and true, with their inherent nature being constant, unchanging, unalterable, and having a real essence, then this Mahayana would not be venerable, not excellent, not supreme, not subtle, and could not surpass all worldly beings such as gods, humans, Asuras, etc. Subhuti, because the Form Realm and the Formless Realm are conceived, false composites, subject to change, and ultimately impermanent, inconstant, changeable, alterable, and completely without real essence, therefore this Mahayana is venerable, excellent, supreme, and subtle, surpassing all worldly beings such as gods, humans, Asuras, etc. Furthermore, Subhuti, if the Form Realm were the Suchness, not false, without change, not inverted, real, and true, with its inherent nature being

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切常、恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若受、想、行、識是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以受、想、行、識是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若眼處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若耳、鼻、舌、身、意處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善

【現代漢語翻譯】 現代漢語譯本 『如果色（rupa，物質現象）是常、恒、不變易、有實體性的，那麼這個大乘（Mahayana，佛教教義中的一種乘，意為「大載具」）就不是尊貴的、殊勝的、至上的、微妙的，不能超越一切世間的天、人、阿修羅（asura，一種神道生物）等。善現（Subhuti，佛陀的弟子）！因為色是被認為的、是假合的、是遷動的，乃至一切都是無常、無恒、有變易、沒有實體性的，所以這個大乘是尊貴的、殊勝的、至上的、微妙的，超越一切世間的天、人、阿修羅等。善現！如果受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是真如（tathata，事物的真實本性），不是虛妄的、沒有變異的、不顛倒的、是真實的、是諦實的，如其所有性一切常恒、不變易、有實體性的，那麼這個大乘就不是尊貴的、殊勝的、至上的、微妙的，不能超越一切世間的天、人、阿修羅等。善現！因為受、想、行、識是被認為的、是假合的、是遷動的，乃至一切都是無常、無恒、有變易、沒有實體性的，所以這個大乘是尊貴的、殊勝的、至上的、微妙的，超越一切世間的天、人、阿修羅等。 『再者，善現！如果眼處（caksu-ayatana，視覺器官）是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是諦實的，如其所有性一切常恒、不變易、有實體性的，那麼這個大乘就不是尊貴的、殊勝的、至上的、微妙的，不能超越一切世間的天、人、阿修羅等。善現！因為眼處是被認為的、是假合的、是遷動的，乃至一切都是無常、無恒、有變易、沒有實體性的，所以這個大乘是尊貴的、殊勝的、至上的、微妙的，超越一切世間的天、人、阿修羅等。 『善現！如果耳（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）是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是諦實的，如其所有性一切常恒、不變易、有實體性的，那麼這個大乘就不是尊貴的、殊勝的、至上的、微妙的，不能超越一切世間的天、人、阿修羅等。善

【English Translation】 English version 『If form (rupa), were permanent, constant, unchangeable, immutable, and had a real essence, then this Mahayana (the Great Vehicle, a major branch of Buddhism) would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras (a type of demigod), and others. Subhuti! Because form is considered, is a temporary aggregation, is subject to change, and ultimately is impermanent, inconstant, mutable, and without real essence, this Mahayana is venerable, superior, supreme, and subtle, transcending all the worlds of gods, humans, asuras, and others. Subhuti! If feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) were the true suchness (tathata), not false, without alteration, not inverted, real, and true, with all their characteristics being permanent, constant, unchangeable, immutable, and having a real essence, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and others. Subhuti! Because feeling, perception, volition, and consciousness are considered, are temporary aggregations, are subject to change, and ultimately are impermanent, inconstant, mutable, and without real essence, this Mahayana is venerable, superior, supreme, and subtle, transcending all the worlds of gods, humans, asuras, and others.』 『Furthermore, Subhuti! If the eye-base (caksu-ayatana) were the true suchness, not false, without alteration, not inverted, real, and true, with all its characteristics being permanent, constant, unchangeable, immutable, and having a real essence, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and others. Subhuti! Because the eye-base is considered, is a temporary aggregation, is subject to change, and ultimately is impermanent, inconstant, mutable, and without real essence, this Mahayana is venerable, superior, supreme, and subtle, transcending all the worlds of gods, humans, asuras, and others.』 『Subhuti! If the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) were the true suchness, not false, without alteration, not inverted, real, and true, with all their characteristics being permanent, constant, unchangeable, immutable, and having a real essence, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and others. Subhuti!

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現！以耳、鼻、舌、身、意處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若色處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若聲、香、味、觸、法處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以聲、香、味、觸、法處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若眼界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！』現在，因為耳、鼻、舌、身、意這六處被認為是虛假的結合，是會變動的，乃至一切都是無常、不恒定、會變化、會改變，完全沒有真實自性的緣故，所以這大乘佛法是至尊、至勝、至上、至妙的，能夠超勝一切世間的天、人、阿修羅等。

『再者，善現！如果色處（Rupa-ayatana，指眼睛所見的物質現象）是真如（Tathata，事物的真實本性），不是虛妄的、沒有變異的、不顛倒的、是真實的、是真理，如其本性是常恒不變、沒有變易、有真實自性的，那麼這大乘佛法就不是至尊、至勝、至上、至妙的，不能超勝一切世間的天、人、阿修羅等。善現！因為色處被認為是虛假的結合，是會變動的，乃至一切都是無常、不恒定、會變化、會改變，完全沒有真實自性的緣故，所以這大乘佛法是至尊、至勝、至上、至妙的，能夠超勝一切世間的天、人、阿修羅等。

『善現！如果聲、香、味、觸、法處（Shabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sparsha-ayatana, Dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和意識的對象）是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是真理，如其本性是常恒不變、沒有變易、有真實自性的，那麼這大乘佛法就不是至尊、至勝、至上、至妙的，不能超勝一切世間的天、人、阿修羅等。善現！因為聲、香、味、觸、法處被認為是虛假的結合，是會變動的，乃至一切都是無常、不恒定、會變化、會改變，完全沒有真實自性的緣故，所以這大乘佛法是至尊、至勝、至上、至妙的，能夠超勝一切世間的天、人、阿修羅等。

『再者，善現！如果眼界（Caksu-dhatu，指眼睛的感知能力）是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是真理，如其本性是常恒不變、沒有變易、有真實自性的，那麼這大乘佛法就不是至尊、至勝、至上、至妙的，不能超勝一切世間的天、人、阿修羅等。善現！因為眼界被認為是虛假的結合，是會變動的，乃至一切都是無常、不恒定、會變化、會改變，完全沒有真實自

【English Translation】 English version: 『Subhuti! Now, because the six sense bases—ear, nose, tongue, body, and mind—are considered to be a false aggregation, subject to change, and because everything is impermanent, not constant, subject to alteration and change, and completely without real nature, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as gods, humans, and Asuras.

『Furthermore, Subhuti! If the form base (Rupa-ayatana, referring to material phenomena perceived by the eyes) were the true suchness (Tathata, the true nature of things), not false, without alteration, not inverted, real, and true, with its inherent nature being constant, unchanging, and having a real nature, then this Mahayana would not be supreme, excellent, superior, or wonderful, and would not surpass all worldly beings such as gods, humans, and Asuras. Subhuti! Because the form base is considered to be a false aggregation, subject to change, and because everything is impermanent, not constant, subject to alteration and change, and completely without real nature, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as gods, humans, and Asuras.

『Subhuti! If the sound, smell, taste, touch, and dharma bases (Shabda-ayatana, Gandha-ayatana, Rasa-ayatana, Sparsha-ayatana, Dharma-ayatana, referring to the objects of hearing, smelling, tasting, touching, and consciousness) were the true suchness, not false, without alteration, not inverted, real, and true, with their inherent nature being constant, unchanging, and having a real nature, then this Mahayana would not be supreme, excellent, superior, or wonderful, and would not surpass all worldly beings such as gods, humans, and Asuras. Subhuti! Because the sound, smell, taste, touch, and dharma bases are considered to be a false aggregation, subject to change, and because everything is impermanent, not constant, subject to alteration and change, and completely without real nature, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as gods, humans, and Asuras.

『Furthermore, Subhuti! If the eye element (Caksu-dhatu, referring to the faculty of sight) were the true suchness, not false, without alteration, not inverted, real, and true, with its inherent nature being constant, unchanging, and having a real nature, then this Mahayana would not be supreme, excellent, superior, or wonderful, and would not surpass all worldly beings such as gods, humans, and Asuras. Subhuti! Because the eye element is considered to be a false aggregation, subject to change, and because everything is impermanent, not constant, subject to alteration and change, and completely without real nature,

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性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若耳、鼻、舌、身、意界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若色界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若聲、香、味、觸、法界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以聲、香、味、觸、法界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿

【現代漢語翻譯】 現代漢語譯本 因為其本性如此，所以這大乘（Mahayana，佛教的一個主要流派）是至尊至勝、至上至妙的，超越一切世間的天神（Deva）、人類（Manushya）、阿修羅（Asura，一種半神）等。 『善現（Subhuti，佛陀的弟子）！如果耳界、鼻界、舌界、身界、意界（六根對應的六種感知領域）是真如（Tathata，事物的真實本性），不是虛妄的、沒有變異的、不顛倒的、是真實的、是真諦，如同其本性一樣一切常恒、沒有變化、沒有改變、具有真實自性，那麼這大乘就不是至尊至勝、至上至妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為耳界、鼻界、舌界、身界、意界是被認為的、是虛假組合的、有遷動的，乃至一切無常無恒、有變有易、完全沒有真實自性，所以這大乘是至尊至勝、至上至妙的，超越一切世間的天神、人類、阿修羅等。 『再者，善現！如果是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是真諦，如同其本性一樣一切常恒、沒有變化、沒有改變、具有真實自性，那麼這大乘就不是至尊至勝、至上至妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為是被認為的、是虛假組合的、有遷動的，乃至一切無常無恒、有變有易、完全沒有真實自性，所以這大乘是至尊至勝、至上至妙的，超越一切世間的天神、人類、阿修羅等。 『善現！如果聲界、香界、味界、觸界、法界（六塵對應的六種感知對像）是真如，不是虛妄的、沒有變異的、不顛倒的、是真實的、是真諦，如同其本性一樣一切常恒、沒有變化、沒有改變、具有真實自性，那麼這大乘就不是至尊至勝、至上至妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為聲界、香界、味界、觸界、法界是被認為的、是虛假組合的、有遷動的，乃至一切無常無恒、有變有易、完全沒有真實自性，所以這大乘是至尊至勝、至上至妙的，超越一切世間的天神、人類、阿修羅等。

【English Translation】 English version Because of its nature, this Mahayana (a major branch of Buddhism) is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as Devas (gods), Manushyas (humans), and Asuras (demigods). 'Subhuti! If the ear realm, nose realm, tongue realm, body realm, and mind realm (the six sense fields corresponding to the six senses) were the true suchness (Tathata, the true nature of things), not false, without change, not inverted, real, and true, like their inherent nature, eternally constant, without change, without alteration, and possessing a real essence, then this Mahayana would not be supreme, excellent, superior, or wonderful, and could not surpass all worldly beings such as Devas, humans, and Asuras. Subhuti! Because the ear realm, nose realm, tongue realm, body realm, and mind realm are considered, falsely combined, and subject to change, even to the point of being impermanent, inconstant, changeable, and without any real essence, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as Devas, humans, and Asuras.' 'Furthermore, Subhuti! If ** were the true suchness, not false, without change, not inverted, real, and true, like their inherent nature, eternally constant, without change, without alteration, and possessing a real essence, then this Mahayana would not be supreme, excellent, superior, or wonderful, and could not surpass all worldly beings such as Devas, humans, and Asuras. Subhuti! Because ** are considered, falsely combined, and subject to change, even to the point of being impermanent, inconstant, changeable, and without any real essence, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as Devas, humans, and Asuras.' 'Subhuti! If the sound realm, smell realm, taste realm, touch realm, and dharma realm (the six sense objects corresponding to the six senses) were the true suchness, not false, without change, not inverted, real, and true, like their inherent nature, eternally constant, without change, without alteration, and possessing a real essence, then this Mahayana would not be supreme, excellent, superior, or wonderful, and could not surpass all worldly beings such as Devas, humans, and Asuras. Subhuti! Because the sound realm, smell realm, taste realm, touch realm, and dharma realm are considered, falsely combined, and subject to change, even to the point of being impermanent, inconstant, changeable, and without any real essence, therefore this Mahayana is supreme, excellent, superior, and wonderful, surpassing all worldly beings such as Devas, humans, and Asuras.'

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素洛等。

「複次，善現！若眼識界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼識界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若耳、鼻、舌、身、意識界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意識界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若眼觸是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼觸是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若耳、鼻、舌、身、意觸是真如，非虛妄、無變異、不

【現代漢語翻譯】 現代漢語譯本 『還有，善現！如果眼識界是真如（tathatā，事物的真實本性），不是虛妄的，沒有變異，不顛倒，是真實的，是真理，如其本性一般一切常恒，沒有變化，沒有改變，具有真實自性，那麼這個大乘（Mahāyāna，佛教的一個主要流派）就不是尊貴的，不是殊勝的，不是至上的，不是微妙的，不能超越一切世間的天、人、阿素洛（Asura，一種神道生物）等。善現！因為眼識界是被計度的，是虛假的結合，有遷動，乃至一切無常無恒，有變有易，完全沒有真實自性，所以這個大乘是尊貴的，是殊勝的，是至上的，是微妙的，超越一切世間的天、人、阿素洛等。 『善現！如果耳、鼻、舌、身、意識界是真如，不是虛妄的，沒有變異，不顛倒，是真實的，是真理，如其本性一般一切常恒，沒有變化，沒有改變，具有真實自性，那麼這個大乘就不是尊貴的，不是殊勝的，不是至上的，不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為耳、鼻、舌、身、意識界是被計度的，是虛假的結合，有遷動，乃至一切無常無恒，有變有易，完全沒有真實自性，所以這個大乘是尊貴的，是殊勝的，是至上的，是微妙的，超越一切世間的天、人、阿素洛等。 『還有，善現！如果眼觸是真如，不是虛妄的，沒有變異，不顛倒，是真實的，是真理，如其本性一般一切常恒，沒有變化，沒有改變，具有真實自性，那麼這個大乘就不是尊貴的，不是殊勝的，不是至上的，不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為眼觸是被計度的，是虛假的結合，有遷動，乃至一切無常無恒，有變有易，完全沒有真實自性，所以這個大乘是尊貴的，是殊勝的，是至上的，是微妙的，超越一切世間的天、人、阿素洛等。 『善現！如果耳、鼻、舌、身、意觸是真如，不是虛妄的，沒有變異，不

【English Translation】 English version 『Furthermore, Subhuti, if the eye-consciousness realm were Suchness (tathatā), not false, without alteration, not inverted, true, and real, of such a nature that it is always constant, without change, without alteration, and has a real essence, then this Great Vehicle (Mahāyāna) would not be honored, not supreme, not superior, not wonderful, and would not surpass all the worlds of gods, humans, Asuras (a type of demigod), and so on. Subhuti, because the eye-consciousness realm is conceived, is a false combination, is subject to change, and is even impermanent, inconstant, subject to change and alteration, and has no real essence, therefore this Great Vehicle is honored, supreme, superior, and wonderful, surpassing all the worlds of gods, humans, Asuras, and so on.』 『Subhuti, if the ear, nose, tongue, body, and mind-consciousness realms were Suchness, not false, without alteration, not inverted, true, and real, of such a nature that it is always constant, without change, without alteration, and has a real essence, then this Great Vehicle would not be honored, not supreme, not superior, not wonderful, and would not surpass all the worlds of gods, humans, Asuras, and so on. Subhuti, because the ear, nose, tongue, body, and mind-consciousness realms are conceived, are false combinations, are subject to change, and are even impermanent, inconstant, subject to change and alteration, and have no real essence, therefore this Great Vehicle is honored, supreme, superior, and wonderful, surpassing all the worlds of gods, humans, Asuras, and so on.』 『Furthermore, Subhuti, if eye-contact were Suchness, not false, without alteration, not inverted, true, and real, of such a nature that it is always constant, without change, without alteration, and has a real essence, then this Great Vehicle would not be honored, not supreme, not superior, not wonderful, and would not surpass all the worlds of gods, humans, Asuras, and so on. Subhuti, because eye-contact is conceived, is a false combination, is subject to change, and is even impermanent, inconstant, subject to change and alteration, and has no real essence, therefore this Great Vehicle is honored, supreme, superior, and wonderful, surpassing all the worlds of gods, humans, Asuras, and so on.』 『Subhuti, if ear, nose, tongue, body, and mind-contact were Suchness, not false, without alteration, not

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顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意觸是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若眼觸為緣所生諸受是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒無變、無易有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼觸為緣所生諸受是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若耳、鼻、舌、身、意觸為緣所生諸受是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意觸為緣所生諸受是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若法界是實有，非非有者，則此大乘非尊非勝、非上非妙

【現代漢語翻譯】 現代漢語譯本： 如果顛倒、是真實不虛的，如其本性一切常住不變、沒有變動、具有真實自性的，那麼這個大乘（Mahayana，佛教教義中的一種乘法，指引眾生達到菩薩境界的教法）就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天（Deva，天神）、人（Manushya，人類）、阿素洛（Asura，一種神道生物）等。善現（Subhuti，佛陀的弟子之一）！因為耳、鼻、舌、身、意（Indriya，六根）的接觸被認為是虛假的結合，是遷動的，乃至一切都是無常的、不恒久的、有變化的、有變易的、完全沒有真實自性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。

再者，善現！如果眼觸為緣所生的諸受（Vedana，感受）是真如（Tathata，事物的真實本性），不是虛妄的、沒有變異的、不顛倒的、是真實不虛的，如其本性一切常住不變、沒有變動、具有真實自性的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為眼觸為緣所生的諸受被認為是虛假的結合，是遷動的，乃至一切都是無常的、不恒久的、有變化的、有變易的、完全沒有真實自性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。

善現！如果耳、鼻、舌、身、意觸為緣所生的諸受是真如，不是虛妄的、沒有變異的、不顛倒的、是真實不虛的，如其本性一切常住不變、沒有變動、具有真實自性的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為耳、鼻、舌、身、意觸為緣所生的諸受被認為是虛假的結合，是遷動的，乃至一切都是無常的、不恒久的、有變化的、有變易的、完全沒有真實自性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。

再者，善現！如果法界（Dharmadhatu，一切法的總稱）是真實存在的，不是非存在的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的

【English Translation】 English version: If what is inverted, is real and true, of such a nature that everything is constant and unchanging, without alteration, and has a real essence, then this Mahayana (the Great Vehicle, a major branch of Buddhism emphasizing the bodhisattva path) would not be venerable, not supreme, not superior, not subtle, and could not surpass all the worlds of Devas (gods), Manushyas (humans), Asuras (demigods), and others. Subhuti (a disciple of the Buddha)! Because the contact of ear, nose, tongue, body, and mind (the six senses) is considered a false combination, is transient, and everything is impermanent, not constant, changeable, alterable, and completely without real essence, therefore this Mahayana is venerable, supreme, superior, and subtle, surpassing all the worlds of Devas, Manushyas, Asuras, and others.

Furthermore, Subhuti! If the feelings (Vedana) arising from the contact of the eye are the true suchness (Tathata), not false, without alteration, not inverted, real and true, of such a nature that everything is constant and unchanging, without alteration, and has a real essence, then this Mahayana would not be venerable, not supreme, not superior, not subtle, and could not surpass all the worlds of Devas, Manushyas, Asuras, and others. Subhuti! Because the feelings arising from the contact of the eye are considered a false combination, are transient, and everything is impermanent, not constant, changeable, alterable, and completely without real essence, therefore this Mahayana is venerable, supreme, superior, and subtle, surpassing all the worlds of Devas, Manushyas, Asuras, and others.

Subhuti! If the feelings arising from the contact of ear, nose, tongue, body, and mind are the true suchness, not false, without alteration, not inverted, real and true, of such a nature that everything is constant and unchanging, without alteration, and has a real essence, then this Mahayana would not be venerable, not supreme, not superior, not subtle, and could not surpass all the worlds of Devas, Manushyas, Asuras, and others. Subhuti! Because the feelings arising from the contact of ear, nose, tongue, body, and mind are considered a false combination, are transient, and everything is impermanent, not constant, changeable, alterable, and completely without real essence, therefore this Mahayana is venerable, supreme, superior, and subtle, surpassing all the worlds of Devas, Manushyas, Asuras, and others.

Furthermore, Subhuti! If the Dharmadhatu (the realm of all phenomena) is truly existent, not non-existent, then this Mahayana would not be venerable, not supreme, not superior, not subtle

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，不能超勝一切世間天、人、阿素洛等。善現！以法界非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若真如、實際、不思議界、安隱界等是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以真如、實際、不思議界、安隱界等非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若佈施波羅蜜多是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以佈施波羅蜜多非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若凈戒、安忍、精進、靜慮、般若波羅蜜多是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以凈戒、安忍、精進、靜慮、般若波羅蜜多非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若內空是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以內空非實有，是非有性故，此大乘是尊是勝、是上是妙，超

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！如果法界（Dharmadhatu，一切法的本性或領域）是真實存在的，而不是非存在的，那麼這個大乘（Mahayana，佛教的一個主要分支）就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅（Asura，一種半神）等。善現！因為法界不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天神、人類、阿修羅等。』 『善現！如果真如（Tathata，事物的真實本性）、實際（Bhūtakoti，真實的極限）、不思議界（Acintyadhātu，不可思議的境界）、安隱界（Śāntadhātu，寂靜的境界）等是真實存在的，而不是非存在的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為真如、實際、不思議界、安隱界等不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天神、人類、阿修羅等。』 『複次，善現！如果佈施波羅蜜多（Dāna pāramitā，佈施的完美）是真實存在的，而不是非存在的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為佈施波羅蜜多不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天神、人類、阿修羅等。』 『善現！如果凈戒波羅蜜多（Śīla pāramitā，戒律的完美）、安忍波羅蜜多（Kṣānti pāramitā，忍辱的完美）、精進波羅蜜多（Vīrya pāramitā，精進的完美）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的完美）、般若波羅蜜多（Prajñā pāramitā，智慧的完美）是真實存在的，而不是非存在的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為凈戒、安忍、精進、靜慮、般若波羅蜜多不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天神、人類、阿修羅等。』 『複次，善現！如果內空（Adhyātmaśūnyatā，內在的空性）是真實存在的，而不是非存在的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等。善現！因為內空不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超』

【English Translation】 English version: 'Subhuti! If the Dharmadhatu (the realm or nature of all phenomena) were real and not unreal, then this Mahayana (the Great Vehicle, a major branch of Buddhism) would not be honored, not supreme, not superior, not subtle, and would not surpass all the gods, humans, Asuras (a type of demigod) and others in the world. Subhuti! Because the Dharmadhatu is not real, but is of a non-existent nature, this Mahayana is honored, supreme, superior, subtle, and surpasses all the gods, humans, Asuras and others in the world.' 'Subhuti! If the Tathata (suchness, the true nature of things), Bhūtakoti (the limit of reality), Acintyadhātu (the inconceivable realm), Śāntadhātu (the realm of peace) and others were real and not unreal, then this Mahayana would not be honored, not supreme, not superior, not subtle, and would not surpass all the gods, humans, Asuras and others in the world. Subhuti! Because the Tathata, Bhūtakoti, Acintyadhātu, Śāntadhātu and others are not real, but are of a non-existent nature, this Mahayana is honored, supreme, superior, subtle, and surpasses all the gods, humans, Asuras and others in the world.' 'Furthermore, Subhuti! If the Dāna pāramitā (perfection of giving) were real and not unreal, then this Mahayana would not be honored, not supreme, not superior, not subtle, and would not surpass all the gods, humans, Asuras and others in the world. Subhuti! Because the Dāna pāramitā is not real, but is of a non-existent nature, this Mahayana is honored, supreme, superior, subtle, and surpasses all the gods, humans, Asuras and others in the world.' 'Subhuti! If the Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) were real and not unreal, then this Mahayana would not be honored, not supreme, not superior, not subtle, and would not surpass all the gods, humans, Asuras and others in the world. Subhuti! Because the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitās are not real, but are of a non-existent nature, this Mahayana is honored, supreme, superior, subtle, and surpasses all the gods, humans, Asuras and others in the world.' 'Furthermore, Subhuti! If Adhyātmaśūnyatā (inner emptiness) were real and not unreal, then this Mahayana would not be honored, not supreme, not superior, not subtle, and would not surpass all the gods, humans, Asuras and others in the world. Subhuti! Because Adhyātmaśūnyatā is not real, but is of a non-existent nature, this Mahayana is honored, supreme, superior, subtle, and surpasses'

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勝一切世間天、人、阿素洛等。

「善現！若外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以外空乃至無性自性空非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若四念住是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四念住非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若四正斷、四神足、五根、五力、七等覺支、八聖道支是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四正斷乃至八聖道支非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！乃至若佛十力是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以佛十力非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間

【現代漢語翻譯】 現代漢語譯本 能勝過一切世間的天神、人類、阿修羅（Asura，一種半神）等眾生。 『善現（Subhuti，佛陀的弟子）！如果外空（adhyatma-shunyata，內空）、內外空（bahirdha-shunyata，外空）、空空（shunyata-shunyata，空性之空性）、大空（maha-shunyata，廣大的空性）、勝義空（paramartha-shunyata，勝義諦的空性）、有為空（samskrita-shunyata，有為法的空性）、無為空（asamskrita-shunyata，無為法的空性）、畢竟空（atyanta-shunyata，究竟的空性）、無際空（anavaragra-shunyata，無邊際的空性）、散無散空（anavakara-shunyata，無散壞的空性）、本性空（prakriti-shunyata，自性的空性）、自共相空（svabhava-shunyata，自相和共相的空性）、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）是真實存在的，而不是非存在，那麼這個大乘（Mahayana，佛教的一個主要流派）就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等眾生。善現！因為外空乃至無性自性空不是真實存在的，是非存在的性質，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，能超越一切世間的天神、人類、阿修羅等眾生。 『再者，善現！如果四念住（catvari smrtyupasthanani，四種禪修方法）是真實存在的，而不是非存在，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等眾生。善現！因為四念住不是真實存在的，是非存在的性質，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，能超越一切世間的天神、人類、阿修羅等眾生。 『善現！如果四正斷（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（arya-astangika-marga，八種高貴的道路因素）是真實存在的，而不是非存在，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等眾生。善現！因為四正斷乃至八聖道支不是真實存在的，是非存在的性質，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，能超越一切世間的天神、人類、阿修羅等眾生。 『再者，善現！乃至如果佛的十力（tathagata-bala-dasa，如來的十種力量）是真實存在的，而不是非存在，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天神、人類、阿修羅等眾生。善現！因為佛的十力不是真實存在的，是非存在的性質，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，能超越一切世間的天神、人類、阿修羅等眾生。

【English Translation】 English version Surpassing all beings in the world, including gods, humans, and Asuras (a type of demigod). 'Subhuti! If the emptiness of the internal (adhyatma-shunyata), the emptiness of the external (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 ultimate emptiness (atyanta-shunyata), the emptiness of the boundless (anavaragra-shunyata), the emptiness of non-dispersion (anavakara-shunyata), the emptiness of inherent nature (prakriti-shunyata), the emptiness of self-characteristics and common characteristics (svabhava-shunyata), the emptiness of all dharmas (sarva-dharma-shunyata), the emptiness of non-apprehension (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) were real and not unreal, then this Mahayana (a major branch of Buddhism) would not be honored, not supreme, not highest, not subtle, and would not surpass all beings in the world, including gods, humans, and Asuras. Subhuti! Because the emptiness of the internal to the emptiness of no-nature of self-nature are not real, but are of a non-existent nature, therefore this Mahayana is honored, supreme, highest, subtle, and surpasses all beings in the world, including gods, humans, and Asuras.' 'Furthermore, Subhuti! If the four foundations of mindfulness (catvari smrtyupasthanani) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all beings in the world, including gods, humans, and Asuras. Subhuti! Because the four foundations of mindfulness are not real, but are of a non-existent nature, therefore this Mahayana is honored, supreme, highest, subtle, and surpasses all beings in the world, including gods, humans, and Asuras.' 'Subhuti! If 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 (arya-astangika-marga) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all beings in the world, including gods, humans, and Asuras. Subhuti! Because the four right exertions up to the eightfold noble path are not real, but are of a non-existent nature, therefore this Mahayana is honored, supreme, highest, subtle, and surpasses all beings in the world, including gods, humans, and Asuras.' 'Furthermore, Subhuti! Even if the ten powers of the Buddha (tathagata-bala-dasa) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all beings in the world, including gods, humans, and Asuras. Subhuti! Because the ten powers of the Buddha are not real, but are of a non-existent nature, therefore this Mahayana is honored, supreme, highest, subtle, and surpasses all beings in the world, including gods, humans, and Asuras.'

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天、人、阿素洛等。

「善現！若四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四無所畏乃至十八佛不共法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

大般若波羅蜜多經卷第四百一十七 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十八

三藏法師玄奘奉　詔譯第二分超勝品第二十之二

「複次，善現！若種姓法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以種姓法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若第八法、預流法、一來法、不還法、阿羅漢法、獨覺法、菩薩法、如來法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以第八法乃至如來法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若種姓補特伽羅是實有，非非

【現代漢語翻譯】 現代漢語譯本：天、人、阿素洛（Asura，意為非天）等。 『善現（Subhuti，佛陀的弟子）！如果四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏的自信）、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，偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛陀獨有的十八種功德）是真實存在的，而不是虛無的，那麼這個大乘（Mahāyāna，佛教的一個主要流派）就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為四無所畏乃至十八佛不共法不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。 『複次，善現！如果種姓法（gotradharma，指眾生所具有的成佛的潛能）是真實存在的，而不是虛無的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為種姓法不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。 『善現！如果第八法（aṣṭamaka dharma，指預流果之前的修行階段）、預流法（srotaāpanna dharma，指證得預流果的修行階段）、一來法（sakṛdāgāmin dharma，指證得一來果的修行階段）、不還法（anāgāmin dharma，指證得不還果的修行階段）、阿羅漢法（arhat dharma，指證得阿羅漢果的修行階段）、獨覺法（pratyekabuddha dharma，指證得獨覺果的修行階段）、菩薩法（bodhisattva dharma，指菩薩的修行階段）、如來法（tathāgata dharma，指佛陀的修行階段）是真實存在的，而不是虛無的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。善現！因為第八法乃至如來法不是真實存在的，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，超越一切世間的天、人、阿素洛等。 『複次，善現！如果種姓補特伽羅（gotrapudgala，指具有成佛潛能的個體）是真實存在的，而不是虛無的，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，不能超越一切世間的天、人、阿素洛等。

【English Translation】 English version: Gods, humans, Asuras (demigods) and others. 『Subhuti! If 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) were real and not unreal, then this Mahayana (the Great Vehicle) would not be honored, not supreme, not highest, not subtle, and would not surpass all the worlds of gods, humans, Asuras, and others. Subhuti! Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are not real, but are of a non-existent nature, this Mahayana is honored, supreme, highest, subtle, and surpasses all the worlds of gods, humans, Asuras, and others.』 『Furthermore, Subhuti! If the lineage dharma (gotradharma, the potential for enlightenment) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all the worlds of gods, humans, Asuras, and others. Subhuti! Because the lineage dharma is not real, but is of a non-existent nature, this Mahayana is honored, supreme, highest, subtle, and surpasses all the worlds of gods, humans, Asuras, and others.』 『Subhuti! If the eighth stage (aṣṭamaka dharma, the stage before stream-entry), the stream-enterer stage (srotaāpanna dharma), the once-returner stage (sakṛdāgāmin dharma), the non-returner stage (anāgāmin dharma), the Arhat stage (arhat dharma), the Pratyekabuddha stage (pratyekabuddha dharma), the Bodhisattva stage (bodhisattva dharma), and the Tathagata stage (tathāgata dharma) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all the worlds of gods, humans, Asuras, and others. Subhuti! Because the eighth stage up to the Tathagata stage are not real, but are of a non-existent nature, this Mahayana is honored, supreme, highest, subtle, and surpasses all the worlds of gods, humans, Asuras, and others.』 『Furthermore, Subhuti! If the lineage individual (gotrapudgala, an individual with the potential for enlightenment) were real and not unreal, then this Mahayana would not be honored, not supreme, not highest, not subtle, and would not surpass all the worlds of gods, humans, Asuras, and others.』

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有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以種姓補特伽羅非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「善現！若第八、預流、一來、不還、阿羅漢、獨覺、菩薩、如來補特伽羅是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以第八乃至如來補特伽羅非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若一切世間天、人、阿素洛等是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以一切世間天、人、阿素洛等非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若菩薩摩訶薩從初發心，乃至安坐妙菩提座，其中所起無量種心是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩從初發心，乃至安坐妙菩提座，其中所起無量種心非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若菩薩摩訶薩金剛喻智是實

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！如果說種姓（gotra，指眾生的根性）補特伽羅（pudgala，指人或眾生）是真實存在的，而不是非存在，那麼這大乘（Mahayana，佛教教義）就不是尊貴的、殊勝的、至上的、微妙的，也不能超越一切世間的天、人、阿素洛（asura，一種神道）等。善現！因為種姓補特伽羅不是真實存在的，而是非有性的，所以這大乘是尊貴的、殊勝的、至上的、微妙的，能超越一切世間的天、人、阿素洛等。 『善現！如果說第八（指須陀洹果，預流果）、預流（srota-apanna，入流者）、一來（sakrdagamin，一來果）、不還（anagamin，不還果）、阿羅漢（arhat，無學果）、獨覺（pratyekabuddha，辟支佛）、菩薩（bodhisattva，覺有情）、如來（tathagata，佛）補特伽羅是真實存在的，而不是非存在，那麼這大乘就不是尊貴的、殊勝的、至上的、微妙的，也不能超越一切世間的天、人、阿素洛等。善現！因為第八乃至如來補特伽羅不是真實存在的，而是非有性的，所以這大乘是尊貴的、殊勝的、至上的、微妙的，能超越一切世間的天、人、阿素洛等。 『複次，善現！如果說一切世間的天、人、阿素洛等是真實存在的，而不是非存在，那麼這大乘就不是尊貴的、殊勝的、至上的、微妙的，也不能超越一切世間的天、人、阿素洛等。善現！因為一切世間的天、人、阿素洛等不是真實存在的，而是非有性的，所以這大乘是尊貴的、殊勝的、至上的、微妙的，能超越一切世間的天、人、阿素洛等。 『複次，善現！如果說菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）從初發心，乃至安坐妙菩提座（bodhimanda，菩提道場），其中所生起的無量種心是真實存在的，而不是非存在，那麼這大乘就不是尊貴的、殊勝的、至上的、微妙的，也不能超越一切世間的天、人、阿素洛等。善現！因為菩薩摩訶薩從初發心，乃至安坐妙菩提座，其中所生起的無量種心不是真實存在的，而是非有性的，所以這大乘是尊貴的、殊勝的、至上的、微妙的，能超越一切世間的天、人、阿素洛等。 『複次，善現！如果說菩薩摩訶薩的金剛喻智（vajropama-jnana，如金剛般堅固的智慧）是真實存在的，

【English Translation】 English version 'Subhuti! If the gotra (lineage, referring to the inherent nature of beings) pudgala (person or being) were real, and not non-existent, then this Mahayana (Great Vehicle, Buddhist doctrine) would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras (a type of deity), and so on. Subhuti! Because the gotra pudgala is not real, but is of a non-existent nature, this Mahayana is venerable, superior, supreme, and subtle, and transcends all the worlds of gods, humans, asuras, and so on.' 'Subhuti! If the eighth (referring to the stream-enterer, srota-apanna), stream-enterer, once-returner (sakrdagamin), non-returner (anagamin), arhat (worthy one), pratyekabuddha (solitary buddha), bodhisattva (enlightenment being), and tathagata (thus-gone one, Buddha) pudgalas were real, and not non-existent, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and so on. Subhuti! Because the eighth up to the tathagata pudgalas are not real, but are of a non-existent nature, this Mahayana is venerable, superior, supreme, and subtle, and transcends all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If all the worlds of gods, humans, asuras, and so on were real, and not non-existent, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and so on. Subhuti! Because all the worlds of gods, humans, asuras, and so on are not real, but are of a non-existent nature, this Mahayana is venerable, superior, supreme, and subtle, and transcends all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If the immeasurable kinds of thoughts that arise in a bodhisattva-mahasattva (great bodhisattva) from the initial arising of the aspiration for enlightenment up to the time of sitting on the wondrous bodhi seat (bodhimanda, place of enlightenment) were real, and not non-existent, then this Mahayana would not be venerable, superior, supreme, or subtle, and could not transcend all the worlds of gods, humans, asuras, and so on. Subhuti! Because the immeasurable kinds of thoughts that arise in a bodhisattva-mahasattva from the initial arising of the aspiration for enlightenment up to the time of sitting on the wondrous bodhi seat are not real, but are of a non-existent nature, this Mahayana is venerable, superior, supreme, and subtle, and transcends all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If the vajropama-jnana (diamond-like wisdom) of a bodhisattva-mahasattva were real,

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有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩金剛喻智非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

「複次，善現！若菩薩摩訶薩金剛喻智是實有，非非有者，則菩薩摩訶薩不應用此金剛喻智達一切法自性皆空，永斷一切煩惱習氣相續，證得一切智智，亦不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩金剛喻智非實有，是非有性故，諸菩薩摩訶薩用此金剛喻智達一切法自性皆空，永斷一切煩惱習氣相續，證得一切智智，亦能超勝一切世間天、人、阿素洛等。

「複次，善現！若諸如來、應、正等覺三十二大士相、八十隨好所莊嚴身是實有，非非有者，則諸如來、應、正等覺威光妙德，不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺三十二大士相、八十隨好所莊嚴身非實有，是非有性故，諸如來、應、正等覺威光妙德超勝一切世間天、人、阿素洛等。

「複次，善現！若諸如來、應、正等覺所放光明是實有，非非有者，則諸如來、應、正等覺所放光明，不能普照十方各如殑伽沙界，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所放光明非實有

【現代漢語翻譯】 現代漢語譯本： 『如果大乘既不是有也不是非有，那麼這個大乘就不是尊貴的、不是殊勝的、不是至上的、不是微妙的，也不能超越一切世間的天、人、阿修羅等。善現（須菩提的別名）！因為菩薩摩訶薩（偉大的菩薩）的金剛喻智（像金剛一樣堅固的智慧）不是實有，而是非有性的，所以這個大乘是尊貴的、是殊勝的、是至上的、是微妙的，能夠超越一切世間的天、人、阿修羅等。』 『再者，善現！如果菩薩摩訶薩的金剛喻智是實有，而不是非有，那麼菩薩摩訶薩就不能用這個金剛喻智通達一切法的自性皆空，永遠斷除一切煩惱習氣的相續，證得一切智智（佛的智慧），也不能超越一切世間的天、人、阿修羅等。善現！因為菩薩摩訶薩的金剛喻智不是實有，而是非有性的，所以諸菩薩摩訶薩用這個金剛喻智通達一切法的自性皆空，永遠斷除一切煩惱習氣的相續，證得一切智智，也能超越一切世間的天、人、阿修羅等。』 『再者，善現！如果諸如來（佛的稱號）、應（應供）、正等覺（正等覺悟者）的三十二大丈夫相（佛的三十二種殊勝的身體特徵）、八十隨好（佛的八十種細微的身體特徵）所莊嚴的身是實有，而不是非有，那麼諸如來、應、正等覺的威光妙德就不能超越一切世間的天、人、阿修羅等。善現！因為諸如來、應、正等覺的三十二大丈夫相、八十隨好所莊嚴的身不是實有，而是非有性的，所以諸如來、應、正等覺的威光妙德能夠超越一切世間的天、人、阿修羅等。』 『再者，善現！如果諸如來、應、正等覺所放的光明是實有，而不是非有，那麼諸如來、應、正等覺所放的光明就不能普遍照耀十方，每個方向都像恒河沙數的世界，也不能超越一切世間的天、人、阿修羅等。善現！因為諸如來、應、正等覺所放的光明不是實有，

【English Translation】 English version: 'If the Mahayana were neither existent nor non-existent, then this Mahayana would not be honored, not be supreme, not be highest, not be subtle, and could not surpass all the worlds of gods, humans, asuras, and so on. Subhuti (another name for Sudhāna)! Because the Vajra-like wisdom (indestructible wisdom) of the Bodhisattva Mahasattva (great Bodhisattva) is not truly existent, but is of a non-existent nature, therefore this Mahayana is honored, is supreme, is highest, is subtle, and can surpass all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If the Vajra-like wisdom of the Bodhisattva Mahasattva were truly existent, and not non-existent, then the Bodhisattva Mahasattva could not use this Vajra-like wisdom to realize that the self-nature of all dharmas is empty, to eternally cut off the continuity of all afflictions and habitual tendencies, to attain all-knowing wisdom (Buddha's wisdom), nor could they surpass all the worlds of gods, humans, asuras, and so on. Subhuti! Because the Vajra-like wisdom of the Bodhisattva Mahasattva is not truly existent, but is of a non-existent nature, therefore the Bodhisattva Mahasattvas use this Vajra-like wisdom to realize that the self-nature of all dharmas is empty, to eternally cut off the continuity of all afflictions and habitual tendencies, to attain all-knowing wisdom, and can also surpass all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If the body adorned with the thirty-two marks of a great man (thirty-two special physical characteristics of a Buddha) and the eighty minor marks (eighty subtle physical characteristics of a Buddha) of the Tathagatas (title of a Buddha), Arhats (worthy one), and Samyak-sambuddhas (perfectly enlightened ones) were truly existent, and not non-existent, then the majestic virtue and radiance of the Tathagatas, Arhats, and Samyak-sambuddhas could not surpass all the worlds of gods, humans, asuras, and so on. Subhuti! Because the body adorned with the thirty-two marks of a great man and the eighty minor marks of the Tathagatas, Arhats, and Samyak-sambuddhas is not truly existent, but is of a non-existent nature, therefore the majestic virtue and radiance of the Tathagatas, Arhats, and Samyak-sambuddhas can surpass all the worlds of gods, humans, asuras, and so on.' 'Furthermore, Subhuti! If the light emitted by the Tathagatas, Arhats, and Samyak-sambuddhas were truly existent, and not non-existent, then the light emitted by the Tathagatas, Arhats, and Samyak-sambuddhas could not universally illuminate the ten directions, each direction like the number of sands in the Ganges River, nor could it surpass all the worlds of gods, humans, asuras, and so on. Subhuti! Because the light emitted by the Tathagatas, Arhats, and Samyak-sambuddhas is not truly existent,

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，是非有性故，諸如來、應、正等覺所放光明皆能普照十方各如殑伽沙界，亦能超勝一切世間天、人、阿素洛等。

「複次，善現！若諸如來、應、正等覺所具六十美妙支音是實有，非非有者，則諸如來、應、正等覺所具六十美妙支音，不能遍告十方無量無數世界所化有情，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所具六十美妙支音非實有，是非有性故，諸如來、應、正等覺所具六十美妙支音皆能遍告十方無量無數世界所化有情，亦能超勝一切世間天、人、阿素洛等。

「複次，善現！若諸如來、應、正等覺所轉法輪是實有，非非有者，則諸如來、應、正等覺所轉法輪非極清凈，亦非一切世間沙門、婆羅門等所不能轉，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所轉法輪非實有，是非有性故，諸如來、應、正等覺所轉法輪最極清凈，一切世間沙門、婆羅門等皆無有能如法轉者，亦能超勝一切世間天、人、阿素洛等。

「複次，善現！若諸如來、應、正等覺所化有情是實有，非非有者，則諸如來、應、正等覺所轉法輪，不能令彼諸有情類于無餘依妙涅槃界而般涅槃，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所化有情

【現代漢語翻譯】 現代漢語譯本：『此外，善現！如果諸佛如來、應供、正等覺所放的光明是真實存在的，而不是虛無的，那麼諸佛如來、應供、正等覺所放的光明就不能普遍照耀十方如同恒河沙數的世界，也不能超越一切世間的天、人、阿修羅等。』 『善現！因為諸佛如來、應供、正等覺所放的光明不是真實存在的，而是非有性的，所以諸佛如來、應供、正等覺所放的光明才能普遍照耀十方如同恒河沙數的世界，也能超越一切世間的天、人、阿修羅等。』 『此外，善現！如果諸佛如來、應供、正等覺所具有的六十種美妙音聲是真實存在的，而不是虛無的，那麼諸佛如來、應供、正等覺所具有的六十種美妙音聲就不能普遍告知十方無量無數世界所教化的眾生，也不能超越一切世間的天、人、阿修羅等。』 『善現！因為諸佛如來、應供、正等覺所具有的六十種美妙音聲不是真實存在的，而是非有性的，所以諸佛如來、應供、正等覺所具有的六十種美妙音聲才能普遍告知十方無量無數世界所教化的眾生，也能超越一切世間的天、人、阿修羅等。』 『此外，善現！如果諸佛如來、應供、正等覺所轉的法輪（佛法教義的傳播）是真實存在的，而不是虛無的，那麼諸佛如來、應供、正等覺所轉的法輪就不是最極清凈的，也不是一切世間的沙門（出家修行者）、婆羅門（祭司）等所不能轉動的，也不能超越一切世間的天、人、阿修羅等。』 『善現！因為諸佛如來、應供、正等覺所轉的法輪不是真實存在的，而是非有性的，所以諸佛如來、應供、正等覺所轉的法輪才是最極清凈的，一切世間的沙門、婆羅門等都沒有能夠如法轉動的，也能超越一切世間的天、人、阿修羅等。』 『此外，善現！如果諸佛如來、應供、正等覺所教化的眾生是真實存在的，而不是虛無的，那麼諸佛如來、應供、正等覺所轉的法輪就不能使那些眾生在無餘依妙涅槃界（沒有煩惱和痛苦的境界）中般涅槃（進入涅槃），也不能超越一切世間的天、人、阿修羅等。』 『善現！因為諸佛如來、應供、正等覺所教化的眾生不是真實存在的，』

【English Translation】 English version: 'Furthermore, Subhuti, if the light emitted by the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyak-sambuddhas (Perfectly Enlightened Ones) were real and not unreal, then the light emitted by the Tathagatas, Arhats, Samyak-sambuddhas would not be able to universally illuminate the ten directions, each like the sands of the Ganges, nor would it be able to surpass all the worlds of gods, humans, asuras (demigods), and others.' 'Subhuti, because the light emitted by the Tathagatas, Arhats, Samyak-sambuddhas is not real, but is of a non-existent nature, therefore the light emitted by the Tathagatas, Arhats, Samyak-sambuddhas is able to universally illuminate the ten directions, each like the sands of the Ganges, and is also able to surpass all the worlds of gods, humans, asuras, and others.' 'Furthermore, Subhuti, if the sixty melodious sounds possessed by the Tathagatas, Arhats, Samyak-sambuddhas were real and not unreal, then the sixty melodious sounds possessed by the Tathagatas, Arhats, Samyak-sambuddhas would not be able to universally proclaim to the sentient beings in the immeasurable and countless worlds, nor would it be able to surpass all the worlds of gods, humans, asuras, and others.' 'Subhuti, because the sixty melodious sounds possessed by the Tathagatas, Arhats, Samyak-sambuddhas are not real, but are of a non-existent nature, therefore the sixty melodious sounds possessed by the Tathagatas, Arhats, Samyak-sambuddhas are able to universally proclaim to the sentient beings in the immeasurable and countless worlds, and are also able to surpass all the worlds of gods, humans, asuras, and others.' 'Furthermore, Subhuti, if the Dharma wheel (the teachings of the Buddha) turned by the Tathagatas, Arhats, Samyak-sambuddhas were real and not unreal, then the Dharma wheel turned by the Tathagatas, Arhats, Samyak-sambuddhas would not be supremely pure, nor would it be something that all the world's shramanas (ascetics), brahmins (priests), and others could not turn, nor would it be able to surpass all the worlds of gods, humans, asuras, and others.' 'Subhuti, because the Dharma wheel turned by the Tathagatas, Arhats, Samyak-sambuddhas is not real, but is of a non-existent nature, therefore the Dharma wheel turned by the Tathagatas, Arhats, Samyak-sambuddhas is supremely pure, and all the world's shramanas, brahmins, and others are unable to turn it according to the Dharma, and it is also able to surpass all the worlds of gods, humans, asuras, and others.' 'Furthermore, Subhuti, if the sentient beings transformed by the Tathagatas, Arhats, Samyak-sambuddhas were real and not unreal, then the Dharma wheel turned by the Tathagatas, Arhats, Samyak-sambuddhas would not be able to cause those sentient beings to enter Parinirvana (final Nirvana) in the realm of Nirvana without remainder, nor would it be able to surpass all the worlds of gods, humans, asuras, and others.' 'Subhuti, because the sentient beings transformed by the Tathagatas, Arhats, Samyak-sambuddhas are not real,'

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非實有，是非有性故，諸如來、應、正等覺所轉法輪，皆能令彼諸有情類于無餘依妙涅槃界而般涅槃，亦能超勝一切世間天、人、阿素洛等。

「善現！由如是等種種因緣故，說大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。」

第二分無所有品第二十一之一

「複次，善現！汝說『大乘與虛空等。』者，如是！如是！如汝所說。所以者何？

「善現！譬如虛空東西南北四維上下一切方分皆不可得，大乘亦爾，東西南北四維上下一切方分皆不可得，故說大乘與虛空等。

「善現！又如虛空長短、高下、方圓、邪正一切形色皆不可得，大乘亦爾，長短、高下、方圓、邪正一切形色皆不可得，故說大乘與虛空等。

「善現！又如虛空青黃赤白紅紫碧綠縹等顯色皆不可得，大乘亦爾，青黃赤白紅紫碧綠縹等顯色皆不可得，故說大乘與虛空等。

「善現！又如虛空非過去非未來非現在，大乘亦爾，非過去非未來非現在，故說大乘與虛空等。

「善現！又如虛空非增非減、非進非退，大乘亦爾，非增非減、非進非退，故說大乘與虛空等。

「善現！又如虛空非染非凈，大乘亦爾，非染非凈，故說大乘與虛空等。

「善現！又如虛空無生、無滅、無住

【現代漢語翻譯】 現代漢語譯本：並非真實存在，因為它本質上是空性的。諸如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的佛）所轉動的法輪（Dharma wheel，佛法的象徵），都能使那些有情眾生在無餘依妙涅槃界（Nirvana，佛教的最高境界）中般涅槃（Parinirvana，最終的涅槃），也能超越一切世間的天（Deva，神）、人（Manushya，人類）、阿素洛（Asura，半神）等。 『善現（Subhuti，佛陀的弟子）！由於這些種種因緣，所以說大乘（Mahayana，佛教的一個主要流派）是尊貴的、殊勝的、至上的、微妙的，超越一切世間的天、人、阿素洛等。』 第二分 無所有品 第二十一之一 『複次，善現！你說「大乘與虛空等同」，是這樣的！是這樣的！正如你所說。為什麼呢？』 『善現！譬如虛空，東西南北四維上下一切方位都不可得，大乘也是這樣，東西南北四維上下一切方位都不可得，所以說大乘與虛空等同。』 『善現！又如虛空，長短、高下、方圓、邪正一切形狀都不可得，大乘也是這樣，長短、高下、方圓、邪正一切形狀都不可得，所以說大乘與虛空等同。』 『善現！又如虛空，青黃赤白紅紫碧綠縹等顯色都不可得，大乘也是這樣，青黃赤白紅紫碧綠縹等顯色都不可得，所以說大乘與虛空等同。』 『善現！又如虛空，非過去、非未來、非現在，大乘也是這樣，非過去、非未來、非現在，所以說大乘與虛空等同。』 『善現！又如虛空，非增非減、非進非退，大乘也是這樣，非增非減、非進非退，所以說大乘與虛空等同。』 『善現！又如虛空，非染非凈，大乘也是這樣，非染非凈，所以說大乘與虛空等同。』 『善現！又如虛空，無生、無滅、無住』

【English Translation】 English version: It is not truly existent, because it is of the nature of non-existence. The Dharma wheel (Dharma wheel) turned by the Tathagatas (Tathagata, title of a Buddha), Arhats (Arhat, one who is worthy of respect), and Samyaksambuddhas (Samyaksambuddha, a fully enlightened Buddha) can cause those sentient beings to attain Parinirvana (Parinirvana, final Nirvana) in the realm of Nirvana (Nirvana, the highest state in Buddhism) without remainder, and can also surpass all worldly Devas (Deva, gods), Manushyas (Manushya, humans), Asuras (Asura, demigods), and others. 'Subhuti (Subhuti, a disciple of the Buddha)! Because of these various reasons, it is said that the Mahayana (Mahayana, a major branch of Buddhism) is venerable, supreme, superior, and wonderful, surpassing all worldly Devas, Manushyas, Asuras, and others.' Section Two, Chapter Twenty-one, Part One, On Non-Possession 'Furthermore, Subhuti! You said, 「The Mahayana is equal to space.」 It is so! It is so! Just as you said. Why is that?' 'Subhuti! Just as space, all directions—east, west, south, north, the four intermediate directions, above, and below—are unattainable, so too is the Mahayana; all directions—east, west, south, north, the four intermediate directions, above, and below—are unattainable. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space, all forms—long, short, high, low, square, round, crooked, and straight—are unattainable, so too is the Mahayana; all forms—long, short, high, low, square, round, crooked, and straight—are unattainable. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space, all colors—blue, yellow, red, white, pink, purple, green, and pale green—are unattainable, so too is the Mahayana; all colors—blue, yellow, red, white, pink, purple, green, and pale green—are unattainable. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space is neither past, nor future, nor present, so too is the Mahayana; it is neither past, nor future, nor present. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space neither increases nor decreases, neither advances nor retreats, so too is the Mahayana; it neither increases nor decreases, neither advances nor retreats. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space is neither defiled nor pure, so too is the Mahayana; it is neither defiled nor pure. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as space has no birth, no cessation, no abiding'

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、無異，大乘亦爾，無生、無滅、無住、無異，故說大乘與虛空等。

「善現！又如虛空非善非非善、非有記非無記，大乘亦爾，非善非非善、非有記非無記，故說大乘與虛空等。

「善現！又如虛空無見、無聞、無覺、無知，大乘亦爾，無見、無聞、無覺、無知，故說大乘與虛空等。

「善現！又如虛空非所知、非所達、非遍知、非永斷、非作證、非修習，大乘亦爾，非所知、非所達、非遍知、非永斷、非作證、非修習，故說大乘與虛空等。

「善現！又如虛空非果非有果法、非異熟非有異熟法，大乘亦爾，非果非有果法、非異熟非有異熟法，故說大乘與虛空等。

「善現！又如虛空非有貪法非離貪法、非有瞋法非離瞋法、非有癡法非離癡法，大乘亦爾，非有貪法非離貪法、非有瞋法非離瞋法、非有癡法非離癡法，故說大乘與虛空等。

「善現！又如虛空非有初發心可得乃至非有第十發心可得，大乘亦爾，非有初發心可得乃至非有第十發心可得，故說大乘與虛空等。

「善現！又如虛空非有凈觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地可得，大乘亦爾，非有凈觀地乃至如來地可得，故說大乘與虛空等。

「善現！又如虛空

【現代漢語翻譯】 現代漢語譯本：『善現（Subhuti）！就像虛空一樣，沒有生起，沒有滅去，沒有停留，沒有變異，大乘（Mahayana）也是如此，沒有生起，沒有滅去，沒有停留，沒有變異，所以說大乘與虛空相等。 『善現！又如虛空，既不是善，也不是非善，既不是有記，也不是無記，大乘也是如此，既不是善，也不是非善，既不是有記，也不是無記，所以說大乘與虛空相等。 『善現！又如虛空，沒有見，沒有聞，沒有覺，沒有知，大乘也是如此，沒有見，沒有聞，沒有覺，沒有知，所以說大乘與虛空相等。 『善現！又如虛空，不是所知，不是所達，不是遍知，不是永斷，不是作證，不是修習，大乘也是如此，不是所知，不是所達，不是遍知，不是永斷，不是作證，不是修習，所以說大乘與虛空相等。 『善現！又如虛空，不是果，不是有果法，不是異熟，不是有異熟法，大乘也是如此，不是果，不是有果法，不是異熟，不是有異熟法，所以說大乘與虛空相等。 『善現！又如虛空，不是有貪法，不是離貪法，不是有瞋法，不是離瞋法，不是有癡法，不是離癡法，大乘也是如此，不是有貪法，不是離貪法，不是有瞋法，不是離瞋法，不是有癡法，不是離癡法，所以說大乘與虛空相等。 『善現！又如虛空，沒有初發心可得，乃至沒有第十發心可得，大乘也是如此，沒有初發心可得，乃至沒有第十發心可得，所以說大乘與虛空相等。 『善現！又如虛空，沒有凈觀地（Shuddhadarshana-bhumi），種姓地（Gotra-bhumi），第八地（Astamaka-bhumi），具見地（Darshana-bhumi），薄地（Tanuka-bhumi），離欲地（Vitaraga-bhumi），已辦地（Krtavi-bhumi），獨覺地（Pratyekabuddha-bhumi），菩薩地（Bodhisattva-bhumi），如來地（Tathagata-bhumi）可得，大乘也是如此，沒有凈觀地乃至如來地可得，所以說大乘與虛空相等。 『善現！又如虛空

【English Translation】 English version: 'Subhuti! Just like space, there is no arising, no ceasing, no abiding, no changing, so too is the Mahayana, there is no arising, no ceasing, no abiding, no changing, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, it is neither good nor not-good, neither determinate nor indeterminate, so too is the Mahayana, it is neither good nor not-good, neither determinate nor indeterminate, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, there is no seeing, no hearing, no sensing, no knowing, so too is the Mahayana, there is no seeing, no hearing, no sensing, no knowing, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, it is not knowable, not attainable, not fully knowable, not completely abandoned, not realized, not practiced, so too is the Mahayana, it is not knowable, not attainable, not fully knowable, not completely abandoned, not realized, not practiced, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, it is not a result, not a result-having dharma, not a maturation, not a maturation-having dharma, so too is the Mahayana, it is not a result, not a result-having dharma, not a maturation, not a maturation-having dharma, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, it is not a dharma with greed, not a dharma without greed, not a dharma with hatred, not a dharma without hatred, not a dharma with delusion, not a dharma without delusion, so too is the Mahayana, it is not a dharma with greed, not a dharma without greed, not a dharma with hatred, not a dharma without hatred, not a dharma with delusion, not a dharma without delusion, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, there is no first aspiration to enlightenment attainable, up to and including no tenth aspiration to enlightenment attainable, so too is the Mahayana, there is no first aspiration to enlightenment attainable, up to and including no tenth aspiration to enlightenment attainable, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space, there is no Pure Vision Ground (Shuddhadarshana-bhumi), Lineage Ground (Gotra-bhumi), Eighth Ground (Astamaka-bhumi), Vision Ground (Darshana-bhumi), Thin Ground (Tanuka-bhumi), Detachment Ground (Vitaraga-bhumi), Accomplished Ground (Krtavi-bhumi), Solitary Buddha Ground (Pratyekabuddha-bhumi), Bodhisattva Ground (Bodhisattva-bhumi), Tathagata Ground (Tathagata-bhumi) attainable, so too is the Mahayana, there is no Pure Vision Ground up to and including no Tathagata Ground attainable, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just like space

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非墮欲界、非墮色界、非墮無色界，大乘亦爾，非墮欲界、非墮色界、非墮無色界，故說大乘與虛空等。

「善現！又如虛空非有預流向預流果、一來向一來果、不還向不還果、阿羅漢向阿羅漢果、獨覺向獨覺果、菩薩如來可得，大乘亦爾，非有預流向乃至如來可得，故說大乘與虛空等。

「善現！又如虛空非有聲聞地、獨覺地、菩薩地、如來地可得，大乘亦爾，非有聲聞地、獨覺地、菩薩地、如來地可得，故說大乘與虛空等。

「善現！又如虛空非有色非無色、非有見非無見、非有對非無對、非相應非不相應，大乘亦爾，非有色非無色、非有見非無見、非有對非無對、非相應非不相應，故說大乘與虛空等。

「善現！又如虛空非常非無常、非樂非苦、非我非無我、非凈非不凈，大乘亦爾，非常非無常、非樂非苦、非我非無我、非凈非不凈，故說大乘與虛空等。

「善現！又如虛空非空非不空、非有相非無相、非有愿非無愿，大乘亦爾，非空非不空、非有相非無相、非有愿非無愿，故說大乘與虛空等。

「善現！又如虛空非寂靜非不寂靜、非遠離非不遠離，大乘亦爾，非寂靜非不寂靜、非遠離非不遠離，故說大乘與虛空等。

「善現！又如虛空非闇非明，大乘亦爾，非闇

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！大乘（Mahayana）既不屬於欲界（Kama-dhatu），也不屬於色界（Rupa-dhatu），也不屬於無色界（Arupa-dhatu）。大乘也是如此，不屬於欲界、色界、無色界。因此說大乘與虛空（Akasha）相等。』 『善現！又如虛空之中，沒有預流向（Srotapatti-phala）預流果（Srotapanna）、一來向（Sakrdagami-phala）一來果（Sakrdagamin）、不還向（Anagami-phala）不還果（Anagamin）、阿羅漢向（Arhat-phala）阿羅漢果（Arhat）、獨覺向（Pratyekabuddha-phala）獨覺果（Pratyekabuddha）、菩薩（Bodhisattva）和如來（Tathagata）可以獲得。大乘也是如此，沒有預流向乃至如來可以獲得。因此說大乘與虛空相等。』 『善現！又如虛空之中，沒有聲聞地（Sravaka-bhumi）、獨覺地（Pratyekabuddha-bhumi）、菩薩地（Bodhisattva-bhumi）、如來地（Tathagata-bhumi）可以獲得。大乘也是如此，沒有聲聞地、獨覺地、菩薩地、如來地可以獲得。因此說大乘與虛空相等。』 『善現！又如虛空之中，非有色（Rupa）非無色（Arupa）、非有見（Sanidarsana）非無見（Anidarsana）、非有對（Sapratiha）非無對（Apratiha）、非相應（Samprayukta）非不相應（Visamprayukta）。大乘也是如此，非有色非無色、非有見非無見、非有對非無對、非相應非不相應。因此說大乘與虛空相等。』 『善現！又如虛空之中，非常（Nitya）非無常（Anitya）、非樂（Sukha）非苦（Duhkha）、非我（Atman）非無我（Anatman）、非凈（Subha）非不凈（Asubha）。大乘也是如此，非常非無常、非樂非苦、非我非無我、非凈非不凈。因此說大乘與虛空相等。』 『善現！又如虛空之中，非空（Sunya）非不空（Asunya）、非有相（Sananimitta）非無相（Animitta）、非有愿（Sapranihta）非無愿（Apranihita）。大乘也是如此，非空非不空、非有相非無相、非有愿非無愿。因此說大乘與虛空相等。』 『善現！又如虛空之中，非寂靜（Santa）非不寂靜（Asanta）、非遠離（Vivikta）非不遠離（Avivikta）。大乘也是如此，非寂靜非不寂靜、非遠離非不遠離。因此說大乘與虛空相等。』 『善現！又如虛空之中，非黑暗（Tamas）非光明（Aloka）。大乘也是如此，非黑暗』

【English Translation】 English version 'Subhuti! The Mahayana does not belong to the desire realm (Kama-dhatu), nor to the form realm (Rupa-dhatu), nor to the formless realm (Arupa-dhatu). The Mahayana is also like this, not belonging to the desire realm, the form realm, or the formless realm. Therefore, it is said that the Mahayana is equal to space (Akasha).' 'Subhuti! Furthermore, just as in space, there is no stream-enterer path (Srotapatti-phala), stream-enterer fruit (Srotapanna), once-returner path (Sakrdagami-phala), once-returner fruit (Sakrdagamin), non-returner path (Anagami-phala), non-returner fruit (Anagamin), Arhat path (Arhat-phala), Arhat fruit (Arhat), Pratyekabuddha path (Pratyekabuddha-phala), Pratyekabuddha fruit (Pratyekabuddha), Bodhisattva, and Tathagata that can be attained. The Mahayana is also like this, there is no stream-enterer path up to Tathagata that can be attained. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is no Sravaka-bhumi, Pratyekabuddha-bhumi, Bodhisattva-bhumi, or Tathagata-bhumi that can be attained. The Mahayana is also like this, there is no Sravaka-bhumi, Pratyekabuddha-bhumi, Bodhisattva-bhumi, or Tathagata-bhumi that can be attained. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is neither form (Rupa) nor formlessness (Arupa), neither visible (Sanidarsana) nor invisible (Anidarsana), neither with resistance (Sapratiha) nor without resistance (Apratiha), neither associated (Samprayukta) nor unassociated (Visamprayukta). The Mahayana is also like this, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance, neither associated nor unassociated. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is neither permanent (Nitya) nor impermanent (Anitya), neither pleasure (Sukha) nor pain (Duhkha), neither self (Atman) nor non-self (Anatman), neither pure (Subha) nor impure (Asubha). The Mahayana is also like this, neither permanent nor impermanent, neither pleasure nor pain, neither self nor non-self, neither pure nor impure. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is neither empty (Sunya) nor non-empty (Asunya), neither with sign (Sananimitta) nor without sign (Animitta), neither with aspiration (Sapranihta) nor without aspiration (Apranihita). The Mahayana is also like this, neither empty nor non-empty, neither with sign nor without sign, neither with aspiration nor without aspiration. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is neither tranquil (Santa) nor non-tranquil (Asanta), neither secluded (Vivikta) nor non-secluded (Avivikta). The Mahayana is also like this, neither tranquil nor non-tranquil, neither secluded nor non-secluded. Therefore, it is said that the Mahayana is equal to space.' 'Subhuti! Furthermore, just as in space, there is neither darkness (Tamas) nor light (Aloka). The Mahayana is also like this, neither darkness'

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非明，故說大乘與虛空等。

「善現！又如虛空非可得非不可得，大乘亦爾，非可得非不可得，故說大乘與虛空等。

「善現！又如虛空非蘊界處非離蘊界處，大乘亦爾，非蘊界處非離蘊界處，故說大乘與虛空等。

「善現！又如虛空非可說非不可說，大乘亦爾，非可說非不可說，故說大乘與虛空等。

「善現！由如是等種種因緣，故說大乘與虛空等。

「複次，善現！汝說『猶如虛空普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。』者，如是！如是！如汝所說。所以者何？善現！有情無所有故，當知虛空亦無所有；虛空無所有故，當知大乘亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情、若虛空、若大乘，如是一切皆無所有不可得故。

「複次，善現！有情無量無數無邊故，當知虛空亦無量無數無邊；虛空無量無數無邊故，當知大乘亦無量無數無邊。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情無量無數無邊，若虛空無量無數無邊，若大乘無量無數無邊，如是一切皆無所有不可得故。

「複次，善現！有情無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有

【現代漢語翻譯】 現代漢語譯本 並非是明晰可見的，所以說大乘與虛空相等。 『善現（Subhuti）！又如虛空，既不能說它存在，也不能說它不存在，大乘也是如此，既不能說它存在，也不能說它不存在，所以說大乘與虛空相等。 『善現！又如虛空，既不屬於五蘊（skandha）、十二處（ayatana）、十八界（dhatu），也不脫離五蘊、十二處、十八界，大乘也是如此，既不屬於五蘊、十二處、十八界，也不脫離五蘊、十二處、十八界，所以說大乘與虛空相等。 『善現！又如虛空，既不能說它可說，也不能說它不可說，大乘也是如此，既不能說它可說，也不能說它不可說，所以說大乘與虛空相等。 『善現！由於像這樣的種種因緣，所以說大乘與虛空相等。 『再者，善現！你說『猶如虛空普遍能夠容納無量無數無邊的有情（sattva），大乘也是如此，普遍能夠容納無量無數無邊的有情。』，是這樣的！是這樣的！正如你所說。為什麼呢？善現！因為有情本性空無所有，應當知道虛空也空無所有；虛空空無所有，應當知道大乘也空無所有。由於這個因緣，所以說大乘普遍能夠容納無量無數無邊的有情。為什麼呢？善現！無論是眾生、虛空還是大乘，這一切都是空無所有，不可得的。 『再者，善現！因為有情是無量無數無邊的，應當知道虛空也是無量無數無邊的；虛空是無量無數無邊的，應當知道大乘也是無量無數無邊的。由於這個因緣，所以說大乘普遍能夠容納無量無數無邊的有情。為什麼呢？善現！如果說有情是無量無數無邊的，如果說虛空是無量無數無邊的，如果說大乘是無量無數無邊的，這一切都是空無所有，不可得的。 『再者，善現！因為有情本性空無所有，應當知道虛空也空無所有。虛空空無所有，應當知道大乘也空無所有。大乘空無所有

【English Translation】 English version It is not distinct, therefore it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just as space is neither obtainable nor unobtainable, so too is the Mahayana; it is neither obtainable nor unobtainable. Therefore, it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just as space is neither within the aggregates (skandha), realms (ayatana), and elements (dhatu), nor apart from the aggregates, realms, and elements, so too is the Mahayana; it is neither within the aggregates, realms, and elements, nor apart from them. Therefore, it is said that the Mahayana is equal to space. 'Subhuti! Furthermore, just as space is neither speakable nor unspeakable, so too is the Mahayana; it is neither speakable nor unspeakable. Therefore, it is said that the Mahayana is equal to space. 'Subhuti! Due to such various reasons, it is said that the Mahayana is equal to space. 'Furthermore, Subhuti! You said, 'Just as space universally accommodates immeasurable, countless, and boundless sentient beings (sattva), so too does the Mahayana universally accommodate immeasurable, countless, and boundless sentient beings.' It is so! It is so! Just as you have said. Why is that? Subhuti! Because sentient beings are without any inherent existence, it should be known that space is also without any inherent existence; because space is without any inherent existence, it should be known that the Mahayana is also without any inherent existence. Due to this reason, it is said that the Mahayana universally accommodates immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! Whether it is sentient beings, space, or the Mahayana, all of these are without any inherent existence and are unobtainable. 'Furthermore, Subhuti! Because sentient beings are immeasurable, countless, and boundless, it should be known that space is also immeasurable, countless, and boundless; because space is immeasurable, countless, and boundless, it should be known that the Mahayana is also immeasurable, countless, and boundless. Due to this reason, it is said that the Mahayana universally accommodates immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If sentient beings are immeasurable, countless, and boundless, if space is immeasurable, countless, and boundless, if the Mahayana is immeasurable, countless, and boundless, all of these are without any inherent existence and are unobtainable. 'Furthermore, Subhuti! Because sentient beings are without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should be known that the Mahayana is also without any inherent existence. The Mahayana is without any inherent existence

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故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我無所有故，當知有情亦無所有。有情無所有故，當知命者亦無所有。命者無所有故，當知生者亦無所有。生者無所有故，當知養者亦無所有。養者無所有故，當知士夫亦無所有。士夫無所有故，當知補特伽羅亦無所有。補特伽羅無所有故，當知意生亦無所有。意生無所有故，當知儒童亦無所有。儒童無所有故，當知作者亦無所有。作者無所有故，當知受者亦無所有。受者無所有故，當知知者亦無所有。知者無所有故，當知見者亦無所有。見者無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆

【現代漢語翻譯】 現代漢語譯本：因此，應當知道『無量』也是沒有實體的。因為『無量』沒有實體，應當知道『無數』也是沒有實體的。因為『無數』沒有實體，應當知道『無邊』也是沒有實體的。因為『無邊』沒有實體，應當知道一切法也是沒有實體的。由於這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情（眾生）。為什麼呢？善現（須菩提）！如果有情（眾生）、虛空、大乘、無量、無數、無邊、一切法，像這樣的一切都是沒有實體，不可獲得的。

『再者，善現！』因為『我』沒有實體，應當知道有情（眾生）也沒有實體。因為有情（眾生）沒有實體，應當知道命者也沒有實體。因為命者沒有實體，應當知道生者也沒有實體。因為生者沒有實體，應當知道養者也沒有實體。因為養者沒有實體，應當知道士夫也沒有實體。因為士夫沒有實體，應當知道補特伽羅（人）也沒有實體。因為補特伽羅沒有實體，應當知道意生也沒有實體。因為意生沒有實體，應當知道儒童也沒有實體。因為儒童沒有實體，應當知道作者也沒有實體。因為作者沒有實體，應當知道受者也沒有實體。因為受者沒有實體，應當知道知者也沒有實體。因為知者沒有實體，應當知道見者也沒有實體。因為見者沒有實體，應當知道虛空也沒有實體。因為虛空沒有實體，應當知道大乘也沒有實體。因為大乘沒有實體，應當知道無量也沒有實體。因為無量沒有實體，應當知道無數也沒有實體。因為無數沒有實體，應當知道無邊也沒有實體。因為無邊沒有實體，應當知道一切法也沒有實體。由於這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情（眾生）。為什麼呢？善現！如果『我』乃至『見者』，如果虛空、大乘、無量、無數、無邊、一切法，像這樣的一切都是

【English Translation】 English version: Therefore, it should be known that 'immeasurable' is also without substance. Because 'immeasurable' has no substance, it should be known that 'innumerable' is also without substance. Because 'innumerable' has no substance, it should be known that 'boundless' is also without substance. Because 'boundless' has no substance, it should be known that all dharmas are also without substance. Due to this cause and condition, it is said that the Mahayana (Great Vehicle) can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti! If sentient beings, space, the Mahayana, immeasurable, innumerable, boundless, all dharmas, all such are without substance and unattainable.

'Furthermore, Subhuti!' Because 'I' has no substance, it should be known that sentient beings also have no substance. Because sentient beings have no substance, it should be known that a life-span also has no substance. Because a life-span has no substance, it should be known that a birth also has no substance. Because a birth has no substance, it should be known that a nurturer also has no substance. Because a nurturer has no substance, it should be known that a person also has no substance. Because a person has no substance, it should be known that a pudgala (person) also has no substance. Because a pudgala has no substance, it should be known that a mind-born being also has no substance. Because a mind-born being has no substance, it should be known that a young man also has no substance. Because a young man has no substance, it should be known that an agent also has no substance. Because an agent has no substance, it should be known that a receiver also has no substance. Because a receiver has no substance, it should be known that a knower also has no substance. Because a knower has no substance, it should be known that a seer also has no substance. Because a seer has no substance, it should be known that space also has no substance. Because space has no substance, it should be known that the Mahayana also has no substance. Because the Mahayana has no substance, it should be known that immeasurable also has no substance. Because immeasurable has no substance, it should be known that innumerable also has no substance. Because innumerable has no substance, it should be known that boundless also has no substance. Because boundless has no substance, it should be known that all dharmas also have no substance. Due to this cause and condition, it is said that the Mahayana can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti! If 'I' up to 'seer', if space, the Mahayana, immeasurable, innumerable, boundless, all dharmas, all such are

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無所有，不可得故。

「複次，善現！我乃至見者無所有故，當知法界亦無所有。法界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若法界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知真如、實際、不思議界、安隱界等展轉亦無所有。真如、實際、不思議界、安隱界等無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若真如、實際、不思議界、安隱界等，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知色亦無所有。色無所有故，當知虛空亦

【現代漢語翻譯】 現代漢語譯本 因為不可得，所以說無所有。

『再者，善現（Subhuti）！因為我乃至見者（atman to drsta，指代一切能見的主體）都無所有，應當知道法界（dharmadhatu，指一切法的界限）也無所有。法界無所有，應當知道虛空（akasa）也無所有。虛空無所有，應當知道大乘（mahayana，佛教的最高教義）也無所有。大乘無所有，應當知道無量（apramana，指不可計量的）也無所有。無量無所有，應當知道無數（asamkhya，指不可數的）也無所有。無數無所有，應當知道無邊（ananta，指沒有邊際的）也無所有。無邊無所有，應當知道一切法（sarva dharma，指宇宙間的一切事物和現象）也無所有。因為這個緣故，所以說大乘能夠普遍容納無量無數無邊的有情（sattva，指一切有情眾生）。為什麼呢？善現！如果我乃至見者，如果法界、如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這一切都是無所有，不可得的緣故。

『再者，善現！因為我乃至見者無所有，應當知道真如（tathata，指事物的真實本性）、實際（bhutakoti，指真實的極限）、不思議界（acintya-dhatu，指不可思議的境界）、安隱界（kshema-dhatu，指安穩的境界）等也輾轉無所有。真如、實際、不思議界、安隱界等無所有，應當知道虛空也無所有。虛空無所有，應當知道大乘也無所有。大乘無所有，應當知道無量也無所有。無量無所有，應當知道無數也無所有。無數無所有，應當知道無邊也無所有。無邊無所有，應當知道一切法也無所有。因為這個緣故，所以說大乘能夠普遍容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，如果真如、實際、不思議界、安隱界等，如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這一切都是無所有，不可得的緣故。

『再者，善現！因為我乃至見者無所有，應當知道色（rupa，指物質現象）也無所有。色無所有，應當知道虛空也無所有。

【English Translation】 English version Because it is unattainable, it is said to be without existence.

'Furthermore, Subhuti! Because I, even the seer (atman to drsta, referring to all seeing subjects), have no existence, it should be known that the realm of phenomena (dharmadhatu, referring to the boundaries of all phenomena) also has no existence. Because the realm of phenomena has no existence, it should be known that space (akasa) also has no existence. Because space has no existence, it should be known that the Great Vehicle (mahayana, the highest teaching of Buddhism) also has no existence. Because the Great Vehicle has no existence, it should be known that the immeasurable (apramana, referring to the immeasurable) also has no existence. Because the immeasurable has no existence, it should be known that the countless (asamkhya, referring to the countless) also has no existence. Because the countless has no existence, it should be known that the boundless (ananta, referring to the boundless) also has no existence. Because the boundless has no existence, it should be known that all phenomena (sarva dharma, referring to all things and phenomena in the universe) also have no existence. For this reason, it is said that the Great Vehicle can universally accommodate immeasurable, countless, and boundless sentient beings (sattva, referring to all sentient beings). Why is that? Subhuti! If I, even the seer, if the realm of phenomena, if space, if the Great Vehicle, if the immeasurable, if the countless, if the boundless, if all phenomena, all of these have no existence and are unattainable.

'Furthermore, Subhuti! Because I, even the seer, have no existence, it should be known that suchness (tathata, referring to the true nature of things), the limit of reality (bhutakoti, referring to the true limit), the inconceivable realm (acintya-dhatu, referring to the inconceivable realm), the realm of peace (kshema-dhatu, referring to the realm of peace), etc., also have no existence in turn. Because suchness, the limit of reality, the inconceivable realm, the realm of peace, etc., have no existence, it should be known that space also has no existence. Because space has no existence, it should be known that the Great Vehicle also has no existence. Because the Great Vehicle has no existence, it should be known that the immeasurable also has no existence. Because the immeasurable has no existence, it should be known that the countless also has no existence. Because the countless has no existence, it should be known that the boundless also has no existence. Because the boundless has no existence, it should be known that all phenomena also have no existence. For this reason, it is said that the Great Vehicle can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, if suchness, the limit of reality, the inconceivable realm, the realm of peace, etc., if space, if the Great Vehicle, if the immeasurable, if the countless, if the boundless, if all phenomena, all of these have no existence and are unattainable.

'Furthermore, Subhuti! Because I, even the seer, have no existence, it should be known that form (rupa, referring to material phenomena) also has no existence. Because form has no existence, it should be known that space also has no existence.'

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無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知受、想、行、識展轉亦無所有。受、想、行、識無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若受、想、行、識，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知眼處亦無所有。眼處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故

【現代漢語翻譯】 現代漢語譯本： 『無所有』。因為虛空是無所有的，應當知道大乘（Mahayana，佛教中一種重要的宗派）也是無所有的。因為大乘是無所有的，應當知道無量也是無所有的。因為無量是無所有的，應當知道無數也是無所有的。因為無數是無所有的，應當知道無邊也是無所有的。因為無邊是無所有的，應當知道一切法（dharma，佛教中的基本概念，指宇宙萬物的規律和現象）也是無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情（sentient beings，指一切有感知和意識的生命）。為什麼呢？善現（Subhuti，佛陀的弟子）！如果我乃至見者（指能見的主體），無論是色（rupa，指物質現象）、虛空、大乘、無量、無數、無邊，還是一切法，所有這些都是無所有、不可得的。

『再者，善現！』因為我乃至見者是無所有的，應當知道受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也都是無所有的。因為受、想、行、識是無所有的，應當知道虛空也是無所有的。因為虛空是無所有的，應當知道大乘也是無所有的。因為大乘是無所有的，應當知道無量也是無所有的。因為無量是無所有的，應當知道無數也是無所有的。因為無數是無所有的，應當知道無邊也是無所有的。因為無邊是無所有的，應當知道一切法也是無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，無論是受、想、行、識，還是虛空、大乘、無量、無數、無邊，還是一切法，所有這些都是無所有、不可得的。

『再者，善現！』因為我乃至見者是無所有的，應當知道眼處（caksu-ayatana，指眼睛及其感知功能）也是無所有的。因為眼處是無所有的，應當知道虛空也是無所有的。因為虛空是無所有的，應當知道大乘也是無所有的。因為大乘是無所有的，應當知道無量也是無所有的。因為無量是無所有的，應當知道無數也是無所有的。因為無數是無所有的，應當知道無邊也是無所有的。因為無邊是無所有的，

【English Translation】 English version: 'Without any being.' Because emptiness is without any being, it should be known that the Great Vehicle (Mahayana, a major school of Buddhism) is also without any being. Because the Great Vehicle is without any being, it should be known that immeasurable is also without any being. Because immeasurable is without any being, it should be known that countless is also without any being. Because countless is without any being, it should be known that boundless is also without any being. Because boundless is without any being, it should be known that all dharmas (dharma, fundamental concept in Buddhism, referring to the laws and phenomena of the universe) are also without any being. For this reason, it is said that the Great Vehicle can universally accommodate immeasurable, countless, and boundless sentient beings (sentient beings, referring to all beings with perception and consciousness). Why is that? Subhuti (Subhuti, a disciple of the Buddha)! If I, even the seer (referring to the subject of seeing), whether it is form (rupa, referring to material phenomena), emptiness, the Great Vehicle, immeasurable, countless, boundless, or all dharmas, all of these are without any being and unattainable.

'Furthermore, Subhuti!' Because I, even the seer, am without any being, it should be known that feeling (vedana, sensation), perception (samjna, concept), volition (samskara, will), and consciousness (vijnana, awareness) are also without any being. Because feeling, perception, volition, and consciousness are without any being, it should be known that emptiness is also without any being. Because emptiness is without any being, it should be known that the Great Vehicle is also without any being. Because the Great Vehicle is without any being, it should be known that immeasurable is also without any being. Because immeasurable is without any being, it should be known that countless is also without any being. Because countless is without any being, it should be known that boundless is also without any being. Because boundless is without any being, it should be known that all dharmas are also without any being. For this reason, it is said that the Great Vehicle can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, whether it is feeling, perception, volition, consciousness, or emptiness, the Great Vehicle, immeasurable, countless, boundless, or all dharmas, all of these are without any being and unattainable.

'Furthermore, Subhuti!' Because I, even the seer, am without any being, it should be known that the eye-base (caksu-ayatana, referring to the eye and its perceptual function) is also without any being. Because the eye-base is without any being, it should be known that emptiness is also without any being. Because emptiness is without any being, it should be known that the Great Vehicle is also without any being. Because the Great Vehicle is without any being, it should be known that immeasurable is also without any being. Because immeasurable is without any being, it should be known that countless is also without any being. Because countless is without any being, it should be known that boundless is also without any being. Because boundless is without any being,

---

，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼處、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意處展轉亦無所有。耳、鼻、舌、身、意處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意處，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知色處亦無所有。色處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色處、若虛空、若大乘、若無量、若

【現代漢語翻譯】 現代漢語譯本：應當知道一切法也是空無所有的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現（Subhuti）！如果我乃至見者（atman, the self or the seer），如果眼處（caksu-ayatana, the eye base），如果虛空（akasa, space），如果大乘（Mahayana, the Great Vehicle），如果無量（apramana, immeasurable），如果無數（asamkhya, countless），如果無邊（ananta, boundless），如果一切法（sarva-dharma, all phenomena），像這樣的一切都是空無所有，不可得到的。 再者，善現（Subhuti）！我乃至見者（atman, the self or the seer）是空無所有的，應當知道耳、鼻、舌、身、意處（srotra-ghrana-jihva-kaya-manas-ayatana, the ear, nose, tongue, body, and mind bases）也都是空無所有的。耳、鼻、舌、身、意處是空無所有的，應當知道虛空（akasa, space）也是空無所有的。虛空是空無所有的，應當知道大乘（Mahayana, the Great Vehicle）也是空無所有的。大乘是空無所有的，應當知道無量（apramana, immeasurable）也是空無所有的。無量是空無所有的，應當知道無數（asamkhya, countless）也是空無所有的。無數是空無所有的，應當知道無邊（ananta, boundless）也是空無所有的。無邊是空無所有的，應當知道一切法（sarva-dharma, all phenomena）也是空無所有的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現（Subhuti）！如果我乃至見者（atman, the self or the seer），如果耳、鼻、舌、身、意處（srotra-ghrana-jihva-kaya-manas-ayatana, the ear, nose, tongue, body, and mind bases），如果虛空（akasa, space），如果大乘（Mahayana, the Great Vehicle），如果無量（apramana, immeasurable），如果無數（asamkhya, countless），如果無邊（ananta, boundless），如果一切法（sarva-dharma, all phenomena），像這樣的一切都是空無所有，不可得到的。 再者，善現（Subhuti）！我乃至見者（atman, the self or the seer）是空無所有的，應當知道色處（rupa-ayatana, the form base）也是空無所有的。色處是空無所有的，應當知道虛空（akasa, space）也是空無所有的。虛空是空無所有的，應當知道大乘（Mahayana, the Great Vehicle）也是空無所有的。大乘是空無所有的，應當知道無量（apramana, immeasurable）也是空無所有的。無量是空無所有的，應當知道無數（asamkhya, countless）也是空無所有的。無數是空無所有的，應當知道無邊（ananta, boundless）也是空無所有的。無邊是空無所有的，應當知道一切法（sarva-dharma, all phenomena）也是空無所有的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現（Subhuti）！如果我乃至見者（atman, the self or the seer），如果色處（rupa-ayatana, the form base），如果虛空（akasa, space），如果大乘（Mahayana, the Great Vehicle），如果無量（apramana, immeasurable），如果

【English Translation】 English version: It should be known that all dharmas are also without any existence. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer (atman, the self or the seer), if the eye base (caksu-ayatana, the eye base), if space (akasa, space), if the Mahayana (Mahayana, the Great Vehicle), if immeasurable (apramana, immeasurable), if countless (asamkhya, countless), if boundless (ananta, boundless), if all dharmas (sarva-dharma, all phenomena), all of these are without any existence and unattainable. Furthermore, Subhuti! Since I, even the seer (atman, the self or the seer), are without any existence, it should be known that the ear, nose, tongue, body, and mind bases (srotra-ghrana-jihva-kaya-manas-ayatana, the ear, nose, tongue, body, and mind bases) are also without any existence. Since the ear, nose, tongue, body, and mind bases are without any existence, it should be known that space (akasa, space) is also without any existence. Since space is without any existence, it should be known that the Mahayana (Mahayana, the Great Vehicle) is also without any existence. Since the Mahayana is without any existence, it should be known that immeasurable (apramana, immeasurable) is also without any existence. Since immeasurable is without any existence, it should be known that countless (asamkhya, countless) is also without any existence. Since countless is without any existence, it should be known that boundless (ananta, boundless) is also without any existence. Since boundless is without any existence, it should be known that all dharmas (sarva-dharma, all phenomena) are also without any existence. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer (atman, the self or the seer), if the ear, nose, tongue, body, and mind bases (srotra-ghrana-jihva-kaya-manas-ayatana, the ear, nose, tongue, body, and mind bases), if space (akasa, space), if the Mahayana (Mahayana, the Great Vehicle), if immeasurable (apramana, immeasurable), if countless (asamkhya, countless), if boundless (ananta, boundless), if all dharmas (sarva-dharma, all phenomena), all of these are without any existence and unattainable. Furthermore, Subhuti! Since I, even the seer (atman, the self or the seer), are without any existence, it should be known that the form base (rupa-ayatana, the form base) is also without any existence. Since the form base is without any existence, it should be known that space (akasa, space) is also without any existence. Since space is without any existence, it should be known that the Mahayana (Mahayana, the Great Vehicle) is also without any existence. Since the Mahayana is without any existence, it should be known that immeasurable (apramana, immeasurable) is also without any existence. Since immeasurable is without any existence, it should be known that countless (asamkhya, countless) is also without any existence. Since countless is without any existence, it should be known that boundless (ananta, boundless) is also without any existence. Since boundless is without any existence, it should be known that all dharmas (sarva-dharma, all phenomena) are also without any existence. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer (atman, the self or the seer), if the form base (rupa-ayatana, the form base), if space (akasa, space), if the Mahayana (Mahayana, the Great Vehicle), if immeasurable (apramana, immeasurable), if

---

無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知聲、香、味、觸、法處展轉亦無所有。聲、香、味、觸、法處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲、香、味、觸、法處，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知眼界亦無所有。眼界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有；無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意界展轉亦無所有

【現代漢語翻譯】 現代漢語譯本：無數、如同無邊、如同一切法，像這樣的一切都是不存在的，因為它們都不可得。

『再者，善現！因為我乃至見者都不存在，應當知道聲、香、味、觸、法處也輾轉不存在。因為聲、香、味、觸、法處不存在，應當知道虛空也不存在。因為虛空不存在，應當知道大乘（Mahayana，佛教教義中的一種乘，旨在普度眾生）也不存在。因為大乘不存在，應當知道無量也不存在。因為無量不存在，應當知道無數也不存在。因為無數不存在，應當知道無邊也不存在。因為無邊不存在，應當知道一切法也不存在。因為這個因緣，所以說大乘普遍能夠容納無量無數無邊的有情（sentient beings，有情眾生）。為什麼呢？善現！如果我乃至見者，如果聲、香、味、觸、法處，如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，像這樣的一切都是不存在的，因為它們都不可得。

『再者，善現！因為我乃至見者都不存在，應當知道眼界也不存在。因為眼界不存在，應當知道虛空也不存在。因為虛空不存在，應當知道大乘也不存在。因為大乘不存在，應當知道無量也不存在；因為無量不存在，應當知道無數也不存在。因為無數不存在，應當知道無邊也不存在。因為無邊不存在，應當知道一切法也不存在。因為這個因緣，所以說大乘普遍能夠容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，如果眼界、如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，像這樣的一切都是不存在的，因為它們都不可得。

『再者，善現！因為我乃至見者都不存在，應當知道耳、鼻、舌、身、意界也輾轉不存在。

【English Translation】 English version: Countless, like boundless, like all dharmas, all such are non-existent because they are unattainable.

'Furthermore, Subhuti! Because even the 'I' or 'seer' is non-existent, it should be known that sound, smell, taste, touch, and dharma-objects are also non-existent in turn. Because sound, smell, taste, touch, and dharma-objects are non-existent, it should be known that space is also non-existent. Because space is non-existent, it should be known that the Mahayana (a vehicle in Buddhist doctrine aiming for universal salvation) is also non-existent. Because the Mahayana is non-existent, it should be known that immeasurable is also non-existent. Because immeasurable is non-existent, it should be known that countless is also non-existent. Because countless is non-existent, it should be known that boundless is also non-existent. Because boundless is non-existent, it should be known that all dharmas are also non-existent. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If the 'I' or 'seer', if sound, smell, taste, touch, and dharma-objects, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all such are non-existent because they are unattainable.'

'Furthermore, Subhuti! Because even the 'I' or 'seer' is non-existent, it should be known that the eye-sphere is also non-existent. Because the eye-sphere is non-existent, it should be known that space is also non-existent. Because space is non-existent, it should be known that the Mahayana is also non-existent. Because the Mahayana is non-existent, it should be known that immeasurable is also non-existent; because immeasurable is non-existent, it should be known that countless is also non-existent. Because countless is non-existent, it should be known that boundless is also non-existent. Because boundless is non-existent, it should be known that all dharmas are also non-existent. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If the 'I' or 'seer', if the eye-sphere, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all such are non-existent because they are unattainable.'

'Furthermore, Subhuti! Because even the 'I' or 'seer' is non-existent, it should be known that the ear, nose, tongue, body, and mind spheres are also non-existent in turn.'

---

。耳、鼻、舌、身、意界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知色界亦無所有。色界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知聲、香、味、觸、法界展轉亦無所有。聲、香、味、觸、法界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，

【現代漢語翻譯】 現代漢語譯本：因為耳、鼻、舌、身、意這些界限都沒有實體，所以應當知道虛空也沒有實體。因為虛空沒有實體，所以應當知道大乘（Mahayana，佛教教義中的一種乘，旨在普度眾生）也沒有實體。因為大乘沒有實體，所以應當知道無量也沒有實體。因為無量沒有實體，所以應當知道無數也沒有實體。因為無數沒有實體，所以應當知道無邊也沒有實體。因為無邊沒有實體，所以應當知道一切法（dharma，佛教中的真理或現象）也沒有實體。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現（Subhuti，佛陀的弟子）！如果我乃至見者（指能見的主體），或者耳、鼻、舌、身、意這些界限，或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，所有這些都沒有實體，都是不可得的。 再者，善現！因為我乃至見者沒有實體，所以應當知道也沒有實體。因為沒有實體，所以應當知道虛空也沒有實體。因為虛空沒有實體，所以應當知道大乘也沒有實體。因為大乘沒有實體，所以應當知道無量也沒有實體。因為無量沒有實體，所以應當知道無數也沒有實體。因為無數沒有實體，所以應當知道無邊也沒有實體。因為無邊沒有實體，所以應當知道一切法也沒有實體。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果我乃至見者，或者**，或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，所有這些都沒有實體，都是不可得的。 再者，善現！因為我乃至見者沒有實體，所以應當知道聲、香、味、觸、法界（dhatu，佛教中構成經驗世界的元素）相互之間也沒有實體。因為聲、香、味、觸、法界沒有實體，所以應當知道虛空也沒有實體。因為虛空沒有實體，所以應當知道大乘也沒有實體。因為大乘沒有實體，所以應當知道無量也沒有實體。因為無量沒有實體，

【English Translation】 English version: Because the realms of ear, nose, tongue, body, and mind have no substance, it should be known that emptiness also has no substance. Because emptiness has no substance, it should be known that the Mahayana (a vehicle in Buddhism aiming for universal salvation) also has no substance. Because the Mahayana has no substance, it should be known that immeasurable also has no substance. Because immeasurable has no substance, it should be known that countless also has no substance. Because countless has no substance, it should be known that boundless also has no substance. Because boundless has no substance, it should be known that all dharmas (Buddhist truths or phenomena) also have no substance. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti (a disciple of the Buddha)! If I, even the seer, or the realms of ear, nose, tongue, body, and mind, or emptiness, or the Mahayana, or immeasurable, or countless, or boundless, or all dharmas, all of these have no substance and are unattainable. Furthermore, Subhuti! Because I, even the seer, have no substance, it should be known that ** also has no substance. ** Because there is no substance, it should be known that emptiness also has no substance. Because emptiness has no substance, it should be known that the Mahayana also has no substance. Because the Mahayana has no substance, it should be known that immeasurable also has no substance. Because immeasurable has no substance, it should be known that countless also has no substance. Because countless has no substance, it should be known that boundless also has no substance. Because boundless has no substance, it should be known that all dharmas also have no substance. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, or **, or emptiness, or the Mahayana, or immeasurable, or countless, or boundless, or all dharmas, all of these have no substance and are unattainable. Furthermore, Subhuti! Because I, even the seer, have no substance, it should be known that the realms of sound, smell, taste, touch, and dharma (dhatu, elements constituting the world of experience in Buddhism) also have no substance in relation to each other. Because the realms of sound, smell, taste, touch, and dharma have no substance, it should be known that emptiness also has no substance. Because emptiness has no substance, it should be known that the Mahayana also has no substance. Because the Mahayana has no substance, it should be known that immeasurable also has no substance. Because immeasurable has no substance,

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當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲、香、味、觸、法界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知眼識界亦無所有。眼識界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼識界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意識界展轉亦無所有。耳、鼻、舌、身、意識界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數

【現代漢語翻譯】 現代漢語譯本：應當知道，無數也是沒有實體的。因為無數沒有實體，應當知道，無邊也是沒有實體的。因為無邊沒有實體，應當知道，一切法也是沒有實體的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現（須菩提）！如果我乃至見者（能見的主體），或者聲、香、味、觸、法界（六種感官及其對像），或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，所有這些都是沒有實體，不可獲得的。 再者，善現！因為我乃至見者沒有實體，應當知道，眼識界（眼睛的感知領域）也沒有實體。因為眼識界沒有實體，應當知道，虛空也沒有實體。因為虛空沒有實體，應當知道，大乘也沒有實體。因為大乘沒有實體，應當知道，無量也沒有實體。因為無量沒有實體，應當知道，無數也沒有實體。因為無數沒有實體，應當知道，無邊也沒有實體。因為無邊沒有實體，應當知道，一切法也沒有實體。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果我乃至見者，或者眼識界，或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，所有這些都是沒有實體，不可獲得的。 再者，善現！因為我乃至見者沒有實體，應當知道，耳、鼻、舌、身、意識界（其他五種感官及其感知領域）也依次沒有實體。因為耳、鼻、舌、身、意識界沒有實體，應當知道，虛空也沒有實體。因為虛空沒有實體，應當知道，大乘也沒有實體。因為大乘沒有實體，應當知道，無量也沒有實體。因為無量沒有實體，應當知道，無數也沒有實體。因為無數沒有實體，應當知道，無邊也沒有實體。因為無邊沒有實體，應當知道，一切法也沒有實體。因為這個原因，所以說大乘能夠普遍容納無量無數

【English Translation】 English version: It should be known that the countless is also without any substance. Because the countless has no substance, it should be known that the boundless is also without any substance. Because the boundless has no substance, it should be known that all dharmas are also without any substance. Because of this reason, it is said that the Mahayana (Great Vehicle) can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, or sound, smell, taste, touch, the realm of dharmas (the six senses and their objects), or space, or the Mahayana, or the immeasurable, or the countless, or the boundless, or all dharmas, all of these are without substance and unattainable. Furthermore, Subhuti! Because I, even the seer, have no substance, it should be known that the realm of eye consciousness (the field of perception of the eyes) also has no substance. Because the realm of eye consciousness has no substance, it should be known that space also has no substance. Because space has no substance, it should be known that the Mahayana also has no substance. Because the Mahayana has no substance, it should be known that the immeasurable also has no substance. Because the immeasurable has no substance, it should be known that the countless also has no substance. Because the countless has no substance, it should be known that the boundless also has no substance. Because the boundless has no substance, it should be known that all dharmas also have no substance. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, or the realm of eye consciousness, or space, or the Mahayana, or the immeasurable, or the countless, or the boundless, or all dharmas, all of these are without substance and unattainable. Furthermore, Subhuti! Because I, even the seer, have no substance, it should be known that the realms of ear, nose, tongue, body, and mind consciousness (the other five senses and their fields of perception) also successively have no substance. Because the realms of ear, nose, tongue, body, and mind consciousness have no substance, it should be known that space also has no substance. Because space has no substance, it should be known that the Mahayana also has no substance. Because the Mahayana has no substance, it should be known that the immeasurable also has no substance. Because the immeasurable has no substance, it should be known that the countless also has no substance. Because the countless has no substance, it should be known that the boundless also has no substance. Because the boundless has no substance, it should be known that all dharmas also have no substance. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless

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無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意識界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知眼觸亦無所有。眼觸無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼觸、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意觸展轉亦無所有。耳、鼻、舌、身、意觸無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意觸，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所

【現代漢語翻譯】 現代漢語譯本：無邊無際的有情眾生。為什麼呢？善現（Subhuti）！如果我乃至能見者，或者耳、鼻、舌、身、意識界，或者虛空，或者大乘（Mahayana），或者無量，或者無數，或者無邊，或者一切法，像這樣的一切都是不存在的，不可獲得的。 『再者，善現！我乃至能見者不存在，應當知道眼觸也不存在。眼觸不存在，應當知道虛空也不存在。虛空不存在，應當知道大乘也不存在。大乘不存在，應當知道無量也不存在。無量不存在，應當知道無數也不存在。無數不存在，應當知道無邊也不存在。無邊不存在，應當知道一切法也不存在。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的有情眾生。為什麼呢？善現！如果我乃至能見者，或者眼觸，或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，像這樣的一切都是不存在的，不可獲得的。』 『再者，善現！我乃至能見者不存在，應當知道耳、鼻、舌、身、意觸也依次不存在。耳、鼻、舌、身、意觸不存在，應當知道虛空也不存在。虛空不存在，應當知道大乘也不存在。大乘不存在，應當知道無量也不存在。無量不存在，應當知道無數也不存在。無數不存在，應當知道無邊也不存在。無邊不存在，應當知道一切法也不存在。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的有情眾生。為什麼呢？善現！如果我乃至能見者，或者耳、鼻、舌、身、意觸，或者虛空，或者大乘，或者無量，或者無數，或者無邊，或者一切法，像這樣的一切都是不存在的，不可獲得的。

【English Translation】 English version: Boundless sentient beings. Why is that? Subhuti! If I, even the seer, or the realms of ear, nose, tongue, body, and consciousness, or space, or the Great Vehicle (Mahayana), or the immeasurable, or the innumerable, or the boundless, or all dharmas, all such are non-existent and unattainable. 'Furthermore, Subhuti! Since I, even the seer, do not exist, it should be known that eye contact also does not exist. Since eye contact does not exist, it should be known that space also does not exist. Since space does not exist, it should be known that the Great Vehicle also does not exist. Since the Great Vehicle does not exist, it should be known that the immeasurable also does not exist. Since the immeasurable does not exist, it should be known that the innumerable also does not exist. Since the innumerable does not exist, it should be known that the boundless also does not exist. Since the boundless does not exist, it should be known that all dharmas also do not exist. Because of this reason, it is said that the Great Vehicle can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, or eye contact, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas, all such are non-existent and unattainable.' 'Furthermore, Subhuti! Since I, even the seer, do not exist, it should be known that ear, nose, tongue, body, and mind contacts also do not exist in turn. Since ear, nose, tongue, body, and mind contacts do not exist, it should be known that space also does not exist. Since space does not exist, it should be known that the Great Vehicle also does not exist. Since the Great Vehicle does not exist, it should be known that the immeasurable also does not exist. Since the immeasurable does not exist, it should be known that the innumerable also does not exist. Since the innumerable does not exist, it should be known that the boundless also does not exist. Since the boundless does not exist, it should be known that all dharmas also do not exist. Because of this reason, it is said that the Great Vehicle can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, or ear, nose, tongue, body, and mind contacts, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas, all such are non-existent and unattainable.'

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有不可得故。

「複次，善現！我乃至見者無所有故，當知眼觸為緣所生諸受亦無所有。眼觸為緣所生諸受無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼觸為緣所生諸受、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意觸為緣所生諸受展轉亦無所有。耳、鼻、舌、身、意觸為緣所生諸受無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意觸為緣所生諸受，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當

【現代漢語翻譯】 現代漢語譯本：因為它們是不可得的。

「再者，善現！因為『我』乃至『見者』（能看見的主體）都是不存在的，應當知道以眼觸為緣所產生的各種感受也是不存在的。以眼觸為緣所產生的各種感受不存在，應當知道虛空也是不存在的。虛空不存在，應當知道大乘（Mahayana，佛教的一個主要流派）也是不存在的。大乘不存在，應當知道無量也是不存在的。無量不存在，應當知道無數也是不存在的。無數不存在，應當知道無邊也是不存在的。無邊不存在，應當知道一切法也是不存在的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果『我』乃至『見者』，如果以眼觸為緣所產生的各種感受，如果虛空，如果大乘，如果無量，如果無數，如果無邊，如果一切法，所有這些都是不存在的，不可得的。

「再者，善現！因為『我』乃至『見者』都是不存在的，應當知道以耳、鼻、舌、身、意觸為緣所產生的各種感受也依次都是不存在的。以耳、鼻、舌、身、意觸為緣所產生的各種感受不存在，應當知道虛空也是不存在的。虛空不存在，應當知道大乘也是不存在的。大乘不存在，應當知道無量也是不存在的。無量不存在，應當知道無數也是不存在的。無數不存在，應當知道無邊也是不存在的。無邊不存在，應當知道一切法也是不存在的。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果『我』乃至『見者』，如果以耳、鼻、舌、身、意觸為緣所產生的各種感受，如果虛空，如果大乘，如果無量，如果無數，如果無邊，如果一切法，所有這些都是不存在的，不可得的。

「再者，善現！因為『我』乃至『見者』都是不存在的，應當

【English Translation】 English version: Because they are unattainable.

Furthermore, Subhuti, because 『I』 even 『the seer』 (the subject that sees) are non-existent, it should be known that the various feelings arising from eye-contact are also non-existent. Because the various feelings arising from eye-contact are non-existent, it should be known that space is also non-existent. Because space is non-existent, it should be known that the Mahayana (a major school of Buddhism) is also non-existent. Because the Mahayana is non-existent, it should be known that immeasurable is also non-existent. Because immeasurable is non-existent, it should be known that countless is also non-existent. Because countless is non-existent, it should be known that boundless is also non-existent. Because boundless is non-existent, it should be known that all dharmas are also non-existent. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti, if 『I』 even 『the seer』, if the various feelings arising from eye-contact, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all these are non-existent and unattainable.

Furthermore, Subhuti, because 『I』 even 『the seer』 are non-existent, it should be known that the various feelings arising from ear, nose, tongue, body, and mind-contact are also successively non-existent. Because the various feelings arising from ear, nose, tongue, body, and mind-contact are non-existent, it should be known that space is also non-existent. Because space is non-existent, it should be known that the Mahayana is also non-existent. Because the Mahayana is non-existent, it should be known that immeasurable is also non-existent. Because immeasurable is non-existent, it should be known that countless is also non-existent. Because countless is non-existent, it should be known that boundless is also non-existent. Because boundless is non-existent, it should be known that all dharmas are also non-existent. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti, if 『I』 even 『the seer』, if the various feelings arising from ear, nose, tongue, body, and mind-contact, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all these are non-existent and unattainable.

Furthermore, Subhuti, because 『I』 even 『the seer』 are non-existent, it should

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知佈施波羅蜜多亦無所有。佈施波羅蜜多無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若佈施波羅蜜多、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知凈戒、安忍、精進、靜慮、般若波羅蜜多展轉亦無所有。凈戒、安忍、精進、靜慮、般若波羅蜜多無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若凈戒、安忍、精進、靜慮、般若波羅蜜多，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知內空亦無所有。內空無所有故，當知虛空亦無所有。虛空無所

【現代漢語翻譯】 現代漢語譯本：知曉佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）也是空無所有的。因為佈施波羅蜜多是空無所有的，應當知道虛空也是空無所有的。因為虛空是空無所有的，應當知道大乘（Mahāyāna，佛教的一個主要流派）也是空無所有的。因為大乘是空無所有的，應當知道無量也是空無所有的。因為無量是空無所有的，應當知道無數也是空無所有的。因為無數是空無所有的，應當知道無邊也是空無所有的。因為無邊是空無所有的，應當知道一切法也是空無所有的。由於這個原因，所以說大乘普遍能夠容納無量無數無邊的眾生。為什麼呢？善現（Subhūti，佛陀的弟子）！如果我乃至見者，無論是佈施波羅蜜多、虛空、大乘、無量、無數、無邊，還是一切法，所有這些都是空無所有，不可得的。 再者，善現！因為我乃至見者是空無所有的，應當知道持戒（Śīla）、安忍（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、般若波羅蜜多（Prajñāpāramitā，智慧的最高境界）也依次是空無所有的。因為持戒、安忍、精進、禪定、般若波羅蜜多是空無所有的，應當知道虛空也是空無所有的。因為虛空是空無所有的，應當知道大乘也是空無所有的。因為大乘是空無所有的，應當知道無量也是空無所有的。因為無量是空無所有的，應當知道無數也是空無所有的。因為無數是空無所有的，應當知道無邊也是空無所有的。因為無邊是空無所有的，應當知道一切法也是空無所有的。由於這個原因，所以說大乘普遍能夠容納無量無數無邊的眾生。為什麼呢？善現！如果我乃至見者，無論是持戒、安忍、精進、禪定、般若波羅蜜多，還是虛空、大乘、無量、無數、無邊，還是一切法，所有這些都是空無所有，不可得的。 再者，善現！因為我乃至見者是空無所有的，應當知道內空（adhyātma-śūnyatā，內在的空性）也是空無所有的。因為內空是空無所有的，應當知道虛空也是空無所有的。因為虛空是空無所

【English Translation】 English version: Knowing that the Dāna pāramitā (perfection of giving) is also without any inherent existence. Because the Dāna pāramitā is without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should be known that the Mahāyāna (Great Vehicle) is also without any inherent existence. Because the Mahāyāna is without any inherent existence, it should be known that the immeasurable is also without any inherent existence. Because the immeasurable is without any inherent existence, it should be known that the innumerable is also without any inherent existence. Because the innumerable is without any inherent existence, it should be known that the boundless is also without any inherent existence. Because the boundless is without any inherent existence, it should be known that all dharmas (phenomena) are also without any inherent existence. For this reason, it is said that the Mahāyāna universally accommodates immeasurable, innumerable, and boundless sentient beings. Why is that? Subhūti! If I, even the seer, whether it is the Dāna pāramitā, space, the Mahāyāna, the immeasurable, the innumerable, the boundless, or all dharmas, all of these are without any inherent existence and unattainable. Furthermore, Subhūti! Because I, even the seer, am without any inherent existence, it should be known that Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom) are also successively without any inherent existence. Because Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñāpāramitā are without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should be known that the Mahāyāna is also without any inherent existence. Because the Mahāyāna is without any inherent existence, it should be known that the immeasurable is also without any inherent existence. Because the immeasurable is without any inherent existence, it should be known that the innumerable is also without any inherent existence. Because the innumerable is without any inherent existence, it should be known that the boundless is also without any inherent existence. Because the boundless is without any inherent existence, it should be known that all dharmas are also without any inherent existence. For this reason, it is said that the Mahāyāna universally accommodates immeasurable, innumerable, and boundless sentient beings. Why is that? Subhūti! If I, even the seer, whether it is Śīla, Kṣānti, Vīrya, Dhyāna, Prajñāpāramitā, or space, the Mahāyāna, the immeasurable, the innumerable, the boundless, or all dharmas, all of these are without any inherent existence and unattainable. Furthermore, Subhūti! Because I, even the seer, am without any inherent existence, it should be known that adhyātma-śūnyatā (inner emptiness) is also without any inherent existence. Because inner emptiness is without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence,

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有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若內空、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空展轉亦無所有。外空乃至無性自性空無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若外空乃至無性自性空，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知四念住亦無所有。四念住無所有故，當知虛空亦無所有。虛空無所有故，當

【現代漢語翻譯】 現代漢語譯本：因此，應當知道大乘（Mahayana，佛教教義中的一種乘載）也是空無所有的。因為大乘是空無所有的，應當知道無量（immeasurable，指數量無限）也是空無所有的。因為無量是空無所有的，應當知道無數（innumerable，指數量極多）也是空無所有的。因為無數是空無所有的，應當知道無邊（boundless，指沒有邊際）也是空無所有的。因為無邊是空無所有的，應當知道一切法（dharma，指宇宙間的一切事物和現象）也是空無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情（sentient beings，指一切有情識的生命）。為什麼呢？善現（Subhuti，佛陀的弟子）！如果我乃至見者（the seer，指能見的主體），無論是內空（internal emptiness，指內在的空性）、虛空（space，指空間）、大乘、無量、無數、無邊，還是一切法，所有這些都是空無所有，不可得的。 再者，善現！因為我乃至見者是空無所有的，應當知道外空（external emptiness，指外在的空性）、內外空（internal-external emptiness，指內外皆空的空性）、空空（emptiness of emptiness，指空性的空性）、大空（great emptiness，指廣大的空性）、勝義空（ultimate emptiness，指究竟的空性）、有為空（conditioned emptiness，指有為法的空性）、無為空（unconditioned emptiness，指無為法的空性）、畢竟空（ultimate emptiness，指最終的空性）、無際空（boundless emptiness，指無邊際的空性）、散無散空（dispersed and non-dispersed emptiness，指分散和不分散的空性）、本性空（essential emptiness，指事物本性的空性）、自共相空（self-and-common-characteristic emptiness，指自相和共相的空性）、一切法空（emptiness of all dharmas，指一切法的空性）、不可得空（unobtainable emptiness，指不可得的空性）、無性空（no-nature emptiness，指無自性的空性）、自性空（self-nature emptiness，指自性的空性）、無性自性空（no-nature of self-nature emptiness，指無自性的自性的空性）輾轉也是空無所有的。因為外空乃至無性自性空是空無所有的，應當知道虛空也是空無所有的。因為虛空是空無所有的，應當知道大乘也是空無所有的。因為大乘是空無所有的，應當知道無量也是空無所有的。因為無量是空無所有的，應當知道無數也是空無所有的。因為無數是空無所有的，應當知道無邊也是空無所有的。因為無邊是空無所有的，應當知道一切法也是空無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，無論是外空乃至無性自性空，無論是虛空、大乘、無量、無數、無邊，還是一切法，所有這些都是空無所有，不可得的。 再者，善現！因為我乃至見者是空無所有的，應當知道四念住（four foundations of mindfulness，指四種觀修方法）也是空無所有的。因為四念住是空無所有的，應當知道虛空也是空無所有的。因為虛空是空無所有的，應當

【English Translation】 English version: Therefore, it should be known that the Mahayana (the Great Vehicle, a major branch of Buddhism) is also without any inherent existence. Because the Mahayana is without any inherent existence, it should be known that the immeasurable (limitless in quantity) is also without any inherent existence. Because the immeasurable is without any inherent existence, it should be known that the innumerable (too many to count) is also without any inherent existence. Because the innumerable is without any inherent existence, it should be known that the boundless (without limits) is also without any inherent existence. Because the boundless is without any inherent existence, it should be known that all dharmas (phenomena and things in the universe) are also without any inherent existence. For this reason, it is said that the Mahayana can universally accommodate immeasurable, innumerable, and boundless sentient beings (beings with consciousness). Why is this so? Subhuti (a disciple of the Buddha)! If I, even the seer (the one who sees), whether it is internal emptiness (emptiness within), space, the Mahayana, the immeasurable, the innumerable, the boundless, or all dharmas, all of these are without any inherent existence and are unattainable. Furthermore, Subhuti! Because I, even the seer, am without any inherent existence, it should be known that external emptiness (emptiness outside), internal-external emptiness (emptiness both inside and outside), emptiness of emptiness (emptiness of the concept of emptiness), great emptiness (vast emptiness), ultimate emptiness (the highest form of emptiness), conditioned emptiness (emptiness of conditioned things), unconditioned emptiness (emptiness of unconditioned things), ultimate emptiness (final emptiness), boundless emptiness (emptiness without limits), dispersed and non-dispersed emptiness (emptiness that is both scattered and not scattered), essential emptiness (emptiness of inherent nature), self-and-common-characteristic emptiness (emptiness of self and common characteristics), emptiness of all dharmas (emptiness of all phenomena), unobtainable emptiness (emptiness that cannot be obtained), no-nature emptiness (emptiness of no inherent nature), self-nature emptiness (emptiness of self-nature), and no-nature of self-nature emptiness (emptiness of no inherent nature of self-nature) are also without any inherent existence in turn. Because external emptiness up to no-nature of self-nature emptiness are without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should be known that the Mahayana is also without any inherent existence. Because the Mahayana is without any inherent existence, it should be known that the immeasurable is also without any inherent existence. Because the immeasurable is without any inherent existence, it should be known that the innumerable is also without any inherent existence. Because the innumerable is without any inherent existence, it should be known that the boundless is also without any inherent existence. Because the boundless is without any inherent existence, it should be known that all dharmas are also without any inherent existence. For this reason, it is said that the Mahayana can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is this so? Subhuti! If I, even the seer, whether it is external emptiness up to no-nature of self-nature emptiness, whether it is space, the Mahayana, the immeasurable, the innumerable, the boundless, or all dharmas, all of these are without any inherent existence and are unattainable. Furthermore, Subhuti! Because I, even the seer, am without any inherent existence, it should be known that the four foundations of mindfulness (four practices of mindfulness) are also without any inherent existence. Because the four foundations of mindfulness are without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should

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知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四念住、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知四正斷、四神足、五根、五力、七等覺支、八聖道支展轉亦無所有。四正斷乃至八聖道支無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四正斷乃至八聖道支，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

大般若波羅蜜多經卷第四百一十八 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百一十九

三藏法師玄奘奉　詔譯第二分無所有品第二十一之

【現代漢語翻譯】 現代漢語譯本：

要知道大乘（Mahayana，佛教教義中的一種乘，旨在普度眾生）也是空無所有的。因為大乘是空無所有的，所以應當知道無量也是空無所有的。因為無量是空無所有的，所以應當知道無數也是空無所有的。因為無數是空無所有的，所以應當知道無邊也是空無所有的。因為無邊是空無所有的，所以應當知道一切法（dharma，佛教中的一切事物和現象）也是空無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情（sentient beings，有感知和意識的生命）。為什麼呢？善現（Subhuti，佛陀的弟子）！如果我乃至見者（包括能見的主體和所見的對象），如果四念住（four foundations of mindfulness，四種禪修方法）、如果虛空（space，空無一物的空間）、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這些都是空無所有，不可獲得的。

再者，善現！因為我乃至見者是空無所有的，所以應當知道四正斷（four right exertions，四種精進的修行）、四神足（four bases of spiritual power，四種獲得神通的基礎）、五根（five faculties，五種修行能力）、五力（five powers，五種修行力量）、七等覺支（seven factors of enlightenment，七種覺悟的因素）、八聖道支（eightfold noble path，八種達到解脫的修行方法）也都是空無所有的。因為四正斷乃至八聖道支是空無所有的，所以應當知道虛空也是空無所有的。因為虛空是空無所有的，所以應當知道大乘也是空無所有的。因為大乘是空無所有的，所以應當知道無量也是空無所有的。因為無量是空無所有的，所以應當知道無數也是空無所有的。因為無數是空無所有的，所以應當知道無邊也是空無所有的。因為無邊是空無所有的，所以應當知道一切法也是空無所有的。由於這個原因，所以說大乘能夠普遍容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，如果四正斷乃至八聖道支，如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這些都是空無所有，不可獲得的。

《大般若波羅蜜多經》卷第四百一十八 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百一十九

三藏法師玄奘奉詔譯 第二分 無所有品第二十一之二

【English Translation】 English version:

Know that the Mahayana (the Great Vehicle, a major branch of Buddhism emphasizing the bodhisattva path) is also without any inherent existence. Because the Mahayana is without any inherent existence, it should be known that immeasurable is also without any inherent existence. Because immeasurable is without any inherent existence, it should be known that countless is also without any inherent existence. Because countless is without any inherent existence, it should be known that boundless is also without any inherent existence. Because boundless is without any inherent existence, it should be known that all dharmas (phenomena, teachings, and principles in Buddhism) are also without any inherent existence. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti (a disciple of the Buddha)! If 'I' even to 'seer' (including the subject of seeing and the object seen), if the four foundations of mindfulness (four practices of mindfulness), if space (emptiness), if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all these are without any inherent existence and unattainable.

Furthermore, Subhuti! Because 'I' even to 'seer' is without any inherent existence, it should be known that the four right exertions (four efforts to abandon unwholesome states and cultivate wholesome ones), the four bases of spiritual power (four means to achieve supernatural abilities), the five faculties (five spiritual capacities), the five powers (five strengths derived from the faculties), the seven factors of enlightenment (seven qualities leading to awakening), and the eightfold noble path (eight practices leading to liberation) are also without any inherent existence. Because the four right exertions up to the eightfold noble path are without any inherent existence, it should be known that space is also without any inherent existence. Because space is without any inherent existence, it should be known that the Mahayana is also without any inherent existence. Because the Mahayana is without any inherent existence, it should be known that immeasurable is also without any inherent existence. Because immeasurable is without any inherent existence, it should be known that countless is also without any inherent existence. Because countless is without any inherent existence, it should be known that boundless is also without any inherent existence. Because boundless is without any inherent existence, it should be known that all dharmas are also without any inherent existence. For this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If 'I' even to 'seer', if the four right exertions up to the eightfold noble path, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all these are without any inherent existence and unattainable.

The Great Perfection of Wisdom Sutra, Scroll 418 Tripitaka No. 0220, Vol. 7, The Great Perfection of Wisdom Sutra (Scrolls 401-600)

The Great Perfection of Wisdom Sutra, Scroll 419

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Chapter 21 on Non-Existence, Part 2

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二

「複次，善現！我乃至見者無所有故，當知乃至佛十力亦無所有。佛十力無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若佛十力、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法展轉亦無所有。四無所畏乃至十八佛不共法無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四無所畏乃至十八佛不共法，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知種性法亦無所有。種性法無所

【現代漢語翻譯】 現代漢語譯本 『再者，善現！因為我乃至見者（能見的主體）都不存在，應當知道乃至佛的十力（佛的十種力量）也不存在。佛的十力不存在，應當知道虛空也不存在。虛空不存在，應當知道大乘（佛教的最高教義）也不存在。大乘不存在，應當知道無量也不存在。無量不存在，應當知道無數也不存在。無數不存在，應當知道無邊也不存在。無邊不存在，應當知道一切法（世間萬物）也不存在。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果我乃至見者，如果佛的十力、如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這些都是不存在、不可得的。』 『再者，善現！因為我乃至見者不存在，應當知道四無所畏（佛的四種無畏懼的品質）、四無礙解（佛的四種無礙的智慧）、大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）、十八佛不共法（佛獨有的十八種功德）也都不存在。四無所畏乃至十八佛不共法不存在，應當知道虛空也不存在。虛空不存在，應當知道大乘也不存在。大乘不存在，應當知道無量也不存在。無量不存在，應當知道無數也不存在。無數不存在，應當知道無邊也不存在。無邊不存在，應當知道一切法也不存在。因為這個原因，所以說大乘能夠普遍容納無量無數無邊的眾生。為什麼呢？善現！如果我乃至見者，如果四無所畏乃至十八佛不共法，如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，所有這些都是不存在、不可得的。』 『再者，善現！因為我乃至見者不存在，應當知道種性法（眾生的根性）也不存在。種性法不存

【English Translation】 English version 'Furthermore, Subhuti, since even the seer (the one who sees) does not exist, it should be known that even the ten powers of a Buddha (ten strengths of a Buddha) do not exist. Since the ten powers of a Buddha do not exist, it should be known that even space does not exist. Since space does not exist, it should be known that even the Mahayana (the Great Vehicle, the highest teaching of Buddhism) does not exist. Since the Mahayana does not exist, it should be known that even the immeasurable does not exist. Since the immeasurable does not exist, it should be known that even the innumerable does not exist. Since the innumerable does not exist, it should be known that even the boundless does not exist. Since the boundless does not exist, it should be known that even all dharmas (all phenomena) do not exist. For this reason, it is said that the Mahayana can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti, if the seer, if the ten powers of a Buddha, if space, if the Mahayana, if the immeasurable, if the innumerable, if the boundless, if all dharmas, all these are non-existent and unattainable.' 'Furthermore, Subhuti, since even the seer does not exist, it should be known that the four fearlessnesses (four kinds of fearlessness of a Buddha), the four unobstructed knowledges (four kinds of unobstructed wisdom of a Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha) also do not exist. Since the four fearlessnesses up to the eighteen unique qualities of a Buddha do not exist, it should be known that even space does not exist. Since space does not exist, it should be known that even the Mahayana does not exist. Since the Mahayana does not exist, it should be known that even the immeasurable does not exist. Since the immeasurable does not exist, it should be known that even the innumerable does not exist. Since the innumerable does not exist, it should be known that even the boundless does not exist. Since the boundless does not exist, it should be known that even all dharmas do not exist. For this reason, it is said that the Mahayana can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why is that? Subhuti, if the seer, if the four fearlessnesses up to the eighteen unique qualities of a Buddha, if space, if the Mahayana, if the immeasurable, if the innumerable, if the boundless, if all dharmas, all these are non-existent and unattainable.' 'Furthermore, Subhuti, since even the seer does not exist, it should be known that the nature of beings (the inherent nature of sentient beings) also does not exist. The nature of beings does not exis

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有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若種性法、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知第八法、預流法、一來法、不還法、阿羅漢法、獨覺法、菩薩法、如來法展轉亦無所有。第八法乃至如來法無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若第八法乃至如來法，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知預流亦無所有。預流無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無

【現代漢語翻譯】 現代漢語譯本 因此，應當知道虛空也是空無所有的。因為虛空空無所有，應當知道大乘（Mahayana，佛教教義中的一種乘，旨在普度眾生）也是空無所有的。因為大乘空無所有，應當知道無量也是空無所有的。因為無量空無所有，應當知道無數也是空無所有的。因為無數空無所有，應當知道無邊也是空無所有的。因為無邊空無所有，應當知道一切法也是空無所有的。由於這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情（sentient beings，有情識的生命）。為什麼呢？善現（Subhuti，佛陀的弟子）！如果我乃至見者（包括能見者和所見），如果種性法（gotra-dharma，指眾生所具有的成佛的潛能）、如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，像這樣的一切都是空無所有、不可得的。

再者，善現！因為我乃至見者空無所有，應當知道第八法（the eighth stage，指修行者達到的一種境界）、預流法（srota-apanna-dharma，指進入聖者之流的修行階段）、一來法（sakrdagamin-dharma，指只須再來人間一次的修行階段）、不還法（anagamin-dharma，指不再返回欲界的修行階段）、阿羅漢法（arhat-dharma，指斷盡煩惱的修行階段）、獨覺法（pratyekabuddha-dharma，指不需他人教導而獨自覺悟的修行階段）、菩薩法（bodhisattva-dharma，指發願救度眾生的修行階段）、如來法（tathagata-dharma，指佛的境界）也都是空無所有的。因為第八法乃至如來法空無所有，應當知道虛空也是空無所有的。因為虛空空無所有，應當知道大乘也是空無所有的。因為大乘空無所有，應當知道無量也是空無所有的。因為無量空無所有，應當知道無數也是空無所有的。因為無數空無所有，應當知道無邊也是空無所有的。因為無邊空無所有，應當知道一切法也是空無所有的。由於這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情。為什麼呢？善現！如果我乃至見者，如果第八法乃至如來法，如果虛空、如果大乘、如果無量、如果無數、如果無邊、如果一切法，像這樣的一切都是空無所有、不可得的。

再者，善現！因為我乃至見者空無所有，應當知道預流（srota-apanna，進入聖者之流的修行者）也是空無所有的。因為預流空無所有，應當知道虛空也是空無所有的。因為虛空空無所有，應當知道大乘也是空無所有的。因為大乘空無所有，應當知道無量也是空無所有的。因為無

【English Translation】 English version Therefore, it should be known that even space is without any existence. Because space is without any existence, it should be known that the Mahayana (the Great Vehicle, a path in Buddhism aiming for the enlightenment of all beings) is also without any existence. Because the Mahayana is without any existence, it should be known that immeasurable is also without any existence. Because immeasurable is without any existence, it should be known that countless is also without any existence. Because countless is without any existence, it should be known that boundless is also without any existence. Because boundless is without any existence, it should be known that all dharmas (phenomena, teachings) are also without any existence. Due to this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti (a disciple of the Buddha)! If I, even the seer (including the one who sees and what is seen), if the gotra-dharma (the potential for enlightenment inherent in beings), if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all of these are without any existence and unattainable.

Furthermore, Subhuti! Because I, even the seer, are without any existence, it should be known that the eighth stage (a stage of spiritual attainment), the srota-apanna-dharma (the stage of entering the stream of the holy ones), the sakrdagamin-dharma (the stage of returning to the human realm only once more), the anagamin-dharma (the stage of not returning to the desire realm), the arhat-dharma (the stage of extinguishing all afflictions), the pratyekabuddha-dharma (the stage of self-enlightenment without a teacher), the bodhisattva-dharma (the stage of aspiring to save all beings), and the tathagata-dharma (the state of Buddhahood) are also without any existence. Because the eighth stage up to the tathagata-dharma are without any existence, it should be known that space is also without any existence. Because space is without any existence, it should be known that the Mahayana is also without any existence. Because the Mahayana is without any existence, it should be known that immeasurable is also without any existence. Because immeasurable is without any existence, it should be known that countless is also without any existence. Because countless is without any existence, it should be known that boundless is also without any existence. Because boundless is without any existence, it should be known that all dharmas are also without any existence. Due to this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If I, even the seer, if the eighth stage up to the tathagata-dharma, if space, if the Mahayana, if immeasurable, if countless, if boundless, if all dharmas, all of these are without any existence and unattainable.

Furthermore, Subhuti! Because I, even the seer, are without any existence, it should be known that the srota-apanna (one who has entered the stream of the holy ones) is also without any existence. Because the srota-apanna is without any existence, it should be known that space is also without any existence. Because space is without any existence, it should be known that the Mahayana is also without any existence. Because the Mahayana is without any existence, it should be known that immeasurable is also without any existence. Because immeasurable is without

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量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若預流、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知一來、不還、阿羅漢、獨覺、菩薩、如來亦無所有。一來乃至如來無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若一來乃至如來，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！我乃至見者無所有故，當知聲聞亦無所有。聲聞無所有故，當知獨覺亦無所有。獨覺無所有故，當知正等覺亦無所有。正等覺無所有故，當知大乘亦無所有。大乘無所有故，當知獨覺乘亦無所有。獨覺乘無所有故，當知聲聞乘亦無所有。聲聞乘無所有故，當知如來亦無所有。如來無所有故，當知一切相智

【現代漢語翻譯】 現代漢語譯本： 因為『量』（衡量）沒有實體，應當知道『無數』也沒有實體。因為『無數』沒有實體，應當知道『無邊』也沒有實體。因為『無邊』沒有實體，應當知道一切法也沒有實體。因為這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情眾生。為什麼呢？善現（須菩提）！如果『我』乃至『見者』（能見的主體），如果『預流』（須陀洹，初果聖人）、如果『虛空』、如果『大乘』、如果『無量』、如果『無數』、如果『無邊』、如果『一切法』，像這樣的一切都沒有實體，不可得。

再者，善現！因為『我』乃至『見者』沒有實體，應當知道『一來』（斯陀含，二果聖人）、『不還』（阿那含，三果聖人）、『阿羅漢』（四果聖人）、『獨覺』（辟支佛）、『菩薩』、『如來』（佛）也沒有實體。因為『一來』乃至『如來』沒有實體，應當知道『虛空』也沒有實體。因為『虛空』沒有實體，應當知道『大乘』也沒有實體。因為『大乘』沒有實體，應當知道『無量』也沒有實體。因為『無量』沒有實體，應當知道『無數』也沒有實體。因為『無數』沒有實體，應當知道『無邊』也沒有實體。因為『無邊』沒有實體，應當知道一切法也沒有實體。因為這個因緣，所以說大乘能夠普遍容納無量無數無邊的有情眾生。為什麼呢？善現！如果『我』乃至『見者』，如果『一來』乃至『如來』，如果『虛空』、如果『大乘』、如果『無量』、如果『無數』、如果『無邊』、如果『一切法』，像這樣的一切都沒有實體，不可得。

再者，善現！因為『我』乃至『見者』沒有實體，應當知道『聲聞』（聽聞佛法而修行的人）也沒有實體。因為『聲聞』沒有實體，應當知道『獨覺』也沒有實體。因為『獨覺』沒有實體，應當知道『正等覺』（佛的覺悟）也沒有實體。因為『正等覺』沒有實體，應當知道『大乘』也沒有實體。因為『大乘』沒有實體，應當知道『獨覺乘』（辟支佛的修行道）也沒有實體。因為『獨覺乘』沒有實體，應當知道『聲聞乘』（聲聞的修行道）也沒有實體。因為『聲聞乘』沒有實體，應當知道『如來』也沒有實體。因為『如來』沒有實體，應當知道『一切相智』（佛的一切智慧）也沒有實體。

【English Translation】 English version: Because 'measure' has no substance, it should be known that 'countless' also has no substance. Because 'countless' has no substance, it should be known that 'boundless' also has no substance. Because 'boundless' has no substance, it should be known that all dharmas also have no substance. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If 'I' even 'the seer' (the subject that sees), if 'Srotapanna' (stream-enterer, the first stage of enlightenment), if 'space', if 'Mahayana', if 'immeasurable', if 'countless', if 'boundless', if 'all dharmas', all of these have no substance and are unattainable.

Furthermore, Subhuti! Because 'I' even 'the seer' has no substance, it should be known that 'Sakrdagamin' (once-returner, the second stage of enlightenment), 'Anagamin' (non-returner, the third stage of enlightenment), 'Arhat' (the fourth stage of enlightenment), 'Pratyekabuddha' (solitary buddha), 'Bodhisattva', 'Tathagata' (Buddha) also have no substance. Because 'Sakrdagamin' even 'Tathagata' has no substance, it should be known that 'space' also has no substance. Because 'space' has no substance, it should be known that 'Mahayana' also has no substance. Because 'Mahayana' has no substance, it should be known that 'immeasurable' also has no substance. Because 'immeasurable' has no substance, it should be known that 'countless' also has no substance. Because 'countless' has no substance, it should be known that 'boundless' also has no substance. Because 'boundless' has no substance, it should be known that all dharmas also have no substance. Because of this reason, it is said that the Mahayana can universally accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti! If 'I' even 'the seer', if 'Sakrdagamin' even 'Tathagata', if 'space', if 'Mahayana', if 'immeasurable', if 'countless', if 'boundless', if 'all dharmas', all of these have no substance and are unattainable.

Furthermore, Subhuti! Because 'I' even 'the seer' has no substance, it should be known that 'Sravaka' (hearer, one who practices by listening to the Buddha's teachings) also has no substance. Because 'Sravaka' has no substance, it should be known that 'Pratyekabuddha' also has no substance. Because 'Pratyekabuddha' has no substance, it should be known that 'Samyaksambuddha' (Buddha's enlightenment) also has no substance. Because 'Samyaksambuddha' has no substance, it should be known that 'Mahayana' also has no substance. Because 'Mahayana' has no substance, it should be known that 'Pratyekabuddhayana' (the path of Pratyekabuddha) also has no substance. Because 'Pratyekabuddhayana' has no substance, it should be known that 'Sravakayana' (the path of Sravaka) also has no substance. Because 'Sravakayana' has no substance, it should be known that 'Tathagata' also has no substance. Because 'Tathagata' has no substance, it should be known that 'Sarvakarajnana' (Buddha's all-knowing wisdom) also has no substance.

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亦無所有。一切相智無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有；無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲聞、若獨覺、若正等覺、若大乘、若獨覺乘、若聲聞乘、若如來、若一切相智、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。

「複次，善現！如涅槃界普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。由此因緣故作是說：猶如虛空普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。

「複次，善現！汝說『又如虛空無來無去無住可見，大乘亦爾，無來無去無住可見。』者，如是！如是！如汝所說。所以者何？善現！以一切法無來無去亦復不住。何以故？善現！以一切法若動若住不可得故，由此因緣，大乘亦無來處、去處、住處可得。所以者何？善現！色無所從來，亦無所去，亦無所住；受、想、行、識無所從來，亦無所去，亦無所住。善現！色本性無所從來，亦無所去，亦無所住；受、想、行、識本性無所從

【現代漢語翻譯】 現代漢語譯本：也一無所有。因為一切相智（佛的智慧）一無所有，應當知道虛空也一無所有。因為虛空一無所有，應當知道大乘（佛教的最高教義）也一無所有。因為大乘一無所有，應當知道無量也一無所有。因為無量一無所有，應當知道無數也一無所有。因為無數一無所有，應當知道無邊也一無所有；因為無邊一無所有，應當知道一切法也一無所有。由於這個因緣，所以說大乘普遍能夠容納無量無數無邊的眾生。為什麼呢？善現（須菩提的別名）！如果我乃至見者，無論是聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）、正等覺（佛的覺悟）、大乘、獨覺乘、聲聞乘、如來（佛的稱號）、一切相智、虛空、大乘、無量、無數、無邊、一切法，像這樣的一切都一無所有，不可得的緣故。 再者，善現！就像涅槃界（佛教的最高境界）普遍能夠容納無量無數無邊的眾生，大乘也是這樣，普遍能夠容納無量無數無邊的眾生。由於這個因緣，所以這樣說：猶如虛空普遍能夠容納無量無數無邊的眾生，大乘也是這樣，普遍能夠容納無量無數無邊的眾生。 再者，善現！你說『又如虛空無來無去無住可見，大乘也是這樣，無來無去無住可見。』，是這樣的！是這樣的！正如你所說。為什麼呢？善現！因為一切法無來無去也無所住。為什麼呢？善現！因為一切法無論是動還是住都不可得，由於這個因緣，大乘也沒有來處、去處、住處可以得到。為什麼呢？善現！色（物質現象）無所從來，也無所去，也無所住；受（感受）、想（思維）、行（意志）、識（意識）無所從來，也無所去，也無所住。善現！色的本性無所從來，也無所去，也無所住；受、想、行、識的本性無所從

【English Translation】 English version: There is also nothing at all. Because all-knowing wisdom (Buddha's wisdom) is without anything, it should be known that space is also without anything. Because space is without anything, it should be known that the Mahayana (the highest teaching of Buddhism) is also without anything. Because the Mahayana is without anything, it should be known that immeasurable is also without anything. Because immeasurable is without anything, it should be known that countless is also without anything. Because countless is without anything, it should be known that boundless is also without anything; because boundless is without anything, it should be known that all dharmas are also without anything. Because of this reason, it is said that the Mahayana universally can accommodate immeasurable, countless, and boundless sentient beings. Why is that? Subhuti (another name for Sudhana)! If I, even the seer, whether it be a Sravaka (one who practices by hearing the Dharma), a Pratyekabuddha (one who attains enlightenment on their own), a Samyaksambuddha (Buddha's enlightenment), the Mahayana, the Pratyekabuddha vehicle, the Sravaka vehicle, the Tathagata (title of Buddha), all-knowing wisdom, space, the Mahayana, immeasurable, countless, boundless, all dharmas, all of these are without anything and cannot be obtained. Furthermore, Subhuti! Just as the realm of Nirvana (the highest state of Buddhism) universally can accommodate immeasurable, countless, and boundless sentient beings, so too is the Mahayana, universally able to accommodate immeasurable, countless, and boundless sentient beings. Because of this reason, it is said: just as space universally can accommodate immeasurable, countless, and boundless sentient beings, so too is the Mahayana, universally able to accommodate immeasurable, countless, and boundless sentient beings. Furthermore, Subhuti! You said, 'Also, just as space has no coming, no going, and no abiding that can be seen, so too is the Mahayana, having no coming, no going, and no abiding that can be seen.' It is so! It is so! Just as you have said. Why is that? Subhuti! Because all dharmas have no coming, no going, and also do not abide. Why is that? Subhuti! Because all dharmas, whether moving or abiding, cannot be obtained. Because of this reason, the Mahayana also has no place of coming, no place of going, and no place of abiding that can be obtained. Why is that? Subhuti! Form (material phenomena) has no place of coming, no place of going, and no place of abiding; sensation, perception, volition, and consciousness have no place of coming, no place of going, and no place of abiding. Subhuti! The inherent nature of form has no place of coming, no place of going, and no place of abiding; the inherent nature of sensation, perception, volition, and consciousness has no place of coming

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來，亦無所去，亦無所住。善現！色真如無所從來，亦無所去，亦無所住；受、想、行、識真如無所從來，亦無所去，亦無所住。善現！色自性無所從來，亦無所去，亦無所住；受、想、行、識、自性無所從來，亦無所去，亦無所住。善現！色自相無所從來，亦無所去，亦無所住；受、想、行、識自相無所從來，亦無所去，亦無所住。何以故？善現！色乃至識本性、真如、自性、自相若動若住不可得故。

「複次，善現！眼處無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處無所從來，亦無所去，亦無所住。善現！眼處本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處本性無所從來，亦無所去，亦無所住。善現！眼處真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處真如無所從來，亦無所去，亦無所住。善現！眼處自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處自性無所從來，亦無所去，亦無所住。善現！眼處自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處自相無所從來，亦無所去，亦無所住。何以故？善現！眼處乃至意處本性、真如、自性、自相若動若住不可得故。

「複次，善現！色處無所從來，亦無所去，亦無所住；聲、香、味、觸、法處無

【現代漢語翻譯】 現代漢語譯本 『來』，也無所謂『去』，也無所謂『住』。善現（Subhuti）！色（rupa，物質現象）的真如（tathata，事物的真實本性）無所從來，也無所去，也無所住；受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的真如無所從來，也無所去，也無所住。善現！色的自性（svabhava，事物自身存在的性質）無所從來，也無所去，也無所住；受、想、行、識的自性無所從來，也無所去，也無所住。善現！色的自相（svalaksana，事物獨有的特徵）無所從來，也無所去，也無所住；受、想、行、識的自相無所從來，也無所去，也無所住。為什麼呢？善現！色乃至識的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再者，善現！眼處（caksu-ayatana，視覺器官）無所從來，也無所去，也無所住；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）無所從來，也無所去，也無所住。善現！眼處的本性無所從來，也無所去，也無所住；耳、鼻、舌、身、意處的本性無所從來，也無所去，也無所住。善現！眼處的真如無所從來，也無所去，也無所住；耳、鼻、舌、身、意處的真如無所從來，也無所去，也無所住。善現！眼處的自性無所從來，也無所去，也無所住；耳、鼻、舌、身、意處的自性無所從來，也無所去，也無所住。善現！眼處的自相無所從來，也無所去，也無所住；耳、鼻、舌、身、意處的自相無所從來，也無所去，也無所住。為什麼呢？善現！眼處乃至意處的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再者，善現！色處（rupa-ayatana，視覺對像）無所從來，也無所去，也無所住；聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法處（dharma-ayatana，心理對像）無

【English Translation】 English version 'Coming' is not there, 'going' is not there, and 'abiding' is not there. Subhuti! The suchness (tathata) of form (rupa) has nowhere to come from, nowhere to go to, and nowhere to abide; the suchness of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The own-nature (svabhava) of form has nowhere to come from, nowhere to go to, and nowhere to abide; the own-nature of feeling, perception, mental formations, and consciousness has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The self-characteristic (svalaksana) of form has nowhere to come from, nowhere to go to, and nowhere to abide; the self-characteristic of feeling, perception, mental formations, and consciousness has nowhere to come from, nowhere to go to, and nowhere to abide. Why is that? Subhuti! Because the essential nature, suchness, own-nature, and self-characteristic of form and so on up to consciousness, whether moving or abiding, are unattainable. 'Furthermore, Subhuti! The eye-base (caksu-ayatana) has nowhere to come from, nowhere to go to, and nowhere to abide; the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) have nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The essential nature of the eye-base has nowhere to come from, nowhere to go to, and nowhere to abide; the essential nature of the ear, nose, tongue, body, and mind-base has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The suchness of the eye-base has nowhere to come from, nowhere to go to, and nowhere to abide; the suchness of the ear, nose, tongue, body, and mind-base has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The own-nature of the eye-base has nowhere to come from, nowhere to go to, and nowhere to abide; the own-nature of the ear, nose, tongue, body, and mind-base has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The self-characteristic of the eye-base has nowhere to come from, nowhere to go to, and nowhere to abide; the self-characteristic of the ear, nose, tongue, body, and mind-base has nowhere to come from, nowhere to go to, and nowhere to abide. Why is that? Subhuti! Because the essential nature, suchness, own-nature, and self-characteristic of the eye-base and so on up to the mind-base, whether moving or abiding, are unattainable. 'Furthermore, Subhuti! The form-base (rupa-ayatana) has nowhere to come from, nowhere to go to, and nowhere to abide; the sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma-base (dharma-ayatana) have no

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所從來，亦無所去，亦無所住。善現！色處本性無所從來，亦無所去，亦無所住；聲、香、味、觸、法處本性無所從來，亦無所去，亦無所住。善現！色處真如無所從來，亦無所去，亦無所住；聲、香、味、觸、法處真如無所從來，亦無所去，亦無所住。善現！色處自性無所從來，亦無所去，亦無所住；聲、香、味、觸、法處自性無所從來，亦無所去，亦無所住。善現！色處自相無所從來，亦無所去，亦無所住；聲、香、味、觸、法處自相無所從來，亦無所去，亦無所住。何以故？善現！色處乃至法處本性、真如、自性、自相若動若住不可得故。

「複次，善現！眼界無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界無所從來，亦無所去，亦無所住。善現！眼界本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界本性無所從來，亦無所去，亦無所住。善現！眼界真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界真如無所從來，亦無所去，亦無所住。善現！眼界自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界自性無所從來，亦無所去，亦無所住。善現！眼界自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界自相無所從來，亦無所去，亦無所住。何以故？善現！眼

【現代漢語翻譯】 現代漢語譯本： 『從何而來，也無所去，也無所住。』善現（Subhuti）！色處（rūpa-āyatana，指眼所見的物質現象）的本性無所從來，也無所去，也無所住；聲、香、味、觸、法處（śabda-āyatana, gandha-āyatana, rasa-āyatana, sparśa-āyatana, dharma-āyatana，指耳、鼻、舌、身、意所感知的現象）的本性無所從來，也無所去，也無所住。善現！色處的真如（tathatā，指事物的真實如是的狀態）無所從來，也無所去，也無所住；聲、香、味、觸、法處的真如無所從來，也無所去，也無所住。善現！色處的自性（svabhāva，指事物自身存在的性質）無所從來，也無所去，也無所住；聲、香、味、觸、法處的自性無所從來，也無所去，也無所住。善現！色處的自相（svalakṣaṇa，指事物自身特有的性質）無所從來，也無所去，也無所住；聲、香、味、觸、法處的自相無所從來，也無所去，也無所住。為什麼呢？善現！色處乃至法處的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再者，善現！眼界（cakṣur-dhātu，指眼睛的感知能力）無所從來，也無所去，也無所住；耳、鼻、舌、身、意界（śrotra-dhātu, ghrāṇa-dhātu, jihvā-dhātu, kāya-dhātu, mano-dhātu，指耳、鼻、舌、身、意的感知能力）無所從來，也無所去，也無所住。善現！眼界的本性無所從來，也無所去，也無所住；耳、鼻、舌、身、意界的本性無所從來，也無所去，也無所住。善現！眼界的真如無所從來，也無所去，也無所住；耳、鼻、舌、身、意界的真如無所從來，也無所去，也無所住。善現！眼界的自性無所從來，也無所去，也無所住；耳、鼻、舌、身、意界的自性無所從來，也無所去，也無所住。善現！眼界的自相無所從來，也無所去，也無所住；耳、鼻、舌、身、意界的自相無所從來，也無所去，也無所住。為什麼呢？善現！眼

【English Translation】 English version: 'From whence has it come, nor whither does it go, nor where does it abide.' Subhuti! The intrinsic nature of the visual object (rūpa-āyatana) has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the intrinsic nature of sound, smell, taste, touch, and mental objects (śabda-āyatana, gandha-āyatana, rasa-āyatana, sparśa-āyatana, dharma-āyatana) has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The suchness (tathatā) of the visual object has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the suchness of sound, smell, taste, touch, and mental objects has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature (svabhāva) of the visual object has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of sound, smell, taste, touch, and mental objects has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-characteristic (svalakṣaṇa) of the visual object has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-characteristic of sound, smell, taste, touch, and mental objects has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Why is that? Subhuti! Because the intrinsic nature, suchness, self-nature, and self-characteristic of the visual object and so on up to the mental object, whether moving or abiding, are unattainable. 'Furthermore, Subhuti! The eye element (cakṣur-dhātu) has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the ear, nose, tongue, body, and mind elements (śrotra-dhātu, ghrāṇa-dhātu, jihvā-dhātu, kāya-dhātu, mano-dhātu) have not come from anywhere, nor do they go anywhere, nor do they abide anywhere. Subhuti! The intrinsic nature of the eye element has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the intrinsic nature of the ear, nose, tongue, body, and mind elements has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The suchness of the eye element has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the suchness of the ear, nose, tongue, body, and mind elements has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature of the eye element has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of the ear, nose, tongue, body, and mind elements has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-characteristic of the eye element has not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-characteristic of the ear, nose, tongue, body, and mind elements has not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Why is that? Subhuti! The eye

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界乃至意界本性、真如、自性、自相若動若住不可得故。

「複次，善現！色界無所從來，亦無所去，亦無所住；聲、香、味、觸、法界無所從來，亦無所去，亦無所住。善現！色界本性無所從來，亦無所去，亦無所住；聲、香、味、觸、法界本性無所從來，亦無所去，亦無所住。善現！色界真如無所從來，亦無所去，亦無所住；聲、香、味、觸、法界真如無所從來，亦無所去，亦無所住。善現！色界自性無所從來，亦無所去，亦無所住；聲、香、味、觸、法界自性無所從來，亦無所去，亦無所住。善現！色界自相無所從來，亦無所去，亦無所住；聲、香、味、觸、法界自相無所從來，亦無所去，亦無所住。何以故？善現！色界乃至法界本性、真如、自性、自相若動若住不可得故。

「複次，善現！眼識界無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界無所從來，亦無所去，亦無所住。善現！眼識界本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界本性無所從來，亦無所去，亦無所住。善現！眼識界真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界真如無所從來，亦無所去，亦無所住。善現！眼識界自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界自性

【現代漢語翻譯】 現代漢語譯本 『再說，善現！』眼界乃至意界的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再說，善現！』聲、香、味、觸、法界，無所從來，也無所去，也無所住。善現！本性無所從來，也無所去，也無所住；聲、香、味、觸、法界的本性無所從來，也無所去，也無所住。善現！真如（事物的真實如是之性）無所從來，也無所去，也無所住；聲、香、味、觸、法界的真如無所從來，也無所去，也無所住。善現！自性（事物自身存在的性質）無所從來，也無所去，也無所住；聲、香、味、觸、法界的自性無所從來，也無所去，也無所住。善現！自相（事物自身特有的相狀）無所從來，也無所去，也無所住；聲、香、味、觸、法界的自相無所從來，也無所去，也無所住。為什麼呢？善現！因為乃至法界的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再說，善現！』眼識界無所從來，也無所去，也無所住；耳、鼻、舌、身、意識界無所從來，也無所去，也無所住。善現！眼識界的本性無所從來，也無所去，也無所住；耳、鼻、舌、身、意識界的本性無所從來，也無所去，也無所住。善現！眼識界的真如無所從來，也無所去，也無所住；耳、鼻、舌、身、意識界的真如無所從來，也無所去，也無所住。善現！眼識界的自性無所從來，也無所去，也無所住；耳、鼻、舌、身、意識界的自性

【English Translation】 English version 'Furthermore, Subhuti, the nature, suchness (tathata), self-nature (svabhava), and self-characteristic (svalaksana) of the eye realm up to the mind realm, whether moving or abiding, are unattainable.' 'Furthermore, Subhuti, the realms of sound, smell, taste, touch, and phenomena have nowhere they come from, nowhere they go to, and nowhere they abide. Subhuti, the nature has nowhere it comes from, nowhere it goes to, and nowhere it abides; the nature of the realms of sound, smell, taste, touch, and phenomena has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti, suchness has nowhere it comes from, nowhere it goes to, and nowhere it abides; the suchness of the realms of sound, smell, taste, touch, and phenomena has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti, self-nature has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-nature of the realms of sound, smell, taste, touch, and phenomena has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti, self-characteristic has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-characteristic of the realms of sound, smell, taste, touch, and phenomena has nowhere it comes from, nowhere it goes to, and nowhere it abides. Why is that? Subhuti, because the nature, suchness, self-nature, and self-characteristic of even the realm of phenomena, whether moving or abiding, are unattainable.' 'Furthermore, Subhuti, the eye consciousness realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the ear, nose, tongue, body, and mind consciousness realms have nowhere they come from, nowhere they go to, and nowhere they abide. Subhuti, the nature of the eye consciousness realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the nature of the ear, nose, tongue, body, and mind consciousness realms has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti, the suchness of the eye consciousness realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the suchness of the ear, nose, tongue, body, and mind consciousness realms has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti, the self-nature of the eye consciousness realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-nature of the ear, nose, tongue, body, and mind consciousness realms

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無所從來，亦無所去，亦無所住。善現！眼識界自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界自相無所從來，亦無所去，亦無所住。何以故？善現！眼識界乃至意識界本性、真如、自性、自相若動若住不可得故。

「複次，善現！眼觸無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸無所從來，亦無所去，亦無所住。善現！眼觸本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸本性無所從來，亦無所去，亦無所住。善現！眼觸真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸真如無所從來，亦無所去，亦無所住。善現！眼觸自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸自性無所從來，亦無所去，亦無所住。善現！眼觸自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸自相無所從來，亦無所去，亦無所住。何以故？善現！眼觸乃至意觸本性、真如、自性、自相若動若住不可得故。

「複次，善現！眼觸為緣所生諸受無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受本性無所從來，亦

【現代漢語翻譯】 現代漢語譯本 沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現（Subhuti）！眼識界（Cakṣurvijñāna-dhātu）的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意識界（Śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu）的自性也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。為什麼呢？善現！因為眼識界乃至意識界的本性、真如、自性、自相，無論是動還是住，都是不可得的。 再者，善現！眼觸（Cakṣuḥ-sparśa）沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意觸（Śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa）也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！眼觸的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意觸的本性也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！眼觸的真如沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意觸的真如也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！眼觸的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意觸的自性也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！眼觸的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；耳、鼻、舌、身、意觸的自相也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。為什麼呢？善現！因為眼觸乃至意觸的本性、真如、自性、自相，無論是動還是住，都是不可得的。 再者，善現！以眼觸為緣所生的諸受（Vedanā）沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；以耳、鼻、舌、身、意觸為緣所生的諸受也沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！以眼觸為緣所生的諸受的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；以耳、鼻、舌、身、意觸為緣所生的諸受的本性也沒有從哪裡來，亦

【English Translation】 English version They come from nowhere, go nowhere, and abide nowhere. Subhuti! The self-nature of the eye-consciousness realm (Cakṣurvijñāna-dhātu) comes from nowhere, goes nowhere, and abides nowhere; the self-nature of the ear, nose, tongue, body, and mind-consciousness realms (Śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu) also comes from nowhere, goes nowhere, and abides nowhere. Why is that? Subhuti! Because the inherent nature, suchness, self-nature, and self-characteristics of the eye-consciousness realm and even the mind-consciousness realm, whether moving or abiding, are unattainable. Furthermore, Subhuti! Eye-contact (Cakṣuḥ-sparśa) comes from nowhere, goes nowhere, and abides nowhere; ear, nose, tongue, body, and mind-contact (Śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa) also come from nowhere, go nowhere, and abide nowhere. Subhuti! The inherent nature of eye-contact comes from nowhere, goes nowhere, and abides nowhere; the inherent nature of ear, nose, tongue, body, and mind-contact also comes from nowhere, goes nowhere, and abides nowhere. Subhuti! The suchness of eye-contact comes from nowhere, goes nowhere, and abides nowhere; the suchness of ear, nose, tongue, body, and mind-contact also comes from nowhere, goes nowhere, and abides nowhere. Subhuti! The self-nature of eye-contact comes from nowhere, goes nowhere, and abides nowhere; the self-nature of ear, nose, tongue, body, and mind-contact also comes from nowhere, goes nowhere, and abides nowhere. Subhuti! The self-characteristics of eye-contact come from nowhere, go nowhere, and abide nowhere; the self-characteristics of ear, nose, tongue, body, and mind-contact also come from nowhere, go nowhere, and abide nowhere. Why is that? Subhuti! Because the inherent nature, suchness, self-nature, and self-characteristics of eye-contact and even mind-contact, whether moving or abiding, are unattainable. Furthermore, Subhuti! The various feelings (Vedanā) arising from eye-contact come from nowhere, go nowhere, and abide nowhere; the various feelings arising from ear, nose, tongue, body, and mind-contact also come from nowhere, go nowhere, and abide nowhere. Subhuti! The inherent nature of the various feelings arising from eye-contact comes from nowhere, goes nowhere, and abides nowhere; the inherent nature of the various feelings arising from ear, nose, tongue, body, and mind-contact also comes from nowhere, and

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無所去，亦無所住。善現！眼觸為緣所生諸受真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受真如無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受自性無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受自相無所從來，亦無所去，亦無所住。何以故？善現！眼觸為緣所生諸受乃至意觸為緣所生諸受本性、真如、自性、自相若動若住不可得故。

「複次，善現！地界無所從來，亦無所去，亦無所住；水、火、風、空、識界無所從來，亦無所去，亦無所住。善現！地界本性無所從來，亦無所去，亦無所住；水、火、風、空、識界本性無所從來，亦無所去，亦無所住。善現！地界真如無所從來，亦無所去，亦無所住；水、火、風、空、識界真如無所從來，亦無所去，亦無所住。善現！地界自性無所從來，亦無所去，亦無所住；水、火、風、空、識界自性無所從來，亦無所去，亦無所住。善現！地界自相無所從來，亦無所去，亦無所住；水、火、風、空、識界自相無所從來，亦無所去，亦無所住。何以故？善現！地界乃至識界本

【現代漢語翻譯】 現代漢語譯本 無所從來，也無所去，也無所住。善現（Subhuti）！眼觸為緣所產生的各種感受，其真如（Tathata，事物的真實本性）無所從來，也無所去，也無所住；耳、鼻、舌、身、意觸為緣所產生的各種感受，其真如無所從來，也無所去，也無所住。善現！眼觸為緣所產生的各種感受，其自性（Svabhava，事物自身存在的性質）無所從來，也無所去，也無所住；耳、鼻、舌、身、意觸為緣所產生的各種感受，其自性無所從來，也無所去，也無所住。善現！眼觸為緣所產生的各種感受，其自相（Svalaksana，事物獨有的特徵）無所從來，也無所去，也無所住；耳、鼻、舌、身、意觸為緣所產生的各種感受，其自相無所從來，也無所去，也無所住。為什麼呢？善現！眼觸為緣所產生的各種感受，乃至意觸為緣所產生的各種感受，它們的本性、真如、自性、自相，無論是動還是住，都是不可得的。 再者，善現！地界（Prthivi-dhatu，構成物質的元素）無所從來，也無所去，也無所住；水、火、風、空、識界（Ap-dhatu, Tejo-dhatu, Vayu-dhatu, Akasa-dhatu, Vijnana-dhatu，構成世界的其他元素和意識）無所從來，也無所去，也無所住。善現！地界的本性無所從來，也無所去，也無所住；水、火、風、空、識界的本性無所從來，也無所去，也無所住。善現！地界的真如無所從來，也無所去，也無所住；水、火、風、空、識界的真如無所從來，也無所去，也無所住。善現！地界的自性無所從來，也無所去，也無所住；水、火、風、空、識界的自性無所從來，也無所去，也無所住。善現！地界的自相無所從來，也無所去，也無所住；水、火、風、空、識界的自相無所從來，也無所去，也無所住。為什麼呢？善現！地界乃至識界的本

【English Translation】 English version They neither come from anywhere, nor go anywhere, nor abide anywhere. Subhuti! The true nature (Tathata) of the feelings arising from eye-contact has no origin, no destination, and no abiding place; the true nature of the feelings arising from ear, nose, tongue, body, and mind-contact has no origin, no destination, and no abiding place. Subhuti! The inherent nature (Svabhava) of the feelings arising from eye-contact has no origin, no destination, and no abiding place; the inherent nature of the feelings arising from ear, nose, tongue, body, and mind-contact has no origin, no destination, and no abiding place. Subhuti! The unique characteristics (Svalaksana) of the feelings arising from eye-contact have no origin, no destination, and no abiding place; the unique characteristics of the feelings arising from ear, nose, tongue, body, and mind-contact have no origin, no destination, and no abiding place. Why is this so? Subhuti! The inherent nature, true nature, self-nature, and unique characteristics of the feelings arising from eye-contact up to the feelings arising from mind-contact, whether moving or abiding, are unattainable. Furthermore, Subhuti! The earth element (Prthivi-dhatu) has no origin, no destination, and no abiding place; the water, fire, wind, space, and consciousness elements (Ap-dhatu, Tejo-dhatu, Vayu-dhatu, Akasa-dhatu, Vijnana-dhatu) have no origin, no destination, and no abiding place. Subhuti! The inherent nature of the earth element has no origin, no destination, and no abiding place; the inherent nature of the water, fire, wind, space, and consciousness elements has no origin, no destination, and no abiding place. Subhuti! The true nature of the earth element has no origin, no destination, and no abiding place; the true nature of the water, fire, wind, space, and consciousness elements has no origin, no destination, and no abiding place. Subhuti! The self-nature of the earth element has no origin, no destination, and no abiding place; the self-nature of the water, fire, wind, space, and consciousness elements has no origin, no destination, and no abiding place. Subhuti! The unique characteristics of the earth element have no origin, no destination, and no abiding place; the unique characteristics of the water, fire, wind, space, and consciousness elements have no origin, no destination, and no abiding place. Why is this so? Subhuti! The inherent nature of the earth element up to the consciousness element

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性、真如、自性、自相若動若住不可得故。

「複次，善現！法界無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等無所從來，亦無所去，亦無所住。善現！法界本性無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等本性無所從來，亦無所去，亦無所住。善現！法界真如無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等真如無所從來，亦無所去，亦無所住。善現！法界自性無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等自性無所從來，亦無所去，亦無所住。善現！法界自相無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等自相無所從來，亦無所去，亦無所住。何以故？善現！法界乃至安隱界等本性、真如、自性、自相若動若住不可得故。

「複次，善現！佈施波羅蜜多無所從來，亦無所去，亦無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多無所從來，亦無所去，亦無所住。善現！佈施波羅蜜多本性無所從來，亦無所去，亦無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多本性無所從來，亦無所去，亦無所住。善現！佈施波羅蜜多真如無所從來，亦無所去，亦無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多真如

【現代漢語翻譯】 現代漢語譯本： 性、真如（事物的真實本性）、自性（事物自身固有的性質）、自相（事物自身獨特的表徵），無論是動還是住，都是不可得的。

『再者，善現（須菩提的別名）！法界（一切諸法的總稱）無所從來，也無所去，也無所住；真如、實際（真理的真實狀態）、不思議界（不可思議的境界）、安隱界（安穩平靜的境界）等，無所從來，也無所去，也無所住。善現！法界的本性無所從來，也無所去，也無所住；真如、實際、不思議界、安隱界等的本性，無所從來，也無所去，也無所住。善現！法界的真如無所從來，也無所去，也無所住；真如、實際、不思議界、安隱界等的真如，無所從來，也無所去，也無所住。善現！法界的自性無所從來，也無所去，也無所住；真如、實際、不思議界、安隱界等的自性，無所從來，也無所去，也無所住。善現！法界的自相無所從來，也無所去，也無所住；真如、實際、不思議界、安隱界等的自相，無所從來，也無所去，也無所住。為什麼呢？善現！法界乃至安隱界等的本性、真如、自性、自相，無論是動還是住，都是不可得的。』

『再者，善現！佈施波羅蜜多（以佈施達到彼岸）無所從來，也無所去，也無所住；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（以智慧達到彼岸）無所從來，也無所去，也無所住。善現！佈施波羅蜜多的本性無所從來，也無所去，也無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多的本性無所從來，也無所去，也無所住。善現！佈施波羅蜜多的真如無所從來，也無所去，也無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多的真如

【English Translation】 English version: Nature, Suchness (the true nature of things), Self-nature (the inherent quality of things), Self-character (the unique characteristics of things), whether moving or staying, are unattainable.

'Furthermore, Subhuti (a different name for Sudhana)! The Dharma Realm (the totality of all phenomena) has nowhere to come from, nowhere to go to, and nowhere to abide; Suchness, Reality (the true state of truth), the Inconceivable Realm (the realm beyond comprehension), the Peaceful Realm (the realm of peace and tranquility), etc., have nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The inherent nature of the Dharma Realm has nowhere to come from, nowhere to go to, and nowhere to abide; the inherent nature of Suchness, Reality, the Inconceivable Realm, the Peaceful Realm, etc., has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The Suchness of the Dharma Realm has nowhere to come from, nowhere to go to, and nowhere to abide; the Suchness of Suchness, Reality, the Inconceivable Realm, the Peaceful Realm, etc., has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The Self-nature of the Dharma Realm has nowhere to come from, nowhere to go to, and nowhere to abide; the Self-nature of Suchness, Reality, the Inconceivable Realm, the Peaceful Realm, etc., has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The Self-character of the Dharma Realm has nowhere to come from, nowhere to go to, and nowhere to abide; the Self-character of Suchness, Reality, the Inconceivable Realm, the Peaceful Realm, etc., has nowhere to come from, nowhere to go to, and nowhere to abide. Why is that? Subhuti! The inherent nature, Suchness, Self-nature, and Self-character of the Dharma Realm and even the Peaceful Realm, etc., whether moving or staying, are unattainable.'

'Furthermore, Subhuti! The Perfection of Giving (Dāna pāramitā) has nowhere to come from, nowhere to go to, and nowhere to abide; 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) have nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The inherent nature of the Perfection of Giving has nowhere to come from, nowhere to go to, and nowhere to abide; the inherent nature of the Perfection of Morality, the Perfection of Patience, the Perfection of Vigor, the Perfection of Meditation, and the Perfection of Wisdom has nowhere to come from, nowhere to go to, and nowhere to abide. Subhuti! The Suchness of the Perfection of Giving has nowhere to come from, nowhere to go to, and nowhere to abide; the Suchness of the Perfection of Morality, the Perfection of Patience, the Perfection of Vigor, the Perfection of Meditation, and the Perfection of Wisdom

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無所從來，亦無所去，亦無所住。善現！佈施波羅蜜多自性無所從來，亦無所去，亦無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多自性無所從來，亦無所去，亦無所住。善現！佈施波羅蜜多自相無所從來，亦無所去，亦無所住；凈戒、安忍、精進、靜慮、般若波羅蜜多自相無所從來，亦無所去，亦無所住。何以故？善現！佈施波羅蜜多乃至般若波羅蜜多本性、真如、自性、自相若動若住不可得故。

「複次，善現！四念住無所從來，亦無所去，亦無所住；四正斷、四神足、五根、五力、七等覺支、八聖道支無所從來，亦無所去，亦無所住。善現！四念住本性無所從來，亦無所去，亦無所住；四正斷乃至八聖道支本性無所從來，亦無所去，亦無所住。善現！四念住真如無所從來，亦無所去，亦無所住；四正斷乃至八聖道支真如無所從來，亦無所去，亦無所住。善現！四念住自性無所從來，亦無所去，亦無所住；四正斷乃至八聖道支自性無所從來，亦無所去，亦無所住。善現！四念住自相無所從來，亦無所去，亦無所住；四正斷乃至八聖道支自相無所從來，亦無所去，亦無所住。何以故？善現！四念住乃至八聖道支本性、真如、自性、自相若動若住不可得故。

「複次，善現！如是乃至佛十力無所從來，

【現代漢語翻譯】 現代漢語譯本： 『沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。』善現（Subhuti）！佈施波羅蜜多（Dāna pāramitā，佈施的完美）的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；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）的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！佈施波羅蜜多的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；凈戒、安忍、精進、靜慮、般若波羅蜜多的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。為什麼呢？善現！佈施波羅蜜多乃至般若波羅蜜多的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再者，善現！四念住（catvāri smṛtyupasthānāni，四種正念的修行）沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；四正斷（catvāri prahāṇāni，四種正勤）、四神足（catvāra ṛddhipādāḥ，四種成就神通的基礎）、五根（pañcendriyāṇi，五種控制能力）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道支（aṣṭāṅgamārga，八正道）沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。』善現！四念住的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；四正斷乃至八聖道支的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！四念住的真如沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；四正斷乃至八聖道支的真如沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！四念住的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；四正斷乃至八聖道支的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。善現！四念住的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡；四正斷乃至八聖道支的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留在哪裡。為什麼呢？善現！四念住乃至八聖道支的本性、真如、自性、自相，無論是動還是住，都是不可得的。 『再者，善現！如此乃至佛十力（daśa tathāgatabalāni，佛的十種力量）沒有從哪裡來，

【English Translation】 English version: 'It does not come from anywhere, nor does it go anywhere, nor does it abide anywhere.' Subhuti! The intrinsic nature of the Perfection of Giving (Dāna pāramitā) does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the intrinsic nature of Morality (Śīla), Patience (Kṣānti), Effort (Vīrya), Meditation (Dhyāna), and the Perfection of Wisdom (Prajñā pāramitā) does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature of the Perfection of Giving does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of Morality, Patience, Effort, Meditation, and the Perfection of Wisdom does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Why is that? Subhuti! Because the essential nature, suchness, intrinsic nature, and self-nature of the Perfection of Giving up to the Perfection of Wisdom, whether moving or abiding, are unattainable. 'Furthermore, Subhuti! The Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) do not come from anywhere, nor do they go anywhere, nor do they abide anywhere; the Four Right Exertions (catvāri prahāṇāni), 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) do not come from anywhere, nor do they go anywhere, nor do they abide anywhere.' Subhuti! The essential nature of the Four Foundations of Mindfulness does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the essential nature of the Four Right Exertions up to the Eightfold Noble Path does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The suchness of the Four Foundations of Mindfulness does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the suchness of the Four Right Exertions up to the Eightfold Noble Path does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The intrinsic nature of the Four Foundations of Mindfulness does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the intrinsic nature of the Four Right Exertions up to the Eightfold Noble Path does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature of the Four Foundations of Mindfulness does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of the Four Right Exertions up to the Eightfold Noble Path does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Why is that? Subhuti! Because the essential nature, suchness, intrinsic nature, and self-nature of the Four Foundations of Mindfulness up to the Eightfold Noble Path, whether moving or abiding, are unattainable. 'Furthermore, Subhuti! Thus, even the Ten Powers of a Buddha (daśa tathāgatabalāni) do not come from anywhere,

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亦無所去，亦無所住；四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無所從來，亦無所去，亦無所住。善現！佛十力本性無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法本性無所從來，亦無所去，亦無所住。善現！佛十力真如無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法真如無所從來，亦無所去，亦無所住。善現！佛十力自性無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法自性無所從來，亦無所去，亦無所住。善現！佛十力自相無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法自相無所從來，亦無所去，亦無所住。何以故？善現！佛十力乃至十八佛不共法本性、真如、自性、自相若動若住不可得故。

「複次，善現！菩提無所從來，亦無所去，亦無所住；佛陀無所從來，亦無所去，亦無所住。善現！菩提本性無所從來，亦無所去，亦無所住；佛陀本性無所從來，亦無所去，亦無所住。善現！菩提真如無所從來，亦無所去，亦無所住；佛陀真如無所從來，亦無所去，亦無所住。善現！菩提自性無所從來，亦無所去，亦無所住；佛陀自性無所從來，亦無所去，亦無所住。善現！菩提自相無所從來，亦無所去，亦無所住；佛陀自相無所從來，亦無

【現代漢語翻譯】 現代漢語譯本：也沒有什麼來處，也沒有什麼住處；四無所畏（佛的四種無所畏懼的自信）、四無礙解（佛的四種無礙的智慧）、大慈（給予眾生快樂的願望）、大悲（解除眾生痛苦的願望）、大喜（對眾生離苦得樂的喜悅）、大舍（平等對待一切眾生的心）、十八佛不共法（佛獨有的十八種功德）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！佛的十力（佛的十種智慧力量）的本性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；四無所畏乃至十八佛不共法的本性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！佛的十力的真如（事物的真實如是的狀態）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；四無所畏乃至十八佛不共法的真如沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！佛的十力的自性（事物自身存在的性質）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；四無所畏乃至十八佛不共法的自性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！佛的十力的自相（事物自身獨特的相狀）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；四無所畏乃至十八佛不共法的自相沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。為什麼呢？善現！佛的十力乃至十八佛不共法的本性、真如、自性、自相，無論是動還是住，都是不可得的。 再說，善現！菩提（覺悟的智慧）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；佛陀（覺悟者）沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！菩提的本性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；佛陀的本性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！菩提的真如沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；佛陀的真如沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！菩提的自性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；佛陀的自性沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡。善現！菩提的自相沒有從哪裡來，也沒有到哪裡去，也沒有住在哪裡；佛陀的自相沒有

【English Translation】 English version: Nor is there any place from which they come, nor any place where they abide; the four fearlessnesses (the Buddha's four kinds of fearless confidence), the four unobstructed knowledges (the Buddha's four kinds of unobstructed wisdom), 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 a Buddha (the eighteen unique merits of a Buddha) do not come from anywhere, nor do they go anywhere, nor do they abide anywhere. Subhuti! The inherent nature of the ten powers of a Buddha (the ten powers of wisdom of a Buddha) does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the inherent nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The suchness (the true state of things as they are) of the ten powers of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the suchness of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature (the nature of a thing's own existence) of the ten powers of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-characteristics (the unique characteristics of a thing) of the ten powers of a Buddha do not come from anywhere, nor do they go anywhere, nor do they abide anywhere; the self-characteristics of the four fearlessnesses up to the eighteen unique qualities of a Buddha do not come from anywhere, nor do they go anywhere, nor do they abide anywhere. Why is this so? Subhuti! Because the inherent nature, suchness, self-nature, and self-characteristics of the ten powers of a Buddha up to the eighteen unique qualities of a Buddha, whether moving or abiding, are unattainable. Furthermore, Subhuti! Bodhi (the wisdom of enlightenment) does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; a Buddha (an enlightened one) does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The inherent nature of Bodhi does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the inherent nature of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The suchness of Bodhi does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the suchness of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-nature of Bodhi does not come from anywhere, nor does it go anywhere, nor does it abide anywhere; the self-nature of a Buddha does not come from anywhere, nor does it go anywhere, nor does it abide anywhere. Subhuti! The self-characteristics of Bodhi do not come from anywhere, nor do they go anywhere, nor do they abide anywhere; the self-characteristics of a Buddha do not

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所去，亦無所住。何以故？善現！菩提佛陀本性、真如、自性、自相若動若住不可得故。

「複次，善現！有為界無所從來，亦無所去，亦無所住；無為界無所從來，亦無所去，亦無所住。善現！有為界本性無所從來，亦無所去，亦無所住；無為界本性無所從來，亦無所去，亦無所住。善現！有為界真如無所從來，亦無所去，亦無所住；無為界真如無所從來，亦無所去，亦無所住。善現！有為界自性無所從來，亦無所去，亦無所住；無為界自性無所從來，亦無所去，亦無所住。善現！有為界自相無所從來，亦無所去，亦無所住；無為界自相無所從來，亦無所去，亦無所住。何以故？善現！有為界、無為界本性、真如、自性、自相若動若住不可得故。

「善現！由此因緣，故說大乘無來無去無住可見，猶如虛空。

「複次，善現！汝說『又如虛空前、后、中際皆不可得，大乘亦爾，前、后、中際皆不可得；三世平等超出三世，故名大乘。』者，如是！如是！如汝所說。所以者何？善現！過去世過去世空，未來世未來世空，現在世現在世空，三世平等三世平等空，超出三世超出三世空，大乘大乘空，菩薩菩薩空。何以故？善現！空無一、二、三、四、五等差別之相，是故大乘三世平等超出三世。

【現代漢語翻譯】 現代漢語譯本：

所去之處，也沒有停留之處。為什麼呢？善現（須菩提）！菩提（覺悟）的佛陀本性、真如（實相）、自性、自相，無論是動還是住，都是不可得的。

『再者，善現！有為界（因緣和合的事物）沒有從哪裡來，也沒有到哪裡去，也沒有停留之處；無為界（不依賴因緣的事物）沒有從哪裡來，也沒有到哪裡去，也沒有停留之處。善現！有為界的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留之處；無為界的本性沒有從哪裡來，也沒有到哪裡去，也沒有停留之處。善現！有為界的真如沒有從哪裡來，也沒有到哪裡去，也沒有停留之處；無為界的真如沒有從哪裡來，也沒有到哪裡去，也沒有停留之處。善現！有為界的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留之處；無為界的自性沒有從哪裡來，也沒有到哪裡去，也沒有停留之處。善現！有為界的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留之處；無為界的自相沒有從哪裡來，也沒有到哪裡去，也沒有停留之處。為什麼呢？善現！有為界、無為界的本性、真如、自性、自相，無論是動還是住，都是不可得的。

『善現！因為這個因緣，所以說大乘（菩薩乘）是無來無去無住可見的，就像虛空一樣。

『再者，善現！你說『又如虛空前、后、中際都不可得，大乘也是這樣，前、后、中際都不可得；三世平等，超出三世，所以名為大乘。』是這樣的！是這樣的！正如你所說。為什麼呢？善現！過去世是過去世空，未來世是未來世空，現在世是現在世空，三世平等是三世平等空，超出三世是超出三世空，大乘是大乘空，菩薩是菩薩空。為什麼呢？善現！空沒有一、二、三、四、五等差別之相，所以大乘三世平等，超出三世。 English version:

Where it goes, there is also no abiding. Why is that? Subhuti! The Buddha-nature, Suchness (Tathata), self-nature, and self-characteristics of Bodhi (Enlightenment) are unattainable whether moving or abiding.

'Furthermore, Subhuti! The conditioned realm (Samsara) has nowhere it comes from, nowhere it goes to, and nowhere it abides; the unconditioned realm (Nirvana) has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The inherent nature of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the inherent nature of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The Suchness of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the Suchness of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The self-nature of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-nature of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The self-characteristics of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-characteristics of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Why is that? Subhuti! The inherent nature, Suchness, self-nature, and self-characteristics of the conditioned and unconditioned realms are unattainable whether moving or abiding.

'Subhuti! Because of this reason, it is said that the Mahayana (Great Vehicle) is seen as having no coming, no going, and no abiding, like empty space.

'Furthermore, Subhuti! You said, 『Also, like empty space, the beginning, middle, and end are all unattainable; the Mahayana is also like this, the beginning, middle, and end are all unattainable; the three times are equal, transcending the three times, therefore it is called Mahayana.』 It is so! It is so! Just as you have said. Why is that? Subhuti! The past time is empty of past time, the future time is empty of future time, the present time is empty of present time, the equality of the three times is empty of the equality of the three times, the transcendence of the three times is empty of the transcendence of the three times, the Mahayana is empty of the Mahayana, the Bodhisattva is empty of the Bodhisattva. Why is that? Subhuti! Emptiness has no characteristics of one, two, three, four, five, etc., therefore the Mahayana is equal in the three times and transcends the three times.

【English Translation】 Where it goes, there is also no abiding. Why is that? Subhuti! The Buddha-nature, Suchness (Tathata), self-nature, and self-characteristics of Bodhi (Enlightenment) are unattainable whether moving or abiding. 'Furthermore, Subhuti! The conditioned realm (Samsara) has nowhere it comes from, nowhere it goes to, and nowhere it abides; the unconditioned realm (Nirvana) has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The inherent nature of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the inherent nature of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The Suchness of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the Suchness of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The self-nature of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-nature of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Subhuti! The self-characteristics of the conditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides; the self-characteristics of the unconditioned realm has nowhere it comes from, nowhere it goes to, and nowhere it abides. Why is that? Subhuti! The inherent nature, Suchness, self-nature, and self-characteristics of the conditioned and unconditioned realms are unattainable whether moving or abiding. 'Subhuti! Because of this reason, it is said that the Mahayana (Great Vehicle) is seen as having no coming, no going, and no abiding, like empty space. 'Furthermore, Subhuti! You said, 『Also, like empty space, the beginning, middle, and end are all unattainable; the Mahayana is also like this, the beginning, middle, and end are all unattainable; the three times are equal, transcending the three times, therefore it is called Mahayana.』 It is so! It is so! Just as you have said. Why is that? Subhuti! The past time is empty of past time, the future time is empty of future time, the present time is empty of present time, the equality of the three times is empty of the equality of the three times, the transcendence of the three times is empty of the transcendence of the three times, the Mahayana is empty of the Mahayana, the Bodhisattva is empty of the Bodhisattva. Why is that? Subhuti! Emptiness has no characteristics of one, two, three, four, five, etc., therefore the Mahayana is equal in the three times and transcends the three times.

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「善現！此大乘中，等不等相俱不可得，貪離貪相俱不可得，瞋離瞋相俱不可得，癡離癡相俱不可得，慢離慢相俱不可得，如是乃至善非善相俱不可得，有記無記相俱不可得，常無常相俱不可得，樂及苦相俱不可得，我無我相俱不可得，凈不凈相俱不可得，欲界出欲界相俱不可得，色界出色界相俱不可得，無色界出無色界相俱不可得。何以故？善現！此大乘中諸法自性不可得故。

「複次，善現！過去色過去色空，未來現在色未來現在色空；過去受、想、行、識過去受、想、行、識空，未來現在受、想、行、識未來現在受、想、行、識空。

「善現！空中過去色不可得。何以故？過去色即是空，空性亦空，空中空尚不可得，何況空中有過去色可得！善現！空中未來現在色不可得。何以故？未來現在色即是空，空性亦空，空中空尚不可得，何況空中有未來現在色可得！善現！空中過去受、想、行、識不可得。何以故？過去受、想、行、識即是空，空性亦空，空中空尚不可得，何況空中有過去受、想、行、識可得！善現！空中未來現在受、想、行、識不可得。何以故？未來現在受、想、行、識即是空，空性亦空，空中空尚不可得，何況空中有未來現在受、想、行、識可得！

「複次，善現！過去眼處

【現代漢語翻譯】 現代漢語譯本： 『善現！在這大乘教法中，平等與不平等之相都不可得，貪慾與離貪慾之相都不可得，嗔恨與離嗔恨之相都不可得，愚癡與離愚癡之相都不可得，傲慢與離傲慢之相都不可得，像這樣乃至善與非善之相都不可得，有記與無記之相都不可得，常與無常之相都不可得，快樂與痛苦之相都不可得，有我與無我之相都不可得，清凈與不清凈之相都不可得，欲界與出欲界之相都不可得，出離之相都不可得，無出離之相都不可得。為什麼呢？善現！因為這大乘教法中，一切法的自性都是不可得的。 『再者，善現！過去的色（rupa，物質現象）是空的，過去的色之空也是空的；未來的和現在的色，未來的和現在的色之空也是空的；過去的受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），過去的受、想、行、識之空也是空的，未來的和現在的受、想、行、識，未來的和現在的受、想、行、識之空也是空的。 『善現！在空性中，過去的色是不可得的。為什麼呢？因為過去的色即是空，空性本身也是空，在空性中空尚且不可得，何況在空性中能有過去的色可得呢！善現！在空性中，未來的和現在的色是不可得的。為什麼呢？因為未來的和現在的色即是空，空性本身也是空，在空性中空尚且不可得，何況在空性中能有未來的和現在的色可得呢！善現！在空性中，過去的受、想、行、識是不可得的。為什麼呢？因為過去的受、想、行、識即是空，空性本身也是空，在空性中空尚且不可得，何況在空性中能有過去的受、想、行、識可得呢！善現！在空性中，未來的和現在的受、想、行、識是不可得的。為什麼呢？因為未來的和現在的受、想、行、識即是空，空性本身也是空，在空性中空尚且不可得，何況在空性中能有未來的和現在的受、想、行、識可得呢！』 『再者，善現！過去的眼處（caksu-ayatana，眼根）……』

【English Translation】 English version: 『Subhuti, in this Great Vehicle, the characteristics of equality and inequality are both unattainable; the characteristics of craving and non-craving are both unattainable; the characteristics of hatred and non-hatred are both unattainable; the characteristics of delusion and non-delusion are both unattainable; the characteristics of pride and non-pride are both unattainable; likewise, even the characteristics of good and non-good are both unattainable; the characteristics of determinate and indeterminate are both unattainable; the characteristics of permanence and impermanence are both unattainable; the characteristics of pleasure and pain are both unattainable; the characteristics of self and non-self are both unattainable; the characteristics of purity and impurity are both unattainable; the characteristics of the desire realm and the departure from the desire realm are both unattainable; the characteristic of 『departure』 is unattainable; the characteristic of 『no departure』 is unattainable. Why is this so? Subhuti, because in this Great Vehicle, the inherent nature of all dharmas is unattainable.』 『Furthermore, Subhuti, past form (rupa) is empty, and the emptiness of past form is also empty; future and present form, the emptiness of future and present form is also empty; past feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), the emptiness of past feeling, perception, volition, and consciousness is also empty; future and present feeling, perception, volition, and consciousness, the emptiness of future and present feeling, perception, volition, and consciousness is also empty.』 『Subhuti, in emptiness, past form is unattainable. Why is this? Because past form is emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so is past form attainable in emptiness! Subhuti, in emptiness, future and present form are unattainable. Why is this? Because future and present form are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are future and present form attainable in emptiness! Subhuti, in emptiness, past feeling, perception, volition, and consciousness are unattainable. Why is this? Because past feeling, perception, volition, and consciousness are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are past feeling, perception, volition, and consciousness attainable in emptiness! Subhuti, in emptiness, future and present feeling, perception, volition, and consciousness are unattainable. Why is this? Because future and present feeling, perception, volition, and consciousness are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are future and present feeling, perception, volition, and consciousness attainable in emptiness!』 『Furthermore, Subhuti, the past eye-base (caksu-ayatana)...』

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過去眼處空，未來現在眼處未來現在眼處空；過去耳、鼻、舌、身、意處過去耳、鼻、舌、身、意處空，未來現在耳、鼻、舌、身、意處未來現在耳、鼻、舌、身、意處空。

「善現！空中過去眼處不可得。何以故？過去眼處即是空，空性亦空，空中空尚不可得，何況空中有過去眼處可得！善現！空中未來現在眼處不可得。何以故？未來現在眼處即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼處可得！善現！空中過去耳、鼻、舌、身、意處不可得。何以故？過去耳、鼻、舌、身、意處即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意處可得！善現！空中未來現在耳、鼻、舌、身、意處不可得。何以故？未來現在耳、鼻、舌、身、意處即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意處可得！

「複次，善現！過去色處過去色處空，未來現在色處未來現在色處空；過去聲、香、味、觸、法處過去聲、香、味、觸、法處空，未來現在聲、香、味、觸、法處未來現在聲、香、味、觸、法處空。

「善現！空中過去色處不可得。何以故？過去色處即是空，空性亦空，空中空尚不可得，何況空中有過去色處可得！善現！空中未來現在色處不可

【現代漢語翻譯】 現代漢語譯本： 過去（的）眼處（眼根，視覺器官）是空的，未來和現在（的）眼處（眼根，視覺器官）也是空的；過去（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）是空的，未來和現在（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）也是空的。

『善現（須菩提的別名）！在空性中，過去（的）眼處（眼根，視覺器官）是不可得的。為什麼呢？因為過去（的）眼處（眼根，視覺器官）本身就是空，空性也是空，在空性中連空都不可得，更何況在空性中能得到過去（的）眼處（眼根，視覺器官）呢！善現（須菩提的別名）！在空性中，未來和現在（的）眼處（眼根，視覺器官）是不可得的。為什麼呢？因為未來和現在（的）眼處（眼根，視覺器官）本身就是空，空性也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在（的）眼處（眼根，視覺器官）呢！善現（須菩提的別名）！在空性中，過去（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）是不可得的。為什麼呢？因為過去（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）本身就是空，空性也是空，在空性中連空都不可得，更何況在空性中能得到過去（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）呢！善現（須菩提的別名）！在空性中，未來和現在（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）是不可得的。為什麼呢？因為未來和現在（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）本身就是空，空性也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在（的）耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根，聽覺、嗅覺、味覺、觸覺、思維器官）呢！』

『再者，善現（須菩提的別名）！過去（的）色處（色塵，視覺對像）是空的，未來和現在（的）色處（色塵，視覺對像）也是空的；過去（的）聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵，聽覺、嗅覺、味覺、觸覺、思維對像）是空的，未來和現在（的）聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵，聽覺、嗅覺、味覺、觸覺、思維對像）也是空的。

『善現（須菩提的別名）！在空性中，過去（的）色處（色塵，視覺對像）是不可得的。為什麼呢？因為過去（的）色處（色塵，視覺對像）本身就是空，空性也是空，在空性中連空都不可得，更何況在空性中能得到過去（的）色處（色塵，視覺對像）呢！善現（須菩提的別名）！在空性中，未來和現在（的）色處（色塵，視覺對像）是不可得的。

【English Translation】 English version: The past eye-base (eye organ, visual faculty) is empty, the future and present eye-base (eye organ, visual faculty) are also empty; the past ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) are empty, the future and present ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) are also empty.

'Subhuti (another name for Sudhana)! In emptiness, the past eye-base (eye organ, visual faculty) is unattainable. Why? Because the past eye-base (eye organ, visual faculty) itself is empty, emptiness is also empty, even emptiness is unattainable in emptiness, how much more so is it possible to attain the past eye-base (eye organ, visual faculty) in emptiness! Subhuti (another name for Sudhana)! In emptiness, the future and present eye-base (eye organ, visual faculty) are unattainable. Why? Because the future and present eye-base (eye organ, visual faculty) themselves are empty, emptiness is also empty, even emptiness is unattainable in emptiness, how much more so is it possible to attain the future and present eye-base (eye organ, visual faculty) in emptiness! Subhuti (another name for Sudhana)! In emptiness, the past ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) are unattainable. Why? Because the past ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) themselves are empty, emptiness is also empty, even emptiness is unattainable in emptiness, how much more so is it possible to attain the past ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) in emptiness! Subhuti (another name for Sudhana)! In emptiness, the future and present ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) are unattainable. Why? Because the future and present ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) themselves are empty, emptiness is also empty, even emptiness is unattainable in emptiness, how much more so is it possible to attain the future and present ear, nose, tongue, body, and mind-bases (ear, nose, tongue, body, and mind organs, auditory, olfactory, gustatory, tactile, and mental faculties) in emptiness!'

'Furthermore, Subhuti (another name for Sudhana)! The past form-base (form object, visual object) is empty, the future and present form-base (form object, visual object) are also empty; the past sound, smell, taste, touch, and dharma-bases (sound, smell, taste, touch, and dharma objects, auditory, olfactory, gustatory, tactile, and mental objects) are empty, the future and present sound, smell, taste, touch, and dharma-bases (sound, smell, taste, touch, and dharma objects, auditory, olfactory, gustatory, tactile, and mental objects) are also empty.'

'Subhuti (another name for Sudhana)! In emptiness, the past form-base (form object, visual object) is unattainable. Why? Because the past form-base (form object, visual object) itself is empty, emptiness is also empty, even emptiness is unattainable in emptiness, how much more so is it possible to attain the past form-base (form object, visual object) in emptiness! Subhuti (another name for Sudhana)! In emptiness, the future and present form-base (form object, visual object) are unattainable.'

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得。何以故？未來現在色處即是空，空性亦空，空中空尚不可得，何況空中有未來現在色處可得！善現！空中過去聲、香、味、觸、法處不可得。何以故？過去聲、香、味、觸、法處即是空，空性亦空，空中空尚不可得，何況空中有過去聲、香、味、觸、法處可得！善現！空中未來現在聲、香、味、觸、法處不可得。何以故？未來現在聲、香、味、觸、法處即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲、香、味、觸、法處可得！

「複次，善現！過去眼界過去眼界空，未來現在眼界未來現在眼界空；過去耳、鼻、舌、身、意界過去耳、鼻、舌、身、意界空，未來現在耳、鼻、舌、身、意界未來現在耳、鼻、舌、身、意界空。

「善現！空中過去眼界不可得。何以故？過去眼界即是空，空性亦空，空中空尚不可得，何況空中有過去眼界可得！善現！空中未來現在眼界不可得。何以故？未來現在眼界即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼界可得！善現！空中過去耳、鼻、舌、身、意界不可得。何以故？過去耳、鼻、舌、身、意界即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意界可得！善現！空中未來現在耳、鼻、舌、身、意界不可得。何以故？

【現代漢語翻譯】 現代漢語譯本： 須菩提，這是為什麼呢？因為未來和現在的色處（rupa-ayatana，指眼睛所見的物質現象）本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到未來和現在的色處呢！須菩提，在空性之中，過去的聲、香、味、觸、法處（shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, dharma-ayatana，指聽覺、嗅覺、味覺、觸覺和意識的對象）都不可得。這是為什麼呢？因為過去的聲、香、味、觸、法處本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去的聲、香、味、觸、法處呢！須菩提，在空性之中，未來和現在的聲、香、味、觸、法處都不可得。這是為什麼呢？因為未來和現在的聲、香、味、觸、法處本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到未來和現在的聲、香、味、觸、法處呢！ 再者，須菩提，過去的眼界（caksu-dhatu，指眼睛的感知能力）是空，過去的眼界之空也是空；未來和現在的眼界，未來和現在的眼界之空也是空；過去的耳、鼻、舌、身、意界（shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, mano-dhatu，指聽覺、嗅覺、味覺、觸覺和意識的感知能力）是空，過去的耳、鼻、舌、身、意界之空也是空；未來和現在的耳、鼻、舌、身、意界，未來和現在的耳、鼻、舌、身、意界之空也是空。 須菩提，在空性之中，過去的眼界是不可得的。這是為什麼呢？因為過去的眼界本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去的眼界呢！須菩提，在空性之中，未來和現在的眼界是不可得的。這是為什麼呢？因為未來和現在的眼界本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到未來和現在的眼界呢！須菩提，在空性之中，過去的耳、鼻、舌、身、意界是不可得的。這是為什麼呢？因為過去的耳、鼻、舌、身、意界本身就是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去的耳、鼻、舌、身、意界呢！須菩提，在空性之中，未來和現在的耳、鼻、舌、身、意界是不可得的。這是為什麼呢？

【English Translation】 English version: Subhuti, why is that? Because the future and present rupa-ayatana (sense-objects of sight) are themselves empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can future and present rupa-ayatana be obtained within emptiness! Subhuti, in emptiness, past shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana (sense-objects of sound, smell, taste, touch, and mind) are unobtainable. Why is that? Because past shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana are themselves empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can past shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana be obtained within emptiness! Subhuti, in emptiness, future and present shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana are unobtainable. Why is that? Because future and present shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana are themselves empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can future and present shabda-ayatana, gandha-ayatana, rasa-ayatana, sparsha-ayatana, and dharma-ayatana be obtained within emptiness! Furthermore, Subhuti, the past caksu-dhatu (eye element) is empty, and the emptiness of the past caksu-dhatu is also empty; the future and present caksu-dhatu, the emptiness of the future and present caksu-dhatu is also empty; the past shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu (elements of hearing, smell, taste, touch, and mind) are empty, and the emptiness of the past shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu is also empty; the future and present shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu, the emptiness of the future and present shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu is also empty. Subhuti, in emptiness, the past caksu-dhatu is unobtainable. Why is that? Because the past caksu-dhatu is itself empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can the past caksu-dhatu be obtained within emptiness! Subhuti, in emptiness, the future and present caksu-dhatu are unobtainable. Why is that? Because the future and present caksu-dhatu are themselves empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can the future and present caksu-dhatu be obtained within emptiness! Subhuti, in emptiness, the past shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu are unobtainable. Why is that? Because the past shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu are themselves empty, the nature of emptiness is also empty, and even emptiness cannot be obtained within emptiness, how much less can the past shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu be obtained within emptiness! Subhuti, in emptiness, the future and present shrotra-dhatu, ghrana-dhatu, jihva-dhatu, kaya-dhatu, and mano-dhatu are unobtainable. Why is that?

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未來現在耳、鼻、舌、身、意界即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意界可得！

「複次，善現！過去色界過去色界空，未來現在色界未來現在色界空；過去聲、香、味、觸、法界過去聲、香、味、觸、法界空，未來現在聲、香、味、觸、法界未來現在聲、香、味、觸、法界空。

「善現！空中過去色界不可得。何以故？過去色界即是空，空性亦空，空中空尚不可得，何況空中有過去色界可得！善現！空中未來現在色界不可得。何以故？未來現在色界即是空，空性亦空，空中空尚不可得，何況空中有未來現在色界可得！善現！空中過去聲、香、味、觸、法界不可得。何以故？過去聲、香、味、觸、法界即是空，空性亦空，空中空尚不可得，何況空中有過去聲、香、味、觸、法界可得！善現！空中未來現在聲、香、味、觸、法界不可得。何以故？未來現在聲、香、味、觸、法界即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲、香、味、觸、法界可得！

「複次，善現！過去眼識界過去眼識界空，未來現在眼識界未來現在眼識界空；過去耳、鼻、舌、身、意識界過去耳、鼻、舌、身、意識界空，未來現在耳、鼻、舌、身、意識界未來現在耳、鼻、舌

【現代漢語翻譯】 現代漢語譯本 未來、現在的耳、鼻、舌、身、意界（六根對應的六種感知領域）都是空性的，而空性本身也是空無的。在空性之中，連空性本身都不可得，更何況在空性之中還能得到未來、現在的耳、鼻、舌、身、意界呢！

『再者，善現（須菩提的別名）！過去的過去是空性的，未來和現在的未來和現在是空性的；過去的聲、香、味、觸、法界（六塵對應的六種感知對像）是空性的，未來和現在的聲、香、味、觸、法界也是空性的。』

『善現！在空性之中，過去的（事物）是不可得的。為什麼呢？因為過去的（事物）本身就是空性的，而空性本身也是空無的。在空性之中，連空性本身都不可得，更何況在空性之中還能得到過去的（事物）呢！善現！在空性之中，未來和現在的（事物）是不可得的。為什麼呢？因為未來和現在的（事物）本身就是空性的，而空性本身也是空無的。在空性之中，連空性本身都不可得，更何況在空性之中還能得到未來和現在的（事物）呢！善現！在空性之中，過去的聲、香、味、觸、法界是不可得的。為什麼呢？因為過去的聲、香、味、觸、法界本身就是空性的，而空性本身也是空無的。在空性之中，連空性本身都不可得，更何況在空性之中還能得到過去的聲、香、味、觸、法界呢！善現！在空性之中，未來和現在的聲、香、味、觸、法界是不可得的。為什麼呢？因為未來和現在的聲、香、味、觸、法界本身就是空性的，而空性本身也是空無的。在空性之中，連空性本身都不可得，更何況在空性之中還能得到未來和現在的聲、香、味、觸、法界呢！』

『再者，善現！過去的眼識界（眼睛的感知領域）是空性的，未來和現在的眼識界也是空性的；過去的耳、鼻、舌、身、意識界（耳、鼻、舌、身、意的感知領域）是空性的，未來和現在的耳、鼻、舌、身、意識界也是空性的。』

【English Translation】 English version The future and present realms of ear, nose, tongue, body, and mind (the six sense bases) are empty, and emptiness itself is also empty. Within emptiness, even emptiness itself cannot be obtained, let alone obtaining the future and present realms of ear, nose, tongue, body, and mind within emptiness!

'Furthermore, Subhuti (another name for Sudhana)! The past of the past is empty, the future and present of the future and present are empty; the past realms of sound, smell, taste, touch, and dharma (the six sense objects) are empty, and the future and present realms of sound, smell, taste, touch, and dharma are also empty.'

'Subhuti! In emptiness, the past (things) are unobtainable. Why? Because the past (things) themselves are empty, and emptiness itself is also empty. Within emptiness, even emptiness itself cannot be obtained, let alone obtaining the past (things) within emptiness! Subhuti! In emptiness, the future and present (things) are unobtainable. Why? Because the future and present (things) themselves are empty, and emptiness itself is also empty. Within emptiness, even emptiness itself cannot be obtained, let alone obtaining the future and present (things) within emptiness! Subhuti! In emptiness, the past realms of sound, smell, taste, touch, and dharma are unobtainable. Why? Because the past realms of sound, smell, taste, touch, and dharma themselves are empty, and emptiness itself is also empty. Within emptiness, even emptiness itself cannot be obtained, let alone obtaining the past realms of sound, smell, taste, touch, and dharma within emptiness! Subhuti! In emptiness, the future and present realms of sound, smell, taste, touch, and dharma are unobtainable. Why? Because the future and present realms of sound, smell, taste, touch, and dharma themselves are empty, and emptiness itself is also empty. Within emptiness, even emptiness itself cannot be obtained, let alone obtaining the future and present realms of sound, smell, taste, touch, and dharma within emptiness!'

'Furthermore, Subhuti! The past realm of eye consciousness (the realm of perception of the eye) is empty, and the future and present realm of eye consciousness is also empty; the past realms of ear, nose, tongue, body, and mind consciousness (the realms of perception of ear, nose, tongue, body, and mind) are empty, and the future and present realms of ear, nose, tongue, body, and mind consciousness are also empty.'

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、身、意識界空。

「善現！空中過去眼識界不可得。何以故？過去眼識界即是空，空性亦空，空中空尚不可得，何況空中有過去眼識界可得！善現！空中未來現在眼識界不可得。何以故？未來現在眼識界即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼識界可得！善現！空中過去耳、鼻、舌、身、意識界不可得。何以故？過去耳、鼻、舌、身、意識界即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意識界可得！善現！空中未來現在耳、鼻、舌、身、意識界不可得。何以故？未來現在耳、鼻、舌、身、意識界即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意識界可得！

「複次，善現！過去眼觸過去眼觸空，未來現在眼觸未來現在眼觸空；過去耳、鼻、舌、身、意觸過去耳、鼻、舌、身、意觸空，未來現在耳、鼻、舌、身、意觸未來現在耳、鼻、舌、身、意觸空。

「善現！空中過去眼觸不可得。何以故？過去眼觸即是空，空性亦空，空中空尚不可得，何況空中有過去眼觸可得！善現！空中未來現在眼觸不可得。何以故？未來現在眼觸即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼觸可得！善現！空中過去耳、鼻、舌、

【現代漢語翻譯】 現代漢語譯本 『善現（Subhuti）！在空性中，過去的眼識界是不可得的。為什麼呢？因為過去的眼識界即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到過去的眼識界呢！善現！在空性中，未來和現在的眼識界是不可得的。為什麼呢？因為未來和現在的眼識界即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在的眼識界呢！善現！在空性中，過去的耳、鼻、舌、身、意識界是不可得的。為什麼呢？因為過去的耳、鼻、舌、身、意識界即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到過去的耳、鼻、舌、身、意識界呢！善現！在空性中，未來和現在的耳、鼻、舌、身、意識界是不可得的。為什麼呢？因為未來和現在的耳、鼻、舌、身、意識界即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在的耳、鼻、舌、身、意識界呢！』 『再者，善現！過去的眼觸是空，過去的眼觸的空也是空；未來和現在的眼觸是空，未來和現在的眼觸的空也是空；過去的耳、鼻、舌、身、意觸是空，過去的耳、鼻、舌、身、意觸的空也是空；未來和現在的耳、鼻、舌、身、意觸是空，未來和現在的耳、鼻、舌、身、意觸的空也是空。』 『善現！在空性中，過去的眼觸是不可得的。為什麼呢？因為過去的眼觸即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到過去的眼觸呢！善現！在空性中，未來和現在的眼觸是不可得的。為什麼呢？因為未來和現在的眼觸即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在的眼觸呢！善現！在空性中，過去的耳、鼻、舌、

【English Translation】 English version 'Subhuti! In emptiness, the past visual consciousness realm is unattainable. Why? Because the past visual consciousness realm is emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone the past visual consciousness realm being attainable within emptiness! Subhuti! In emptiness, the future and present visual consciousness realms are unattainable. Why? Because the future and present visual consciousness realms are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone the future and present visual consciousness realms being attainable within emptiness! Subhuti! In emptiness, the past auditory, olfactory, gustatory, tactile, and mental consciousness realms are unattainable. Why? Because the past auditory, olfactory, gustatory, tactile, and mental consciousness realms are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone the past auditory, olfactory, gustatory, tactile, and mental consciousness realms being attainable within emptiness! Subhuti! In emptiness, the future and present auditory, olfactory, gustatory, tactile, and mental consciousness realms are unattainable. Why? Because the future and present auditory, olfactory, gustatory, tactile, and mental consciousness realms are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone the future and present auditory, olfactory, gustatory, tactile, and mental consciousness realms being attainable within emptiness!' 'Furthermore, Subhuti! Past visual contact is empty, and the emptiness of past visual contact is also empty; future and present visual contact is empty, and the emptiness of future and present visual contact is also empty; past auditory, olfactory, gustatory, tactile, and mental contact is empty, and the emptiness of past auditory, olfactory, gustatory, tactile, and mental contact is also empty; future and present auditory, olfactory, gustatory, tactile, and mental contact is empty, and the emptiness of future and present auditory, olfactory, gustatory, tactile, and mental contact is also empty.' 'Subhuti! In emptiness, past visual contact is unattainable. Why? Because past visual contact is emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone past visual contact being attainable within emptiness! Subhuti! In emptiness, future and present visual contact is unattainable. Why? Because future and present visual contact is emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone future and present visual contact being attainable within emptiness! Subhuti! In emptiness, past auditory, olfactory, gustatory,

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身、意觸不可得。何以故？過去耳、鼻、舌、身、意觸即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意觸可得！善現！空中未來現在耳、鼻、舌、身、意觸不可得。何以故？未來現在耳、鼻、舌、身、意觸即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意觸可得。

「複次，善現！過去眼觸為緣所生諸受過去眼觸為緣所生諸受空，未來現在眼觸為緣所生諸受未來現在眼觸為緣所生諸受空；過去耳、鼻、舌、身、意觸為緣所生諸受過去耳、鼻、舌、身、意觸為緣所生諸受空，未來現在耳、鼻、舌、身、意觸為緣所生諸受未來現在耳、鼻、舌、身、意觸為緣所生諸受空。

「善現！空中過去眼觸為緣所生諸受不可得。何以故？過去眼觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有過去眼觸為緣所生諸受可得！善現！空中未來現在眼觸為緣所生諸受不可得。何以故？未來現在眼觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼觸為緣所生諸受可得！善現！空中過去耳、鼻、舌、身、意觸為緣所生諸受不可得。何以故？過去耳、鼻、舌、身、意觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有過去

【現代漢語翻譯】 現代漢語譯本 『身』（身體）、『意』（意識）的接觸是不可得的。為什麼呢？因為過去的『耳』（聽覺）、『鼻』（嗅覺）、『舌』（味覺）、『身』（觸覺）、『意』（意識）的接觸即是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去的『耳』、『鼻』、『舌』、『身』、『意』的接觸呢！善現（須菩提）！在空性之中，未來和現在的『耳』、『鼻』、『舌』、『身』、『意』的接觸也是不可得的。為什麼呢？因為未來和現在的『耳』、『鼻』、『舌』、『身』、『意』的接觸即是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到未來和現在的『耳』、『鼻』、『舌』、『身』、『意』的接觸呢。 『再者，善現！過去由『眼』（視覺）的接觸為因緣所產生的各種感受，這些感受是空；未來和現在由『眼』的接觸為因緣所產生的各種感受，這些感受也是空；過去由『耳』、『鼻』、『舌』、『身』、『意』的接觸為因緣所產生的各種感受，這些感受是空；未來和現在由『耳』、『鼻』、『舌』、『身』、『意』的接觸為因緣所產生的各種感受，這些感受也是空。 『善現！在空性之中，過去由『眼』的接觸為因緣所產生的各種感受是不可得的。為什麼呢？因為過去由『眼』的接觸為因緣所產生的各種感受即是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去由『眼』的接觸為因緣所產生的各種感受呢！善現！在空性之中，未來和現在由『眼』的接觸為因緣所產生的各種感受是不可得的。為什麼呢？因為未來和現在由『眼』的接觸為因緣所產生的各種感受即是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到未來和現在由『眼』的接觸為因緣所產生的各種感受呢！善現！在空性之中，過去由『耳』、『鼻』、『舌』、『身』、『意』的接觸為因緣所產生的各種感受是不可得的。為什麼呢？因為過去由『耳』、『鼻』、『舌』、『身』、『意』的接觸為因緣所產生的各種感受即是空，空的本性也是空，在空性之中連空都不可得，更何況在空性之中能得到過去

【English Translation】 English version 『Body』 (physical) and 『mind』 (consciousness) contact are unattainable. Why is that? Because past 『ear』 (hearing), 『nose』 (smelling), 『tongue』 (tasting), 『body』 (touching), and 『mind』 (thinking) contacts are empty; the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining past 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts within emptiness! Subhuti! In emptiness, future and present 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are also unattainable. Why is that? Because future and present 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are empty; the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining future and present 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts within emptiness. 『Furthermore, Subhuti! The various feelings arising from past 『eye』 (sight) contact are empty; the various feelings arising from future and present 『eye』 contact are also empty. The various feelings arising from past 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are empty; the various feelings arising from future and present 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are also empty.』 『Subhuti! In emptiness, the various feelings arising from past 『eye』 contact are unattainable. Why is that? Because the various feelings arising from past 『eye』 contact are empty; the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining the various feelings arising from past 『eye』 contact within emptiness! Subhuti! In emptiness, the various feelings arising from future and present 『eye』 contact are unattainable. Why is that? Because the various feelings arising from future and present 『eye』 contact are empty; the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining the various feelings arising from future and present 『eye』 contact within emptiness! Subhuti! In emptiness, the various feelings arising from past 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are unattainable. Why is that? Because the various feelings arising from past 『ear』, 『nose』, 『tongue』, 『body』, and 『mind』 contacts are empty; the nature of emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining past

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耳、鼻、舌、身、意觸為緣所生諸受可得！善現！空中未來現在耳、鼻、舌、身、意觸為緣所生諸受不可得。何以故？未來現在耳、鼻、舌、身、意觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意觸為緣所生諸受可得！

大般若波羅蜜多經卷第四百一十九 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十

三藏法師玄奘奉　詔譯第二分無所有品第二十一之三

「複次，善現！過去佈施波羅蜜多過去佈施波羅蜜多空，未來現在佈施波羅蜜多未來現在佈施波羅蜜多空；過去凈戒、安忍、精進、靜慮、般若波羅蜜多過去凈戒、安忍、精進、靜慮、般若波羅蜜多空，未來現在凈戒、安忍、精進、靜慮、般若波羅蜜多未來現在凈戒、安忍、精進、靜慮、般若波羅蜜多空。

「善現！空中過去佈施波羅蜜多不可得。何以故？過去佈施波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有過去佈施波羅蜜多可得！善現！空中未來現在佈施波羅蜜多不可得。何以故？未來現在佈施波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有未來現在佈施波羅蜜多可得！善現！

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！由耳、鼻、舌、身、意與外境接觸而產生的各種感受是可能獲得的！』 『善現！在空性中，未來和現在由耳、鼻、舌、身、意與外境接觸而產生的各種感受是不可獲得的。』 『為什麼呢？』 『未來和現在由耳、鼻、舌、身、意與外境接觸而產生的各種感受本身就是空，空性的本質也是空，在空性中連空都不可得，更何況在空性中能獲得未來和現在由耳、鼻、舌、身、意與外境接觸而產生的各種感受呢！』

『再者，善現！過去的佈施波羅蜜多（Dāna pāramitā，佈施的完美）是空，過去的佈施波羅蜜多也是空；未來和現在的佈施波羅蜜多是空，未來和現在的佈施波羅蜜多也是空；過去的持戒波羅蜜多（Śīla pāramitā，持戒的完美）、安忍波羅蜜多（Kṣānti pāramitā，忍辱的完美）、精進波羅蜜多（Vīrya pāramitā，精進的完美）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的完美）、般若波羅蜜多（Prajñā pāramitā，智慧的完美）是空，過去的持戒、安忍、精進、靜慮、般若波羅蜜多也是空；未來和現在的持戒、安忍、精進、靜慮、般若波羅蜜多是空，未來和現在的持戒、安忍、精進、靜慮、般若波羅蜜多也是空。』

『善現！在空性中，過去的佈施波羅蜜多是不可獲得的。』 『為什麼呢？』 『過去的佈施波羅蜜多本身就是空，空性的本質也是空，在空性中連空都不可得，更何況在空性中能獲得過去的佈施波羅蜜多呢！』 『善現！在空性中，未來和現在的佈施波羅蜜多是不可獲得的。』 『為什麼呢？』 『未來和現在的佈施波羅蜜多本身就是空，空性的本質也是空，在空性中連空都不可得，更何況在空性中能獲得未來和現在的佈施波羅蜜多呢！』 『善現！』

【English Translation】 English version: 'Subhuti, the various feelings arising from contact with the ear, nose, tongue, body, and mind are attainable!' 'Subhuti, in emptiness, the various feelings arising from contact with the ear, nose, tongue, body, and mind in the future and present are unattainable.' 'Why is that?' 'The various feelings arising from contact with the ear, nose, tongue, body, and mind in the future and present are themselves empty, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, let alone the various feelings arising from contact with the ear, nose, tongue, body, and mind in the future and present being attainable in emptiness!'

'Furthermore, Subhuti, the past Dāna pāramitā (perfection of giving) is empty, and the past Dāna pāramitā is also empty; the future and present Dāna pāramitā are empty, and the future and present Dāna pāramitā are also empty; the past Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) are empty, and the past Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā are also empty; the future and present Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā are empty, and the future and present Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā are also empty.'

'Subhuti, in emptiness, the past Dāna pāramitā is unattainable.' 'Why is that?' 'The past Dāna pāramitā is itself empty, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, let alone the past Dāna pāramitā being attainable in emptiness!' 'Subhuti, in emptiness, the future and present Dāna pāramitā are unattainable.' 'Why is that?' 'The future and present Dāna pāramitā are themselves empty, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, let alone the future and present Dāna pāramitā being attainable in emptiness!' 'Subhuti!'

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空中過去凈戒、安忍、精進、靜慮、般若波羅蜜多不可得。何以故？過去凈戒、安忍、精進、靜慮、般若波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有過去凈戒、安忍、精進、靜慮、般若波羅蜜多可得！善現！空中未來現在凈戒、安忍、精進、靜慮、般若波羅蜜多不可得。何以故？未來現在凈戒、安忍、精進、靜慮、般若波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有未來現在凈戒、安忍、精進、靜慮、般若波羅蜜多可得！

「複次，善現！過去四念住過去四念住空，未來現在四念住未來現在四念住空；過去四正斷、四神足、五根、五力、七等覺支、八聖道支過去四正斷乃至八聖道支空，未來現在四正斷乃至八聖道支未來現在四正斷乃至八聖道支空。

「善現！空中過去四念住不可得。何以故？過去四念住即是空，空性亦空，空中空尚不可得，何況空中有過去四念住可得！善現！空中未來現在四念住不可得。何以故？未來現在四念住即是空，空性亦空，空中空尚不可得，何況空中有未來現在四念住可得！善現！空中過去四正斷乃至八聖道支不可得。何以故？過去四正斷乃至八聖道支即是空，空性亦空，空中空尚不可得，何況空中有過去四正斷乃至八聖道支可得！善現！空中未來現

【現代漢語翻譯】 現代漢語譯本： 『空中』（指一切現象的空性）中，過去的凈戒（śīla-pāramitā，持戒的圓滿）、安忍（kṣānti-pāramitā，忍辱的圓滿）、精進（vīrya-pāramitā，精進的圓滿）、靜慮（dhyāna-pāramitā，禪定的圓滿）、般若波羅蜜多（prajñā-pāramitā，智慧的圓滿）都不可得。為什麼呢？因為過去的凈戒、安忍、精進、靜慮、般若波羅蜜多本身就是空，而空性也是空，在空性中連空本身都不可得，更何況在空性中能得到過去的凈戒、安忍、精進、靜慮、般若波羅蜜多呢！善現（Subhūti，須菩提）！在『空中』，未來和現在的凈戒、安忍、精進、靜慮、般若波羅蜜多都不可得。為什麼呢？因為未來和現在的凈戒、安忍、精進、靜慮、般若波羅蜜多本身就是空，而空性也是空，在空性中連空本身都不可得，更何況在空性中能得到未來和現在的凈戒、安忍、精進、靜慮、般若波羅蜜多呢！ 『再者，善現！過去的四念住（smṛtyupasthāna，四種禪修方法）是空，過去的四念住的空性也是空；未來和現在的四念住，未來和現在的四念住的空性也是空；過去的四正斷（samyakprahāṇa，四種正確的努力）、四神足（ṛddhipāda，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（bodhyaṅga，七種覺悟的因素）、八聖道支（āryāṣṭāṅgamārga，八種高貴的道路）是空，過去的四正斷乃至八聖道支的空性也是空；未來和現在的四正斷乃至八聖道支，未來和現在的四正斷乃至八聖道支的空性也是空。』 『善現！在『空中』，過去的四念住不可得。為什麼呢？因為過去的四念住本身就是空，而空性也是空，在空性中連空本身都不可得，更何況在空性中能得到過去的四念住呢！善現！在『空中』，未來和現在的四念住不可得。為什麼呢？因為未來和現在的四念住本身就是空，而空性也是空，在空性中連空本身都不可得，更何況在空性中能得到未來和現在的四念住呢！善現！在『空中』，過去的四正斷乃至八聖道支不可得。為什麼呢？因為過去的四正斷乃至八聖道支本身就是空，而空性也是空，在空性中連空本身都不可得，更何況在空性中能得到過去的四正斷乃至八聖道支呢！善現！在『空中』，未來和現在

【English Translation】 English version: In 'emptiness' (referring to the emptiness of all phenomena), past śīla-pāramitā (perfection of discipline), kṣānti-pāramitā (perfection of patience), vīrya-pāramitā (perfection of effort), dhyāna-pāramitā (perfection of meditation), and prajñā-pāramitā (perfection of wisdom) are unattainable. Why is that? Because past śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā are themselves empty, and emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining past śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā within emptiness! Subhūti! In 'emptiness', future and present śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā are unattainable. Why is that? Because future and present śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā are themselves empty, and emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining future and present śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā within emptiness! 'Furthermore, Subhūti! The past four smṛtyupasthāna (foundations of mindfulness) are empty, and the emptiness of the past four smṛtyupasthāna is also empty; the future and present four smṛtyupasthāna, the emptiness of the future and present four smṛtyupasthāna is also empty; the past four samyakprahāṇa (right efforts), four ṛddhipāda (bases of spiritual power), five indriya (controlling faculties), five bala (powers), seven bodhyaṅga (factors of enlightenment), and eight āryāṣṭāṅgamārga (noble eightfold path) are empty, and the emptiness of the past four samyakprahāṇa to eight āryāṣṭāṅgamārga is also empty; the future and present four samyakprahāṇa to eight āryāṣṭāṅgamārga, the emptiness of the future and present four samyakprahāṇa to eight āryāṣṭāṅgamārga is also empty.' 'Subhūti! In 'emptiness', the past four smṛtyupasthāna are unattainable. Why is that? Because the past four smṛtyupasthāna are themselves empty, and emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining the past four smṛtyupasthāna within emptiness! Subhūti! In 'emptiness', the future and present four smṛtyupasthāna are unattainable. Why is that? Because the future and present four smṛtyupasthāna are themselves empty, and emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining the future and present four smṛtyupasthāna within emptiness! Subhūti! In 'emptiness', the past four samyakprahāṇa to eight āryāṣṭāṅgamārga are unattainable. Why is that? Because the past four samyakprahāṇa to eight āryāṣṭāṅgamārga are themselves empty, and emptiness is also empty. In emptiness, even emptiness itself is unattainable, let alone attaining the past four samyakprahāṇa to eight āryāṣṭāṅgamārga within emptiness! Subhūti! In 'emptiness', the future and present

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在四正斷乃至八聖道支不可得。何以故？未來現在四正斷乃至八聖道支即是空，空性亦空，空中空尚不可得，何況空中有未來現在四正斷乃至八聖道支可得。

「複次，善現！如是乃至過去佛十力過去佛十力空，未來現在佛十力未來、現在佛十力空；過去四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法過去四無所畏乃至十八佛不共法空，未來現在四無所畏乃至十八佛不共法未來現在四無所畏乃至十八佛不共法空。

「善現！空中過去佛十力不可得。何以故？過去佛十力即是空，空性亦空，空中空尚不可得，何況空中有過去佛十力可得！善現！空中未來現在佛十力不可得。何以故？未來現在佛十力即是空，空性亦空，空中空尚不可得，何況空中有未來現在佛十力可得！善現！空中過去四無所畏乃至十八佛不共法不可得。何以故？過去四無所畏乃至十八佛不共法即是空，空性亦空，空中空尚不可得，何況空中有過去四無所畏乃至十八佛不共法可得！善現！空中未來現在四無所畏乃至十八佛不共法不可得。何以故？未來現在四無所畏乃至十八佛不共法即是空，空性亦空，空中空尚不可得，何況空中有未來現在四無所畏乃至十八佛不共法可得。

「複次，善現！過去異生過去異生空，未來現

【現代漢語翻譯】 現代漢語譯本 在四正斷（四種正確的修行努力）乃至八聖道支（達到解脫的八個步驟）中，都無法找到實在的自性。為什麼呢？因為無論是未來的還是現在的四正斷乃至八聖道支，其本質都是空性，而空性本身也是空無自性的。在空性之中，連空性本身都不可得，更何況在空性之中還能找到未來或現在的四正斷乃至八聖道支呢？ 再者，善現！就像這樣，乃至過去的佛十力（佛的十種力量）是空，過去的佛十力是空性，未來的和現在的佛十力也是空，未來的和現在的佛十力也是空性；過去的四無所畏（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）是空，過去的四無所畏乃至十八佛不共法是空性，未來的和現在的四無所畏乃至十八佛不共法也是空，未來的和現在的四無所畏乃至十八佛不共法也是空性。 善現！在空性之中，過去的佛十力是不可得的。為什麼呢？因為過去的佛十力其本質就是空性，而空性本身也是空無自性的。在空性之中，連空性本身都不可得，更何況在空性之中還能找到過去的佛十力呢！善現！在空性之中，未來的和現在的佛十力是不可得的。為什麼呢？因為未來的和現在的佛十力其本質就是空性，而空性本身也是空無自性的。在空性之中，連空性本身都不可得，更何況在空性之中還能找到未來的和現在的佛十力呢！善現！在空性之中，過去的四無所畏乃至十八佛不共法是不可得的。為什麼呢？因為過去的四無所畏乃至十八佛不共法其本質就是空性，而空性本身也是空無自性的。在空性之中，連空性本身都不可得，更何況在空性之中還能找到過去的四無所畏乃至十八佛不共法呢！善現！在空性之中，未來的和現在的四無所畏乃至十八佛不共法是不可得的。為什麼呢？因為未來的和現在的四無所畏乃至十八佛不共法其本質就是空性，而空性本身也是空無自性的。在空性之中，連空性本身都不可得，更何況在空性之中還能找到未來的和現在的四無所畏乃至十八佛不共法呢？ 再者，善現！過去的異生（凡夫）是空，過去的異生是空性，未來的和現在的異生

【English Translation】 English version The four right efforts (catvāri samyakprahāṇāni) and even the eightfold noble path (āryāṣṭāṅgamārga) are not attainable. Why is that? Because the future and present four right efforts and even the eightfold noble path are emptiness (śūnyatā), and emptiness itself is also empty. In emptiness, even emptiness itself is not attainable, how much less can the future and present four right efforts and even the eightfold noble path be attained within emptiness? Furthermore, Subhuti, in this way, even the past ten powers of the Buddha (daśabala) are empty, the past ten powers of the Buddha are emptiness; the future and present ten powers of the Buddha are empty, the future and present ten powers of the Buddha are emptiness; the past four fearlessnesses (catvāri vaiśāradyāni), four unobstructed 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 empty, the past four fearlessnesses and even the eighteen unique qualities of a Buddha are emptiness; the future and present four fearlessnesses and even the eighteen unique qualities of a Buddha are empty, the future and present four fearlessnesses and even the eighteen unique qualities of a Buddha are emptiness. Subhuti, in emptiness, the past ten powers of the Buddha are not attainable. Why is that? Because the past ten powers of the Buddha are emptiness, and emptiness itself is also empty. In emptiness, even emptiness itself is not attainable, how much less can the past ten powers of the Buddha be attained within emptiness! Subhuti, in emptiness, the future and present ten powers of the Buddha are not attainable. Why is that? Because the future and present ten powers of the Buddha are emptiness, and emptiness itself is also empty. In emptiness, even emptiness itself is not attainable, how much less can the future and present ten powers of the Buddha be attained within emptiness! Subhuti, in emptiness, the past four fearlessnesses and even the eighteen unique qualities of a Buddha are not attainable. Why is that? Because the past four fearlessnesses and even the eighteen unique qualities of a Buddha are emptiness, and emptiness itself is also empty. In emptiness, even emptiness itself is not attainable, how much less can the past four fearlessnesses and even the eighteen unique qualities of a Buddha be attained within emptiness! Subhuti, in emptiness, the future and present four fearlessnesses and even the eighteen unique qualities of a Buddha are not attainable. Why is that? Because the future and present four fearlessnesses and even the eighteen unique qualities of a Buddha are emptiness, and emptiness itself is also empty. In emptiness, even emptiness itself is not attainable, how much less can the future and present four fearlessnesses and even the eighteen unique qualities of a Buddha be attained within emptiness? Furthermore, Subhuti, the past ordinary beings (pṛthagjana) are empty, the past ordinary beings are emptiness; the future and present ordinary beings

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在異生未來現在異生空；過去聲聞、獨覺、菩薩、如來過去聲聞、獨覺、菩薩、如來空，未來現在聲聞、獨覺、菩薩、如來未來現在聲聞、獨覺、菩薩、如來空。

「善現！空中過去異生不可得。何以故？過去異生即是空，空性亦空，空中空尚不可得，何況空中有過去異生可得！善現！空中未來現在異生不可得。何以故？未來現在異生即是空，空性亦空，空中空尚不可得，何況空中有未來現在異生可得！以我、有情乃至知者、見者皆無所有不可得故。善現！空中過去聲聞、獨覺、菩薩、如來不可得。何以故？過去聲聞、獨覺、菩薩、如來即是空，空性亦空，空中空尚不可得，何況空中有過去聲聞、獨覺、菩薩、如來可得！善現！空中未來現在聲聞、獨覺、菩薩、如來不可得。何以故？未來現在聲聞、獨覺、菩薩、如來即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲聞、獨覺、菩薩、如來可得！以我、有情乃至知者、見者皆無所有不可得故。

「複次，善現！前際色不可得，后際中際色不可得，三際平等中色亦不可得。所以者何？善現！平等中前後中際色皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色可得！善現！前際受、想、行、識不可得，后際中際受、想、行、識不

【現代漢語翻譯】 現代漢語譯本 『善現，在空性中，過去、未來、現在的凡夫（異生）都是空無的；過去的聲聞（Sravaka）、獨覺（Pratyekabuddha）、菩薩（Bodhisattva）、如來（Tathagata）是空無的，未來和現在的聲聞、獨覺、菩薩、如來也是空無的。』 『善現，在空性中，過去的凡夫是不可得的。為什麼呢？因為過去的凡夫即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到過去的凡夫呢！善現，在空性中，未來和現在的凡夫是不可得的。為什麼呢？因為未來和現在的凡夫即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在的凡夫呢！因為我、有情乃至知者、見者都是無所有、不可得的。善現，在空性中，過去的聲聞、獨覺、菩薩、如來是不可得的。為什麼呢？因為過去的聲聞、獨覺、菩薩、如來即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到過去的聲聞、獨覺、菩薩、如來呢！善現，在空性中，未來和現在的聲聞、獨覺、菩薩、如來是不可得的。為什麼呢？因為未來和現在的聲聞、獨覺、菩薩、如來即是空，空性本身也是空，在空性中連空都不可得，更何況在空性中能得到未來和現在的聲聞、獨覺、菩薩、如來呢！因為我、有情乃至知者、見者都是無所有、不可得的。』 『再者，善現，前際的色（Rupa）是不可得的，后際和中際的色也是不可得的，在三際平等中，色也是不可得的。這是為什麼呢？善現，在平等中，前後中際的色都是不可得的。為什麼呢？在平等中，連平等性本身都不可得，更何況在平等中能得到前後中際的色呢！善現，前際的受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）是不可得的，后際和中際的受、想、行、識也是不可得的。

【English Translation】 English version 'Subhuti, in emptiness, the past, future, and present ordinary beings (puthujjana) are empty; the past Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are empty, and the future and present Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are also empty.' 'Subhuti, in emptiness, past ordinary beings are unattainable. Why? Because past ordinary beings are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are past ordinary beings attainable in emptiness! Subhuti, in emptiness, future and present ordinary beings are unattainable. Why? Because future and present ordinary beings are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are future and present ordinary beings attainable in emptiness! Because I, sentient beings, and even knowers and seers are all non-existent and unattainable. Subhuti, in emptiness, past Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are unattainable. Why? Because past Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are past Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas attainable in emptiness! Subhuti, in emptiness, future and present Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are unattainable. Why? Because future and present Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas are emptiness, and the nature of emptiness is also empty. In emptiness, even emptiness is unattainable, how much more so are future and present Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas attainable in emptiness! Because I, sentient beings, and even knowers and seers are all non-existent and unattainable.' 'Furthermore, Subhuti, the rupa (form) of the former limit is unattainable, the rupa of the latter and middle limits are also unattainable, and in the equality of the three limits, rupa is also unattainable. Why is that? Subhuti, in equality, the rupa of the former, middle, and latter limits are all unattainable. Why? In equality, even the nature of equality is unattainable, how much more so are the rupa of the former, middle, and latter limits attainable in equality! Subhuti, the vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) of the former limit are unattainable, and the vedana, samjna, samskara, and vijnana of the latter and middle limits are also unattainable.'

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可得，三際平等中受、想、行、識亦不可得。所以者何？善現！平等中前後中際受、想、行、識皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際受、想、行、識可得！

「複次，善現！前際眼處不可得，后際中際眼處不可得，三際平等中眼處亦不可得。所以者何？善現！平等中前後中際眼處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼處可得！善現！前際耳、鼻、舌、身、意處不可得，后際中際耳、鼻、舌、身、意處不可得，三際平等中耳、鼻、舌、身、意處亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意處可得！

「複次，善現！前際色處不可得，后際中際色處不可得，三際平等中色處亦不可得。所以者何？善現！平等中前後中際色處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色處可得！善現！前際聲、香、味、觸、法處不可得，后際中際聲、香、味、觸、法處不可得，三際平等中聲、香、味、觸、法處亦不可得。所以者何？善現！平等中前後中際聲、香、味、觸、法處皆不可得。何以故？平等中平等性尚不可得，何況平等中

【現代漢語翻譯】 現代漢語譯本 因此可知，在三際（過去、現在、未來）平等的境界中，受（感受）、想（概念）、行（意志）、識（意識）也是不可得的。這是為什麼呢？善現（須菩提）！在平等之中，過去、現在、未來這三際的受、想、行、識都是不可得的。為什麼呢？在平等之中，連平等性本身尚且不可得，更何況在平等之中，會有過去、現在、未來的受、想、行、識可以得到呢！ 再者，善現！過去的眼處（視覺器官）不可得，未來和現在的眼處也不可得，在三際平等的境界中，眼處也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來的眼處都是不可得的。為什麼呢？在平等之中，連平等性本身尚且不可得，更何況在平等之中，會有過去、現在、未來的眼處可以得到呢！善現！過去的耳、鼻、舌、身、意處（聽覺、嗅覺、味覺、觸覺、思維器官）不可得，未來和現在的耳、鼻、舌、身、意處也不可得，在三際平等的境界中，耳、鼻、舌、身、意處也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來的耳、鼻、舌、身、意處都是不可得的。為什麼呢？在平等之中，連平等性本身尚且不可得，更何況在平等之中，會有過去、現在、未來的耳、鼻、舌、身、意處可以得到呢！ 再者，善現！過去的色處（視覺對像）不可得，未來和現在的色處也不可得，在三際平等的境界中，色處也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來的色處都是不可得的。為什麼呢？在平等之中，連平等性本身尚且不可得，更何況在平等之中，會有過去、現在、未來的色處可以得到呢！善現！過去的聲音、氣味、味道、觸感、法處（思維對像）不可得，未來和現在的聲音、氣味、味道、觸感、法處也不可得，在三際平等的境界中，聲音、氣味、味道、觸感、法處也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來的聲音、氣味、味道、觸感、法處都是不可得的。為什麼呢？在平等之中，連平等性本身尚且不可得，更何況在平等之中，

【English Translation】 English version Therefore, it can be understood that in the equality of the three times (past, present, and future), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also unattainable. Why is this so? Subhuti! In equality, the feeling, perception, mental formations, and consciousness of the past, present, and future are all unattainable. Why is that? In equality, even the nature of equality itself is unattainable, how much more so can the feeling, perception, mental formations, and consciousness of the past, present, and future be attained in equality! Furthermore, Subhuti! The past eye-base (visual organ) is unattainable, the future and present eye-bases are also unattainable, and in the equality of the three times, the eye-base is also unattainable. Why is this so? Subhuti! In equality, the eye-bases of the past, present, and future are all unattainable. Why is that? In equality, even the nature of equality itself is unattainable, how much more so can the eye-bases of the past, present, and future be attained in equality! Subhuti! The past ear, nose, tongue, body, and mind-bases (auditory, olfactory, gustatory, tactile, and mental organs) are unattainable, the future and present ear, nose, tongue, body, and mind-bases are also unattainable, and in the equality of the three times, the ear, nose, tongue, body, and mind-bases are also unattainable. Why is this so? Subhuti! In equality, the ear, nose, tongue, body, and mind-bases of the past, present, and future are all unattainable. Why is that? In equality, even the nature of equality itself is unattainable, how much more so can the ear, nose, tongue, body, and mind-bases of the past, present, and future be attained in equality! Furthermore, Subhuti! The past form-base (visual object) is unattainable, the future and present form-bases are also unattainable, and in the equality of the three times, the form-base is also unattainable. Why is this so? Subhuti! In equality, the form-bases of the past, present, and future are all unattainable. Why is that? In equality, even the nature of equality itself is unattainable, how much more so can the form-bases of the past, present, and future be attained in equality! Subhuti! The past sound, smell, taste, touch, and dharma-bases (mental objects) are unattainable, the future and present sound, smell, taste, touch, and dharma-bases are also unattainable, and in the equality of the three times, the sound, smell, taste, touch, and dharma-bases are also unattainable. Why is this so? Subhuti! In equality, the sound, smell, taste, touch, and dharma-bases of the past, present, and future are all unattainable. Why is that? In equality, even the nature of equality itself is unattainable, how much more so in equality,

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有前後中際聲、香、味、觸、法處可得！

「複次，善現！前際眼界不可得，后際中際眼界不可得，三際平等中眼界亦不可得。所以者何？善現！平等中前後中際眼界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼界可得！善現！前際耳、鼻、舌、身、意界不可得，后際中際耳、鼻、舌、身、意界不可得，三際平等中耳、鼻、舌、身、意界亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意界可得！

「複次，善現！前際色界不可得，后際中際色界不可得，三際平等中色界亦不可得。所以者何？善現！平等中前後中際色界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色界可得！善現！前際聲、香、味、觸、法界不可得，后際中際聲、香、味、觸、法界不可得，三際平等中聲、香、味、觸、法界亦不可得。所以者何？善現！平等中前後中際聲、香、味、觸、法界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際聲、香、味、觸、法界可得！

「複次，善現！前際眼識界不可得，后際中際眼識界不可得，三際平等中眼識界亦不可得。所以

【現代漢語翻譯】 現代漢語譯本： 『還有，善現（Subhuti）！前際（過去）的眼界（cakṣur-dhātu）不可得，后際（未來）和中際（現在）的眼界不可得，三際（過去、現在、未來）平等中眼界也不可得。為什麼呢？善現！在平等中，前際、中際、后際的眼界都不可得。為什麼呢？在平等中，平等性尚且不可得，何況在平等中，有前際、中際、后際的眼界可得呢！善現！前際的耳界（śrotra-dhātu）、鼻界（ghrāṇa-dhātu）、舌界（jihvā-dhātu）、身界（kāya-dhātu）、意界（mano-dhātu）不可得，后際和中際的耳、鼻、舌、身、意界不可得，三際平等中耳、鼻、舌、身、意界也不可得。為什麼呢？善現！在平等中，前際、中際、后際的耳、鼻、舌、身、意界都不可得。為什麼呢？在平等中，平等性尚且不可得，何況在平等中，有前際、中際、后際的耳、鼻、舌、身、意界可得呢！』 『還有，善現！前際的色（rūpa）不可得，后際和中際的色不可得，三際平等中色也不可得。為什麼呢？善現！在平等中，前際、中際、后際的色都不可得。為什麼呢？在平等中，平等性尚且不可得，何況在平等中，有前際、中際、后際的色可得呢！善現！前際的聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）、法界（dharma-dhātu）不可得，后際和中際的聲、香、味、觸、法界不可得，三際平等中聲、香、味、觸、法界也不可得。為什麼呢？善現！在平等中，前際、中際、后際的聲、香、味、觸、法界都不可得。為什麼呢？在平等中，平等性尚且不可得，何況在平等中，有前際、中際、后際的聲、香、味、觸、法界可得呢！』 『還有，善現！前際的眼識界（cakṣur-vijñāna-dhātu）不可得，后際和中際的眼識界不可得，三際平等中眼識界也不可得。為什麼呢？』

【English Translation】 English version: 'Furthermore, Subhuti! The eye-element (cakṣur-dhātu) of the past is unattainable, the eye-element of the future and the present is unattainable, and the eye-element in the equality of the three times is also unattainable. Why is that? Subhuti! In equality, the eye-element of the past, present, and future is all unattainable. Why is that? In equality, equality itself is unattainable, how much more so are the eye-elements of the past, present, and future attainable in equality! Subhuti! The ear-element (śrotra-dhātu), nose-element (ghrāṇa-dhātu), tongue-element (jihvā-dhātu), body-element (kāya-dhātu), and mind-element (mano-dhātu) of the past are unattainable, the ear, nose, tongue, body, and mind-elements of the future and present are unattainable, and the ear, nose, tongue, body, and mind-elements in the equality of the three times are also unattainable. Why is that? Subhuti! In equality, the ear, nose, tongue, body, and mind-elements of the past, present, and future are all unattainable. Why is that? In equality, equality itself is unattainable, how much more so are the ear, nose, tongue, body, and mind-elements of the past, present, and future attainable in equality!' 'Furthermore, Subhuti! Form (rūpa) of the past is unattainable, form of the future and present is unattainable, and form in the equality of the three times is also unattainable. Why is that? Subhuti! In equality, form of the past, present, and future is all unattainable. Why is that? In equality, equality itself is unattainable, how much more so is form of the past, present, and future attainable in equality! Subhuti! The sound (śabda), smell (gandha), taste (rasa), touch (spraṣṭavya), and dharma-element (dharma-dhātu) of the past are unattainable, the sound, smell, taste, touch, and dharma-element of the future and present are unattainable, and the sound, smell, taste, touch, and dharma-element in the equality of the three times are also unattainable. Why is that? Subhuti! In equality, the sound, smell, taste, touch, and dharma-element of the past, present, and future are all unattainable. Why is that? In equality, equality itself is unattainable, how much more so are the sound, smell, taste, touch, and dharma-element of the past, present, and future attainable in equality!' 'Furthermore, Subhuti! The eye-consciousness-element (cakṣur-vijñāna-dhātu) of the past is unattainable, the eye-consciousness-element of the future and present is unattainable, and the eye-consciousness-element in the equality of the three times is also unattainable. Why is that?'

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者何？善現！平等中前後中際眼識界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼識界可得！善現！前際耳、鼻、舌、身、意識界不可得，后際中際耳、鼻、舌、身、意識界不可得，三際平等中耳、鼻、舌、身、意識界亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意識界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意識界可得！

「複次，善現！前際眼觸不可得，后際中際眼觸不可得，三際平等中眼觸亦不可得。所以者何？善現！平等中前後中際眼觸皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼觸可得！善現！前際耳、鼻、舌、身、意觸不可得，后際中際耳、鼻、舌、身、意觸不可得，三際平等中耳、鼻、舌、身、意觸亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意觸皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意觸可得！

「複次，善現！前際眼觸為緣所生諸受不可得，后際中際眼觸為緣所生諸受不可得，三際平等中眼觸為緣所生諸受亦不可得。所以者何？善現！平等中前後中際眼觸為緣所生諸受皆不可得。何以故？平等中平等性尚不可

【現代漢語翻譯】 現代漢語譯本： 『這是什麼意思呢？』 善現（Subhuti）！在平等之中，無論是過去、現在還是未來的眼識界（cakṣurvijñāna-dhātu，視覺意識的領域）都是不可得的。為什麼呢？因為在平等之中，平等性本身尚且不可得，更何況在平等之中，過去、現在和未來的眼識界是可得的呢！善現！過去的耳、鼻、舌、身、意識界（śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu，聽覺、嗅覺、味覺、觸覺和思維意識的領域）是不可得的，未來和現在的耳、鼻、舌、身、意識界也是不可得的，在三際平等的角度來看，耳、鼻、舌、身、意識界也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在和未來的耳、鼻、舌、身、意識界都是不可得的。為什麼呢？因為在平等之中，平等性本身尚且不可得，更何況在平等之中，過去、現在和未來的耳、鼻、舌、身、意識界是可得的呢！ 『再者，善現！』過去的眼觸（cakṣuḥ-sparśa，視覺接觸）是不可得的，未來和現在的眼觸也是不可得的，在三際平等的角度來看，眼觸也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在和未來的眼觸都是不可得的。為什麼呢？因為在平等之中，平等性本身尚且不可得，更何況在平等之中，過去、現在和未來的眼觸是可得的呢！善現！過去的耳、鼻、舌、身、意觸（śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa，聽覺、嗅覺、味覺、觸覺和思維接觸）是不可得的，未來和現在的耳、鼻、舌、身、意觸也是不可得的，在三際平等的角度來看，耳、鼻、舌、身、意觸也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在和未來的耳、鼻、舌、身、意觸都是不可得的。為什麼呢？因為在平等之中，平等性本身尚且不可得，更何況在平等之中，過去、現在和未來的耳、鼻、舌、身、意觸是可得的呢！ 『再者，善現！』過去的眼觸為緣所生的諸受（vedanā，感受）是不可得的，未來和現在的眼觸為緣所生的諸受也是不可得的，在三際平等的角度來看，眼觸為緣所生的諸受也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在和未來的眼觸為緣所生的諸受都是不可得的。為什麼呢？因為在平等之中，平等性本身尚且不可得，

【English Translation】 English version: 'What is this?' Subhuti! In equality, the eye-consciousness realm (cakṣurvijñāna-dhātu) of the past, present, and future is all unattainable. Why is that? Because in equality, equality itself is unattainable, how much more so are the eye-consciousness realms of the past, present, and future attainable in equality! Subhuti! The ear, nose, tongue, body, and mind-consciousness realms (śrotra-ghrāṇa-jihvā-kāya-manovijñāna-dhātu) of the past are unattainable, the ear, nose, tongue, body, and mind-consciousness realms of the future and present are also unattainable, and from the perspective of the equality of the three times, the ear, nose, tongue, body, and mind-consciousness realms are also unattainable. Why is that? Subhuti! In equality, the ear, nose, tongue, body, and mind-consciousness realms of the past, present, and future are all unattainable. Why is that? Because in equality, equality itself is unattainable, how much more so are the ear, nose, tongue, body, and mind-consciousness realms of the past, present, and future attainable in equality! 'Furthermore, Subhuti!' The eye-contact (cakṣuḥ-sparśa) of the past is unattainable, the eye-contact of the future and present is also unattainable, and from the perspective of the equality of the three times, eye-contact is also unattainable. Why is that? Subhuti! In equality, the eye-contact of the past, present, and future is all unattainable. Why is that? Because in equality, equality itself is unattainable, how much more so is the eye-contact of the past, present, and future attainable in equality! Subhuti! The ear, nose, tongue, body, and mind-contact (śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa) of the past are unattainable, the ear, nose, tongue, body, and mind-contact of the future and present are also unattainable, and from the perspective of the equality of the three times, the ear, nose, tongue, body, and mind-contact are also unattainable. Why is that? Subhuti! In equality, the ear, nose, tongue, body, and mind-contact of the past, present, and future are all unattainable. Why is that? Because in equality, equality itself is unattainable, how much more so are the ear, nose, tongue, body, and mind-contact of the past, present, and future attainable in equality! 'Furthermore, Subhuti!' The feelings (vedanā) arising from the eye-contact of the past are unattainable, the feelings arising from the eye-contact of the future and present are also unattainable, and from the perspective of the equality of the three times, the feelings arising from eye-contact are also unattainable. Why is that? Subhuti! In equality, the feelings arising from the eye-contact of the past, present, and future are all unattainable. Why is that? Because in equality, equality itself is unattainable,

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得，何況平等中有眼觸為緣所生諸受可得！善現！前際耳、鼻、舌、身、意觸為緣所生諸受不可得，后際中際耳、鼻、舌、身、意觸為緣所生諸受不可得，三際平等中耳、鼻、舌、身、意觸為緣所生諸受亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意觸為緣所生諸受皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意觸為緣所生諸受可得！

「複次，善現！前際佈施波羅蜜多不可得，后際中際佈施波羅蜜多不可得，三際平等中佈施波羅蜜多亦不可得。所以者何？善現！平等中前後中際佈施波羅蜜多皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際佈施波羅蜜多可得！善現！前際凈戒、安忍、精進、靜慮、般若波羅蜜多不可得，后際中際凈戒、安忍、精進、靜慮、般若波羅蜜多不可得，三際平等中凈戒、安忍、精進、靜慮、般若波羅蜜多亦不可得。所以者何？善現！平等中前後中際凈戒、安忍、精進、靜慮、般若波羅蜜多皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際凈戒、安忍、精進、靜慮、般若波羅蜜多可得！

「複次，善現！前際四念住不可得，后際中際四念住不可得，三際平等中四念住亦不可得。所以者何

【現代漢語翻譯】 現代漢語譯本： 何況在平等之中，由眼觸為緣所生的各種感受也是不可得的！善現！過去、未來、現在這三時中，由耳、鼻、舌、身、意觸為緣所生的各種感受都是不可得的。在三時平等之中，由耳、鼻、舌、身、意觸為緣所生的各種感受也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來這三時由耳、鼻、舌、身、意觸為緣所生的各種感受都是不可得的。為什麼呢？在平等之中，連平等性本身都是不可得的，何況在平等之中，由過去、現在、未來這三時由耳、鼻、舌、身、意觸為緣所生的各種感受是可得的呢！

再者，善現！過去的佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）是不可得的，未來和現在的佈施波羅蜜多也是不可得的，在三時平等之中，佈施波羅蜜多也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來這三時的佈施波羅蜜多都是不可得的。為什麼呢？在平等之中，連平等性本身都是不可得的，何況在平等之中，過去、現在、未來這三時的佈施波羅蜜多是可得的呢！善現！過去的持戒波羅蜜多（Śīla pāramitā，持戒的最高境界）、安忍波羅蜜多（Kṣānti pāramitā，忍辱的最高境界）、精進波羅蜜多（Vīrya pāramitā，精進的最高境界）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的最高境界）、般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）是不可得的，未來和現在的持戒、安忍、精進、靜慮、般若波羅蜜多也是不可得的，在三時平等之中，持戒、安忍、精進、靜慮、般若波羅蜜多也是不可得的。這是為什麼呢？善現！在平等之中，過去、現在、未來這三時的持戒、安忍、精進、靜慮、般若波羅蜜多都是不可得的。為什麼呢？在平等之中，連平等性本身都是不可得的，何況在平等之中，過去、現在、未來這三時的持戒、安忍、精進、靜慮、般若波羅蜜多是可得的呢！

再者，善現！過去的四念住（catvāri smṛtyupasthānāni，四種禪修方法）是不可得的，未來和現在的四念住也是不可得的，在三時平等之中，四念住也是不可得的。這是為什麼呢？

【English Translation】 English version: Moreover, Subhuti, how could the feelings arising from eye-contact be attainable in equality! Subhuti, the feelings arising from ear, nose, tongue, body, and mind contact in the past are unattainable; the feelings arising from ear, nose, tongue, body, and mind contact in the future and present are unattainable; and the feelings arising from ear, nose, tongue, body, and mind contact in the equality of the three times are also unattainable. Why is that? Subhuti, in equality, the feelings arising from ear, nose, tongue, body, and mind contact in the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the feelings arising from ear, nose, tongue, body, and mind contact in the past, present, and future attainable in equality!

Furthermore, Subhuti, the Dāna pāramitā (perfection of giving) of the past is unattainable; the Dāna pāramitā of the future and present is unattainable; and the Dāna pāramitā in the equality of the three times is also unattainable. Why is that? Subhuti, in equality, the Dāna pāramitā of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so is the Dāna pāramitā of the past, present, and future attainable in equality! Subhuti, the Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) of the past are unattainable; the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā of the future and present are unattainable; and the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā in the equality of the three times are also unattainable. Why is that? Subhuti, in equality, the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitā of the past, present, and future attainable in equality!

Furthermore, Subhuti, the catvāri smṛtyupasthānāni (four foundations of mindfulness) of the past are unattainable; the four foundations of mindfulness of the future and present are unattainable; and the four foundations of mindfulness in the equality of the three times are also unattainable. Why is that?

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？善現！平等中前後中際四念住皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四念住可得！善現！前際四正斷、四神足、五根、五力、七等覺支、八聖道支不可得，后際中際四正斷乃至八聖道支不可得，三際平等中四正斷乃至八聖道支亦不可得。所以者何？善現！平等中前後中際四正斷乃至八聖道支皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四正斷乃至八聖道支可得！

「複次，善現！如是乃至前際佛十力不可得，后際中際佛十力不可得，三際平等中佛十力亦不可得。所以者何？善現！平等中前後中際佛十力皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際佛十力可得！善現！前際四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法不可得，后際中際四無所畏乃至十八佛不共法不可得，三際平等中四無所畏乃至十八佛不共法亦不可得。所以者何？善現！平等中前後中際四無所畏乃至十八佛不共法皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四無所畏乃至十八佛不共法可得！

「複次，善現！前際異生不可得，后際中際異生不可得，三際平等中異生亦不可得。所以者何？善現！平等中前後中際異生皆不可得。

【現代漢語翻譯】 現代漢語譯本： 『善現（Subhuti）！在平等之中，前際、中際、后際的四念住（catvāri smṛtyupasthānāni）都是不可得的。為什麼呢？在平等之中，平等性尚且不可得，何況在平等之中有前際、中際、后際的四念住可得呢！善現！前際的四正斷（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）是不可得的，后際、中際的四正斷乃至八聖道支是不可得的，三際平等中的四正斷乃至八聖道支也是不可得的。這是為什麼呢？善現！在平等之中，前際、中際、后際的四正斷乃至八聖道支都是不可得的。為什麼呢？在平等之中，平等性尚且不可得，何況在平等之中有前際、中際、后際的四正斷乃至八聖道支可得呢！』 『再者，善現！像這樣，乃至前際的佛十力（daśa tathāgatabalāni）是不可得的，后際、中際的佛十力是不可得的，三際平等中的佛十力也是不可得的。這是為什麼呢？善現！在平等之中，前際、中際、后際的佛十力都是不可得的。為什麼呢？在平等之中，平等性尚且不可得，何況在平等之中有前際、中際、后際的佛十力可得呢！善現！前際的四無所畏（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（aṣṭādaśa āveṇikabuddhadharmāḥ）是不可得的，后際、中際的四無所畏乃至十八佛不共法是不可得的，三際平等中的四無所畏乃至十八佛不共法也是不可得的。這是為什麼呢？善現！在平等之中，前際、中際、后際的四無所畏乃至十八佛不共法都是不可得的。為什麼呢？在平等之中，平等性尚且不可得，何況在平等之中有前際、中際、后際的四無所畏乃至十八佛不共法可得呢！』 『再者，善現！前際的異生（pṛthagjana）是不可得的，后際、中際的異生是不可得的，三際平等中的異生也是不可得的。這是為什麼呢？善現！在平等之中，前際、中際、后際的異生都是不可得的。』

【English Translation】 English version: 'Subhuti! In equality, the four foundations of mindfulness (catvāri smṛtyupasthānāni) of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the four foundations of mindfulness of the past, present, and future attainable in equality! Subhuti! 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) of the past are unattainable; the four right exertions up to the eightfold noble path of the future and present are unattainable; the four right exertions up to the eightfold noble path in the equality of the three times are also unattainable. Why is that? Subhuti! In equality, the four right exertions up to the eightfold noble path of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the four right exertions up to the eightfold noble path of the past, present, and future attainable in equality!' 'Furthermore, Subhuti! Likewise, even the ten powers of a Buddha (daśa tathāgatabalāni) of the past are unattainable; the ten powers of a Buddha of the future and present are unattainable; the ten powers of a Buddha in the equality of the three times are also unattainable. Why is that? Subhuti! In equality, the ten powers of a Buddha of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the ten powers of a Buddha of the past, present, and future attainable in equality! Subhuti! 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 (aṣṭādaśa āveṇikabuddhadharmāḥ) of the past are unattainable; the four fearlessnesses up to the eighteen unique qualities of a Buddha of the future and present are unattainable; the four fearlessnesses up to the eighteen unique qualities of a Buddha in the equality of the three times are also unattainable. Why is that? Subhuti! In equality, the four fearlessnesses up to the eighteen unique qualities of a Buddha of the past, present, and future are all unattainable. Why is that? In equality, even equality itself is unattainable, how much more so are the four fearlessnesses up to the eighteen unique qualities of a Buddha of the past, present, and future attainable in equality!' 'Furthermore, Subhuti! The ordinary person (pṛthagjana) of the past is unattainable; the ordinary person of the future and present is unattainable; the ordinary person in the equality of the three times is also unattainable. Why is that? Subhuti! In equality, the ordinary person of the past, present, and future are all unattainable.'

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何以故？平等中平等性尚不可得，何況平等中有前後中際異生可得！以我、有情乃至知者、見者皆無所有不可得故。善現！前際聲聞、獨覺、菩薩、如來不可得，后際中際聲聞、獨覺、菩薩、如來不可得，三際平等中聲聞、獨覺、菩薩、如來亦不可得。所以者何？善現！平等中前後中際聲聞、獨覺、菩薩、如來皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際聲聞、獨覺、菩薩、如來可得！以我、有情乃至知者、見者皆無所有不可得故。

「如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，住此三際平等性中，精勤修學一切相智，無取著故速得圓滿。善現！是名菩薩摩訶薩三際平等大乘。若菩薩摩訶薩住如是大乘中，超勝一切世間天、人、阿素洛等，疾能證得一切相智，利益安樂一切有情。」

爾時，具壽善現白佛言：「世尊！善哉！善哉！如來、應、正等覺善能正說菩薩摩訶薩大乘。世尊！如是大乘最尊最勝、最上最妙，過去諸菩薩摩訶薩於此中學，已能證得一切相智，利益安樂一切有情；未來諸菩薩摩訶薩於此中學，當能證得一切相智，利益安樂一切有情；現在十方無量、無數、無邊世界諸菩薩摩訶薩於此中學，今能證得一切相智，利益安樂一切有情。是故大乘最尊最勝、最上最妙

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？在平等之中，連平等性本身都不可得，更何況在平等之中，有前際、后際、中際的差別產生呢？因為我、有情乃至知者、見者，一切都無所有，不可得。善現！前際的聲聞（shravaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）、菩薩（bodhisattva，發願救度眾生的修行者）、如來（tathagata，佛的稱號）不可得，后際、中際的聲聞、獨覺、菩薩、如來也不可得，三際平等中的聲聞、獨覺、菩薩、如來同樣不可得。這是為什麼呢？善現！在平等之中，前際、后際、中際的聲聞、獨覺、菩薩、如來都不可得。為什麼呢？在平等之中，連平等性本身都不可得，更何況在平等之中，有前際、后際、中際的聲聞、獨覺、菩薩、如來可得呢？因為我、有情乃至知者、見者，一切都無所有，不可得。 『如此，善現！諸菩薩摩訶薩在修行般若波羅蜜多（prajnaparamita，智慧的完美）時，安住于這三際平等性中，精勤修學一切相智（sarvakarajnata，對一切事物本質的智慧），因為沒有執著，所以能迅速圓滿。善現！這稱為菩薩摩訶薩的三際平等大乘（mahayana，大乘佛法）。如果菩薩摩訶薩安住于這樣的大乘中，就能超越一切世間的天、人、阿修羅（asura，一種神道）等，迅速證得一切相智，利益安樂一切有情。』 那時，具壽善現（Subhuti，佛陀的弟子）對佛說：『世尊！太好了！太好了！如來、應、正等覺（tathagata arhat samyaksambuddha，佛的稱號）善於正確地宣說菩薩摩訶薩的大乘。世尊！這樣的大乘最尊貴、最殊勝、最上、最妙，過去的諸菩薩摩訶薩依此修學，已經能夠證得一切相智，利益安樂一切有情；未來的諸菩薩摩訶薩依此修學，將能夠證得一切相智，利益安樂一切有情；現在十方無量、無數、無邊世界的諸菩薩摩訶薩依此修學，現在能夠證得一切相智，利益安樂一切有情。因此，大乘最尊貴、最殊勝、最上、最妙。』

【English Translation】 English version: Why is that? In equality, even the nature of equality is unattainable, how much more so can differences of past, future, and present be found within equality! Because 『I』, sentient beings, even knowers and seers, all are without substance and unattainable. Subhuti, the shravakas (hearers of the Buddha's teachings), pratyekabuddhas (solitary realizers), bodhisattvas (beings striving for enlightenment), and tathagatas (Buddhas) of the past are unattainable; the shravakas, pratyekabuddhas, bodhisattvas, and tathagatas of the future and present are unattainable; the shravakas, pratyekabuddhas, bodhisattvas, and tathagatas in the equality of the three times are also unattainable. Why is that? Subhuti, in equality, the shravakas, pratyekabuddhas, bodhisattvas, and tathagatas of the past, future, and present are all unattainable. Why is that? In equality, even the nature of equality is unattainable, how much more so can shravakas, pratyekabuddhas, bodhisattvas, and tathagatas of the past, future, and present be found within equality! Because 『I』, sentient beings, even knowers and seers, all are without substance and unattainable. 『Thus, Subhuti, when bodhisattva-mahasattvas (great bodhisattvas) practice prajnaparamita (perfection of wisdom), abiding in this equality of the three times, they diligently study all-aspect wisdom (sarvakarajnata), and because they have no attachments, they quickly attain perfection. Subhuti, this is called the great vehicle (mahayana) of the bodhisattva-mahasattva's equality of the three times. If bodhisattva-mahasattvas abide in such a great vehicle, they surpass all worldly beings such as gods, humans, and asuras (demigods), and quickly attain all-aspect wisdom, benefiting and bringing happiness to all sentient beings.』 At that time, the venerable Subhuti said to the Buddha, 『World Honored One, excellent! Excellent! The Tathagata, Arhat, Samyaksambuddha (Buddha's titles) is skilled in rightly expounding the great vehicle of the bodhisattva-mahasattvas. World Honored One, this great vehicle is the most honored, most excellent, most supreme, and most wonderful. The bodhisattva-mahasattvas of the past, having studied in this, have already been able to attain all-aspect wisdom, benefiting and bringing happiness to all sentient beings; the bodhisattva-mahasattvas of the future, having studied in this, will be able to attain all-aspect wisdom, benefiting and bringing happiness to all sentient beings; the bodhisattva-mahasattvas of the present in the immeasurable, countless, and boundless worlds of the ten directions, having studied in this, are now able to attain all-aspect wisdom, benefiting and bringing happiness to all sentient beings. Therefore, the great vehicle is the most honored, most excellent, most supreme, and most wonderful.』

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，能為一切菩薩摩訶薩真勝所依，能令菩薩摩訶薩速能證得一切相智，利益安樂一切有情。」

佛告善現：「如是！如是！如汝所說。善現！過去未來現在諸菩薩摩訶薩，皆依大乘精勤修學，速證無上正等菩提，利益安樂諸有情類。是故大乘最尊最勝、最上最妙，超勝一切世間天、人、阿素洛等。」

第二分隨順品第二十二

爾時，具壽滿慈子白佛言：「世尊！如來先令尊者善現為諸菩薩摩訶薩宣說般若波羅蜜多，而今何故乃說大乘？」

具壽善現即白佛言：「世尊！我前所說諸大乘義，將無違越所說般若波羅蜜多。」

佛告善現：「汝前所說諸大乘義，皆于般若波羅蜜多一切隨順無所違越。何以故？善現！一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切無不攝入甚深般若波羅蜜多。」

爾時，善現復白佛言：「世尊！云何一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，皆悉攝入甚深般若波羅蜜多？」

佛告善現：「若佈施波羅蜜多，若凈戒、安忍、精進、靜慮、般若波羅蜜多；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無愿解脫門；若佛十力，若四無所畏、四無礙解、大慈

【現代漢語翻譯】 現代漢語譯本：能成為一切菩薩摩訶薩真正殊勝的依靠，能使菩薩摩訶薩迅速證得一切相智（對一切事物現象的智慧），利益安樂一切有情眾生。」 佛告訴善現：『是這樣！是這樣！正如你所說。善現！過去、未來、現在的一切菩薩摩訶薩，都依靠大乘精勤修學，迅速證得無上正等菩提（無上圓滿的覺悟），利益安樂一切有情眾生。因此，大乘是最尊貴、最殊勝、最上、最微妙的，超越一切世間的天、人、阿修羅等。』 第二分 隨順品第二十二 這時，具壽滿慈子（佛陀的弟子）對佛說：『世尊！如來先前讓尊者善現為諸菩薩摩訶薩宣說般若波羅蜜多（以智慧到達彼岸），而現在為何又說大乘呢？』 具壽善現立即對佛說：『世尊！我先前所說的大乘的意義，難道會違背所說的般若波羅蜜多嗎？』 佛告訴善現：『你先前所說的大乘的意義，都與般若波羅蜜多完全一致，沒有絲毫違背。為什麼呢？善現！一切善法、菩提分法（通向覺悟的修行方法），無論是聲聞法（小乘修行者的方法）、獨覺法（獨自覺悟者的方法）、菩薩法（菩薩的修行方法）、如來法（佛的修行方法），所有這些都無不包含在甚深般若波羅蜜多之中。』 這時，善現又對佛說：『世尊！為什麼說一切善法、菩提分法，無論是聲聞法、獨覺法、菩薩法、如來法，都完全包含在甚深般若波羅蜜多之中呢？』 佛告訴善現：『無論是佈施波羅蜜多（佈施的完美），還是持戒、安忍、精進、靜慮、般若波羅蜜多；無論是四念住（四種觀想方法），還是四正斷（四種正確的努力）、四神足（四種神通的基礎）、五根（五種產生力量的因素）、五力（五種力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通向解脫的道路）；無論是空解脫門（通過空性獲得解脫的方法），還是無相、無愿解脫門；無論是佛的十力（佛的十種力量），還是四無所畏（佛的四種無畏懼的品質）、四無礙解（四種無礙的智慧）、大慈

【English Translation】 English version: 'can be the true and supreme reliance for all Bodhisattva-Mahasattvas, and can enable Bodhisattva-Mahasattvas to quickly attain the All-Aspect Wisdom (wisdom of all phenomena), benefiting and bringing happiness to all sentient beings.' The Buddha told Subhuti, 'It is so! It is so! As you have said. Subhuti! All Bodhisattva-Mahasattvas of the past, future, and present rely on the Mahayana (Great Vehicle) to diligently practice and learn, quickly attaining Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), benefiting and bringing happiness to all sentient beings. Therefore, the Mahayana is the most venerable, the most supreme, the highest, and the most subtle, surpassing all worldly beings such as gods, humans, and Asuras (demigods).' Section Two, Chapter Twenty-Two: Following Accordingly At that time, the Venerable Purna Maitrayaniputra (a disciple of the Buddha) said to the Buddha, 'World Honored One! The Tathagata (Buddha) previously instructed the Venerable Subhuti to expound the Prajnaparamita (perfection of wisdom) for the Bodhisattva-Mahasattvas, but why is the Mahayana being discussed now?' The Venerable Subhuti immediately said to the Buddha, 'World Honored One! The meanings of the Mahayana that I previously spoke of, could they possibly contradict the Prajnaparamita that was spoken of?' The Buddha told Subhuti, 'The meanings of the Mahayana that you previously spoke of are all in complete accordance with the Prajnaparamita, without any contradiction. Why is that? Subhuti! All wholesome dharmas (virtuous qualities), Bodhi-paksha-dharmas (factors of enlightenment), whether they are Sravaka-dharma (teachings for Hearers), Pratyekabuddha-dharma (teachings for Solitary Buddhas), Bodhisattva-dharma (teachings for Bodhisattvas), or Tathagata-dharma (teachings for Buddhas), all of these are included within the profound Prajnaparamita.' At that time, Subhuti again said to the Buddha, 'World Honored One! How is it that all wholesome dharmas, Bodhi-paksha-dharmas, whether they are Sravaka-dharma, Pratyekabuddha-dharma, Bodhisattva-dharma, or Tathagata-dharma, are all included within the profound Prajnaparamita?' The Buddha told Subhuti, 'Whether it is Dana-paramita (perfection of giving), or Sila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), Prajna-paramita; whether it is the Four Smrtyupasthana (four foundations of mindfulness), or the Four Samyakprahana (four right exertions), Four Rddhipada (four bases of power), Five Indriya (five spiritual faculties), Five Bala (five powers), Seven Bodhyanga (seven factors of enlightenment), Eight Aryamarga (eightfold noble path); whether it is the Sunyata-vimoksha-mukha (door of liberation through emptiness), or the Animitta (signless) and Apranihita (wishless) vimoksha-mukha; whether it is the Ten Tathagata-balas (ten powers of the Buddha), or the Four Vaisaradyas (four confidences), Four Pratibhida (four analytical knowledges), Great Compassion

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、大悲、大喜、大舍、十八佛不共法；若一切智，若道相智、一切相智；若無忘失法，若恒住舍性，善現！諸如是等一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切皆悉攝入甚深般若波羅蜜多。

「複次，善現！若大乘，若般若波羅蜜多，若靜慮、精進、安忍、凈戒、佈施波羅蜜多；若色，若受、想、行、識；若眼處，若耳、鼻、舌、身、意處；若色處，若聲、香、味、觸、法處；若眼界，若耳、鼻、舌、身、意界；若色界，若聲、香、味、觸、法界；若眼識界，若耳、鼻、舌、身、意識界；若眼觸，若耳、鼻、舌、身、意觸；若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受；若四靜慮，若四無量、四無色定；若八解脫，若八勝處、九次第定、十遍處；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無愿解脫門；若善法，若非善法；若有記法，若無記法；若有漏法，若無漏法；若有為法，若無為法；若世間法，若出世間法；若苦聖諦，若集、滅、道聖諦；若欲界，若色、無色界；若內空，若外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、

【現代漢語翻譯】 現代漢語譯本：大慈悲、大喜悅、大舍棄、十八種佛不共之法；無論是對一切智慧的理解，還是對道相智、一切相智的理解；無論是對不忘失法的理解，還是對恒常安住于舍性的理解，善現！所有這些善法、菩提分法，無論是聲聞乘的法、獨覺乘的法、菩薩乘的法，還是如來乘的法，所有這些都完全包含在甚深的般若波羅蜜多之中。 再者，善現！無論是大乘，還是般若波羅蜜多，無論是靜慮（禪定）、精進、安忍、凈戒、佈施波羅蜜多；無論是色（物質），還是受、想、行、識（精神）；無論是眼處（眼根），還是耳、鼻、舌、身、意處（其他五根）；無論是色處（色塵），還是聲、香、味、觸、法處（其他五塵）；無論是眼界（眼識的範圍），還是耳、鼻、舌、身、意界（其他五識的範圍）；無論是色界（色塵的範圍），還是聲、香、味、觸、法界（其他五塵的範圍）；無論是眼識界（眼識的範圍），還是耳、鼻、舌、身、意識界（其他五識的範圍）；無論是眼觸（眼根與色塵的接觸），還是耳、鼻、舌、身、意觸（其他五根與五塵的接觸）；無論是眼觸為緣所生的各種感受，還是耳、鼻、舌、身、意觸為緣所生的各種感受；無論是四靜慮（四種禪定），還是四無量心、四無色定；無論是八解脫，還是八勝處、九次第定、十遍處；無論是四念住，還是四正斷、四神足、五根、五力、七等覺支、八聖道支；無論是空解脫門，還是無相、無愿解脫門；無論是善法，還是非善法；無論是有記法，還是無記法；無論是有漏法，還是無漏法；無論是有為法，還是無為法；無論是世間法，還是出世間法；無論是苦聖諦，還是集、滅、道聖諦；無論是欲界，還是色界、無色界；無論是內空，還是外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空

【English Translation】 English version: Great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha; whether it is the understanding of all wisdom, or the understanding of the wisdom of the path, or the wisdom of all aspects; whether it is the understanding of the non-forgetting dharma, or the understanding of constantly abiding in equanimity, Subhuti! All these good dharmas, the factors of enlightenment, whether they are the dharmas of the Sravakas, the Pratyekabuddhas, the Bodhisattvas, or the Tathagatas, all these are completely included within the profound Prajnaparamita. Furthermore, Subhuti! Whether it is the Mahayana, or the Prajnaparamita, whether it is Dhyana (meditation), vigor, patience, pure precepts, or the Dana Paramita (perfection of giving); whether it is Rupa (form), or Vedana, Samjna, Samskara, Vijnana (the five aggregates); whether it is the eye-base, or the ear, nose, tongue, body, and mind-bases; whether it is the form-base, or the sound, smell, taste, touch, and dharma-bases; whether it is the eye-element, or the ear, nose, tongue, body, and mind-elements; whether it is the form-element, or the sound, smell, taste, touch, and dharma-elements; whether it is the eye-consciousness element, or the ear, nose, tongue, body, and mind-consciousness elements; whether it is eye-contact, or ear, nose, tongue, body, and mind-contact; whether it is the various feelings arising from eye-contact, or the various feelings arising from ear, nose, tongue, body, and mind-contact; whether it is the four Dhyanas (meditations), or the four immeasurables, the four formless absorptions; whether it is the eight liberations, or the eight mastery, the nine successive abidings, the ten kasinas; whether it is the four foundations of mindfulness, or the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path; whether it is the emptiness liberation gate, or the signless and wishless liberation gates; whether it is good dharma, or non-good dharma; whether it is determinate dharma, or indeterminate dharma; whether it is defiled dharma, or undefiled dharma; whether it is conditioned dharma, or unconditioned dharma; whether it is worldly dharma, or transcendental dharma; whether it is the noble truth of suffering, or the noble truths of origin, cessation, and path; whether it is the desire realm, or the form and formless realms; whether it is inner emptiness, or outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed and non-dispersed emptiness, essential emptiness, self-nature and common-nature emptiness, emptiness of all dharmas, unobtainable emptiness, selflessness emptiness

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自性空、無性自性空；若法界，若真如、實際、不思議界、安隱界等；若陀羅尼，若三摩地；若佛十力，若四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法；若諸如來，若佛所覺所說法、律；若菩提，若涅槃。如是等一切法，皆非相應非不相應，無色、無見、無對、一相，所謂無相。善現！由此因緣，汝前所說諸大乘義，皆于般若波羅蜜多一切隨順無所違越。所以者何？

「善現！大乘不異般若波羅蜜多，般若波羅蜜多不異大乘；大乘不異靜慮、精進、安忍、凈戒、佈施波羅蜜多，靜慮、精進、安忍、凈戒、佈施波羅蜜多不異大乘。何以故？若大乘，若般若波羅蜜多，若靜慮、精進、安忍、凈戒、佈施波羅蜜多，其性無二、無二分故。

「善現！大乘不異四念住，四念住不異大乘；大乘不異四正斷、四神足、五根、五力、七等覺支、八聖道支，四正斷乃至八聖道支不異大乘。何以故？若大乘，若四念住，若四正斷乃至八聖道支，其性無二、無二分故。

「善現！大乘乃至不異佛十力，佛十力不異大乘；大乘不異四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，四無所畏乃至十八佛不共法不異大乘。何以故？若大乘，若佛十力，若四無所畏乃至十八佛不共法，其性無二

【現代漢語翻譯】 現代漢語譯本：自性空（svabhāva-śūnyatā，指一切事物本質上的空性）、無性自性空（niḥsvabhāva-svabhāva-śūnyatā，指連空性本身也是空性）；無論是法界（dharmadhātu，指一切法的總和），還是真如（tathatā，指事物的真實本性）、實際（bhūta-koṭi，指真實的極限）、不思議界（acintya-dhātu，指不可思議的境界）、安隱界（kṣema-dhātu，指安穩的境界）等；無論是陀羅尼（dhāraṇī，指總持法門），還是三摩地（samādhi，指禪定）；無論是佛的十力（daśa-balāni，指佛的十種力量），還是四無所畏（catvāri vaiśāradyāni，指佛的四種無畏）、四無礙解（catasraḥ pratisaṃvidaḥ，指四種無礙的智慧）、大慈（mahā-maitrī，指偉大的慈愛）、大悲（mahā-karuṇā，指偉大的悲憫）、大喜（mahā-muditā，指偉大的喜悅）、大舍（mahā-upekṣā，指偉大的舍心）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，指佛獨有的十八種功德）；無論是諸如來（tathāgata，指佛的稱號），還是佛所覺悟和宣說的法（dharma）和律（vinaya）；無論是菩提（bodhi，指覺悟），還是涅槃（nirvāṇa，指解脫）。所有這些法，都是非相應非不相應（na saṃprayuktaṃ nāsaṃprayuktaṃ，指既不與心相應，也不與心不相應），無色（arūpa，指沒有形色）、無見（anidarśana，指不可見）、無對（apratigha，指沒有對立）、一相（ekarasa，指唯一的相），所謂的無相（animitta，指沒有相狀）。善現（Subhūti）！由於這個原因，你之前所說的大乘（mahāyāna，指大乘佛教）的意義，都與般若波羅蜜多（prajñāpāramitā，指智慧的完美）完全一致，沒有任何違背。這是為什麼呢？ 善現！大乘與般若波羅蜜多沒有區別，般若波羅蜜多與大乘沒有區別；大乘與靜慮（dhyāna，指禪定）、精進（vīrya，指努力）、安忍（kṣānti，指忍耐）、凈戒（śīla，指戒律）、佈施（dāna，指施捨）波羅蜜多沒有區別，靜慮、精進、安忍、凈戒、佈施波羅蜜多與大乘沒有區別。為什麼呢？因為大乘，般若波羅蜜多，靜慮、精進、安忍、凈戒、佈施波羅蜜多，它們的性質沒有二，沒有二分。 善現！大乘與四念住（catvāri smṛtyupasthānāni，指四種觀想方法）沒有區別，四念住與大乘沒有區別；大乘與四正斷（catvāri prahāṇāni，指四種精進）、四神足（catvāra ṛddhipādāḥ，指四種神通的基礎）、五根（pañcendriyāṇi，指五種產生力量的根）、五力（pañca balāni，指五種力量）、七等覺支（sapta bodhyaṅgāni，指七種覺悟的因素）、八聖道支（āryāṣṭāṅgamārga，指八種通往解脫的道路）沒有區別，四正斷乃至八聖道支與大乘沒有區別。為什麼呢？因為大乘，四念住，四正斷乃至八聖道支，它們的性質沒有二，沒有二分。 善現！大乘乃至與佛的十力沒有區別，佛的十力與大乘沒有區別；大乘與四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法沒有區別，四無所畏乃至十八佛不共法與大乘沒有區別。為什麼呢？因為大乘，佛的十力，四無所畏乃至十八佛不共法，它們的性質沒有二，沒有二分。

【English Translation】 English version: Self-nature emptiness (svabhāva-śūnyatā), emptiness of self-nature of no-self-nature (niḥsvabhāva-svabhāva-śūnyatā); whether it is the realm of dharma (dharmadhātu), or suchness (tathatā), the limit of reality (bhūta-koṭi), the inconceivable realm (acintya-dhātu), the realm of peace (kṣema-dhātu), etc.; whether it is dhāraṇī (dhāraṇī), or samādhi (samādhi); whether it is the ten powers of the Buddha (daśa-balāni), or the four fearlessnesses (catvāri vaiśāradyāni), the four unobstructed knowledges (catasraḥ pratisaṃvidaḥ), great loving-kindness (mahā-maitrī), great compassion (mahā-karuṇā), great joy (mahā-muditā), great equanimity (mahā-upekṣā), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ); whether it is the Tathāgatas (tathāgata), or the Dharma (dharma) and Vinaya (vinaya) that the Buddha has awakened to and taught; whether it is bodhi (bodhi), or nirvāṇa (nirvāṇa). All these dharmas are neither associated nor unassociated (na saṃprayuktaṃ nāsaṃprayuktaṃ), without form (arūpa), without visibility (anidarśana), without opposition (apratigha), of one characteristic (ekarasa), that is, without characteristics (animitta). Subhūti! Because of this reason, all the meanings of the Great Vehicle (mahāyāna) that you mentioned earlier are completely in accordance with the Perfection of Wisdom (prajñāpāramitā) and do not contradict it in any way. Why is that? Subhūti! The Great Vehicle is not different from the Perfection of Wisdom, and the Perfection of Wisdom is not different from the Great Vehicle; the Great Vehicle is not different from the perfections of dhyāna (dhyāna), vīrya (vīrya), kṣānti (kṣānti), śīla (śīla), and dāna (dāna), and the perfections of dhyāna, vīrya, kṣānti, śīla, and dāna are not different from the Great Vehicle. Why is that? Because the Great Vehicle, the Perfection of Wisdom, and the perfections of dhyāna, vīrya, kṣānti, śīla, and dāna, their nature is not two, not divided into two. Subhūti! The Great Vehicle is not different from the four foundations of mindfulness (catvāri smṛtyupasthānāni), and the four foundations of mindfulness are not different from the Great Vehicle; the Great Vehicle is not different from the four right exertions (catvāri prahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (āryāṣṭāṅgamārga), and the four right exertions up to the eightfold noble path are not different from the Great Vehicle. Why is that? Because the Great Vehicle, the four foundations of mindfulness, and the four right exertions up to the eightfold noble path, their nature is not two, not divided into two. Subhūti! The Great Vehicle is not different from the ten powers of the Buddha, and the ten powers of the Buddha are not different from the Great Vehicle; the Great Vehicle is not different from the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, and the four fearlessnesses up to the eighteen unique qualities of a Buddha are not different from the Great Vehicle. Why is that? Because the Great Vehicle, the ten powers of the Buddha, and the four fearlessnesses up to the eighteen unique qualities of a Buddha, their nature is not two, not divided into two.

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、無二分故。

「善現！由此因緣，汝前所說諸大乘義，皆于般若波羅蜜多一切隨順無所違越，若說大乘則說般若波羅蜜多，若說般若波羅蜜多則說大乘，由此二名義無異故。」

第二分無邊際品第二十三之一

爾時，具壽善現白佛言：「世尊！前際諸菩薩摩訶薩皆無所有、都不可得，后際諸菩薩摩訶薩皆無所有、都不可得，中際諸菩薩摩訶薩皆無所有、都不可得。

「世尊！色無邊際故，當知菩薩摩訶薩亦無邊際；受、想、行、識無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！眼處無邊際故，當知菩薩摩訶薩亦無邊際；耳、鼻、舌、身、意處無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！色處無邊際故，當知菩薩摩訶薩亦無邊際；聲、香、味、觸、法處無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！眼界無邊際故，當知菩薩摩訶薩亦無邊際；耳、鼻、舌、身、意界無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！色界無邊際故，當知菩薩摩訶薩亦無邊際；聲、香、味、觸、法界無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！眼識界無邊際故，當知菩薩摩訶薩亦無邊際；耳、鼻、舌、身、意識界無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊

【現代漢語翻譯】 現代漢語譯本 因為沒有二元對立的緣故。 『善現(Subhuti)！由於這個因緣，你之前所說的大乘(Mahayana)的意義，都與般若波羅蜜多(Prajnaparamita)完全一致，沒有絲毫違背。如果說大乘，那就是說般若波羅蜜多；如果說般若波羅蜜多，那就是說大乘，因為這兩個名稱的意義沒有差別。』 第二分 無邊際品 第二十三之一 這時，具壽善現(Subhuti)對佛說：『世尊！過去際的諸菩薩摩訶薩(Bodhisattva-Mahasattva)都是無所有、完全不可得的；未來際的諸菩薩摩訶薩(Bodhisattva-Mahasattva)都是無所有、完全不可得的；現在際的諸菩薩摩訶薩(Bodhisattva-Mahasattva)都是無所有、完全不可得的。』 『世尊！因為色(rupa)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；受(vedana)、想(samjna)、行(samskara)、識(vijnana)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！因為眼處(caksu-ayatana)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；耳(srotra)、鼻(ghrana)、舌(jihva)、身(kaya)、意處(manas-ayatana)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！因為色處(rupa-ayatana)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；聲(shabda)、香(gandha)、味(rasa)、觸(sprastavya)、法處(dharma-ayatana)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！因為眼界(caksu-dhatu)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；耳(srotra)、鼻(ghrana)、舌(jihva)、身(kaya)、意界(manas-dhatu)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！因為**是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；聲(shabda)、香(gandha)、味(rasa)、觸(sprastavya)、法界(dharma-dhatu)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！因為眼識界(caksu-vijnana-dhatu)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的；耳(srotra)、鼻(ghrana)、舌(jihva)、身(kaya)、意識界(manas-vijnana-dhatu)是無邊際的，應當知道菩薩摩訶薩(Bodhisattva-Mahasattva)也是無邊際的。』 『世尊！』

【English Translation】 English version Because there is no duality. 'Subhuti! Due to this cause and condition, all the meanings of the Great Vehicle (Mahayana) that you previously spoke of are entirely in accordance with the Perfection of Wisdom (Prajnaparamita), without any contradiction. If one speaks of the Great Vehicle, one is speaking of the Perfection of Wisdom; if one speaks of the Perfection of Wisdom, one is speaking of the Great Vehicle, because the meanings of these two names are not different.' Section Two, Chapter Twenty-Three, On Boundlessness, Part One At that time, the venerable Subhuti said to the Buddha: 'World Honored One! The Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) of the past are all without any existence, completely unattainable; the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) of the future are all without any existence, completely unattainable; the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) of the present are all without any existence, completely unattainable.' 'World Honored One! Because form (rupa) is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One! Because the eye-base (caksu-ayatana) is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-base (manas-ayatana) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One! Because the form-base (rupa-ayatana) is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because sound (shabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma-base (dharma-ayatana) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One! Because the eye-element (caksu-dhatu) is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-element (manas-dhatu) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One! Because ** is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because sound (shabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma-element (dharma-dhatu) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One! Because the eye-consciousness element (caksu-vijnana-dhatu) is boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless; because the ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-consciousness element (manas-vijnana-dhatu) are boundless, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also boundless.' 'World Honored One!'

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！眼觸無邊際故，當知菩薩摩訶薩亦無邊際；耳、鼻、舌、身、意觸無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！眼觸為緣所生諸受無邊際故，當知菩薩摩訶薩亦無邊際；耳、鼻、舌、身、意觸為緣所生諸受無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！佈施波羅蜜多無邊際故，當知菩薩摩訶薩亦無邊際；凈戒、安忍、精進、靜慮、般若波羅蜜多無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！四念住無邊際故，當知菩薩摩訶薩亦無邊際；四正斷、四神足、五根、五力、七等覺支、八聖道支無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！空解脫門無邊際故，當知菩薩摩訶薩亦無邊際；無相、無愿解脫門無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！佛十力無邊際故，當知菩薩摩訶薩亦無邊際；四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！內空無邊際故，當知菩薩摩訶薩亦無邊際；外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！法界無邊

【現代漢語翻譯】 現代漢語譯本 『世尊！因為眼觸是無邊際的，應當知道菩薩摩訶薩（菩薩中的大菩薩）也是無邊際的；因為耳、鼻、舌、身、意觸是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為眼觸為緣所生的各種感受是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為耳、鼻、舌、身、意觸為緣所生的各種感受是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為佈施波羅蜜多（到達彼岸的佈施）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為持戒、安忍、精進、禪定、般若波羅蜜多（到達彼岸的智慧）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為四念住（四種觀想的修行方法）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為四正斷（四種正確的努力）、四神足（四種神通的基礎）、五根（五種產生力量的要素）、五力（五種力量）、七等覺支（七種幫助覺悟的要素）、八聖道支（八種通往解脫的道路）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為空解脫門（通過領悟空性而解脫的方法）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為無相、無愿解脫門（不執著于現象和願望的解脫方法）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為佛的十力（佛的十種力量）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為四無所畏（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（佛的四種無限的慈悲喜捨）、十八佛不共法（佛獨有的十八種功德）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為內空（內在的空性）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；因為外空（外在的空性）、內外空（內外皆空的空性）、空空（對空性的執著也是空性的）、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）、散無散空（既不散亂也不集中的空性）、本性空（事物本性的空性）、自共相空（自身和共同特徵的空性）、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（自性的空性）、無性自性空（無自性的自性的空性）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 『世尊！因為法界（一切法的界限）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。

【English Translation】 English version 'Venerable One, because the eye-contact is boundless, it should be known that the Bodhisattva-Mahasattva (a great Bodhisattva) is also boundless; because the ear, nose, tongue, body, and mind contacts are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the feelings arising from eye-contact are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the feelings arising from ear, nose, tongue, body, and mind contacts are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the giving paramita (perfection of giving) is boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the morality, patience, diligence, meditation, and wisdom paramitas (perfection of wisdom) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the four foundations of mindfulness (four practices of contemplation) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the four right exertions (four correct efforts), four bases of power (four foundations of supernatural power), five roots (five elements that generate power), five powers (five strengths), seven factors of enlightenment (seven elements that aid enlightenment), and eightfold noble path (eight paths to liberation) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the emptiness liberation door (method of liberation through understanding emptiness) is boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the signless and wishless liberation doors (methods of liberation without attachment to phenomena and desires) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the ten powers of the Buddha (ten powers of the Buddha) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the four fearlessnesses (four qualities of fearlessness of the Buddha), four analytical knowledges (four unobstructed wisdoms of the Buddha), great loving-kindness, great compassion, great joy, great equanimity (four immeasurable qualities of the Buddha), and eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the internal emptiness (internal emptiness) is boundless, it should be known that the Bodhisattva-Mahasattva is also boundless; because the external emptiness (external emptiness), internal and external emptiness (emptiness of both internal and external), emptiness of emptiness (emptiness of attachment to emptiness), great emptiness (vast emptiness), ultimate emptiness (ultimate emptiness), conditioned emptiness (emptiness of conditioned phenomena), unconditioned emptiness (emptiness of unconditioned phenomena), complete emptiness (thorough emptiness), boundless emptiness (boundless emptiness), non-dispersed and non-concentrated emptiness (emptiness that is neither scattered nor concentrated), essential emptiness (emptiness of the essence of things), emptiness of self and common characteristics (emptiness of self and common characteristics), emptiness of all dharmas (emptiness of all phenomena), unattainable emptiness (unattainable emptiness), emptiness of no-nature (emptiness of no self-nature), emptiness of self-nature (emptiness of self-nature), and emptiness of no-self-nature (emptiness of no self-nature of self-nature) are boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.' 'Venerable One, because the dharma realm (the boundary of all dharmas) is boundless, it should be known that the Bodhisattva-Mahasattva is also boundless.'

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際故，當知菩薩摩訶薩亦無邊際；真如、實際、不思議界、安隱界等無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！聲聞乘無邊際故，當知菩薩摩訶薩亦無邊際；獨覺乘、大乘無邊際故，當知菩薩摩訶薩亦無邊際。

「世尊！即色，菩薩摩訶薩無所有不可得，離色，菩薩摩訶薩無所有不可得；即受、想、行、識，菩薩摩訶薩無所有不可得，離受、想、行、識，菩薩摩訶薩無所有不可得。

「世尊！即眼處，菩薩摩訶薩無所有不可得，離眼處，菩薩摩訶薩無所有不可得；即耳、鼻、舌、身、意處，菩薩摩訶薩無所有不可得，離耳、鼻、舌、身、意處，菩薩摩訶薩無所有不可得。

「世尊！即色處，菩薩摩訶薩無所有不可得，離色處，菩薩摩訶薩無所有不可得；即聲、香、味、觸、法處，菩薩摩訶薩無所有不可得，離聲、香、味、觸、法處，菩薩摩訶薩無所有不可得。

「世尊！即眼界，菩薩摩訶薩無所有不可得，離眼界，菩薩摩訶薩無所有不可得；即耳、鼻、舌、身、意界，菩薩摩訶薩無所有不可得，離耳、鼻、舌、身、意界，菩薩摩訶薩無所有不可得。

「世尊！即色界，菩薩摩訶薩無所有不可得，離色界，菩薩摩訶薩無所有不可得；即聲、香、味、觸、法界，菩薩摩訶薩無

【現代漢語翻譯】 現代漢語譯本： 「世尊，由於『際』（邊際、界限）是無邊際的，應當知道菩薩摩訶薩（偉大的菩薩）也是無邊際的；由於『真如』（事物的真實本性）、『實際』（真實的存在）、『不思議界』（不可思議的境界）、『安隱界』（安穩平靜的境界）等是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 「世尊！由於聲聞乘（聽聞佛法而修行的乘）是無邊際的，應當知道菩薩摩訶薩也是無邊際的；由於獨覺乘（獨自覺悟的乘）、大乘（普度眾生的乘）是無邊際的，應當知道菩薩摩訶薩也是無邊際的。 「世尊！就色（物質現象）而言，菩薩摩訶薩是無所有而不可得的，離開色，菩薩摩訶薩也是無所有而不可得的；就受（感受）、想（思維）、行（意志）、識（意識）而言，菩薩摩訶薩是無所有而不可得的，離開受、想、行、識，菩薩摩訶薩也是無所有而不可得的。 「世尊！就眼處（眼根）而言，菩薩摩訶薩是無所有而不可得的，離開眼處，菩薩摩訶薩也是無所有而不可得的；就耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）而言，菩薩摩訶薩是無所有而不可得的，離開耳、鼻、舌、身、意處，菩薩摩訶薩也是無所有而不可得的。 「世尊！就色處（色塵）而言，菩薩摩訶薩是無所有而不可得的，離開色處，菩薩摩訶薩也是無所有而不可得的；就聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）而言，菩薩摩訶薩是無所有而不可得的，離開聲、香、味、觸、法處，菩薩摩訶薩也是無所有而不可得的。 「世尊！就眼界（眼識界）而言，菩薩摩訶薩是無所有而不可得的，離開眼界，菩薩摩訶薩也是無所有而不可得的；就耳、鼻、舌、身、意界（耳識界、鼻識界、舌識界、身識界、意識界）而言，菩薩摩訶薩是無所有而不可得的，離開耳、鼻、舌、身、意界，菩薩摩訶薩也是無所有而不可得的。 「世尊！就眼識界（眼識的領域）而言，菩薩摩訶薩是無所有而不可得的，離開眼識界，菩薩摩訶薩也是無所有而不可得的；就聲、香、味、觸、法界（聲識界、香識界、味識界、觸識界、法識界）而言，菩薩摩訶薩是無所有而不可得的。

【English Translation】 English version: 'World Honored One, because 『limit』 (boundary, limit) is limitless, it should be known that the Bodhisattva Mahasattva (great Bodhisattva) is also limitless; because 『Tathata』 (the true nature of things), 『Reality』 (true existence), 『Inconceivable Realm』 (inconceivable state), 『Peaceful Realm』 (peaceful and tranquil state), etc., are limitless, it should be known that the Bodhisattva Mahasattva is also limitless.' 'World Honored One! Because the Sravaka Vehicle (vehicle of those who practice by hearing the Dharma) is limitless, it should be known that the Bodhisattva Mahasattva is also limitless; because the Pratyekabuddha Vehicle (vehicle of those who awaken alone), and the Mahayana Vehicle (vehicle of universal salvation) are limitless, it should be known that the Bodhisattva Mahasattva is also limitless.' 'World Honored One! Regarding form (material phenomena), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from form, the Bodhisattva Mahasattva is also without any possession and unattainable; regarding feeling (sensation), thought (thinking), volition (will), and consciousness (awareness), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from feeling, thought, volition, and consciousness, the Bodhisattva Mahasattva is also without any possession and unattainable.' 'World Honored One! Regarding the eye-base (eye faculty), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the eye-base, the Bodhisattva Mahasattva is also without any possession and unattainable; regarding the ear, nose, tongue, body, and mind-bases (ear faculty, nose faculty, tongue faculty, body faculty, and mind faculty), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the ear, nose, tongue, body, and mind-bases, the Bodhisattva Mahasattva is also without any possession and unattainable.' 'World Honored One! Regarding the form-object (form-dust), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the form-object, the Bodhisattva Mahasattva is also without any possession and unattainable; regarding the sound, smell, taste, touch, and dharma-objects (sound-dust, smell-dust, taste-dust, touch-dust, and dharma-dust), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the sound, smell, taste, touch, and dharma-objects, the Bodhisattva Mahasattva is also without any possession and unattainable.' 'World Honored One! Regarding the eye-element (eye-consciousness element), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the eye-element, the Bodhisattva Mahasattva is also without any possession and unattainable; regarding the ear, nose, tongue, body, and mind-elements (ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, and mind-consciousness element), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the ear, nose, tongue, body, and mind-elements, the Bodhisattva Mahasattva is also without any possession and unattainable.' 'World Honored One! Regarding the eye-consciousness element (the realm of eye-consciousness), the Bodhisattva Mahasattva is without any possession and unattainable, and apart from the eye-consciousness element, the Bodhisattva Mahasattva is also without any possession and unattainable; regarding the sound, smell, taste, touch, and dharma-elements (sound-consciousness element, smell-consciousness element, taste-consciousness element, touch-consciousness element, and dharma-consciousness element), the Bodhisattva Mahasattva is without any possession and unattainable.'

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所有不可得，離聲、香、味、觸、法界，菩薩摩訶薩無所有不可得。

「世尊！即眼識界，菩薩摩訶薩無所有不可得，離眼識界，菩薩摩訶薩無所有不可得；即耳、鼻、舌、身、意識界，菩薩摩訶薩無所有不可得，離耳、鼻、舌、身、意識界，菩薩摩訶薩無所有不可得。

「世尊！即眼觸，菩薩摩訶薩無所有不可得，離眼觸，菩薩摩訶薩無所有不可得；即耳、鼻、舌、身、意觸，菩薩摩訶薩無所有不可得，離耳、鼻、舌、身、意觸，菩薩摩訶薩無所有不可得。

「世尊！即眼觸為緣所生諸受，菩薩摩訶薩無所有不可得，離眼觸為緣所生諸受，菩薩摩訶薩無所有不可得；即耳、鼻、舌、身、意觸為緣所生諸受，菩薩摩訶薩無所有不可得，離耳、鼻、舌、身、意觸為緣所生諸受，菩薩摩訶薩無所有不可得。

「世尊！即佈施波羅蜜多，菩薩摩訶薩無所有不可得，離佈施波羅蜜多，菩薩摩訶薩無所有不可得；即凈戒、安忍、精進、靜慮、般若波羅蜜多，菩薩摩訶薩無所有不可得，離凈戒、安忍、精進、靜慮、般若波羅蜜多，菩薩摩訶薩無所有不可得。

「世尊！即四念住，菩薩摩訶薩無所有不可得，離四念住，菩薩摩訶薩無所有不可得；即四正斷、四神足、五根、五力、七等覺支、八聖道支

【現代漢語翻譯】 現代漢語譯本 一切都不可得，遠離色、聲、香、味、觸、法這些界限，菩薩摩訶薩（菩薩中的大修行者）認為沒有任何東西是不可得的。 『世尊！』（佛陀的尊稱）『就眼識界而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離眼識界，菩薩摩訶薩認為沒有任何東西是不可得的；就耳、鼻、舌、身、意識界而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離耳、鼻、舌、身、意識界，菩薩摩訶薩認為沒有任何東西是不可得的。』 『世尊！就眼觸而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離眼觸，菩薩摩訶薩認為沒有任何東西是不可得的；就耳、鼻、舌、身、意觸而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離耳、鼻、舌、身、意觸，菩薩摩訶薩認為沒有任何東西是不可得的。』 『世尊！就眼觸為緣所生的各種感受而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離眼觸為緣所生的各種感受，菩薩摩訶薩認為沒有任何東西是不可得的；就耳、鼻、舌、身、意觸為緣所生的各種感受而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離耳、鼻、舌、身、意觸為緣所生的各種感受，菩薩摩訶薩認為沒有任何東西是不可得的。』 『世尊！就佈施波羅蜜多（通過佈施達到彼岸）而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離佈施波羅蜜多，菩薩摩訶薩認為沒有任何東西是不可得的；就凈戒、安忍、精進、靜慮、般若波羅蜜多（通過持戒、忍辱、精進、禪定、智慧達到彼岸）而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離凈戒、安忍、精進、靜慮、般若波羅蜜多，菩薩摩訶薩認為沒有任何東西是不可得的。』 『世尊！就四念住（四種禪修方法）而言，菩薩摩訶薩認為沒有任何東西是不可得的，遠離四念住，菩薩摩訶薩認為沒有任何東西是不可得的；就四正斷、四神足、五根、五力、七等覺支、八聖道支（其他修行方法）而言，

【English Translation】 English version All are unattainable; apart from the realms of sound, smell, taste, touch, and dharma, a Bodhisattva-Mahasattva (a great being among Bodhisattvas) finds nothing that is unattainable. 'Venerable One! (a respectful term for the Buddha), regarding the realm of eye-consciousness, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the realm of eye-consciousness, a Bodhisattva-Mahasattva finds nothing that is unattainable. Regarding the realms of ear, nose, tongue, body, and mind-consciousness, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the realms of ear, nose, tongue, body, and mind-consciousness, a Bodhisattva-Mahasattva finds nothing that is unattainable.' 'Venerable One! Regarding eye-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from eye-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable. Regarding ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable.' 'Venerable One! Regarding the various feelings that arise from eye-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the various feelings that arise from eye-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable. Regarding the various feelings that arise from ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the various feelings that arise from ear, nose, tongue, body, and mind-contact, a Bodhisattva-Mahasattva finds nothing that is unattainable.' 'Venerable One! Regarding the perfection of giving (Dāna pāramitā), a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the perfection of giving, a Bodhisattva-Mahasattva finds nothing that is unattainable. Regarding the perfections of morality, patience, diligence, meditation, and wisdom (Śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā), a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the perfections of morality, patience, diligence, meditation, and wisdom, a Bodhisattva-Mahasattva finds nothing that is unattainable.' 'Venerable One! Regarding the four foundations of mindfulness (smṛtyupasthāna), a Bodhisattva-Mahasattva finds nothing that is unattainable; apart from the four foundations of mindfulness, a Bodhisattva-Mahasattva finds nothing that is unattainable. Regarding the four right exertions, four bases of spiritual power, five roots, five powers, seven factors of enlightenment, and the eightfold noble path (other practices),

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，菩薩摩訶薩無所有不可得，離四正斷乃至八聖道支，菩薩摩訶薩無所有不可得。

「世尊！即空解脫門，菩薩摩訶薩無所有不可得，離空解脫門，菩薩摩訶薩無所有不可得；即無相、無愿解脫門，菩薩摩訶薩無所有不可得，離無相、無愿解脫門，菩薩摩訶薩無所有不可得。

「世尊！即佛十力，菩薩摩訶薩無所有不可得，離佛十力，菩薩摩訶薩無所有不可得；即四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，菩薩摩訶薩無所有不可得，離四無所畏乃至十八佛不共法，菩薩摩訶薩無所有不可得。

「世尊！即內空，菩薩摩訶薩無所有不可得，離內空，菩薩摩訶薩無所有不可得；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、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空，菩薩摩訶薩無所有不可得，離外空乃至無性自性空，菩薩摩訶薩無所有不可得。

「世尊！即法界，菩薩摩訶薩無所有不可得，離法界，菩薩摩訶薩無所有不可得；即真如、實際、不思議界、安隱界等，菩薩摩訶薩無所有不可得，離真如、實際、不思議界、安隱界等，菩薩摩訶薩無所有不可得。

「世尊！即聲聞乘，菩薩摩訶薩無所有

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）對於一切都無所執著，不可得，他們超越了四正斷（四種正確的努力）、乃至八聖道支（達到解脫的八種正確方法），菩薩摩訶薩對於一切都無所執著，不可得。 世尊！就空解脫門（通過理解空性而獲得的解脫）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開空解脫門，菩薩摩訶薩對於一切都無所執著，不可得；就無相解脫門（通過理解無相而獲得的解脫）、無愿解脫門（通過理解無愿而獲得的解脫）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開無相、無愿解脫門，菩薩摩訶薩對於一切都無所執著，不可得。 世尊！就佛十力（佛陀的十種力量）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開佛十力，菩薩摩訶薩對於一切都無所執著，不可得；就四無所畏（佛陀的四種無畏）、四無礙解（佛陀的四種無礙智慧）、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）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開四無所畏乃至十八佛不共法，菩薩摩訶薩對於一切都無所執著，不可得。 世尊！就內空（內在的空性）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開內空，菩薩摩訶薩對於一切都無所執著，不可得；就外空（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）、散無散空（既不散也不不散的空性）、本性空（事物本性的空性）、自共相空（自相和共相的空性）、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）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開外空乃至無性自性空，菩薩摩訶薩對於一切都無所執著，不可得。 世尊！就法界（一切法的界限）而言，菩薩摩訶薩對於一切都無所執著，不可得；離開法界，菩薩摩訶薩對於一切都無所執著，不可得；就真如（事物的真實本性）、實際（真實的實際）、不思議界（不可思議的境界）、安隱界（安穩的境界）等而言，菩薩摩訶薩對於一切都無所執著，不可得；離開真如、實際、不思議界、安隱界等，菩薩摩訶薩對於一切都無所執著，不可得。 世尊！就聲聞乘（通過聽聞佛法而證悟的修行方式）而言，菩薩摩訶薩對於一切都無所執著

【English Translation】 English version: Bodhisattva-Mahasattvas (great Bodhisattvas) have no attachment to anything, they are unattainable, they transcend the four right exertions, up to the eightfold noble path, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable. World Honored One! Regarding the emptiness liberation gate (liberation obtained through understanding emptiness), Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from the emptiness liberation gate, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; regarding the signlessness liberation gate (liberation obtained through understanding signlessness), and the wishlessness liberation gate (liberation obtained through understanding wishlessness), Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from the signlessness and wishlessness liberation gates, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable. World Honored One! Regarding the ten powers of the Buddha, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from the ten powers of the Buddha, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; regarding the four fearlessnesses (of the Buddha), the four unobstructed knowledges (of the Buddha), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from the four fearlessnesses up to the eighteen unique qualities of the Buddha, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable. World Honored One! Regarding inner emptiness, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from inner emptiness, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; regarding outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, complete emptiness, boundless emptiness, emptiness of neither scattering nor not scattering, emptiness of inherent nature, emptiness of self-characteristics and common characteristics, emptiness of all dharmas, unattainable emptiness, emptiness of no-nature, emptiness of self-nature, and emptiness of no-self-nature, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from outer emptiness up to emptiness of no-self-nature, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable. World Honored One! Regarding the dharma realm, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from the dharma realm, Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; regarding suchness (the true nature of things), actuality (the true reality), the inconceivable realm, the peaceful realm, etc., Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable; apart from suchness, actuality, the inconceivable realm, the peaceful realm, etc., Bodhisattva-Mahasattvas have no attachment to anything, they are unattainable. World Honored One! Regarding the Sravaka vehicle (the path of practice through hearing the Dharma), Bodhisattva-Mahasattvas have no attachment to anything

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不可得，離聲聞乘，菩薩摩訶薩無所有不可得；即獨覺乘、大乘，菩薩摩訶薩無所有不可得，離獨覺乘、大乘，菩薩摩訶薩無所有不可得。

「世尊！我於是等一切法，以一切種、一切處、一切時求諸菩薩摩訶薩都無所見竟不可得，云何令我以般若波羅蜜多教誡教授諸菩薩摩訶薩？世尊！諸菩薩摩訶薩諸菩薩摩訶薩者，但有假名都無自性。如說我等畢竟不生，但有假名都無自性，諸法亦爾，畢竟不生，但有假名都無自性。

「世尊！何等色畢竟不生？何等受、想、行、識畢竟不生？世尊！若畢竟不生則不名色，亦不名受、想、行、識。

「世尊！何等眼處畢竟不生？何等耳、鼻、舌、身、意處畢竟不生？世尊！若畢竟不生則不名眼處，亦不名耳、鼻、舌、身、意處。

「世尊！何等色處畢竟不生？何等聲、香、味、觸、法處畢竟不生？世尊！若畢竟不生則不名色處，亦不名聲、香、味、觸、法處。

「世尊！何等眼界畢竟不生？何等耳、鼻、舌、身、意界畢竟不生？世尊！若畢竟不生則不名眼界，亦不名耳、鼻、舌、身、意界。

「世尊！何等色界畢竟不生？何等聲、香、味、觸、法界畢竟不生？世尊！若畢竟不生則不名色界，亦不名聲、香、味、觸、法界。

「世尊！

【現代漢語翻譯】 現代漢語譯本 不可得，離開聲聞乘（Shravakayana，指小乘佛教的聲聞修行者），菩薩摩訶薩（Bodhisattva-Mahasattva，指大乘佛教的菩薩）是無所得的；即是說，對於獨覺乘（Pratyekabuddhayana，指獨自覺悟的修行者）、大乘（Mahayana，指大乘佛教），菩薩摩訶薩也是無所得的，離開獨覺乘、大乘，菩薩摩訶薩也是無所得的。 『世尊！』我對於這些一切法，以一切種類、一切處所、一切時間來尋求諸菩薩摩訶薩，都無法見到，最終是不可得的。如何能讓我以般若波羅蜜多（Prajnaparamita，指智慧的完美）來教誡教授諸菩薩摩訶薩呢？世尊！所謂的諸菩薩摩訶薩，只是假名安立，並沒有自性。就像說『我』等畢竟不生，只是假名安立，並沒有自性，諸法也是如此，畢竟不生，只是假名安立，並沒有自性。 『世尊！』什麼樣的色（Rupa，指物質現象）是畢竟不生的？什麼樣的受（Vedana，指感受）、想（Samjna，指概念）、行（Samskara，指意志）、識（Vijnana，指意識）是畢竟不生的？世尊！如果畢竟不生，就不名為色，也不名為受、想、行、識。 『世尊！』什麼樣的眼處（Caksus-ayatana，指眼根）是畢竟不生的？什麼樣的耳（Srotra-ayatana，指耳根）、鼻（Ghrana-ayatana，指鼻根）、舌（Jihva-ayatana，指舌根）、身（Kaya-ayatana，指身根）、意處（Manas-ayatana，指意根）是畢竟不生的？世尊！如果畢竟不生，就不名為眼處，也不名為耳、鼻、舌、身、意處。 『世尊！』什麼樣的色處（Rupa-ayatana，指色塵）是畢竟不生的？什麼樣的聲（Shabda-ayatana，指聲塵）、香（Gandha-ayatana，指香塵）、味（Rasa-ayatana，指味塵）、觸（Sparsha-ayatana，指觸塵）、法處（Dharma-ayatana，指法塵）是畢竟不生的？世尊！如果畢竟不生，就不名為色處，也不名為聲、香、味、觸、法處。 『世尊！』什麼樣的眼界（Caksur-dhatu，指眼界）是畢竟不生的？什麼樣的耳（Srotra-dhatu，指耳界）、鼻（Ghrana-dhatu，指鼻界）、舌（Jihva-dhatu，指舌界）、身（Kaya-dhatu，指身界）、意界（Mano-dhatu，指意界）是畢竟不生的？世尊！如果畢竟不生，就不名為眼界，也不名為耳、鼻、舌、身、意界。 『世尊！』什麼樣的（色界，Rupa-dhatu，此處原文缺失，根據上下文推測為色界）是畢竟不生的？什麼樣的聲（Shabda-dhatu，指聲界）、香（Gandha-dhatu，指香界）、味（Rasa-dhatu，指味界）、觸（Sparsha-dhatu，指觸界）、法界（Dharma-dhatu，指法界）是畢竟不生的？世尊！如果畢竟不生，就不名為，也不名為聲、香、味、觸、法界。 『世尊！』

【English Translation】 English version Unattainable, apart from the Shravakayana (the vehicle of the Hearers, referring to the Hinayana Buddhist practitioners), a Bodhisattva-Mahasattva (a great Bodhisattva in Mahayana Buddhism) is without attainment; that is to say, regarding the Pratyekabuddhayana (the vehicle of the Solitary Buddhas, referring to those who attain enlightenment on their own), and the Mahayana (the Great Vehicle, referring to Mahayana Buddhism), a Bodhisattva-Mahasattva is also without attainment, and apart from the Pratyekabuddhayana and Mahayana, a Bodhisattva-Mahasattva is also without attainment. 'World Honored One!' I, regarding all these dharmas, seek for all Bodhisattva-Mahasattvas in all kinds, all places, and all times, and I cannot see them, ultimately they are unattainable. How can I, with the Prajnaparamita (the perfection of wisdom), instruct and teach the Bodhisattva-Mahasattvas? World Honored One! The so-called Bodhisattva-Mahasattvas are merely provisional names, without inherent nature. Just as it is said that 'I' and others are ultimately unborn, merely provisional names, without inherent nature, so too are all dharmas, ultimately unborn, merely provisional names, without inherent nature. 'World Honored One!' What form (Rupa, referring to material phenomena) is ultimately unborn? What feeling (Vedana, referring to sensation), perception (Samjna, referring to conceptualization), volition (Samskara, referring to mental formations), and consciousness (Vijnana, referring to awareness) are ultimately unborn? World Honored One! If they are ultimately unborn, then they are not called form, nor are they called feeling, perception, volition, or consciousness. 'World Honored One!' What eye-base (Caksus-ayatana, referring to the eye sense organ) is ultimately unborn? What ear (Srotra-ayatana, referring to the ear sense organ), nose (Ghrana-ayatana, referring to the nose sense organ), tongue (Jihva-ayatana, referring to the tongue sense organ), body (Kaya-ayatana, referring to the body sense organ), and mind-base (Manas-ayatana, referring to the mind sense organ) are ultimately unborn? World Honored One! If they are ultimately unborn, then they are not called eye-base, nor are they called ear, nose, tongue, body, or mind-base. 'World Honored One!' What form-object (Rupa-ayatana, referring to the form object) is ultimately unborn? What sound (Shabda-ayatana, referring to the sound object), smell (Gandha-ayatana, referring to the smell object), taste (Rasa-ayatana, referring to the taste object), touch (Sparsha-ayatana, referring to the touch object), and dharma-object (Dharma-ayatana, referring to the mental object) are ultimately unborn? World Honored One! If they are ultimately unborn, then they are not called form-object, nor are they called sound, smell, taste, touch, or dharma-object. 'World Honored One!' What eye-element (Caksur-dhatu, referring to the eye element) is ultimately unborn? What ear (Srotra-dhatu, referring to the ear element), nose (Ghrana-dhatu, referring to the nose element), tongue (Jihva-dhatu, referring to the tongue element), body (Kaya-dhatu, referring to the body element), and mind-element (Mano-dhatu, referring to the mind element) are ultimately unborn? World Honored One! If they are ultimately unborn, then they are not called eye-element, nor are they called ear, nose, tongue, body, or mind-element. 'World Honored One!' What (form-element, Rupa-dhatu, the original text is missing here, inferred from the context to be form-element) is ultimately unborn? What sound (Shabda-dhatu, referring to the sound element), smell (Gandha-dhatu, referring to the smell element), taste (Rasa-dhatu, referring to the taste element), touch (Sparsha-dhatu, referring to the touch element), and dharma-element (Dharma-dhatu, referring to the mental element) are ultimately unborn? World Honored One! If they are ultimately unborn, then they are not called , nor are they called sound, smell, taste, touch, or dharma-element. 'World Honored One!'

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何等眼識界畢竟不生？何等耳、鼻、舌、身、意識界畢竟不生？世尊！若畢竟不生則不名眼識界，亦不名耳、鼻、舌、身、意識界。

「世尊！何等眼觸畢竟不生？何等耳、鼻、舌、身、意觸畢竟不生？世尊！若畢竟不生則不名眼觸，亦不名耳、鼻、舌、身、意觸。

「世尊！何等眼觸為緣所生諸受畢竟不生？何等耳、鼻、舌、身、意觸為緣所生諸受畢竟不生？世尊！若畢竟不生則不名眼觸為緣所生諸受，亦不名耳、鼻、舌、身、意觸為緣所生諸受。

「世尊！何等佈施波羅蜜多畢竟不生？何等凈戒、安忍、精進、靜慮、般若波羅蜜多畢竟不生？世尊！若畢竟不生則不名佈施波羅蜜多，亦不名凈戒、安忍、精進、靜慮、般若波羅蜜多。

「世尊！何等四念住畢竟不生？何等四正斷乃至八聖道支畢竟不生？世尊！若畢竟不生則不名四念住，亦不名四正斷乃至八聖道支。

「世尊！何等空解脫門畢竟不生？何等無相、無愿解脫門畢竟不生？世尊！若畢竟不生則不名空解脫門，亦不名無相、無愿解脫門。

「世尊！何等佛十力畢竟不生？何等四無所畏乃至十八佛不共法畢竟不生？世尊！若畢竟不生則不名佛十力，亦不名四無所畏乃至十八佛不共法。

「世尊！何等內空畢竟不生

【現代漢語翻譯】 現代漢語譯本： 什麼樣的眼識界是畢竟不生的？什麼樣的耳、鼻、舌、身、意識界是畢竟不生的？世尊！如果畢竟不生，那就不叫做眼識界，也不叫做耳、鼻、舌、身、意識界。 世尊！什麼樣的眼觸是畢竟不生的？什麼樣的耳、鼻、舌、身、意觸是畢竟不生的？世尊！如果畢竟不生，那就不叫做眼觸，也不叫做耳、鼻、舌、身、意觸。 世尊！什麼樣的以眼觸為緣所生的諸受是畢竟不生的？什麼樣的以耳、鼻、舌、身、意觸為緣所生的諸受是畢竟不生的？世尊！如果畢竟不生，那就不叫做以眼觸為緣所生的諸受，也不叫做以耳、鼻、舌、身、意觸為緣所生的諸受。 世尊！什麼樣的佈施波羅蜜多（Dāna pāramitā，佈施的完美）是畢竟不生的？什麼樣的凈戒、安忍、精進、靜慮、般若波羅蜜多（Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā，持戒的完美，忍辱的完美，精進的完美，禪定的完美，智慧的完美）是畢竟不生的？世尊！如果畢竟不生，那就不叫做佈施波羅蜜多，也不叫做凈戒、安忍、精進、靜慮、般若波羅蜜多。 世尊！什麼樣的四念住（catvāri smṛtyupasthānāni，四種專注的修行）是畢竟不生的？什麼樣的四正斷（catvāri samyakprahāṇāni，四種正確的努力）乃至八聖道支（aṣṭāṅgamārga，八正道）是畢竟不生的？世尊！如果畢竟不生，那就不叫做四念住，也不叫做四正斷乃至八聖道支。 世尊！什麼樣的空解脫門（śūnyatāvimokṣamukha，空性的解脫之門）是畢竟不生的？什麼樣的無相、無愿解脫門（animittavimokṣamukha, apraṇihitavimokṣamukha，無相的解脫之門，無愿的解脫之門）是畢竟不生的？世尊！如果畢竟不生，那就不叫做空解脫門，也不叫做無相、無愿解脫門。 世尊！什麼樣的佛十力（daśa tathāgatabalāni，佛的十種力量）是畢竟不生的？什麼樣的四無所畏（catvāri vaiśāradyāni，佛的四種無畏）乃至十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛的十八種不共之法）是畢竟不生的？世尊！如果畢竟不生，那就不叫做佛十力，也不叫做四無所畏乃至十八佛不共法。 世尊！什麼樣的內空（adhyātmaśūnyatā，內在的空性）是畢竟不生的？

【English Translation】 English version: What kind of eye-consciousness realm is ultimately not produced? What kind of ear, nose, tongue, body, and mind-consciousness realms are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called eye-consciousness realm, nor are they called ear, nose, tongue, body, and mind-consciousness realms. World Honored One! What kind of eye-contact is ultimately not produced? What kind of ear, nose, tongue, body, and mind-contact are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called eye-contact, nor are they called ear, nose, tongue, body, and mind-contact. World Honored One! What kind of feelings arising from eye-contact as a condition are ultimately not produced? What kind of feelings arising from ear, nose, tongue, body, and mind-contact as a condition are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called feelings arising from eye-contact as a condition, nor are they called feelings arising from ear, nose, tongue, body, and mind-contact as a condition. World Honored One! What kind of giving pāramitā (Dāna pāramitā, perfection of giving) is ultimately not produced? What kind of moral discipline, patience, diligence, meditation, and wisdom pāramitā (Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā, perfection of moral discipline, perfection of patience, perfection of diligence, perfection of meditation, perfection of wisdom) are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called giving pāramitā, nor are they called moral discipline, patience, diligence, meditation, and wisdom pāramitā. World Honored One! What kind of four foundations of mindfulness (catvāri smṛtyupasthānāni, four applications of mindfulness) are ultimately not produced? What kind of four right exertions (catvāri samyakprahāṇāni, four right efforts) up to the eightfold noble path (aṣṭāṅgamārga, eightfold path) are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called four foundations of mindfulness, nor are they called four right exertions up to the eightfold noble path. World Honored One! What kind of emptiness liberation gate (śūnyatāvimokṣamukha, gate of liberation through emptiness) is ultimately not produced? What kind of signless and wishless liberation gates (animittavimokṣamukha, apraṇihitavimokṣamukha, gate of liberation through signlessness, gate of liberation through wishlessness) are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called emptiness liberation gate, nor are they called signless and wishless liberation gates. World Honored One! What kind of ten powers of a Buddha (daśa tathāgatabalāni, ten powers of a Tathagata) are ultimately not produced? What kind of four fearlessnesses (catvāri vaiśāradyāni, four confidences of a Buddha) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ, eighteen unique qualities of a Buddha) are ultimately not produced? World Honored One! If they are ultimately not produced, then they are not called ten powers of a Buddha, nor are they called four fearlessnesses up to the eighteen unique qualities of a Buddha. World Honored One! What kind of inner emptiness (adhyātmaśūnyatā, inner emptiness) is ultimately not produced?

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？何等外空乃至無性自性空畢竟不生？世尊！若畢竟不生則不名內空，亦不名外空乃至無性自性空。

「世尊！何等法界畢竟不生？何等真如、實際、不思議界、安隱界等畢竟不生？世尊！若畢竟不生則不名法界，亦不名真如、實際、不思議界、安隱界等。

「世尊！何等聲聞乘畢竟不生？何等獨覺乘、大乘畢竟不生？世尊！若畢竟不生則不名聲聞乘，亦不名獨覺乘、大乘。

「世尊！我豈能以畢竟不生般若波羅蜜多，教誡教授畢竟不生諸菩薩摩訶薩？

「世尊！離畢竟不生，亦無菩薩摩訶薩能行無上正等菩提。

「世尊！若菩薩摩訶薩聞如是說，心不沉沒亦不憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩能行般若波羅蜜多。」

大般若波羅蜜多經卷第四百二十 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十一

三藏法師玄奘奉　詔譯第二分無邊際品第二十三之二

爾時，具壽舍利子問善現言：「何緣故說前際諸菩薩摩訶薩無所有不可得，后際諸菩薩摩訶薩無所有不可得，中際諸菩薩摩訶薩無所有不可得？何緣故說色無邊際故，當知菩薩摩訶薩亦無邊際，受、想、行、識無邊際

【現代漢語翻譯】 現代漢語譯本 『世尊，什麼樣的外空乃至無性自性空是畢竟不生的呢？』『世尊，如果它們是畢竟不生的，那就不能稱之為內空，也不能稱之為外空，乃至無性自性空。』 『世尊，什麼樣的法界是畢竟不生的呢？什麼樣的真如（事物的真實本性）、實際（真實存在的境界）、不思議界（無法用思維理解的境界）、安隱界（安穩平靜的境界）等是畢竟不生的呢？』『世尊，如果它們是畢竟不生的，那就不能稱之為法界，也不能稱之為真如、實際、不思議界、安隱界等。』 『世尊，什麼樣的聲聞乘（通過聽聞佛法而修行解脫的途徑）是畢竟不生的呢？什麼樣的獨覺乘（通過自身覺悟而修行解脫的途徑）、大乘（以普度眾生為目標的修行途徑）是畢竟不生的呢？』『世尊，如果它們是畢竟不生的，那就不能稱之為聲聞乘，也不能稱之為獨覺乘、大乘。』 『世尊，我怎麼能用畢竟不生的般若波羅蜜多（以智慧到達彼岸的方法），去教導那些畢竟不生的菩薩摩訶薩（追求覺悟的偉大修行者）呢？』 『世尊，如果離開了畢竟不生，就沒有菩薩摩訶薩能夠修行無上正等菩提（無上正等覺悟）。』 『世尊，如果菩薩摩訶薩聽到這樣的說法，內心不沉淪也不憂愁後悔，內心不驚慌、不恐懼、不害怕，應當知道這位菩薩摩訶薩能夠修行般若波羅蜜多。』

《大般若波羅蜜多經》卷第四百二十 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百二十一 三藏法師玄奘奉　詔譯第二分無邊際品第二十三之二

那時，具壽舍利子問善現說：『因為什麼緣故說前際（過去）的諸菩薩摩訶薩是無所有不可得的，后際（未來）的諸菩薩摩訶薩是無所有不可得的，中際（現在）的諸菩薩摩訶薩是無所有不可得的？因為什麼緣故說色（物質現象）是無邊際的，所以應當知道菩薩摩訶薩也是無邊際的，受（感受）、想（思維）、行（意志）、識（意識）也是無邊際的？』

【English Translation】 English version 'Venerable One, what is the outer emptiness, up to the emptiness of no-nature self-nature, that is ultimately unarisen?' 'Venerable One, if they are ultimately unarisen, then they cannot be called inner emptiness, nor outer emptiness, up to the emptiness of no-nature self-nature.' 'Venerable One, what is the Dharma realm that is ultimately unarisen? What are the Suchness (the true nature of things), the Reality (the realm of true existence), the Inconceivable Realm (a realm beyond thought), the Secure Realm (a realm of peace), etc., that are ultimately unarisen?' 'Venerable One, if they are ultimately unarisen, then they cannot be called the Dharma realm, nor Suchness, Reality, the Inconceivable Realm, the Secure Realm, etc.' 'Venerable One, what is the Śrāvakayāna (the path of disciples who attain liberation through hearing the Dharma) that is ultimately unarisen? What are the Pratyekabuddhayāna (the path of solitary realizers who attain liberation through their own understanding) and the Mahāyāna (the path of great vehicle aiming for the liberation of all beings) that are ultimately unarisen?' 'Venerable One, if they are ultimately unarisen, then they cannot be called the Śrāvakayāna, nor the Pratyekabuddhayāna, nor the Mahāyāna.' 'Venerable One, how can I use the Prajñāpāramitā (the perfection of wisdom) that is ultimately unarisen to teach and instruct the Bodhisattva-mahāsattvas (great beings who aspire to enlightenment) who are ultimately unarisen?' 'Venerable One, apart from the ultimately unarisen, there is no Bodhisattva-mahāsattva who can practice the unsurpassed, perfect, and complete enlightenment (Anuttarā-samyak-saṃbodhi).' 'Venerable One, if a Bodhisattva-mahāsattva hears such teachings and their mind does not sink, nor do they feel sorrow or regret, and their mind is not startled, fearful, or terrified, then it should be known that this Bodhisattva-mahāsattva is capable of practicing the Prajñāpāramitā.'

The Great Prajñāpāramitā Sūtra, Scroll 420 Taisho Tripitaka, Vol. 07, No. 0220, The Great Prajñāpāramitā Sūtra (Scrolls 401-600)

The Great Prajñāpāramitā Sūtra, Scroll 421 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Second Section, Immeasurable Chapter, Twenty-third Part Two

At that time, the Venerable Śāriputra asked Subhūti, 'For what reason is it said that the Bodhisattva-mahāsattvas of the past are without any existence and unattainable, the Bodhisattva-mahāsattvas of the future are without any existence and unattainable, and the Bodhisattva-mahāsattvas of the present are without any existence and unattainable? For what reason is it said that form (material phenomena) is immeasurable, therefore it should be known that the Bodhisattva-mahāsattvas are also immeasurable, and that feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also immeasurable?'

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故，當知菩薩摩訶薩亦無邊際；乃至聲聞乘無邊際故，當知菩薩摩訶薩亦無邊際，獨覺乘、大乘無邊際故，當知菩薩摩訶薩亦無邊際？何緣故說即色，菩薩摩訶薩無所有不可得，離色，菩薩摩訶薩無所有不可得；即受、想、行、識，菩薩摩訶薩無所有不可得，離受、想、行、識，菩薩摩訶薩無所有不可得；乃至即聲聞乘，菩薩摩訶薩無所有不可得，離聲聞乘，菩薩摩訶薩無所有不可得；即獨覺乘、大乘，菩薩摩訶薩無所有不可得，離獨覺乘、大乘，菩薩摩訶薩無所有不可得？何緣故說我於是等一切法，以一切種、一切處、一切時，求諸菩薩摩訶薩都無所見竟不可得，云何令我以般若波羅蜜多教誡教授諸菩薩摩訶薩？何緣故說諸菩薩摩訶薩諸菩薩摩訶薩者，但有假名都無自性？何緣故說如說我等畢竟不生，但有假名都無自性？何緣故說諸法亦爾，畢竟不生，但有假名都無自性？何緣故說何等色畢竟不生？何等受、想、行、識畢竟不生；乃至何等聲聞乘畢竟不生？何等獨覺乘、大乘畢竟不生？何緣故說若畢竟不生則不名色，亦不名受、想、行、識；乃至若畢竟不生則不名聲聞乘，亦不名獨覺乘、大乘？何緣故說我豈能以畢竟不生般若波羅蜜多教誡教授畢竟不生諸菩薩摩訶薩？何緣故說離畢竟不生亦無菩薩摩訶薩能行無上正

【現代漢語翻譯】 現代漢語譯本：因此，應當知道菩薩摩訶薩（偉大的菩薩）也是無邊無際的；乃至因為聲聞乘（聽聞佛法而證悟的修行者）無邊無際，應當知道菩薩摩訶薩也是無邊無際的；因為獨覺乘（獨自證悟的修行者）、大乘（以利益一切眾生為目標的修行）無邊無際，應當知道菩薩摩訶薩也是無邊無際的？為什麼說即色（物質現象），菩薩摩訶薩是無所有不可得的，離色，菩薩摩訶薩是無所有不可得的；即受（感受）、想（概念）、行（意志）、識（意識），菩薩摩訶薩是無所有不可得的，離受、想、行、識，菩薩摩訶薩是無所有不可得的；乃至即聲聞乘，菩薩摩訶薩是無所有不可得的，離聲聞乘，菩薩摩訶薩是無所有不可得的；即獨覺乘、大乘，菩薩摩訶薩是無所有不可得的，離獨覺乘、大乘，菩薩摩訶薩是無所有不可得的？為什麼說我在這些一切法中，以一切種類、一切處所、一切時間，尋求諸菩薩摩訶薩都無所見，最終不可得，如何能讓我以般若波羅蜜多（以智慧到達彼岸）教誡教授諸菩薩摩訶薩？為什麼說諸菩薩摩訶薩，只是假名，都無自性？為什麼說如說我等畢竟不生，只是假名，都無自性？為什麼說諸法也是如此，畢竟不生，只是假名，都無自性？為什麼說何等色畢竟不生？何等受、想、行、識畢竟不生；乃至何等聲聞乘畢竟不生？何等獨覺乘、大乘畢竟不生？為什麼說如果畢竟不生，就不名為色，也不名為受、想、行、識；乃至如果畢竟不生，就不名為聲聞乘，也不名為獨覺乘、大乘？為什麼說我豈能以畢竟不生的般若波羅蜜多教誡教授畢竟不生的諸菩薩摩訶薩？為什麼說離開畢竟不生，也沒有菩薩摩訶薩能行無上正等正覺（最高的覺悟）？

【English Translation】 English version: Therefore, it should be known that Bodhisattva Mahasattvas (great Bodhisattvas) are also boundless; even because the Sravaka-yana (vehicle of those who attain enlightenment by hearing the Dharma) is boundless, it should be known that Bodhisattva Mahasattvas are also boundless; because the Pratyekabuddha-yana (vehicle of those who attain enlightenment independently) and Mahayana (the great vehicle aimed at benefiting all beings) are boundless, it should be known that Bodhisattva Mahasattvas are also boundless? Why is it said that in terms of form (material phenomena), Bodhisattva Mahasattvas are without any inherent existence and unattainable, and apart from form, Bodhisattva Mahasattvas are without any inherent existence and unattainable; in terms of feeling (sensation), perception (conceptualization), volition (mental formations), and consciousness, Bodhisattva Mahasattvas are without any inherent existence and unattainable, and apart from feeling, perception, volition, and consciousness, Bodhisattva Mahasattvas are without any inherent existence and unattainable; even in terms of the Sravaka-yana, Bodhisattva Mahasattvas are without any inherent existence and unattainable, and apart from the Sravaka-yana, Bodhisattva Mahasattvas are without any inherent existence and unattainable; in terms of the Pratyekabuddha-yana and Mahayana, Bodhisattva Mahasattvas are without any inherent existence and unattainable, and apart from the Pratyekabuddha-yana and Mahayana, Bodhisattva Mahasattvas are without any inherent existence and unattainable? Why is it said that in all these dharmas, in all kinds, in all places, and at all times, when I seek Bodhisattva Mahasattvas, I see nothing and ultimately cannot attain them, how can I instruct and teach Bodhisattva Mahasattvas with Prajnaparamita (perfection of wisdom)? Why is it said that Bodhisattva Mahasattvas are merely provisional names and have no inherent nature? Why is it said that, as it is said, we are ultimately unborn, merely provisional names, and have no inherent nature? Why is it said that all dharmas are also like this, ultimately unborn, merely provisional names, and have no inherent nature? Why is it said, what kind of form is ultimately unborn? What kind of feeling, perception, volition, and consciousness are ultimately unborn; even what kind of Sravaka-yana is ultimately unborn? What kind of Pratyekabuddha-yana and Mahayana are ultimately unborn? Why is it said that if something is ultimately unborn, it is not called form, nor is it called feeling, perception, volition, or consciousness; even if something is ultimately unborn, it is not called Sravaka-yana, nor is it called Pratyekabuddha-yana or Mahayana? Why is it said, how can I instruct and teach ultimately unborn Bodhisattva Mahasattvas with the ultimately unborn Prajnaparamita? Why is it said that apart from the ultimately unborn, there is no Bodhisattva Mahasattva who can practice Anuttara-samyak-sambodhi (supreme perfect enlightenment)?

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等菩提？何緣故說若菩薩摩訶薩聞如是說，心不沉沒亦無憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩能行般若波羅蜜多？仁者今應具為我說。」

爾時，具壽善現報舍利子言：「尊者所問『何緣故說前際諸菩薩摩訶薩無所有不可得，后際諸菩薩摩訶薩無所有不可得，中際諸菩薩摩訶薩無所有不可得？』者，舍利子！有情無所有故，前際諸菩薩摩訶薩無所有不可得。有情空故，前際諸菩薩摩訶薩無所有不可得。有情遠離故，前際諸菩薩摩訶薩無所有不可得。有情無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！色無所有故，前際諸菩薩摩訶薩無所有不可得；受、想、行、識無所有故，前際諸菩薩摩訶薩無所有不可得。色空故，前際諸菩薩摩訶薩無所有不可得；受、想、行、識空故，前際諸菩薩摩訶薩無所有不可得。色遠離故，前際諸菩薩摩訶薩無所有不可得；受、想、行、識遠離故，前際諸菩薩摩訶薩無所有不可得。色無自性故，前際諸菩薩摩訶薩無所有不可得；受、想、行、識無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！眼處無所有故，前際諸菩薩摩訶薩無所有不可得；耳、

【現代漢語翻譯】 現代漢語譯本：如何才能達到菩提（覺悟）？為什麼說如果菩薩摩訶薩（大菩薩）聽到這樣的說法，內心不會沮喪，也不會憂愁後悔，內心不會驚慌、恐懼、害怕，就應該知道這位菩薩摩訶薩能夠修行般若波羅蜜多（以智慧到達彼岸）？請您現在詳細地為我解說。」 當時，具壽善現（一位長老）回答舍利子說：「您問『為什麼說過去世的菩薩摩訶薩無所有不可得，未來世的菩薩摩訶薩無所有不可得，現在世的菩薩摩訶薩無所有不可得？』，舍利子！因為有情（眾生）是無所有的，所以過去世的菩薩摩訶薩無所有不可得。因為有情是空性的，所以過去世的菩薩摩訶薩無所有不可得。因為有情是遠離的，所以過去世的菩薩摩訶薩無所有不可得。因為有情沒有自性，所以過去世的菩薩摩訶薩無所有不可得。未來世、現在世的菩薩摩訶薩無所有不可得也是同樣的道理。 「舍利子！因為色（物質）是無所有的，所以過去世的菩薩摩訶薩無所有不可得；因為受（感受）、想（概念）、行（意志）、識（意識）是無所有的，所以過去世的菩薩摩訶薩無所有不可得。因為色是空性的，所以過去世的菩薩摩訶薩無所有不可得；因為受、想、行、識是空性的，所以過去世的菩薩摩訶薩無所有不可得。因為色是遠離的，所以過去世的菩薩摩訶薩無所有不可得；因為受、想、行、識是遠離的，所以過去世的菩薩摩訶薩無所有不可得。因為色沒有自性，所以過去世的菩薩摩訶薩無所有不可得；因為受、想、行、識沒有自性，所以過去世的菩薩摩訶薩無所有不可得。未來世、現在世的菩薩摩訶薩無所有不可得也是同樣的道理。 「舍利子！因為眼處（眼根）是無所有的，所以過去世的菩薩摩訶薩無所有不可得；因為耳、

【English Translation】 English version: How does one attain Bodhi (enlightenment)? For what reason is it said that if a Bodhisattva Mahasattva (great Bodhisattva) hears such a teaching, their mind does not sink, nor do they feel sorrow or regret, their mind is not startled, fearful, or terrified, then it should be known that this Bodhisattva Mahasattva is capable of practicing Prajnaparamita (perfection of wisdom)? Venerable one, please explain this to me in detail now.』 At that time, the venerable Subhuti (an elder) replied to Sariputra, 『Regarding your question, 「For what reason is it said that past Bodhisattva Mahasattvas are without any existence and unattainable, future Bodhisattva Mahasattvas are without any existence and unattainable, and present Bodhisattva Mahasattvas are without any existence and unattainable?」 Sariputra, because sentient beings are without any existence, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because sentient beings are empty, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because sentient beings are remote, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because sentient beings have no self-nature, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. The same is true for future and present Bodhisattva Mahasattvas being without any existence and unattainable.』 『Sariputra, because form (materiality) is without any existence, therefore past Bodhisattva Mahasattvas are without any existence and unattainable; because feeling (sensation), perception (cognition), volition (mental formations), and consciousness are without any existence, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because form is empty, therefore past Bodhisattva Mahasattvas are without any existence and unattainable; because feeling, perception, volition, and consciousness are empty, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because form is remote, therefore past Bodhisattva Mahasattvas are without any existence and unattainable; because feeling, perception, volition, and consciousness are remote, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. Because form has no self-nature, therefore past Bodhisattva Mahasattvas are without any existence and unattainable; because feeling, perception, volition, and consciousness have no self-nature, therefore past Bodhisattva Mahasattvas are without any existence and unattainable. The same is true for future and present Bodhisattva Mahasattvas being without any existence and unattainable.』 『Sariputra, because the eye-base (eye sense organ) is without any existence, therefore past Bodhisattva Mahasattvas are without any existence and unattainable; because the ear,

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鼻、舌、身、意處無所有故，前際諸菩薩摩訶薩無所有不可得。眼處空故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意處空故，前際諸菩薩摩訶薩無所有不可得。眼處遠離故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意處遠離故，前際諸菩薩摩訶薩無所有不可得。眼處無自性故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意處無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！色處無所有故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法處無所有故，前際諸菩薩摩訶薩無所有不可得。色處空故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法處空故，前際諸菩薩摩訶薩無所有不可得。色處遠離故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法處遠離故，前際諸菩薩摩訶薩無所有不可得。色處無自性故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法處無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！眼界無所有故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意界無所有故，前際諸菩薩摩訶薩無所有不可得。眼界空故，前

【現代漢語翻譯】 現代漢語譯本 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！因為鼻、舌、身、意（manas，意識）這幾個感官處所都是空無所有的，所以過去世的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）是不可得的，不存在的。因為眼（cakṣus，視覺）這個感官處所是空性的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為耳（śrotra，聽覺）、鼻、舌、身、意這幾個感官處所是空性的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為眼這個感官處所是遠離的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為耳、鼻、舌、身、意這幾個感官處所是遠離的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為眼這個感官處所沒有自性（svabhāva，固有不變的性質），所以過去世的菩薩摩訶薩是不可得的，不存在的；因為耳、鼻、舌、身、意這幾個感官處所沒有自性，所以過去世的菩薩摩訶薩是不可得的，不存在的。未來世、現在世的菩薩摩訶薩也是同樣不可得，不存在的。 『舍利子！因為色（rūpa，物質）這個對像處所是空無所有的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（spraṣṭavya，觸感）、法（dharma，事物）這幾個對像處所是空無所有的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為色這個對像處所是空性的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為聲、香、味、觸、法這幾個對像處所是空性的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為色這個對像處所是遠離的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為聲、香、味、觸、法這幾個對像處所是遠離的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為色這個對像處所沒有自性，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為聲、香、味、觸、法這幾個對像處所沒有自性，所以過去世的菩薩摩訶薩是不可得的，不存在的。未來世、現在世的菩薩摩訶薩也是同樣不可得，不存在的。 『舍利子！因為眼界（cakṣur-dhātu，視覺的界限）是空無所有的，所以過去世的菩薩摩訶薩是不可得的，不存在的；因為耳、鼻、舌、身、意界（manodhātu，意識的界限）是空無所有的，所以過去世的菩薩摩訶薩是不可得的，不存在的。因為眼界是空性的，所以

【English Translation】 English version 'Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! Because the sense bases of nose, tongue, body, and mind (manas, consciousness) are all without existence, therefore, the bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) of the past are unattainable and non-existent. Because the sense base of eye (cakṣus, vision) is empty, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the sense bases of ear (śrotra, hearing), nose, tongue, body, and mind are empty, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the sense base of eye is remote, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the sense bases of ear, nose, tongue, body, and mind are remote, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the sense base of eye has no self-nature (svabhāva, inherent unchanging nature), therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the sense bases of ear, nose, tongue, body, and mind have no self-nature, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. The bodhisattva-mahāsattvas of the future and present are also likewise unattainable and non-existent. 'Shariputra! Because the object base of form (rūpa, material) is without existence, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the object bases of sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (spraṣṭavya, tactile sensation), and dharma (dharma, phenomena) are without existence, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the object base of form is empty, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the object bases of sound, smell, taste, touch, and dharma are empty, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the object base of form is remote, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the object bases of sound, smell, taste, touch, and dharma are remote, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the object base of form has no self-nature, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the object bases of sound, smell, taste, touch, and dharma have no self-nature, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. The bodhisattva-mahāsattvas of the future and present are also likewise unattainable and non-existent. 'Shariputra! Because the eye element (cakṣur-dhātu, the realm of vision) is without existence, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent; because the ear, nose, tongue, body, and mind elements (manodhātu, the realm of consciousness) are without existence, therefore, the bodhisattva-mahāsattvas of the past are unattainable and non-existent. Because the eye element is empty, therefore,

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際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意界空故，前際諸菩薩摩訶薩無所有不可得。眼界遠離故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意界遠離故，前際諸菩薩摩訶薩無所有不可得。眼界無自性故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意界無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！色界無所有故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法界無所有故，前際諸菩薩摩訶薩無所有不可得。色界空故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法界空故，前際諸菩薩摩訶薩無所有不可得。色界遠離故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法界遠離故，前際諸菩薩摩訶薩無所有不可得。色界無自性故，前際諸菩薩摩訶薩無所有不可得；聲、香、味、觸、法界無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！眼識界無所有故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意識界無所有故，前際諸菩薩摩訶薩無所有不可得。眼識界空故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意識界空故，前際諸

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！由於一切菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）都無所執著、不可得，所以眼、耳、鼻、舌、身、意界（六根所對的六種境界）是空性的，因此，過去世的菩薩摩訶薩也無所執著、不可得。由於眼界是遠離的，所以過去世的菩薩摩訶薩無所執著、不可得；由於耳、鼻、舌、身、意界是遠離的，所以過去世的菩薩摩訶薩無所執著、不可得。由於眼界沒有自性，所以過去世的菩薩摩訶薩無所執著、不可得；由於耳、鼻、舌、身、意界沒有自性，所以過去世的菩薩摩訶薩無所執著、不可得。未來世、現在世的菩薩摩訶薩無所執著、不可得也是如此。 『舍利子！由於無所有，所以過去世的菩薩摩訶薩無所執著、不可得；由於聲、香、味、觸、法界（六塵）無所有，所以過去世的菩薩摩訶薩無所執著、不可得。由於是空性，所以過去世的菩薩摩訶薩無所執著、不可得；由於聲、香、味、觸、法界是空性，所以過去世的菩薩摩訶薩無所執著、不可得。由於是遠離的，所以過去世的菩薩摩訶薩無所執著、不可得；由於聲、香、味、觸、法界是遠離的，所以過去世的菩薩摩訶薩無所執著、不可得。由於沒有自性，所以過去世的菩薩摩訶薩無所執著、不可得；由於聲、香、味、觸、法界沒有自性，所以過去世的菩薩摩訶薩無所執著、不可得。未來世、現在世的菩薩摩訶薩無所執著、不可得也是如此。 『舍利子！由於眼識界（眼根產生的意識）無所有，所以過去世的菩薩摩訶薩無所執著、不可得；由於耳、鼻、舌、身、意識界（耳、鼻、舌、身、意根產生的意識）無所有，所以過去世的菩薩摩訶薩無所執著、不可得。由於眼識界是空性的，所以過去世的菩薩摩訶薩無所執著、不可得；由於耳、鼻、舌、身、意識界是空性的，所以過去世的菩薩摩訶薩無所執著、不可得。

【English Translation】 English version: 『Śāriputra! Because all Bodhisattva-Mahāsattvas (great bodhisattvas) are without any possessions and are unattainable, and because the eye, ear, nose, tongue, body, and mind realms are empty, therefore, the Bodhisattva-Mahāsattvas of the past are also without any possessions and are unattainable. Because the eye realm is remote, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the ear, nose, tongue, body, and mind realms are remote, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. Because the eye realm has no self-nature, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the ear, nose, tongue, body, and mind realms have no self-nature, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. The Bodhisattva-Mahāsattvas of the future and present are also without any possessions and are unattainable in the same way.』 『Śāriputra! Because there is nothing, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the realms of sound, smell, taste, touch, and dharma (the six sense objects) are without anything, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. Because they are empty, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the realms of sound, smell, taste, touch, and dharma are empty, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. Because they are remote, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the realms of sound, smell, taste, touch, and dharma are remote, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. Because they have no self-nature, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the realms of sound, smell, taste, touch, and dharma have no self-nature, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. The Bodhisattva-Mahāsattvas of the future and present are also without any possessions and are unattainable in the same way.』 『Śāriputra! Because the eye consciousness realm (consciousness arising from the eye) is without anything, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the ear, nose, tongue, body, and mind consciousness realms (consciousness arising from the ear, nose, tongue, body, and mind) are without anything, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable. Because the eye consciousness realm is empty, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable; because the ear, nose, tongue, body, and mind consciousness realms are empty, the Bodhisattva-Mahāsattvas of the past are without any possessions and are unattainable.』

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菩薩摩訶薩無所有不可得。眼識界遠離故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意識界遠離故，前際諸菩薩摩訶薩無所有不可得。眼識界無自性故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意識界無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！眼觸無所有故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸無所有故，前際諸菩薩摩訶薩無所有不可得。眼觸空故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸空故，前際諸菩薩摩訶薩無所有不可得。眼觸遠離故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸遠離故，前際諸菩薩摩訶薩無所有不可得。眼觸無自性故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！眼觸為緣所生諸受無所有故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸為緣所生諸受無所有故，前際諸菩薩摩訶薩無所有不可得。眼觸為緣所生諸受空故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸為緣所生諸受空故，前際諸菩薩摩訶薩無

【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）證悟到一切皆無所有，不可執取。因為眼識界是遠離的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意識界是遠離的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。因為眼識界沒有自性，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意識界沒有自性，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。未來世和現在世的菩薩摩訶薩證悟到一切皆無所有，不可執取也是如此。 『舍利子（佛陀的十大弟子之一，以智慧著稱）！因為眼觸是無所有的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸是無所有的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。因為眼觸是空性的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸是空性的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。因為眼觸是遠離的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸是遠離的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。因為眼觸沒有自性，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸沒有自性，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。未來世和現在世的菩薩摩訶薩證悟到一切皆無所有，不可執取也是如此。 『舍利子！因為眼觸為緣所生的諸受是無所有的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸為緣所生的諸受是無所有的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。因為眼觸為緣所生的諸受是空性的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取；因為耳、鼻、舌、身、意觸為緣所生的諸受是空性的，所以過去世的菩薩摩訶薩證悟到一切皆無所有，不可執取。

【English Translation】 English version Bodhisattva-Mahasattvas (great Bodhisattvas) realize that all things are without ownership and unattainable. Because the eye-consciousness realm is remote, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because the ear, nose, tongue, body, and mind-consciousness realms are remote, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Because the eye-consciousness realm has no self-nature, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because the ear, nose, tongue, body, and mind-consciousness realms have no self-nature, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Future and present Bodhisattva-Mahasattvas also realize that all things are without ownership and unattainable in the same way. 『Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Because eye-contact is without ownership, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because ear, nose, tongue, body, and mind-contact are without ownership, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Because eye-contact is empty, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because ear, nose, tongue, body, and mind-contact are empty, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Because eye-contact is remote, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because ear, nose, tongue, body, and mind-contact are remote, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Because eye-contact has no self-nature, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because ear, nose, tongue, body, and mind-contact have no self-nature, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Future and present Bodhisattva-Mahasattvas also realize that all things are without ownership and unattainable in the same way. 『Shariputra! Because the feelings arising from eye-contact are without ownership, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because the feelings arising from ear, nose, tongue, body, and mind-contact are without ownership, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable. Because the feelings arising from eye-contact are empty, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable; because the feelings arising from ear, nose, tongue, body, and mind-contact are empty, past Bodhisattva-Mahasattvas realized that all things are without ownership and unattainable.

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所有不可得。眼觸為緣所生諸受遠離故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸為緣所生諸受遠離故，前際諸菩薩摩訶薩無所有不可得。眼觸為緣所生諸受無自性故，前際諸菩薩摩訶薩無所有不可得；耳、鼻、舌、身、意觸為緣所生諸受無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！佈施波羅蜜多無所有故，前際諸菩薩摩訶薩無所有不可得；凈戒、安忍、精進、靜慮、般若波羅蜜多無所有故，前際諸菩薩摩訶薩無所有不可得。佈施波羅蜜多空故，前際諸菩薩摩訶薩無所有不可得；凈戒、安忍、精進、靜慮、般若波羅蜜多空故，前際諸菩薩摩訶薩無所有不可得。佈施波羅蜜多遠離故，前際諸菩薩摩訶薩無所有不可得；凈戒、安忍、精進、靜慮、般若波羅蜜多遠離故，前際諸菩薩摩訶薩無所有不可得。佈施波羅蜜多無自性故，前際諸菩薩摩訶薩無所有不可得；凈戒、安忍、精進、靜慮、般若波羅蜜多無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！內空無所有故，前際諸菩薩摩訶薩無所有不可得；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 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』所有（一切法）都是不可得的。因為眼觸（cakṣu-sparśa）為緣所生的諸受（vedanā）是遠離的，所以過去（前際）的諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）是無所有、不可得的；因為耳、鼻、舌、身、意觸（śrotra-sparśa, ghrāṇa-sparśa, jihvā-sparśa, kāya-sparśa, manaḥ-sparśa）為緣所生的諸受是遠離的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為眼觸為緣所生的諸受是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為耳、鼻、舌、身、意觸為緣所生的諸受是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。未來（后際）、現在（中際）的諸菩薩摩訶薩也是無所有、不可得的，情況也是如此。 『舍利子！』因為佈施波羅蜜多（dāna-pāramitā，佈施的完美）是無所有的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為凈戒、安忍、精進、靜慮、般若波羅蜜多（śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā，持戒、忍辱、精進、禪定、智慧的完美）是無所有的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為佈施波羅蜜多是空的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為凈戒、安忍、精進、靜慮、般若波羅蜜多是空的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為佈施波羅蜜多是遠離的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為凈戒、安忍、精進、靜慮、般若波羅蜜多是遠離的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為佈施波羅蜜多是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為凈戒、安忍、精進、靜慮、般若波羅蜜多是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。未來（后際）、現在（中際）的諸菩薩摩訶薩也是無所有、不可得的，情況也是如此。 『舍利子！』因為內空（adhyātma-śūnyatā）是無所有的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空（bahirdhā-śūnyatā, adhyātmabahirdhā-śūnyatā, śūnyatā-śūnyatā, mahā-śūnyatā, paramārtha-śūnyatā, saṃskṛta-śūnyatā, asaṃskṛta-śūnyatā, atyanta-śūnyatā, anavarāgra-śūnyatā, anavakāra-śūnyatā）是無所有的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為內空是空的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空是空的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為內空是遠離的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空是遠離的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。因為內空是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的；因為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空是無自性的，所以過去（前際）的諸菩薩摩訶薩是無所有、不可得的。未來（后際）、現在（中際）的諸菩薩摩訶薩也是無所有、不可得的，情況也是如此。

【English Translation】 English version 'Śāriputra! All things are unattainable. Because the feelings (vedanā) arising from eye-contact (cakṣu-sparśa) are remote, therefore, the bodhisattva-mahāsattvas (great bodhisattvas) of the past (former limit) are without anything and unattainable; because the feelings arising from ear, nose, tongue, body, and mind-contact (śrotra-sparśa, ghrāṇa-sparśa, jihvā-sparśa, kāya-sparśa, manaḥ-sparśa) are remote, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because the feelings arising from eye-contact are without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because the feelings arising from ear, nose, tongue, body, and mind-contact are without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. The bodhisattva-mahāsattvas of the future (later limit) and present (middle limit) are also without anything and unattainable, and it is the same. 'Śāriputra! Because the perfection of giving (dāna-pāramitā) is without anything, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because the perfections of morality, patience, vigor, meditation, and wisdom (śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā) are without anything, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because the perfection of giving is empty, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because the perfections of morality, patience, vigor, meditation, and wisdom are empty, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because the perfection of giving is remote, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because the perfections of morality, patience, vigor, meditation, and wisdom are remote, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because the perfection of giving is without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because the perfections of morality, patience, vigor, meditation, and wisdom are without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. The bodhisattva-mahāsattvas of the future and present are also without anything and unattainable, and it is the same. 'Śāriputra! Because inner emptiness (adhyātma-śūnyatā) is without anything, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, and non-abandonment emptiness (bahirdhā-śūnyatā, adhyātmabahirdhā-śūnyatā, śūnyatā-śūnyatā, mahā-śūnyatā, paramārtha-śūnyatā, saṃskṛta-śūnyatā, asaṃskṛta-śūnyatā, atyanta-śūnyatā, anavarāgra-śūnyatā, anavakāra-śūnyatā) are without anything, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because inner emptiness is empty, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, and non-abandonment emptiness are empty, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because inner emptiness is remote, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, and non-abandonment emptiness are remote, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. Because inner emptiness is without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable; because outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, and non-abandonment emptiness are without self-nature, therefore, the bodhisattva-mahāsattvas of the past are without anything and unattainable. The bodhisattva-mahāsattvas of the future and present are also without anything and unattainable, and it is the same.

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無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空無所有故，前際諸菩薩摩訶薩無所有不可得。內空空故，前際諸菩薩摩訶薩無所有不可得；外空乃至無性自性空空故，前際諸菩薩摩訶薩無所有不可得。內空遠離故，前際諸菩薩摩訶薩無所有不可得；外空乃至無性自性空遠離故，前際諸菩薩摩訶薩無所有不可得。內空無自性故，前際諸菩薩摩訶薩無所有不可得；外空乃至無性自性空無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！四念住無所有故，前際諸菩薩摩訶薩無所有不可得；四正斷、四神足、五根、五力、七等覺支、八聖道支無所有故，前際諸菩薩摩訶薩無所有不可得。四念住空故，前際諸菩薩摩訶薩無所有不可得；四正斷乃至八聖道支空故，前際諸菩薩摩訶薩無所有不可得。四念住遠離故，前際諸菩薩摩訶薩無所有不可得；四正斷乃至八聖道支遠離故，前際諸菩薩摩訶薩無所有不可得。四念住無自性故，前際諸菩薩摩訶薩無所有不可得；四正斷乃至八聖道支無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！如是乃至佛十力無所有故，前際諸菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 由於無散空（aprasāraṇa-śūnyatā）、本性空（prakṛti-śūnyatā）、自共相空（svalakṣaṇa-sāmānya-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）這些空性都無所有，所以過去際的諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）是無所有且不可得的。由於內空（adhyātma-śūnyatā）的空性，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於外空（bahirdhā-śūnyatā）乃至無性自性空的空性，所以過去際的諸菩薩摩訶薩是無所有且不可得的。由於內空的遠離，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於外空乃至無性自性空的遠離，所以過去際的諸菩薩摩訶薩是無所有且不可得的。由於內空無自性，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於外空乃至無性自性空無自性，所以過去際的諸菩薩摩訶薩是無所有且不可得的。未來際、現在際的諸菩薩摩訶薩也是無所有且不可得的，情況也是如此。 『舍利子（Śāriputra）！由於四念住（catvāri smṛtyupasthānāni）無所有，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於四正斷（catvāri prahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（aṣṭāṅga-mārga）無所有，所以過去際的諸菩薩摩訶薩是無所有且不可得的。由於四念住的空性，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於四正斷乃至八聖道支的空性，所以過去際的諸菩薩摩訶薩是無所有且不可得的。由於四念住的遠離，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於四正斷乃至八聖道支的遠離，所以過去際的諸菩薩摩訶薩是無所有且不可得的。由於四念住無自性，所以過去際的諸菩薩摩訶薩是無所有且不可得的；由於四正斷乃至八聖道支無自性，所以過去際的諸菩薩摩訶薩是無所有且不可得的。未來際、現在際的諸菩薩摩訶薩也是無所有且不可得的，情況也是如此。 『舍利子！』如此乃至佛十力（daśa tathāgata-balāni）無所有，所以過去際的諸菩薩摩訶

【English Translation】 English version Because of the emptiness of non-dispersion (aprasāraṇa-śūnyatā), the emptiness of inherent nature (prakṛti-śūnyatā), the emptiness of self-characteristics and common characteristics (svalakṣaṇa-sāmānya-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-existence of self-nature (abhāva-svabhāva-śūnyatā), all these emptinesses are without any existence, therefore, the Bodhisattva-Mahasattvas (great Bodhisattvas) of the past are without any existence and are unattainable. Because of the emptiness of inner emptiness (adhyātma-śūnyatā), the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because of the emptiness of outer emptiness (bahirdhā-śūnyatā) up to the emptiness of non-existence of self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. Because of the detachment from inner emptiness, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because of the detachment from outer emptiness up to the emptiness of non-existence of self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. Because inner emptiness has no self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because outer emptiness up to the emptiness of non-existence of self-nature has no self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. The Bodhisattva-Mahasattvas of the future and present are also without any existence and are unattainable, and the situation is the same. 'Śāriputra! Because the four foundations of mindfulness (catvāri smṛtyupasthānāni) are without any existence, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because the four right exertions (catvāri prahāṇāni), 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 (aṣṭāṅga-mārga) are without any existence, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. Because of the emptiness of the four foundations of mindfulness, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because of the emptiness of the four right exertions up to the eightfold noble path, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. Because of the detachment from the four foundations of mindfulness, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because of the detachment from the four right exertions up to the eightfold noble path, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. Because the four foundations of mindfulness have no self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable; because the four right exertions up to the eightfold noble path have no self-nature, the Bodhisattva-Mahasattvas of the past are without any existence and are unattainable. The Bodhisattva-Mahasattvas of the future and present are also without any existence and are unattainable, and the situation is the same. 'Śāriputra!' Thus, even the ten powers of the Buddha (daśa tathāgata-balāni) are without any existence, therefore, the Bodhisattva-Mahasattvas of the past are without any

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薩無所有不可得；四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無所有故，前際諸菩薩摩訶薩無所有不可得。佛十力空故，前際諸菩薩摩訶薩無所有不可得；四無所畏乃至十八佛不共法空故，前際諸菩薩摩訶薩無所有不可得。佛十力遠離故，前際諸菩薩摩訶薩無所有不可得；四無所畏乃至十八佛不共法遠離故，前際諸菩薩摩訶薩無所有不可得。佛十力無自性故，前際諸菩薩摩訶薩無所有不可得；四無所畏乃至十八佛不共法無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！聲聞法無所有故，前際諸菩薩摩訶薩無所有不可得；獨覺法、諸佛法無所有故，前際諸菩薩摩訶薩無所有不可得。聲聞法空故，前際諸菩薩摩訶薩無所有不可得；獨覺法、諸佛法空故，前際諸菩薩摩訶薩無所有不可得。聲聞法遠離故，前際諸菩薩摩訶薩無所有不可得；獨覺法、諸佛法遠離故，前際諸菩薩摩訶薩無所有不可得。聲聞法無自性故，前際諸菩薩摩訶薩無所有不可得；獨覺法、諸佛法無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！一切三摩地門無所有故，前際諸菩薩摩訶薩無所有不可得；一切陀

【現代漢語翻譯】 現代漢語譯本： 『舍利子，因為一切法皆無所有，不可得；四無所畏（buddha's four fearlessness）、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）也無所有，所以過去世的菩薩摩訶薩（great bodhisattvas）無所得，不可得。因為佛的十力（ten powers of a Buddha）是空性的，所以過去世的菩薩摩訶薩無所得，不可得；因為四無所畏乃至十八佛不共法是空性的，所以過去世的菩薩摩訶薩無所得，不可得。因為佛的十力是遠離的，所以過去世的菩薩摩訶薩無所得，不可得；因為四無所畏乃至十八佛不共法是遠離的，所以過去世的菩薩摩訶薩無所得，不可得。因為佛的十力無自性，所以過去世的菩薩摩訶薩無所得，不可得；因為四無所畏乃至十八佛不共法無自性，所以過去世的菩薩摩訶薩無所得，不可得。未來世、現在世的菩薩摩訶薩無所得，不可得也是如此。 『舍利子，因為聲聞法（śrāvaka-yāna）無所有，所以過去世的菩薩摩訶薩無所得，不可得；因為獨覺法（pratyekabuddha-yāna）、諸佛法（buddha-yāna）無所有，所以過去世的菩薩摩訶薩無所得，不可得。因為聲聞法是空性的，所以過去世的菩薩摩訶薩無所得，不可得；因為獨覺法、諸佛法是空性的，所以過去世的菩薩摩訶薩無所得，不可得。因為聲聞法是遠離的，所以過去世的菩薩摩訶薩無所得，不可得；因為獨覺法、諸佛法是遠離的，所以過去世的菩薩摩訶薩無所得，不可得。因為聲聞法無自性，所以過去世的菩薩摩訶薩無所得，不可得；因為獨覺法、諸佛法無自性，所以過去世的菩薩摩訶薩無所得，不可得。未來世、現在世的菩薩摩訶薩無所得，不可得也是如此。 『舍利子，因為一切三摩地門（samādhi-mukha）無所有，所以過去世的菩薩摩訶薩無所得，不可得；因為一切陀羅尼門（dhāraṇī-mukha）無所有，所以過去世的菩薩摩訶薩無所得，不可得。因為一切三摩地門是空性的，所以過去世的菩薩摩訶薩無所得，不可得；因為一切陀羅尼門是空性的，所以過去世的菩薩摩訶薩無所得，不可得。因為一切三摩地門是遠離的，所以過去世的菩薩摩訶薩無所得，不可得；因為一切陀羅尼門是遠離的，所以過去世的菩薩摩訶薩無所得，不可得。因為一切三摩地門無自性，所以過去世的菩薩摩訶薩無所得，不可得；因為一切陀羅尼門無自性，所以過去世的菩薩摩訶薩無所得，不可得。未來世、現在世的菩薩摩訶薩無所得，不可得也是如此。'

【English Translation】 English version: 'Sariputra, because all dharmas are without any existence and unattainable; the four fearlessnesses (buddha's four fearlessness), the four analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also without any existence, therefore, past bodhisattvas mahasattvas (great bodhisattvas) have nothing to attain and are unattainable. Because the ten powers of a Buddha are empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because the ten powers of a Buddha are detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because the ten powers of a Buddha have no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the four fearlessnesses up to the eighteen unique qualities of a Buddha have no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. The same is true for future and present bodhisattvas mahasattvas having nothing to attain and being unattainable.' 'Sariputra, because the śrāvaka-yāna (vehicle of hearers) is without any existence, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the pratyekabuddha-yāna (vehicle of solitary realizers) and the buddha-yāna (Buddha vehicle) are without any existence, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because the śrāvaka-yāna is empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the pratyekabuddha-yāna and the buddha-yāna are empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because the śrāvaka-yāna is detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the pratyekabuddha-yāna and the buddha-yāna are detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because the śrāvaka-yāna has no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because the pratyekabuddha-yāna and the buddha-yāna have no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. The same is true for future and present bodhisattvas mahasattvas having nothing to attain and being unattainable.' 'Sariputra, because all samādhi-mukhas (gates of concentration) are without any existence, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because all dhāraṇī-mukhas (gates of mantras) are without any existence, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because all samādhi-mukhas are empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because all dhāraṇī-mukhas are empty, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because all samādhi-mukhas are detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because all dhāraṇī-mukhas are detached, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. Because all samādhi-mukhas have no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable; because all dhāraṇī-mukhas have no self-nature, therefore, past bodhisattvas mahasattvas have nothing to attain and are unattainable. The same is true for future and present bodhisattvas mahasattvas having nothing to attain and being unattainable.'

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羅尼門無所有故，前際諸菩薩摩訶薩無所有不可得。一切三摩地門空故，前際諸菩薩摩訶薩無所有不可得；一切陀羅尼門空故，前際諸菩薩摩訶薩無所有不可得。一切三摩地門遠離故，前際諸菩薩摩訶薩無所有不可得；一切陀羅尼門遠離故，前際諸菩薩摩訶薩無所有不可得。一切三摩地門無自性故，前際諸菩薩摩訶薩無所有不可得；一切陀羅尼門無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！法界無所有故，前際諸菩薩摩訶薩無所有不可得；真如、實際、不思議界、安隱界等無所有故，前際諸菩薩摩訶薩無所有不可得。法界空故，前際諸菩薩摩訶薩無所有不可得；真如、實際、不思議界、安隱界等空故，前際諸菩薩摩訶薩無所有不可得。法界遠離故，前際諸菩薩摩訶薩無所有不可得；真如、實際、不思議界、安隱界等遠離故，前際諸菩薩摩訶薩無所有不可得。法界無自性故，前際諸菩薩摩訶薩無所有不可得；真如、實際、不思議界、安隱界等無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！聲聞乘無所有故，前際諸菩薩摩訶薩無所有不可得；獨覺乘、大乘無所有故，前際諸菩薩摩訶薩無

【現代漢語翻譯】 現代漢語譯本： 『舍利子，因為羅尼門（指輪迴之門）的無所有，所以過去世的諸菩薩摩訶薩（大菩薩）是無所有而不可得的。因為一切三摩地門（禪定之門）的空性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為一切陀羅尼門（總持之門）的空性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。因為一切三摩地門的遠離性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為一切陀羅尼門的遠離性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。因為一切三摩地門的無自性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為一切陀羅尼門的無自性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。未來世、現在世的諸菩薩摩訶薩也是無所有而不可得的，情況也是如此。 『舍利子！因為法界（宇宙萬法所依之界）的無所有，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為真如（事物的真實本性）、實際（真理的實際）、不思議界（不可思議的境界）、安隱界（安穩的境界）等的無所有，所以過去世的諸菩薩摩訶薩是無所有而不可得的。因為法界的空性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為真如、實際、不思議界、安隱界等的空性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。因為法界的遠離性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為真如、實際、不思議界、安隱界等的遠離性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。因為法界的無自性，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為真如、實際、不思議界、安隱界等的無自性，所以過去世的諸菩薩摩訶薩是無所有而不可得的。未來世、現在世的諸菩薩摩訶薩也是無所有而不可得的，情況也是如此。 『舍利子！因為聲聞乘（小乘）的無所有，所以過去世的諸菩薩摩訶薩是無所有而不可得的；因為獨覺乘（中乘）、大乘的無所有，所以過去世的諸菩薩摩訶薩是無

【English Translation】 English version: 『Shariputra, because the Roni gate (the gate of transmigration) is without any existence, therefore the Bodhisattva Mahasattvas (great Bodhisattvas) of the past are without any existence and unattainable. Because all Samadhi gates (gates of meditation) are empty, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because all Dharani gates (gates of total retention) are empty, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. Because all Samadhi gates are characterized by remoteness, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because all Dharani gates are characterized by remoteness, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. Because all Samadhi gates are without self-nature, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because all Dharani gates are without self-nature, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. The Bodhisattva Mahasattvas of the future and present are also without any existence and unattainable, and the situation is the same. 『Shariputra! Because the Dharma Realm (the realm upon which all phenomena depend) is without any existence, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because Suchness (the true nature of things), Reality (the actuality of truth), the Inconceivable Realm, the Realm of Peace, etc., are without any existence, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. Because the Dharma Realm is empty, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc., are empty, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. Because the Dharma Realm is characterized by remoteness, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc., are characterized by remoteness, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. Because the Dharma Realm is without self-nature, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc., are without self-nature, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable. The Bodhisattva Mahasattvas of the future and present are also without any existence and unattainable, and the situation is the same. 『Shariputra! Because the Sravaka Vehicle (the Hearer Vehicle, Hinayana) is without any existence, therefore the Bodhisattva Mahasattvas of the past are without any existence and unattainable; because the Pratyekabuddha Vehicle (the Solitary Buddha Vehicle, Middle Vehicle) and the Mahayana (Great Vehicle) are without any existence, therefore the Bodhisattva Mahasattvas of the past are without any

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所有不可得。聲聞乘空故，前際諸菩薩摩訶薩無所有不可得；獨覺乘、大乘空故，前際諸菩薩摩訶薩無所有不可得。聲聞乘遠離故，前際諸菩薩摩訶薩無所有不可得；獨覺乘、大乘遠離故，前際諸菩薩摩訶薩無所有不可得。聲聞乘無自性故前際諸菩薩摩訶薩無所有不可得；獨覺乘、大乘無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「舍利子！一切智無所有故，前際諸菩薩摩訶薩無所有不可得；道相智、一切相智無所有故，前際諸菩薩摩訶薩無所有不可得。一切智空故，前際諸菩薩摩訶薩無所有不可得；道相智、一切相智空故，前際諸菩薩摩訶薩無所有不可得。一切智遠離故，前際諸菩薩摩訶薩無所有不可得；道相智、一切相智遠離故，前際諸菩薩摩訶薩無所有不可得。一切智無自性故，前際諸菩薩摩訶薩無所有不可得；道相智、一切相智無自性故，前際諸菩薩摩訶薩無所有不可得。后際、中際諸菩薩摩訶薩無所有不可得亦復如是。

「何以故？舍利子！如是空中，前際不可得，后際不可得，中際不可得，菩薩摩訶薩亦不可得。舍利子！若如是空，若前際，若后際，若中際，若菩薩摩訶薩，如是一切法皆無二、無二處。舍利子！由此因緣，我作是說：前際

【現代漢語翻譯】 現代漢語譯本 一切都不可得。因為聲聞乘（Shravakayana，小乘，指聽聞佛陀教誨而修行證果的修行者）是空性的，所以過去際的諸菩薩摩訶薩（Bodhisattva-Mahasattva，指發大乘心願的菩薩）是無所有、不可得的；因為獨覺乘（Pratyekabuddhayana，中乘，指不需他人教導，獨自修行證悟的修行者）和大乘（Mahayana，大乘，指以普度眾生為目標的修行方式）是空性的，所以過去際的諸菩薩摩訶薩是無所有、不可得的。因為聲聞乘是遠離的，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為獨覺乘和大乘是遠離的，所以過去際的諸菩薩摩訶薩是無所有、不可得的。因為聲聞乘沒有自性，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為獨覺乘和大乘沒有自性，所以過去際的諸菩薩摩訶薩是無所有、不可得的。未來際、現在際的諸菩薩摩訶薩也是無所有、不可得的，情況也是如此。 『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！因為一切智（Sarvajna，佛陀所證得的智慧）是無所有的，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為道相智（Marga-jnana，瞭解修行道的智慧）和一切相智（Sarvakarajnana，瞭解一切事物所有相狀的智慧）是無所有的，所以過去際的諸菩薩摩訶薩是無所有、不可得的。因為一切智是空性的，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為道相智和一切相智是空性的，所以過去際的諸菩薩摩訶薩是無所有、不可得的。因為一切智是遠離的，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為道相智和一切相智是遠離的，所以過去際的諸菩薩摩訶薩是無所有、不可得的。因為一切智沒有自性，所以過去際的諸菩薩摩訶薩是無所有、不可得的；因為道相智和一切相智沒有自性，所以過去際的諸菩薩摩訶薩是無所有、不可得的。未來際、現在際的諸菩薩摩訶薩也是無所有、不可得的，情況也是如此。 『為什麼呢？舍利子！在這樣的空性中，過去際不可得，未來際不可得，現在際不可得，菩薩摩訶薩也是不可得的。舍利子！如果這樣的空性，無論是過去際，無論是未來際，無論是現在際，無論是菩薩摩訶薩，所有這些法都是無二、無二處的。舍利子！因為這個因緣，我才這樣說：過去際

【English Translation】 English version All are unattainable. Because the Shravakayana (the Vehicle of Hearers, referring to practitioners who attain enlightenment by listening to the Buddha's teachings) is empty, the Bodhisattva-Mahasattvas (great Bodhisattvas, those who aspire to achieve Buddhahood for the benefit of all beings) of the past are without any possession and unattainable; because the Pratyekabuddhayana (the Vehicle of Solitary Buddhas, referring to those who attain enlightenment on their own without a teacher) and the Mahayana (the Great Vehicle, referring to the path of seeking Buddhahood for the benefit of all beings) are empty, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. Because the Shravakayana is remote, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Pratyekabuddhayana and the Mahayana are remote, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. Because the Shravakayana has no self-nature, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Pratyekabuddhayana and the Mahayana have no self-nature, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. The Bodhisattva-Mahasattvas of the future and present are also without any possession and unattainable, and the situation is the same. 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! Because the Sarvajna (Omniscience, the wisdom attained by the Buddha) is without any possession, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Marga-jnana (Knowledge of the Path, the wisdom of understanding the path of practice) and the Sarvakarajnana (Knowledge of All Aspects, the wisdom of understanding all aspects of all things) are without any possession, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. Because the Sarvajna is empty, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Marga-jnana and the Sarvakarajnana are empty, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. Because the Sarvajna is remote, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Marga-jnana and the Sarvakarajnana are remote, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. Because the Sarvajna has no self-nature, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable; because the Marga-jnana and the Sarvakarajnana have no self-nature, the Bodhisattva-Mahasattvas of the past are without any possession and unattainable. The Bodhisattva-Mahasattvas of the future and present are also without any possession and unattainable, and the situation is the same. 'Why is that? Sariputra! In such emptiness, the past is unattainable, the future is unattainable, the present is unattainable, and the Bodhisattva-Mahasattvas are also unattainable. Sariputra! If such emptiness, whether it is the past, whether it is the future, whether it is the present, or whether it is the Bodhisattva-Mahasattvas, all these dharmas are non-dual and have no dual place. Sariputra! Because of this reason, I say: the past'

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諸菩薩摩訶薩無所有不可得，后際諸菩薩摩訶薩無所有不可得，中際諸菩薩摩訶薩無所有不可得。

「複次，舍利子！尊者所問『何緣故說色無邊際故，當知菩薩摩訶薩亦無邊際；受、想、行、識無邊際故，當知菩薩摩訶薩亦無邊際；乃至聲聞乘無邊際故，當知菩薩摩訶薩亦無邊際；獨覺乘、大乘無邊際故，當知菩薩摩訶薩亦無邊際？』者，舍利子！色如虛空，受、想、行、識如虛空。所以者何？舍利子！如虛空前際不可得、后際不可得、中際不可得，由彼中、邊俱不可得說為虛空；色乃至識亦復如是，前、后、中際俱不可得。何以故？色乃至識皆性空故。舍利子！空中前際不可得、后際不可得、中際不可得，亦以中、邊俱不可得故說為空。舍利子！由此因緣，我作是說：色無邊際故，當知菩薩摩訶薩亦無邊際；受、想、行、識無邊際故，當知菩薩摩訶薩亦無邊際。乃至三乘亦復如是。

「複次，舍利子！尊者所問『何緣故說即色，菩薩摩訶薩無所有不可得，離色，菩薩摩訶薩無所有不可得；即受、想、行、識，菩薩摩訶薩無所有不可得，離受、想、行、識，菩薩摩訶薩無所有不可得；乃至即聲聞乘，菩薩摩訶薩無所有不可得，離聲聞乘，菩薩摩訶薩無所有不可得；即獨覺乘、大乘，菩薩摩訶薩無所有不

【現代漢語翻譯】 現代漢語譯本： 諸位菩薩摩訶薩（偉大的菩薩）在過去、現在和未來都無法執著任何事物，因為一切皆空。

『舍利子（佛陀的弟子）！你問我，為什麼說色（物質現象）是無邊際的，所以菩薩摩訶薩（偉大的菩薩）也是無邊際的？為什麼說受（感受）、想（思維）、行（意志）、識（意識）是無邊際的，所以菩薩摩訶薩也是無邊際的？乃至為什麼說聲聞乘（小乘佛教）是無邊際的，所以菩薩摩訶薩也是無邊際的？為什麼說獨覺乘（中乘佛教）、大乘（大乘佛教）是無邊際的，所以菩薩摩訶薩也是無邊際的？』 舍利子！色就像虛空一樣，受、想、行、識也像虛空一樣。為什麼呢？舍利子！虛空沒有前際、后際和中際，因為它的中間和邊緣都不可得，所以稱為虛空。色乃至識也是如此，前際、后際和中際都不可得。為什麼呢？因為色乃至識的本性都是空性的。舍利子！虛空中沒有前際、后際和中際，也因為它的中間和邊緣都不可得，所以稱為空。舍利子！因為這個原因，我說：色是無邊際的，所以菩薩摩訶薩也是無邊際的；受、想、行、識是無邊際的，所以菩薩摩訶薩也是無邊際的。乃至三乘（聲聞乘、獨覺乘、大乘）也是如此。

『舍利子！你問我，為什麼說即色（物質現象），菩薩摩訶薩無法執著任何事物，離色，菩薩摩訶薩也無法執著任何事物？為什麼說即受、想、行、識，菩薩摩訶薩無法執著任何事物，離受、想、行、識，菩薩摩訶薩也無法執著任何事物？乃至為什麼說即聲聞乘，菩薩摩訶薩無法執著任何事物，離聲聞乘，菩薩摩訶薩也無法執著任何事物？為什麼說即獨覺乘、大乘，菩薩摩訶薩無法執著任何事物，離獨覺乘、大乘，菩薩摩訶薩也無法執著任何事物？』

【English Translation】 English version: Bodhisattva-Mahasattvas (great Bodhisattvas) of the past, present, and future have nothing that can be grasped, because all is empty.

'Sariputra (a disciple of the Buddha)! You asked me, why is it said that form (material phenomena) is boundless, therefore Bodhisattva-Mahasattvas (great Bodhisattvas) are also boundless? Why is it said that sensation (feeling), perception (thought), volition (will), and consciousness are boundless, therefore Bodhisattva-Mahasattvas are also boundless? And why is it said that the Sravaka Vehicle (Hinayana Buddhism) is boundless, therefore Bodhisattva-Mahasattvas are also boundless? Why is it said that the Pratyekabuddha Vehicle (Middle Vehicle Buddhism) and the Mahayana Vehicle (Mahayana Buddhism) are boundless, therefore Bodhisattva-Mahasattvas are also boundless?' Sariputra! Form is like space, and sensation, perception, volition, and consciousness are also like space. Why is that? Sariputra! Space has no beginning, no end, and no middle, because its middle and edges are unattainable, therefore it is called space. Form and even consciousness are also like this, with no beginning, no end, and no middle. Why is that? Because the nature of form and even consciousness is emptiness. Sariputra! In space, there is no beginning, no end, and no middle, and because its middle and edges are unattainable, it is called empty. Sariputra! For this reason, I say: form is boundless, therefore Bodhisattva-Mahasattvas are also boundless; sensation, perception, volition, and consciousness are boundless, therefore Bodhisattva-Mahasattvas are also boundless. And so it is with the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Mahayana Vehicle).

'Sariputra! You asked me, why is it said that in form (material phenomena), Bodhisattva-Mahasattvas cannot grasp anything, and apart from form, Bodhisattva-Mahasattvas also cannot grasp anything? Why is it said that in sensation, perception, volition, and consciousness, Bodhisattva-Mahasattvas cannot grasp anything, and apart from sensation, perception, volition, and consciousness, Bodhisattva-Mahasattvas also cannot grasp anything? And why is it said that in the Sravaka Vehicle, Bodhisattva-Mahasattvas cannot grasp anything, and apart from the Sravaka Vehicle, Bodhisattva-Mahasattvas also cannot grasp anything? Why is it said that in the Pratyekabuddha Vehicle and the Mahayana Vehicle, Bodhisattva-Mahasattvas cannot grasp anything, and apart from the Pratyekabuddha Vehicle and the Mahayana Vehicle, Bodhisattva-Mahasattvas also cannot grasp anything?'

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可得，離獨覺乘、大乘，菩薩摩訶薩無所有不可得？』者，舍利子！色色性空，受、想、行、識受、想、行、識性空。何以故？色性空中，色無所有不可得故，諸菩薩摩訶薩亦無所有不可得；受、想、行、識性空中，受、想、行、識無所有不可得故，諸菩薩摩訶薩亦無所有不可得。舍利子！非色非色性空，非受、想、行、識非受、想、行、識性空。何以故？非色性空中，非色無所有不可得故，諸菩薩摩訶薩亦無所有不可得；非受、想、行、識性空中，非受、想、行、識無所有不可得故，諸菩薩摩訶薩亦無所有不可得。舍利子！由此因緣我作是說：即色，菩薩摩訶薩無所有不可得，離色，菩薩摩訶薩無所有不可得；即受、想、行、識，菩薩摩訶薩無所有不可得，離受、想、行、識，菩薩摩訶薩無所有不可得。乃至三乘亦復如是。

「複次，舍利子！尊者所問『何緣故說我於是等一切法，以一切種、一切處、一切時求諸菩薩摩訶薩都無所見竟不可得，云何令我以般若波羅蜜多教誡教授諸菩薩摩訶薩？』者，舍利子！色色性空故，色於色無所有不可得，色于受、想、行、識無所有不可得，色中受、想、行、識亦無所有不可得。受受性空故，受于受無所有不可得，受於色、想、行、識無所有不可得，受中色、想、行、識

【現代漢語翻譯】 現代漢語譯本： 『那麼，從獨覺乘（Pratyekabuddha-yana，指獨自覺悟的修行者）、大乘（Mahayana，指普度眾生的菩薩道）來看，菩薩摩訶薩（Bodhisattva-mahasattva，指發大心的菩薩）是無所有、不可得的嗎？』舍利子（Sariputra，佛陀的十大弟子之一）啊！性空（Svabhava-sunyata，指事物本性空無）的緣故，受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，識別）的自性也是空無的。為什麼呢？因為色的自性是空無的，色是無所有、不可得的，所以諸菩薩摩訶薩也是無所有、不可得的；受、想、行、識的自性是空無的，受、想、行、識是無所有、不可得的，所以諸菩薩摩訶薩也是無所有、不可得的。舍利子啊！非色（指不是色法）的自性是空無的，非受、想、行、識（指不是受、想、行、識）的自性是空無的。為什麼呢？因為非色的自性是空無的，非色是無所有、不可得的，所以諸菩薩摩訶薩也是無所有、不可得的；非受、想、行、識的自性是空無的，非受、想、行、識是無所有、不可得的，所以諸菩薩摩訶薩也是無所有、不可得的。舍利子啊！因為這個緣故，我才這樣說：即色（指色法本身），菩薩摩訶薩是無所有、不可得的；離色（指離開色法），菩薩摩訶薩也是無所有、不可得的；即受、想、行、識，菩薩摩訶薩是無所有、不可得的；離受、想、行、識，菩薩摩訶薩也是無所有、不可得的。乃至三乘（指聲聞乘、獨覺乘、菩薩乘）也是如此。

『再者，舍利子！你問『為什麼說我在一切法中，以一切方式、一切處所、一切時間去尋求菩薩摩訶薩，都看不到、不可得，又如何讓我用般若波羅蜜多（Prajnaparamita，指智慧的完美）來教誡、教授諸菩薩摩訶薩呢？』舍利子啊！因為性空的緣故，色對於色是無所有、不可得的，色對於受、想、行、識是無所有、不可得的，色中的受、想、行、識也是無所有、不可得的。受的自性是空無的，所以受對於受是無所有、不可得的，受對於色、想、行、識是無所有、不可得的，受中的色、想、行、識

【English Translation】 English version: 'Then, is it the case that, from the perspective of the Pratyekabuddha-yana (the path of solitary enlightenment) and the Mahayana (the path of the Bodhisattva), Bodhisattva-mahasattvas (great Bodhisattvas) are without any existence and unattainable?' Shariputra! Because of emptiness of inherent existence (Svabhava-sunyata), the nature of feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) is also empty. Why is that? Because the nature of form is empty, form is without any existence and unattainable, therefore, Bodhisattva-mahasattvas are also without any existence and unattainable; because the nature of feeling, perception, mental formations, and consciousness is empty, feeling, perception, mental formations, and consciousness are without any existence and unattainable, therefore, Bodhisattva-mahasattvas are also without any existence and unattainable. Shariputra! The nature of non-form is empty, and the nature of non-feeling, non-perception, non-mental formations, and non-consciousness is empty. Why is that? Because the nature of non-form is empty, non-form is without any existence and unattainable, therefore, Bodhisattva-mahasattvas are also without any existence and unattainable; because the nature of non-feeling, non-perception, non-mental formations, and non-consciousness is empty, non-feeling, non-perception, non-mental formations, and non-consciousness are without any existence and unattainable, therefore, Bodhisattva-mahasattvas are also without any existence and unattainable. Shariputra! Because of this reason, I say: in form itself, Bodhisattva-mahasattvas are without any existence and unattainable; apart from form, Bodhisattva-mahasattvas are without any existence and unattainable; in feeling, perception, mental formations, and consciousness themselves, Bodhisattva-mahasattvas are without any existence and unattainable; apart from feeling, perception, mental formations, and consciousness, Bodhisattva-mahasattvas are without any existence and unattainable. Even the three vehicles (the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana) are the same.

'Furthermore, Shariputra! Regarding your question, 『Why is it said that when I seek Bodhisattva-mahasattvas in all dharmas, in all ways, in all places, and at all times, I do not see them and they are unattainable, and how can I instruct and teach Bodhisattva-mahasattvas with the Perfection of Wisdom (Prajnaparamita)?』 Shariputra! Because of emptiness of inherent existence, form in relation to form is without any existence and unattainable, form in relation to feeling, perception, mental formations, and consciousness is without any existence and unattainable, and feeling, perception, mental formations, and consciousness within form are also without any existence and unattainable. Because the nature of feeling is empty, feeling in relation to feeling is without any existence and unattainable, feeling in relation to form, perception, mental formations, and consciousness is without any existence and unattainable, and form, perception, mental formations, and consciousness within feeling

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亦無所有不可得。想想性空故，想于想無所有不可得，想於色、受、行、識無所有不可得，想中色、受、行、識亦無所有不可得。行行性空故，行於行無所有不可得，行於色、受、想、識無所有不可得，行中色、受、想、識亦無所有不可得。識識性空故，識于識無所有不可得，識於色、受、想、行無所有不可得，識中色、受、想、行亦無所有不可得。

「舍利子！眼處眼處性空故，眼處於眼處無所有不可得，眼處於耳、鼻、舌、身、意處無所有不可得，眼處中耳、鼻、舌、身、意處亦無所有不可得。耳處耳處性空故，耳處於耳處無所有不可得，耳處於眼、鼻、舌、身、意處無所有不可得，耳處中眼、鼻、舌、身、意處亦無所有不可得。鼻處鼻處性空故，鼻處於鼻處無所有不可得，鼻處於眼、耳、舌、身、意處無所有不可得，鼻處中眼、耳、舌、身、意處亦無所有不可得。舌處舌處性空故，舌處於舌處無所有不可得，舌處於眼、耳、鼻、身、意處無所有不可得，舌處中眼、耳、鼻、身、意處亦無所有不可得。身處身處性空故，身處於身處無所有不可得，身處於眼、耳、鼻、舌、意處無所有不可得，身處中眼、耳、鼻、舌、意處亦無所有不可得。意處意處性空故，意處於意處無所有不可得，意處於眼、耳、鼻、舌、

【現代漢語翻譯】 現代漢語譯本 也沒有任何事物是不可獲得的。因為『想』（saṃjñā，認知）的自性是空性的，所以在『想』中，沒有任何事物是不可獲得的；在『想』中，對於色（rūpa，物質）、受（vedanā，感受）、行（saṃskāra，意志）、識（vijñāna，意識）也沒有任何事物是不可獲得的；在『想』之中，色、受、行、識也是沒有任何事物是不可獲得的。因為『行』（saṃskāra，意志）的自性是空性的，所以在『行』中，沒有任何事物是不可獲得的；在『行』中，對於色、受、想、識也沒有任何事物是不可獲得的；在『行』之中，色、受、想、識也是沒有任何事物是不可獲得的。因為『識』（vijñāna，意識）的自性是空性的，所以在『識』中，沒有任何事物是不可獲得的；在『識』中，對於色、受、想、行也沒有任何事物是不可獲得的；在『識』之中，色、受、想、行也是沒有任何事物是不可獲得的。 『舍利子』（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！因為眼處（cakṣurāyatana，視覺器官）的自性是空性的，所以在眼處中，沒有任何事物是不可獲得的；在眼處中，對於耳、鼻、舌、身、意處（ṣaḍāyatana，六根）也沒有任何事物是不可獲得的；在眼處之中，耳、鼻、舌、身、意處也是沒有任何事物是不可獲得的。因為耳處（śrotrāyatana，聽覺器官）的自性是空性的，所以在耳處中，沒有任何事物是不可獲得的；在耳處中，對於眼、鼻、舌、身、意處也沒有任何事物是不可獲得的；在耳處之中，眼、鼻、舌、身、意處也是沒有任何事物是不可獲得的。因為鼻處（ghrāṇāyatana，嗅覺器官）的自性是空性的，所以在鼻處中，沒有任何事物是不可獲得的；在鼻處中，對於眼、耳、舌、身、意處也沒有任何事物是不可獲得的；在鼻處之中，眼、耳、舌、身、意處也是沒有任何事物是不可獲得的。因為舌處（jihvāyatana，味覺器官）的自性是空性的，所以在舌處中，沒有任何事物是不可獲得的；在舌處中，對於眼、耳、鼻、身、意處也沒有任何事物是不可獲得的；在舌處之中，眼、耳、鼻、身、意處也是沒有任何事物是不可獲得的。因為身處（kāyāyatana，觸覺器官）的自性是空性的，所以在身處中，沒有任何事物是不可獲得的；在身處中，對於眼、耳、鼻、舌、意處也沒有任何事物是不可獲得的；在身處之中，眼、耳、鼻、舌、意處也是沒有任何事物是不可獲得的。因為意處（manāyatana，意識器官）的自性是空性的，所以在意處中，沒有任何事物是不可獲得的；在意處中，對於眼、耳、鼻、舌、

【English Translation】 English version Nor is there anything that cannot be obtained. Because the nature of 『thought』 (saṃjñā) is emptiness, in 『thought』, there is nothing that cannot be obtained; in 『thought』, regarding form (rūpa), feeling (vedanā), volition (saṃskāra), and consciousness (vijñāna), there is nothing that cannot be obtained; within 『thought』, form, feeling, volition, and consciousness are also nothing that cannot be obtained. Because the nature of 『volition』 (saṃskāra) is emptiness, in 『volition』, there is nothing that cannot be obtained; in 『volition』, regarding form, feeling, thought, and consciousness, there is nothing that cannot be obtained; within 『volition』, form, feeling, thought, and consciousness are also nothing that cannot be obtained. Because the nature of 『consciousness』 (vijñāna) is emptiness, in 『consciousness』, there is nothing that cannot be obtained; in 『consciousness』, regarding form, feeling, thought, and volition, there is nothing that cannot be obtained; within 『consciousness』, form, feeling, thought, and volition are also nothing that cannot be obtained. 『Śāriputra』 (one of the Buddha's ten great disciples, known for his wisdom)! Because the nature of the eye-base (cakṣurāyatana) is emptiness, in the eye-base, there is nothing that cannot be obtained; in the eye-base, regarding the ear, nose, tongue, body, and mind-bases (ṣaḍāyatana), there is nothing that cannot be obtained; within the eye-base, the ear, nose, tongue, body, and mind-bases are also nothing that cannot be obtained. Because the nature of the ear-base (śrotrāyatana) is emptiness, in the ear-base, there is nothing that cannot be obtained; in the ear-base, regarding the eye, nose, tongue, body, and mind-bases, there is nothing that cannot be obtained; within the ear-base, the eye, nose, tongue, body, and mind-bases are also nothing that cannot be obtained. Because the nature of the nose-base (ghrāṇāyatana) is emptiness, in the nose-base, there is nothing that cannot be obtained; in the nose-base, regarding the eye, ear, tongue, body, and mind-bases, there is nothing that cannot be obtained; within the nose-base, the eye, ear, tongue, body, and mind-bases are also nothing that cannot be obtained. Because the nature of the tongue-base (jihvāyatana) is emptiness, in the tongue-base, there is nothing that cannot be obtained; in the tongue-base, regarding the eye, ear, nose, body, and mind-bases, there is nothing that cannot be obtained; within the tongue-base, the eye, ear, nose, body, and mind-bases are also nothing that cannot be obtained. Because the nature of the body-base (kāyāyatana) is emptiness, in the body-base, there is nothing that cannot be obtained; in the body-base, regarding the eye, ear, nose, tongue, and mind-bases, there is nothing that cannot be obtained; within the body-base, the eye, ear, nose, tongue, and mind-bases are also nothing that cannot be obtained. Because the nature of the mind-base (manāyatana) is emptiness, in the mind-base, there is nothing that cannot be obtained; in the mind-base, regarding the eye, ear, nose, tongue,

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身處無所有不可得，意處中眼、耳、鼻、舌、身處亦無所有不可得。

「舍利子！色處色處性空故，色處於色處無所有不可得，色處於聲、香、味、觸、法處無所有不可得，色處中聲、香、味、觸、法處亦無所有不可得。聲處聲處性空故，聲處於聲處無所有不可得，聲處於色、香、味、觸、法處無所有不可得，聲處中色、香、味、觸、法處亦無所有不可得。香處香處性空故，香處於香處無所有不可得，香處於色、聲、味、觸、法處無所有不可得，香處中色、聲、味、觸、法處亦無所有不可得。味處味處性空故，味處於味處無所有不可得，味處於色、聲、香、觸、法處無所有不可得，味處中色、聲、香、觸、法處亦無所有不可得。觸處觸處性空故，觸處於觸處無所有不可得，觸處於色、聲、香、味、法處無所有不可得，觸處中色、聲、香、味、法處亦無所有不可得。法處法處性空故，法處於法處無所有不可得，法處於色、聲、香、味、觸處無所有不可得，法處中色、聲、香、味、觸處亦無所有不可得。

「舍利子！眼界眼界性空故，眼界于眼界無所有不可得，眼界于耳、鼻、舌、身、意界無所有不可得，眼界中耳、鼻、舌、身、意界亦無所有不可得。耳界耳界性空故，耳界于耳界無所有不可得，耳界于眼、

【現代漢語翻譯】 現代漢語譯本 身處在無所有且不可得的狀態中，意處（指意識的活動範圍）中，眼、耳、鼻、舌、身處（指五種感官）也都是無所有且不可得的。

『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！色處（rūpāyatana，指視覺的對象，即顏色和形狀）的自性是空性的，因此色處在色處中是無所有且不可得的，色處在聲、香、味、觸、法處（指其他五種感官的對象）中也是無所有且不可得的，在色處中，聲、香、味、觸、法處也都是無所有且不可得的。聲處（śabdāyatana，指聽覺的對象，即聲音）的自性是空性的，因此聲處在聲處中是無所有且不可得的，聲處在色、香、味、觸、法處中也是無所有且不可得的，在聲處中，色、香、味、觸、法處也都是無所有且不可得的。香處（gandhāyatana，指嗅覺的對象，即氣味）的自性是空性的，因此香處在香處中是無所有且不可得的，香處在色、聲、味、觸、法處中也是無所有且不可得的，在香處中，色、聲、味、觸、法處也都是無所有且不可得的。味處（rasāyatana，指味覺的對象，即味道）的自性是空性的，因此味處在味處中是無所有且不可得的，味處在色、聲、香、觸、法處中也是無所有且不可得的，在味處中，色、聲、香、觸、法處也都是無所有且不可得的。觸處（spraṣṭavyāyatana，指觸覺的對象，即冷熱、軟硬等）的自性是空性的，因此觸處在觸處中是無所有且不可得的，觸處在色、聲、香、味、法處中也是無所有且不可得的，在觸處中，色、聲、香、味、法處也都是無所有且不可得的。法處（dharmāyatana，指意識的對象，即思想、概念等）的自性是空性的，因此法處在法處中是無所有且不可得的，法處在色、聲、香、味、觸處中也是無所有且不可得的，在法處中，色、聲、香、味、觸處也都是無所有且不可得的。

『舍利子！眼界（cakṣurdhātu，指眼睛的感知能力）的自性是空性的，因此眼界在眼界中是無所有且不可得的，眼界在耳、鼻、舌、身、意界（指其他五種感官的感知能力和意識的感知能力）中也是無所有且不可得的，在眼界中，耳、鼻、舌、身、意界也都是無所有且不可得的。耳界（śrotradhātu，指耳朵的感知能力）的自性是空性的，因此耳界在耳界中是無所有且不可得的，耳界在眼、

【English Translation】 English version Being in a state of non-existence and unattainability, in the realm of mind, the realms of eye, ear, nose, tongue, and body are also non-existent and unattainable.

'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! Because the nature of the visual object realm (rūpāyatana, the realm of sight, i.e., colors and shapes) is emptiness, therefore, the visual object realm is non-existent and unattainable within the visual object realm itself. The visual object realm is also non-existent and unattainable within the realms of sound, smell, taste, touch, and mental objects (the objects of the other five senses). Within the visual object realm, the realms of sound, smell, taste, touch, and mental objects are also non-existent and unattainable. Because the nature of the sound object realm (śabdāyatana, the realm of hearing, i.e., sounds) is emptiness, therefore, the sound object realm is non-existent and unattainable within the sound object realm itself. The sound object realm is also non-existent and unattainable within the realms of visual objects, smell, taste, touch, and mental objects. Within the sound object realm, the realms of visual objects, smell, taste, touch, and mental objects are also non-existent and unattainable. Because the nature of the smell object realm (gandhāyatana, the realm of smell, i.e., odors) is emptiness, therefore, the smell object realm is non-existent and unattainable within the smell object realm itself. The smell object realm is also non-existent and unattainable within the realms of visual objects, sound, taste, touch, and mental objects. Within the smell object realm, the realms of visual objects, sound, taste, touch, and mental objects are also non-existent and unattainable. Because the nature of the taste object realm (rasāyatana, the realm of taste, i.e., flavors) is emptiness, therefore, the taste object realm is non-existent and unattainable within the taste object realm itself. The taste object realm is also non-existent and unattainable within the realms of visual objects, sound, smell, touch, and mental objects. Within the taste object realm, the realms of visual objects, sound, smell, touch, and mental objects are also non-existent and unattainable. Because the nature of the touch object realm (spraṣṭavyāyatana, the realm of touch, i.e., cold, heat, softness, hardness, etc.) is emptiness, therefore, the touch object realm is non-existent and unattainable within the touch object realm itself. The touch object realm is also non-existent and unattainable within the realms of visual objects, sound, smell, taste, and mental objects. Within the touch object realm, the realms of visual objects, sound, smell, taste, and mental objects are also non-existent and unattainable. Because the nature of the mental object realm (dharmāyatana, the realm of mind, i.e., thoughts, concepts, etc.) is emptiness, therefore, the mental object realm is non-existent and unattainable within the mental object realm itself. The mental object realm is also non-existent and unattainable within the realms of visual objects, sound, smell, taste, and touch. Within the mental object realm, the realms of visual objects, sound, smell, taste, and touch are also non-existent and unattainable.

'Śāriputra! Because the nature of the eye element (cakṣurdhātu, the faculty of sight) is emptiness, therefore, the eye element is non-existent and unattainable within the eye element itself. The eye element is also non-existent and unattainable within the ear, nose, tongue, body, and mind elements (the faculties of the other five senses and the faculty of consciousness). Within the eye element, the ear, nose, tongue, body, and mind elements are also non-existent and unattainable. Because the nature of the ear element (śrotradhātu, the faculty of hearing) is emptiness, therefore, the ear element is non-existent and unattainable within the ear element itself. The ear element is non-existent and unattainable within the eye,

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鼻、舌、身、意界無所有不可得，耳界中眼、鼻、舌、身、意界亦無所有不可得。鼻界鼻界性空故，鼻界于鼻界無所有不可得，鼻界于眼、耳、舌、身、意界無所有不可得，鼻界中眼、耳、舌、身、意界亦無所有不可得。舌界舌界性空故，舌界于舌界無所有不可得，舌界于眼、耳、鼻、身、意界無所有不可得，舌界中眼、耳、鼻、身、意界亦無所有不可得。身界身界性空故，身界于身界無所有不可得，身界于眼、耳、鼻、舌、意界無所有不可得，身界中眼、耳、鼻、舌、意界亦無所有不可得。意界意界性空故，意界于意界無所有不可得，意界于眼、耳、鼻、舌、身界無所有不可得，意界中眼、耳、鼻、舌、身界亦無所有不可得。

「舍利子！色界色界性空故，色界於色界無所有不可得，色界于聲、香、味、觸、法界無所有不可得，色界中聲、香、味、觸、法界亦無所有不可得。聲界聲界性空故，聲界于聲界無所有不可得，聲界於色、香、味、觸、法界無所有不可得，聲界中色、香、味、觸、法界亦無所有不可得。香界香界性空故，香界于香界無所有不可得，香界於色、聲、味、觸、法界無所有不可得，香界中色、聲、味、觸、法界亦無所有不可得。味界味界性空故，味界于味界無所有不可得，味界於色、聲、香

【現代漢語翻譯】 現代漢語譯本 鼻界（鼻子所感知的界限）、舌界（舌頭所感知的界限）、身界（身體所感知的界限）、意界（意識所感知的界限）皆無自性，不可得；在耳界（耳朵所感知的界限）中，眼界（眼睛所感知的界限）、鼻界、舌界、身界、意界也皆無自性，不可得。鼻界因其自性本空，所以鼻界對於鼻界而言是無所有、不可得的，鼻界對於眼界、耳界、舌界、身界、意界而言也是無所有、不可得的，在鼻界中，眼界、耳界、舌界、身界、意界也都是無所有、不可得的。舌界因其自性本空，所以舌界對於舌界而言是無所有、不可得的，舌界對於眼界、耳界、鼻界、身界、意界而言也是無所有、不可得的，在舌界中，眼界、耳界、鼻界、身界、意界也都是無所有、不可得的。身界因其自性本空，所以身界對於身界而言是無所有、不可得的，身界對於眼界、耳界、鼻界、舌界、意界而言也是無所有、不可得的，在身界中，眼界、耳界、鼻界、舌界、意界也都是無所有、不可得的。意界因其自性本空，所以意界對於意界而言是無所有、不可得的，意界對於眼界、耳界、鼻界、舌界、身界而言也是無所有、不可得的，在意界中，眼界、耳界、鼻界、舌界、身界也都是無所有、不可得的。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！』色界（顏色和形狀所感知的界限）因其自性本空，所以色界對於色界而言是無所有、不可得的，色界對於聲界（聲音所感知的界限）、香界（氣味所感知的界限）、味界（味道所感知的界限）、觸界（觸感所感知的界限）、法界（事物概念所感知的界限）而言也是無所有、不可得的，在色界中，聲界、香界、味界、觸界、法界也都是無所有、不可得的。聲界因其自性本空，所以聲界對於聲界而言是無所有、不可得的，聲界對於色界、香界、味界、觸界、法界而言也是無所有、不可得的，在聲界中，色界、香界、味界、觸界、法界也都是無所有、不可得的。香界因其自性本空，所以香界對於香界而言是無所有、不可得的，香界對於色界、聲界、味界、觸界、法界而言也是無所有、不可得的，在香界中，色界、聲界、味界、觸界、法界也都是無所有、不可得的。味界因其自性本空，所以味界對於味界而言是無所有、不可得的，味界對於色界、聲界、香界

【English Translation】 English version The nose-sphere (the realm perceived by the nose), tongue-sphere (the realm perceived by the tongue), body-sphere (the realm perceived by the body), and mind-sphere (the realm perceived by the mind) are all without inherent existence and unattainable; within the ear-sphere (the realm perceived by the ear), the eye-sphere (the realm perceived by the eye), nose-sphere, tongue-sphere, body-sphere, and mind-sphere are also all without inherent existence and unattainable. Because the nose-sphere is empty of inherent existence, the nose-sphere is without inherent existence and unattainable in relation to the nose-sphere; the nose-sphere is also without inherent existence and unattainable in relation to the eye-sphere, ear-sphere, tongue-sphere, body-sphere, and mind-sphere; within the nose-sphere, the eye-sphere, ear-sphere, tongue-sphere, body-sphere, and mind-sphere are also all without inherent existence and unattainable. Because the tongue-sphere is empty of inherent existence, the tongue-sphere is without inherent existence and unattainable in relation to the tongue-sphere; the tongue-sphere is also without inherent existence and unattainable in relation to the eye-sphere, ear-sphere, nose-sphere, body-sphere, and mind-sphere; within the tongue-sphere, the eye-sphere, ear-sphere, nose-sphere, body-sphere, and mind-sphere are also all without inherent existence and unattainable. Because the body-sphere is empty of inherent existence, the body-sphere is without inherent existence and unattainable in relation to the body-sphere; the body-sphere is also without inherent existence and unattainable in relation to the eye-sphere, ear-sphere, nose-sphere, tongue-sphere, and mind-sphere; within the body-sphere, the eye-sphere, ear-sphere, nose-sphere, tongue-sphere, and mind-sphere are also all without inherent existence and unattainable. Because the mind-sphere is empty of inherent existence, the mind-sphere is without inherent existence and unattainable in relation to the mind-sphere; the mind-sphere is also without inherent existence and unattainable in relation to the eye-sphere, ear-sphere, nose-sphere, tongue-sphere, and body-sphere; within the mind-sphere, the eye-sphere, ear-sphere, nose-sphere, tongue-sphere, and body-sphere are also all without inherent existence and unattainable.

'Shariputra (one of Buddha's ten principal disciples, known for his wisdom)!』 Because the form-sphere (the realm perceived by color and shape) is empty of inherent existence, the form-sphere is without inherent existence and unattainable in relation to the form-sphere; the form-sphere is also without inherent existence and unattainable in relation to the sound-sphere (the realm perceived by sound), smell-sphere (the realm perceived by smell), taste-sphere (the realm perceived by taste), touch-sphere (the realm perceived by touch), and dharma-sphere (the realm perceived by mental concepts); within the form-sphere, the sound-sphere, smell-sphere, taste-sphere, touch-sphere, and dharma-sphere are also all without inherent existence and unattainable. Because the sound-sphere is empty of inherent existence, the sound-sphere is without inherent existence and unattainable in relation to the sound-sphere; the sound-sphere is also without inherent existence and unattainable in relation to the form-sphere, smell-sphere, taste-sphere, touch-sphere, and dharma-sphere; within the sound-sphere, the form-sphere, smell-sphere, taste-sphere, touch-sphere, and dharma-sphere are also all without inherent existence and unattainable. Because the smell-sphere is empty of inherent existence, the smell-sphere is without inherent existence and unattainable in relation to the smell-sphere; the smell-sphere is also without inherent existence and unattainable in relation to the form-sphere, sound-sphere, taste-sphere, touch-sphere, and dharma-sphere; within the smell-sphere, the form-sphere, sound-sphere, taste-sphere, touch-sphere, and dharma-sphere are also all without inherent existence and unattainable. Because the taste-sphere is empty of inherent existence, the taste-sphere is without inherent existence and unattainable in relation to the taste-sphere; the taste-sphere is also without inherent existence and unattainable in relation to the form-sphere, sound-sphere, smell-sphere

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、觸、法界無所有不可得，味界中色、聲、香、觸、法界亦無所有不可得。觸界觸界性空故，觸界于觸界無所有不可得，觸界於色、聲、香、味、法界無所有不可得，觸界中色、聲、香、味、法界亦無所有不可得。法界法界性空故，法界於法界無所有不可得，法界於色、聲、香、味、觸界無所有不可得，法界中色、聲、香、味、觸界亦無所有不可得。

「舍利子！眼識界眼識界性空故，眼識界于眼識界無所有不可得，眼識界于耳、鼻、舌、身、意識界無所有不可得，眼識界中耳、鼻、舌、身、意識界亦無所有不可得。耳識界耳識界性空故，耳識界于耳識界無所有不可得，耳識界于眼、鼻、舌、身、意識界無所有不可得，耳識界中眼、鼻、舌、身、意識界亦無所有不可得。鼻識界鼻識界性空故，鼻識界于鼻識界無所有不可得，鼻識界于眼、耳、舌、身、意識界無所有不可得，鼻識界中眼、耳、舌、身、意識界亦無所有不可得。舌識界舌識界性空故，舌識界于舌識界無所有不可得，舌識界于眼、耳、鼻、身、意識界無所有不可得，舌識界中眼、耳、鼻、身、意識界亦無所有不可得。身識界身識界性空故，身識界于身識界無所有不可得，身識界于眼、耳、鼻、舌、意識界無所有不可得，身識界中眼、耳、鼻、舌、意識

【現代漢語翻譯】 現代漢語譯本：觸界（Sparśa-dhātu，指觸覺的領域）和法界（Dharma-dhātu，指心所緣之境的領域）都是空無自性的，不可執取；在味界（Rasa-dhātu，指味覺的領域）中，色（Rūpa，指物質形態）、聲（Śabda，指聲音）、香（Gandha，指氣味）、觸（Sparśa，指觸覺）、法（Dharma，指心所緣之境）也都是空無自性的，不可執取。觸界因其本性為空，所以觸界對於觸界來說是無所有、不可得的，觸界對於色、聲、香、味、法界來說也是無所有、不可得的，在觸界中，色、聲、香、味、法界也都是無所有、不可得的。法界因其本性為空，所以法界對於法界來說是無所有、不可得的，法界對於色、聲、香、味、觸界來說也是無所有、不可得的，在法界中，色、聲、香、味、觸界也都是無所有、不可得的。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！眼識界（Cakṣur-vijñāna-dhātu，指眼根的識別作用）因其本性為空，所以眼識界對於眼識界來說是無所有、不可得的，眼識界對於耳識界（Śrotra-vijñāna-dhātu，指耳根的識別作用）、鼻識界（Ghrāṇa-vijñāna-dhātu，指鼻根的識別作用）、舌識界（Jihvā-vijñāna-dhātu，指舌根的識別作用）、身識界（Kāya-vijñāna-dhātu，指身根的識別作用）、意識界（Mano-vijñāna-dhātu，指意根的識別作用）來說也是無所有、不可得的，在眼識界中，耳、鼻、舌、身、意識界也都是無所有、不可得的。耳識界因其本性為空，所以耳識界對於耳識界來說是無所有、不可得的，耳識界對於眼、鼻、舌、身、意識界來說也是無所有、不可得的，在耳識界中，眼、鼻、舌、身、意識界也都是無所有、不可得的。鼻識界因其本性為空，所以鼻識界對於鼻識界來說是無所有、不可得的，鼻識界對於眼、耳、舌、身、意識界來說也是無所有、不可得的，在鼻識界中，眼、耳、舌、身、意識界也都是無所有、不可得的。舌識界因其本性為空，所以舌識界對於舌識界來說是無所有、不可得的，舌識界對於眼、耳、鼻、身、意識界來說也是無所有、不可得的，在舌識界中，眼、耳、鼻、身、意識界也都是無所有、不可得的。身識界因其本性為空，所以身識界對於身識界來說是無所有、不可得的，身識界對於眼、耳、鼻、舌、意識界來說也是無所有、不可得的，在身識界中，眼、耳、鼻、舌、意識

【English Translation】 English version: The touch realm (Sparśa-dhātu) and the dharma realm (Dharma-dhātu) are both empty of inherent existence and cannot be grasped; within the taste realm (Rasa-dhātu), form (Rūpa), sound (Śabda), smell (Gandha), touch (Sparśa), and dharma (Dharma) are also empty of inherent existence and cannot be grasped. Because the touch realm is empty in nature, the touch realm is without any inherent existence and cannot be grasped in relation to the touch realm itself; the touch realm is also without any inherent existence and cannot be grasped in relation to the form, sound, smell, taste, and dharma realms; within the touch realm, form, sound, smell, taste, and dharma realms are also without any inherent existence and cannot be grasped. Because the dharma realm is empty in nature, the dharma realm is without any inherent existence and cannot be grasped in relation to the dharma realm itself; the dharma realm is also without any inherent existence and cannot be grasped in relation to the form, sound, smell, taste, and touch realms; within the dharma realm, form, sound, smell, taste, and touch realms are also without any inherent existence and cannot be grasped. 『Śāriputra! Because the eye consciousness realm (Cakṣur-vijñāna-dhātu) is empty in nature, the eye consciousness realm is without any inherent existence and cannot be grasped in relation to the eye consciousness realm itself; the eye consciousness realm is also without any inherent existence and cannot be grasped in relation to the ear consciousness realm (Śrotra-vijñāna-dhātu), nose consciousness realm (Ghrāṇa-vijñāna-dhātu), tongue consciousness realm (Jihvā-vijñāna-dhātu), body consciousness realm (Kāya-vijñāna-dhātu), and mind consciousness realm (Mano-vijñāna-dhātu); within the eye consciousness realm, the ear, nose, tongue, body, and mind consciousness realms are also without any inherent existence and cannot be grasped. Because the ear consciousness realm is empty in nature, the ear consciousness realm is without any inherent existence and cannot be grasped in relation to the ear consciousness realm itself; the ear consciousness realm is also without any inherent existence and cannot be grasped in relation to the eye, nose, tongue, body, and mind consciousness realms; within the ear consciousness realm, the eye, nose, tongue, body, and mind consciousness realms are also without any inherent existence and cannot be grasped. Because the nose consciousness realm is empty in nature, the nose consciousness realm is without any inherent existence and cannot be grasped in relation to the nose consciousness realm itself; the nose consciousness realm is also without any inherent existence and cannot be grasped in relation to the eye, ear, tongue, body, and mind consciousness realms; within the nose consciousness realm, the eye, ear, tongue, body, and mind consciousness realms are also without any inherent existence and cannot be grasped. Because the tongue consciousness realm is empty in nature, the tongue consciousness realm is without any inherent existence and cannot be grasped in relation to the tongue consciousness realm itself; the tongue consciousness realm is also without any inherent existence and cannot be grasped in relation to the eye, ear, nose, body, and mind consciousness realms; within the tongue consciousness realm, the eye, ear, nose, body, and mind consciousness realms are also without any inherent existence and cannot be grasped. Because the body consciousness realm is empty in nature, the body consciousness realm is without any inherent existence and cannot be grasped in relation to the body consciousness realm itself; the body consciousness realm is also without any inherent existence and cannot be grasped in relation to the eye, ear, nose, tongue, and mind consciousness realms; within the body consciousness realm, the eye, ear, nose, tongue, and mind consciousness

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界亦無所有不可得。意識界意識界性空故，意識界于意識界無所有不可得，意識界于眼、耳、鼻、舌、身識界無所有不可得，意識界中眼、耳、鼻、舌、身識界亦無所有不可得。

「舍利子！眼觸眼觸性空故，眼觸于眼觸無所有不可得，眼觸于耳、鼻、舌、身、意觸無所有不可得，眼觸中耳、鼻、舌、身、意觸亦無所有不可得。耳觸耳觸性空故，耳觸于耳觸無所有不可得，耳觸于眼、鼻、舌、身、意觸無所有不可得，耳觸中眼、鼻、舌、身、意觸亦無所有不可得。鼻觸鼻觸性空故，鼻觸于鼻觸無所有不可得，鼻觸于眼、耳、舌、身、意觸無所有不可得，鼻觸中眼、耳、舌、身、意觸亦無所有不可得。舌觸舌觸性空故，舌觸于舌觸無所有不可得，舌觸于眼、耳、鼻、身、意觸無所有不可得，舌觸中眼、耳、鼻、身、意觸亦無所有不可得。身觸身觸性空故，身觸于身觸無所有不可得，身觸于眼、耳、鼻、舌、意觸無所有不可得，身觸中眼、耳、鼻、舌、意觸亦無所有不可得。意觸意觸性空故，意觸于意觸無所有不可得，意觸于眼、耳、鼻、舌、身觸無所有不可得，意觸中眼、耳、鼻、舌、身觸亦無所有不可得。

「舍利子！眼觸為緣所生諸受眼觸為緣所生諸受性空故，眼觸為緣所生諸受于眼觸為緣所生諸受無

【現代漢語翻譯】 現代漢語譯本 『界』也是無所有，不可得的。意識界（vijñāna-dhātu，六界之一，指意識的領域）的自性是空，所以意識界對於意識界來說是無所有，不可得的；意識界對於眼、耳、鼻、舌、身識界（眼識、耳識等五種感官意識的領域）來說是無所有，不可得的；在意識界中，眼、耳、鼻、舌、身識界也是無所有，不可得的。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』眼觸（cakṣuḥ-sparśa，眼根與外境接觸產生的觸覺）的自性是空，所以眼觸對於眼觸來說是無所有，不可得的；眼觸對於耳、鼻、舌、身、意觸（耳觸、鼻觸等六種觸覺）來說是無所有，不可得的；在眼觸中，耳、鼻、舌、身、意觸也是無所有，不可得的。耳觸（śrotra-sparśa，耳根與外境接觸產生的觸覺）的自性是空，所以耳觸對於耳觸來說是無所有，不可得的；耳觸對於眼、鼻、舌、身、意觸來說是無所有，不可得的；在耳觸中，眼、鼻、舌、身、意觸也是無所有，不可得的。鼻觸（ghrāṇa-sparśa，鼻根與外境接觸產生的觸覺）的自性是空，所以鼻觸對於鼻觸來說是無所有，不可得的；鼻觸對於眼、耳、舌、身、意觸來說是無所有，不可得的；在鼻觸中，眼、耳、舌、身、意觸也是無所有，不可得的。舌觸（jihvā-sparśa，舌根與外境接觸產生的觸覺）的自性是空，所以舌觸對於舌觸來說是無所有，不可得的；舌觸對於眼、耳、鼻、身、意觸來說是無所有，不可得的；在舌觸中，眼、耳、鼻、身、意觸也是無所有，不可得的。身觸（kāya-sparśa，身根與外境接觸產生的觸覺）的自性是空，所以身觸對於身觸來說是無所有，不可得的；身觸對於眼、耳、鼻、舌、意觸來說是無所有，不可得的；在身觸中，眼、耳、鼻、舌、意觸也是無所有，不可得的。意觸（manaḥ-sparśa，意根與外境接觸產生的觸覺）的自性是空，所以意觸對於意觸來說是無所有，不可得的；意觸對於眼、耳、鼻、舌、身觸來說是無所有，不可得的；在意觸中，眼、耳、鼻、舌、身觸也是無所有，不可得的。 『舍利子！』以眼觸為緣所生的諸受（cakṣuḥ-sparśa-pratyayā vedanāḥ，由眼觸產生的感受）的自性是空，所以以眼觸為緣所生的諸受對於以眼觸為緣所生的諸受來說是無

【English Translation】 English version The 'sphere' is also without any inherent existence and is unattainable. Because the nature of the consciousness sphere (vijñāna-dhātu, one of the six spheres, referring to the realm of consciousness) is emptiness, therefore, the consciousness sphere is without any inherent existence and is unattainable in relation to the consciousness sphere; the consciousness sphere is without any inherent existence and is unattainable in relation to the eye, ear, nose, tongue, and body consciousness spheres (the realms of the five sensory consciousnesses such as eye consciousness, ear consciousness, etc.); within the consciousness sphere, the eye, ear, nose, tongue, and body consciousness spheres are also without any inherent existence and are unattainable. 『Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)!』 Because the nature of eye contact (cakṣuḥ-sparśa, the sensation arising from the contact between the eye faculty and an external object) is emptiness, therefore, eye contact is without any inherent existence and is unattainable in relation to eye contact; eye contact is without any inherent existence and is unattainable in relation to ear, nose, tongue, body, and mind contacts (the six types of contact such as ear contact, nose contact, etc.); within eye contact, ear, nose, tongue, body, and mind contacts are also without any inherent existence and are unattainable. Because the nature of ear contact (śrotra-sparśa, the sensation arising from the contact between the ear faculty and an external object) is emptiness, therefore, ear contact is without any inherent existence and is unattainable in relation to ear contact; ear contact is without any inherent existence and is unattainable in relation to eye, nose, tongue, body, and mind contacts; within ear contact, eye, nose, tongue, body, and mind contacts are also without any inherent existence and are unattainable. Because the nature of nose contact (ghrāṇa-sparśa, the sensation arising from the contact between the nose faculty and an external object) is emptiness, therefore, nose contact is without any inherent existence and is unattainable in relation to nose contact; nose contact is without any inherent existence and is unattainable in relation to eye, ear, tongue, body, and mind contacts; within nose contact, eye, ear, tongue, body, and mind contacts are also without any inherent existence and are unattainable. Because the nature of tongue contact (jihvā-sparśa, the sensation arising from the contact between the tongue faculty and an external object) is emptiness, therefore, tongue contact is without any inherent existence and is unattainable in relation to tongue contact; tongue contact is without any inherent existence and is unattainable in relation to eye, ear, nose, body, and mind contacts; within tongue contact, eye, ear, nose, body, and mind contacts are also without any inherent existence and are unattainable. Because the nature of body contact (kāya-sparśa, the sensation arising from the contact between the body faculty and an external object) is emptiness, therefore, body contact is without any inherent existence and is unattainable in relation to body contact; body contact is without any inherent existence and is unattainable in relation to eye, ear, nose, tongue, and mind contacts; within body contact, eye, ear, nose, tongue, and mind contacts are also without any inherent existence and are unattainable. Because the nature of mind contact (manaḥ-sparśa, the sensation arising from the contact between the mind faculty and an external object) is emptiness, therefore, mind contact is without any inherent existence and is unattainable in relation to mind contact; mind contact is without any inherent existence and is unattainable in relation to eye, ear, nose, tongue, and body contacts; within mind contact, eye, ear, nose, tongue, and body contacts are also without any inherent existence and are unattainable. 『Śāriputra!』 Because the nature of the feelings arising from eye contact (cakṣuḥ-sparśa-pratyayā vedanāḥ, the feelings arising from eye contact) is emptiness, therefore, the feelings arising from eye contact are without any inherent existence and are unattainable in relation to the feelings arising from eye contact.

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所有不可得，眼觸為緣所生諸受于耳、鼻、舌、身、意觸為緣所生諸受無所有不可得，眼觸為緣所生諸受中耳、鼻、舌、身、意觸為緣所生諸受亦無所有不可得。耳觸為緣所生諸受耳觸為緣所生諸受性空故，耳觸為緣所生諸受于耳觸為緣所生諸受無所有不可得，耳觸為緣所生諸受于眼、鼻、舌、身、意觸為緣所生諸受無所有不可得，耳觸為緣所生諸受中眼、鼻、舌、身、意觸為緣所生諸受亦無所有不可得。鼻觸為緣所生諸受鼻觸為緣所生諸受性空故，鼻觸為緣所生諸受于鼻觸為緣所生諸受無所有不可得，鼻觸為緣所生諸受于眼、耳、舌、身、意觸為緣所生諸受無所有不可得，鼻觸為緣所生諸受中眼、耳、舌、身、意觸為緣所生諸受亦無所有不可得。舌觸為緣所生諸受舌觸為緣所生諸受性空故，舌觸為緣所生諸受于舌觸為緣所生諸受無所有不可得，舌觸為緣所生諸受于眼、耳、鼻、身、意觸為緣所生諸受無所有不可得，舌觸為緣所生諸受中眼、耳、鼻、身、意觸為緣所生諸受亦無所有不可得。身觸為緣所生諸受身觸為緣所生諸受性空故，身觸為緣所生諸受于身觸為緣所生諸受無所有不可得，身觸為緣所生諸受于眼、耳、鼻、舌、意觸為緣所生諸受無所有不可得，身觸為緣所生諸受中眼、耳、鼻、舌、意觸為緣所生諸受亦

【現代漢語翻譯】 現代漢語譯本 所有由眼觸（cakṣu-sparśa，眼根與外境接觸）為緣而產生的感受，以及由耳觸（śrotra-sparśa，耳根與外境接觸）、鼻觸（ghrāṇa-sparśa，鼻根與外境接觸）、舌觸（jihvā-sparśa，舌根與外境接觸）、身觸（kāya-sparśa，身根與外境接觸）、意觸（manaḥ-sparśa，意根與外境接觸）為緣而產生的感受，都是不存在且不可得的。由眼觸為緣而產生的感受，以及由耳、鼻、舌、身、意觸為緣而產生的感受，在本質上也是不存在且不可得的。 由耳觸為緣而產生的感受，由於其本性是空（śūnyatā）的，所以由耳觸為緣而產生的感受，就其自身而言是無所有且不可得的。由耳觸為緣而產生的感受，對於由眼、鼻、舌、身、意觸為緣而產生的感受來說，也是無所有且不可得的。由耳觸為緣而產生的感受，以及由眼、鼻、舌、身、意觸為緣而產生的感受，在本質上也是不存在且不可得的。 由鼻觸為緣而產生的感受，由於其本性是空的，所以由鼻觸為緣而產生的感受，就其自身而言是無所有且不可得的。由鼻觸為緣而產生的感受，對於由眼、耳、舌、身、意觸為緣而產生的感受來說，也是無所有且不可得的。由鼻觸為緣而產生的感受，以及由眼、耳、舌、身、意觸為緣而產生的感受，在本質上也是不存在且不可得的。 由舌觸為緣而產生的感受，由於其本性是空的，所以由舌觸為緣而產生的感受，就其自身而言是無所有且不可得的。由舌觸為緣而產生的感受，對於由眼、耳、鼻、身、意觸為緣而產生的感受來說，也是無所有且不可得的。由舌觸為緣而產生的感受，以及由眼、耳、鼻、身、意觸為緣而產生的感受，在本質上也是不存在且不可得的。 由身觸為緣而產生的感受，由於其本性是空的，所以由身觸為緣而產生的感受，就其自身而言是無所有且不可得的。由身觸為緣而產生的感受，對於由眼、耳、鼻、舌、意觸為緣而產生的感受來說，也是無所有且不可得的。由身觸為緣而產生的感受，以及由眼、耳、鼻、舌、意觸為緣而產生的感受，在本質上也是

【English Translation】 English version All feelings arising from eye-contact (cakṣu-sparśa, contact between the eye sense and external objects), and all feelings arising from ear-contact (śrotra-sparśa, contact between the ear sense and external objects), nose-contact (ghrāṇa-sparśa, contact between the nose sense and external objects), tongue-contact (jihvā-sparśa, contact between the tongue sense and external objects), body-contact (kāya-sparśa, contact between the body sense and external objects), and mind-contact (manaḥ-sparśa, contact between the mind sense and external objects) are all non-existent and unattainable. The feelings arising from eye-contact, as well as those arising from ear, nose, tongue, body, and mind-contact, are also non-existent and unattainable in their essence. Feelings arising from ear-contact, because their nature is empty (śūnyatā), are, in themselves, non-existent and unattainable. Feelings arising from ear-contact are also non-existent and unattainable in relation to feelings arising from eye, nose, tongue, body, and mind-contact. Feelings arising from ear-contact, as well as those arising from eye, nose, tongue, body, and mind-contact, are also non-existent and unattainable in their essence. Feelings arising from nose-contact, because their nature is empty, are, in themselves, non-existent and unattainable. Feelings arising from nose-contact are also non-existent and unattainable in relation to feelings arising from eye, ear, tongue, body, and mind-contact. Feelings arising from nose-contact, as well as those arising from eye, ear, tongue, body, and mind-contact, are also non-existent and unattainable in their essence. Feelings arising from tongue-contact, because their nature is empty, are, in themselves, non-existent and unattainable. Feelings arising from tongue-contact are also non-existent and unattainable in relation to feelings arising from eye, ear, nose, body, and mind-contact. Feelings arising from tongue-contact, as well as those arising from eye, ear, nose, body, and mind-contact, are also non-existent and unattainable in their essence. Feelings arising from body-contact, because their nature is empty, are, in themselves, non-existent and unattainable. Feelings arising from body-contact are also non-existent and unattainable in relation to feelings arising from eye, ear, nose, tongue, and mind-contact. Feelings arising from body-contact, as well as those arising from eye, ear, nose, tongue, and mind-contact, are also

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無所有不可得。意觸為緣所生諸受意觸為緣所生諸受性空故，意觸為緣所生諸受于意觸為緣所生諸受無所有不可得，意觸為緣所生諸受于眼、耳、鼻、舌、身觸為緣所生諸受無所有不可得，意觸為緣所生諸受中眼、耳、鼻、舌、身觸為緣所生諸受亦無所有不可得。

大般若波羅蜜多經卷第四百二十一 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十二

三藏法師玄奘奉　詔譯第二分無邊際品第二十三之三

「舍利子！佈施波羅蜜多佈施波羅蜜多性空故，佈施波羅蜜多於佈施波羅蜜多無所有不可得，佈施波羅蜜多於凈戒、安忍、精進、靜慮、般若波羅蜜多無所有不可得，佈施波羅蜜多中凈戒、安忍、精進、靜慮、般若波羅蜜多亦無所有不可得。乃至般若波羅蜜多般若波羅蜜多性空故，般若波羅蜜多於般若波羅蜜多無所有不可得，般若波羅蜜多於佈施、凈戒、安忍、精進、靜慮波羅蜜多無所有不可得，般若波羅蜜多中佈施、凈戒、安忍、精進、靜慮波羅蜜多亦無所有不可得。

「舍利子！內空內空性空故，內空于內空無所有不可得，內空于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空

【現代漢語翻譯】 現代漢語譯本 『無所有』是不可得的。以意觸為緣所生的諸受，由於其本性為空，所以以意觸為緣所生的諸受，在以意觸為緣所生的諸受中是無所有、不可得的。以意觸為緣所生的諸受，在以眼、耳、鼻、舌、身觸為緣所生的諸受中是無所有、不可得的。以意觸為緣所生的諸受中，以眼、耳、鼻、舌、身觸為緣所生的諸受也是無所有、不可得的。

《大般若波羅蜜多經》卷第四百二十一 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百二十二

三藏法師玄奘奉詔譯 第二分 無邊際品第二十三之三

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！佈施波羅蜜多（dāna-pāramitā，佈施的完美）由於其本性為空，所以佈施波羅蜜多在佈施波羅蜜多中是無所有、不可得的。佈施波羅蜜多在凈戒（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）中是無所有、不可得的。佈施波羅蜜多中，凈戒、安忍、精進、靜慮、般若波羅蜜多也是無所有、不可得的。乃至般若波羅蜜多由於其本性為空，所以般若波羅蜜多在般若波羅蜜多中是無所有、不可得的。般若波羅蜜多在佈施、凈戒、安忍、精進、靜慮波羅蜜多中是無所有、不可得的。般若波羅蜜多中，佈施、凈戒、安忍、精進、靜慮波羅蜜多也是無所有、不可得的。』

『舍利子！內空（adhyātma-śūnyatā，內在的空性）由於其本性為空，所以內空在內空中是無所有、不可得的。內空在外空（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）

【English Translation】 English version 'Non-existence' is unattainable. The various feelings arising from mental contact, because their nature is empty, therefore, the various feelings arising from mental contact are non-existent and unattainable within the various feelings arising from mental contact. The various feelings arising from mental contact are non-existent and unattainable within the various feelings arising from contact with the eye, ear, nose, tongue, and body. Among the various feelings arising from mental contact, the various feelings arising from contact with the eye, ear, nose, tongue, and body are also non-existent and unattainable.

The Great Perfection of Wisdom Sutra, Scroll 421 Taisho Tripitaka Volume 07, No. 0220, The Great Perfection of Wisdom Sutra (Scrolls 401-600)

The Great Perfection of Wisdom Sutra, Scroll 422

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Second Section, Chapter 23, Part 3 on Boundlessness

'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Because the perfection of giving (dāna-pāramitā) is empty in nature, the perfection of giving is non-existent and unattainable within the perfection of giving. The perfection of giving is non-existent and unattainable within the perfections of morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā-pāramitā). Within the perfection of giving, the perfections of morality, patience, vigor, meditation, and wisdom are also non-existent and unattainable. Likewise, because the perfection of wisdom is empty in nature, the perfection of wisdom is non-existent and unattainable within the perfection of wisdom. The perfection of wisdom is non-existent and unattainable within the perfections of giving, morality, patience, vigor, and meditation. Within the perfection of wisdom, the perfections of giving, morality, patience, vigor, and meditation are also non-existent and unattainable.'

'Śāriputra! Because inner emptiness (adhyātma-śūnyatā) is empty in nature, inner emptiness is non-existent and unattainable within inner emptiness. Inner emptiness is non-existent and unattainable within outer emptiness (bahirdhā-śūnyatā), the emptiness of both inner and outer (adhyātmabahirdhā-śūnyatā), the 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), and boundless emptiness (anavarāgra-śūnyatā).

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、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空無所有不可得，內空中外空乃至無性自性空亦無所有不可得。如是乃至無性自性空無性自性空性空故，無性自性空于無性自性空無所有不可得，無性自性空于內空乃至自性空無所有不可得，無性自性空中內空乃至自性空亦無所有不可得。

「舍利子！四念住四念住性空故，四念住於四念住無所有不可得，四念住於四正斷、四神足、五根、五力、七等覺支、八聖道支無所有不可得，四念住中四正斷乃至八聖道支亦無所有不可得。乃至八聖道支八聖道支性空故，八聖道支於八聖道支無所有不可得，八聖道支於四念住乃至七等覺支無所有不可得，八聖道支中四念住乃至七等覺支亦無所有不可得。

「舍利子！如是乃至佛十力佛十力性空故，佛十力于佛十力無所有不可得，佛十力於四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無所有不可得，佛十力中四無所畏乃至十八佛不共法亦無所有不可得。如是乃至十八佛不共法十八佛不共法性空故，十八佛不共法於十八佛不共法無所有不可得、十八佛不共法于佛十力乃至大舍無所有不可得，十八佛不共法中佛十力乃至大舍亦無所有不可得。

「舍利子！一切三摩地

【現代漢語翻譯】 現代漢語譯本 『散無散空』（沒有散亂也沒有不散亂的空性）、『本性空』（事物本質的空性）、『自共相空』（自身和共性的空性）、『一切法空』（一切事物現象的空性）、『不可得空』（無法獲得的空性）、『無性空』（沒有自性的空性）、『自性空』（自身存在的空性）、『無性自性空』（沒有自性的自性空性）都是無所有、不可得的。內空、外空乃至無性自性空，也都是無所有、不可得的。像這樣，乃至無性自性空，因為無性自性空性也是空，所以無性自性空對於無性自性空來說是無所有、不可得的；無性自性空對於內空乃至自性空來說是無所有、不可得的；無性自性空中，內空乃至自性空也是無所有、不可得的。 『舍利子』（佛陀的弟子，以智慧著稱）！四念住（四種禪修方法：身念住、受念住、心念住、法念住）的自性是空，所以四念住對於四念住來說是無所有、不可得的；四念住對於四正斷（四種精進：斷已生惡、令未生惡不生、令未生善生、令已生善增長）、四神足（四種禪定基礎：欲神足、勤神足、心神足、觀神足）、五根（五種修行能力：信根、精進根、念根、定根、慧根）、五力（五種修行力量：信力、精進力、念力、定力、慧力）、七等覺支（七種覺悟的因素：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、八聖道支（八種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）來說是無所有、不可得的；四念住中，四正斷乃至八聖道支也是無所有、不可得的。乃至八聖道支，因為八聖道支的自性是空，所以八聖道支對於八聖道支來說是無所有、不可得的；八聖道支對於四念住乃至七等覺支來說是無所有、不可得的；八聖道支中，四念住乃至七等覺支也是無所有、不可得的。 『舍利子』！像這樣，乃至佛十力（佛陀的十種力量：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），因為佛十力的自性是空，所以佛十力對於佛十力來說是無所有、不可得的；佛十力對於四無所畏（佛陀的四種無畏：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（四種無礙的智慧：法無礙解、義無礙解、辭無礙解、辯無礙解）、大慈、大悲、大喜、大舍、十八佛不共法（佛陀獨有的十八種功德）來說是無所有、不可得的；佛十力中，四無所畏乃至十八佛不共法也是無所有、不可得的。像這樣，乃至十八佛不共法，因為十八佛不共法的自性是空，所以十八佛不共法對於十八佛不共法來說是無所有、不可得的；十八佛不共法對於佛十力乃至大舍來說是無所有、不可得的；十八佛不共法中，佛十力乃至大舍也是無所有、不可得的。 『舍利子』！一切三摩地（各種禪定）

【English Translation】 English version 'Dispersion without dispersion emptiness' (the emptiness of neither being scattered nor not scattered), 'essential nature emptiness' (the emptiness of the essence of things), 'self-and-common-characteristic emptiness' (the emptiness of self and common characteristics), 'emptiness of all dharmas' (the emptiness of all phenomena), 'unattainable emptiness' (the emptiness of being unattainable), 'no-nature emptiness' (the emptiness of having no inherent nature), 'self-nature emptiness' (the emptiness of self-existence), and 'no-nature self-nature emptiness' (the emptiness of the self-nature of having no nature) are all without any existence and unattainable. Inner emptiness, outer emptiness, and even no-nature self-nature emptiness are all without any existence and unattainable. Thus, even no-nature self-nature emptiness, because the emptiness of no-nature self-nature emptiness is also empty, therefore, no-nature self-nature emptiness is without any existence and unattainable in relation to no-nature self-nature emptiness; no-nature self-nature emptiness is without any existence and unattainable in relation to inner emptiness and even self-nature emptiness; within no-nature self-nature emptiness, inner emptiness and even self-nature emptiness are also without any existence and unattainable. 'Shariputra' (a disciple of the Buddha, known for his wisdom)! The four foundations of mindfulness (four types of meditation: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, mindfulness of dharmas) are empty in nature, therefore, the four foundations of mindfulness are without any existence and unattainable in relation to the four foundations of mindfulness; the four foundations of mindfulness are without any existence and unattainable in relation to the four right exertions (four types of diligence: preventing evil from arising, abandoning evil that has arisen, causing good to arise, increasing good that has arisen), the four bases of psychic power (four foundations of concentration: desire, effort, mind, and investigation), the five roots (five faculties of practice: faith, effort, mindfulness, concentration, and wisdom), the five powers (five strengths of practice: faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors of awakening: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (eight correct ways to achieve liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); within the four foundations of mindfulness, the four right exertions and even the eightfold noble path are also without any existence and unattainable. Even the eightfold noble path, because the nature of the eightfold noble path is empty, therefore, the eightfold noble path is without any existence and unattainable in relation to the eightfold noble path; the eightfold noble path is without any existence and unattainable in relation to the four foundations of mindfulness and even the seven factors of enlightenment; within the eightfold noble path, the four foundations of mindfulness and even the seven factors of enlightenment are also without any existence and unattainable. 'Shariputra'! Thus, even the ten powers of the Buddha (ten powers of the Buddha: knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of the various meditative states, knowledge of the different faculties of beings, knowledge of the various inclinations of beings, knowledge of the different realms of beings, knowledge of the path leading everywhere, knowledge of past lives, knowledge of death and rebirth, and knowledge of the extinction of defilements), because the nature of the ten powers of the Buddha is empty, therefore, the ten powers of the Buddha are without any existence and unattainable in relation to the ten powers of the Buddha; the ten powers of the Buddha are without any existence and unattainable in relation to the four fearlessnesses (four fearlessnesses of the Buddha: fearlessness in claiming complete enlightenment, fearlessness in claiming the extinction of defilements, fearlessness in teaching the obstacles to enlightenment, and fearlessness in teaching the path to the end of suffering), the four analytical knowledges (four unobstructed wisdoms: knowledge of the meaning of the teachings, knowledge of the words of the teachings, knowledge of the explanation of the teachings, and knowledge of the eloquence of the teachings), great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha (eighteen unique virtues of the Buddha); within the ten powers of the Buddha, the four fearlessnesses and even the eighteen unique qualities of the Buddha are also without any existence and unattainable. Thus, even the eighteen unique qualities of the Buddha, because the nature of the eighteen unique qualities of the Buddha is empty, therefore, the eighteen unique qualities of the Buddha are without any existence and unattainable in relation to the eighteen unique qualities of the Buddha; the eighteen unique qualities of the Buddha are without any existence and unattainable in relation to the ten powers of the Buddha and even great equanimity; within the eighteen unique qualities of the Buddha, the ten powers of the Buddha and even great equanimity are also without any existence and unattainable. 'Shariputra'! All samadhis (various states of meditation)

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門一切三摩地門性空故，一切三摩地門於一切三摩地門無所有不可得，一切三摩地門於一切陀羅尼門無所有不可得，一切三摩地門中一切陀羅尼門亦無所有不可得。一切陀羅尼門一切陀羅尼門性空故，一切陀羅尼門於一切陀羅尼門無所有不可得，一切陀羅尼門於一切三摩地門無所有不可得，一切陀羅尼門中一切三摩地門亦無所有不可得。

「舍利子！種性法種性法性空故，種性法于種性法無所有不可得，種性法于第八、預流、一來、不還、阿羅漢、獨覺、菩薩、如來法無所有不可得，種性法中第八乃至如來法亦無所有不可得。如是乃至如來法如來法性空故，如來法于如來法無所有不可得，如來法于種性乃至菩薩法無所有不可得，如來法中種性乃至菩薩法亦無所有不可得。

「舍利子！凈觀地凈觀地性空故，凈觀地于凈觀地無所有不可得，凈觀地于種性地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地無所有不可得，凈觀地中種性地乃至如來地亦無所有不可得。如是乃至如來地如來地性空故，如來地于如來地無所有不可得，如來地于凈觀地乃至菩薩地無所有不可得，如來地中凈觀地乃至菩薩地亦無所有不可得。

「舍利子！極喜地極喜地性空故，極喜地于極喜地無所有不可得，

【現代漢語翻譯】 現代漢語譯本： 『舍利子！一切三摩地門（samādhi-mukha，禪定之門）的自性是空性的，因此一切三摩地門在一切三摩地門中是無所有、不可得的；一切三摩地門在一切陀羅尼門（dhāraṇī-mukha，總持之門）中是無所有、不可得的；在一切三摩地門中，一切陀羅尼門也是無所有、不可得的。一切陀羅尼門的自性是空性的，因此一切陀羅尼門在一切陀羅尼門中是無所有、不可得的；一切陀羅尼門在一切三摩地門中是無所有、不可得的；在一切陀羅尼門中，一切三摩地門也是無所有、不可得的。 『舍利子！種性法（gotra-dharma，根性之法）的自性是空性的，因此種性法在種性法中是無所有、不可得的；種性法在第八地（aṣṭamaka，預流果）、預流（srota-āpanna，入流果）、一來（sakṛdāgāmin，一來果）、不還（anāgāmin，不還果）、阿羅漢（arhat，無學果）、獨覺（pratyekabuddha，辟支佛）、菩薩（bodhisattva，菩薩）和如來（tathāgata，佛）的法中是無所有、不可得的；在種性法中，第八地乃至如來法也是無所有、不可得的。如是乃至如來法的自性是空性的，因此如來法在如來法中是無所有、不可得的；如來法在種性乃至菩薩法中是無所有、不可得的；在如來法中，種性乃至菩薩法也是無所有、不可得的。 『舍利子！凈觀地（śuddha-darśana-bhūmi，清凈見地）的自性是空性的，因此凈觀地在凈觀地中是無所有、不可得的；凈觀地在種性地、第八地、具見地（darśana-bhūmi，見道地）、薄地（tanu-bhūmi，薄地）、離欲地（vītarāga-bhūmi，離欲地）、已辦地（kṛtāvī-bhūmi，已作地）、獨覺地、菩薩地和如來地中是無所有、不可得的；在凈觀地中，種性地乃至如來地也是無所有、不可得的。如是乃至如來地的自性是空性的，因此如來地在如來地中是無所有、不可得的；如來地在凈觀地乃至菩薩地中是無所有、不可得的；在如來地中，凈觀地乃至菩薩地也是無所有、不可得的。 『舍利子！極喜地（pramuditā-bhūmi，歡喜地）的自性是空性的，因此極喜地在極喜地中是無所有、不可得的；

【English Translation】 English version: 'Shariputra! Because the nature of all Samadhi-gates (samādhi-mukha) is emptiness, all Samadhi-gates are without existence and unattainable in all Samadhi-gates; all Samadhi-gates are without existence and unattainable in all Dharani-gates (dhāraṇī-mukha); and within all Samadhi-gates, all Dharani-gates are also without existence and unattainable. Because the nature of all Dharani-gates is emptiness, all Dharani-gates are without existence and unattainable in all Dharani-gates; all Dharani-gates are without existence and unattainable in all Samadhi-gates; and within all Dharani-gates, all Samadhi-gates are also without existence and unattainable.' 'Shariputra! Because the nature of the lineage-dharma (gotra-dharma) is emptiness, the lineage-dharma is without existence and unattainable in the lineage-dharma; the lineage-dharma is without existence and unattainable in the dharma of the eighth stage (aṣṭamaka), Stream-enterer (srota-āpanna), Once-returner (sakṛdāgāmin), Non-returner (anāgāmin), Arhat, Pratyekabuddha, Bodhisattva, and Tathagata; and within the lineage-dharma, the eighth stage up to the Tathagata's dharma are also without existence and unattainable. Likewise, because the nature of the Tathagata's dharma is emptiness, the Tathagata's dharma is without existence and unattainable in the Tathagata's dharma; the Tathagata's dharma is without existence and unattainable in the lineage up to the Bodhisattva's dharma; and within the Tathagata's dharma, the lineage up to the Bodhisattva's dharma are also without existence and unattainable.' 'Shariputra! Because the nature of the Pure Vision Ground (śuddha-darśana-bhūmi) is emptiness, the Pure Vision Ground is without existence and unattainable in the Pure Vision Ground; the Pure Vision Ground is without existence and unattainable in the lineage ground, the eighth ground, the vision ground (darśana-bhūmi), the thin ground (tanu-bhūmi), the detachment ground (vītarāga-bhūmi), the accomplished ground (kṛtāvī-bhūmi), the Pratyekabuddha ground, the Bodhisattva ground, and the Tathagata ground; and within the Pure Vision Ground, the lineage ground up to the Tathagata ground are also without existence and unattainable. Likewise, because the nature of the Tathagata ground is emptiness, the Tathagata ground is without existence and unattainable in the Tathagata ground; the Tathagata ground is without existence and unattainable in the Pure Vision Ground up to the Bodhisattva ground; and within the Tathagata ground, the Pure Vision Ground up to the Bodhisattva ground are also without existence and unattainable.' 'Shariputra! Because the nature of the Joyful Ground (pramuditā-bhūmi) is emptiness, the Joyful Ground is without existence and unattainable in the Joyful Ground;'

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極喜地于離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地無所有不可得，極喜地中離垢地乃至法雲地亦無所有不可得。如是乃至法雲地法雲地性空故，法雲地於法云地無所有不可得，法雲地于極喜地乃至善慧地無所有不可得，法雲地中極喜地乃至善慧地亦無所有不可得。

「舍利子！一切智一切智性空故，一切智於一切智無所有不可得，一切智于道相智、一切相智無所有不可得，一切智中道相智、一切相智亦無所有不可得。道相智道相智性空故，道相智于道相智無所有不可得，道相智於一切智、一切相智無所有不可得，道相智中一切智、一切相智亦無所有不可得。一切相智一切相智性空故，一切相智於一切相智無所有不可得，一切相智於一切智、道相智無所有不可得，一切相智中一切智、道相智亦無所有不可得。

「舍利子！預流預流性空故，預流於預流無所有不可得，預流於一來、不還、阿羅漢、獨覺、菩薩、如來無所有不可得，預流中一來乃至如來亦無所有不可得。如是乃至如來如來性空故，如來於如來無所有不可得，如來於預流乃至菩薩無所有不可得，如來中預流乃至菩薩亦無所有不可得。

「舍利子！菩薩摩訶薩菩薩摩訶薩性空故，菩薩摩訶薩于菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 『極喜地』（菩薩修行第一階段）在『離垢地』（菩薩修行第二階段）、『發光地』（菩薩修行第三階段）、『焰慧地』（菩薩修行第四階段）、『極難勝地』（菩薩修行第五階段）、『現前地』（菩薩修行第六階段）、『遠行地』（菩薩修行第七階段）、『不動地』（菩薩修行第八階段）、『善慧地』（菩薩修行第九階段）、『法雲地』（菩薩修行第十階段）中，是無所有、不可得的。『極喜地』中，『離垢地』乃至『法雲地』也是無所有、不可得的。像這樣，乃至『法雲地』，因為『法雲地』的自性是空，所以『法雲地』對於『法雲地』是無所有、不可得的，『法雲地』對於『極喜地』乃至『善慧地』是無所有、不可得的，『法雲地』中，『極喜地』乃至『善慧地』也是無所有、不可得的。 『舍利子』！『一切智』（佛陀的智慧）因為『一切智』的自性是空，所以『一切智』對於『一切智』是無所有、不可得的，『一切智』對於『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）是無所有、不可得的，『一切智』中，『道相智』、『一切相智』也是無所有、不可得的。『道相智』因為『道相智』的自性是空，所以『道相智』對於『道相智』是無所有、不可得的，『道相智』對於『一切智』、『一切相智』是無所有、不可得的，『道相智』中，『一切智』、『一切相智』也是無所有、不可得的。『一切相智』因為『一切相智』的自性是空，所以『一切相智』對於『一切相智』是無所有、不可得的，『一切相智』對於『一切智』、『道相智』是無所有、不可得的，『一切相智』中，『一切智』、『道相智』也是無所有、不可得的。 『舍利子』！『預流』（初果聖人）因為『預流』的自性是空，所以『預流』對於『預流』是無所有、不可得的，『預流』對於『一來』（二果聖人）、『不還』（三果聖人）、『阿羅漢』（四果聖人）、『獨覺』（辟支佛）、『菩薩』、『如來』（佛陀）是無所有、不可得的，『預流』中，『一來』乃至『如來』也是無所有、不可得的。像這樣，乃至『如來』，因為『如來』的自性是空，所以『如來』對於『如來』是無所有、不可得的，『如來』對於『預流』乃至『菩薩』是無所有、不可得的，『如來』中，『預流』乃至『菩薩』也是無所有、不可得的。 『舍利子』！『菩薩摩訶薩』（大菩薩）因為『菩薩摩訶薩』的自性是空，所以『菩薩摩訶薩』對於『菩薩摩訶

【English Translation】 English version The 『Joyful Ground』 (the first stage of a Bodhisattva's practice) is non-existent and unattainable in the 『Immaculate Ground』 (the second stage), the 『Luminous Ground』 (the third stage), the 『Blazing Ground』 (the fourth stage), the 『Very Difficult to Conquer Ground』 (the fifth stage), the 『Present Ground』 (the sixth stage), the 『Far-Reaching Ground』 (the seventh stage), the 『Immovable Ground』 (the eighth stage), the 『Good Wisdom Ground』 (the ninth stage), and the 『Cloud of Dharma Ground』 (the tenth stage). Within the 『Joyful Ground』, the 『Immaculate Ground』 up to the 『Cloud of Dharma Ground』 are also non-existent and unattainable. Likewise, up to the 『Cloud of Dharma Ground』, because the nature of the 『Cloud of Dharma Ground』 is empty, the 『Cloud of Dharma Ground』 is non-existent and unattainable in relation to the 『Cloud of Dharma Ground』. The 『Cloud of Dharma Ground』 is non-existent and unattainable in relation to the 『Joyful Ground』 up to the 『Good Wisdom Ground』. Within the 『Cloud of Dharma Ground』, the 『Joyful Ground』 up to the 『Good Wisdom Ground』 are also non-existent and unattainable. 『Shariputra』! Because the nature of 『All-Wisdom』 (the wisdom of a Buddha) is empty, 『All-Wisdom』 is non-existent and unattainable in relation to 『All-Wisdom』. 『All-Wisdom』 is non-existent and unattainable in relation to 『Wisdom of the Aspects of the Path』 (wisdom understanding the path of practice) and 『Wisdom of All Aspects』 (wisdom understanding the essence of all things). Within 『All-Wisdom』, 『Wisdom of the Aspects of the Path』 and 『Wisdom of All Aspects』 are also non-existent and unattainable. Because the nature of 『Wisdom of the Aspects of the Path』 is empty, 『Wisdom of the Aspects of the Path』 is non-existent and unattainable in relation to 『Wisdom of the Aspects of the Path』. 『Wisdom of the Aspects of the Path』 is non-existent and unattainable in relation to 『All-Wisdom』 and 『Wisdom of All Aspects』. Within 『Wisdom of the Aspects of the Path』, 『All-Wisdom』 and 『Wisdom of All Aspects』 are also non-existent and unattainable. Because the nature of 『Wisdom of All Aspects』 is empty, 『Wisdom of All Aspects』 is non-existent and unattainable in relation to 『Wisdom of All Aspects』. 『Wisdom of All Aspects』 is non-existent and unattainable in relation to 『All-Wisdom』 and 『Wisdom of the Aspects of the Path』. Within 『Wisdom of All Aspects』, 『All-Wisdom』 and 『Wisdom of the Aspects of the Path』 are also non-existent and unattainable. 『Shariputra』! Because the nature of a 『Stream-Enterer』 (the first stage of enlightenment) is empty, a 『Stream-Enterer』 is non-existent and unattainable in relation to a 『Stream-Enterer』. A 『Stream-Enterer』 is non-existent and unattainable in relation to a 『Once-Returner』 (the second stage), a 『Non-Returner』 (the third stage), an 『Arhat』 (the fourth stage), a 『Pratyekabuddha』 (a solitary enlightened one), a 『Bodhisattva』, and a 『Tathagata』 (a Buddha). Within a 『Stream-Enterer』, a 『Once-Returner』 up to a 『Tathagata』 are also non-existent and unattainable. Likewise, up to a 『Tathagata』, because the nature of a 『Tathagata』 is empty, a 『Tathagata』 is non-existent and unattainable in relation to a 『Tathagata』. A 『Tathagata』 is non-existent and unattainable in relation to a 『Stream-Enterer』 up to a 『Bodhisattva』. Within a 『Tathagata』, a 『Stream-Enterer』 up to a 『Bodhisattva』 are also non-existent and unattainable. 『Shariputra』! Because the nature of a 『Bodhisattva Mahasattva』 (a great Bodhisattva) is empty, a 『Bodhisattva Mahasattva』 is non-existent and unattainable in relation to a 『Bodhisattva Maha

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薩無所有不可得，菩薩摩訶薩于般若波羅蜜多、教誡教授無所有不可得，菩薩摩訶薩中般若波羅蜜多、教誡教授亦無所有不可得。般若波羅蜜多般若波羅蜜多性空故，般若波羅蜜多於般若波羅蜜多無所有不可得，般若波羅蜜多於菩薩摩訶薩、教誡教授無所有不可得，般若波羅蜜多中菩薩摩訶薩、教誡教授亦無所有不可得。教誡教授教誡教授性空故，教誡教授于教誡教授無所有不可得，教誡教授于菩薩摩訶薩、般若波羅蜜多無所有不可得，教誡教授中菩薩摩訶薩、般若波羅蜜多亦無所有不可得。

「舍利子！我於是等一切法，以一切種、一切處、一切時求菩薩摩訶薩都無所有亦不可得。何以故？自性空故。舍利子！由此因緣，我作是說：我於是等一切法，以一切種、一切處、一切時，求諸菩薩摩訶薩都無所有竟不可得，云何令我以般若波羅蜜多教誡、教授諸菩薩摩訶薩？

「複次，舍利子！尊者所問『何緣故說諸菩薩摩訶薩諸菩薩摩訶薩但有假名都無自性？』者，舍利子！以諸菩薩摩訶薩名唯客攝故。」

時，舍利子問善現言：「何緣故說以諸菩薩摩訶薩名唯客所攝？」

善現對曰：「舍利子！如色名唯客所攝，受、想、行、識名亦唯客所攝。所以者何？色非名，名非色；受、想、行、識非名

【現代漢語翻譯】 現代漢語譯本 一切法皆無自性，不可執著。菩薩摩訶薩（偉大的菩薩）在修習般若波羅蜜多（智慧的完美）時，對於教誡教授（教導和指導）的理解也是無自性、不可執著的。菩薩摩訶薩所修的般若波羅蜜多和教誡教授，其本身也是無自性、不可執著的。因為般若波羅蜜多其自性本空，所以般若波羅蜜多對於自身而言是無自性、不可執著的，對於菩薩摩訶薩和教誡教授也是無自性、不可執著的。同樣，在般若波羅蜜多中，菩薩摩訶薩和教誡教授也是無自性、不可執著的。教誡教授其自性本空，所以教誡教授對於自身而言是無自性、不可執著的，對於菩薩摩訶薩和般若波羅蜜多也是無自性、不可執著的。同樣，在教誡教授中，菩薩摩訶薩和般若波羅蜜多也是無自性、不可執著的。 『舍利子（佛陀的弟子）！』我對於這些一切法，無論以何種方式、在任何地方、任何時候去尋找菩薩摩訶薩，都找不到任何實有的東西，因為它們的自性本空。『舍利子！』因此，我說我無論以何種方式、在任何地方、任何時候去尋找菩薩摩訶薩，都找不到任何實有的東西，又如何能用般若波羅蜜多去教誡和教授菩薩摩訶薩呢？ 『舍利子！』再者，你問『為什麼說菩薩摩訶薩只是假名，沒有真實的自性？』，『舍利子！』這是因為菩薩摩訶薩這個名稱只是一個臨時的概念。 當時，舍利子問善現（佛陀的弟子）說：『為什麼說菩薩摩訶薩這個名稱只是一個臨時的概念呢？』 善現回答說：『舍利子！就像色（物質）這個名稱只是一個臨時的概念，受（感受）、想（思維）、行（意志）、識（意識）這些名稱也只是臨時的概念。為什麼呢？因為色不是名稱，名稱也不是色；受、想、行、識不是名稱，名稱也不是受、想、行、識。』

【English Translation】 English version All dharmas (phenomena) are without inherent existence and cannot be clung to. When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), their understanding of the teachings and instructions (upadesha and anusasana) is also without inherent existence and cannot be clung to. The Prajnaparamita and the teachings and instructions practiced by a Bodhisattva Mahasattva are themselves without inherent existence and cannot be clung to. Because Prajnaparamita is inherently empty, it is without inherent existence and cannot be clung to in relation to itself, and it is also without inherent existence and cannot be clung to in relation to Bodhisattva Mahasattvas and teachings and instructions. Similarly, within Prajnaparamita, Bodhisattva Mahasattvas and teachings and instructions are also without inherent existence and cannot be clung to. Teachings and instructions are inherently empty, so they are without inherent existence and cannot be clung to in relation to themselves, and they are also without inherent existence and cannot be clung to in relation to Bodhisattva Mahasattvas and Prajnaparamita. Similarly, within teachings and instructions, Bodhisattva Mahasattvas and Prajnaparamita are also without inherent existence and cannot be clung to. 'Shariputra (a disciple of the Buddha)!』 When I seek a Bodhisattva Mahasattva in all these dharmas, in every way, in every place, and at every time, I find nothing that has a real existence, because their inherent nature is empty. 'Shariputra!' Therefore, I say that when I seek Bodhisattva Mahasattvas in every way, in every place, and at every time, I find nothing that has a real existence. How then can I teach and instruct Bodhisattva Mahasattvas with Prajnaparamita? 'Shariputra!' Furthermore, regarding your question, 'Why is it said that Bodhisattva Mahasattvas are merely provisional names without any inherent nature?' 'Shariputra!' It is because the name Bodhisattva Mahasattva is only a temporary designation. Then, Shariputra asked Subhuti (a disciple of the Buddha), 'Why is it said that the name Bodhisattva Mahasattva is only a temporary designation?' Subhuti replied, 'Shariputra! Just as the name rupa (form) is only a temporary designation, so too are the names vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) only temporary designations. Why is this? Because rupa is not a name, and a name is not rupa; vedana, samjna, samskara, and vijnana are not names, and names are not vedana, samjna, samskara, and vijnana.'

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，名非受、想、行、識。色等中無名，名中無色等，非合非散但假施設。何以故？以色等與名俱自性空故，自性空中，若色等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如眼處名唯客所攝，耳、鼻、舌、身、意處名亦唯客所攝。所以者何？眼處非名，名非眼處；耳、鼻、舌、身、意處非名，名非耳、鼻、舌、身、意處。眼處等中無名，名中無眼處等，非合非散但假施設。何以故？以眼處等與名俱自性空故，自性空中，若眼處等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如色處名唯客所攝，聲、香、味、觸、法處名亦唯客所攝。所以者何？色處非名，名非色處；聲、香、味、觸、法處非名，名非聲、香、味、觸、法處。色處等中無名，名中無色處等，非合非散但假施設。何以故？以色處等與名俱自性空故，自性空中，若色處等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如眼界名唯客所攝，耳、鼻、舌、身、意界名亦唯客所攝。所以者何？眼

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』名字並非受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）。色（rūpa，物質）等之中沒有名字，名字之中沒有色等，它們既非結合也非分散，只是假立的施設。為什麼呢？因為色等與名字都各自本性空，在本性空之中，無論是色等還是名字，都一無所有，不可得。舍利子！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）的名字也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，都無自性。 『舍利子！』比如眼處（cakṣurāyatana，視覺器官）的名字只是客體所攝，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）的名字也只是客體所攝。為什麼呢？眼處不是名字，名字不是眼處；耳、鼻、舌、身、意處不是名字，名字不是耳、鼻、舌、身、意處。眼處等之中沒有名字，名字之中沒有眼處等，它們既非結合也非分散，只是假立的施設。為什麼呢？因為眼處等與名字都各自本性空，在本性空之中，無論是眼處等還是名字，都一無所有，不可得。舍利子！菩薩摩訶薩的名字也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，都無自性。 『舍利子！』比如色處（rūpāyatana，視覺對像）的名字只是客體所攝，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）的名字也只是客體所攝。為什麼呢？色處不是名字，名字不是色處；聲、香、味、觸、法處不是名字，名字不是聲、香、味、觸、法處。色處等之中沒有名字，名字之中沒有色處等，它們既非結合也非分散，只是假立的施設。為什麼呢？因為色處等與名字都各自本性空，在本性空之中，無論是色處等還是名字，都一無所有，不可得。舍利子！菩薩摩訶薩的名字也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，都無自性。 『舍利子！』比如眼界（cakṣurdhātu，視覺界）的名字只是客體所攝，耳（śrotradhātu，聽覺界）、鼻（ghrāṇadhātu，嗅覺界）、舌（jihvādhātu，味覺界）、身（kāyadhātu，觸覺界）、意界（manodhātu，思維界）的名字也只是客體所攝。為什麼呢？眼

【English Translation】 English version: 『Śāriputra!』, name is not feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna). Within form (rūpa) and so on, there is no name; within name, there is no form and so on. They are neither combined nor separate, but merely provisional designations. Why is this so? Because form and so on, together with name, are each empty of inherent existence. Within this emptiness of inherent existence, neither form and so on, nor name, have any existence and are unattainable. Śāriputra! The name of a Bodhisattva Mahāsattva is also likewise only included within the objective; therefore it is said: all Bodhisattva Mahāsattvas have only provisional names and no inherent existence. 『Śāriputra!』 For example, the name of the eye base (cakṣurāyatana) is only included within the objective; the names of the ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind bases (manāyatana) are also only included within the objective. Why is this so? The eye base is not a name, and a name is not the eye base; the ear, nose, tongue, body, and mind bases are not names, and names are not the ear, nose, tongue, body, and mind bases. Within the eye base and so on, there is no name; within name, there is no eye base and so on. They are neither combined nor separate, but merely provisional designations. Why is this so? Because the eye base and so on, together with name, are each empty of inherent existence. Within this emptiness of inherent existence, neither the eye base and so on, nor name, have any existence and are unattainable. Śāriputra! The name of a Bodhisattva Mahāsattva is also likewise only included within the objective; therefore it is said: all Bodhisattva Mahāsattvas have only provisional names and no inherent existence. 『Śāriputra!』 For example, the name of the form base (rūpāyatana) is only included within the objective; the names of the sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and dharma bases (dharmāyatana) are also only included within the objective. Why is this so? The form base is not a name, and a name is not the form base; the sound, smell, taste, touch, and dharma bases are not names, and names are not the sound, smell, taste, touch, and dharma bases. Within the form base and so on, there is no name; within name, there is no form base and so on. They are neither combined nor separate, but merely provisional designations. Why is this so? Because the form base and so on, together with name, are each empty of inherent existence. Within this emptiness of inherent existence, neither the form base and so on, nor name, have any existence and are unattainable. Śāriputra! The name of a Bodhisattva Mahāsattva is also likewise only included within the objective; therefore it is said: all Bodhisattva Mahāsattvas have only provisional names and no inherent existence. 『Śāriputra!』 For example, the name of the eye element (cakṣurdhātu) is only included within the objective; the names of the ear (śrotradhātu), nose (ghrāṇadhātu), tongue (jihvādhātu), body (kāyadhātu), and mind elements (manodhātu) are also only included within the objective. Why is this so? The eye

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界非名，名非眼界；耳、鼻、舌、身、意界非名，名非耳、鼻、舌、身、意界。眼界等中無名，名中無眼界等，非合非散但假施設。何以故？以眼界等與名俱自性空故，自性空中，若眼界等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如色界名唯客所攝，聲、香、味、觸、法界名亦唯客所攝。所以者何？色界非名，名非色界，聲、香、味、觸、法界非名，名非聲、香、味、觸、法界。色界等中無名，名中無色界等，非合非散但假施設。何以故？以色界等與名俱自性空故，自性空中，若色界等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如眼識界名唯客所攝，耳、鼻、舌、身、意識界名亦唯客所攝。所以者何？眼識界非名，名非眼識界；耳、鼻、舌、身、意識界非名，名非耳、鼻、舌、身、意識界。眼識界等中無名，名中無眼識界等，非合非散但假施設。何以故？以眼識界等與名俱自性空故，自性空中，若眼識界等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

【現代漢語翻譯】 現代漢語譯本 『眼界』（眼睛所見的範圍）不是『名』（概念、名稱），『名』也不是『眼界』；『耳界』（耳朵所聽的範圍）、『鼻界』（鼻子所嗅的範圍）、『舌界』（舌頭所嘗的範圍）、『身界』（身體所感的範圍）、『意界』（意識所知的範圍）不是『名』，『名』也不是『耳界』、『鼻界』、『舌界』、『身界』、『意界』。在『眼界』等之中沒有『名』，在『名』之中也沒有『眼界』等，它們既不是結合也不是分散，只是假設的施設。為什麼呢？因為『眼界』等與『名』都各自是空性的，在空性之中，無論是『眼界』等還是『名』，都是不存在且不可得的。舍利子！菩薩摩訶薩的『名』也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 『名』只是客體所攝，『聲界』（聲音的範圍）、『香界』（氣味的範圍）、『味界』（味道的範圍）、『觸界』（觸感的範圍）、『法界』（心念的範圍）的『名』也只是客體所攝。為什麼呢？『聲界』等不是『名』，『名』也不是『聲界』等；『聲界』、『香界』、『味界』、『觸界』、『法界』不是『名』，『名』也不是『聲界』、『香界』、『味界』、『觸界』、『法界』。在『聲界』等之中沒有『名』，在『名』之中也沒有『聲界』等，它們既不是結合也不是分散，只是假設的施設。為什麼呢？因為『聲界』等與『名』都各自是空性的，在空性之中，無論是『聲界』等還是『名』，都是不存在且不可得的。舍利子！菩薩摩訶薩的『名』也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 『眼識界』（眼睛的識別範圍）的『名』只是客體所攝，『耳識界』（耳朵的識別範圍）、『鼻識界』（鼻子的識別範圍）、『舌識界』（舌頭的識別範圍）、『身識界』（身體的識別範圍）、『意識界』（意識的識別範圍）的『名』也只是客體所攝。為什麼呢？『眼識界』不是『名』，『名』也不是『眼識界』；『耳識界』、『鼻識界』、『舌識界』、『身識界』、『意識界』不是『名』，『名』也不是『耳識界』、『鼻識界』、『舌識界』、『身識界』、『意識界』。在『眼識界』等之中沒有『名』，在『名』之中也沒有『眼識界』等，它們既不是結合也不是分散，只是假設的施設。為什麼呢？因為『眼識界』等與『名』都各自是空性的，在空性之中，無論是『眼識界』等還是『名』，都是不存在且不可得的。舍利子！菩薩摩訶薩的『名』也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。

【English Translation】 English version 『The eye realm』 (the range of what the eye sees) is not 『name』 (concept, designation), and 『name』 is not 『the eye realm』; 『the ear realm』 (the range of what the ear hears), 『the nose realm』 (the range of what the nose smells), 『the tongue realm』 (the range of what the tongue tastes), 『the body realm』 (the range of what the body feels), 『the mind realm』 (the range of what the mind knows) are not 『name』, and 『name』 is not 『the ear realm』, 『the nose realm』, 『the tongue realm』, 『the body realm』, 『the mind realm』. Within 『the eye realm』 etc., there is no 『name』, and within 『name』 there is no 『eye realm』 etc. They are neither combined nor separate, but merely provisional designations. Why is this so? Because 『the eye realm』 etc. and 『name』 are both empty of inherent existence. In emptiness, neither 『the eye realm』 etc. nor 『name』 exist and are unattainable. Shariputra! The 『name』 of a Bodhisattva Mahasattva is also only included within the objective. Therefore, it is said: all Bodhisattva Mahasattvas have only provisional names and no inherent existence. 『Name』 is only included within the objective, and the 『name』 of 『the sound realm』 (the range of sound), 『the smell realm』 (the range of smell), 『the taste realm』 (the range of taste), 『the touch realm』 (the range of touch), 『the dharma realm』 (the range of mental phenomena) is also only included within the objective. Why is this so? 『The sound realm』 etc. are not 『name』, and 『name』 is not 『the sound realm』 etc.; 『the sound realm』, 『the smell realm』, 『the taste realm』, 『the touch realm』, 『the dharma realm』 are not 『name』, and 『name』 is not 『the sound realm』, 『the smell realm』, 『the taste realm』, 『the touch realm』, 『the dharma realm』. Within 『the sound realm』 etc., there is no 『name』, and within 『name』 there is no 『sound realm』 etc. They are neither combined nor separate, but merely provisional designations. Why is this so? Because 『the sound realm』 etc. and 『name』 are both empty of inherent existence. In emptiness, neither 『the sound realm』 etc. nor 『name』 exist and are unattainable. Shariputra! The 『name』 of a Bodhisattva Mahasattva is also only included within the objective. Therefore, it is said: all Bodhisattva Mahasattvas have only provisional names and no inherent existence. The 『name』 of 『the eye consciousness realm』 (the range of eye consciousness) is only included within the objective, and the 『name』 of 『the ear consciousness realm』 (the range of ear consciousness), 『the nose consciousness realm』 (the range of nose consciousness), 『the tongue consciousness realm』 (the range of tongue consciousness), 『the body consciousness realm』 (the range of body consciousness), 『the mind consciousness realm』 (the range of mind consciousness) is also only included within the objective. Why is this so? 『The eye consciousness realm』 is not 『name』, and 『name』 is not 『the eye consciousness realm』; 『the ear consciousness realm』, 『the nose consciousness realm』, 『the tongue consciousness realm』, 『the body consciousness realm』, 『the mind consciousness realm』 are not 『name』, and 『name』 is not 『the ear consciousness realm』, 『the nose consciousness realm』, 『the tongue consciousness realm』, 『the body consciousness realm』, 『the mind consciousness realm』. Within 『the eye consciousness realm』 etc., there is no 『name』, and within 『name』 there is no 『eye consciousness realm』 etc. They are neither combined nor separate, but merely provisional designations. Why is this so? Because 『the eye consciousness realm』 etc. and 『name』 are both empty of inherent existence. In emptiness, neither 『the eye consciousness realm』 etc. nor 『name』 exist and are unattainable. Shariputra! The 『name』 of a Bodhisattva Mahasattva is also only included within the objective. Therefore, it is said: all Bodhisattva Mahasattvas have only provisional names and no inherent existence.

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「舍利子！如眼觸名唯客所攝，耳、鼻、舌、身、意觸名亦唯客所攝。所以者何？眼觸非名，名非眼觸；耳、鼻、舌、身、意觸非名，名非耳、鼻、舌、身、意觸。眼觸等中無名，名中無眼觸等，非合非散但假施設。何以故？以眼觸等與名俱自性空故，自性空中，若眼觸等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如眼觸為緣所生諸受名唯客所攝，耳、鼻、舌、身、意觸為緣所生諸受名亦唯客所攝。所以者何？眼觸為緣所生諸受非名，名非眼觸為緣所生諸受；耳、鼻、舌、身、意觸為緣所生諸受非名，名非耳、鼻、舌、身、意觸為緣所生諸受。眼觸為緣所生諸受等中無名，名中無眼觸為緣所生諸受等，非合非散但假施設。何以故？以眼觸為緣所生諸受等與名俱自性空故，自性空中，若眼觸為緣所生諸受等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如佈施波羅蜜多名唯客所攝，凈戒、安忍、精進、靜慮、般若波羅蜜多名亦唯客所攝。所以者何？佈施波羅蜜多非名，名非佈施波羅蜜多；凈戒、安忍、精進、靜慮、般若波羅蜜多非名，

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀的十大弟子之一）！就像眼觸（cakṣu-sparśa，視覺接觸）這個名稱只是暫時的附加一樣，耳觸（śrotra-sparśa，聽覺接觸）、鼻觸（ghrāṇa-sparśa，嗅覺接觸）、舌觸（jihvā-sparśa，味覺接觸）、身觸（kāya-sparśa，觸覺接觸）、意觸（manaḥ-sparśa，意識接觸）這些名稱也只是暫時的附加。為什麼呢？因為眼觸不是名稱，名稱也不是眼觸；耳觸、鼻觸、舌觸、身觸、意觸不是名稱，名稱也不是耳觸、鼻觸、舌觸、身觸、意觸。在眼觸等之中沒有名稱，在名稱之中也沒有眼觸等，它們既不是結合也不是分離，只是假設的施設。為什麼呢？因為眼觸等和名稱都各自是空性的，在空性之中，無論是眼觸等還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的名稱也同樣只是暫時的附加，因此說：所有的菩薩摩訶薩都只是有假名，而沒有自性。 『舍利子！就像以眼觸為緣所產生的各種感受的名稱只是暫時的附加一樣，以耳觸、鼻觸、舌觸、身觸、意觸為緣所產生的各種感受的名稱也只是暫時的附加。為什麼呢？因為以眼觸為緣所產生的各種感受不是名稱，名稱也不是以眼觸為緣所產生的各種感受；以耳觸、鼻觸、舌觸、身觸、意觸為緣所產生的各種感受不是名稱，名稱也不是以耳觸、鼻觸、舌觸、身觸、意觸為緣所產生的各種感受。在以眼觸為緣所產生的各種感受等之中沒有名稱，在名稱之中也沒有以眼觸為緣所產生的各種感受等，它們既不是結合也不是分離，只是假設的施設。為什麼呢？因為以眼觸為緣所產生的各種感受等和名稱都各自是空性的，在空性之中，無論是眼觸為緣所產生的各種感受等還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩的名稱也同樣只是暫時的附加，因此說：所有的菩薩摩訶薩都只是有假名，而沒有自性。 『舍利子！就像佈施波羅蜜多（dāna-pāramitā，佈施的完美）這個名稱只是暫時的附加一樣，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）這些名稱也只是暫時的附加。為什麼呢？因為佈施波羅蜜多不是名稱，名稱也不是佈施波羅蜜多；凈戒、安忍、精進、靜慮、般若波羅蜜多不是名稱，

【English Translation】 English version: 『Śāriputra! Just as the name 『eye-contact』 (cakṣu-sparśa) is merely a temporary designation, so too are the names 『ear-contact』 (śrotra-sparśa), 『nose-contact』 (ghrāṇa-sparśa), 『tongue-contact』 (jihvā-sparśa), 『body-contact』 (kāya-sparśa), and 『mind-contact』 (manaḥ-sparśa) merely temporary designations. Why is this so? Because eye-contact is not a name, and a name is not eye-contact; ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are not names, and a name is not ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact. There is no name within eye-contact, etc., and there is no eye-contact, etc., within a name. They are neither combined nor separate, but merely provisional designations. Why is this? Because eye-contact, etc., and names are both empty of inherent existence. In emptiness, neither eye-contact, etc., nor names exist and are unattainable. Śāriputra! The name of a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, a great bodhisattva) is also merely a temporary designation. Therefore, it is said that all Bodhisattva-Mahāsattvas have only provisional names and no inherent existence. 『Śāriputra! Just as the name of the various feelings arising from eye-contact is merely a temporary designation, so too are the names of the various feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact merely temporary designations. Why is this so? Because the various feelings arising from eye-contact are not a name, and a name is not the various feelings arising from eye-contact; the various feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are not a name, and a name is not the various feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact. There is no name within the various feelings arising from eye-contact, etc., and there are no various feelings arising from eye-contact, etc., within a name. They are neither combined nor separate, but merely provisional designations. Why is this? Because the various feelings arising from eye-contact, etc., and names are both empty of inherent existence. In emptiness, neither the various feelings arising from eye-contact, etc., nor names exist and are unattainable. Śāriputra! The name of a Bodhisattva-Mahāsattva is also merely a temporary designation. Therefore, it is said that all Bodhisattva-Mahāsattvas have only provisional names and no inherent existence. 『Śāriputra! Just as the name 『giving-perfection』 (dāna-pāramitā) is merely a temporary designation, so too are the names 『ethics-perfection』 (śīla-pāramitā), 『patience-perfection』 (kṣānti-pāramitā), 『effort-perfection』 (vīrya-pāramitā), 『meditation-perfection』 (dhyāna-pāramitā), and 『wisdom-perfection』 (prajñā-pāramitā) merely temporary designations. Why is this so? Because giving-perfection is not a name, and a name is not giving-perfection; ethics-perfection, patience-perfection, effort-perfection, meditation-perfection, and wisdom-perfection are not names,

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名非凈戒、安忍、精進、靜慮、般若波羅蜜多。佈施波羅蜜多等中無名，名中無佈施波羅蜜多等，非合非散但假施設。何以故？以佈施波羅蜜多等與名俱自性空故，自性空中，若佈施波羅蜜多等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如內空名唯客所攝，外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空名亦唯客所攝。所以者何？內空非名，名非內空；外空乃至無性自性空非名，名非外空乃至無性自性空。內空等中無名，名中無內空等，非合非散但假施設。何以故？以內空等與名俱自性空故，自性空中，若內空等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如四念住名唯客所攝，四正斷、四神足、五根、五力、七等覺支、八聖道支名亦唯客所攝。所以者何？四念住非名，名非四念住；四正斷乃至八聖道支非名，名非四正斷乃至八聖道支。四念住等中無名，名中無四念住等，非合非散但假施設。何以故？以四念住等與名俱自性

【現代漢語翻譯】 現代漢語譯本：名不是凈戒（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）。佈施波羅蜜多（dānapāramitā，佈施的完美）等之中沒有名，名之中沒有佈施波羅蜜多等，它們既不是合在一起也不是分散的，只是假設的施設。為什麼呢？因為佈施波羅蜜多等和名都各自是自性空的，在自性空中，無論是佈施波羅蜜多等還是名，都是不存在的，不可得到的。舍利子！菩薩摩訶薩的名也是如此，只是客體所攝，因此說：諸菩薩摩訶薩只有假名，都沒有自性。 舍利子！就像內空（adhyātmaśūnyatā，內在的空性）的名只是客體所攝，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，無邊際的空性）、散無散空（anavakāraśūnyatā，無散的空性）、本性空（prakṛtiśūnyatā，本性的空性）、自共相空（svalakṣaṇāśūnyatā，自相和共相的空性）、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）的名也只是客體所攝。為什麼呢？內空不是名，名不是內空；外空乃至無性自性空不是名，名不是外空乃至無性自性空。內空等之中沒有名，名之中沒有內空等，它們既不是合在一起也不是分散的，只是假設的施設。為什麼呢？因為內空等和名都各自是自性空的，在自性空中，無論是內空等還是名，都是不存在的，不可得到的。舍利子！菩薩摩訶薩的名也是如此，只是客體所攝，因此說：諸菩薩摩訶薩只有假名，都沒有自性。 舍利子！就像四念住（smṛtyupasthāna，四種念住）的名只是客體所攝，四正斷（samyakprahāṇa，四種正勤）、四神足（ṛddhipāda，四種神足）、五根（indriya，五種根）、五力（bala，五種力）、七等覺支（bodhyaṅga，七種覺支）、八聖道支（āryāṣṭāṅgamārga，八種聖道支）的名也只是客體所攝。為什麼呢？四念住不是名，名不是四念住；四正斷乃至八聖道支不是名，名不是四正斷乃至八聖道支。四念住等之中沒有名，名之中沒有四念住等，它們既不是合在一起也不是分散的，只是假設的施設。為什麼呢？因為四念住等和名都各自是自性空的

【English Translation】 English version: Name is not the pure precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), or the perfection of wisdom (prajñāpāramitā). There is no name within the perfection of giving (dānapāramitā) and so on, and there is no perfection of giving and so on within name. They are neither combined nor separate, but merely provisional designations. Why is this so? Because the perfection of giving and so on, together with name, are each empty of inherent existence. In emptiness of inherent existence, neither the perfection of giving and so on, nor name, are found to exist or be attainable. Shariputra, the name of a Bodhisattva-Mahasattva is also like this, merely included within the objective. Therefore, it is said that all Bodhisattva-Mahasattvas have only provisional names and no inherent existence. Shariputra, just as the name of inner emptiness (adhyātmaśūnyatā) is merely included within the objective, so too are the names of outer emptiness (bahirdhāśūnyatā), emptiness of both inner and outer (adhyātmabahirdhāśūnyatā), emptiness of emptiness (śūnyatāśūnyatā), great emptiness (mahāśūnyatā), ultimate emptiness (paramārthaśūnyatā), emptiness of the conditioned (saṃskṛtaśūnyatā), emptiness of the unconditioned (asaṃskṛtaśūnyatā), ultimate emptiness (atyantaśūnyatā), emptiness of no beginning or end (anavarāgraśūnyatā), emptiness of non-dispersion (anavakāraśūnyatā), emptiness of inherent nature (prakṛtiśūnyatā), emptiness of self-characteristics and common characteristics (svalakṣaṇāśūnyatā), emptiness of all dharmas (sarvadharmaśūnyatā), emptiness of non-attainment (anupalambhaśūnyatā), emptiness of no-nature (abhāvaśūnyatā), emptiness of inherent existence (svabhāvaśūnyatā), and emptiness of no-nature of inherent existence (abhāvasvabhāvaśūnyatā) merely included within the objective. Why is this so? Inner emptiness is not name, and name is not inner emptiness; outer emptiness up to emptiness of no-nature of inherent existence is not name, and name is not outer emptiness up to emptiness of no-nature of inherent existence. There is no name within inner emptiness and so on, and there is no inner emptiness and so on within name. They are neither combined nor separate, but merely provisional designations. Why is this so? Because inner emptiness and so on, together with name, are each empty of inherent existence. In emptiness of inherent existence, neither inner emptiness and so on, nor name, are found to exist or be attainable. Shariputra, the name of a Bodhisattva-Mahasattva is also like this, merely included within the objective. Therefore, it is said that all Bodhisattva-Mahasattvas have only provisional names and no inherent existence. Shariputra, just as the name of the four foundations of mindfulness (smṛtyupasthāna) is merely included within the objective, so too are the names of 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) merely included within the objective. Why is this so? The four foundations of mindfulness are not name, and name is not the four foundations of mindfulness; the four right exertions up to the eightfold noble path are not name, and name is not the four right exertions up to the eightfold noble path. There is no name within the four foundations of mindfulness and so on, and there is no four foundations of mindfulness and so on within name. They are neither combined nor separate, but merely provisional designations. Why is this so? Because the four foundations of mindfulness and so on, together with name, are each empty of inherent existence.

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空故，自性空中，若四念住等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如是乃至如佛十力名唯客所攝，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法名亦唯客所攝。所以者何？佛十力非名，名非佛十力；四無所畏乃至十八佛不共法非名，名非四無所畏乃至十八佛不共法。佛十力等中無名，名中無佛十力等，非合非散但假施設。何以故？以佛十力等與名俱自性空故，自性空中，若佛十力等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！如一切三摩地門名唯客所攝，一切陀羅尼門名亦唯客所攝。所以者何？一切三摩地門非名，名非一切三摩地門；一切陀羅尼門非名，名非一切陀羅尼門。一切三摩地門等中無名，名中無一切三摩地門等，非合非散但假施設。何以故？以一切三摩地門等與名俱自性空故，自性空中，若一切三摩地門等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「舍利子！乃至如一切智名唯客所攝，道相智、一切相智名亦唯客所

【現代漢語翻譯】 現代漢語譯本：因為空性，自性本空，無論是四念住（四種禪修方法，用於觀察身、受、心、法）、還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩（偉大的菩薩）的名稱也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 舍利子！乃至如佛的十力（佛的十種力量）的名稱也只是客體所攝，四無所畏（佛的四種無畏懼的特質）、四無礙解（佛的四種無礙的智慧）、大慈、大悲、大喜、大舍（佛的四種無量心）、十八佛不共法（佛獨有的十八種功德）的名稱也只是客體所攝。為什麼呢？佛的十力不是名稱，名稱不是佛的十力；四無所畏乃至十八佛不共法不是名稱，名稱不是四無所畏乃至十八佛不共法。佛的十力等之中沒有名稱，名稱之中沒有佛的十力等，它們既不是合一也不是分散，只是假立的施設。為什麼呢？因為佛的十力等與名稱都自性空，在自性空中，無論是佛的十力等還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩的名稱也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 舍利子！如一切三摩地門（所有禪定之門）的名稱只是客體所攝，一切陀羅尼門（所有總持之門）的名稱也只是客體所攝。為什麼呢？一切三摩地門不是名稱，名稱不是一切三摩地門；一切陀羅尼門不是名稱，名稱不是一切陀羅尼門。一切三摩地門等之中沒有名稱，名稱之中沒有一切三摩地門等，它們既不是合一也不是分散，只是假立的施設。為什麼呢？因為一切三摩地門等與名稱都自性空，在自性空中，無論是一切三摩地門等還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩的名稱也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 舍利子！乃至如一切智（佛的一切智慧）的名稱只是客體所攝，道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物的智慧）的名稱也只是客體所攝。

【English Translation】 English version: Because of emptiness, the self-nature is empty. Whether it's the four foundations of mindfulness (four types of meditation practices for observing the body, feelings, mind, and phenomena), or names, all are non-existent and unattainable. Shariputra! The names of Bodhisattva Mahasattvas (great Bodhisattvas) are also merely included within the objective realm. Therefore, it is said: all Bodhisattva Mahasattvas only have provisional names and no self-nature. Shariputra! Even the names of the ten powers of the Buddha (ten powers of the Buddha) are merely included within the objective realm, as are the names of 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 (four immeasurable minds of the Buddha), and the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha). Why is this so? The ten powers of the Buddha are not names, and names are not the ten powers of the Buddha; the four fearlessnesses up to the eighteen unique qualities of the Buddha are not names, and names are not the four fearlessnesses up to the eighteen unique qualities of the Buddha. There are no names within the ten powers of the Buddha, and there are no ten powers of the Buddha within names. They are neither unified nor dispersed, but merely provisional designations. Why is this so? Because the ten powers of the Buddha and names are both empty in their self-nature. In self-nature emptiness, whether it's the ten powers of the Buddha or names, all are non-existent and unattainable. Shariputra! The names of Bodhisattva Mahasattvas are also merely included within the objective realm. Therefore, it is said: all Bodhisattva Mahasattvas only have provisional names and no self-nature. Shariputra! The names of all Samadhi gates (all gates of meditation) are merely included within the objective realm, and the names of all Dharani gates (all gates of total retention) are also merely included within the objective realm. Why is this so? All Samadhi gates are not names, and names are not all Samadhi gates; all Dharani gates are not names, and names are not all Dharani gates. There are no names within all Samadhi gates, and there are no all Samadhi gates within names. They are neither unified nor dispersed, but merely provisional designations. Why is this so? Because all Samadhi gates and names are both empty in their self-nature. In self-nature emptiness, whether it's all Samadhi gates or names, all are non-existent and unattainable. Shariputra! The names of Bodhisattva Mahasattvas are also merely included within the objective realm. Therefore, it is said: all Bodhisattva Mahasattvas only have provisional names and no self-nature. Shariputra! Even the name of all-knowing wisdom (all wisdom of the Buddha) is merely included within the objective realm, as are the names of the wisdom of the path (wisdom of understanding the path of practice) and the wisdom of all aspects (wisdom of understanding all things).

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攝。所以者何？一切智非名，名非一切智；道相智、一切相智非名，名非道相智、一切相智。一切智等中無名，名中無一切智等，非合非散但假施設。何以故？以一切智等與名俱自性空故，自性空中，若一切智等、若名，俱無所有不可得故。舍利子！菩薩摩訶薩名亦復如是唯客所攝，由斯故說：諸菩薩摩訶薩但有假名都無自性。

「複次，舍利子！尊者所問『何緣故說如說我等畢竟不生但有假名都無自性？』者，舍利子！我畢竟無所有不可得，云何有生？乃至見者亦畢竟無所有不可得，云何有生？舍利子！色畢竟無所有不可得，云何有生？受、想、行、識亦畢竟無所有不可得，云何有生？舍利子！眼處畢竟無所有不可得，云何有生？耳、鼻、舌、身、意處亦畢竟無所有不可得，云何有生？舍利子！色處畢竟無所有不可得，云何有生？聲、香、味、觸、法處亦畢竟無所有不可得，云何有生？舍利子！眼界畢竟無所有不可得，云何有生？耳、鼻、舌、身、意界亦畢竟無所有不可得，云何有生？舍利子！色界畢竟無所有不可得，云何有生？聲、香、味、觸、法界亦畢竟無所有不可得，云何有生？舍利子！眼識界畢竟無所有不可得，云何有生？耳、鼻、舌、身、意識界亦畢竟無所有不可得，云何有生？舍利子！眼觸畢竟

【現代漢語翻譯】 現代漢語譯本：這是為什麼呢？因為一切智（sarvajñatā，指佛陀的智慧）不是一個名稱，名稱也不是一切智；道相智（mārgākārajñatā，指菩薩的智慧）和一切相智（sarvākārajñatā，指佛陀的智慧）也不是名稱，名稱也不是道相智和一切相智。一切智等概念中沒有名稱，名稱中也沒有一切智等概念，它們既不是結合也不是分離，只是假立的施設。為什麼呢？因為一切智等概念和名稱都各自是空性的，在空性中，無論是一切智等概念還是名稱，都是不存在且不可得的。舍利子！菩薩摩訶薩（bodhisattva mahāsattva，指偉大的菩薩）的名稱也同樣只是客體所攝，因此說：諸菩薩摩訶薩只有假名，而沒有自性。 再者，舍利子！你所問的『為什麼說如我等畢竟不生，只有假名而沒有自性？』，舍利子！我畢竟是無所有且不可得的，怎麼會有生呢？乃至見者也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！色（rūpa，指物質現象）畢竟是無所有且不可得的，怎麼會有生呢？受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！眼處（cakṣurāyatana，指眼根）畢竟是無所有且不可得的，怎麼會有生呢？耳（śrotrāyatana，指耳根）、鼻（ghrāṇāyatana，指鼻根）、舌（jihvāyatana，指舌根）、身（kāyāyatana，指身根）、意處（manāyatana，指意根）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！色處（rūpāyatana，指色境）畢竟是無所有且不可得的，怎麼會有生呢？聲（śabdāyatana，指聲音）、香（gandhāyatana，指氣味）、味（rasāyatana，指味道）、觸（spraṣṭavyāyatana，指觸感）、法處（dharmāyatana，指法境）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！眼界（cakṣurdhātu，指眼識界）畢竟是無所有且不可得的，怎麼會有生呢？耳（śrotradhatu，指耳識界）、鼻（ghrāṇadhātu，指鼻識界）、舌（jihvādhātu，指舌識界）、身（kāyadhātu，指身識界）、意界（manodhātu，指意識界）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！色界（rūpadhātu，指色界）畢竟是無所有且不可得的，怎麼會有生呢？聲（śabdadhatu，指聲界）、香（gandhadhatu，指香界）、味（rasadhatu，指味界）、觸（spraṣṭavyadhātu，指觸界）、法界（dharmadhātu，指法界）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！眼識界（cakṣurvijñānadhātu，指眼識界）畢竟是無所有且不可得的，怎麼會有生呢？耳（śrotravijñānadhātu，指耳識界）、鼻（ghrāṇavijñānadhātu，指鼻識界）、舌（jihvāvijñānadhātu，指舌識界）、身（kāyavijñānadhātu，指身識界）、意識界（manovijñānadhātu，指意識界）也畢竟是無所有且不可得的，怎麼會有生呢？舍利子！眼觸（cakṣuḥsparśa，指眼根與色境的接觸）畢竟

【English Translation】 English version: Why is that? Because 'all-knowing wisdom' (sarvajñatā) is not a name, and a name is not 'all-knowing wisdom'; 'wisdom of the path' (mārgākārajñatā) and 'wisdom of all aspects' (sarvākārajñatā) are not names, and a name is not 'wisdom of the path' or 'wisdom of all aspects'. There is no name within 'all-knowing wisdom' etc., and there is no 'all-knowing wisdom' etc. within a name. They are neither combined nor separate, but merely provisional designations. Why is that? Because 'all-knowing wisdom' etc. and names are both empty of inherent existence. In emptiness, both 'all-knowing wisdom' etc. and names are non-existent and unattainable. Shariputra! The names of Bodhisattva Mahasattvas (bodhisattva mahāsattva) are also similarly included only as objects, therefore it is said: Bodhisattva Mahasattvas have only provisional names and no inherent existence. Furthermore, Shariputra! Regarding your question, 'Why is it said that, like me, there is ultimately no birth, but only provisional names with no inherent existence?' Shariputra! 'I' is ultimately non-existent and unattainable, how can there be birth? Even the seer is ultimately non-existent and unattainable, how can there be birth? Shariputra! Form (rūpa) is ultimately non-existent and unattainable, how can there be birth? Feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! The eye base (cakṣurāyatana) is ultimately non-existent and unattainable, how can there be birth? The ear (śrotrāyatana), nose (ghrāṇāyatana), tongue (jihvāyatana), body (kāyāyatana), and mind base (manāyatana) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! The form base (rūpāyatana) is ultimately non-existent and unattainable, how can there be birth? Sound (śabdāyatana), smell (gandhāyatana), taste (rasāyatana), touch (spraṣṭavyāyatana), and the dharma base (dharmāyatana) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! The eye element (cakṣurdhātu) is ultimately non-existent and unattainable, how can there be birth? The ear (śrotradhatu), nose (ghrāṇadhātu), tongue (jihvādhātu), body (kāyadhātu), and mind element (manodhātu) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! The form element (rūpadhātu) is ultimately non-existent and unattainable, how can there be birth? Sound (śabdadhatu), smell (gandhadhatu), taste (rasadhatu), touch (spraṣṭavyadhātu), and the dharma element (dharmadhātu) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! The eye consciousness element (cakṣurvijñānadhātu) is ultimately non-existent and unattainable, how can there be birth? The ear (śrotravijñānadhātu), nose (ghrāṇavijñānadhātu), tongue (jihvāvijñānadhātu), body (kāyavijñānadhātu), and mind consciousness element (manovijñānadhātu) are also ultimately non-existent and unattainable, how can there be birth? Shariputra! Eye contact (cakṣuḥsparśa) is ultimately

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無所有不可得，云何有生？耳、鼻、舌、身、意觸亦畢竟無所有不可得，云何有生？舍利子！眼觸為緣所生諸受畢竟無所有不可得，云何有生？耳、鼻、舌、身、意觸為緣所生諸受亦畢竟無所有不可得，云何有生？舍利子！佈施波羅蜜多畢竟無所有不可得，云何有生？凈戒、安忍、精進、靜慮、般若波羅蜜多亦畢竟無所有不可得，云何有生？舍利子！內空畢竟無所有不可得，云何有生？外空乃至無性自性空亦畢竟無所有不可得，云何有生？舍利子！四念住畢竟無所有不可得，云何有生？四正斷乃至八聖道支亦畢竟無所有不可得，云何有生？舍利子！如是乃至佛十力畢竟無所有不可得，云何有生？四無所畏乃至十八佛不共法亦畢竟無所有不可得，云何有生？舍利子！一切三摩地門畢竟無所有不可得，云何有生？一切陀羅尼門亦畢竟無所有不可得，云何有生？舍利子！乃至聲聞乘畢竟無所有不可得，云何有生？獨覺乘、大乘亦畢竟無所有不可得，云何有生？舍利子！由此因緣我作是說：如說我等畢竟不生，但有假名都無自性。

「複次，舍利子！尊者所問『何緣故說諸法亦爾畢竟不生但有假名都無自性』者，舍利子！諸法都無和合自性。何以故？和合有法自性空故。」

時，舍利子問善現言：「何法都無和合

【現代漢語翻譯】 現代漢語譯本：『無所有』（沒有任何實體存在）是不可得的，那麼『生』（產生）又怎麼可能存在呢？眼、耳、鼻、舌、身、意這六種感官的接觸也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！以眼觸為緣所產生的各種感受，也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？以耳、鼻、舌、身、意觸為緣所產生的各種感受，也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！佈施波羅蜜多（給予的完美）是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？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（努力的完美）、靜慮波羅蜜多（禪定的完美）、般若波羅蜜多（智慧的完美）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！內空（內在的空性）是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？外空（外在的空性）乃至無性自性空（無自性的空性）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！四念住（四種正念的修行）是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？四正斷（四種正確的努力）乃至八聖道支（八種高貴的修行方法）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！像這樣乃至佛的十力（佛的十種力量）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？四無所畏（佛的四種無畏）乃至十八佛不共法（佛的十八種不共之法）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！一切三摩地門（所有禪定的方法）是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？一切陀羅尼門（所有總持的方法）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！乃至聲聞乘（聲聞的修行道路）是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？獨覺乘（獨覺的修行道路）、大乘（菩薩的修行道路）也是畢竟『無所有』不可得的，那麼『生』又怎麼可能存在呢？舍利子！因為這個原因，我才這樣說：如我所說，一切事物畢竟不生，只是有假名，而沒有自性。 『再者，舍利子！你所問的『為什麼說一切法也是畢竟不生，只是有假名，而沒有自性』，舍利子！一切法都沒有和合的自性。為什麼呢？因為和合而成的法，其自性是空的。』 這時，舍利子問善現說：『什麼法都沒有和合的自性呢？』

【English Translation】 English version: 'Non-existence' (the absence of any inherent entity) is unattainable, so how can 'birth' (arising) exist? The contact of the six senses—eye, ear, nose, tongue, body, and mind—is also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! The various feelings that arise from eye contact are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? The various feelings that arise from ear, nose, tongue, body, and mind contact are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! The perfection of giving (Dāna pāramitā) is ultimately 'non-existent' and unattainable, so how can 'birth' exist? The perfections of morality (Śīla pāramitā), patience (Kṣānti pāramitā), effort (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! Inner emptiness (adhyātma-śūnyatā) is ultimately 'non-existent' and unattainable, so how can 'birth' exist? Outer emptiness (bahirdhā-śūnyatā) and even the emptiness of non-inherent nature (abhāva-svabhāva-śūnyatā) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! The four foundations of mindfulness (smṛtyupasthāna) are ultimately 'non-existent' and unattainable, so how can 'birth' exist? The four right exertions (samyakprahāṇa) and even the eightfold noble path (āryāṣṭāṅgamārga) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! Likewise, even the ten powers of a Buddha (daśabala) are ultimately 'non-existent' and unattainable, so how can 'birth' exist? The four confidences (vaiśāradya) and even the eighteen unique qualities of a Buddha (āveṇikabuddhadharma) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! All doors to samadhi (samādhimukha) are ultimately 'non-existent' and unattainable, so how can 'birth' exist? All doors to dharani (dhāraṇīmukha) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! Even the path of the Śrāvakas (Śrāvakayāna) is ultimately 'non-existent' and unattainable, so how can 'birth' exist? The path of the Pratyekabuddhas (Pratyekabuddhayāna) and the path of the Bodhisattvas (Mahāyāna) are also ultimately 'non-existent' and unattainable, so how can 'birth' exist? Shariputra! For this reason, I say: as I have said, all things are ultimately unborn, they are merely nominal and have no inherent nature. Furthermore, Shariputra! Regarding your question, 'Why is it said that all dharmas are also ultimately unborn, merely nominal, and without inherent nature?' Shariputra! All dharmas have no inherent nature of combination. Why? Because the nature of dharmas that are combined is empty. Then, Shariputra asked Subhuti, 'What dharma has no inherent nature of combination?'

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自性？」

善現對曰：「舍利子！色都無和合自性，受、想、行、識亦都無和合自性；眼處都無和合自性，耳、鼻、舌、身、意處亦都無和合自性；色處都無和合自性，聲、香、味、觸、法處亦都無和合自性；眼界都無和合自性，耳、鼻、舌、身、意界亦都無和合自性；色界都無和合自性，聲、香、味、觸、法界亦都無和合自性；眼識界都無和合自性，耳、鼻、舌、身、意識界亦都無和合自性；眼觸都無和合自性，耳、鼻、舌、身、意觸亦都無和合自性；眼觸為緣所生諸受都無和合自性，耳、鼻、舌、身、意觸為緣所生諸受亦都無和合自性；佈施波羅蜜多都無和合自性，凈戒、安忍、精進、靜慮、般若波羅蜜多亦都無和合自性；四念住都無和合自性，四正斷、四神足、五根、五力、七等覺支、八聖道支亦都無和合自性；乃至佛十力都無和合自性，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法亦都無和合自性；乃至聲聞乘都無和合自性，獨覺乘、大乘亦都無和合自性。舍利子！由此因緣我作是說：諸法亦爾畢竟不生，但有假名都無自性。

「複次，舍利子！諸法非常亦無所去。」

時，舍利子問善現言：「何法非常亦無所去？」

善現對曰：「舍利子！色非常亦無所去，受、

【現代漢語翻譯】 現代漢語譯本 『自性』是什麼？」 善現回答說：『舍利子！色（物質現象）都沒有和合的自性，受（感受）、想（概念）、行（意志）、識（意識）也都沒有和合的自性；眼處（眼根）沒有和合的自性，耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根）也沒有和合的自性；色處（色塵）沒有和合的自性，聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵）也沒有和合的自性；眼界（眼識的範圍）沒有和合的自性，耳、鼻、舌、身、意界（耳識的範圍、鼻識的範圍、舌識的範圍、身識的範圍、意識的範圍）也沒有和合的自性；色界（色塵的範圍）沒有和合的自性，聲、香、味、觸、法界（聲塵的範圍、香塵的範圍、味塵的範圍、觸塵的範圍、法塵的範圍）也沒有和合的自性；眼識界（眼識的範圍）沒有和合的自性，耳、鼻、舌、身、意識界（耳識的範圍、鼻識的範圍、舌識的範圍、身識的範圍、意識的範圍）也沒有和合的自性；眼觸（眼根與色塵的接觸）沒有和合的自性，耳、鼻、舌、身、意觸（耳根與聲塵的接觸、鼻根與香塵的接觸、舌根與味塵的接觸、身根與觸塵的接觸、意根與法塵的接觸）也沒有和合的自性；以眼觸為緣所生的各種感受沒有和合的自性，以耳、鼻、舌、身、意觸為緣所生的各種感受也沒有和合的自性；佈施波羅蜜多（佈施的完美）沒有和合的自性，凈戒、安忍、精進、靜慮、般若波羅蜜多（持戒的完美、忍辱的完美、精進的完美、禪定的完美、智慧的完美）也沒有和合的自性；四念住（四種觀想）沒有和合的自性，四正斷（四種精進）、四神足（四種神通的基礎）、五根（五種善根）、五力（五種力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通往解脫的道路）也沒有和合的自性；乃至佛的十力（佛的十種力量）沒有和合的自性，四無所畏（佛的四種無畏）、四無礙解（佛的四種無礙的智慧）、大慈、大悲、大喜、大舍（佛的四種無限的心）、十八佛不共法（佛的十八種不共的功德）也沒有和合的自性；乃至聲聞乘（小乘）沒有和合的自性，獨覺乘（中乘）、大乘（大乘）也沒有和合的自性。舍利子！因為這個原因，我說：一切法都是如此，畢竟不生，只有假名，沒有自性。』 『再者，舍利子！一切法都不是常住的，也沒有去處。』 這時，舍利子問善現說：『什麼法不是常住的，也沒有去處？』 善現回答說：『舍利子！色（物質現象）不是常住的，也沒有去處，受（感受）、

【English Translation】 English version 'What is self-nature?' Subhuti replied, 'Sariputra, form has no inherent self-nature of combination, nor do feeling, perception, volition, and consciousness have any inherent self-nature of combination. The eye-base has no inherent self-nature of combination, nor do the ear, nose, tongue, body, and mind-bases have any inherent self-nature of combination. The form-base has no inherent self-nature of combination, nor do the sound, smell, taste, touch, and dharma-bases have any inherent self-nature of combination. The eye-element has no inherent self-nature of combination, nor do the ear, nose, tongue, body, and mind-elements have any inherent self-nature of combination. The form-element has no inherent self-nature of combination, nor do the sound, smell, taste, touch, and dharma-elements have any inherent self-nature of combination. The eye-consciousness element has no inherent self-nature of combination, nor do the ear, nose, tongue, body, and mind-consciousness elements have any inherent self-nature of combination. Eye-contact has no inherent self-nature of combination, nor do ear, nose, tongue, body, and mind-contact have any inherent self-nature of combination. The various feelings arising from eye-contact have no inherent self-nature of combination, nor do the various feelings arising from ear, nose, tongue, body, and mind-contact have any inherent self-nature of combination. The perfection of giving has no inherent self-nature of combination, nor do the perfections of morality, patience, vigor, meditation, and wisdom have any inherent self-nature of combination. The four foundations of mindfulness have no inherent self-nature of combination, nor do 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 have any inherent self-nature of combination. Even the ten powers of a Buddha have no inherent self-nature of combination, nor do the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha have any inherent self-nature of combination. Even the vehicle of the Sravakas has no inherent self-nature of combination, nor do the vehicle of the Pratyekabuddhas and the Mahayana vehicle have any inherent self-nature of combination. Sariputra, for this reason, I say that all dharmas are thus, ultimately unarisen, but are only nominal and have no self-nature.' 'Furthermore, Sariputra, all dharmas are neither permanent nor do they go anywhere.' Then, Sariputra asked Subhuti, 'What dharmas are neither permanent nor go anywhere?' Subhuti replied, 'Sariputra, form is neither permanent nor does it go anywhere, feeling,

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想、行、識非常亦無所去。何以故？舍利子！若法非常，自性盡故。舍利子！由斯故說若法非常亦無所去。

「舍利子！有為法非常亦無所去，無為法非常亦無所去；有漏法非常亦無所去，無漏法非常亦無所去；善法非常亦無所去，非善法非常亦無所去；有記法非常亦無所去，無記法非常亦無所去。何以故？舍利子！若法非常，自性盡故。舍利子！由斯故說：若法非常亦無所去。

「複次，舍利子！諸法非常亦不滅壞。」

時，舍利子問善現言：「何法非常亦不滅壞？」

善現對曰：「舍利子！色非常亦不滅壞，受、想、行、識非常亦不滅壞。何以故？本性爾故。

「舍利子！有為法非常亦不滅壞，無為法非常亦不滅壞；有漏法非常亦不滅壞，無漏法非常亦不滅壞；善法非常亦不滅壞，非善法非常亦不滅壞；有記法非常亦不滅壞，無記法非常亦不滅壞。何以故？本性爾故。

「舍利子！由此因緣我作是說：諸法亦爾畢竟不生，但有假名都無自性。

「複次，舍利子！尊者所問『何緣故說何等色畢竟不生？何等受、想、行、識畢竟不生？乃至何等聲聞乘畢竟不生？何等獨覺乘、大乘畢竟不生？』者，舍利子！一切色本性不生，一切受、想、行、識本性不生。何以故？舍利子

【現代漢語翻譯】 現代漢語譯本 『想』（saṃjñā，感知）、『行』（saṃskāra，意志）、『識』（vijñāna，意識）這三者，它們並非恒常不變，也並非真的會消失。為什麼呢？舍利子！如果一個法不是恒常的，那是因為它的自性已經窮盡了。舍利子！因此我說，如果一個法不是恒常的，它也並非真的會消失。 『舍利子！有為法』（saṃskṛta dharma，由因緣和合而生的法）不是恒常的，也並非真的會消失；『無為法』（asaṃskṛta dharma，不依賴因緣而生的法）不是恒常的，也並非真的會消失；『有漏法』（sāsrava dharma，帶有煩惱的法）不是恒常的，也並非真的會消失；『無漏法』（anāsrava dharma，沒有煩惱的法）不是恒常的，也並非真的會消失；『善法』（kuśala dharma，好的法）不是恒常的，也並非真的會消失；『非善法』（akuśala dharma，不好的法）不是恒常的，也並非真的會消失；『有記法』（vyākṛta dharma，可以被記錄的法）不是恒常的，也並非真的會消失；『無記法』（avyākṛta dharma，無法被記錄的法）不是恒常的，也並非真的會消失。為什麼呢？舍利子！如果一個法不是恒常的，那是因為它的自性已經窮盡了。舍利子！因此我說，如果一個法不是恒常的，它也並非真的會消失。 『再者，舍利子！一切法都不是恒常的，也並非真的會滅壞。』 這時，舍利子問善現：『什麼法不是恒常的，也並非真的會滅壞呢？』 善現回答說：『舍利子！色（rūpa，物質）不是恒常的，也並非真的會滅壞；受（vedanā，感受）、想、行、識也不是恒常的，也並非真的會滅壞。為什麼呢？因為它們的本性就是如此。 『舍利子！有為法不是恒常的，也並非真的會滅壞；無為法不是恒常的，也並非真的會滅壞；有漏法不是恒常的，也並非真的會滅壞；無漏法不是恒常的，也並非真的會滅壞；善法不是恒常的，也並非真的會滅壞；非善法不是恒常的，也並非真的會滅壞；有記法不是恒常的，也並非真的會滅壞；無記法不是恒常的，也並非真的會滅壞。為什麼呢？因為它們的本性就是如此。 『舍利子！基於這個原因，我這樣說：一切法都是如此，畢竟不生，只是有假名，根本沒有自性。 『再者，舍利子！你所問的「為什麼說色畢竟不生？為什麼說受、想、行、識畢竟不生？乃至為什麼說聲聞乘（śrāvakayāna，聽聞佛陀教誨而修行的乘）畢竟不生？為什麼說獨覺乘（pratyekabuddhayāna，獨自覺悟的乘）、大乘（mahāyāna，菩薩乘）畢竟不生？」 舍利子！一切色的本性是不生的，一切受、想、行、識的本性是不生的。為什麼呢？舍利子！'

【English Translation】 English version 『Saṃjñā』 (perception), 『saṃskāra』 (volition), and 『vijñāna』 (consciousness) are neither permanent nor do they truly disappear. Why is that? Śāriputra! If a dharma is not permanent, it is because its self-nature is exhausted. Śāriputra! Therefore, I say that if a dharma is not permanent, it does not truly disappear either. 『Śāriputra! Saṃskṛta dharma (conditioned dharmas) are not permanent, nor do they truly disappear; asaṃskṛta dharma (unconditioned dharmas) are not permanent, nor do they truly disappear; sāsrava dharma (defiled dharmas) are not permanent, nor do they truly disappear; anāsrava dharma (undefiled dharmas) are not permanent, nor do they truly disappear; kuśala dharma (wholesome dharmas) are not permanent, nor do they truly disappear; akuśala dharma (unwholesome dharmas) are not permanent, nor do they truly disappear; vyākṛta dharma (definable dharmas) are not permanent, nor do they truly disappear; avyākṛta dharma (indefinable dharmas) are not permanent, nor do they truly disappear. Why is that? Śāriputra! If a dharma is not permanent, it is because its self-nature is exhausted. Śāriputra! Therefore, I say that if a dharma is not permanent, it does not truly disappear either.』 『Furthermore, Śāriputra! All dharmas are neither permanent nor do they truly perish.』 Then, Śāriputra asked Subhūti, 『What dharmas are neither permanent nor do they truly perish?』 Subhūti replied, 『Śāriputra! Rūpa (form) is neither permanent nor does it truly perish; vedanā (feeling), saṃjñā, saṃskāra, and vijñāna are neither permanent nor do they truly perish. Why is that? Because their inherent nature is such.』 『Śāriputra! Saṃskṛta dharma is neither permanent nor does it truly perish; asaṃskṛta dharma is neither permanent nor does it truly perish; sāsrava dharma is neither permanent nor does it truly perish; anāsrava dharma is neither permanent nor does it truly perish; kuśala dharma is neither permanent nor does it truly perish; akuśala dharma is neither permanent nor does it truly perish; vyākṛta dharma is neither permanent nor does it truly perish; avyākṛta dharma is neither permanent nor does it truly perish. Why is that? Because their inherent nature is such.』 『Śāriputra! For this reason, I say that all dharmas are thus, ultimately not arising, but merely having provisional names, and having no self-nature at all.』 『Furthermore, Śāriputra! Regarding your question, 「Why is it said that rūpa ultimately does not arise? Why is it said that vedanā, saṃjñā, saṃskāra, and vijñāna ultimately do not arise? And even why is it said that the śrāvakayāna (the vehicle of the hearers) ultimately does not arise? Why is it said that the pratyekabuddhayāna (the vehicle of the solitary realizers) and the mahāyāna (the great vehicle) ultimately do not arise?」 Śāriputra! The inherent nature of all rūpa is non-arising, and the inherent nature of all vedanā, saṃjñā, saṃskāra, and vijñāna is non-arising. Why is that? Śāriputra!』

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！一切色乃至識非所作故，非所起故。所以者何？以一切色乃至識作者、起者不可得故。舍利子！乃至一切聲聞乘本性不生，一切獨覺乘、大乘本性不生。何以故？舍利子！一切聲聞乘、獨覺乘、大乘非所作故，非所起故。所以者何？以一切聲聞乘、獨覺乘、大乘作者、起者不可得故。舍利子！由此因緣我作是說：何等色畢竟不生，何等受、想、行、識畢竟不生？乃至何等聲聞乘畢竟不生？何等獨覺乘、大乘畢竟不生？

「複次，舍利子！尊者所問『何緣故說若畢竟不生則不名色，亦不名受、想、行、識；乃至若畢竟不生則不名聲聞乘，亦不名獨覺乘、大乘？』者，舍利子！色本性空故，若法本性空則不可施設若生、若滅、若住、若異。由此緣故，若畢竟不生則不名色。何以故？空非色故。舍利子！受、想、行、識本性空故，若法本性空則不可施設若生、若滅、若住、若異。由此緣故，若畢竟不生則不名受、想、行、識。何以故？空非受、想、行、識故。舍利子！乃至聲聞乘本性空故，若法本性空則不可施設若生、若滅、若住、若異。由此緣故，若畢竟不生則不名聲聞乘。何以故？空非聲聞乘故。舍利子！獨覺乘、大乘本性空故，若法本性空則不可施設若生、若滅、若住、若異。由此緣故，若畢竟不生則不名獨

【現代漢語翻譯】 現代漢語譯本：舍利子！一切色（物質現象）乃至識（精神現象）都不是被創造出來的，也不是被生起產生的。為什麼呢？因為一切色乃至識的創造者和生起者都是不可得的。舍利子！乃至一切聲聞乘（聽聞佛法而修行證果的修行者）的本性是不生的，一切獨覺乘（不需聽聞佛法，自己修行證果的修行者）、大乘（以普度眾生為目標的修行者）的本性也是不生的。為什麼呢？舍利子！因為一切聲聞乘、獨覺乘、大乘都不是被創造出來的，也不是被生起產生的。為什麼呢？因為一切聲聞乘、獨覺乘、大乘的創造者和生起者都是不可得的。舍利子！因此，我才這樣說：什麼色是畢竟不生的？什麼受（感受）、想（思維）、行（意志）、識是畢竟不生的？乃至什麼聲聞乘是畢竟不生的？什麼獨覺乘、大乘是畢竟不生的？ 再者，舍利子！你所問的『為什麼說如果畢竟不生，就不稱為色，也不稱為受、想、行、識；乃至如果畢竟不生，就不稱為聲聞乘，也不稱為獨覺乘、大乘？』這個問題，舍利子！因為色的本性是空（沒有自性）的，如果法的本性是空的，就不能安立它有生、有滅、有住、有異。因此，如果畢竟不生，就不稱為色。為什麼呢？因為空不是色。舍利子！受、想、行、識的本性是空的，如果法的本性是空的，就不能安立它有生、有滅、有住、有異。因此，如果畢竟不生，就不稱為受、想、行、識。為什麼呢？因為空不是受、想、行、識。舍利子！乃至聲聞乘的本性是空的，如果法的本性是空的，就不能安立它有生、有滅、有住、有異。因此，如果畢竟不生，就不稱為聲聞乘。為什麼呢？因為空不是聲聞乘。舍利子！獨覺乘、大乘的本性是空的，如果法的本性是空的，就不能安立它有生、有滅、有住、有異。因此，如果畢竟不生，就不稱為獨覺乘、大乘。

【English Translation】 English version: Shariputra, all forms (rupa) and even consciousness (vijnana) are not made, nor are they arisen. Why is that? Because the maker or ariser of all forms and even consciousness is unattainable. Shariputra, even the inherent nature of all Sravaka-yana (vehicle of disciples who attain enlightenment by hearing the teachings) is unborn, and the inherent nature of all Pratyekabuddha-yana (vehicle of solitary realizers who attain enlightenment on their own) and Mahayana (the great vehicle aiming for the enlightenment of all beings) is also unborn. Why is that? Shariputra, because all Sravaka-yana, Pratyekabuddha-yana, and Mahayana are not made, nor are they arisen. Why is that? Because the maker or ariser of all Sravaka-yana, Pratyekabuddha-yana, and Mahayana is unattainable. Shariputra, for this reason, I say: What form is ultimately unborn? What feeling (vedana), perception (samjna), mental formations (samskara), and consciousness are ultimately unborn? And even what Sravaka-yana is ultimately unborn? What Pratyekabuddha-yana and Mahayana are ultimately unborn? Furthermore, Shariputra, regarding your question, 'Why is it said that if something is ultimately unborn, it is not called form, nor is it called feeling, perception, mental formations, or consciousness; and even if something is ultimately unborn, it is not called Sravaka-yana, nor is it called Pratyekabuddha-yana, or Mahayana?' Shariputra, because the inherent nature of form is emptiness (shunyata), and if the inherent nature of a dharma is emptiness, then it cannot be established as having birth, cessation, abiding, or change. Therefore, if something is ultimately unborn, it is not called form. Why is that? Because emptiness is not form. Shariputra, the inherent nature of feeling, perception, mental formations, and consciousness is emptiness, and if the inherent nature of a dharma is emptiness, then it cannot be established as having birth, cessation, abiding, or change. Therefore, if something is ultimately unborn, it is not called feeling, perception, mental formations, or consciousness. Why is that? Because emptiness is not feeling, perception, mental formations, or consciousness. Shariputra, even the inherent nature of Sravaka-yana is emptiness, and if the inherent nature of a dharma is emptiness, then it cannot be established as having birth, cessation, abiding, or change. Therefore, if something is ultimately unborn, it is not called Sravaka-yana. Why is that? Because emptiness is not Sravaka-yana. Shariputra, the inherent nature of Pratyekabuddha-yana and Mahayana is emptiness, and if the inherent nature of a dharma is emptiness, then it cannot be established as having birth, cessation, abiding, or change. Therefore, if something is ultimately unborn, it is not called Pratyekabuddha-yana or Mahayana.

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覺乘、大乘。何以故？空非獨覺乘、大乘故。舍利子！由此因緣我作是說：若畢竟不生則不名色，亦不名受、想、行、識；乃至若畢竟不生則不名聲聞乘，亦不名獨覺乘、大乘。

「複次，舍利子！尊者所問『何緣故說我豈能以畢竟不生般若波羅蜜多教誡教授畢竟不生諸菩薩摩訶薩？』者，舍利子！畢竟不生即是般若波羅蜜多，般若波羅蜜多即是畢竟不生。何以故？畢竟不生與般若波羅蜜多無二無二處故。舍利子！畢竟不生即是菩薩摩訶薩，菩薩摩訶薩即是畢竟不生。何以故？畢竟不生與菩薩摩訶薩亦無二無二處故。舍利子！由此因緣我作是說：我豈能以畢竟不生般若波羅蜜多，教誡教授畢竟不生諸菩薩摩訶薩？

「複次，舍利子！尊者所問『何緣故說離畢竟不生亦無菩薩摩訶薩能行無上正等菩提？』者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有般若波羅蜜多，亦不見離畢竟不生有菩薩摩訶薩。何以故？若般若波羅蜜多，若菩薩摩訶薩，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有色，亦不見離畢竟不生有受、想、行、識。何以故？若色，若受、想、行、識，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離

【現代漢語翻譯】 現代漢語譯本 獨覺乘（Pratyekabuddhayana，即緣覺乘）、大乘（Mahayana）。為什麼呢？因為空性並非僅僅屬於獨覺乘和大乘。舍利子（Sariputra）！因此，我這樣說：如果畢竟不生，就不稱為色（rupa），也不稱為受（vedana）、想（samjna）、行（samskara）、識（vijnana）；乃至如果畢竟不生，就不稱為聲聞乘（Sravakayana），也不稱為獨覺乘、大乘。 「再者，舍利子！尊者所問『為什麼說我怎麼能用畢竟不生的般若波羅蜜多（Prajnaparamita，即智慧的完美）來教誡教授畢竟不生的諸菩薩摩訶薩（Bodhisattva-mahasattva，即偉大的菩薩）呢？』，舍利子！畢竟不生就是般若波羅蜜多，般若波羅蜜多就是畢竟不生。為什麼呢？因為畢竟不生與般若波羅蜜多沒有差別，沒有不同的地方。舍利子！畢竟不生就是菩薩摩訶薩，菩薩摩訶薩就是畢竟不生。為什麼呢？因為畢竟不生與菩薩摩訶薩也沒有差別，沒有不同的地方。舍利子！因此，我這樣說：我怎麼能用畢竟不生的般若波羅蜜多，來教誡教授畢竟不生的諸菩薩摩訶薩呢？」 「再者，舍利子！尊者所問『為什麼說離開畢竟不生，也沒有菩薩摩訶薩能夠修行無上正等菩提（Anuttara-samyak-sambodhi，即無上正等覺悟）呢？』，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，看不到離開畢竟不生有般若波羅蜜多，也看不到離開畢竟不生有菩薩摩訶薩。為什麼呢？因為般若波羅蜜多和菩薩摩訶薩，與畢竟不生沒有差別，沒有不同的地方。舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，看不到離開畢竟不生有色，也看不到離開畢竟不生有受、想、行、識。為什麼呢？因為色、受、想、行、識，與畢竟不生沒有差別，沒有不同的地方。舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，看不到離開畢竟不生有...

【English Translation】 English version The Pratyekabuddhayana (the vehicle of solitary Buddhas) and the Mahayana (the Great Vehicle). Why is that? Because emptiness is not exclusive to the Pratyekabuddhayana or the Mahayana. Sariputra! For this reason, I say: if there is ultimate non-arising, then it is not called form (rupa), nor is it called feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana); and even if there is ultimate non-arising, it is not called the Sravakayana (the vehicle of hearers), nor is it called the Pratyekabuddhayana or the Mahayana. Furthermore, Sariputra! Regarding the venerable one's question, 'Why do you say that I could possibly use the Prajnaparamita (perfection of wisdom) of ultimate non-arising to instruct and teach Bodhisattva-mahasattvas (great Bodhisattvas) who are ultimately non-arising?', Sariputra! Ultimate non-arising is Prajnaparamita, and Prajnaparamita is ultimate non-arising. Why is that? Because ultimate non-arising and Prajnaparamita are not two, they are not in two different places. Sariputra! Ultimate non-arising is a Bodhisattva-mahasattva, and a Bodhisattva-mahasattva is ultimate non-arising. Why is that? Because ultimate non-arising and a Bodhisattva-mahasattva are also not two, they are not in two different places. Sariputra! For this reason, I say: How could I possibly use the Prajnaparamita of ultimate non-arising to instruct and teach Bodhisattva-mahasattvas who are ultimately non-arising? Furthermore, Sariputra! Regarding the venerable one's question, 'Why do you say that apart from ultimate non-arising, there is no Bodhisattva-mahasattva who can practice Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?', Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not see Prajnaparamita apart from ultimate non-arising, nor do they see a Bodhisattva-mahasattva apart from ultimate non-arising. Why is that? Because Prajnaparamita and a Bodhisattva-mahasattva are not two, they are not in two different places from ultimate non-arising. Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not see form apart from ultimate non-arising, nor do they see feeling, perception, mental formations, or consciousness apart from ultimate non-arising. Why is that? Because form, feeling, perception, mental formations, and consciousness are not two, they are not in two different places from ultimate non-arising. Sariputra! When Bodhisattva-mahasattvas practice Prajnaparamita, they do not see...

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畢竟不生有眼處，亦不見離畢竟不生有耳、鼻、舌、身、意處。何以故？若眼處，若耳、鼻、舌、身、意處，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有色處，亦不見離畢竟不生有聲、香、味、觸、法處。何以故？若色處，若聲、香、味、觸、法處，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有眼界，亦不見離畢竟不生有耳、鼻、舌、身、意界。何以故？若眼界，若耳、鼻、舌、身、意界，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有色界，亦不見離畢竟不生有聲、香、味、觸、法界。何以故？若色界，若聲、香、味、觸、法界，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有眼識界，亦不見離畢竟不生有耳、鼻、舌、身、意識界。何以故？若眼識界，若耳、鼻、舌、身、意識界，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有眼觸，亦不見離畢竟不生有耳、鼻、舌、身、意觸。何以故？若眼觸，若耳、鼻、舌、身、意觸，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不

【現代漢語翻譯】 現代漢語譯本 舍利子！畢竟沒有一個『眼處』（眼睛的感知領域）是真實存在的，也看不到任何一個『耳處』（耳朵的感知領域）、『鼻處』（鼻子的感知領域）、『舌處』（舌頭的感知領域）、『身處』（身體的感知領域）、『意處』（意識的感知領域）是獨立於『畢竟不生』（絕對不生）而存在的。為什麼呢？因為無論是『眼處』，還是『耳處』、『鼻處』、『舌處』、『身處』、『意處』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多（智慧的完美）時，看不到任何一個『色處』（可見事物的感知領域）是獨立於『畢竟不生』而存在的，也看不到任何一個『聲處』（聲音的感知領域）、『香處』（氣味的感知領域）、『味處』（味道的感知領域）、『觸處』（觸覺的感知領域）、『法處』（心法的感知領域）是獨立於『畢竟不生』而存在的。為什麼呢？因為無論是『色處』，還是『聲處』、『香處』、『味處』、『觸處』、『法處』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到任何一個『眼界』（眼睛的界限）是獨立於『畢竟不生』而存在的，也看不到任何一個『耳界』（耳朵的界限）、『鼻界』（鼻子的界限）、『舌界』（舌頭的界限）、『身界』（身體的界限）、『意界』（意識的界限）是獨立於『畢竟不生』而存在的。為什麼呢？因為無論是『眼界』，還是『耳界』、『鼻界』、『舌界』、『身界』、『意界』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到任何一個『色界』（可見事物的界限）是獨立於『畢竟不生』而存在的，也看不到任何一個『聲界』（聲音的界限）、『香界』（氣味的界限）、『味界』（味道的界限）、『觸界』（觸覺的界限）、『法界』（心法的界限）是獨立於『畢竟不生』而存在的。為什麼呢？因為無論是『色界』，還是『聲界』、『香界』、『味界』、『觸界』、『法界』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到任何一個『眼識界』（眼睛的意識界限）是獨立於『畢竟不生』而存在的，也看不到任何一個『耳識界』（耳朵的意識界限）、『鼻識界』（鼻子的意識界限）、『舌識界』（舌頭的意識界限）、『身識界』（身體的意識界限）、『意識界』（意識的界限）是獨立於『畢竟不生』而存在的。為什麼呢？因為無論是『眼識界』，還是『耳識界』、『鼻識界』、『舌識界』、『身識界』、『意識界』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，看不到任何一個『眼觸』（眼睛的接觸）是獨立於『畢竟不生』而存在的，也看不到任何一個『耳觸』（耳朵的接觸）、『鼻觸』（鼻子的接觸）、『舌觸』（舌頭的接觸）、『身觸』（身體的接觸）、『意觸』（意識的接觸）是獨立於『畢竟不生』而存在的。為什麼呢？因為無論是『眼觸』，還是『耳觸』、『鼻觸』、『舌觸』、『身觸』、『意觸』，都與『畢竟不生』沒有分別，沒有差異。 舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不

【English Translation】 English version Sariputra, there is ultimately no 『eye-sphere』 (the realm of eye perception) that truly exists, nor is there any 『ear-sphere』 (the realm of ear perception), 『nose-sphere』 (the realm of nose perception), 『tongue-sphere』 (the realm of tongue perception), 『body-sphere』 (the realm of body perception), or 『mind-sphere』 (the realm of mind perception) that can be seen as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『eye-sphere』, or the 『ear-sphere』, 『nose-sphere』, 『tongue-sphere』, 『body-sphere』, or 『mind-sphere』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita (the perfection of wisdom), they do not see any 『form-sphere』 (the realm of visible objects) as separate from 『ultimate non-arising』, nor do they see any 『sound-sphere』 (the realm of sound), 『smell-sphere』 (the realm of smell), 『taste-sphere』 (the realm of taste), 『touch-sphere』 (the realm of touch), or 『dharma-sphere』 (the realm of mental objects) as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『form-sphere』, or the 『sound-sphere』, 『smell-sphere』, 『taste-sphere』, 『touch-sphere』, or 『dharma-sphere』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see any 『eye-element』 (the boundary of the eye) as separate from 『ultimate non-arising』, nor do they see any 『ear-element』 (the boundary of the ear), 『nose-element』 (the boundary of the nose), 『tongue-element』 (the boundary of the tongue), 『body-element』 (the boundary of the body), or 『mind-element』 (the boundary of the mind) as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『eye-element』, or the 『ear-element』, 『nose-element』, 『tongue-element』, 『body-element』, or 『mind-element』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see any 『form-element』 (the boundary of visible objects) as separate from 『ultimate non-arising』, nor do they see any 『sound-element』 (the boundary of sound), 『smell-element』 (the boundary of smell), 『taste-element』 (the boundary of taste), 『touch-element』 (the boundary of touch), or 『dharma-element』 (the boundary of mental objects) as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『form-element』, or the 『sound-element』, 『smell-element』, 『taste-element』, 『touch-element』, or 『dharma-element』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see any 『eye-consciousness-element』 (the boundary of eye consciousness) as separate from 『ultimate non-arising』, nor do they see any 『ear-consciousness-element』 (the boundary of ear consciousness), 『nose-consciousness-element』 (the boundary of nose consciousness), 『tongue-consciousness-element』 (the boundary of tongue consciousness), 『body-consciousness-element』 (the boundary of body consciousness), or 『mind-consciousness-element』 (the boundary of mind consciousness) as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『eye-consciousness-element』, or the 『ear-consciousness-element』, 『nose-consciousness-element』, 『tongue-consciousness-element』, 『body-consciousness-element』, or 『mind-consciousness-element』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita, they do not see any 『eye-contact』 (the contact of the eye) as separate from 『ultimate non-arising』, nor do they see any 『ear-contact』 (the contact of the ear), 『nose-contact』 (the contact of the nose), 『tongue-contact』 (the contact of the tongue), 『body-contact』 (the contact of the body), or 『mind-contact』 (the contact of the mind) as separate from 『ultimate non-arising』. Why is this so? Because whether it is the 『eye-contact』, or the 『ear-contact』, 『nose-contact』, 『tongue-contact』, 『body-contact』, or 『mind-contact』, they are not different, not separate from 『ultimate non-arising』. Sariputra, when Bodhisattva-Mahasattvas practice Prajnaparamita, they do not

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見離畢竟不生有眼觸為緣所生諸受，亦不見離畢竟不生有耳、鼻、舌、身、意觸為緣所生諸受。何以故？若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有佈施波羅蜜多，亦不見離畢竟不生有凈戒、安忍、精進、靜慮、般若波羅蜜多。何以故？若佈施波羅蜜多，若凈戒、安忍、精進、靜慮、般若波羅蜜多，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有四念住，亦不見離畢竟不生有四正斷、四神足、五根、五力、七等覺支、八聖道支。何以故？若四念住，若四正斷乃至八聖道支，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生廣說乃至有佛十力，亦不見離畢竟不生有四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法。何以故？若佛十力，若四無所畏乃至十八佛不共法，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有一切三摩地門，亦不見離畢竟不生有一切陀羅尼門。何以故？若一切三摩地門，若一切陀羅尼門，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多

【現代漢語翻譯】 現代漢語譯本 他們不見由眼觸為緣所生的諸受，是獨立於畢竟不生而存在的；他們也不見由耳、鼻、舌、身、意觸為緣所生的諸受，是獨立於畢竟不生而存在的。為什麼呢？因為由眼觸為緣所生的諸受，以及由耳、鼻、舌、身、意觸為緣所生的諸受，與畢竟不生是無二無別的，沒有分別之處。舍利子（Śāriputra）！諸位菩薩摩訶薩（bodhisattva-mahāsattva）在修行般若波羅蜜多（prajñāpāramitā）時，不見佈施波羅蜜多（dāna-pāramitā）是獨立於畢竟不生而存在的；他們也不見凈戒波羅蜜多（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）、般若波羅蜜多是獨立於畢竟不生而存在的。為什麼呢？因為佈施波羅蜜多，以及凈戒、安忍、精進、靜慮、般若波羅蜜多，與畢竟不生是無二無別的，沒有分別之處。舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不見四念住（catvāri smṛtyupasthānāni）是獨立於畢竟不生而存在的；他們也不見四正斷（catvāri prahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（āryāṣṭāṅgamārgaḥ）是獨立於畢竟不生而存在的。為什麼呢？因為四念住，以及四正斷乃至八聖道支，與畢竟不生是無二無別的，沒有分別之處。舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不見廣說乃至佛十力（daśa tathāgatabalāni）是獨立於畢竟不生而存在的；他們也不見四無所畏（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（aṣṭādaśa āveṇikabuddhadharmāḥ）是獨立於畢竟不生而存在的。為什麼呢？因為佛十力，以及四無所畏乃至十八佛不共法，與畢竟不生是無二無別的，沒有分別之處。舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不見一切三摩地門（sarvasamādhimukhāni）是獨立於畢竟不生而存在的；他們也不見一切陀羅尼門（sarvadhāraṇīmukhāni）是獨立於畢竟不生而存在的。為什麼呢？因為一切三摩地門，以及一切陀羅尼門，與畢竟不生是無二無別的，沒有分別之處。舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時

【English Translation】 English version They do not see that the various feelings arising from eye contact are separate from ultimate non-arising; nor do they see that the various feelings arising from ear, nose, tongue, body, and mind contact are separate from ultimate non-arising. Why is this? Because the various feelings arising from eye contact, and the various feelings arising from ear, nose, tongue, body, and mind contact, are non-dual and indistinguishable from ultimate non-arising. Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom (prajñāpāramitā), they do not see that the Perfection of Giving (dāna-pāramitā) is separate from ultimate non-arising; nor do they see that the Perfections of Morality (śīla-pāramitā), Patience (kṣānti-pāramitā), Effort (vīrya-pāramitā), Meditation (dhyāna-pāramitā), and Wisdom (prajñāpāramitā) are separate from ultimate non-arising. Why is this? Because the Perfection of Giving, and the Perfections of Morality, Patience, Effort, Meditation, and Wisdom, are non-dual and indistinguishable from ultimate non-arising. Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not see that the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) are separate from ultimate non-arising; nor do they see that the Four Right Exertions (catvāri prahāṇāni), the Four Bases of Power (catvāra ṛddhipādāḥ), the Five Faculties (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), and the Noble Eightfold Path (āryāṣṭāṅgamārgaḥ) are separate from ultimate non-arising. Why is this? Because the Four Foundations of Mindfulness, and the Four Right Exertions up to the Noble Eightfold Path, are non-dual and indistinguishable from ultimate non-arising. Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not see, broadly speaking, that the Ten Powers of a Buddha (daśa tathāgatabalāni) are separate from ultimate non-arising; nor do they see that 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 (aṣṭādaśa āveṇikabuddhadharmāḥ) are separate from ultimate non-arising. Why is this? Because the Ten Powers of a Buddha, and the Four Fearlessnesses up to the Eighteen Unique Qualities of a Buddha, are non-dual and indistinguishable from ultimate non-arising. Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom, they do not see that all Doors of Samadhi (sarvasamādhimukhāni) are separate from ultimate non-arising; nor do they see that all Doors of Dharani (sarvadhāraṇīmukhāni) are separate from ultimate non-arising. Why is this? Because all Doors of Samadhi, and all Doors of Dharani, are non-dual and indistinguishable from ultimate non-arising. Śāriputra! When bodhisattva-mahāsattvas practice the Perfection of Wisdom

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時，不見離畢竟不生有一切智，亦不見離畢竟不生有道相智、一切相智。何以故？若一切智，若道相智、一切相智，與畢竟不生無二無二處故。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見離畢竟不生有聲聞乘，亦不見離畢竟不生有獨覺乘、大乘。何以故？若聲聞乘，若獨覺乘、大乘，與畢竟不生無二無二處故。舍利子！由此因緣我作是說：離畢竟不生，亦無菩薩摩訶薩能行無上正等菩提。

「複次，舍利子！尊者所問『何緣故說若菩薩摩訶薩聞如是說，心不沉沒亦不憂悔，其心不驚、不恐、不怖，當知是菩薩摩訶薩能行般若波羅蜜多？』者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不見諸法有實作用，但見諸法如夢、如幻、如響、如像、如陽焰、如光影、如尋香城、如變化事，雖現似有而無實用，聞說諸法本性皆空，深生歡喜離沉沒等。舍利子！由此因緣我作是說：若菩薩摩訶薩聞如是說，心不沉沒亦不憂悔，其心不驚、不恐、不怖，當知是菩薩摩訶薩能行般若波羅蜜多。」

大般若波羅蜜多經卷第四百二十二 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十三

三藏法師玄奘奉　詔譯第二分無邊際品

【現代漢語翻譯】 現代漢語譯本： 那時，（菩薩）不見離開畢竟不生而有了一切智（sarvajnata，指佛陀的智慧），也不見離開畢竟不生而有了道相智（marga-jnana，指了解修行道的智慧）、一切相智（sarvakarajnata，指了解一切事物各個方面的智慧）。為什麼呢？因為一切智，道相智、一切相智，與畢竟不生是無二無別的。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（bodhisattva-mahasattva，指發大心的菩薩）在修行般若波羅蜜多（prajnaparamita，指通過智慧達到彼岸）時，不見離開畢竟不生而有了聲聞乘（sravakayana，指通過聽聞佛法而修行解脫的乘），也不見離開畢竟不生而有了獨覺乘（pratyekabuddhayana，指不需聽聞佛法，通過自身修行而解脫的乘）、大乘（mahayana，指以利益一切眾生為目標的乘）。為什麼呢？因為聲聞乘，獨覺乘、大乘，與畢竟不生是無二無別的。舍利子！因為這個原因，我說：離開畢竟不生，也沒有菩薩摩訶薩能夠修行無上正等菩提（anuttara-samyak-sambodhi，指佛陀所證悟的最高智慧）。 「再者，舍利子！尊者所問『為什麼說如果菩薩摩訶薩聽到這樣的話，內心不沉沒也不憂悔，內心不驚、不恐、不怖，就應當知道這位菩薩摩訶薩能夠修行般若波羅蜜多？』這個問題，舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，不見諸法有真實的作用，只見到諸法如夢、如幻、如響、如像、如陽焰、如光影、如尋香城（gandharva-nagara，指海市蜃樓）、如變化的事物，雖然看起來好像存在，但沒有實際的作用，聽到說諸法的本性都是空性（sunyata，指一切事物沒有固定不變的自性），內心深生歡喜，遠離沉沒等負面情緒。舍利子！因為這個原因，我說：如果菩薩摩訶薩聽到這樣的話，內心不沉沒也不憂悔，內心不驚、不恐、不怖，就應當知道這位菩薩摩訶薩能夠修行般若波羅蜜多。」 《大般若波羅蜜多經》卷第四百二十二 《大正藏》第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百二十三 三藏法師玄奘奉詔譯 第二分 無邊際品

【English Translation】 English version: At that time, (a Bodhisattva) does not see that, apart from ultimate non-arising, there is the attainment of all-knowing wisdom (sarvajnata), nor does he see that, apart from ultimate non-arising, there is the attainment of the wisdom of the path (marga-jnana) and the wisdom of all aspects (sarvakarajnata). Why is that? Because all-knowing wisdom, the wisdom of the path, and the wisdom of all aspects are not different from ultimate non-arising. Shariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! When Bodhisattva-Mahasattvas (bodhisattva-mahasattva, referring to Bodhisattvas who have generated great aspiration) practice the Perfection of Wisdom (prajnaparamita, referring to reaching the other shore through wisdom), they do not see that, apart from ultimate non-arising, there is the Hearer Vehicle (sravakayana, referring to the vehicle of those who attain liberation through hearing the Dharma), nor do they see that, apart from ultimate non-arising, there is the Solitary Realizer Vehicle (pratyekabuddhayana, referring to the vehicle of those who attain liberation through their own practice without hearing the Dharma) or the Great Vehicle (mahayana, referring to the vehicle that aims to benefit all sentient beings). Why is that? Because the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle are not different from ultimate non-arising. Shariputra! For this reason, I say: apart from ultimate non-arising, no Bodhisattva-Mahasattva can practice the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi, referring to the highest wisdom attained by the Buddha). 「Furthermore, Shariputra! Regarding the question you asked, 『Why is it said that if a Bodhisattva-Mahasattva hears such teachings and does not become despondent or regretful, and whose mind is not startled, fearful, or terrified, then it should be known that this Bodhisattva-Mahasattva is capable of practicing the Perfection of Wisdom?』 Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see that phenomena have real functions, but only see that phenomena are like dreams, illusions, echoes, images, mirages, reflections, gandharva cities (gandharva-nagara, referring to mirages), and transformations. Although they appear to exist, they have no real function. Upon hearing that the nature of all phenomena is emptiness (sunyata, referring to the lack of inherent existence of all phenomena), they deeply rejoice and are free from despondency and other negative emotions. Shariputra! For this reason, I say: if a Bodhisattva-Mahasattva hears such teachings and does not become despondent or regretful, and whose mind is not startled, fearful, or terrified, then it should be known that this Bodhisattva-Mahasattva is capable of practicing the Perfection of Wisdom.」 The Great Perfection of Wisdom Sutra, Volume 422 Taisho Tripitaka, Volume 07, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 401-600) The Great Perfection of Wisdom Sutra, Volume 423 Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Boundless Chapter

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第二十三之四

爾時，具壽善現白佛言：「世尊！若時菩薩摩訶薩修行般若波羅蜜多觀察諸法，是時，菩薩摩訶薩於色無受無取無住無著，亦不施設為我；于受、想、行、識無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見色乃至識故。

「于眼處無受無取無住無著，亦不施設為我；于耳、鼻、舌、身、意處無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見眼處乃至意處故。

「於色處無受無取無住無著，亦不施設為我；于聲、香、味、觸、法處無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見色處乃至法處故。

「于眼界無受無取無住無著，亦不施設為我；于耳、鼻、舌、身、意界無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見眼界乃至意界故。

「於色界無受無取無住無著，亦不施設為我；于聲、香、味、觸、法界無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見色界乃至法界故。

「于眼識界無受無取無住無著，亦不施設為我；于耳、鼻、舌、身、意識界無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於

【現代漢語翻譯】 現代漢語譯本 那時，具壽善現對佛說：『世尊！當菩薩摩訶薩修行般若波羅蜜多（paramita，意為「到彼岸」）觀察諸法時，這位菩薩摩訶薩對於色（rupa，意為「物質」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於受（vedana，意為「感受」）、想（samjna，意為「知覺」）、行（samskara，意為「意志」）、識（vijnana，意為「意識」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見色乃至識的緣故。 『對於眼處（caksu-ayatana，意為「眼根」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於耳（srotra-ayatana，意為「耳根」）、鼻（ghrana-ayatana，意為「鼻根」）、舌（jihva-ayatana，意為「舌根」）、身（kaya-ayatana，意為「身根」）、意處（manas-ayatana，意為「意根」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見眼處乃至意處的緣故。 『對於色處（rupa-ayatana，意為「色境」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於聲（sabda-ayatana，意為「聲音」）、香（gandha-ayatana，意為「氣味」）、味（rasa-ayatana，意為「味道」）、觸（sprastavya-ayatana，意為「觸感」）、法處（dharma-ayatana，意為「法境」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見色處乃至法處的緣故。 『對於眼界（caksu-dhatu，意為「眼界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於耳（srotra-dhatu，意為「耳界」）、鼻（ghrana-dhatu，意為「鼻界」）、舌（jihva-dhatu，意為「舌界」）、身（kaya-dhatu，意為「身界」）、意界（manas-dhatu，意為「意界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見眼界乃至意界的緣故。 『對於色界（rupa-dhatu，意為「色界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於聲（sabda-dhatu，意為「聲界」）、香（gandha-dhatu，意為「香界」）、味（rasa-dhatu，意為「味界」）、觸（sprastavya-dhatu，意為「觸界」）、法界（dharma-dhatu，意為「法界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見色界乃至法界的緣故。 『對於眼識界（caksu-vijnana-dhatu，意為「眼識界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」；對於耳（srotra-vijnana-dhatu，意為「耳識界」）、鼻（ghrana-vijnana-dhatu，意為「鼻識界」）、舌（jihva-vijnana-dhatu，意為「舌識界」）、身（kaya-vijnana-dhatu，意為「身識界」）、意識界（mano-vijnana-dhatu，意為「意識界」）沒有感受、沒有執取、沒有住留、沒有執著，也不將其設定為「我」。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不見眼識界乃至意識界的緣故。

【English Translation】 English version At that time, the venerable Subhuti said to the Buddha: 'World Honored One, when a Bodhisattva Mahasattva practices the Perfection of Wisdom (prajnaparamita), observing all dharmas, at that time, the Bodhisattva Mahasattva has no feeling, no grasping, no abiding, and no attachment to form (rupa), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see form, nor even consciousness. 'He has no feeling, no grasping, no abiding, and no attachment to the eye-base (caksu-ayatana), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to the ear (srotra-ayatana), nose (ghrana-ayatana), tongue (jihva-ayatana), body (kaya-ayatana), and mind-base (manas-ayatana), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see the eye-base, nor even the mind-base. 'He has no feeling, no grasping, no abiding, and no attachment to the form-object (rupa-ayatana), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to sound (sabda-ayatana), smell (gandha-ayatana), taste (rasa-ayatana), touch (sprastavya-ayatana), and dharma-object (dharma-ayatana), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see the form-object, nor even the dharma-object. 'He has no feeling, no grasping, no abiding, and no attachment to the eye-element (caksu-dhatu), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to the ear (srotra-dhatu), nose (ghrana-dhatu), tongue (jihva-dhatu), body (kaya-dhatu), and mind-element (manas-dhatu), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see the eye-element, nor even the mind-element. 'He has no feeling, no grasping, no abiding, and no attachment to the form-element (rupa-dhatu), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to sound (sabda-dhatu), smell (gandha-dhatu), taste (rasa-dhatu), touch (sprastavya-dhatu), and dharma-element (dharma-dhatu), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see the form-element, nor even the dharma-element. 'He has no feeling, no grasping, no abiding, and no attachment to the eye-consciousness element (caksu-vijnana-dhatu), nor does he establish it as 'I'; he has no feeling, no grasping, no abiding, and no attachment to the ear (srotra-vijnana-dhatu), nose (ghrana-vijnana-dhatu), tongue (jihva-vijnana-dhatu), body (kaya-vijnana-dhatu), and mind-consciousness element (mano-vijnana-dhatu), nor does he establish them as 'I'. Why is that? World Honored One, it is because at that time, this Bodhisattva Mahasattva does not see the eye-consciousness element, nor even the mind-consciousness element.'

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爾時不見眼識界乃至意識界故。

「于眼觸無受無取無住無著，亦不施設為我；于耳、鼻、舌、身、意觸無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見眼觸乃至意觸故。

「于眼觸為緣所生諸受無受無取無住無著，亦不施設為我；于耳、鼻、舌、身、意觸為緣所生諸受無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見眼觸為緣所生諸受乃至意觸為緣所生諸受故。

「于佈施波羅蜜多無受無取無住無著，亦不施設為我；于凈戒、安忍、精進、靜慮、般若波羅蜜多無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見佈施波羅蜜多乃至般若波羅蜜多故。

「于內空無受無取無住無著，亦不施設為我；于外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見內空乃至無性自性空故。

「於四念住無受無取無住無著，亦不施設為我；於四正斷、四神足、五根、五力、七等覺支、八聖道支無受無取無住無著，亦不施設為我。何以

【現代漢語翻譯】 現代漢語譯本：那時，因為不執著于眼識界乃至意識界。 對於眼觸，沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我；對於耳、鼻、舌、身、意觸，沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不執著于眼觸乃至意觸。 對於以眼觸為緣所生的各種感受，沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我；對於以耳、鼻、舌、身、意觸為緣所生的各種感受，沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不執著于以眼觸為緣所生的各種感受乃至以意觸為緣所生的各種感受。 對於佈施波羅蜜多（Dāna pāramitā，佈施的完美），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我；對於凈戒波羅蜜多（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），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不執著于佈施波羅蜜多乃至般若波羅蜜多。 對於內空（adhyātma-śūnyatā，內在的空性），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我；對於外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外皆空）、空空（śūnyatā-śūnyatā，空性的空性）、大空（mahā-śūnyatā，廣大的空性）、勝義空（paramārtha-śūnyatā，勝義的空性）、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）、散無散空（anavakāra-śūnyatā，無散的空性）、本性空（prakṛti-śūnyatā，本性的空性）、自共相空（svalakṣaṇa-śūnyatā，自相和共相的空性）、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），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不執著于內空乃至無性自性空。 對於四念住（catvāri smṛtyupasthānāni，四種正念的修行），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我；對於四正斷（catvāri prahāṇāni，四種正勤的修行）、四神足（catvāra ṛddhipādāḥ，四種如意足的修行）、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（āryāṣṭāṅgamārgaḥ，八正道），沒有感受，沒有執取，沒有停留，沒有執著，也不認為是我。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候不執著於四念住乃至八聖道支。

【English Translation】 English version: At that time, because they do not perceive the realm of eye consciousness, and so on, up to the realm of mind consciousness. Regarding eye contact, there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'; regarding ear, nose, tongue, body, and mind contact, there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'. Why is that, World Honored One? It is because this Bodhisattva Mahasattva at that time does not perceive eye contact, and so on, up to mind contact. Regarding the various feelings arising from the condition of eye contact, there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'; regarding the various feelings arising from the condition of ear, nose, tongue, body, and mind contact, there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'. Why is that, World Honored One? It is because this Bodhisattva Mahasattva at that time does not perceive the various feelings arising from the condition of eye contact, and so on, up to the various feelings arising from the condition of mind contact. Regarding the perfection of giving (Dāna pāramitā), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'; regarding 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), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'. Why is that, World Honored One? It is because this Bodhisattva Mahasattva at that time does not perceive the perfection of giving, and so on, up to the perfection of wisdom. Regarding inner emptiness (adhyātma-śūnyatā), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'; regarding 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-dispersive emptiness (anavakāra-śūnyatā), nature emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), unobtainable emptiness (anupalabdhi-śūnyatā), non-nature emptiness (abhāva-śūnyatā), self-nature emptiness (svabhāva-śūnyatā), and non-nature self-nature emptiness (abhāva-svabhāva-śūnyatā), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'. Why is that, World Honored One? It is because this Bodhisattva Mahasattva at that time does not perceive inner emptiness, and so on, up to non-nature self-nature emptiness. Regarding the four foundations of mindfulness (catvāri smṛtyupasthānāni), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'; regarding the four right exertions (catvāri prahāṇāni), 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), there is no feeling, no grasping, no abiding, no attachment, nor is it established as 'I'. Why is that, World Honored One? It is because this Bodhisattva Mahasattva at that time does not perceive the four foundations of mindfulness, and so on, up to the eightfold noble path.

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故？世尊！是菩薩摩訶薩當於爾時不見四念住乃至八聖道支故。

「如是乃至於佛十力無受無取無住無著，亦不施設為我；於四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見佛十力乃至十八佛不共法故。

「於一切三摩地門無受無取無住無著，亦不施設為我；於一切陀羅尼門無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見一切三摩地門、一切陀羅尼門故。

「乃至於一切智無受無取無住無著，亦不施設為我；于道相智、一切相智無受無取無住無著，亦不施設為我。何以故？世尊！是菩薩摩訶薩當於爾時不見一切智、道相智、一切相智故。

「世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不見色，亦不見受、想、行、識。何以故？色等性空，無生滅故。不見眼處，亦不見耳、鼻、舌、身、意處。何以故？眼處等性空，無生滅故。不見色處，亦不見聲、香、味、觸、法處。何以故？色處等性空，無生滅故。不見眼界，亦不見耳、鼻、舌、身、意界。何以故？眼界等性空，無生滅故。不見色界，亦不見聲、香、味、觸、法界。何以故？色界等性空，無生滅故。不見眼識界，亦

【現代漢語翻譯】 現代漢語譯本：為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候，不會執著於四念住（四種觀照方法，即觀身不凈、觀受是苦、觀心無常、觀法無我），乃至八聖道支（八種正確的修行方法，即正見、正思惟、正語、正業、正命、正精進、正念、正定）。 同樣地，乃至對於佛的十力（佛的十種力量，即知是處非處力、知業報力、知諸禪解脫三昧力、知諸根勝劣力、知種種界力、知一切至所道力、知諸禪解脫三昧垢凈力、知宿命力、知天眼力、知永斷習氣力），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的；對於四無所畏（佛的四種無畏懼的自信，即一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙解（四種無礙的智慧，即法無礙解、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，即身無失、口無失、念無失、無異想、無不定心、無不知己舍、欲無減、精進無減、念無減、慧無減、解脫無減、解脫知見無減、一切身業隨智慧行、一切口業隨智慧行、一切意業隨智慧行、智慧知過去世無礙、智慧知未來世無礙、智慧知現在世無礙），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候，不會執著于佛的十力乃至十八佛不共法。 對於一切三摩地門（各種禪定方法），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的；對於一切陀羅尼門（各種總持法門），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候，不會執著於一切三摩地門、一切陀羅尼門。 乃至對於一切智（佛的一切智慧），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的；對於道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物本質的智慧），沒有接受、沒有執取、沒有停留、沒有執著，也不認為這些是『我』的。為什麼呢？世尊！因為這位菩薩摩訶薩在那個時候，不會執著於一切智、道相智、一切相智。 世尊！諸位菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，不會執著於色（物質現象），也不會執著于受（感受）、想（思維）、行（意志）、識（意識）。為什麼呢？因為色等性質是空性的，沒有生滅的。不會執著于眼處（眼睛），也不會執著于耳、鼻、舌、身、意處（耳朵、鼻子、舌頭、身體、意識）。為什麼呢？因為眼處等性質是空性的，沒有生滅的。不會執著於色處（顏色），也不會執著于聲、香、味、觸、法處（聲音、氣味、味道、觸感、事物）。為什麼呢？因為色處等性質是空性的，沒有生滅的。不會執著于眼界（眼睛的範圍），也不會執著于耳、鼻、舌、身、意界（耳朵、鼻子、舌頭、身體、意識的範圍）。為什麼呢？因為眼界等性質是空性的，沒有生滅的。不會執著于（此處原文缺失，根據上下文推測應為色界，即顏色的範圍），也不會執著于聲、香、味、觸、法界（聲音、氣味、味道、觸感、事物的範圍）。為什麼呢？因為（此處原文缺失，根據上下文推測應為色界）等性質是空性的，沒有生滅的。不會執著于眼識界（眼睛的意識範圍），也不會執著于

【English Translation】 English version: Why is that, World Honored One? It is because at that time, the Bodhisattva Mahasattva does not perceive the Four Foundations of Mindfulness (contemplation of the body, feelings, mind, and dharmas), nor the Eightfold Noble Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Likewise, even regarding the Ten Powers of the Buddha (the ten powers of a Buddha, namely, the power to know what is possible and impossible, the power to know the consequences of actions, the power to know the various meditative states, the power to know the different faculties of beings, the power to know the different realms, the power to know the path to all destinations, the power to know the defilement and purification of meditative states, the power to know past lives, the power to know the future, and the power to know the extinction of all defilements), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』; regarding the Four Fearlessnesses (the four kinds of fearlessness of a Buddha, namely, fearlessness in proclaiming complete enlightenment, fearlessness in proclaiming the end of all defilements, fearlessness in proclaiming the obstacles to enlightenment, and fearlessness in proclaiming the path to the end of suffering), the Four Unimpeded Knowledges (the four kinds of unimpeded knowledge, namely, knowledge of the meaning of the Dharma, knowledge of the meaning of the words, knowledge of the meaning of the language, and knowledge of the meaning of the explanation), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, and the Eighteen Unique Qualities of a Buddha (the eighteen unique qualities of a Buddha, namely, no physical fault, no verbal fault, no mental fault, no discrimination, no lack of concentration, no lack of equanimity, no decrease in desire, no decrease in effort, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge of liberation, all physical actions follow wisdom, all verbal actions follow wisdom, all mental actions follow wisdom, wisdom knows the past without obstruction, wisdom knows the future without obstruction, and wisdom knows the present without obstruction), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』. Why is that, World Honored One? It is because at that time, the Bodhisattva Mahasattva does not perceive the Ten Powers of the Buddha, nor the Eighteen Unique Qualities of a Buddha. Regarding all Samadhi Doors (various methods of meditation), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』; regarding all Dharani Doors (various methods of retaining teachings), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』. Why is that, World Honored One? It is because at that time, the Bodhisattva Mahasattva does not perceive all Samadhi Doors, nor all Dharani Doors. Even regarding Omniscience (the complete wisdom of a Buddha), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』; regarding the Knowledge of the Characteristics of the Path (wisdom that understands the path of practice), and the Knowledge of All Aspects (wisdom that understands the essence of all things), there is no acceptance, no grasping, no abiding, no attachment, nor is it established as 『mine』. Why is that, World Honored One? It is because at that time, the Bodhisattva Mahasattva does not perceive Omniscience, the Knowledge of the Characteristics of the Path, nor the Knowledge of All Aspects. World Honored One, when Bodhisattva Mahasattvas practice Prajnaparamita (perfection of wisdom), they do not perceive form (material phenomena), nor do they perceive feeling, perception, mental formations, or consciousness. Why is that? Because the nature of form and so on is empty, without arising or ceasing. They do not perceive the eye base, nor do they perceive the ear, nose, tongue, body, or mind bases. Why is that? Because the nature of the eye base and so on is empty, without arising or ceasing. They do not perceive the form base, nor do they perceive the sound, smell, taste, touch, or dharma bases. Why is that? Because the nature of the form base and so on is empty, without arising or ceasing. They do not perceive the eye element, nor do they perceive the ear, nose, tongue, body, or mind elements. Why is that? Because the nature of the eye element and so on is empty, without arising or ceasing. They do not perceive the (missing in original text, inferred to be form element based on context), nor do they perceive the sound, smell, taste, touch, or dharma elements. Why is that? Because the nature of the (missing in original text, inferred to be form element) and so on is empty, without arising or ceasing. They do not perceive the eye consciousness element, nor do they perceive the

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不見耳、鼻、舌、身、意識界。何以故？眼識界等性空，無生滅故。不見眼觸，亦不見耳、鼻、舌、身、意觸。何以故？眼觸等性空，無生滅故。不見眼觸為緣所生諸受，亦不見耳、鼻、舌、身、意觸為緣所生諸受。何以故？眼觸為緣所生諸受等性空，無生滅故。不見佈施波羅蜜多，亦不見凈戒、安忍、精進、靜慮、般若波羅蜜多。何以故？佈施波羅蜜多等性空，無生滅故。不見內空，亦不見外空乃至無性自性空。何以故？內空等性空，無生滅故。不見四念住，亦不見四正斷乃至八聖道支。何以故？四念住等性空，無生滅故。如是乃至不見佛十力，亦不見四無所畏乃至十八佛不共法。何以故？佛十力等性空，無生滅故。不見一切三摩地門，亦不見一切陀羅尼門。何以故？一切三摩地門等性空，無生滅故。不見法界，亦不見真如、實際、不思議界、安隱界等。何以故？法界等性空，無生滅故。不見一切菩薩摩訶薩行，亦不見諸佛無上正等菩提。何以故？一切菩薩摩訶薩行等性空，無生滅故。不見一切智，亦不見道相智、一切相智。何以故？一切智等性空，無生滅故。

「世尊！色不生不滅即非色，受、想、行、識不生不滅亦非受、想、行、識。所以者何？以色等與不生不滅無二、無二處。何以故？以不生不滅法非

【現代漢語翻譯】 現代漢語譯本 不應執著于眼、耳、鼻、舌、身、意這六種識界。為什麼呢？因為眼識界等諸識界的自性本空，沒有生起和滅亡的現象。不應執著于眼觸，也不應執著于耳、鼻、舌、身、意觸。為什麼呢？因為眼觸等諸觸的自性本空，沒有生起和滅亡的現象。不應執著于由眼觸為緣所產生的各種感受，也不應執著于由耳、鼻、舌、身、意觸為緣所產生的各種感受。為什麼呢？因為由眼觸為緣所產生的各種感受等自性本空，沒有生起和滅亡的現象。不應執著于佈施波羅蜜多（Dāna pāramitā，佈施的完美），也不應執著于持戒、安忍、精進、禪定、般若波羅蜜多（Prajñā pāramitā，智慧的完美）。為什麼呢？因為佈施波羅蜜多等諸波羅蜜多的自性本空，沒有生起和滅亡的現象。不應執著于內空，也不應執著于外空乃至無性自性空。為什麼呢？因為內空等諸空的自性本空，沒有生起和滅亡的現象。不應執著於四念住（catvāri smṛtyupasthānāni，四種禪修方法），也不應執著於四正斷乃至八聖道支（aṣṭāṅgamārga，達到解脫的八個步驟）。為什麼呢？因為四念住等諸道的自性本空，沒有生起和滅亡的現象。如此乃至不應執著于佛的十力（daśa balāni，佛的十種力量），也不應執著於四無所畏乃至十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛獨有的十八種功德）。為什麼呢？因為佛的十力等諸功德的自性本空，沒有生起和滅亡的現象。不應執著於一切三摩地門（samādhi，禪定），也不應執著於一切陀羅尼門（dhāraṇī，總持）。為什麼呢？因為一切三摩地門等諸門的自性本空，沒有生起和滅亡的現象。不應執著於法界（dharmadhātu，一切法的本性），也不應執著于真如（tathātā，真實如是）、實際（bhūta-koṭi，真實的邊際）、不思議界、安隱界等。為什麼呢？因為法界等諸界的自性本空，沒有生起和滅亡的現象。不應執著於一切菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）的修行，也不應執著于諸佛的無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟）。為什麼呢？因為一切菩薩摩訶薩的修行等自性本空，沒有生起和滅亡的現象。不應執著於一切智（sarvajñatā，一切智慧），也不應執著于道相智、一切相智。為什麼呢？因為一切智等諸智的自性本空，沒有生起和滅亡的現象。 「世尊！色（rūpa，物質）的自性不生不滅，所以它不是色；受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）的自性不生不滅，所以它們也不是受、想、行、識。這是為什麼呢？因為色等與不生不滅的自性是無二無別的。為什麼呢？因為不生不滅的法不是真實存在的，

【English Translation】 English version One should not be attached to the realms of eye, ear, nose, tongue, body, and mind consciousness. Why? Because the nature of the eye consciousness realm and others is empty, without arising or ceasing. One should not be attached to eye contact, nor should one be attached to ear, nose, tongue, body, and mind contact. Why? Because the nature of eye contact and other contacts is empty, without arising or ceasing. One should not be attached to the various feelings arising from eye contact, nor should one be attached to the various feelings arising from ear, nose, tongue, body, and mind contact. Why? Because the nature of the various feelings arising from eye contact and others is empty, without arising or ceasing. One should not be attached to the perfection of giving (Dāna pāramitā), nor should one be attached to the perfections of morality, patience, diligence, meditation, and wisdom (Prajñā pāramitā). Why? Because the nature of the perfection of giving and other perfections is empty, without arising or ceasing. One should not be attached to inner emptiness, nor should one be attached to outer emptiness, up to the emptiness of no-nature. Why? Because the nature of inner emptiness and other emptinesses is empty, without arising or ceasing. One should not be attached to the four foundations of mindfulness (catvāri smṛtyupasthānāni), nor should one be attached to the four right exertions, up to the eightfold noble path (aṣṭāṅgamārga). Why? Because the nature of the four foundations of mindfulness and other paths is empty, without arising or ceasing. Likewise, one should not be attached to the ten powers of the Buddha (daśa balāni), nor should one be attached to the four fearlessnesses, up to the eighteen unique qualities of the Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ). Why? Because the nature of the ten powers of the Buddha and other qualities is empty, without arising or ceasing. One should not be attached to all doors of samadhi (samādhi), nor should one be attached to all doors of dharani (dhāraṇī). Why? Because the nature of all doors of samadhi and other doors is empty, without arising or ceasing. One should not be attached to the dharma realm (dharmadhātu), nor should one be attached to suchness (tathātā), the limit of reality (bhūta-koṭi), the inconceivable realm, the peaceful realm, and so on. Why? Because the nature of the dharma realm and other realms is empty, without arising or ceasing. One should not be attached to the practices of all bodhisattva mahasattvas (bodhisattva mahāsattva), nor should one be attached to the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) of all Buddhas. Why? Because the nature of the practices of all bodhisattva mahasattvas and others is empty, without arising or ceasing. One should not be attached to all-knowingness (sarvajñatā), nor should one be attached to the knowledge of the path and the knowledge of all aspects. Why? Because the nature of all-knowingness and other knowledges is empty, without arising or ceasing. 「World Honored One! The nature of form (rūpa) is neither arising nor ceasing, therefore it is not form; the nature of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) is neither arising nor ceasing, therefore they are not feeling, perception, mental formations, and consciousness. Why is this so? Because the nature of form and others is non-dual with the nature of neither arising nor ceasing. Why? Because the dharma of neither arising nor ceasing is not truly existent,

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一、非二、非多、非別。是故色不生不滅即非色，受、想、行、識不生不滅亦非受、想、行、識。

「世尊！眼處不生不滅即非眼處，耳、鼻、舌、身、意處不生不滅亦非耳、鼻、舌、身、意處。所以者何？以眼處等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故眼處不生不滅即非眼處，耳、鼻、舌、身、意處不生不滅亦非耳、鼻、舌、身、意處。

「世尊！色處不生不滅即非色處，聲、香、味、觸、法處不生不滅亦非聲、香、味、觸、法處。所以者何？以色處等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故色處不生不滅即非色處，聲、香、味、觸、法處不生不滅亦非聲、香、味、觸、法處。

「世尊！眼界不生不滅即非眼界，耳、鼻、舌、身、意界不生不滅亦非耳、鼻、舌、身、意界。所以者何？以眼界等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故眼界不生不滅即非眼界，耳、鼻、舌、身、意界不生不滅亦非耳、鼻、舌、身、意界。

「世尊！色界不生不滅即非色界，聲、香、味、觸、法界不生不滅亦非聲、香、味、觸、法界。所以者何？以色界等與不生不滅無二、無二處。何以故

【現代漢語翻譯】 現代漢語譯本 一、非一，非二，非多，非異。因此，色（rupa，物質現象）不生不滅，即非色；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）不生不滅，亦非受、想、行、識。

『世尊！眼處（caksu-ayatana，眼根）不生不滅，即非眼處；耳（srotra-ayatana，耳根）、鼻（ghrana-ayatana，鼻根）、舌（jihva-ayatana，舌根）、身（kaya-ayatana，身根）、意處（manas-ayatana，意根）不生不滅，亦非耳、鼻、舌、身、意處。這是為什麼呢？因為眼處等與不生不滅沒有二，沒有二處。為什麼呢？因為不生不滅的法非一，非二，非多，非異。因此，眼處不生不滅，即非眼處；耳、鼻、舌、身、意處不生不滅，亦非耳、鼻、舌、身、意處。』

『世尊！色處（rupa-ayatana，色塵）不生不滅，即非色處；聲（sabda-ayatana，聲塵）、香（gandha-ayatana，香塵）、味（rasa-ayatana，味塵）、觸（sprastavya-ayatana，觸塵）、法處（dharma-ayatana，法塵）不生不滅，亦非聲、香、味、觸、法處。這是為什麼呢？因為色處等與不生不滅沒有二，沒有二處。為什麼呢？因為不生不滅的法非一，非二，非多，非異。因此，色處不生不滅，即非色處；聲、香、味、觸、法處不生不滅，亦非聲、香、味、觸、法處。』

『世尊！眼界（caksu-dhatu，眼界）不生不滅，即非眼界；耳（srotra-dhatu，耳界）、鼻（ghrana-dhatu，鼻界）、舌（jihva-dhatu，舌界）、身（kaya-dhatu，身界）、意界（mano-dhatu，意界）不生不滅，亦非耳、鼻、舌、身、意界。這是為什麼呢？因為眼界等與不生不滅沒有二，沒有二處。為什麼呢？因為不生不滅的法非一，非二，非多，非異。因此，眼界不生不滅，即非眼界；耳、鼻、舌、身、意界不生不滅，亦非耳、鼻、舌、身、意界。』

『世尊！色界（rupa-dhatu，色界）不生不滅，即非色界；聲（sabda-dhatu，聲界）、香（gandha-dhatu，香界）、味（rasa-dhatu，味界）、觸（sprastavya-dhatu，觸界）、法界（dharma-dhatu，法界）不生不滅，亦非聲、香、味、觸、法界。這是為什麼呢？因為色界等與不生不滅沒有二，沒有二處。為什麼呢？

【English Translation】 English version I. Not one, not two, not many, not different. Therefore, form (rupa) is neither born nor does it cease, thus it is not form; feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are neither born nor do they cease, thus they are not feeling, perception, mental formations, or consciousness.

'World-Honored One! The eye-base (caksu-ayatana) is neither born nor does it cease, thus it is not the eye-base; the ear (srotra-ayatana), nose (ghrana-ayatana), tongue (jihva-ayatana), body (kaya-ayatana), and mind-base (manas-ayatana) are neither born nor do they cease, thus they are not the ear, nose, tongue, body, or mind-bases. Why is that? Because the eye-base and so on are not two, nor in two places, with the unborn and unceasing. Why is that? Because the unborn and unceasing dharma is not one, not two, not many, not different. Therefore, the eye-base is neither born nor does it cease, thus it is not the eye-base; the ear, nose, tongue, body, and mind-bases are neither born nor do they cease, thus they are not the ear, nose, tongue, body, or mind-bases.'

'World-Honored One! The form-object (rupa-ayatana) is neither born nor does it cease, thus it is not the form-object; sound (sabda-ayatana), smell (gandha-ayatana), taste (rasa-ayatana), touch (sprastavya-ayatana), and mental-object (dharma-ayatana) are neither born nor do they cease, thus they are not sound, smell, taste, touch, or mental-objects. Why is that? Because the form-object and so on are not two, nor in two places, with the unborn and unceasing. Why is that? Because the unborn and unceasing dharma is not one, not two, not many, not different. Therefore, the form-object is neither born nor does it cease, thus it is not the form-object; sound, smell, taste, touch, and mental-objects are neither born nor do they cease, thus they are not sound, smell, taste, touch, or mental-objects.'

'World-Honored One! The eye-element (caksu-dhatu) is neither born nor does it cease, thus it is not the eye-element; the ear (srotra-dhatu), nose (ghrana-dhatu), tongue (jihva-dhatu), body (kaya-dhatu), and mind-element (mano-dhatu) are neither born nor do they cease, thus they are not the ear, nose, tongue, body, or mind-elements. Why is that? Because the eye-element and so on are not two, nor in two places, with the unborn and unceasing. Why is that? Because the unborn and unceasing dharma is not one, not two, not many, not different. Therefore, the eye-element is neither born nor does it cease, thus it is not the eye-element; the ear, nose, tongue, body, and mind-elements are neither born nor do they cease, thus they are not the ear, nose, tongue, body, or mind-elements.'

'World-Honored One! The form-element (rupa-dhatu) is neither born nor does it cease, thus it is not the form-element; sound (sabda-dhatu), smell (gandha-dhatu), taste (rasa-dhatu), touch (sprastavya-dhatu), and mental-element (dharma-dhatu) are neither born nor do they cease, thus they are not sound, smell, taste, touch, or mental-elements. Why is that? Because the form-element and so on are not two, nor in two places, with the unborn and unceasing. Why is that?

---

？以不生不滅法非一、非二、非多、非別。是故色界不生不滅即非色界，聲、香、味、觸、法界不生不滅亦非聲、香、味、觸、法界。

「世尊！眼識界不生不滅即非眼識界，耳、鼻、舌、身、意識界不生不滅亦非耳、鼻、舌、身、意識界。所以者何？以眼識界等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故眼識界不生不滅即非眼識界，耳、鼻、舌、身、意識界不生不滅亦非耳、鼻、舌、身、意識界。

「世尊！眼觸不生不滅即非眼觸，耳、鼻、舌、身、意觸不生不滅亦非耳、鼻、舌、身、意觸。所以者何？以眼觸等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故眼觸不生不滅即非眼觸，耳、鼻、舌、身、意觸不生不滅亦非耳、鼻、舌、身、意觸。

「世尊！眼觸為緣所生諸受不生不滅即非眼觸為緣所生諸受，耳、鼻、舌、身、意觸為緣所生諸受不生不滅亦非耳、鼻、舌、身、意觸為緣所生諸受。所以者何？以眼觸為緣所生諸受等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故眼觸為緣所生諸受不生不滅即非眼觸為緣所生諸受，耳、鼻、舌、身、意觸為緣所生諸受不生不滅亦非耳、鼻、舌、身、

【現代漢語翻譯】 現代漢語譯本：

問：以不生不滅的法來說，它既不是一，也不是二，不是多，也不是分別的。因此，『不生不滅』本身就不是一個實體，聲、香、味、觸、法界的不生不滅，也不是聲、香、味、觸、法界本身。

『世尊！』眼識界的不生不滅，就不是眼識界本身；耳、鼻、舌、身、意識界的不生不滅，也不是耳、鼻、舌、身、意識界本身。這是為什麼呢？因為眼識界等與不生不滅之間沒有差別，沒有不同的地方。為什麼呢？因為不生不滅的法既不是一，也不是二，不是多，也不是分別的。因此，眼識界的不生不滅就不是眼識界本身；耳、鼻、舌、身、意識界的不生不滅，也不是耳、鼻、舌、身、意識界本身。

『世尊！』眼觸的不生不滅，就不是眼觸本身；耳、鼻、舌、身、意觸的不生不滅，也不是耳、鼻、舌、身、意觸本身。這是為什麼呢？因為眼觸等與不生不滅之間沒有差別，沒有不同的地方。為什麼呢？因為不生不滅的法既不是一，也不是二，不是多，也不是分別的。因此，眼觸的不生不滅就不是眼觸本身；耳、鼻、舌、身、意觸的不生不滅，也不是耳、鼻、舌、身、意觸本身。

『世尊！』以眼觸為緣所產生的各種感受的不生不滅，就不是以眼觸為緣所產生的各種感受本身；以耳、鼻、舌、身、意觸為緣所產生的各種感受的不生不滅，也不是以耳、鼻、舌、身、意觸為緣所產生的各種感受本身。這是為什麼呢？因為以眼觸為緣所產生的各種感受等與不生不滅之間沒有差別，沒有不同的地方。為什麼呢？因為不生不滅的法既不是一，也不是二，不是多，也不是分別的。因此，以眼觸為緣所產生的各種感受的不生不滅，就不是以眼觸為緣所產生的各種感受本身；以耳、鼻、舌、身、意觸為緣所產生的各種感受的不生不滅，也不是以耳、鼻、舌、身、意觸為緣所產生的各種感受本身。

【English Translation】 English version:

Question: In terms of the dharma of non-arising and non-ceasing, it is neither one, nor two, nor many, nor separate. Therefore, 'non-arising and non-ceasing' itself is not an entity, and the non-arising and non-ceasing of sound, smell, taste, touch, and the realm of dharmas is also not sound, smell, taste, touch, and the realm of dharmas themselves.

'World Honored One!' The non-arising and non-ceasing of the eye consciousness realm is not the eye consciousness realm itself; the non-arising and non-ceasing of the ear, nose, tongue, body, and mind consciousness realms are also not the ear, nose, tongue, body, and mind consciousness realms themselves. Why is this so? Because there is no difference, no separate place between the eye consciousness realm, etc., and non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is neither one, nor two, nor many, nor separate. Therefore, the non-arising and non-ceasing of the eye consciousness realm is not the eye consciousness realm itself; the non-arising and non-ceasing of the ear, nose, tongue, body, and mind consciousness realms are also not the ear, nose, tongue, body, and mind consciousness realms themselves.

'World Honored One!' The non-arising and non-ceasing of eye contact is not eye contact itself; the non-arising and non-ceasing of ear, nose, tongue, body, and mind contact is also not ear, nose, tongue, body, and mind contact itself. Why is this so? Because there is no difference, no separate place between eye contact, etc., and non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is neither one, nor two, nor many, nor separate. Therefore, the non-arising and non-ceasing of eye contact is not eye contact itself; the non-arising and non-ceasing of ear, nose, tongue, body, and mind contact is also not ear, nose, tongue, body, and mind contact itself.

'World Honored One!' The non-arising and non-ceasing of the various feelings arising from eye contact is not the various feelings arising from eye contact itself; the non-arising and non-ceasing of the various feelings arising from ear, nose, tongue, body, and mind contact is also not the various feelings arising from ear, nose, tongue, body, and mind contact itself. Why is this so? Because there is no difference, no separate place between the various feelings arising from eye contact, etc., and non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is neither one, nor two, nor many, nor separate. Therefore, the non-arising and non-ceasing of the various feelings arising from eye contact is not the various feelings arising from eye contact itself; the non-arising and non-ceasing of the various feelings arising from ear, nose, tongue, body, and mind contact is also not the various feelings arising from ear, nose, tongue, body, and mind contact itself.

---

意觸為緣所生諸受。

「世尊！佈施波羅蜜多不生不滅即非佈施波羅蜜多，凈戒、安忍、精進、靜慮、般若波羅蜜多不生不滅亦非凈戒、安忍、精進、靜慮、般若波羅蜜多。所以者何？以佈施波羅蜜多等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故佈施波羅蜜多不生不滅即非佈施波羅蜜多，凈戒、安忍、精進、靜慮、般若波羅蜜多不生不滅亦非凈戒、安忍、精進、靜慮、般若波羅蜜多。

「世尊！內空不生不滅即非內空，外空乃至無性自性空不生不滅亦非外空乃至無性自性空。所以者何？以內空等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故內空不生不滅即非內空，外空乃至無性自性空不生不滅亦非外空乃至無性自性空。

「世尊！四念住不生不滅即非四念住，四正斷乃至八聖道支不生不滅亦非四正斷乃至八聖道支。所以者何？以四念住等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故四念住不生不滅即非四念住，四正斷乃至八聖道支不生不滅亦非四正斷乃至八聖道支。

「世尊！如是乃至佛十力不生不滅即非佛十力，四無所畏乃至十八佛不共法不生不滅亦非四無所畏乃至十八佛不共法

【現代漢語翻譯】 現代漢語譯本：由意觸為緣而產生的各種感受。

『世尊！佈施波羅蜜多（Dāna pāramitā，佈施的最高境界）不生不滅，就不是佈施波羅蜜多；持戒波羅蜜多（Śīla pāramitā，持戒的最高境界）、安忍波羅蜜多（Kṣānti pāramitā，忍辱的最高境界）、精進波羅蜜多（Vīrya pāramitā，精進的最高境界）、靜慮波羅蜜多（Dhyāna pāramitā，禪定的最高境界）、般若波羅蜜多（Prajñā pāramitā，智慧的最高境界）不生不滅，也不是持戒、安忍、精進、靜慮、般若波羅蜜多。為什麼呢？因為佈施波羅蜜多等與不生不滅是無二無別的。為什麼呢？因為不生不滅的法不是一，不是二，不是多，也不是個別的。所以，佈施波羅蜜多不生不滅就不是佈施波羅蜜多；持戒、安忍、精進、靜慮、般若波羅蜜多不生不滅，也不是持戒、安忍、精進、靜慮、般若波羅蜜多。』

『世尊！內空（Adhyātma-śūnyatā，內空的空性）不生不滅，就不是內空；外空（Bahirdhā-śūnyatā，外在的空性）乃至無性自性空（Abhāva-svabhāva-śūnyatā，無自性的空性）不生不滅，也不是外空乃至無性自性空。為什麼呢？因為內空等與不生不滅是無二無別的。為什麼呢？因為不生不滅的法不是一，不是二，不是多，也不是個別的。所以，內空不生不滅就不是內空；外空乃至無性自性空不生不滅，也不是外空乃至無性自性空。』

『世尊！四念住（catvāri smṛtyupasthānāni，四種禪修方法）不生不滅，就不是四念住；四正斷（catvāri samyakprahāṇāni，四種正確的努力）乃至八聖道支（āryāṣṭāṅgamārga，八種高貴的修行方法）不生不滅，也不是四正斷乃至八聖道支。為什麼呢？因為四念住等與不生不滅是無二無別的。為什麼呢？因為不生不滅的法不是一，不是二，不是多，也不是個別的。所以，四念住不生不滅就不是四念住；四正斷乃至八聖道支不生不滅，也不是四正斷乃至八聖道支。』

『世尊！像這樣乃至佛十力（daśa tathāgata-balāni，佛的十種力量）不生不滅，就不是佛十力；四無所畏（catvāri vaiśāradyāni，佛的四種無畏）乃至十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛的十八種不共之法）不生不滅，也不是四無所畏乃至十八佛不共法。』

【English Translation】 English version: The various feelings that arise from the condition of contact with the mind.

'World Honored One! The perfection of giving (Dāna pāramitā) that is not born and does not cease is not the perfection of giving; the perfections of morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā) that are not born and do not cease are also not the perfections of morality, patience, vigor, meditation, and wisdom. Why is that? Because the perfection of giving and so on are non-dual and not in two places with what is not born and does not cease. Why is that? Because the dharma that is not born and does not cease is not one, not two, not many, and not separate. Therefore, the perfection of giving that is not born and does not cease is not the perfection of giving; the perfections of morality, patience, vigor, meditation, and wisdom that are not born and do not cease are also not the perfections of morality, patience, vigor, meditation, and wisdom.'

'World Honored One! Inner emptiness (Adhyātma-śūnyatā) that is not born and does not cease is not inner emptiness; outer emptiness (Bahirdhā-śūnyatā) up to the emptiness of non-inherent nature (Abhāva-svabhāva-śūnyatā) that is not born and does not cease is also not outer emptiness up to the emptiness of non-inherent nature. Why is that? Because inner emptiness and so on are non-dual and not in two places with what is not born and does not cease. Why is that? Because the dharma that is not born and does not cease is not one, not two, not many, and not separate. Therefore, inner emptiness that is not born and does not cease is not inner emptiness; outer emptiness up to the emptiness of non-inherent nature that is not born and does not cease is also not outer emptiness up to the emptiness of non-inherent nature.'

'World Honored One! The four foundations of mindfulness (catvāri smṛtyupasthānāni) that are not born and do not cease are not the four foundations of mindfulness; the four right exertions (catvāri samyakprahāṇāni) up to the eightfold noble path (āryāṣṭāṅgamārga) that are not born and do not cease are also not the four right exertions up to the eightfold noble path. Why is that? Because the four foundations of mindfulness and so on are non-dual and not in two places with what is not born and does not cease. Why is that? Because the dharma that is not born and does not cease is not one, not two, not many, and not separate. Therefore, the four foundations of mindfulness that are not born and do not cease are not the four foundations of mindfulness; the four right exertions up to the eightfold noble path that are not born and do not cease are also not the four right exertions up to the eightfold noble path.'

'World Honored One! Like this, up to the ten powers of a Buddha (daśa tathāgata-balāni) that are not born and do not cease are not the ten powers of a Buddha; the four fearlessnesses (catvāri vaiśāradyāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ) that are not born and do not cease are also not the four fearlessnesses up to the eighteen unique qualities of a Buddha.'

---

。所以者何？以佛十力等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故佛十力不生不滅即非佛十力，四無所畏乃至十八佛不共法不生不滅亦非四無所畏乃至十八佛不共法。

「世尊！一切三摩地門不生不滅即非一切三摩地門，一切陀羅尼門不生不滅亦非一切陀羅尼門。所以者何？以一切三摩地門等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故一切三摩地門不生不滅即非一切三摩地門，一切陀羅尼門不生不滅亦非一切陀羅尼門。

「世尊！法界不生不滅即非法界，真如、實際、不思議界、安隱界等不生不滅亦非真如、實際、不思議界、安隱界等。所以者何？以法界等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故法界不生不滅即非法界，真如、實際、不思議界、安隱界等不生不滅亦非法界真如、實際、不思議界、安隱界等。

「世尊！一切菩薩摩訶薩行不生不滅即非一切菩薩摩訶薩行，諸佛無上正等菩提不生不滅亦非諸佛無上正等菩提。所以者何？以一切菩薩摩訶薩行等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故一切菩薩摩訶薩行不生不滅即非一切菩薩摩訶

【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？因為佛的十力（如來所具有的十種智慧力量）等與不生不滅是無二無別的，沒有差別之處。為什麼這樣說呢？因為不生不滅的法不是單一的，也不是對立的，不是多樣的，也不是可以區分的。因此，佛的十力不生不滅就不是佛的十力，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）不生不滅也不是四無所畏乃至十八佛不共法。 世尊！一切三摩地門（進入禪定的各種方法）不生不滅就不是一切三摩地門，一切陀羅尼門（總持一切法門的智慧）不生不滅也不是一切陀羅尼門。這是什麼原因呢？因為一切三摩地門等與不生不滅是無二無別的，沒有差別之處。為什麼這樣說呢？因為不生不滅的法不是單一的，也不是對立的，不是多樣的，也不是可以區分的。因此，一切三摩地門不生不滅就不是一切三摩地門，一切陀羅尼門不生不滅也不是一切陀羅尼門。 世尊！法界（一切諸法的總稱）不生不滅就不是法界，真如（諸法的真實本性）、實際（真理的實際）、不思議界（不可思議的境界）、安隱界（安穩的境界）等不生不滅也不是真如、實際、不思議界、安隱界等。這是什麼原因呢？因為法界等與不生不滅是無二無別的，沒有差別之處。為什麼這樣說呢？因為不生不滅的法不是單一的，也不是對立的，不是多樣的，也不是可以區分的。因此，法界不生不滅就不是法界，真如、實際、不思議界、安隱界等不生不滅也不是法界、真如、實際、不思議界、安隱界等。 世尊！一切菩薩摩訶薩（大菩薩）的修行不生不滅就不是一切菩薩摩訶薩的修行，諸佛的無上正等菩提（佛的最高覺悟）不生不滅也不是諸佛的無上正等菩提。這是什麼原因呢？因為一切菩薩摩訶薩的修行等與不生不滅是無二無別的，沒有差別之處。為什麼這樣說呢？因為不生不滅的法不是單一的，也不是對立的，不是多樣的，也不是可以區分的。因此，一切菩薩摩訶薩的修行不生不滅就不是一切菩薩摩訶薩的修行

【English Translation】 English version: What is the reason for this? It is because the Ten Powers of the Buddha (the ten wisdom powers possessed by the Tathagata), etc., are non-dual and without difference from non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is not one, not two, not many, and not separate. Therefore, the non-arising and non-ceasing of the Ten Powers of the Buddha is not the Ten Powers of the Buddha, and the non-arising and non-ceasing of the Four Fearlessnesses (the four kinds of fearless confidence of the Buddha) up to the Eighteen Unique Dharmas of the Buddha (the eighteen unique merits of the Buddha) are also not the Four Fearlessnesses up to the Eighteen Unique Dharmas of the Buddha. World Honored One! The non-arising and non-ceasing of all Samadhi Gates (various methods to enter into meditation) is not all Samadhi Gates, and the non-arising and non-ceasing of all Dharani Gates (wisdom that upholds all dharmas) is also not all Dharani Gates. What is the reason for this? It is because all Samadhi Gates, etc., are non-dual and without difference from non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is not one, not two, not many, and not separate. Therefore, the non-arising and non-ceasing of all Samadhi Gates is not all Samadhi Gates, and the non-arising and non-ceasing of all Dharani Gates is also not all Dharani Gates. World Honored One! The non-arising and non-ceasing of the Dharmadhatu (the totality of all dharmas) is not the Dharmadhatu, and the non-arising and non-ceasing of Suchness (the true nature of all dharmas), Reality (the actuality of truth), the Inconceivable Realm, the Realm of Peace, etc., is also not Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc. What is the reason for this? It is because the Dharmadhatu, etc., are non-dual and without difference from non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is not one, not two, not many, and not separate. Therefore, the non-arising and non-ceasing of the Dharmadhatu is not the Dharmadhatu, and the non-arising and non-ceasing of Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc., is also not the Dharmadhatu, Suchness, Reality, the Inconceivable Realm, the Realm of Peace, etc. World Honored One! The non-arising and non-ceasing of the practices of all Bodhisattva Mahasattvas (great Bodhisattvas) is not the practices of all Bodhisattva Mahasattvas, and the non-arising and non-ceasing of the Unsurpassed Perfect Enlightenment of all Buddhas is also not the Unsurpassed Perfect Enlightenment of all Buddhas. What is the reason for this? It is because the practices of all Bodhisattva Mahasattvas, etc., are non-dual and without difference from non-arising and non-ceasing. Why is this so? Because the dharma of non-arising and non-ceasing is not one, not two, not many, and not separate. Therefore, the non-arising and non-ceasing of the practices of all Bodhisattva Mahasattvas is not the practices of all Bodhisattva Mahasattvas

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薩行，諸佛無上正等菩提不生不滅亦非諸佛無上正等菩提。

「世尊！一切智不生不滅即非一切智，道相智、一切相智不生不滅亦非道相智、一切相智。所以者何？以一切智等與不生不滅無二、無二處。何以故？以不生不滅法非一、非二、非多、非別。是故一切智不生不滅即非一切智，道相智、一切相智不生不滅亦非道相智、一切相智。

「世尊！色不二即非色，受、想、行、識不二亦非受、想、行、識；眼處不二即非眼處，耳、鼻、舌、身、意處不二亦非耳、鼻、舌、身、意處；色處不二即非色處，聲、香、味、觸、法處不二亦非聲、香、味、觸、法處；眼界不二即非眼界，耳、鼻、舌、身、意界不二亦非耳、鼻、舌、身、意界；色界不二即非色界，聲、香、味、觸、法界不二亦非聲、香、味、觸、法界；眼識界不二即非眼識界，耳、鼻、舌、身、意識界不二亦非耳、鼻、舌、身、意識界；眼觸不二即非眼觸，耳、鼻、舌、身、意觸不二亦非耳、鼻、舌、身、意觸；眼觸為緣所生諸受不二即非眼觸為緣所生諸受，耳、鼻、舌、身、意觸為緣所生諸受不二亦非耳、鼻、舌、身、意觸為緣所生諸受；佈施波羅蜜多不二即非佈施波羅蜜多，凈戒、安忍、精進、靜慮、般若波羅蜜多不二亦非凈戒、安忍、精進、

【現代漢語翻譯】 現代漢語譯本： 薩行（菩薩名），諸佛的無上正等菩提（指佛的最高智慧）既不生也不滅，它本身也不是諸佛的無上正等菩提。 「世尊！一切智（指佛陀所具有的對一切事物真相的智慧）既不生也不滅，它本身就不是一切智；道相智（指了解修行道路的智慧）、一切相智（指了解一切事物所有方面的智慧）既不生也不滅，它們本身也不是道相智、一切相智。這是為什麼呢？因為一切智等與不生不滅是無二無別的，沒有兩個不同的地方。為什麼這樣說呢？因為不生不滅的法不是一，不是二，不是多，也不是個別的。因此，一切智既不生也不滅，它本身就不是一切智；道相智、一切相智既不生也不滅，它們本身也不是道相智、一切相智。 「世尊！色（指物質現象）的不二（指非二元對立的真理）就不是色，受（感受）、想（思維）、行（意志）、識（意識）的不二也不是受、想、行、識；眼處（指眼根）的不二就不是眼處，耳、鼻、舌、身、意處（指耳根、鼻根、舌根、身根、意根）的不二也不是耳、鼻、舌、身、意處；色處（指色塵）的不二就不是色處，聲、香、味、觸、法處（指聲塵、香塵、味塵、觸塵、法塵）的不二也不是聲、香、味、觸、法處；眼界（指眼識的範圍）的不二就不是眼界，耳、鼻、舌、身、意界（指耳識、鼻識、舌識、身識、意識的範圍）的不二也不是耳、鼻、舌、身、意界；的不二就不是，聲、香、味、觸、法界（指聲識、香識、味識、觸識、法識的範圍）的不二也不是聲、香、味、觸、法界；眼識界（指眼識的範圍）的不二就不是眼識界，耳、鼻、舌、身、意識界（指耳識、鼻識、舌識、身識、意識的範圍）的不二也不是耳、鼻、舌、身、意識界；眼觸（指眼根與色塵的接觸）的不二就不是眼觸，耳、鼻、舌、身、意觸（指耳根、鼻根、舌根、身根、意根與相應塵的接觸）的不二也不是耳、鼻、舌、身、意觸；眼觸為緣所生的諸受（指眼觸所引起的感受）的不二就不是眼觸為緣所生的諸受，耳、鼻、舌、身、意觸為緣所生的諸受（指耳觸、鼻觸、舌觸、身觸、意觸所引起的感受）的不二也不是耳、鼻、舌、身、意觸為緣所生的諸受；佈施波羅蜜多（指佈施的完美境界）的不二就不是佈施波羅蜜多，凈戒、安忍、精進、靜慮、般若波羅蜜多（指持戒、忍辱、精進、禪定、智慧的完美境界）的不二也不是凈戒、安忍、精進、靜慮、般若波羅蜜多。

【English Translation】 English version: Sāha (a Bodhisattva), the unsurpassed, right and perfect Bodhi (Buddha's supreme wisdom) of all Buddhas neither arises nor ceases, and it is not the unsurpassed, right and perfect Bodhi of all Buddhas. 「World Honored One! The Omniscience (Buddha's wisdom of the truth of all things) neither arises nor ceases, and it is not Omniscience; the Knowledge of the Path (wisdom of understanding the path of practice), and the Knowledge of All Aspects (wisdom of understanding all aspects of all things) neither arise nor cease, and they are not the Knowledge of the Path, nor the Knowledge of All Aspects. Why is that? Because Omniscience and so on are non-dual with non-arising and non-ceasing, there is no duality. Why is this so? Because the dharma of non-arising and non-ceasing is not one, not two, not many, and not separate. Therefore, Omniscience neither arises nor ceases, and it is not Omniscience; the Knowledge of the Path, and the Knowledge of All Aspects neither arise nor cease, and they are not the Knowledge of the Path, nor the Knowledge of All Aspects. 「World Honored One! The non-duality of form (material phenomena) is not form, the non-duality of feeling, perception, volition, and consciousness is not feeling, perception, volition, and consciousness; the non-duality of the eye faculty is not the eye faculty, the non-duality of the ear, nose, tongue, body, and mind faculties is not the ear, nose, tongue, body, and mind faculties; the non-duality of the form object is not the form object, the non-duality of the sound, smell, taste, touch, and dharma objects is not the sound, smell, taste, touch, and dharma objects; the non-duality of the eye element is not the eye element, the non-duality of the ear, nose, tongue, body, and mind elements is not the ear, nose, tongue, body, and mind elements; the non-duality of ** is not **, the non-duality of the sound, smell, taste, touch, and dharma elements is not the sound, smell, taste, touch, and dharma elements; the non-duality of the eye consciousness element is not the eye consciousness element, the non-duality of the ear, nose, tongue, body, and mind consciousness elements is not the ear, nose, tongue, body, and mind consciousness elements; the non-duality of eye contact is not eye contact, the non-duality of ear, nose, tongue, body, and mind contact is not ear, nose, tongue, body, and mind contact; the non-duality of the feelings arising from eye contact is not the feelings arising from eye contact, the non-duality of the feelings arising from ear, nose, tongue, body, and mind contact is not the feelings arising from ear, nose, tongue, body, and mind contact; the non-duality of the perfection of giving (dāna pāramitā) is not the perfection of giving, the non-duality of the perfection of morality, patience, diligence, meditation, and wisdom (śīla, kṣānti, vīrya, dhyāna, prajñā pāramitā) is not the perfection of morality, patience, diligence, meditation, and wisdom.

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靜慮、般若波羅蜜多；內空不二即非內空，外空乃至無性自性空不二亦非外空乃至無性自性空；四念住不二即非四念住，四正斷乃至八聖道支不二亦非四正斷乃至八聖道支。如是乃至佛十力不二即非佛十力，四無所畏乃至十八佛不共法不二亦非四無所畏乃至十八佛不共法；一切三摩地門不二即非一切三摩地門，一切陀羅尼門不二亦非一切陀羅尼門；法界不二即非法界，真如、實際、不思議界、安隱界等不二亦非真如、實際、不思議界、安隱界等；一切菩薩摩訶薩行不二即非一切菩薩摩訶薩行，諸佛無上正等菩提不二即非諸佛無上正等菩提；一切智不二即非一切智，道相智、一切相智不二亦非道相智、一切相智。

「世尊！色入無二法數，受、想、行、識入無二法數；眼處入無二法數，耳、鼻、舌、身、意處入無二法數；色處入無二法數，聲、香、味、觸、法處入無二法數；眼界入無二法數，耳、鼻、舌、身、意界入無二法數；色界入無二法數，聲、香、味、觸、法界入無二法數；眼識界入無二法數，耳、鼻、舌、身、意識界入無二法數；眼觸入無二法數，耳、鼻、舌、身、意觸入無二法數；眼觸為緣所生諸受入無二法數，耳、鼻、舌、身、意觸為緣所生諸受入無二法數；佈施波羅蜜多入無二法數，凈戒、安忍、

【現代漢語翻譯】 現代漢語譯本：禪定（靜慮）、般若波羅蜜多（智慧到彼岸）；內空（對內執著的空性）與不二（無差別）並非內空，外空（對外執著的空性）乃至無性自性空（無自性的空性）與不二也並非外空乃至無性自性空；四念住（四種觀想的修行方法）與不二並非四念住，四正斷（四種正確的努力）乃至八聖道支（八種通往解脫的修行方法）與不二也並非四正斷乃至八聖道支。如此乃至佛十力（佛的十種力量）與不二並非佛十力，四無所畏（佛的四種無畏懼）乃至十八佛不共法（佛獨有的十八種功德）與不二也並非四無所畏乃至十八佛不共法；一切三摩地門（所有禪定的方法）與不二並非一切三摩地門，一切陀羅尼門（所有總持的方法）與不二也並非一切陀羅尼門；法界（宇宙萬法的本體）與不二並非法界，真如（事物的真實本性）、實際（真理的實際）、不思議界（不可思議的境界）、安隱界（安穩的境界）等與不二也並非真如、實際、不思議界、安隱界等；一切菩薩摩訶薩行（所有菩薩的偉大修行）與不二並非一切菩薩摩訶薩行，諸佛無上正等菩提（諸佛所證得的無上正等覺悟）與不二也並非諸佛無上正等菩提；一切智（佛的一切智慧）與不二並非一切智，道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物的智慧）與不二也並非道相智、一切相智。 『世尊！色（物質）入無二法數（無差別的法數），受（感受）、想（概念）、行（意志）、識（意識）入無二法數；眼處（眼根）入無二法數，耳、鼻、舌、身、意處（耳、鼻、舌、身、意根）入無二法數；色處（色塵）入無二法數，聲、香、味、觸、法處（聲、香、味、觸、法塵）入無二法數；眼界（眼識的範圍）入無二法數，耳、鼻、舌、身、意界（耳、鼻、舌、身、意識的範圍）入無二法數；色界（色塵的範圍）入無二法數，聲、香、味、觸、法界（聲、香、味、觸、法塵的範圍）入無二法數；眼識界（眼識的範圍）入無二法數，耳、鼻、舌、身、意識界（耳、鼻、舌、身、意識的範圍）入無二法數；眼觸（眼根與色塵的接觸）入無二法數，耳、鼻、舌、身、意觸（耳、鼻、舌、身、意根與塵的接觸）入無二法數；眼觸為緣所生諸受（由眼觸產生的感受）入無二法數，耳、鼻、舌、身、意觸為緣所生諸受（由耳、鼻、舌、身、意觸產生的感受）入無二法數；佈施波羅蜜多（佈施的完美）入無二法數，凈戒（持戒）、安忍（忍辱）、

【English Translation】 English version: Dhyana (meditative absorption), Prajnaparamita (perfection of wisdom); inner emptiness (emptiness of internal attachments) and non-duality are not inner emptiness, outer emptiness (emptiness of external attachments) up to the emptiness of no-self-nature (emptiness of no inherent existence) and non-duality are also not outer emptiness up to the emptiness of no-self-nature; the four foundations of mindfulness (four practices of contemplation) and non-duality are not the four foundations of mindfulness, the four right exertions (four correct efforts) up to the eightfold noble path (eight practices leading to liberation) and non-duality are also not the four right exertions up to the eightfold noble path. Likewise, up to the ten powers of a Buddha (ten powers of a Buddha) and non-duality are not the ten powers of a Buddha, the four fearlessnesses (four fearlessnesses of a Buddha) up to the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha) and non-duality are also not the four fearlessnesses up to the eighteen unique qualities of a Buddha; all samadhi doors (all methods of meditative absorption) and non-duality are not all samadhi doors, all dharani doors (all methods of total retention) and non-duality are also not all dharani doors; the dharma realm (the essence of all phenomena) and non-duality are not the dharma realm, suchness (the true nature of things), reality (the actuality of truth), the inconceivable realm (the inconceivable state), the realm of peace (the peaceful state), etc., and non-duality are also not suchness, reality, the inconceivable realm, the realm of peace, etc.; all the practices of Bodhisattva Mahasattvas (all the great practices of Bodhisattvas) and non-duality are not all the practices of Bodhisattva Mahasattvas, the unsurpassed perfect enlightenment of all Buddhas (the unsurpassed perfect enlightenment attained by all Buddhas) and non-duality are also not the unsurpassed perfect enlightenment of all Buddhas; all-knowing wisdom (all the wisdom of a Buddha) and non-duality are not all-knowing wisdom, the wisdom of the path (wisdom of understanding the path of practice), the wisdom of all aspects (wisdom of understanding all things) and non-duality are also not the wisdom of the path, the wisdom of all aspects. 『World Honored One! Form (matter) enters the non-dual dharma count (count of non-differentiated dharmas), feeling, perception, volition, and consciousness enter the non-dual dharma count; the eye base (eye sense organ) enters the non-dual dharma count, the ear, nose, tongue, body, and mind bases (ear, nose, tongue, body, and mind sense organs) enter the non-dual dharma count; the form base (form object) enters the non-dual dharma count, sound, smell, taste, touch, and dharma bases (sound, smell, taste, touch, and dharma objects) enter the non-dual dharma count; the eye element (range of eye consciousness) enters the non-dual dharma count, the ear, nose, tongue, body, and mind elements (ranges of ear, nose, tongue, body, and mind consciousness) enter the non-dual dharma count; the form element (range of form objects) enters the non-dual dharma count, sound, smell, taste, touch, and dharma elements (ranges of sound, smell, taste, touch, and dharma objects) enter the non-dual dharma count; the eye consciousness element (range of eye consciousness) enters the non-dual dharma count, the ear, nose, tongue, body, and mind consciousness elements (ranges of ear, nose, tongue, body, and mind consciousness) enter the non-dual dharma count; eye contact (contact between eye sense organ and form object) enters the non-dual dharma count, ear, nose, tongue, body, and mind contact (contact between ear, nose, tongue, body, and mind sense organs and objects) enter the non-dual dharma count; the feelings arising from eye contact (feelings arising from eye contact) enter the non-dual dharma count, the feelings arising from ear, nose, tongue, body, and mind contact (feelings arising from ear, nose, tongue, body, and mind contact) enter the non-dual dharma count; the perfection of giving (perfection of generosity) enters the non-dual dharma count, pure morality (observance of precepts), patience (forbearance),

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精進、靜慮、般若波羅蜜多入無二法數；內空入無二法數，外空乃至無性自性空入無二法數；四念住入無二法數，四正斷乃至八聖道支入無二法數；如是乃至佛十力入無二法數，四無所畏乃至十八佛不共法入無二法數；一切三摩地門入無二法數，一切陀羅尼門入無二法數；法界入無二法數，真如、實際、不思議界、安隱界等入無二法數；一切菩薩摩訶薩行入無二法數，諸佛無上正等菩提入無二法數；一切智入無二法數，道相智、一切相智入無二法數。」

第二分遠離品第二十四之一

爾時，具壽舍利子問善現言：「如仁者所說，若時菩薩摩訶薩修行般若波羅蜜多觀察諸法者，云何菩薩摩訶薩？云何般若波羅蜜多？云何觀察諸法？」

爾時，具壽善現對曰：「尊者所問『云何菩薩摩訶薩？』者，舍利子！勤求無上正等菩提利樂有情故名菩薩，具如實覺能遍了知一切法相而無所執故複名摩訶薩。」

時，舍利子又問善現：「云何菩薩摩訶薩能遍了知一切法相而無所執？」

善現對曰：「舍利子！諸菩薩摩訶薩如實了知一切色相而無所執，如實了知一切受、想、行、識相而無所執；如實了知一切眼處相而無所執，如實了知一切耳、鼻、舌、身、意處相而無所執；如實了知一切色處相而無所執

【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，智慧的完美）都歸入無二法數；內空（adhyātma-śūnyatā，內在的空性）歸入無二法數，外空（bahirdhā-śūnyatā，外在的空性）乃至無性自性空（prakṛti-śūnyatā，無自性的空性）都歸入無二法數；四念住（catvāri smṛtyupasthānāni，四種正念的建立）歸入無二法數，四正斷（catvāri samyakprahāṇāni，四種正確的努力）乃至八聖道支（aṣṭāṅgamārga，八正道）都歸入無二法數；像這樣乃至佛十力（daśa-balāni，佛的十種力量）都歸入無二法數，四無所畏（catvāri vaiśāradyāni，四種無畏）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共之法）都歸入無二法數；一切三摩地門（samādhi-mukha，所有禪定的入口）都歸入無二法數，一切陀羅尼門（dhāraṇī-mukha，所有總持的入口）都歸入無二法數；法界（dharmadhātu，法界）歸入無二法數，真如（tathātā，真如）、實際（bhūta-koṭi，實際）、不思議界（acintya-dhātu，不可思議的境界）、安隱界（kṣema-dhātu，安穩的境界）等都歸入無二法數；一切菩薩摩訶薩行（bodhisattva-mahāsattva-caryā，菩薩摩訶薩的修行）都歸入無二法數，諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，諸佛的無上正等覺悟）都歸入無二法數；一切智（sarvajñatā，一切智）歸入無二法數，道相智（mārgajñatā，道相智）、一切相智（sarvākārajñatā，一切相智）都歸入無二法數。 第二分 遠離品 第二十四之一 那時，具壽舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）問善現（Subhūti，佛陀的十大弟子之一，以解空第一著稱）說：『如您所說，如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）觀察諸法，那麼，什麼是菩薩摩訶薩？什麼是般若波羅蜜多？如何觀察諸法？』 那時，具壽善現回答說：『尊者所問的「什麼是菩薩摩訶薩？」這個問題，舍利子！爲了追求無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟）利益安樂一切有情眾生，所以稱為菩薩；具足如實的覺悟，能夠普遍了知一切法的真相而不執著，所以又稱為摩訶薩。』 這時，舍利子又問善現：『菩薩摩訶薩如何能夠普遍了知一切法的真相而不執著呢？』 善現回答說：『舍利子！諸菩薩摩訶薩如實了知一切色相（rūpa-lakṣaṇa，色法的特徵）而不執著，如實了知一切受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）的相而不執著；如實了知一切眼處相（cakṣurāyatana，眼根）而不執著，如實了知一切耳（śrotrāyatana，耳根）、鼻（ghrāṇāyatana，鼻根）、舌（jihvāyatana，舌根）、身（kāyāyatana，身根）、意處相（manāyatana，意根）而不執著；如實了知一切色處相（rūpāyatana，色境）而不執著

【English Translation】 English version: Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom) all enter into the non-dual dharma count; adhyātma-śūnyatā (inner emptiness) enters into the non-dual dharma count, bahirdhā-śūnyatā (outer emptiness) and even prakṛti-śūnyatā (emptiness of inherent nature) enter into the non-dual dharma count; catvāri smṛtyupasthānāni (four foundations of mindfulness) enter into the non-dual dharma count, catvāri samyakprahāṇāni (four right exertions) and even aṣṭāṅgamārga (eightfold noble path) enter into the non-dual dharma count; likewise, even the daśa-balāni (ten powers of a Buddha) enter into the non-dual dharma count, catvāri vaiśāradyāni (four confidences) and even aṣṭādaśa āveṇikā buddha-dharmāḥ (eighteen unique qualities of a Buddha) enter into the non-dual dharma count; all samādhi-mukha (entrances to samadhi) enter into the non-dual dharma count, all dhāraṇī-mukha (entrances to dharani) enter into the non-dual dharma count; dharmadhātu (dharma realm) enters into the non-dual dharma count, tathātā (suchness), bhūta-koṭi (limit of reality), acintya-dhātu (inconceivable realm), kṣema-dhātu (secure realm), etc., enter into the non-dual dharma count; all bodhisattva-mahāsattva-caryā (practices of a great bodhisattva) enter into the non-dual dharma count, the anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) of all Buddhas enters into the non-dual dharma count; sarvajñatā (omniscience) enters into the non-dual dharma count, mārgajñatā (knowledge of the path), and sarvākārajñatā (knowledge of all aspects) enter into the non-dual dharma count. Section Two, Chapter Twenty-Four, Part One on Detachment At that time, the venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhūti (one of the ten great disciples of the Buddha, known as foremost in understanding emptiness), saying: 'As you have said, if a Bodhisattva-Mahāsattva (great Bodhisattva) practices Prajñāpāramitā (perfection of wisdom) and observes all dharmas, then, what is a Bodhisattva-Mahāsattva? What is Prajñāpāramitā? And how does one observe all dharmas?' At that time, the venerable Subhūti replied: 'Regarding the question you asked, 「What is a Bodhisattva-Mahāsattva?」, Śāriputra! One is called a Bodhisattva because they diligently seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) for the benefit and happiness of all sentient beings; and one is called a Mahāsattva because they possess true awakening, are able to universally understand the true nature of all dharmas without attachment.' Then, Śāriputra again asked Subhūti: 'How can a Bodhisattva-Mahāsattva universally understand the true nature of all dharmas without attachment?' Subhūti replied: 'Śāriputra! The Bodhisattva-Mahāsattvas truly understand the characteristics of all rūpa (form) without attachment, they truly understand the characteristics of all vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) without attachment; they truly understand the characteristics of all cakṣurāyatana (eye base) without attachment, they truly understand the characteristics of all śrotrāyatana (ear base), ghrāṇāyatana (nose base), jihvāyatana (tongue base), kāyāyatana (body base), and manāyatana (mind base) without attachment; they truly understand the characteristics of all rūpāyatana (form base) without attachment.'

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，如實了知一切聲、香、味、觸、法處相而無所執；如實了知一切眼界相而無所執，如實了知一切耳、鼻、舌、身、意界相而無所執；如實了知一切色界相而無所執，如實了知一切聲、香、味、觸、法界相而無所執；如實了知一切眼識界相而無所執，如實了知一切耳、鼻、舌、身、意識界相而無所執；如實了知一切眼觸相而無所執，如實了知一切耳、鼻、舌、身、意觸相而無所執；如實了知一切眼觸為緣所生諸受相而無所執，如實了知一切耳、鼻、舌、身、意觸為緣所生諸受相而無所執；如實了知一切佈施波羅蜜多相而無所執，如實了知一切凈戒、安忍、精進、靜慮、般若波羅蜜多相而無所執；如實了知一切內空相而無所執，如實了知一切外空乃至無性自性空相而無所執；如實了知一切四念住相而無所執，如實了知一切四正斷乃至八聖道支相而無所執；如是乃至如實了知一切佛十力相而無所執，如實了知一切四無所畏乃至十八佛不共法相而無所執；如實了知一切三摩地門相而無所執，如實了知一切陀羅尼門相而無所執；如實了知一切法界相而無所執，如實了知一切真如、實際、不思議界、安隱界等相而無所執；乃至如實了知一切一切智相而無所執，如實了知一切道相智、一切相智相而無所執。」

時，舍利子問

{ "translations": [ "現代漢語譯本：如實地了知一切聲、香、味、觸、法（五種感官對像和意識對像）的處所和狀態，而不執著於它們；如實地了知一切眼界（視覺的範圍）的狀態而不執著，如實地了知一切耳、鼻、舌、身、意界（聽覺、嗅覺、味覺、觸覺和意識的範圍）的狀態而不執著；如實地了知一切色相（可見的形態）而不執著，如實地了知一切聲、香、味、觸、法界（感官和意識對象的範圍）的狀態而不執著；如實地了知一切眼識界（視覺意識的範圍）的狀態而不執著，如實地了知一切耳、鼻、舌、身、意識界（聽覺、嗅覺、味覺、觸覺和意識的範圍）的狀態而不執著；如實地了知一切眼觸（視覺接觸）的狀態而不執著，如實地了知一切耳、鼻、舌、身、意觸（聽覺、嗅覺、味覺、觸覺和意識接觸）的狀態而不執著；如實地了知一切由眼觸為緣所生的各種感受的狀態而不執著，如實地了知一切由耳、鼻、舌、身、意觸為緣所生的各種感受的狀態而不執著；如實地了知一切佈施波羅蜜多（佈施的完美）的狀態而不執著，如實地了知一切凈戒、安忍、精進、靜慮、般若波羅蜜多（持戒、忍耐、精進、禪定、智慧的完美）的狀態而不執著；如實地了知一切內空（內在的空性）的狀態而不執著，如實地了知一切外空乃至無性自性空（外在的空性乃至無自性的空性）的狀態而不執著；如實地了知一切四念住（四種專注的修行）的狀態而不執著，如實地了知一切四正斷乃至八聖道支（四種正確的努力乃至八種聖道的組成部分）的狀態而不執著；如此乃至如實地了知一切佛十力（佛的十種力量）的狀態而不執著，如實地了知一切四無所畏乃至十八佛不共法（佛的四種無畏乃至十八種不共的特性）的狀態而不執著；如實地了知一切三摩地門（禪定的入口）的狀態而不執著，如實地了知一切陀羅尼門（總持的入口）的狀態而不執著；如實地了知一切法界（一切法的界限）的狀態而不執著，如實地了知一切真如、實際、不思議界、安隱界等（真如、實相、不可思議的境界、安穩的境界等）的狀態而不執著；乃至如實地了知一切一切智（一切智慧）的狀態而不執著，如實地了知一切道相智、一切相智（對道的智慧和對一切相的智慧）的狀態而不執著。」， "這時，舍利子（佛陀的十大弟子之一，以智慧著稱）問道：" ], "english_translations": [ "English version: To truly understand all the characteristics of sound, smell, taste, touch, and dharma (the five sense objects and the object of consciousness) without attachment; to truly understand the characteristics of all eye-realms (the scope of vision) without attachment, to truly understand the characteristics of all ear, nose, tongue, body, and mind-realms (the scope of hearing, smell, taste, touch, and consciousness) without attachment; to truly understand all forms (visible shapes) without attachment, to truly understand the characteristics of all sound, smell, taste, touch, and dharma-realms (the scope of sense and consciousness objects) without attachment; to truly understand the characteristics of all eye-consciousness-realms (the scope of visual consciousness) without attachment, to truly understand the characteristics of all ear, nose, tongue, body, and mind-consciousness-realms (the scope of hearing, smell, taste, touch, and consciousness) without attachment; to truly understand the characteristics of all eye-contact (visual contact) without attachment, to truly understand the characteristics of all ear, nose, tongue, body, and mind-contact (hearing, smell, taste, touch, and consciousness contact) without attachment; to truly understand the characteristics of all feelings arising from eye-contact without attachment, to truly understand the characteristics of all feelings arising from ear, nose, tongue, body, and mind-contact without attachment; to truly understand the characteristics of all giving paramita (the perfection of giving) without attachment, to truly understand the characteristics of all morality, patience, diligence, meditation, and wisdom paramita (the perfection of morality, patience, diligence, meditation, and wisdom) without attachment; to truly understand the characteristics of all inner emptiness (inner emptiness) without attachment, to truly understand the characteristics of all outer emptiness up to the emptiness of no-self-nature (outer emptiness up to the emptiness of no self-nature) without attachment; to truly understand the characteristics of all four foundations of mindfulness (four practices of focus) without attachment, to truly understand the characteristics of all four right efforts up to the eightfold noble path (four right efforts up to the eight components of the noble path) without attachment; thus, up to truly understanding the characteristics of all ten powers of the Buddha (ten powers of the Buddha) without attachment, to truly understand the characteristics of all four fearlessnesses up to the eighteen unshared qualities of the Buddha (four fearlessnesses up to the eighteen unshared qualities of the Buddha) without attachment; to truly understand the characteristics of all samadhi gates (entrances to meditation) without attachment, to truly understand the characteristics of all dharani gates (entrances to total retention) without attachment; to truly understand the characteristics of all dharma-realms (the boundaries of all dharmas) without attachment, to truly understand the characteristics of all suchness, reality, inconceivable realms, peaceful realms, etc. (suchness, reality, inconceivable realms, peaceful realms, etc.) without attachment; up to truly understanding the characteristics of all omniscience (all wisdom) without attachment, to truly understand the characteristics of all path-knowledge and all-aspect knowledge (wisdom of the path and wisdom of all aspects) without attachment.", "Then, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked:" ] }

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善現言：「復何名為一切法相？」

善現對曰：「舍利子！若由如是諸行、相、狀表知諸法是色、是聲、是香、是味、是觸、是法、是內、是外、是有漏、是無漏、是有為、是無為，此等名為一切法相。

「複次，舍利子！尊者所問『云何般若波羅蜜多？』者，舍利子！有勝妙慧遠有所離故名般若波羅蜜多。」

舍利子言：「此於何法而能遠離？」

善現答言：「此于諸蘊、諸處、諸界、諸煩惱見及六趣等皆能遠離故名般若波羅蜜多。又，舍利子！有勝妙慧遠有所到故名般若波羅蜜多。」

舍利子言：「此於何法而能遠到？」

善現答言：「此于佈施波羅蜜多乃至般若波羅蜜多皆能遠到故名般若波羅蜜多，此于內空乃至無性自性空皆能遠到故名般若波羅蜜多，此於四念住乃至八聖道支皆能遠到故名般若波羅蜜多，如是乃至此于佛十力乃至十八佛不共法皆能遠到故名般若波羅蜜多，乃至此於一切智、道相智、一切相智皆能遠到故名般若波羅蜜多。舍利子！由此因緣說為般若波羅蜜多。

「複次，舍利子！尊者所問『云何觀察諸法？』者，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，觀察色乃至識，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無

【現代漢語翻譯】 現代漢語譯本 善現說：『又是什麼叫做一切法的相狀呢？』 善現回答說：『舍利子！如果通過這些行為、相狀、表徵來認知諸法是色（物質）、是聲（聲音）、是香（氣味）、是味（味道）、是觸（觸感）、是法（概念）、是內（內在的）、是外（外在的）、是有漏（有煩惱的）、是無漏（無煩惱的）、是有為（有生滅的）、是無為（無生滅的），這些就叫做一切法的相狀。』 『再者，舍利子！您所問的「什麼是般若波羅蜜多（智慧到彼岸）？」這個問題，舍利子！因為有殊勝的智慧能夠遠離某些事物，所以叫做般若波羅蜜多。』 舍利子問：『它能遠離什麼法呢？』 善現回答說：『它能遠離諸蘊（五蘊）、諸處（十二處）、諸界（十八界）、諸煩惱見以及六趣（六道輪迴）等，所以叫做般若波羅蜜多。而且，舍利子！因為有殊勝的智慧能夠到達某些事物，所以叫做般若波羅蜜多。』 舍利子問：『它能到達什麼法呢？』 善現回答說：『它能到達佈施波羅蜜多（佈施到彼岸）乃至般若波羅蜜多，所以叫做般若波羅蜜多；它能到達內空（內在的空性）乃至無性自性空（無自性的空性），所以叫做般若波羅蜜多；它能到達四念住（四種禪修方法）乃至八聖道支（八正道），所以叫做般若波羅蜜多；如此乃至它能到達佛十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德），所以叫做般若波羅蜜多；乃至它能到達一切智（佛的一切智慧）、道相智（瞭解修行道路的智慧）、一切相智（瞭解一切事物相狀的智慧），所以叫做般若波羅蜜多。舍利子！因為這些因緣，所以說為般若波羅蜜多。』 『再者，舍利子！您所問的「如何觀察諸法？」這個問題，舍利子！諸菩薩摩訶薩在修行般若波羅蜜多時，觀察色（物質）乃至識（意識），既不是常（恒常不變）也不是無常（變化不定），既不是樂（快樂）也不是苦（痛苦），既不是我（自我）也不是無我（無自我），既不是凈（清凈）也不是不凈（不清凈），既不是空（空性）也不是不空（非空性），既不是有相（有形相）也不是無相（無形相），

【English Translation】 English version Subhuti said, 'Furthermore, what is called the characteristic of all dharmas?' Subhuti replied, 'Shariputra, if by such actions, characteristics, and signs, one knows that dharmas are form, sound, smell, taste, touch, mental objects, internal, external, defiled, undefiled, conditioned, unconditioned, these are called the characteristics of all dharmas.' 'Furthermore, Shariputra, regarding what the venerable one asked, 「What is Prajnaparamita (Perfection of Wisdom)?」 Shariputra, because there is supreme wisdom that is far removed from something, it is called Prajnaparamita.' Shariputra asked, 'From what dharma is it able to be removed?' Subhuti answered, 'It is able to be removed from the aggregates (skandhas), the sense bases (ayatanas), the realms (dhatus), the afflictions and views, and the six realms of existence, therefore it is called Prajnaparamita. Moreover, Shariputra, because there is supreme wisdom that is able to reach something, it is called Prajnaparamita.' Shariputra asked, 'To what dharma is it able to reach?' Subhuti answered, 'It is able to reach the Perfection of Giving (Dana Paramita) up to the Perfection of Wisdom (Prajnaparamita), therefore it is called Prajnaparamita. It is able to reach the emptiness of the internal (adhyatma-shunyata) up to the emptiness of the non-essential nature (asvabhava-shunyata), therefore it is called Prajnaparamita. It is able to reach the four foundations of mindfulness (smrtyupasthana) up to the eightfold noble path (aryastangika-marga), therefore it is called Prajnaparamita. Likewise, it is able to reach the ten powers of a Buddha (dasabala) up to the eighteen unique qualities of a Buddha (avenika-buddhadharma), therefore it is called Prajnaparamita. Furthermore, it is able to reach all-knowing wisdom (sarvajna), the wisdom of the path (marga-jnana), and the wisdom of all aspects (sarvakarajnata), therefore it is called Prajnaparamita. Shariputra, for these reasons, it is called Prajnaparamita.' 'Furthermore, Shariputra, regarding what the venerable one asked, 「How does one observe dharmas?」 Shariputra, when Bodhisattva Mahasattvas practice Prajnaparamita, they observe form up to consciousness, as neither permanent nor impermanent, neither pleasure nor pain, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither having characteristics nor without characteristics.'

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相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察眼處乃至意處，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察色處乃至法處，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察眼界乃至意界，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察色界乃至法界，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察眼識界乃至意識界，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察眼觸乃至意觸，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察眼觸為緣所生諸受乃至意觸為緣所生諸受，非常非無常、非樂非

【現代漢語翻譯】 現代漢語譯本 相（lakṣaṇa）：既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察眼處（cakṣu-āyatana）乃至意處（mana-āyatana），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察色處（rūpa-āyatana）乃至法處（dharma-āyatana），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察眼界（cakṣu-dhātu）乃至意界（mana-dhātu），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察**乃至法界（dharma-dhātu），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察眼識界（cakṣu-vijñāna-dhātu）乃至意識界（mano-vijñāna-dhātu），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察眼觸（cakṣu-sparśa）乃至意觸（mana-sparśa），既不是常也不是無常，既不是樂也不是苦，既不是我（ātman）也不是無我（anātman），既不是凈也不是不凈，既不是空（śūnyatā）也不是不空，既不是有相也不是無相，既不是有愿也不是無愿，既不是寂靜也不是不寂靜，既不是遠離也不是不遠離。 『觀察眼觸為緣所生諸受（cakṣu-sparśa-pratyayā vedanāḥ）乃至意觸為緣所生諸受（mana-sparśa-pratyayā vedanāḥ），既不是常也不是無常，既不是樂也不是苦，既不是

【English Translation】 English version 『lakṣaṇa (characteristic):』 it is neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote. 『Observing the eye base (cakṣu-āyatana) up to the mind base (mana-āyatana), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing the form base (rūpa-āyatana) up to the dharma base (dharma-āyatana), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing the eye element (cakṣu-dhātu) up to the mind element (mana-dhātu), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing ** up to the dharma element (dharma-dhātu), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing the eye consciousness element (cakṣu-vijñāna-dhātu) up to the mind consciousness element (mano-vijñāna-dhātu), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing eye contact (cakṣu-sparśa) up to mind contact (mana-sparśa), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』 『Observing the feelings born of eye contact (cakṣu-sparśa-pratyayā vedanāḥ) up to the feelings born of mind contact (mana-sparśa-pratyayā vedanāḥ), it is neither permanent nor impermanent, neither pleasure nor pain, neither self (ātman) nor non-self (anātman), neither pure nor impure, neither empty (śūnyatā) nor not empty, neither with characteristic nor without characteristic, neither with desire nor without desire, neither tranquil nor not tranquil, neither remote nor not remote.』

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苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察佈施波羅蜜多乃至般若波羅蜜多，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察內空乃至無性自性空，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察四念住乃至八聖道支，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「如是乃至觀察佛十力乃至十八佛不共法，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「觀察一切三摩地門、一切陀羅尼門，非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「如是乃至觀察一切智、道相智、一切相智非常非無常、非樂非苦、非我非無我、非凈非不凈、非空非不空、非有相

【現代漢語翻譯】 現代漢語譯本 苦，既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『觀察佈施波羅蜜多（Dāna pāramitā，佈施的完美）乃至般若波羅蜜多（Prajñā pāramitā，智慧的完美），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『觀察內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（abhāva-svabhāva-śūnyatā，無自性的空性），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『觀察四念住（catvāri smṛtyupasthānāni，四種正念的修行）乃至八聖道支（āryāṣṭāṅgamārga，八正道），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『如是乃至觀察佛十力（daśa-balāni，佛的十種力量）乃至十八佛不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛的十八種不共之法），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『觀察一切三摩地門（samādhi-mukha，所有禪定的法門）、一切陀羅尼門（dhāraṇī-mukha，所有總持的法門），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相，也不是無相；既不是有愿，也不是無愿；既不是寂靜，也不是不寂靜；既不是遠離，也不是不遠離。

『如是乃至觀察一切智（sarvajñatā，一切智慧）、道相智（mārgākārajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧），既不是常，也不是無常；既不是樂，也不是苦；既不是我，也不是無我；既不是清凈，也不是不清凈；既不是空，也不是不空；既不是有相 也不是無相；既不是有愿

【English Translation】 English version Suffering is neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Observing the Perfection of Giving (Dāna pāramitā) up to the Perfection of Wisdom (Prajñā pāramitā), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Observing the emptiness of the internal (adhyātma-śūnyatā) up to the emptiness of non-inherent existence (abhāva-svabhāva-śūnyatā), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Observing the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) up to the Eightfold Noble Path (āryāṣṭāṅgamārga), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Thus, even observing the Ten Powers of a Buddha (daśa-balāni) up to the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Observing all doors of Samadhi (samādhi-mukha), all doors of Dharani (dhāraṇī-mukha), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration nor without aspiration; neither tranquil nor non-tranquil; neither distant nor non-distant.

'Thus, even observing all-knowingness (sarvajñatā), knowledge of the path (mārgākārajñatā), knowledge of all aspects (sarvākārajñatā), it is neither permanent nor impermanent; neither pleasure nor suffering; neither self nor non-self; neither pure nor impure; neither empty nor non-empty; neither with form nor without form; neither with aspiration

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非無相、非有愿非無愿、非寂靜非不寂靜、非遠離非不遠離。

「舍利子！此等名為觀察諸法。舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，應作如是觀察諸法。」

爾時，具壽舍利子問善現言：「仁者何緣作如是說：色不生不滅即非色，受、想、行、識不生不滅亦非受、想、行、識，如是乃至一切智不生不滅即非一切智，道相智、一切相智不生不滅亦非道相智、一切相智？」

善現對曰：「舍利子！色色性空，受、想、行、識受、想、行、識性空，此性空中無生無滅亦無色乃至識。由斯故說：色不生不滅即非色，受、想、行、識不生不滅亦非受、想、行、識。舍利子！如是乃至一切智一切智性空，道相智、一切相智道相智、一切相智性空，此性空中無生無滅亦無一切智、道相智、一切相智。由斯故說：一切智不生不滅即非一切智，道相智、一切相智不生不滅亦非道相智、一切相智。」

爾時，具壽舍利子問善現言：「仁者何緣作如是說：色不二即非色，受、想、行、識不二亦非受、想、行、識，如是乃至一切智不二即非一切智，道相智、一切相智不二亦非道相智、一切相智？」

善現對曰：「舍利子！若色若不二，若受、想、行、識若不二，如是一切皆非相應非不相應，無色、無見

【現代漢語翻譯】 現代漢語譯本 非無相，非有愿也非無愿，非寂靜也非不寂靜，非遠離也非不遠離。 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些稱為觀察諸法。舍利子！諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）修行般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）時，應如此觀察諸法。』 當時，具壽舍利子問善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）說：『仁者，您為何如此說：色（rūpa，物質現象）不生不滅即非色，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不生不滅也非受、想、行、識，乃至一切智（sarvajñatā，佛陀的智慧）不生不滅即非一切智，道相智（mārgākārajñatā，對道的理解）、一切相智（sarvākārajñatā，對一切現象的理解）不生不滅也非道相智、一切相智？』 善現回答說：『舍利子！色性空（śūnyatā，空性），受、想、行、識的性空，此性空中無生無滅，也無色乃至識。因此說：色不生不滅即非色，受、想、行、識不生不滅也非受、想、行、識。舍利子！乃至一切智的性空，道相智、一切相智的性空，此性空中無生無滅，也無一切智、道相智、一切相智。因此說：一切智不生不滅即非一切智，道相智、一切相智不生不滅也非道相智、一切相智。』 當時，具壽舍利子問善現說：『仁者，您為何如此說：色不二即非色，受、想、行、識不二也非受、想、行、識，乃至一切智不二即非一切智，道相智、一切相智不二也非道相智、一切相智？』 善現回答說：『舍利子！若色若不二，若受、想、行、識若不二，如此一切皆非相應也非不相應，無色、無見

【English Translation】 English version It is neither without characteristics, nor with desire, nor without desire, neither tranquil nor not tranquil, neither remote nor not remote. 'Śāriputra! These are called observing all dharmas. Śāriputra! When Bodhisattva-mahāsattvas practice Prajñāpāramitā, they should observe all dharmas in this way.' At that time, the venerable Śāriputra asked Subhūti, saying: 'Reverend one, why do you say that form (rūpa) is neither born nor destroyed, thus it is not form; feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are neither born nor destroyed, thus they are not feeling, perception, volition, and consciousness; and so on, even omniscience (sarvajñatā) is neither born nor destroyed, thus it is not omniscience; knowledge of the path (mārgākārajñatā) and knowledge of all aspects (sarvākārajñatā) are neither born nor destroyed, thus they are not knowledge of the path and knowledge of all aspects?' Subhūti replied: 'Śāriputra! Form is empty (śūnyatā), the emptiness of feeling, perception, volition, and consciousness; in this emptiness, there is neither birth nor destruction, nor form, nor even consciousness. Therefore, it is said: form is neither born nor destroyed, thus it is not form; feeling, perception, volition, and consciousness are neither born nor destroyed, thus they are not feeling, perception, volition, and consciousness. Śāriputra! And so on, even the emptiness of omniscience, the emptiness of knowledge of the path and knowledge of all aspects; in this emptiness, there is neither birth nor destruction, nor omniscience, knowledge of the path, and knowledge of all aspects. Therefore, it is said: omniscience is neither born nor destroyed, thus it is not omniscience; knowledge of the path and knowledge of all aspects are neither born nor destroyed, thus they are not knowledge of the path and knowledge of all aspects.' At that time, the venerable Śāriputra asked Subhūti, saying: 'Reverend one, why do you say that form is non-dual, thus it is not form; feeling, perception, volition, and consciousness are non-dual, thus they are not feeling, perception, volition, and consciousness; and so on, even omniscience is non-dual, thus it is not omniscience; knowledge of the path and knowledge of all aspects are non-dual, thus they are not knowledge of the path and knowledge of all aspects?' Subhūti replied: 'Śāriputra! Whether form or non-dual, whether feeling, perception, volition, and consciousness or non-dual, all these are neither associated nor unassociated, without form, without seeing

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、無對、一相，所謂無相。由斯故說：色不二即非色，受、想、行、識不二亦非受、想、行、識。舍利子！如是乃至若一切智若不二，若道相智、一切相智若不二，如是一切皆非相應非不相應，無色、無見、無對、一相，所謂無相。由斯故說：一切智不二即非一切智，道相智、一切相智不二亦非道相智、一切相智。」

爾時，具壽舍利子問善現言：「仁者何緣作如是說：色入無二法數，受、想、行、識入無二法數，如是乃至一切智入無二法數，道相智、一切相智入無二法數？」

善現對曰：「舍利子！色不異無生無滅，無生無滅不異色，色即是無生無滅，無生無滅即是色；受、想、行、識不異無生無滅，無生無滅不異受、想、行、識，受、想、行、識即是無生無滅，無生無滅即是受、想、行、識。由斯故說：色入無二法數，受、想、行、識入無二法數。舍利子！如是乃至一切智不異無生無滅，無生無滅不異一切智，一切智即是無生無滅，無生無滅即是一切智；道相智、一切相智不異無生無滅，無生無滅不異道相智、一切相智，道相智、一切相智即是無生無滅，無生無滅即是道相智、一切相智。由斯故說：一切智入無二法數，道相智、一切相智入無二法數。」

爾時，具壽善現白佛言：「世尊！若時

【現代漢語翻譯】 現代漢語譯本：沒有對立，沒有差別，只有一個相，這就是所謂的無相。因此說：色（物質現象）與非色沒有差別，受（感受）、想（概念）、行（意志）、識（意識）與非受、想、行、識沒有差別。舍利子！像這樣，乃至一切智（佛陀的智慧）與非一切智沒有差別，道相智（對道的智慧）、一切相智（對一切現象的智慧）與非道相智、一切相智沒有差別，像這樣一切都是非相應非不相應，沒有顏色、沒有可見性、沒有對立、只有一個相，這就是所謂的無相。因此說：一切智與非一切智沒有差別，道相智、一切相智與非道相智、一切相智沒有差別。

那時，具壽舍利子問善現說：『仁者，您為什麼這樣說：色歸入無二法數，受、想、行、識歸入無二法數，像這樣乃至一切智歸入無二法數，道相智、一切相智歸入無二法數？』

善現回答說：『舍利子！色與無生無滅沒有差別，無生無滅與色沒有差別，色就是無生無滅，無生無滅就是色；受、想、行、識與無生無滅沒有差別，無生無滅與受、想、行、識沒有差別，受、想、行、識就是無生無滅，無生無滅就是受、想、行、識。因此說：色歸入無二法數，受、想、行、識歸入無二法數。舍利子！像這樣乃至一切智與無生無滅沒有差別，無生無滅與一切智沒有差別，一切智就是無生無滅，無生無滅就是一切智；道相智、一切相智與無生無滅沒有差別，無生無滅與道相智、一切相智沒有差別，道相智、一切相智就是無生無滅，無生無滅就是道相智、一切相智。因此說：一切智歸入無二法數，道相智、一切相智歸入無二法數。』

那時，具壽善現對佛說：『世尊！如果那時』

【English Translation】 English version: There is no duality, no difference, only one characteristic, which is called no-characteristic. Therefore it is said: form (rupa) is not different from non-form, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are not different from non-feeling, non-perception, non-mental formations, and non-consciousness. Shariputra! Likewise, even all-knowing wisdom (sarvajna) is not different from non-all-knowing wisdom, knowledge of the path (marga-jnana), and knowledge of all aspects (sarvakarajnata) are not different from non-knowledge of the path and non-knowledge of all aspects. Like this, all are neither associated nor unassociated, without color, without visibility, without duality, with one characteristic, which is called no-characteristic. Therefore it is said: all-knowing wisdom is not different from non-all-knowing wisdom, knowledge of the path and knowledge of all aspects are not different from non-knowledge of the path and non-knowledge of all aspects.

At that time, the venerable Shariputra asked Subhuti, 『Venerable one, why do you say that form enters the category of non-dual dharmas, feeling, perception, mental formations, and consciousness enter the category of non-dual dharmas, and so on, even all-knowing wisdom enters the category of non-dual dharmas, and knowledge of the path and knowledge of all aspects enter the category of non-dual dharmas?』

Subhuti replied, 『Shariputra! Form is not different from non-arising and non-ceasing, non-arising and non-ceasing are not different from form, form is non-arising and non-ceasing, non-arising and non-ceasing are form; feeling, perception, mental formations, and consciousness are not different from non-arising and non-ceasing, non-arising and non-ceasing are not different from feeling, perception, mental formations, and consciousness, feeling, perception, mental formations, and consciousness are non-arising and non-ceasing, non-arising and non-ceasing are feeling, perception, mental formations, and consciousness. Therefore it is said: form enters the category of non-dual dharmas, feeling, perception, mental formations, and consciousness enter the category of non-dual dharmas. Shariputra! Likewise, even all-knowing wisdom is not different from non-arising and non-ceasing, non-arising and non-ceasing are not different from all-knowing wisdom, all-knowing wisdom is non-arising and non-ceasing, non-arising and non-ceasing are all-knowing wisdom; knowledge of the path and knowledge of all aspects are not different from non-arising and non-ceasing, non-arising and non-ceasing are not different from knowledge of the path and knowledge of all aspects, knowledge of the path and knowledge of all aspects are non-arising and non-ceasing, non-arising and non-ceasing are knowledge of the path and knowledge of all aspects. Therefore it is said: all-knowing wisdom enters the category of non-dual dharmas, knowledge of the path and knowledge of all aspects enter the category of non-dual dharmas.』

At that time, the venerable Subhuti said to the Buddha, 『World Honored One! If at that time』

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菩薩摩訶薩修行般若波羅蜜多觀察諸法，是時菩薩摩訶薩見我無生，畢竟凈故，乃至見見者無生，畢竟凈故；見色無生，畢竟凈故，乃至見識無生，畢竟凈故；見眼處無生，畢竟凈故，乃至見意處無生，畢竟凈故；見色處無生，畢竟凈故，乃至見法處無生，畢竟凈故；見眼界無生，畢竟凈故，乃至見意界無生，畢竟凈故；見色界無生，畢竟凈故，乃至見法界無生，畢竟凈故；見眼識界無生，畢竟凈故，乃至見意識界無生，畢竟凈故；見眼觸無生，畢竟凈故，乃至見意觸無生，畢竟凈故；見眼觸為緣所生諸受無生，畢竟凈故，乃至見意觸為緣所生諸受無生，畢竟凈故；見佈施波羅蜜多無生，畢竟凈故，乃至見般若波羅蜜多無生，畢竟凈故；見內空無生，畢竟凈故，乃至見無性自性空無生，畢竟凈故；見四念住無生，畢竟凈故，乃至見八聖道支無生，畢竟凈故；如是乃至見佛十力無生，畢竟凈故，乃至見十八佛不共法無生，畢竟凈故；見一切三摩地門無生，畢竟凈故，見一切陀羅尼門無生，畢竟凈故；如是乃至見一切智無生，畢竟凈故，見道相智、一切相智無生，畢竟凈故；見異生法無生，畢竟凈故，見異生無生，畢竟凈故；見預流法無生，畢竟凈故，見預流無生，畢竟凈故；見一來法無生，畢竟凈故，見一來無生，畢竟

【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大修行者）在修行般若波羅蜜多（以智慧到達彼岸的修行）時，觀察諸法（一切事物），此時，菩薩摩訶薩見到『我』無生（沒有產生），因為其本質是清凈的，乃至見到『見者』無生，因為其本質是清凈的；見到『色』（物質）無生，因為其本質是清凈的，乃至見到『識』（意識）無生，因為其本質是清凈的；見到『眼處』（眼根）無生，因為其本質是清凈的，乃至見到『意處』（意根）無生，因為其本質是清凈的；見到『色處』（色塵）無生，因為其本質是清凈的，乃至見到『法處』（法塵）無生，因為其本質是清凈的；見到『眼界』（眼識的範圍）無生，因為其本質是清凈的，乃至見到『意界』（意識的範圍）無生，因為其本質是清凈的；見到『無明』無生，因為其本質是清凈的，乃至見到『法界』（一切法的範圍）無生，因為其本質是清凈的；見到『眼識界』（眼識的範圍）無生，因為其本質是清凈的，乃至見到『意識界』（意識的範圍）無生，因為其本質是清凈的；見到『眼觸』（眼根與色塵的接觸）無生，因為其本質是清凈的，乃至見到『意觸』（意根與法塵的接觸）無生，因為其本質是清凈的；見到『眼觸為緣所生諸受』（由眼觸產生的各種感受）無生，因為其本質是清凈的，乃至見到『意觸為緣所生諸受』無生，因為其本質是清凈的；見到『佈施波羅蜜多』（佈施的修行）無生，因為其本質是清凈的，乃至見到『般若波羅蜜多』無生，因為其本質是清凈的；見到『內空』（內在的空性）無生，因為其本質是清凈的，乃至見到『無性自性空』（沒有自性的空性）無生，因為其本質是清凈的；見到『四念住』（四種禪修方法）無生，因為其本質是清凈的，乃至見到『八聖道支』（八種正確的修行方法）無生，因為其本質是清凈的；如此乃至見到『佛十力』（佛的十種力量）無生，因為其本質是清凈的，乃至見到『十八佛不共法』（佛獨有的十八種功德）無生，因為其本質是清凈的；見到『一切三摩地門』（所有禪定的方法）無生，因為其本質是清凈的，見到『一切陀羅尼門』（所有總持的方法）無生，因為其本質是清凈的；如此乃至見到『一切智』（佛的一切智慧）無生，因為其本質是清凈的，見到『道相智』（瞭解修行道的智慧）、『一切相智』（瞭解一切事物的智慧）無生，因為其本質是清凈的；見到『異生法』（凡夫的法）無生，因為其本質是清凈的，見到『異生』（凡夫）無生，因為其本質是清凈的；見到『預流法』（入流者的法）無生，因為其本質是清凈的，見到『預流』（入流者）無生，因為其本質是清凈的；見到『一來法』（一來者的法）無生，因為其本質是清凈的，見到『一來』（一來者）無生，因為其本質是清凈的

【English Translation】 English version When a Bodhisattva-Mahasattva (a great being on the path to enlightenment) practices the Prajnaparamita (the perfection of wisdom), observing all dharmas (phenomena), at that time, the Bodhisattva-Mahasattva sees that 『I』 is unborn, because it is ultimately pure, and even sees that the 『seer』 is unborn, because it is ultimately pure; sees that 『rupa』 (form) is unborn, because it is ultimately pure, and even sees that 『vijnana』 (consciousness) is unborn, because it is ultimately pure; sees that the 『eye-base』 is unborn, because it is ultimately pure, and even sees that the 『mind-base』 is unborn, because it is ultimately pure; sees that the 『form-object』 is unborn, because it is ultimately pure, and even sees that the 『dharma-object』 is unborn, because it is ultimately pure; sees that the 『eye-element』 is unborn, because it is ultimately pure, and even sees that the 『mind-element』 is unborn, because it is ultimately pure; sees that 『ignorance』 is unborn, because it is ultimately pure, and even sees that the 『dharma-element』 is unborn, because it is ultimately pure; sees that the 『eye-consciousness-element』 is unborn, because it is ultimately pure, and even sees that the 『mind-consciousness-element』 is unborn, because it is ultimately pure; sees that 『eye-contact』 is unborn, because it is ultimately pure, and even sees that 『mind-contact』 is unborn, because it is ultimately pure; sees that 『feelings born of eye-contact』 are unborn, because they are ultimately pure, and even sees that 『feelings born of mind-contact』 are unborn, because they are ultimately pure; sees that 『dana-paramita』 (the perfection of giving) is unborn, because it is ultimately pure, and even sees that 『prajna-paramita』 is unborn, because it is ultimately pure; sees that 『inner emptiness』 is unborn, because it is ultimately pure, and even sees that 『emptiness of no-self-nature』 is unborn, because it is ultimately pure; sees that the 『four foundations of mindfulness』 are unborn, because they are ultimately pure, and even sees that the 『eightfold noble path』 is unborn, because it is ultimately pure; thus, even sees that the 『ten powers of a Buddha』 are unborn, because they are ultimately pure, and even sees that the 『eighteen unique qualities of a Buddha』 are unborn, because they are ultimately pure; sees that 『all samadhi doors』 are unborn, because they are ultimately pure, sees that 『all dharani doors』 are unborn, because they are ultimately pure; thus, even sees that 『all-knowing wisdom』 is unborn, because it is ultimately pure, sees that 『wisdom of the path』 and 『wisdom of all aspects』 are unborn, because they are ultimately pure; sees that 『the dharma of ordinary beings』 is unborn, because it is ultimately pure, sees that 『ordinary beings』 are unborn, because they are ultimately pure; sees that 『the dharma of a stream-enterer』 is unborn, because it is ultimately pure, sees that 『a stream-enterer』 is unborn, because it is ultimately pure; sees that 『the dharma of a once-returner』 is unborn, because it is ultimately pure, sees that 『a once-returner』 is unborn, because it is ultimately pure

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凈故；見不還法無生，畢竟凈故，見不還無生，畢竟凈故；見阿羅漢法無生，畢竟凈故，見阿羅漢無生，畢竟凈故；見獨覺法無生，畢竟凈故，見獨覺無生，畢竟凈故；見一切菩薩法無生，畢竟凈故，見一切菩薩無生，畢竟凈故；見諸佛法無生，畢竟凈故，見諸佛無生，畢竟凈故；見一切有情法無生，畢竟凈故，見一切有情無生，畢竟凈故。」

大般若波羅蜜多經卷第四百二十三 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十四

三藏法師玄奘奉　詔譯第二分遠離品第二十四之二

爾時，具壽舍利子謂善現言：「如我解仁者所說義，我乃至見者畢竟不生，色乃至識畢竟不生，如是乃至諸佛法及諸佛畢竟不生，一切有情法及一切有情畢竟不生。若如是者，六趣受生應無差別，不應預流得預流果，不應一來得一來果，不應不還得不還果，不應阿羅漢得阿羅漢果，不應獨覺得獨覺菩提，不應菩薩得一切相智；不應菩薩摩訶薩見六趣生死深生厭患，為拔濟彼故得五種菩提。

「複次，善現！若一切法畢竟不生，云何預流為預流果，勤修永斷三結之道？云何一來為一來果，勤修永斷貪、瞋、癡道？云何不還為不還果

，勤修永斷順下結道？云何阿羅漢為阿羅漢果，勤修永斷順上結道？云何獨覺為獨覺菩提，勤修獨悟緣起法道？云何菩薩摩訶薩為度無量無邊有情，修多百千難行苦行，具受無量難忍重苦？云何如來、應、正等覺證得無上正等菩提？云何諸佛為度無量有情苦故轉妙法輪？」

爾時，具壽善現報舍利子言：「非我于彼無生法中，見有六趣受生差別；非我于彼無生法中，見有能入諦現觀者；非我于彼無生法中，見有預流得預流果，見有一來得一來果，見有不還得不還果，見有阿羅漢得阿羅漢果，見有獨覺得獨覺菩提，見有菩薩得一切相智；非我于彼無生法中，見有菩薩摩訶薩厭患生死得五菩提；非我于彼無生法中，見有聲聞修斷結道，見有獨覺勤修獨悟緣起法道；非我于彼無生法中，見有菩薩摩訶薩為度有情修多苦行受諸重苦，然諸菩薩摩訶薩不起難行苦行之想。何以故？舍利子！若起難行苦行想者，終不能為無量無數無邊有情作大饒益。舍利子！一切菩薩以無所得而為方便，于諸有情起大悲心，住如父母、兄弟、妻子及己身想，為度脫彼發起無上正等覺心，乃能為彼作大饒益。

「舍利子！一切菩薩應作是念：『如我自性，於一切法以一切種、一切處、一切時求不可得，內外諸法亦復如是，都無所有皆不可

【現代漢語翻譯】 現代漢語譯本：如何通過勤奮修行，永遠斷除順下結的道路？如何阿羅漢爲了獲得阿羅漢果位，勤奮修行，永遠斷除順上結的道路？如何獨覺爲了獲得獨覺菩提，勤奮修行，獨自領悟緣起法的道路？如何菩薩摩訶薩爲了度化無量無邊的眾生，修行眾多百千種難以實行的苦行，承受無量難以忍受的痛苦？如何如來、應供、正等覺證得無上正等菩提？如何諸佛爲了度化無量眾生的痛苦而轉動微妙的法輪？ 那時，具壽善現告訴舍利子說：『我沒有在那個無生法中，看到有六道眾生受生的差別；我沒有在那個無生法中，看到有能夠進入諦現觀的人；我沒有在那個無生法中，看到有預流者獲得預流果，看到有一來者獲得一來果，看到有不還者獲得不還果，看到有阿羅漢獲得阿羅漢果，看到有獨覺獲得獨覺菩提，看到有菩薩獲得一切相智；我沒有在那個無生法中，看到有菩薩摩訶薩厭惡生死而獲得五種菩提；我沒有在那個無生法中，看到有聲聞修行斷除煩惱的道路，看到有獨覺勤奮修行獨自領悟緣起法的道路；我沒有在那個無生法中，看到有菩薩摩訶薩爲了度化眾生而修行眾多苦行，承受各種沉重的痛苦，然而諸位菩薩摩訶薩不會生起難行苦行的想法。為什麼呢？舍利子！如果生起難行苦行的想法，最終不能為無量無數無邊的眾生帶來巨大的利益。舍利子！一切菩薩以無所得作為方便，對眾生生起大悲心，把他們看作父母、兄弟、妻子和自己一樣，爲了度脫他們而發起無上正等覺的心，才能為他們帶來巨大的利益。 『舍利子！一切菩薩應當這樣想：『就像我的自性，在一切法中，以一切種類、一切處所、一切時間都無法求得，內外諸法也是如此，都一無所有，都是不可得的。』

【English Translation】 English version: How does one diligently cultivate the path to permanently sever the lower fetters? How does an Arhat, for the sake of the Arhat fruit, diligently cultivate the path to permanently sever the higher fetters? How does a Pratyekabuddha, for the sake of Pratyekabuddha Bodhi, diligently cultivate the path to independently realize the law of dependent origination? How does a Bodhisattva Mahasattva, in order to liberate immeasurable and boundless sentient beings, practice numerous hundreds and thousands of difficult ascetic practices, enduring immeasurable and unbearable suffering? How does a Tathagata, Arhat, Samyak-sambuddha attain the unsurpassed, perfect, and complete Bodhi? How do all Buddhas turn the wondrous Dharma wheel to liberate the suffering of immeasurable sentient beings? At that time, the venerable Subhuti said to Sariputra: 'I do not see in that unproduced Dharma any difference in the birth of the six realms; I do not see in that unproduced Dharma anyone who can enter the realization of the Truth; I do not see in that unproduced Dharma a Stream-enterer attaining the fruit of Stream-entry, a Once-returner attaining the fruit of Once-returning, a Non-returner attaining the fruit of Non-returning, an Arhat attaining the fruit of Arhatship, a Pratyekabuddha attaining Pratyekabuddha Bodhi, a Bodhisattva attaining all-knowing wisdom; I do not see in that unproduced Dharma a Bodhisattva Mahasattva who, weary of birth and death, attains the five Bodhis; I do not see in that unproduced Dharma a Sravaka cultivating the path to sever fetters, a Pratyekabuddha diligently cultivating the path to independently realize the law of dependent origination; I do not see in that unproduced Dharma a Bodhisattva Mahasattva practicing many ascetic practices and enduring various heavy sufferings in order to liberate sentient beings, yet all Bodhisattva Mahasattvas do not conceive the idea of difficult ascetic practices. Why is that? Sariputra! If one conceives the idea of difficult ascetic practices, one will ultimately not be able to bring great benefit to immeasurable, countless, and boundless sentient beings. Sariputra! All Bodhisattvas, using non-attainment as a means, generate great compassion for sentient beings, regarding them as parents, siblings, spouses, and themselves, and in order to liberate them, they generate the mind of unsurpassed, perfect, and complete enlightenment, and only then can they bring great benefit to them. 'Sariputra! All Bodhisattvas should think thus: 'Just as my own nature is unattainable in all dharmas, in all ways, in all places, and at all times, so too are all internal and external dharmas, all without any existence, all unattainable.'

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得。』若住此想便不見有難行苦行，由此能為無量無數無邊有情修多百千難行苦行作大饒益。何以故？是菩薩摩訶薩於一切法、一切有情、一切種、一切處、一切時無執受故。舍利子！非我于彼無生法中，見有如來、應、正等覺，證得無上正等菩提，轉妙法輪度無量眾。何以故？舍利子！以一切法、一切有情不可得故。」

時，舍利子問善現言：「于意云何？為欲以生法有所證得，為欲以無生法有所證得耶？」

善現對曰：「我不欲以生法有所證得，亦不欲以無生法有所證得。」

舍利子言：「若如是者，豈都無得、無現觀耶？」

善現對曰：「雖有得、有現觀，而實不由二法證得。舍利子！但隨世間言說施設有得、現觀，非勝義中有得、現觀。舍利子！但隨世間言說施設有預流、有預流果，有一來、有一來果，有不還、有不還果，有阿羅漢、有阿羅漢果，有獨覺、有獨覺菩提，有菩薩摩訶薩、有菩薩摩訶薩行，有諸佛、有諸佛無上正等菩提，非勝義中有預流等。」

舍利子言：「若隨世間言說施設有得、現觀及預流等非勝義者，六趣差別亦隨世間言說施設，非勝義耶？」

善現對曰：「如是！如是！何以故？舍利子！非勝義中有業異熟及染凈故。」

時，舍利子問善現

【現代漢語翻譯】 現代漢語譯本：『如果安住于這種想法，就不會認為有難以實行的苦行，因此能夠為無量無數無邊的眾生修行成百上千的難行苦行，帶來巨大的利益。為什麼呢？因為這位菩薩摩訶薩對於一切法、一切眾生、一切種類、一切處所、一切時間都沒有執著和受取。舍利子！我並非在那些無生之法中，看到有如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟者）證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），轉動微妙的法輪（Dharma-cakra，佛陀教法的象徵）度化無量眾生。為什麼呢？舍利子！因為一切法、一切眾生都是不可得的。』 當時，舍利子問善現說：『你的意思如何？是想用生法有所證得，還是想用無生法有所證得呢？』 善現回答說：『我不想用生法有所證得，也不想用無生法有所證得。』 舍利子說：『如果這樣，難道就完全沒有證得、沒有現觀了嗎？』 善現回答說：『雖然有證得、有現觀，但實際上不是通過這兩種法證得的。舍利子！只是隨順世間的言說施設，才有證得、現觀，在勝義諦中沒有證得、現觀。舍利子！只是隨順世間的言說施設，才有預流（Srota-apanna，入流者）、有預流果，有一來（Sakrdagamin，一來者）、有一來果，有不還（Anagamin，不還者）、有不還果，有阿羅漢（Arhat，斷盡煩惱者）、有阿羅漢果，有獨覺（Pratyekabuddha，辟支佛）、有獨覺菩提，有菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）、有菩薩摩訶薩行，有諸佛、有諸佛無上正等菩提，在勝義諦中沒有預流等。』 舍利子說：『如果隨順世間的言說施設才有證得、現觀以及預流等，而不是勝義諦的，那麼六道（Gati，眾生輪迴的六種去處）的差別也只是隨順世間的言說施設，而不是勝義諦的嗎？』 善現回答說：『是的！是的！為什麼呢？舍利子！因為在勝義諦中沒有業的異熟（Vipaka，果報）以及染污和清凈。』 當時，舍利子問善現

【English Translation】 English version: 'If one dwells in this thought, one will not see any difficult or painful practices, and thus one can greatly benefit countless, immeasurable, and boundless sentient beings by performing hundreds and thousands of difficult and painful practices. Why is that? Because this Bodhisattva-mahasattva has no attachment or grasping towards all dharmas, all sentient beings, all kinds, all places, and all times. Shariputra! It is not that I, in those unborn dharmas, see a Tathagata (the title of a Buddha), an Arhat (one who is worthy of respect), a Samyaksambuddha (a fully enlightened one), who has attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), turned the wonderful Dharma-cakra (the wheel of Dharma, a symbol of the Buddha's teachings), and liberated countless beings. Why is that? Shariputra! Because all dharmas and all sentient beings are unattainable.' Then, Shariputra asked Subhuti, 'What do you think? Is it by means of born dharmas that one attains something, or is it by means of unborn dharmas that one attains something?' Subhuti replied, 'I do not wish to attain anything by means of born dharmas, nor do I wish to attain anything by means of unborn dharmas.' Shariputra said, 'If that is so, then is there absolutely no attainment or realization?' Subhuti replied, 'Although there is attainment and realization, in reality, it is not attained through these two dharmas. Shariputra! It is only according to worldly conventions that there is attainment and realization, but in the ultimate truth, there is no attainment or realization. Shariputra! It is only according to worldly conventions that there is a Srota-apanna (stream-enterer), a Srota-apanna fruit, a Sakrdagamin (once-returner), a Sakrdagamin fruit, an Anagamin (non-returner), an Anagamin fruit, an Arhat (one who has extinguished all defilements), an Arhat fruit, a Pratyekabuddha (a solitary Buddha), a Pratyekabuddha Bodhi, a Bodhisattva-mahasattva (a great Bodhisattva), the practices of a Bodhisattva-mahasattva, the Buddhas, and the supreme perfect enlightenment of the Buddhas. In the ultimate truth, there is no such thing as a Srota-apanna, etc.' Shariputra said, 'If attainment, realization, and Srota-apanna, etc., are only according to worldly conventions and not the ultimate truth, then are the differences of the six realms (Gati, the six realms of rebirth) also according to worldly conventions and not the ultimate truth?' Subhuti replied, 'Yes! Yes! Why is that? Shariputra! Because in the ultimate truth, there is no karmic maturation (Vipaka, karmic result) or defilement and purity.' Then, Shariputra asked Subhuti

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言：「于意云何？為欲令未生法生，為欲令已生法生耶？」

善現對曰：「我不欲令未生法生，亦不欲令已生法生。」

舍利子言：「何等是未生法，仁者不欲令彼法生？」

善現對曰：「舍利子！色是未生法，我不欲令生。何以故？自性空故。受、想、行、識是未生法，我不欲令生。何以故？自性空故。乃至諸佛無上正等菩提是未生法，我不欲令生。何以故？自性空故。」

舍利子問：「何等是已生法，仁者不欲令彼法生？」

善現對曰：「舍利子！色是已生法，我不欲令生。何以故？自性空故。受、想、行、識是已生法，我不欲令生。何以故？自性空故。乃至諸佛無上正等菩提是已生法，我不欲令生。何以故？自性空故。」

時，舍利子問善現言：「于意云何？為欲令生生，為欲令不生生耶？」

善現對曰：「我不欲令生生，亦不欲令不生生。何以故？舍利子！生與不生，如是二法俱非相應非不相應，無色、無見、無對、一相，謂無相故。由此因緣，我不欲令生生，亦不欲令不生生。」

時，舍利子又問善現：「仁者于所說無生法樂辯說無生相耶？」

善現對曰：「舍利子！我于所說無生法亦不樂辯說無生相。何以故？舍利子！若無生法，若無生相，若

【現代漢語翻譯】 現代漢語譯本： 有人問：『你的意思是怎樣？是想要讓未產生的法產生，還是想要讓已經產生的法產生呢？』 善現回答說：『我不想讓未產生的法產生，也不想讓已經產生的法產生。』 舍利子問：『什麼是未產生的法，你不想讓它產生呢？』 善現回答說：『舍利子，色（物質現象）是未產生的法，我不想讓它產生。為什麼呢？因為它自性是空的。受（感受）、想（概念）、行（意志）、識（意識）是未產生的法，我不想讓它們產生。為什麼呢？因為它們自性是空的。乃至諸佛的無上正等菩提（最高覺悟）是未產生的法，我不想讓它產生。為什麼呢？因為它自性是空的。』 舍利子問：『什麼是已經產生的法，你不想讓它產生呢？』 善現回答說：『舍利子，色（物質現象）是已經產生的法，我不想讓它產生。為什麼呢？因為它自性是空的。受（感受）、想（概念）、行（意志）、識（意識）是已經產生的法，我不想讓它們產生。為什麼呢？因為它們自性是空的。乃至諸佛的無上正等菩提（最高覺悟）是已經產生的法，我不想讓它產生。為什麼呢？因為它自性是空的。』 這時，舍利子問善現說：『你的意思是怎樣？是想要讓生（產生）產生，還是想要讓不生（不產生）產生呢？』 善現回答說：『我不想讓生產生，也不想讓不生產生。為什麼呢？舍利子，生與不生，這兩種法既不相應也不不相應，沒有顏色、沒有可見性、沒有對立、只有一個相，那就是無相。因為這個原因，我不想讓生產生，也不想讓不生產生。』 這時，舍利子又問善現：『你對於所說的無生法，樂於辯說無生的相嗎？』 善現回答說：『舍利子，我對於所說的無生法，也不樂於辯說無生的相。為什麼呢？舍利子，如果存在無生法，如果存在無生相，那麼就應該有生法和生相，但實際上並沒有。』

【English Translation】 English version: Someone asked: 'What do you think? Is it to make the unarisen dharma arise, or to make the arisen dharma arise?' Subhuti replied: 'I do not wish to make the unarisen dharma arise, nor do I wish to make the arisen dharma arise.' Sariputra asked: 'What is the unarisen dharma that you do not wish to make arise?' Subhuti replied: 'Sariputra, form (rupa) is an unarisen dharma, I do not wish to make it arise. Why? Because its self-nature is empty. Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are unarisen dharmas, I do not wish to make them arise. Why? Because their self-nature is empty. Even the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas is an unarisen dharma, I do not wish to make it arise. Why? Because its self-nature is empty.' Sariputra asked: 'What is the arisen dharma that you do not wish to make arise?' Subhuti replied: 'Sariputra, form (rupa) is an arisen dharma, I do not wish to make it arise. Why? Because its self-nature is empty. Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are arisen dharmas, I do not wish to make them arise. Why? Because their self-nature is empty. Even the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) of all Buddhas is an arisen dharma, I do not wish to make it arise. Why? Because its self-nature is empty.' Then, Sariputra asked Subhuti: 'What do you think? Is it to make arising (birth) arise, or to make non-arising (non-birth) arise?' Subhuti replied: 'I do not wish to make arising arise, nor do I wish to make non-arising arise. Why? Sariputra, arising and non-arising, these two dharmas are neither associated nor unassociated, without color, without visibility, without opposition, of one characteristic, which is no-characteristic. For this reason, I do not wish to make arising arise, nor do I wish to make non-arising arise.' Then, Sariputra again asked Subhuti: 'Do you, regarding the dharma of non-arising that you have spoken of, delight in expounding the characteristic of non-arising?' Subhuti replied: 'Sariputra, regarding the dharma of non-arising that I have spoken of, I also do not delight in expounding the characteristic of non-arising. Why? Sariputra, if there were a dharma of non-arising, if there were a characteristic of non-arising, then there should be a dharma of arising and a characteristic of arising, but in reality, there is not.'

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樂辯說，如是一切皆非相應非不相應，無色、無見、無對、一相，謂無相故。」

時，舍利子又問善現：「于不生法起不生言，此不生言亦不生不？」

善現對曰：「如是！如是！誠如所說。于不生法起不生言，此法及言俱無生義。所以者何？舍利子！色不生，受、想、行、識亦不生。何以故？本性空故。眼處不生，耳、鼻、舌、身、意處亦不生。何以故？本性空故。色處不生，聲、香、味、觸、法處亦不生。何以故？本性空故。眼界不生，耳、鼻、舌、身、意界亦不生。何以故？本性空故。色界不生，聲、香、味、觸、法界亦不生。何以故？本性空故。眼識界不生，耳、鼻、舌、身、意識界亦不生。何以故？本性空故。眼觸不生，耳、鼻、舌、身、意觸亦不生。何以故？本性空故。眼觸為緣所生諸受不生，耳、鼻、舌、身、意觸為緣所生諸受亦不生。何以故？本性空故。地界不生，水、火、風、空、識界亦不生。何以故？本性空故。身行不生，語行、意行亦不生。何以故？本性空故。佈施波羅蜜多不生，乃至一切相智亦不生。何以故？本性空故。舍利子！由此因緣，于不生法起不生言，此法及言俱無生義。舍利子！若所說法、若能說言、說者、聽者皆無生義。」

爾時，具壽舍利子贊善現言：「

【現代漢語翻譯】 現代漢語譯本：樂辯說：『像這樣，一切事物既不是相應的，也不是不相應的，它們沒有顏色、沒有可見性、沒有對立，只有一個特性，那就是無相。』 這時，舍利子又問善現：『對於不生之法，說出「不生」這個詞，那麼這個「不生」的詞本身也是不生的嗎？』 善現回答說：『是的！是的！確實像你所說的那樣。對於不生之法說出「不生」這個詞，這個法和這個詞都沒有生的意義。為什麼呢？舍利子！色（rupa，物質現象）不生，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也不生。為什麼呢？因為它們的本性是空（sunyata）的。眼處（caksu-ayatana，眼根）不生，耳、鼻、舌、身、意處（srotra-ghrana-jihva-kaya-manas-ayatana，耳、鼻、舌、身、意根）也不生。為什麼呢？因為它們的本性是空的。色處（rupa-ayatana，色境）不生，聲、香、味、觸、法處（sabda-gandha-rasa-sprastavya-dharma-ayatana，聲、香、味、觸、法境）也不生。為什麼呢？因為它們的本性是空的。眼界（caksu-dhatu，眼界）不生，耳、鼻、舌、身、意界（srotra-ghrana-jihva-kaya-manas-dhatu，耳、鼻、舌、身、意界）也不生。為什麼呢？因為它們的本性是空的。不生，聲、香、味、觸、法界（sabda-gandha-rasa-sprastavya-dharma-dhatu，聲、香、味、觸、法界）也不生。為什麼呢？因為它們的本性是空的。眼識界（caksu-vijnana-dhatu，眼識界）不生，耳、鼻、舌、身、意識界（srotra-ghrana-jihva-kaya-manas-vijnana-dhatu，耳、鼻、舌、身、意識界）也不生。為什麼呢？因為它們的本性是空的。眼觸（caksu-samsparsha，眼觸）不生，耳、鼻、舌、身、意觸（srotra-ghrana-jihva-kaya-manas-samsparsha，耳、鼻、舌、身、意觸）也不生。為什麼呢？因為它們的本性是空的。以眼觸為緣所生的各種感受不生，以耳、鼻、舌、身、意觸為緣所生的各種感受也不生。為什麼呢？因為它們的本性是空的。地界（prthivi-dhatu，地界）不生，水、火、風、空、識界（ap-tejas-vayu-akasa-vijnana-dhatu，水、火、風、空、識界）也不生。為什麼呢？因為它們的本性是空的。身行（kaya-samskara，身行）不生，語行（vak-samskara，語行）、意行（manas-samskara，意行）也不生。為什麼呢？因為它們的本性是空的。佈施波羅蜜多（dana-paramita，佈施波羅蜜）不生，乃至一切相智（sarvakarajnata，一切相智）也不生。為什麼呢？因為它們的本性是空的。舍利子！因為這個原因，對於不生之法說出「不生」這個詞，這個法和這個詞都沒有生的意義。舍利子！無論是所說的法、能說的言語、說話的人、聽法的人，都沒有生的意義。』 這時，具壽舍利子讚歎善現說：『

【English Translation】 English version: 'Labdhavadin said, 「Thus, all things are neither corresponding nor non-corresponding, without color, without visibility, without opposition, of one characteristic, which is to say, without characteristic.」' Then, Sariputra again asked Subhuti, 「Regarding the unarisen dharma, when one speaks of 『unarisen,』 is this word 『unarisen』 also unarisen?」 Subhuti replied, 「Yes! Yes! It is indeed as you say. Regarding the unarisen dharma, when one speaks of 『unarisen,』 this dharma and this word both have no meaning of arising. Why is that? Sariputra! Form (rupa) does not arise, nor do feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana). Why is that? Because their inherent nature is emptiness (sunyata). The eye-base (caksu-ayatana) does not arise, nor do the ear, nose, tongue, body, or mind-bases (srotra-ghrana-jihva-kaya-manas-ayatana). Why is that? Because their inherent nature is emptiness. The form-base (rupa-ayatana) does not arise, nor do the sound, smell, taste, touch, or dharma-bases (sabda-gandha-rasa-sprastavya-dharma-ayatana). Why is that? Because their inherent nature is emptiness. The eye-element (caksu-dhatu) does not arise, nor do the ear, nose, tongue, body, or mind-elements (srotra-ghrana-jihva-kaya-manas-dhatu). Why is that? Because their inherent nature is emptiness. The sound, smell, taste, touch, and dharma-elements (sabda-gandha-rasa-sprastavya-dharma-dhatu) do not arise. Why is that? Because their inherent nature is emptiness. The eye-consciousness element (caksu-vijnana-dhatu) does not arise, nor do the ear, nose, tongue, body, or mind-consciousness elements (srotra-ghrana-jihva-kaya-manas-vijnana-dhatu). Why is that? Because their inherent nature is emptiness. Eye-contact (caksu-samsparsha) does not arise, nor do ear, nose, tongue, body, or mind-contact (srotra-ghrana-jihva-kaya-manas-samsparsha). Why is that? Because their inherent nature is emptiness. The various feelings that arise from eye-contact do not arise, nor do the various feelings that arise from ear, nose, tongue, body, or mind-contact. Why is that? Because their inherent nature is emptiness. The earth-element (prthivi-dhatu) does not arise, nor do the water, fire, wind, space, or consciousness-elements (ap-tejas-vayu-akasa-vijnana-dhatu). Why is that? Because their inherent nature is emptiness. Bodily action (kaya-samskara) does not arise, nor do verbal action (vak-samskara) or mental action (manas-samskara). Why is that? Because their inherent nature is emptiness. The perfection of giving (dana-paramita) does not arise, nor does even all-knowing wisdom (sarvakarajnata). Why is that? Because their inherent nature is emptiness. Sariputra! For this reason, regarding the unarisen dharma, when one speaks of 『unarisen,』 this dharma and this word both have no meaning of arising. Sariputra! Whether it is the dharma that is spoken, the words that are spoken, the speaker, or the listener, all have no meaning of arising.」' At that time, the venerable Sariputra praised Subhuti, saying:

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說法人中仁為第一，除佛世尊無能及者。何以故？隨所問詰種種法門皆能酬答無滯礙故。」

善現報言：「諸佛弟子於一切法無依著者，法爾皆能隨所問詰一一酬答自在無畏。何以故？以一切法無所依故。」

舍利子言：「云何諸法都無所依？」

善現答言：「舍利子！色本性空故，不依內不依外不依兩間；受、想、行、識亦本性空故，不依內不依外不依兩間。

「舍利子！眼處本性空故，不依內不依外不依兩間；耳、鼻、舌、身、意處亦本性空故，不依內不依外不依兩間。

「舍利子！色處本性空故，不依內不依外不依兩間；聲、香、味、觸、法處亦本性空故，不依內不依外不依兩間。

「舍利子！眼界本性空故，不依內不依外不依兩間；耳、鼻、舌、身、意界亦本性空故，不依內不依外不依兩間。

「舍利子！色界本性空故，不依內不依外不依兩間；聲、香、味、觸、法界亦本性空故，不依內不依外不依兩間。

「舍利子！眼識界本性空故，不依內不依外不依兩間；耳、鼻、舌、身、意識界亦本性空故，不依內不依外不依兩間。

「舍利子！眼觸本性空故，不依內不依外不依兩間；耳、鼻、舌、身、意觸亦本性空故，不依內不依外不依兩間。

「

舍利子！眼觸為緣所生諸受本性空故，不依內不依外不依兩間；耳、鼻、舌、身、意觸為緣所生諸受亦本性空故，不依內不依外不依兩間。

「舍利子！佈施波羅蜜多本性空故，不依內不依外不依兩間；乃至般若波羅蜜多亦本性空故，不依內不依外不依兩間。

「舍利子！內空本性空故，不依內不依外不依兩間；乃至無性自性空亦本性空故，不依內不依外不依兩間。

「舍利子！四念住本性空故，不依內不依外不依兩間；乃至八聖道支亦本性空故，不依內不依外不依兩間。

「舍利子！乃至佛十力本性空故，不依內不依外不依兩間；乃至十八佛不共法亦本性空故，不依內不依外不依兩間。

「舍利子！乃至一切智本性空故，不依內不依外不依兩間；道相智、一切相智亦本性空故，不依內不依外不依兩間。

「舍利子！由此因緣，我說諸法本性空故，都無所依。

「複次，舍利子！諸菩薩摩訶薩修行六種波羅蜜多時，應凈色乃至識，應凈眼處乃至意處，應凈色處乃至法處，應凈眼界乃至意界，應凈色界乃至法界，應凈眼識界乃至意識界，應凈眼觸乃至意觸，應凈眼觸為緣所生諸受乃至意觸為緣所生諸受，應凈佈施波羅蜜多乃至般若波羅蜜多，應凈內空乃至無性自性空，應凈

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！眼根接觸外境所產生的各種感受，其本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；耳、鼻、舌、身、意根接觸外境所產生的各種感受，其本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！佈施波羅蜜多（dāna-pāramitā，六波羅蜜之一，指慷慨施捨）的本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；乃至般若波羅蜜多（prajñā-pāramitā，六波羅蜜之一，指智慧的圓滿）的本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！內空（adhyātma-śūnyatā，十八空之一，指內在的空性）的本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；乃至無性自性空（abhāva-svabhāva-śūnyatā，十八空之一，指無自性的空性）的本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！四念住（catvāri smṛtyupasthānāni，四種禪修方法，包括身念住、受念住、心念住、法念住）的本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；乃至八聖道支（āryāṣṭāṅgamārga，通往解脫的八種方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）的本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！乃至佛的十力（daśa-balāni，佛陀的十種力量）的本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）的本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！乃至一切智（sarvajñatā，佛陀的智慧，能知一切）的本性是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間；道相智（mārgākārajñatā，菩薩的智慧，能知修行之道）和一切相智（sarvākārajñatā，佛陀的智慧，能知一切法的相狀）的本性也是空無的，所以不依賴於內在、不依賴於外在、也不依賴於內外之間。』 『舍利子！由於這個原因，我說一切法的本性是空無的，所以沒有任何可以依賴的地方。』 『再者，舍利子！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行六種波羅蜜多時，應當凈化色蘊（rūpa-skandha，五蘊之一，指物質的組成）乃至識蘊（vijñāna-skandha，五蘊之一，指意識），應當凈化眼處（cakṣur-āyatana，六根之一，指眼睛）乃至意處（manas-āyatana，六根之一，指意識），應當凈化色處（rūpa-viṣaya，六境之一，指可見的物質）乃至法處（dharma-viṣaya，六境之一，指思想和概念），應當凈化眼界（cakṣur-dhātu，十八界之一，指眼根的界限）乃至意界（mano-dhātu，十八界之一，指意識的界限），應當凈化**乃至法界（dharma-dhātu，十八界之一，指一切法的界限），應當凈化眼識界（cakṣur-vijñāna-dhātu，十八界之一，指眼識的界限）乃至意識界（mano-vijñāna-dhātu，十八界之一，指意識的界限），應當凈化眼觸（cakṣuḥ-sparśa，六觸之一，指眼睛的接觸）乃至意觸（manaḥ-sparśa，六觸之一，指意識的接觸），應當凈化眼觸為緣所生諸受（cakṣuḥ-sparśa-jā vedanā，指由眼觸產生的感受）乃至意觸為緣所生諸受（manaḥ-sparśa-jā vedanā，指由意觸產生的感受），應當凈化佈施波羅蜜多乃至般若波羅蜜多，應當凈化內空乃至無性自性空，應當凈化四念住』

【English Translation】 English version: 'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! The various feelings that arise from the contact of the eye with its object are by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two; the various feelings that arise from the contact of the ear, nose, tongue, body, and mind with their objects are also by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two.' 'Śāriputra! The perfection of giving (dāna-pāramitā, one of the six perfections, referring to generosity) is by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two; even the perfection of wisdom (prajñā-pāramitā, one of the six perfections, referring to the perfection of wisdom) is also by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two.' 'Śāriputra! The emptiness of the internal (adhyātma-śūnyatā, one of the eighteen emptinesses, referring to the emptiness of the internal) is by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two; even the emptiness of the non-inherent nature (abhāva-svabhāva-śūnyatā, one of the eighteen emptinesses, referring to the emptiness of no self-nature) is also by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two.' 'Śāriputra! The four foundations of mindfulness (catvāri smṛtyupasthānāni, four meditation practices, including mindfulness of the body, feelings, mind, and phenomena) are by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two; even the eightfold noble path (āryāṣṭāṅgamārga, the eight methods leading to liberation, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is also by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two.' 'Śāriputra! Even the ten powers of the Buddha (daśa-balāni, the ten powers of the Buddha) are by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two; even the eighteen unique qualities of the Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique virtues of the Buddha) are also by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two.' 'Śāriputra! Even the omniscience (sarvajñatā, the wisdom of the Buddha, knowing everything) is by nature empty, therefore it does not rely on the internal, does not rely on the external, and does not rely on the space between the two; the knowledge of the path (mārgākārajñatā, the wisdom of a Bodhisattva, knowing the path of practice) and the knowledge of all aspects (sarvākārajñatā, the wisdom of the Buddha, knowing all aspects of phenomena) are also by nature empty, therefore they do not rely on the internal, do not rely on the external, and do not rely on the space between the two.' 'Śāriputra! For this reason, I say that the nature of all phenomena is empty, therefore there is nothing to rely on.' 'Furthermore, Śāriputra! When Bodhisattva-Mahāsattvas (great Bodhisattvas) practice the six perfections, they should purify the form aggregate (rūpa-skandha, one of the five aggregates, referring to the material composition) up to the consciousness aggregate (vijñāna-skandha, one of the five aggregates, referring to consciousness), they should purify the eye base (cakṣur-āyatana, one of the six sense bases, referring to the eye) up to the mind base (manas-āyatana, one of the six sense bases, referring to the mind), they should purify the form object (rūpa-viṣaya, one of the six objects, referring to visible matter) up to the dharma object (dharma-viṣaya, one of the six objects, referring to thoughts and concepts), they should purify the eye element (cakṣur-dhātu, one of the eighteen elements, referring to the boundary of the eye) up to the mind element (mano-dhātu, one of the eighteen elements, referring to the boundary of the mind), they should purify ** up to the dharma element (dharma-dhātu, one of the eighteen elements, referring to the boundary of all phenomena), they should purify the eye consciousness element (cakṣur-vijñāna-dhātu, one of the eighteen elements, referring to the boundary of eye consciousness) up to the mind consciousness element (mano-vijñāna-dhātu, one of the eighteen elements, referring to the boundary of mind consciousness), they should purify eye contact (cakṣuḥ-sparśa, one of the six contacts, referring to the contact of the eye) up to mind contact (manaḥ-sparśa, one of the six contacts, referring to the contact of the mind), they should purify the feelings arising from eye contact (cakṣuḥ-sparśa-jā vedanā, referring to the feelings arising from eye contact) up to the feelings arising from mind contact (manaḥ-sparśa-jā vedanā, referring to the feelings arising from mind contact), they should purify the perfection of giving up to the perfection of wisdom, they should purify the emptiness of the internal up to the emptiness of non-inherent nature, they should purify the four foundations of mindfulness.'

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四念住乃至八聖道支，如是乃至應凈佛十力乃至十八佛不共法，乃至應凈一切智、道相智、一切相智，應凈菩提道。」

爾時，具壽舍利子問善現言：「云何菩薩摩訶薩修行六種波羅蜜多時凈菩提道？」

善現答言：「舍利子！六波羅蜜多各有二種。一者、世間。二者、出世間。」

舍利子問：「云何世間佈施波羅蜜多？云何出世間佈施波羅蜜多？」

善現對曰：「舍利子！若菩薩摩訶薩為大施主，能施一切沙門、婆羅門、貧病、孤露、道行乞者，須食與食，須飲與飲，須乘與乘，須衣與衣，須香華與香華，須莊嚴具與莊嚴具，須舍宅與舍宅，須醫藥與醫藥，須燈明與燈明，須坐臥具與坐臥具，如是一切隨其所須余資生具悉皆施與。若復有來乞男與男，乞女與女，乞妻妾與妻妾，乞官秩與官秩，乞國城與國城，乞王位與王位，乞頭目與頭目，乞耳鼻與耳鼻，乞手足與手足，乞支節與支節，乞血肉與血肉，乞骨髓與骨髓，乞僮僕與僮僕，乞生類與生類，如是一切隨其所求，內外之物悉皆施與。雖作是施而有所依，謂作是念：『我施彼受，我為施主，我不慳貪，我隨佛教一切能捨，我行佈施波羅蜜多。』彼行施時，以有所得而為方便，與諸有情平等共有迴向無上正等菩提。復作是念：『我持此福

【現代漢語翻譯】 現代漢語譯本：四念住（觀察身、受、心、法的四種方法）乃至八聖道支（達到解脫的八種正確方法），像這樣乃至應該清凈佛的十力（佛的十種智慧力量）乃至十八佛不共法（佛獨有的十八種功德），乃至應該清凈一切智（佛陀對一切法的智慧）、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），應該清凈菩提道（通往覺悟的道路）。」

當時，具壽舍利子（佛陀的十大弟子之一，以智慧著稱）問善現（須菩提的別名）說：『菩薩摩訶薩（偉大的菩薩）在修行六種波羅蜜多（六種到達彼岸的方法）時，如何清凈菩提道？』

善現回答說：『舍利子！六波羅蜜多各有兩種。一種是世間的，一種是出世間的。』

舍利子問：『什麼是世間佈施波羅蜜多？什麼是出世間佈施波羅蜜多？』

善現回答說：『舍利子！如果菩薩摩訶薩是大施主，能夠佈施一切沙門（出家修行者）、婆羅門（印度教祭司）、貧窮、疾病、孤獨、無依無靠、行乞的人，需要食物就給食物，需要飲水就給飲水，需要乘坐的就給乘坐的，需要衣服就給衣服，需要香花就給香花，需要裝飾品就給裝飾品，需要房屋就給房屋，需要醫藥就給醫藥，需要燈光就給燈光，需要坐臥的用具就給坐臥的用具，像這樣一切隨他們所需要的其他生活用品都全部施與。如果有人來乞求男子就給男子，乞求女子就給女子，乞求妻妾就給妻妾，乞求官職就給官職，乞求城池就給城池，乞求王位就給王位，乞求頭目就給頭目，乞求耳鼻就給耳鼻，乞求手足就給手足，乞求肢體就給肢體，乞求血肉就給血肉，乞求骨髓就給骨髓，乞求僕人就給僕人，乞求生物就給生物，像這樣一切隨他們所求，內外之物都全部施與。雖然這樣做佈施，但有所執著，想著：『我施與，他們接受，我是施主，我不吝嗇貪婪，我隨佛教導一切都能捨棄，我修行佈施波羅蜜多。』他們行佈施時，以有所得的心作為方便，與一切眾生平等共有，迴向無上正等菩提。又想著：『我持此福德』

【English Translation】 English version: The four foundations of mindfulness (the four ways of observing body, feelings, mind, and phenomena), up to the eightfold noble path (the eight correct ways to achieve liberation), likewise up to the purification of the ten powers of a Buddha (ten wisdom powers of a Buddha), up to the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), up to the purification of all-knowing wisdom (Buddha's wisdom of all phenomena), wisdom of the path (wisdom of the path of practice), wisdom of all aspects (wisdom of all aspects of all things), the path to enlightenment should be purified.」

At that time, the venerable Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhuti (another name for the elder Subhuti): 『How does a Bodhisattva Mahasattva (a great Bodhisattva) purify the path to enlightenment when practicing the six paramitas (six ways to reach the other shore)?』

Subhuti replied: 『Shariputra! The six paramitas each have two kinds. One is worldly, and the other is transcendental.』

Shariputra asked: 『What is the worldly perfection of giving? What is the transcendental perfection of giving?』

Subhuti answered: 『Shariputra! If a Bodhisattva Mahasattva is a great giver, able to give to all Shramanas (ascetics), Brahmins (Hindu priests), the poor, the sick, the lonely, the destitute, and beggars, giving food to those who need food, giving drink to those who need drink, giving rides to those who need rides, giving clothes to those who need clothes, giving incense and flowers to those who need incense and flowers, giving ornaments to those who need ornaments, giving houses to those who need houses, giving medicine to those who need medicine, giving lamps to those who need lamps, giving sitting and sleeping equipment to those who need sitting and sleeping equipment, like this, all other necessities of life are given to them. If someone comes to beg for a man, they give a man, if they beg for a woman, they give a woman, if they beg for wives and concubines, they give wives and concubines, if they beg for official positions, they give official positions, if they beg for cities, they give cities, if they beg for kingship, they give kingship, if they beg for heads and eyes, they give heads and eyes, if they beg for ears and noses, they give ears and noses, if they beg for hands and feet, they give hands and feet, if they beg for limbs, they give limbs, if they beg for blood and flesh, they give blood and flesh, if they beg for bone marrow, they give bone marrow, if they beg for servants, they give servants, if they beg for living beings, they give living beings, like this, all things, internal and external, are given according to what they ask for. Although they give in this way, they are attached, thinking: 『I give, they receive, I am the giver, I am not stingy or greedy, I follow the Buddha's teachings and can give up everything, I practice the perfection of giving.』 When they give, they use the mind of attainment as a means, sharing it equally with all sentient beings, dedicating it to unsurpassed, perfect enlightenment. They also think: 『I hold this merit』

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施諸有情，令獲此世後世安樂，乃至證得無餘涅槃。』彼著三輪而行佈施。何等為三？所謂自想、他想、施想。由著此三輪而行施故，名世間佈施波羅蜜多。何緣此施名為世間？以與世間同共行故，不動不出世間法故，由斯故說世間佈施波羅蜜多。

「舍利子！若菩薩摩訶薩行佈施時三輪清凈。何等為三？一者、不執我為施者。二者、不執彼為受者。三者、不著施及施果。是菩薩摩訶薩行佈施時三輪清凈。

「又，舍利子！若菩薩摩訶薩以大悲為上首，所修施福普施有情，于諸有情都無所得，雖與有情平等共有迴向無上正等菩提，而於其中不見少相，由都無所執而行施故，名出世佈施波羅蜜多。何緣此施名出世間？不與世間同共行故，能動能出世間法故，由斯故說出世佈施波羅蜜多。」

舍利子言：「云何世間凈戒、安忍、精進、靜慮、般若波羅蜜多？云何出世間凈戒、安忍、精進、靜慮、般若波羅蜜多？」

善現答言：「舍利子！若菩薩摩訶薩修行凈戒、安忍、精進、靜慮、般若時，有所依者著三輪故，名為世間波羅蜜多，以與世間同共行故，不動不出世間法故。若菩薩摩訶薩修行凈戒、安忍、精進、靜慮、般若時，無所依者三輪凈故，名出世間波羅蜜多，不與世間同共行故，能動能出世

【現代漢語翻譯】 現代漢語譯本 『將佈施施予一切有情眾生，使他們獲得今生和來世的安樂，乃至最終證得無餘涅槃（nirvana，佛教術語，指徹底解脫生死輪迴的狀態）。』他們執著於三輪（指施者、受者和所施之物）而行佈施。哪三輪呢？就是指自己（施者）的想法、他人（受者）的想法、以及佈施（所施之物）的想法。由於執著于這三輪而行佈施，所以稱為世間佈施波羅蜜多（pāramitā，意為「到彼岸」，指通過修行達到解脫的境界）。為什麼這種佈施稱為世間呢？因為它與世間凡夫的行持相同，不超越也不脫離世間法，因此稱為世間佈施波羅蜜多。 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果菩薩摩訶薩（bodhisattva，指發願要成就佛果的修行者）在行佈施時，能做到三輪清凈。哪三輪清凈呢？第一，不執著于自己是施與者；第二，不執著于對方是接受者；第三，不執著于所施之物以及佈施的果報。這就是菩薩摩訶薩在行佈施時所達到的三輪清凈。 『還有，舍利子！如果菩薩摩訶薩以大悲心為首要，將所修的佈施福德普遍施予一切有情眾生，對於這些有情眾生沒有任何執著，雖然與有情眾生平等共有，並將功德迴向于無上正等菩提（anuttarā-samyak-saṃbodhi，指無上正等覺悟，即佛的智慧），但對於其中沒有任何執著，由於沒有任何執著而行佈施，所以稱為出世佈施波羅蜜多。為什麼這種佈施稱為出世間呢？因為它不與世間凡夫的行持相同，能夠超越和脫離世間法，因此稱為出世佈施波羅蜜多。』 舍利子問道：『什麼是世間凈戒（śīla，指戒律，行爲規範）、安忍（kṣānti，指忍耐）、精進（vīrya，指努力修行）、靜慮（dhyāna，指禪定）、般若（prajñā，指智慧）波羅蜜多？什麼又是出世間凈戒、安忍、精進、靜慮、般若波羅蜜多？』 善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）回答說：『舍利子！如果菩薩摩訶薩在修行凈戒、安忍、精進、靜慮、般若時，有所執著，執著於三輪，就稱為世間波羅蜜多，因為它與世間凡夫的行持相同，不超越也不脫離世間法。如果菩薩摩訶薩在修行凈戒、安忍、精進、靜慮、般若時，沒有任何執著，三輪清凈，就稱為出世間波羅蜜多，因為它不與世間凡夫的行持相同，能夠超越和脫離世間法。

【English Translation】 English version 'Giving to all sentient beings, enabling them to attain happiness in this life and the next, and ultimately to realize nirvana (nirvana, a Buddhist term referring to the state of complete liberation from the cycle of birth and death) without remainder.' They practice giving while attached to the three wheels (referring to the giver, the receiver, and the gift). What are the three? They are the thought of oneself (the giver), the thought of others (the receivers), and the thought of giving (the gift). Because they practice giving while attached to these three wheels, it is called worldly giving pāramitā (pāramitā, meaning 'to the other shore,' referring to the perfection of a practice that leads to liberation). Why is this giving called worldly? Because it is practiced in the same way as worldly people, it does not transcend or go beyond worldly dharmas (dharma, meaning teachings or phenomena), therefore it is called worldly giving pāramitā. 'Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! If a bodhisattva mahāsattva (bodhisattva, referring to a practitioner who aspires to achieve Buddhahood) practices giving with the three wheels purified. What are the three purifications? First, not being attached to oneself as the giver; second, not being attached to the other as the receiver; third, not being attached to the gift and the results of giving. This is the purification of the three wheels when a bodhisattva mahāsattva practices giving.' 'Furthermore, Śāriputra! If a bodhisattva mahāsattva, with great compassion as the foremost, universally bestows the merit of giving to all sentient beings, without any attachment to these sentient beings, although sharing it equally with all sentient beings and dedicating the merit to unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, referring to the supreme perfect awakening, the wisdom of a Buddha), yet without seeing any attachment in it, because they practice giving without any attachment, it is called transcendent giving pāramitā. Why is this giving called transcendent? Because it is not practiced in the same way as worldly people, it can transcend and go beyond worldly dharmas, therefore it is called transcendent giving pāramitā.' Śāriputra asked: 'What are the worldly precepts (śīla, referring to moral conduct), patience (kṣānti, referring to forbearance), diligence (vīrya, referring to effort in practice), meditation (dhyāna, referring to meditative absorption), and wisdom (prajñā, referring to insight) pāramitās? And what are the transcendent precepts, patience, diligence, meditation, and wisdom pāramitās?' Subhūti (Subhūti, one of the ten great disciples of the Buddha, known for his understanding of emptiness) replied: 'Śāriputra! If a bodhisattva mahāsattva, while practicing precepts, patience, diligence, meditation, and wisdom, has attachments, being attached to the three wheels, it is called worldly pāramitā, because it is practiced in the same way as worldly people, it does not transcend or go beyond worldly dharmas. If a bodhisattva mahāsattva, while practicing precepts, patience, diligence, meditation, and wisdom, has no attachments, with the three wheels purified, it is called transcendent pāramitā, because it is not practiced in the same way as worldly people, it can transcend and go beyond worldly dharmas.'

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間法故。

「舍利子！如是菩薩摩訶薩修行六種波羅蜜多時凈菩提道。」

爾時，具壽舍利子問善現言：「何謂菩薩摩訶薩菩提道？」

善現答言：「舍利子！佈施波羅蜜多乃至般若波羅蜜多是菩薩摩訶薩菩提道，四念住乃至八聖道支是菩薩摩訶薩菩提道，空解脫門、無相、無愿解脫門是菩薩摩訶薩菩提道，內空乃至無性自性空是菩薩摩訶薩菩提道，真如、法界、實際、不思議界等是菩薩摩訶薩菩提道，一切三摩地門、一切陀羅尼門是菩薩摩訶薩菩提道，佛十力乃至十八佛不共法是菩薩摩訶薩菩提道。舍利子！如是等無量無邊大功德聚皆是菩薩摩訶薩菩提道。」

時，舍利子贊善現言：「善哉！善哉！誠如所說。善現！如是大功德聚，為由何等波羅蜜多勢力所辦？」

善現答言：「舍利子！如是所說大功德聚，皆由般若波羅蜜多勢力所辦。何以故？舍利子！如是般若波羅蜜多能與一切善法為母，一切聲聞、獨覺、菩薩、諸佛善法從此生故。舍利子！如是般若波羅蜜多普能攝受一切善法，一切聲聞、獨覺、菩薩、諸佛善法依此住故。舍利子！過去菩薩摩訶薩眾，修行般若波羅蜜多極圓滿故，已證無上正等菩提；未來菩薩摩訶薩眾，修行般若波羅蜜多極圓滿故，當證無上正等菩提；現在十

【現代漢語翻譯】 現代漢語譯本 因為有間隔的緣故。 『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！像這樣，菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）在修行六種波羅蜜多（pāramitā，到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）時，凈化菩提道（bodhi-mārga，通往覺悟的道路）。』 那時，具壽舍利子問善現（Subhūti，佛陀的十大弟子之一，以解空第一著稱）說：『什麼是菩薩摩訶薩的菩提道？』 善現回答說：『舍利子！佈施波羅蜜多乃至般若波羅蜜多（prajñāpāramitā，智慧的完美）是菩薩摩訶薩的菩提道；四念住（catvāri smṛtyupasthānāni，四種觀想方法）乃至八聖道支（āryāṣṭāṅgamārga，達到解脫的八種方法）是菩薩摩訶薩的菩提道；空解脫門（śūnyatā-vimokṣa-mukha，通過空性獲得解脫的方法）、無相解脫門（animitta-vimokṣa-mukha，通過無相獲得解脫的方法）、無愿解脫門（apraṇihita-vimokṣa-mukha，通過無愿獲得解脫的方法）是菩薩摩訶薩的菩提道；內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（abhāva-svabhāva-śūnyatā，無自性的空性）是菩薩摩訶薩的菩提道；真如（tathatā，事物的真實本性）、法界（dharmadhātu，一切法的界限）、實際（bhūta-koṭi，真實的極限）、不思議界（acintya-dhātu，不可思議的境界）等是菩薩摩訶薩的菩提道；一切三摩地門（samādhi-mukha，進入禪定的方法）、一切陀羅尼門（dhāraṇī-mukha，總持一切法的方法）是菩薩摩訶薩的菩提道；佛十力（daśa-balāni，佛的十種力量）乃至十八佛不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ，佛獨有的十八種功德）是菩薩摩訶薩的菩提道。舍利子！像這樣等無量無邊的大功德聚集，都是菩薩摩訶薩的菩提道。』 這時，舍利子讚歎善現說：『善哉！善哉！確實如你所說。善現！像這樣的大功德聚集，是由何種波羅蜜多的力量所成就的？』 善現回答說：『舍利子！像這樣所說的大功德聚集，都是由般若波羅蜜多的力量所成就的。為什麼呢？舍利子！像這樣的般若波羅蜜多能作為一切善法的母親，一切聲聞（śrāvaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）、菩薩、諸佛的善法都由此而生。舍利子！像這樣的般若波羅蜜多普遍能夠攝受一切善法，一切聲聞、獨覺、菩薩、諸佛的善法都依此而住。舍利子！過去的菩薩摩訶薩眾，因為修行般若波羅蜜多達到極圓滿的程度，已經證得無上正等菩提（anuttarā-samyak-saṃbodhi，最高的、完全的覺悟）；未來的菩薩摩訶薩眾，因為修行般若波羅蜜多達到極圓滿的程度，將證得無上正等菩提；現在十

【English Translation】 English version Because of the intervening method. 'Śāriputra! Thus, when a Bodhisattva-mahāsattva practices the six pāramitās, they purify the Bodhi-mārga.' Then, the venerable Śāriputra asked Subhūti, 'What is the Bodhi-mārga of a Bodhisattva-mahāsattva?' Subhūti replied, 'Śāriputra! The dāna-pāramitā (perfection of giving) up to the prajñāpāramitā (perfection of wisdom) is the Bodhi-mārga of a Bodhisattva-mahāsattva; the four smṛtyupasthānāni (four foundations of mindfulness) up to the āryāṣṭāṅgamārga (noble eightfold path) are the Bodhi-mārga of a Bodhisattva-mahāsattva; the śūnyatā-vimokṣa-mukha (door of liberation through emptiness), the animitta-vimokṣa-mukha (door of liberation through signlessness), and the apraṇihita-vimokṣa-mukha (door of liberation through wishlessness) are the Bodhi-mārga of a Bodhisattva-mahāsattva; the adhyātma-śūnyatā (inner emptiness) up to the abhāva-svabhāva-śūnyatā (emptiness of non-inherent existence) is the Bodhi-mārga of a Bodhisattva-mahāsattva; the tathatā (suchness), the dharmadhātu (realm of dharma), the bhūta-koṭi (limit of reality), the acintya-dhātu (inconceivable realm), and so on, are the Bodhi-mārga of a Bodhisattva-mahāsattva; all samādhi-mukhas (doors of concentration) and all dhāraṇī-mukhas (doors of retention) are the Bodhi-mārga of a Bodhisattva-mahāsattva; the ten balāni (powers of a Buddha) up to the eighteen āveṇika-buddha-dharmāḥ (unshared qualities of a Buddha) are the Bodhi-mārga of a Bodhisattva-mahāsattva. Śāriputra! Such immeasurable and boundless accumulations of great merit are all the Bodhi-mārga of a Bodhisattva-mahāsattva.' Then, Śāriputra praised Subhūti, saying, 'Excellent! Excellent! It is indeed as you have said. Subhūti! By the power of which pāramitā are such great accumulations of merit accomplished?' Subhūti replied, 'Śāriputra! Such great accumulations of merit as have been spoken of are all accomplished by the power of the prajñāpāramitā. Why is that? Śāriputra! Such prajñāpāramitā can be the mother of all wholesome dharmas, because all wholesome dharmas of śrāvakas (hearers), pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas arise from it. Śāriputra! Such prajñāpāramitā is universally able to embrace all wholesome dharmas, because all wholesome dharmas of śrāvakas, pratyekabuddhas, Bodhisattvas, and Buddhas abide in it. Śāriputra! The past Bodhisattva-mahāsattvas, because they practiced the prajñāpāramitā to the extreme perfection, have already attained anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); the future Bodhisattva-mahāsattvas, because they will practice the prajñāpāramitā to the extreme perfection, will attain anuttarā-samyak-saṃbodhi; the present ten

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方諸佛世界無量菩薩摩訶薩眾，修行般若波羅蜜多極圓滿故，現證無上正等菩提。

「複次，舍利子！若菩薩摩訶薩聞說般若波羅蜜多，心無疑惑亦不迷悶，當知是菩薩摩訶薩住如是住恒不捨離，謂無所得而為方便，常勤救濟一切有情。當知是菩薩摩訶薩成就如是殊勝作意，所謂大悲相應作意。」

時，舍利子謂善現言：「若菩薩摩訶薩住如是住恒不捨離，成就大悲相應作意者，則一切有情亦應成菩薩摩訶薩。所以者何？以一切有情亦於此住及此作意常不捨離，則諸菩薩摩訶薩與一切有情應無差別。」

爾時，具壽善現報舍利子言：「善哉！善哉！誠如所說，能如實知我所說意，雖似難我而成我義。何以故？

「舍利子！有情非有故，當知如是住及作意亦非有。有情無實故，當知如是住及作意亦無實。有情無性故，當知如是住及作意亦無性。有情空故，當知如是住及作意亦空。有情遠離故，當知如是住及作意亦遠離。有情寂靜故，當知如是住及作意亦寂靜。有情無覺知故，當知如是住及作意亦無覺知。

「舍利子！色乃至識非有故，當知如是住及作意亦非有。色乃至識無實故，當知如是住及作意亦無實。色乃至識無性故，當知如是住及作意亦無性。色乃至識空故，當知如是住及作意亦

【現代漢語翻譯】 現代漢語譯本：

在其他諸佛的世界裡，有無數的菩薩摩訶薩（偉大的菩薩）因為修行般若波羅蜜多（智慧的完美）達到極致圓滿，從而證得了無上正等菩提（無上的、正確的覺悟）。 『再者，舍利子（佛陀的十大弟子之一）！如果菩薩摩訶薩聽到宣說般若波羅蜜多，心中沒有疑惑也不迷茫，應當知道這位菩薩摩訶薩安住于這樣的狀態並且恒常不捨離，即以無所得為方便，常常勤奮地救濟一切有情（眾生）。應當知道這位菩薩摩訶薩成就了這樣殊勝的作意（意念），也就是與大悲相應的作意。』 當時，舍利子對善現（佛陀的弟子之一）說：『如果菩薩摩訶薩安住于這樣的狀態並且恒常不捨離，成就了與大悲相應的作意，那麼一切有情也應該成為菩薩摩訶薩。為什麼呢？因為一切有情也安住于這種狀態和這種作意，並且恒常不捨離，那麼諸菩薩摩訶薩與一切有情應該沒有差別。』 這時，具壽善現回答舍利子說：『好啊！好啊！確實如你所說，能夠如實地理解我所說的意思，雖然看似在為難我，實際上卻成就了我的意思。為什麼呢？』 『舍利子！有情不是真實存在的，應當知道這樣的安住和作意也不是真實存在的。有情沒有實體，應當知道這樣的安住和作意也沒有實體。有情沒有自性，應當知道這樣的安住和作意也沒有自性。有情是空性的，應當知道這樣的安住和作意也是空性的。有情是遠離的，應當知道這樣的安住和作意也是遠離的。有情是寂靜的，應當知道這樣的安住和作意也是寂靜的。有情沒有覺知，應當知道這樣的安住和作意也沒有覺知。』 『舍利子！色（物質）乃至識（意識）不是真實存在的，應當知道這樣的安住和作意也不是真實存在的。色乃至識沒有實體，應當知道這樣的安住和作意也沒有實體。色乃至識沒有自性，應當知道這樣的安住和作意也沒有自性。色乃至識是空性的，應當知道這樣的安住和作意也是空性的。

【English Translation】 English version:

In other Buddha-fields, countless Bodhisattva Mahasattvas (great Bodhisattvas), through the perfect practice of Prajnaparamita (the perfection of wisdom), have realized Anuttara-samyak-sambodhi (supreme, perfect enlightenment). 'Furthermore, Shariputra (one of the Buddha's ten great disciples)! If a Bodhisattva Mahasattva, upon hearing the exposition of Prajnaparamita, has no doubt and is not confused, know that this Bodhisattva Mahasattva dwells in such a state and never departs from it, that is, using non-attainment as a means, constantly and diligently rescuing all sentient beings. Know that this Bodhisattva Mahasattva has achieved such a superior intention, namely, an intention that corresponds to great compassion.' Then, Shariputra said to Subhuti (one of the Buddha's disciples): 'If a Bodhisattva Mahasattva dwells in such a state and never departs from it, achieving an intention that corresponds to great compassion, then all sentient beings should also become Bodhisattva Mahasattvas. Why is that? Because all sentient beings also dwell in this state and this intention, and never depart from it, then there should be no difference between the Bodhisattva Mahasattvas and all sentient beings.' At that time, the Venerable Subhuti replied to Shariputra: 'Excellent! Excellent! It is indeed as you say, you are able to truly understand the meaning of what I have said, although it seems like you are challenging me, you are actually fulfilling my meaning. Why is that?' 'Shariputra! Because sentient beings are not real, know that such dwelling and intention are also not real. Because sentient beings have no substance, know that such dwelling and intention also have no substance. Because sentient beings have no inherent nature, know that such dwelling and intention also have no inherent nature. Because sentient beings are empty, know that such dwelling and intention are also empty. Because sentient beings are remote, know that such dwelling and intention are also remote. Because sentient beings are tranquil, know that such dwelling and intention are also tranquil. Because sentient beings have no awareness, know that such dwelling and intention also have no awareness.' 'Shariputra! Because form (materiality) and even consciousness are not real, know that such dwelling and intention are also not real. Because form and even consciousness have no substance, know that such dwelling and intention also have no substance. Because form and even consciousness have no inherent nature, know that such dwelling and intention also have no inherent nature. Because form and even consciousness are empty, know that such dwelling and intention are also empty.'

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空。色乃至識遠離故，當知如是住及作意亦遠離。色乃至識寂靜故，當知如是住及作意亦寂靜。色乃至識無覺知故，當知如是住及作意亦無覺知。

「舍利子！眼處乃至意處非有故，當知如是住及作意亦非有。眼處乃至意處無實故，當知如是住及作意亦無實。眼處乃至意處無性故，當知如是住及作意亦無性。眼處乃至意處空故，當知如是住及作意亦空。眼處乃至意處遠離故，當知如是住及作意亦遠離。眼處乃至意處寂靜故，當知如是住及作意亦寂靜。眼處乃至意處無覺知故，當知如是住及作意亦無覺知。

「舍利子！色處乃至法處非有故，當知如是住及作意亦非有。色處乃至法處無實故，當知如是住及作意亦無實。色處乃至法處無性故，當知如是住及作意亦無性。色處乃至法處空故，當知如是住及作意亦空。色處乃至法處遠離故，當知如是住及作意亦遠離。色處乃至法處寂靜故，當知如是住及作意亦寂靜。色處乃至法處無覺知故，當知如是住及作意亦無覺知。

「舍利子！眼界乃至意界非有故，當知如是住及作意亦非有。眼界乃至意界無實故，當知如是住及作意亦無實。眼界乃至意界無性故，當知如是住及作意亦無性。眼界乃至意界空故，當知如是住及作意亦空。眼界乃至意界遠離故，當知如是住

【現代漢語翻譯】 現代漢語譯本： 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！因為色（rūpa，物質現象）乃至識（vijñāna，意識）是遠離的，應當知道這樣的安住和作意也是遠離的。因為色乃至識是寂靜的，應當知道這樣的安住和作意也是寂靜的。因為色乃至識沒有覺知，應當知道這樣的安住和作意也沒有覺知。 『舍利子！因為眼處（cakṣurāyatana，視覺器官）乃至意處（manāyatana，意識器官）不是真實存在的，應當知道這樣的安住和作意也不是真實存在的。因為眼處乃至意處沒有實體，應當知道這樣的安住和作意也沒有實體。因為眼處乃至意處沒有自性，應當知道這樣的安住和作意也沒有自性。因為眼處乃至意處是空性的，應當知道這樣的安住和作意也是空性的。因為眼處乃至意處是遠離的，應當知道這樣的安住和作意也是遠離的。因為眼處乃至意處是寂靜的，應當知道這樣的安住和作意也是寂靜的。因為眼處乃至意處沒有覺知，應當知道這樣的安住和作意也沒有覺知。 『舍利子！因為色處（rūpāyatana，視覺對像）乃至法處（dharmāyatana，心理對像）不是真實存在的，應當知道這樣的安住和作意也不是真實存在的。因為色處乃至法處沒有實體，應當知道這樣的安住和作意也沒有實體。因為色處乃至法處沒有自性，應當知道這樣的安住和作意也沒有自性。因為色處乃至法處是空性的，應當知道這樣的安住和作意也是空性的。因為色處乃至法處是遠離的，應當知道這樣的安住和作意也是遠離的。因為色處乃至法處是寂靜的，應當知道這樣的安住和作意也是寂靜的。因為色處乃至法處沒有覺知，應當知道這樣的安住和作意也沒有覺知。 『舍利子！因為眼界（cakṣurdhātu，視覺界）乃至意界（manodhātu，意識界）不是真實存在的，應當知道這樣的安住和作意也不是真實存在的。因為眼界乃至意界沒有實體，應當知道這樣的安住和作意也沒有實體。因為眼界乃至意界沒有自性，應當知道這樣的安住和作意也沒有自性。因為眼界乃至意界是空性的，應當知道這樣的安住和作意也是空性的。因為眼界乃至意界是遠離的，應當知道這樣的安住

【English Translation】 English version: 『Śāriputra! Because form (rūpa) and even consciousness (vijñāna) are remote, it should be known that such abiding and attention are also remote. Because form and even consciousness are tranquil, it should be known that such abiding and attention are also tranquil. Because form and even consciousness have no awareness, it should be known that such abiding and attention also have no awareness.』 『Śāriputra! Because the eye base (cakṣurāyatana) and even the mind base (manāyatana) are not existent, it should be known that such abiding and attention are also not existent. Because the eye base and even the mind base have no substance, it should be known that such abiding and attention also have no substance. Because the eye base and even the mind base have no inherent nature, it should be known that such abiding and attention also have no inherent nature. Because the eye base and even the mind base are empty, it should be known that such abiding and attention are also empty. Because the eye base and even the mind base are remote, it should be known that such abiding and attention are also remote. Because the eye base and even the mind base are tranquil, it should be known that such abiding and attention are also tranquil. Because the eye base and even the mind base have no awareness, it should be known that such abiding and attention also have no awareness.』 『Śāriputra! Because the form base (rūpāyatana) and even the dharma base (dharmāyatana) are not existent, it should be known that such abiding and attention are also not existent. Because the form base and even the dharma base have no substance, it should be known that such abiding and attention also have no substance. Because the form base and even the dharma base have no inherent nature, it should be known that such abiding and attention also have no inherent nature. Because the form base and even the dharma base are empty, it should be known that such abiding and attention are also empty. Because the form base and even the dharma base are remote, it should be known that such abiding and attention are also remote. Because the form base and even the dharma base are tranquil, it should be known that such abiding and attention are also tranquil. Because the form base and even the dharma base have no awareness, it should be known that such abiding and attention also have no awareness.』 『Śāriputra! Because the eye element (cakṣurdhātu) and even the mind element (manodhātu) are not existent, it should be known that such abiding and attention are also not existent. Because the eye element and even the mind element have no substance, it should be known that such abiding and attention also have no substance. Because the eye element and even the mind element have no inherent nature, it should be known that such abiding and attention also have no inherent nature. Because the eye element and even the mind element are empty, it should be known that such abiding and attention are also empty. Because the eye element and even the mind element are remote, it should be known that such abiding

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及作意亦遠離。眼界乃至意界寂靜故，當知如是住及作意亦寂靜。眼界乃至意界無覺知故，當知如是住及作意亦無覺知。

「舍利子！色界乃至法界非有故，當知如是住及作意亦非有。色界乃至法界無實故，當知如是住及作意亦無實。色界乃至法界無性故，當知如是住及作意亦無性。色界乃至法界空故，當知如是住及作意亦空。色界乃至法界遠離故，當知如是住及作意亦遠離。色界乃至法界寂靜故，當知如是住及作意亦寂靜。色界乃至法界無覺知故，當知如是住及作意亦無覺知。

「舍利子！眼識界乃至意識界非有故，當知如是住及作意亦非有。眼識界乃至意識界無實故，當知如是住及作意亦無實。眼識界乃至意識界無性故，當知如是住及作意亦無性。眼識界乃至意識界空故，當知如是住及作意亦空。眼識界乃至意識界遠離故，當知如是住及作意亦遠離。眼識界乃至意識界寂靜故，當知如是住及作意亦寂靜。眼識界乃至意識界無覺知故，當知如是住及作意亦無覺知。

「舍利子！眼觸乃至意觸非有故，當知如是住及作意亦非有。眼觸乃至意觸無實故，當知如是住及作意亦無實。眼觸乃至意觸無性故，當知如是住及作意亦無性。眼觸乃至意觸空故，當知如是住及作意亦空。眼觸乃至意觸遠離故，當知

【現代漢語翻譯】 現代漢語譯本 並且，當專注（作意）於此的時候，也遠離了這些概念。因為眼界乃至意界都是寂靜的，應當知道，像這樣安住和專注也是寂靜的。因為眼界乃至意界都沒有覺知，應當知道，像這樣安住和專注也沒有覺知。

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！乃至法界（Dharmadhātu，一切諸法的總稱）不存在的緣故，應當知道，像這樣安住和專注也是不存在的。乃至法界沒有實體的緣故，應當知道，像這樣安住和專注也沒有實體。乃至法界沒有自性的緣故，應當知道，像這樣安住和專注也沒有自性。乃至法界是空性的緣故，應當知道，像這樣安住和專注也是空性的。乃至法界是遠離的緣故，應當知道，像這樣安住和專注也是遠離的。乃至法界是寂靜的緣故，應當知道，像這樣安住和專注也是寂靜的。乃至法界沒有覺知的緣故，應當知道，像這樣安住和專注也沒有覺知。』

『舍利子！眼識界（Cakṣurvijñānadhātu，視覺意識的領域）乃至意識界（Manovijñānadhātu，心理意識的領域）不存在的緣故，應當知道，像這樣安住和專注也是不存在的。眼識界乃至意識界沒有實體的緣故，應當知道，像這樣安住和專注也沒有實體。眼識界乃至意識界沒有自性的緣故，應當知道，像這樣安住和專注也沒有自性。眼識界乃至意識界是空性的緣故，應當知道，像這樣安住和專注也是空性的。眼識界乃至意識界是遠離的緣故，應當知道，像這樣安住和專注也是遠離的。眼識界乃至意識界是寂靜的緣故，應當知道，像這樣安住和專注也是寂靜的。眼識界乃至意識界沒有覺知的緣故，應當知道，像這樣安住和專注也沒有覺知。』

『舍利子！眼觸（Cakṣuḥsparśa，眼睛與外境的接觸）乃至意觸（Manaḥsparśa，意識與外境的接觸）不存在的緣故，應當知道，像這樣安住和專注也是不存在的。眼觸乃至意觸沒有實體的緣故，應當知道，像這樣安住和專注也沒有實體。眼觸乃至意觸沒有自性的緣故，應當知道，像這樣安住和專注也沒有自性。眼觸乃至意觸是空性的緣故，應當知道，像這樣安住和專注也是空性的。眼觸乃至意觸是遠離的緣故，應當知道，像這樣安住和專注也是遠離的。

【English Translation】 English version And the focusing of the mind (manasikara) is also detached. Because the eye realm and up to the mind realm are tranquil, it should be known that such dwelling and focusing of the mind are also tranquil. Because the eye realm and up to the mind realm have no awareness, it should be known that such dwelling and focusing of the mind also have no awareness.

'Śāriputra! Because even the Dharma realm (Dharmadhātu, the realm of all phenomena) is non-existent, it should be known that such dwelling and focusing of the mind are also non-existent. Because even the Dharma realm has no substance, it should be known that such dwelling and focusing of the mind also have no substance. Because even the Dharma realm has no self-nature, it should be known that such dwelling and focusing of the mind also have no self-nature. Because even the Dharma realm is empty, it should be known that such dwelling and focusing of the mind are also empty. Because even the Dharma realm is detached, it should be known that such dwelling and focusing of the mind are also detached. Because even the Dharma realm is tranquil, it should be known that such dwelling and focusing of the mind are also tranquil. Because even the Dharma realm has no awareness, it should be known that such dwelling and focusing of the mind also have no awareness.'

'Śāriputra! Because the eye consciousness realm (Cakṣurvijñānadhātu, the realm of visual consciousness) and up to the mind consciousness realm (Manovijñānadhātu, the realm of mental consciousness) are non-existent, it should be known that such dwelling and focusing of the mind are also non-existent. Because the eye consciousness realm and up to the mind consciousness realm have no substance, it should be known that such dwelling and focusing of the mind also have no substance. Because the eye consciousness realm and up to the mind consciousness realm have no self-nature, it should be known that such dwelling and focusing of the mind also have no self-nature. Because the eye consciousness realm and up to the mind consciousness realm are empty, it should be known that such dwelling and focusing of the mind are also empty. Because the eye consciousness realm and up to the mind consciousness realm are detached, it should be known that such dwelling and focusing of the mind are also detached. Because the eye consciousness realm and up to the mind consciousness realm are tranquil, it should be known that such dwelling and focusing of the mind are also tranquil. Because the eye consciousness realm and up to the mind consciousness realm have no awareness, it should be known that such dwelling and focusing of the mind also have no awareness.'

'Śāriputra! Because eye contact (Cakṣuḥsparśa, the contact between the eye and its object) and up to mind contact (Manaḥsparśa, the contact between the mind and its object) are non-existent, it should be known that such dwelling and focusing of the mind are also non-existent. Because eye contact and up to mind contact have no substance, it should be known that such dwelling and focusing of the mind also have no substance. Because eye contact and up to mind contact have no self-nature, it should be known that such dwelling and focusing of the mind also have no self-nature. Because eye contact and up to mind contact are empty, it should be known that such dwelling and focusing of the mind are also empty. Because eye contact and up to mind contact are detached, it should be known that such dwelling and focusing of the mind are also detached.

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如是住及作意亦遠離。眼觸乃至意觸寂靜故，當知如是住及作意亦寂靜。眼觸乃至意觸無覺知故，當知如是住及作意亦無覺知。

「舍利子！眼觸為緣所生諸受乃至意觸為緣所生諸受非有故，當知如是住及作意亦非有。眼觸為緣所生諸受乃至意觸為緣所生諸受無實故，當知如是住及作意亦無實。眼觸為緣所生諸受乃至意觸為緣所生諸受無性故，當知如是住及作意亦無性。眼觸為緣所生諸受乃至意觸為緣所生諸受空故，當知如是住及作意亦空。眼觸為緣所生諸受乃至意觸為緣所生諸受遠離故，當知如是住及作意亦遠離。眼觸為緣所生諸受乃至意觸為緣所生諸受寂靜故，當知如是住及作意亦寂靜。眼觸為緣所生諸受乃至意觸為緣所生諸受無覺知故，當知如是住及作意亦無覺知。

「舍利子！地界乃至識界非有故，當知如是住及作意亦非有。地界乃至識界無實故，當知如是住及作意亦無實。地界乃至識界無性故，當知如是住及作意亦無性。地界乃至識界空故，當知如是住及作意亦空。地界乃至識界遠離故，當知如是住及作意亦遠離。地界乃至識界寂靜故，當知如是住及作意亦寂靜。地界乃至識界無覺知故，當知如是住及作意亦無覺知。

「舍利子！佈施波羅蜜多乃至般若波羅蜜多非有故，當知如是住及作

【現代漢語翻譯】 現代漢語譯本：

如此安住和作意也都是遠離的。因為眼觸乃至意觸都是寂靜的，應當知道如此安住和作意也是寂靜的。因為眼觸乃至意觸沒有覺知，應當知道如此安住和作意也沒有覺知。

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受都不是真實存在的，應當知道如此安住和作意也不是真實存在的。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受沒有實體，應當知道如此安住和作意也沒有實體。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受沒有自性，應當知道如此安住和作意也沒有自性。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受是空性的，應當知道如此安住和作意也是空性的。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受是遠離的，應當知道如此安住和作意也是遠離的。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受是寂靜的，應當知道如此安住和作意也是寂靜的。因為由眼觸為緣所生的諸受乃至由意觸為緣所生的諸受沒有覺知，應當知道如此安住和作意也沒有覺知。

『舍利子！』因為地界（prthivī-dhātu，構成物質的四大元素之一，指地大）乃至識界（vijñāna-dhātu，六界之一，指意識）都不是真實存在的，應當知道如此安住和作意也不是真實存在的。因為地界乃至識界沒有實體，應當知道如此安住和作意也沒有實體。因為地界乃至識界沒有自性，應當知道如此安住和作意也沒有自性。因為地界乃至識界是空性的，應當知道如此安住和作意也是空性的。因為地界乃至識界是遠離的，應當知道如此安住和作意也是遠離的。因為地界乃至識界是寂靜的，應當知道如此安住和作意也是寂靜的。因為地界乃至識界沒有覺知，應當知道如此安住和作意也沒有覺知。

『舍利子！』因為佈施波羅蜜多（dāna-pāramitā，六波羅蜜之一，指佈施的圓滿）乃至般若波羅蜜多（prajñā-pāramitā，六波羅蜜之一，指智慧的圓滿）都不是真實存在的，應當知道如此安住和作意也 English version:

Such abiding and mental engagement are also remote. Because eye contact and even mind contact are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because eye contact and even mind contact have no awareness, it should be known that such abiding and mental engagement also have no awareness.

'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)!』 Because the various feelings arising from eye contact and even the various feelings arising from mind contact are not real, it should be known that such abiding and mental engagement are also not real. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no substance, it should be known that such abiding and mental engagement also have no substance. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no self-nature, it should be known that such abiding and mental engagement also have no self-nature. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are empty, it should be known that such abiding and mental engagement are also empty. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are remote, it should be known that such abiding and mental engagement are also remote. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no awareness, it should be known that such abiding and mental engagement also have no awareness.

'Śāriputra!' Because the earth element (prthivī-dhātu, one of the four great elements that constitute matter, referring to the earth element) and even the consciousness element (vijñāna-dhātu, one of the six elements, referring to consciousness) are not real, it should be known that such abiding and mental engagement are also not real. Because the earth element and even the consciousness element have no substance, it should be known that such abiding and mental engagement also have no substance. Because the earth element and even the consciousness element have no self-nature, it should be known that such abiding and mental engagement also have no self-nature. Because the earth element and even the consciousness element are empty, it should be known that such abiding and mental engagement are also empty. Because the earth element and even the consciousness element are remote, it should be known that such abiding and mental engagement are also remote. Because the earth element and even the consciousness element are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because the earth element and even the consciousness element have no awareness, it should be known that such abiding and mental engagement also have no awareness.

'Śāriputra!' Because the perfection of giving (dāna-pāramitā, one of the six perfections, referring to the perfection of giving) and even the perfection of wisdom (prajñā-pāramitā, one of the six perfections, referring to the perfection of wisdom) are not real, it should be known that such abiding and mental engagement are also

【English Translation】 Such abiding and mental engagement are also remote. Because eye contact and even mind contact are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because eye contact and even mind contact have no awareness, it should be known that such abiding and mental engagement also have no awareness. 'Sariputra! Because the various feelings arising from eye contact and even the various feelings arising from mind contact are not real, it should be known that such abiding and mental engagement are also not real. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no substance, it should be known that such abiding and mental engagement also have no substance. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no self-nature, it should be known that such abiding and mental engagement also have no self-nature. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are empty, it should be known that such abiding and mental engagement are also empty. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are remote, it should be known that such abiding and mental engagement are also remote. Because the various feelings arising from eye contact and even the various feelings arising from mind contact are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because the various feelings arising from eye contact and even the various feelings arising from mind contact have no awareness, it should be known that such abiding and mental engagement also have no awareness. 'Sariputra!' Because the earth element and even the consciousness element are not real, it should be known that such abiding and mental engagement are also not real. Because the earth element and even the consciousness element have no substance, it should be known that such abiding and mental engagement also have no substance. Because the earth element and even the consciousness element have no self-nature, it should be known that such abiding and mental engagement also have no self-nature. Because the earth element and even the consciousness element are empty, it should be known that such abiding and mental engagement are also empty. Because the earth element and even the consciousness element are remote, it should be known that such abiding and mental engagement are also remote. Because the earth element and even the consciousness element are tranquil, it should be known that such abiding and mental engagement are also tranquil. Because the earth element and even the consciousness element have no awareness, it should be known that such abiding and mental engagement also have no awareness. 'Sariputra!' Because the perfection of giving and even the perfection of wisdom are not real, it should be known that such abiding and mental engagement are also

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意亦非有。佈施波羅蜜多乃至般若波羅蜜多無實故，當知如是住及作意亦無實。佈施波羅蜜多乃至般若波羅蜜多無性故，當知如是住及作意亦無性。佈施波羅蜜多乃至般若波羅蜜多空故，當知如是住及作意亦空。佈施波羅蜜多乃至般若波羅蜜多遠離故，當知如是住及作意亦遠離。佈施波羅蜜多乃至般若波羅蜜多寂靜故，當知如是住及作意亦寂靜。佈施波羅蜜多乃至般若波羅蜜多無覺知故，當知如是住及作意亦無覺知。

「舍利子！內空乃至無性自性空非有故，當知如是住及作意亦非有。內空乃至無性自性空無實故，當知如是住及作意亦無實。內空乃至無性自性空無性故，當知如是住及作意亦無性。內空乃至無性自性空空故，當知如是住及作意亦空。內空乃至無性自性空遠離故，當知如是住及作意亦遠離。內空乃至無性自性空寂靜故，當知如是住及作意亦寂靜。內空乃至無性自性空無覺知故，當知如是住及作意亦無覺知。

「舍利子！四念住乃至八聖道支非有故，當知如是住及作意亦非有。四念住乃至八聖道支無實故，當知如是住及作意亦無實。四念住乃至八聖道支無性故，當知如是住及作意亦無性。四念住乃至八聖道支空故，當知如是住及作意亦空。四念住乃至八聖道支遠離故，當知如是住及作意亦遠離

【現代漢語翻譯】 現代漢語譯本 『舍利子！』佈施波羅蜜多（Dāna pāramitā，佈施的完美）乃至般若波羅蜜多（Prajñā pāramitā，智慧的完美）都不是真實存在的，應當知道，這樣的安住和作意也不是真實存在的。佈施波羅蜜多乃至般若波羅蜜多沒有自性，應當知道，這樣的安住和作意也沒有自性。佈施波羅蜜多乃至般若波羅蜜多是空性的，應當知道，這樣的安住和作意也是空性的。佈施波羅蜜多乃至般若波羅蜜多是遠離的，應當知道，這樣的安住和作意也是遠離的。佈施波羅蜜多乃至般若波羅蜜多是寂靜的，應當知道，這樣的安住和作意也是寂靜的。佈施波羅蜜多乃至般若波羅蜜多沒有覺知，應當知道，這樣的安住和作意也沒有覺知。 『舍利子！』內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（asvabhāva-śūnyatā，無自性的空性）都不是真實存在的，應當知道，這樣的安住和作意也不是真實存在的。內空乃至無性自性空沒有實體，應當知道，這樣的安住和作意也沒有實體。內空乃至無性自性空沒有自性，應當知道，這樣的安住和作意也沒有自性。內空乃至無性自性空是空性的，應當知道，這樣的安住和作意也是空性的。內空乃至無性自性空是遠離的，應當知道，這樣的安住和作意也是遠離的。內空乃至無性自性空是寂靜的，應當知道，這樣的安住和作意也是寂靜的。內空乃至無性自性空沒有覺知，應當知道，這樣的安住和作意也沒有覺知。 『舍利子！』四念住（catvāri smṛtyupasthānāni，四種正念的安住）乃至八聖道支（āryāṣṭāṅgamārga，八正道）都不是真實存在的，應當知道，這樣的安住和作意也不是真實存在的。四念住乃至八聖道支沒有實體，應當知道，這樣的安住和作意也沒有實體。四念住乃至八聖道支沒有自性，應當知道，這樣的安住和作意也沒有自性。四念住乃至八聖道支是空性的，應當知道，這樣的安住和作意也是空性的。四念住乃至八聖道支是遠離的，應當知道，這樣的安住和作意也是遠離的。

【English Translation】 English version 『Śāriputra!』 The perfection of giving (Dāna pāramitā) up to the perfection of wisdom (Prajñā pāramitā) are not real, it should be known that such abiding and attention are also not real. The perfection of giving up to the perfection of wisdom are without inherent nature, it should be known that such abiding and attention are also without inherent nature. The perfection of giving up to the perfection of wisdom are empty, it should be known that such abiding and attention are also empty. The perfection of giving up to the perfection of wisdom are remote, it should be known that such abiding and attention are also remote. The perfection of giving up to the perfection of wisdom are tranquil, it should be known that such abiding and attention are also tranquil. The perfection of giving up to the perfection of wisdom are without awareness, it should be known that such abiding and attention are also without awareness. 『Śāriputra!』 Inner emptiness (adhyātma-śūnyatā) up to emptiness of non-inherent nature (asvabhāva-śūnyatā) are not real, it should be known that such abiding and attention are also not real. Inner emptiness up to emptiness of non-inherent nature are without substance, it should be known that such abiding and attention are also without substance. Inner emptiness up to emptiness of non-inherent nature are without inherent nature, it should be known that such abiding and attention are also without inherent nature. Inner emptiness up to emptiness of non-inherent nature are empty, it should be known that such abiding and attention are also empty. Inner emptiness up to emptiness of non-inherent nature are remote, it should be known that such abiding and attention are also remote. Inner emptiness up to emptiness of non-inherent nature are tranquil, it should be known that such abiding and attention are also tranquil. Inner emptiness up to emptiness of non-inherent nature are without awareness, it should be known that such abiding and attention are also without awareness. 『Śāriputra!』 The four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eightfold noble path (āryāṣṭāṅgamārga) are not real, it should be known that such abiding and attention are also not real. The four foundations of mindfulness up to the eightfold noble path are without substance, it should be known that such abiding and attention are also without substance. The four foundations of mindfulness up to the eightfold noble path are without inherent nature, it should be known that such abiding and attention are also without inherent nature. The four foundations of mindfulness up to the eightfold noble path are empty, it should be known that such abiding and attention are also empty. The four foundations of mindfulness up to the eightfold noble path are remote, it should be known that such abiding and attention are also remote.

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。四念住乃至八聖道支寂靜故，當知如是住及作意亦寂靜。四念住乃至八聖道支無覺知故，當知如是住及作意亦無覺知。

「舍利子！如是乃至佛十力乃至十八佛不共法非有故，當知如是住及作意亦非有。佛十力乃至十八佛不共法無實故，當知如是住及作意亦無實。佛十力乃至十八佛不共法無性故，當知如是住及作意亦無性。佛十力乃至十八佛不共法空故，當知如是住及作意亦空。佛十力乃至十八佛不共法遠離故，當知如是住及作意亦遠離。佛十力乃至十八佛不共法寂靜故，當知如是住及作意亦寂靜。佛十力乃至十八佛不共法無覺知故，當知如是住及作意亦無覺知。

「舍利子！一切三摩地門、一切陀羅尼門非有故，當知如是住及作意亦非有。一切三摩地門、一切陀羅尼門無實故，當知如是住及作意亦無實。一切三摩地門、一切陀羅尼門無性故，當知如是住及作意亦無性。一切三摩地門、一切陀羅尼門空故，當知如是住及作意亦空。一切三摩地門、一切陀羅尼門遠離故，當知如是住及作意亦遠離。一切三摩地門、一切陀羅尼門寂靜故，當知如是住及作意亦寂靜。一切三摩地門、一切陀羅尼門無覺知故，當知如是住及作意亦無覺知。

「舍利子！一切智、道相智、一切相智非有故，當知如是住及作意

【現代漢語翻譯】 現代漢語譯本：四念住（身、受、心、法四種觀想）乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）寂靜的緣故，應當知道這樣的安住和作意也是寂靜的。四念住乃至八聖道支沒有覺知的緣故，應當知道這樣的安住和作意也是沒有覺知的。 舍利子！像這樣乃至佛的十力（如實知是處非處智力、知三世業報智力、知諸禪解脫三昧智力、知諸根勝劣智力、知種種解智力、知種種界智力、知一切至所道智力、知天眼無礙智力、知宿命無礙智力、知永斷習氣智力）乃至十八佛不共法（諸佛的十八種不與其他聲聞、緣覺共通的功德）不是真實存在的緣故，應當知道這樣的安住和作意也不是真實存在的。佛的十力乃至十八佛不共法沒有實體的緣故，應當知道這樣的安住和作意也沒有實體。佛的十力乃至十八佛不共法沒有自性的緣故，應當知道這樣的安住和作意也沒有自性。佛的十力乃至十八佛不共法是空性的緣故，應當知道這樣的安住和作意也是空性的。佛的十力乃至十八佛不共法是遠離的緣故，應當知道這樣的安住和作意也是遠離的。佛的十力乃至十八佛不共法是寂靜的緣故，應當知道這樣的安住和作意也是寂靜的。佛的十力乃至十八佛不共法沒有覺知的緣故，應當知道這樣的安住和作意也是沒有覺知的。 舍利子！一切三摩地門（各種禪定之門）、一切陀羅尼門（總持一切法門）不是真實存在的緣故，應當知道這樣的安住和作意也不是真實存在的。一切三摩地門、一切陀羅尼門沒有實體的緣故，應當知道這樣的安住和作意也沒有實體。一切三摩地門、一切陀羅尼門沒有自性的緣故，應當知道這樣的安住和作意也沒有自性。一切三摩地門、一切陀羅尼門是空性的緣故，應當知道這樣的安住和作意也是空性的。一切三摩地門、一切陀羅尼門是遠離的緣故，應當知道這樣的安住和作意也是遠離的。一切三摩地門、一切陀羅尼門是寂靜的緣故，應當知道這樣的安住和作意也是寂靜的。一切三摩地門、一切陀羅尼門沒有覺知的緣故，應當知道這樣的安住和作意也是沒有覺知的。 舍利子！一切智（佛陀所證得的智慧）、道相智（菩薩所證得的智慧）、一切相智（佛陀所證得的智慧，能知一切法的總相和別相）不是真實存在的緣故，應當知道這樣的安住和作意

【English Translation】 English version: Because the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas) up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) are tranquil, it should be known that such abiding and attention are also tranquil. Because the four foundations of mindfulness up to the eightfold noble path are without awareness, it should be known that such abiding and attention are also without awareness. Shariputra! Likewise, up to the ten powers of a Buddha (the power of knowing what is possible and impossible, the power of knowing the karmic results of the three times, the power of knowing all meditations, liberations, and samadhis, the power of knowing the superior and inferior faculties of beings, the power of knowing various understandings, the power of knowing various realms, the power of knowing the path leading everywhere, the power of the unobstructed heavenly eye, the power of the unobstructed knowledge of past lives, the power of the complete eradication of habitual tendencies) and the eighteen unique qualities of a Buddha (eighteen qualities of a Buddha not shared with Sravakas and Pratyekabuddhas) are not existent, it should be known that such abiding and attention are also not existent. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are without substance, it should be known that such abiding and attention are also without substance. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are without self-nature, it should be known that such abiding and attention are also without self-nature. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are empty, it should be known that such abiding and attention are also empty. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are remote, it should be known that such abiding and attention are also remote. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are tranquil, it should be known that such abiding and attention are also tranquil. Because the ten powers of a Buddha up to the eighteen unique qualities of a Buddha are without awareness, it should be known that such abiding and attention are also without awareness. Shariputra! Because all doors of samadhi (various doors of meditation) and all doors of dharani (methods of upholding all dharmas) are not existent, it should be known that such abiding and attention are also not existent. Because all doors of samadhi and all doors of dharani are without substance, it should be known that such abiding and attention are also without substance. Because all doors of samadhi and all doors of dharani are without self-nature, it should be known that such abiding and attention are also without self-nature. Because all doors of samadhi and all doors of dharani are empty, it should be known that such abiding and attention are also empty. Because all doors of samadhi and all doors of dharani are remote, it should be known that such abiding and attention are also remote. Because all doors of samadhi and all doors of dharani are tranquil, it should be known that such abiding and attention are also tranquil. Because all doors of samadhi and all doors of dharani are without awareness, it should be known that such abiding and attention are also without awareness. Shariputra! Because all-knowing wisdom (the wisdom attained by a Buddha), the wisdom of the aspects of the path (the wisdom attained by a Bodhisattva), and the wisdom of all aspects (the wisdom attained by a Buddha, knowing the general and specific characteristics of all dharmas) are not existent, it should be known that such abiding and attention

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亦非有。一切智、道相智、一切相智無實故，當知如是住及作意亦無實。一切智、道相智、一切相智無性故，當知如是住及作意亦無性。一切智、道相智、一切相智空故，當知如是住及作意亦空。一切智、道相智、一切相智遠離故，當知如是住及作意亦遠離。一切智、道相智、一切相智寂靜故，當知如是住及作意亦寂靜。一切智、道相智、一切相智無覺知故，當知如是住及作意亦無覺知。

「舍利子！聲聞菩提、獨覺菩提、無上菩提非有故，當知如是住及作意亦非有。聲聞菩提、獨覺菩提、無上菩提無實故，當知如是住及作意亦無實。聲聞菩提、獨覺菩提、無上菩提無性故，當知如是住及作意亦無性。聲聞菩提、獨覺菩提、無上菩提空故，當知如是住及作意亦空。聲聞菩提、獨覺菩提、無上菩提遠離故，當知如是住及作意亦遠離。聲聞菩提、獨覺菩提、無上菩提寂靜故，當知如是住及作意亦寂靜。聲聞菩提、獨覺菩提、無上菩提無覺知故，當知如是住及作意亦無覺知。

「舍利子！由此因緣，諸菩薩摩訶薩于如是住及此作意常不捨離，與諸有情亦無差別，以一切法無差別故。」

爾時，世尊贊善現曰：「善哉！善哉！汝善能為諸菩薩摩訶薩宣說般若波羅蜜多，此皆如來威神之力。若有欲為諸菩薩摩

【現代漢語翻譯】 現代漢語譯本 『也不是真實存在的。因為一切智（sarvajñatā，指佛陀所證悟的智慧）、道相智（mārgajñatā，指了解修行道的智慧）、一切相智（sarvākārajñatā，指了解一切事物所有方面的智慧）都不是真實存在的，所以應當知道，像這樣的安住和作意也不是真實存在的。因為一切智、道相智、一切相智沒有自性，所以應當知道，像這樣的安住和作意也沒有自性。因為一切智、道相智、一切相智是空性的，所以應當知道，像這樣的安住和作意也是空性的。因為一切智、道相智、一切相智是遠離的，所以應當知道，像這樣的安住和作意也是遠離的。因為一切智、道相智、一切相智是寂靜的，所以應當知道，像這樣的安住和作意也是寂靜的。因為一切智、道相智、一切相智沒有覺知，所以應當知道，像這樣的安住和作意也沒有覺知。

『舍利子！聲聞菩提（śrāvakabodhi，指聲聞乘的覺悟）、獨覺菩提（pratyekabodhi，指獨覺乘的覺悟）、無上菩提（anuttarā-samyak-saṃbodhi，指佛陀的覺悟）不是真實存在的，所以應當知道，像這樣的安住和作意也不是真實存在的。聲聞菩提、獨覺菩提、無上菩提沒有實體，所以應當知道，像這樣的安住和作意也沒有實體。聲聞菩提、獨覺菩提、無上菩提沒有自性，所以應當知道，像這樣的安住和作意也沒有自性。聲聞菩提、獨覺菩提、無上菩提是空性的，所以應當知道，像這樣的安住和作意也是空性的。聲聞菩提、獨覺菩提、無上菩提是遠離的，所以應當知道，像這樣的安住和作意也是遠離的。聲聞菩提、獨覺菩提、無上菩提是寂靜的，所以應當知道，像這樣的安住和作意也是寂靜的。聲聞菩提、獨覺菩提、無上菩提沒有覺知，所以應當知道，像這樣的安住和作意也沒有覺知。

『舍利子！因為這個原因，諸菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）對於這樣的安住和作意，常常不捨離，與一切有情眾生也沒有差別，因為一切法都沒有差別。』

那時，世尊讚歎善現說：『善哉！善哉！你善於為諸菩薩摩訶薩宣說般若波羅蜜多（prajñāpāramitā，指般若智慧的圓滿），這都是如來（tathāgata，指佛陀）的威神之力。如果有想要為諸菩薩摩訶薩宣說般若波羅蜜多的人，

【English Translation】 English version 'It is also not existent. Because the All-Wisdom (sarvajñatā), the Wisdom of the Path (mārgajñatā), and the All-Aspect Wisdom (sarvākārajñatā) are not real, one should know that such abiding and mental engagement are also not real. Because the All-Wisdom, the Wisdom of the Path, and the All-Aspect Wisdom have no inherent nature, one should know that such abiding and mental engagement also have no inherent nature. Because the All-Wisdom, the Wisdom of the Path, and the All-Aspect Wisdom are empty, one should know that such abiding and mental engagement are also empty. Because the All-Wisdom, the Wisdom of the Path, and the All-Aspect Wisdom are remote, one should know that such abiding and mental engagement are also remote. Because the All-Wisdom, the Wisdom of the Path, and the All-Aspect Wisdom are tranquil, one should know that such abiding and mental engagement are also tranquil. Because the All-Wisdom, the Wisdom of the Path, and the All-Aspect Wisdom have no awareness, one should know that such abiding and mental engagement also have no awareness.'

'Shariputra! Because the Bodhi of the Hearers (śrāvakabodhi), the Bodhi of the Solitary Buddhas (pratyekabodhi), and the Unsurpassed Bodhi (anuttarā-samyak-saṃbodhi) are not existent, one should know that such abiding and mental engagement are also not existent. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi are not real, one should know that such abiding and mental engagement are also not real. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi have no inherent nature, one should know that such abiding and mental engagement also have no inherent nature. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi are empty, one should know that such abiding and mental engagement are also empty. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi are remote, one should know that such abiding and mental engagement are also remote. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi are tranquil, one should know that such abiding and mental engagement are also tranquil. Because the Bodhi of the Hearers, the Bodhi of the Solitary Buddhas, and the Unsurpassed Bodhi have no awareness, one should know that such abiding and mental engagement also have no awareness.'

'Shariputra! Because of this reason, the Bodhisattva-Mahasattvas (great Bodhisattvas) constantly do not abandon such abiding and mental engagement, and they are also not different from all sentient beings, because all dharmas are without difference.'

At that time, the World Honored One praised Subhuti, saying: 'Excellent! Excellent! You are skilled in explaining the Perfection of Wisdom (prajñāpāramitā) to the Bodhisattva-Mahasattvas. This is all due to the majestic power of the Tathagata (Buddha). If there are those who wish to explain the Perfection of Wisdom to the Bodhisattva-Mahasattvas,

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訶薩宣說般若波羅蜜多者，皆應如汝之所宣說。若菩薩摩訶薩欲學般若波羅蜜多者，皆應隨汝所說而學。若菩薩摩訶薩隨汝所說而學般若波羅蜜多，是菩薩摩訶薩速證無上正等菩提，轉妙法輪度無量眾。」

具壽善現為諸菩薩摩訶薩眾宣說如是甚深般若波羅蜜多時，於此三千大千世界六種變動，謂動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆；又此三千大千世界東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。

爾時，世尊即便微笑，具壽善現即白佛言：「何因何緣現此微笑？」

佛告善現：「如我今者於此三千大千世界，為諸菩薩摩訶薩眾宣說般若波羅蜜多，今于東方無量無數無邊世界，各有如來、應、正等覺，亦為菩薩摩訶薩眾宣說般若波羅蜜多；南西北方四維上下無量無數無邊世界，亦各有如來、應、正等覺，為諸菩薩摩訶薩眾宣說般若波羅蜜多。如我今者於此三千大千世界宣說般若波羅蜜多故，有十二那庾多天、人、阿素洛等得無生法忍。今於十方無量無數無邊世界，亦各有如來、應、正等覺宣說般若波羅蜜多故，亦各有無量無數無邊有情皆發無上正等覺心獲大利樂。」

大般若波羅蜜多經

【現代漢語翻譯】 現代漢語譯本：凡是宣說般若波羅蜜多（智慧到彼岸）的人，都應當像你所宣說的那樣。如果菩薩摩訶薩（大菩薩）想要學習般若波羅蜜多，都應當按照你所說的去學習。如果菩薩摩訶薩按照你所說的去學習般若波羅蜜多，這位菩薩摩訶薩就能迅速證得無上正等菩提（無上正覺），轉動微妙的法輪，度化無量的眾生。 當具壽善現（佛陀的弟子須菩提）為諸菩薩摩訶薩眾宣說如此甚深的般若波羅蜜多時，在這個三千大千世界（佛教宇宙觀中的一個宇宙）發生了六種震動，即動、極動、等極動，踴、極踴、等極踴，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆；而且這個三千大千世界還出現了東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，中間涌起邊緣沉沒，邊緣涌起中間沉沒的現象。 這時，世尊（佛陀）便露出了微笑，具壽善現立即問佛說：『是什麼原因，什麼緣故讓您現出這樣的微笑？』 佛告訴善現說：『就像我現在在這個三千大千世界，為諸菩薩摩訶薩眾宣說般若波羅蜜多一樣，現在在東方無量無數無邊的世界中，也各有如來、應、正等覺（佛的十個稱號之一），也在為菩薩摩訶薩眾宣說般若波羅蜜多；南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方無量無數無邊的世界中，也各有如來、應、正等覺，在為諸菩薩摩訶薩眾宣說般若波羅蜜多。就像我現在在這個三千大千世界宣說般若波羅蜜多的緣故，有十二那庾多（佛教數字單位）的天人、阿素洛（非天）等獲得了無生法忍（對不生不滅的真理的領悟）。現在在十方無量無數無邊的世界中，也各有如來、應、正等覺宣說般若波羅蜜多的緣故，也各有無量無數無邊的有情都發起了無上正等覺心，獲得了巨大的利益和快樂。』

【English Translation】 English version: Those who expound the Prajnaparamita (Perfection of Wisdom) should all expound it as you do. If Bodhisattva-Mahasattvas (Great Bodhisattvas) wish to learn the Prajnaparamita, they should all learn it as you have said. If Bodhisattva-Mahasattvas learn the Prajnaparamita as you have said, these Bodhisattva-Mahasattvas will quickly attain Anuttara-Samyak-Sambodhi (Supreme Perfect Enlightenment), turn the wondrous Dharma wheel, and liberate immeasurable beings. When the Venerable Subhuti (a disciple of the Buddha) was expounding such profound Prajnaparamita to the assembly of Bodhisattva-Mahasattvas, this great trichiliocosm (a universe in Buddhist cosmology) experienced six kinds of quaking: shaking, extreme shaking, and equal extreme shaking; rising, extreme rising, and equal extreme rising; trembling, extreme trembling, and equal extreme trembling; striking, extreme striking, and equal extreme striking; roaring, extreme roaring, and equal extreme roaring; and exploding, extreme exploding, and equal extreme exploding. Moreover, this great trichiliocosm experienced the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the center rising and the periphery sinking, and the periphery rising and the center sinking. At that time, the World Honored One (the Buddha) smiled, and the Venerable Subhuti immediately asked the Buddha, 'What is the cause, what is the reason for this smile?' The Buddha told Subhuti, 'Just as I am now expounding the Prajnaparamita to the assembly of Bodhisattva-Mahasattvas in this great trichiliocosm, in the immeasurable, countless, and boundless worlds of the east, there are also Tathagatas, Arhats, Samyak-Sambuddhas (one of the ten titles of a Buddha), who are also expounding the Prajnaparamita to the assembly of Bodhisattva-Mahasattvas. In the immeasurable, countless, and boundless worlds of the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, there are also Tathagatas, Arhats, Samyak-Sambuddhas, who are expounding the Prajnaparamita to the assembly of Bodhisattva-Mahasattvas. Just as I am now expounding the Prajnaparamita in this great trichiliocosm, twelve nayutas (a Buddhist numerical unit) of gods, humans, asuras (demigods), and others have attained the acceptance of the non-arising of dharmas (understanding of the truth of non-birth and non-death). Now, in the immeasurable, countless, and boundless worlds of the ten directions, there are also Tathagatas, Arhats, Samyak-Sambuddhas expounding the Prajnaparamita, and countless immeasurable beings have all generated the mind of Anuttara-Samyak-Sambodhi and have obtained great benefit and joy.'

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卷第四百二十四 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十五

三藏法師玄奘奉　詔譯

第二分帝釋品第二十五之一

爾時，於此三千大千堪忍世界，所有四大天王各與無量百千俱胝四大王眾天諸天子眾俱來集會，所有天帝各與無量百千俱胝三十三天諸天子眾俱來集會，所有蘇夜摩天王各與無量百千俱胝夜摩天諸天子眾俱來集會，所有珊睹史多天王各與無量百千俱胝睹史多天諸天子眾俱來集會，所有妙變化天王各與無量百千俱胝樂變化天諸天子眾俱來集會，所有自在天王各與無量百千俱胝他化自在天諸天子眾俱來集會，所有大梵天王各與無量百千俱胝諸梵天眾俱來集會，所有極光凈天各與無量百千俱胝第二靜慮天眾俱來集會，所有遍凈天各與無量百千俱胝第三靜慮天眾俱來集會，所有廣果天各與無量百千俱胝第四靜慮天眾俱來集會，所有色究竟天各與無量百千俱胝凈居天眾俱來集會。是四大王天眾乃至凈居天眾所有凈業異熟身光比如來身所現常光，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，如是乃至數分、算分、計分、喻分乃至鄔波尼

【現代漢語翻譯】 現代漢語譯本 《大般若波羅蜜多經》卷第四百二十五 三藏法師玄奘奉詔譯 第二分 帝釋品第二十五之一 那時，在這個三千大千堪忍世界中，所有的四大天王各自與無量百千俱胝的四大王眾天（四大天王所統領的天眾）諸天子眾一同前來，所有的天帝（帝釋天）各自與無量百千俱胝的三十三天（欲界六天中的第二天）諸天子眾一同前來，所有的蘇夜摩天王（夜摩天之王）各自與無量百千俱胝的夜摩天（欲界六天中的第三天）諸天子眾一同前來，所有的珊睹史多天王（兜率天之王）各自與無量百千俱胝的睹史多天（欲界六天中的第四天，又稱兜率天）諸天子眾一同前來，所有的妙變化天王（樂變化天之王）各自與無量百千俱胝的樂變化天（欲界六天中的第五天）諸天子眾一同前來，所有的自在天王（他化自在天之王）各自與無量百千俱胝的他化自在天（欲界六天中的第六天）諸天子眾一同前來，所有的大梵天王各自與無量百千俱胝的諸梵天眾（色界初禪天）一同前來，所有的極光凈天（二禪天）各自與無量百千俱胝的第二靜慮天眾（色界二禪天）一同前來，所有的遍凈天（三禪天）各自與無量百千俱胝的第三靜慮天眾（色界三禪天）一同前來，所有的廣果天（四禪天）各自與無量百千俱胝的第四靜慮天眾（色界四禪天）一同前來，所有的色究竟天（色界頂天）各自與無量百千俱胝的凈居天眾（色界五不還天）一同前來。這些四大王天眾乃至凈居天眾所有清凈業報所感的身體光明，比如來身所顯現的常光，百分之一不及，千分之一不及，百千分之一不及，俱胝分之一不及，百俱胝分之一不及，千俱胝分之一不及，百千俱胝分之一不及，乃至算數分、譬喻分，甚至鄔波尼沙陀分（最小的計量單位）都不能比擬。

【English Translation】 English version The Great Perfection of Wisdom Sutra, Volume 425 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree Second Section, Chapter Twenty-five: Śakra At that time, in this Sahā world of three thousand great thousands, all the Four Great Heavenly Kings, each with immeasurable hundreds of thousands of koṭis of the Four Great Kingly Devas (devas under the Four Great Heavenly Kings) and their sons, came together; all the Deva Kings (Śakra) each with immeasurable hundreds of thousands of koṭis of the Thirty-three Devas (the second of the six desire realms) and their sons, came together; all the Suyāma Deva Kings (King of the Yāma Devas) each with immeasurable hundreds of thousands of koṭis of the Yāma Devas (the third of the six desire realms) and their sons, came together; all the Santuṣita Deva Kings (King of the Tuṣita Devas) each with immeasurable hundreds of thousands of koṭis of the Tuṣita Devas (the fourth of the six desire realms, also known as Tuṣita Heaven) and their sons, came together; all the Sunirmita Deva Kings (King of the Nirmāṇarati Devas) each with immeasurable hundreds of thousands of koṭis of the Nirmāṇarati Devas (the fifth of the six desire realms) and their sons, came together; all the Vaśavartin Deva Kings (King of the Paranirmita-vaśavartin Devas) each with immeasurable hundreds of thousands of koṭis of the Paranirmita-vaśavartin Devas (the sixth of the six desire realms) and their sons, came together; all the Great Brahmā Deva Kings each with immeasurable hundreds of thousands of koṭis of the Brahmā Devas (the first dhyāna heaven of the form realm) came together; all the Ābhāsvara Devas (the second dhyāna heaven) each with immeasurable hundreds of thousands of koṭis of the second dhyāna heaven devas (the second dhyāna heaven of the form realm) came together; all the Śubhakṛtsna Devas (the third dhyāna heaven) each with immeasurable hundreds of thousands of koṭis of the third dhyāna heaven devas (the third dhyāna heaven of the form realm) came together; all the Bṛhatphala Devas (the fourth dhyāna heaven) each with immeasurable hundreds of thousands of koṭis of the fourth dhyāna heaven devas (the fourth dhyāna heaven of the form realm) came together; all the Akaniṣṭha Devas (the highest heaven of the form realm) each with immeasurable hundreds of thousands of koṭis of the Śuddhāvāsa Devas (the five pure abodes of the form realm) came together. The light of the bodies of all these Four Great Kingly Devas up to the Śuddhāvāsa Devas, which is the result of their pure karma, compared to the constant light manifested by the body of the Tathāgata, is not equal to one part in a hundred, not one part in a thousand, not one part in a hundred thousand, not one part in a koṭi, not one part in a hundred koṭis, not one part in a thousand koṭis, not one part in a hundred thousand koṭis, and so on, not even in terms of numerical parts, calculable parts, comparable parts, or even upaniṣad parts (the smallest unit of measurement).

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殺曇分亦不及一。何以故？以如來身所現常光熾燃赫奕，于諸光中最尊最勝、最上最妙、無比無等、無上第一，蔽諸天光皆令不現，猶如燋炷對贍部金。

爾時，天帝釋白具壽善現言：「今此三千大千世界所有四大王眾天乃至凈居天皆來集會，欲聞尊者宣說般若波羅蜜多，唯愿尊者知時為說。尊者！何謂菩薩摩訶薩般若波羅蜜多？云何菩薩摩訶薩應住般若波羅蜜多？云何菩薩摩訶薩應學般若波羅蜜多？」

時，具壽善現告天帝釋言：「憍尸迦！汝等天眾諦聽！諦聽！善思念之！吾當承佛威神之力順如來意，為諸菩薩摩訶薩眾宣說般若波羅蜜多，如菩薩摩訶薩可於其中應如是住，應如是學。憍尸迦！汝諸天等未發無上菩提心者今皆應發。憍尸迦！諸有已入聲聞、獨覺正性離生，不復能發大菩提心。何以故？憍尸迦！彼于生死已結界故。此中若有能于無上正等菩提發心趣者，我亦隨喜。何以故？憍尸迦！諸有勝人應求勝法，我終不障他勝善品。

「憍尸迦！汝問『何謂菩薩摩訶薩般若波羅蜜多？』者，汝等諦聽！吾當為說。

「憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，思惟色乃至識若無常、若苦、若無我、若空、若如病、若如癰、若如箭、若如瘡、若熱惱、若逼切、若敗

【現代漢語翻譯】 現代漢語譯本：即使是殺曇（一種極小的微塵）的微小部分，也比不上如來（佛陀）所顯現的常光。為什麼呢？因為如來身上所顯現的常光熾熱燃燒，光芒四射，在所有光芒中最尊貴、最殊勝、最上等、最微妙、無與倫比、無上第一，遮蔽了所有天界的光芒，使它們都無法顯現，就像燒焦的燈芯面對贍部金（一種純金）一樣。 那時，天帝釋（帝釋天）對具壽善現（須菩提）說：『現在這三千大千世界中，所有四大王眾天（四大天王所統領的天眾）乃至凈居天（色界天中最高的天）都來到這裡，想要聽尊者宣說般若波羅蜜多（以智慧到達彼岸的方法），希望尊者能把握時機為我們宣說。尊者！什麼是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜多？菩薩摩訶薩應該如何安住于般若波羅蜜多？菩薩摩訶薩應該如何學習般若波羅蜜多？』 這時，具壽善現告訴天帝釋說：『憍尸迦（帝釋天的別稱）！你們天眾仔細聽！仔細聽！好好思考！我將憑藉佛陀的威神之力，順應如來的旨意，為諸位菩薩摩訶薩宣說般若波羅蜜多，以及菩薩摩訶薩應該如何安住其中，應該如何學習。憍尸迦！你們這些天眾中，還沒有發起無上菩提心（追求最高智慧的心）的，現在都應該發起。憍尸迦！那些已經進入聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）正性離生（不再受生死輪迴束縛）的人，不能再發起大菩提心了。為什麼呢？憍尸迦！因為他們已經為自己的生死輪迴劃定了界限。這裡如果有人能對無上正等菩提發起追求之心，我也隨喜讚歎。為什麼呢？憍尸迦！有卓越才能的人應該追求卓越的佛法，我絕不會阻礙他人修習殊勝的善法。』 『憍尸迦！你問「什麼是菩薩摩訶薩的般若波羅蜜多？」這個問題，你們仔細聽！我將為你們解說。』 『憍尸迦！如果菩薩摩訶薩發起與一切智智（佛陀的智慧）相應的心，以無所得（不執著于任何事物）作為方便，思維色（物質）乃至識（精神）是無常的、是苦的、是無我的、是空的、像疾病一樣、像毒瘡一樣、像箭一樣、像傷口一樣、是熱惱的、是逼迫的、是敗壞的』

【English Translation】 English version: Even a fraction of a 'shataam' (an extremely small particle) cannot compare to the constant light manifested by the Tathagata (Buddha). Why is that? Because the constant light emanating from the Tathagata's body is blazing and radiant, the most venerable, most excellent, most supreme, most subtle, incomparable, unsurpassed, and foremost among all lights, obscuring all the lights of the heavens, making them invisible, just as a burnt wick appears before 'Jambunada' gold (pure gold). At that time, Shakra, Lord of the Devas (Indra), said to the venerable Subhuti: 'Now, all the beings of the Four Great Kings' Heaven (the heavens ruled by the Four Heavenly Kings) up to the Pure Abodes Heaven (the highest heavens in the Form Realm) in this great trichiliocosm have come here, wishing to hear the venerable one expound the Prajnaparamita (the perfection of wisdom). May the venerable one know the right time to expound it. Venerable one! What is the Prajnaparamita of a Bodhisattva-Mahasattva (a great Bodhisattva)? How should a Bodhisattva-Mahasattva abide in Prajnaparamita? How should a Bodhisattva-Mahasattva learn Prajnaparamita?' Then, the venerable Subhuti said to Shakra, Lord of the Devas: 'Kausika (another name for Indra)! Listen carefully, you devas! Listen carefully! Reflect well! I will, by the power of the Buddha's majestic might, in accordance with the Tathagata's intention, expound the Prajnaparamita for all the Bodhisattva-Mahasattvas, and how a Bodhisattva-Mahasattva should abide in it and how they should learn it. Kausika! Those of you devas who have not yet generated the unsurpassed Bodhicitta (the mind of enlightenment) should generate it now. Kausika! Those who have already entered the stream of the Sravakas (those who hear the teachings), Pratyekabuddhas (those who attain enlightenment on their own), and have attained the stage of non-regression, are no longer able to generate the great Bodhicitta. Why is that? Kausika! Because they have already set boundaries for their own cycle of birth and death. If there is anyone here who can generate the aspiration for unsurpassed, perfect enlightenment, I also rejoice in that. Why is that? Kausika! Those who are superior should seek superior Dharma, and I will never obstruct the superior virtues of others.' 'Kausika! As for your question, 「What is the Prajnaparamita of a Bodhisattva-Mahasattva?」 listen carefully! I will explain it to you.' 'Kausika! If a Bodhisattva-Mahasattva generates a mind that is in accordance with all-knowing wisdom (Buddha's wisdom), using non-attainment (non-attachment to anything) as a means, contemplating form (matter) up to consciousness (mind) as impermanent, as suffering, as non-self, as empty, as like a disease, as like a boil, as like an arrow, as like a wound, as tormenting, as oppressive, as decaying.'

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壞、若衰朽、若變動、若速滅、若可畏、若可厭、若有災、若有橫、若有疫、若有癘、若不安隱、若不可保信，思惟眼處乃至意處，思惟色處乃至法處，思惟眼界乃至意界，思惟色界乃至法界，思惟眼識界乃至意識界，思惟眼觸乃至意觸，思惟眼觸為緣所生諸受乃至意觸為緣所生諸受，思惟地界乃至識界，亦復如是。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，思惟色乃至識若寂靜、若遠離、若無生、若無滅、若無染、若無凈、若無作、若無為，思惟眼處乃至意處，思惟色處乃至法處，思惟眼界乃至意界，思惟色界乃至法界，思惟眼識界乃至意識界，思惟眼觸乃至意觸，思惟眼觸為緣所生諸受乃至意觸為緣所生諸受，思惟地界乃至識界，亦復如是。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，思惟無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死乃至純大苦蘊集；以無所得而為方便，思惟無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取

【現代漢語翻譯】 現代漢語譯本 『壞』、『衰朽』、『變動』、『速滅』、『可畏』、『可厭』、『有災』、『有橫』、『有疫』、『有癘』、『不安穩』、『不可靠』，這樣思維眼處（眼睛的感知）、乃至意處（意識的感知），思維色處（顏色等外在事物）乃至法處（概念等內在事物），思維眼界（眼睛的感知範圍）乃至意界（意識的感知範圍），思維乃至法界（一切事物存在的範圍），思維眼識界（眼睛的識別能力）乃至意識界（意識的識別能力），思維眼觸（眼睛的接觸）乃至意觸（意識的接觸），思維眼觸為緣所生諸受（眼睛接觸所產生的感受）乃至意觸為緣所生諸受（意識接觸所產生的感受），思維地界（地元素的性質）乃至識界（意識元素的性質），也應當這樣思維。憍尸迦（帝釋天）！這就是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜多（以智慧到達彼岸）。 『再者，憍尸迦！如果菩薩摩訶薩發起與一切智智（對一切事物徹底的智慧）相應的心，以無所得（不執著于任何事物）作為方便，思維色（顏色等外在事物）乃至識（意識）是寂靜的、遠離的、無生的、無滅的、無染的、無凈的、無作的、無為的，思維眼處乃至意處，思維色處乃至法處，思維眼界乃至意界，思維乃至法界，思維眼識界乃至意識界，思維眼觸乃至意觸，思維眼觸為緣所生諸受乃至意觸為緣所生諸受，思維地界乃至識界，也應當這樣思維。憍尸迦！這就是菩薩摩訶薩的般若波羅蜜多。 『再者，憍尸迦！如果菩薩摩訶薩發起與一切智智相應的心，以無所得作為方便，思維無明（對真理的無知）緣行（行為），行緣識（意識），識緣名色（精神和物質），名色緣六處（六種感官），六處緣觸（接觸），觸緣受（感受），受緣愛（渴愛），愛緣取（執取），取緣有（存在），有緣生（出生），生緣老死（衰老和死亡）乃至純大苦蘊集（純粹的巨大痛苦的聚集）；以無所得作為方便，思維無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅

【English Translation】 English version 'Decay', 'deterioration', 'change', 'rapid destruction', 'fearful', 'disgusting', 'calamitous', 'disastrous', 'pestilential', 'plagued', 'unstable', 'unreliable', thus contemplate the eye-base (perception of the eye) up to the mind-base (perception of the mind), contemplate the form-base (external things like colors) up to the dharma-base (internal things like concepts), contemplate the eye-element (range of eye perception) up to the mind-element (range of mind perception), contemplate ** up to the dharma-element (range of all things), contemplate the eye-consciousness-element (eye's ability to recognize) up to the mind-consciousness-element (mind's ability to recognize), contemplate eye-contact (eye's contact) up to mind-contact (mind's contact), contemplate the feelings arising from eye-contact up to the feelings arising from mind-contact, contemplate the earth-element (nature of earth element) up to the consciousness-element (nature of consciousness element), likewise contemplate. Kausika (Indra)! This is the Prajnaparamita (perfection of wisdom) of a Bodhisattva Mahasattva (great Bodhisattva). 'Furthermore, Kausika! If a Bodhisattva Mahasattva generates a mind in accordance with all-knowing wisdom, using non-attainment (non-attachment to anything) as a means, contemplates form (external things like colors) up to consciousness (mind) as being tranquil, detached, unborn, unceasing, unpolluted, pure, uncreated, and unconditioned, contemplates the eye-base up to the mind-base, contemplates the form-base up to the dharma-base, contemplates the eye-element up to the mind-element, contemplates ** up to the dharma-element, contemplates the eye-consciousness-element up to the mind-consciousness-element, contemplates eye-contact up to mind-contact, contemplates the feelings arising from eye-contact up to the feelings arising from mind-contact, contemplates the earth-element up to the consciousness-element, likewise contemplate. Kausika! This is the Prajnaparamita of a Bodhisattva Mahasattva.' 'Furthermore, Kausika! If a Bodhisattva Mahasattva generates a mind in accordance with all-knowing wisdom, using non-attainment as a means, contemplates ignorance (lack of knowledge of truth) as the condition for volitional formations (actions), volitional formations as the condition for consciousness, consciousness as the condition for name and form (mind and matter), name and form as the condition for the six sense bases (six senses), the six sense bases as the condition for contact, contact as the condition for feeling, feeling as the condition for craving, craving as the condition for grasping, grasping as the condition for becoming, becoming as the condition for birth, birth as the condition for old age and death, up to the accumulation of the entire mass of suffering; using non-attainment as a means, contemplates that with the cessation of ignorance, volitional formations cease, with the cessation of volitional formations, consciousness ceases, with the cessation of consciousness, name and form cease, with the cessation of name and form, the six sense bases cease, with the cessation of the six sense bases, contact ceases, with the cessation of contact, feeling ceases, with the cessation of feeling, craving ceases, with the cessation of craving, grasping ceases'

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滅，取滅故有滅，有滅故生滅，生滅故老死乃至純大苦蘊滅。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，安住內空乃至無性自性空，安住真如、法界、實際、不思議界、安隱界等。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，修行四念住乃至八聖道支，修行空解脫門、無相、無愿解脫門，修行佛十力乃至十八佛不共法，修行一切三摩地門、陀羅尼門，修行一切智、道相智、一切相智。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩發一切智智相應之心，以無所得而為方便，修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。憍尸迦！是謂菩薩摩訶薩般若波羅蜜多。

「複次，憍尸迦！若菩薩摩訶薩修行般若波羅蜜多時作如是觀：『唯有諸法互相滋潤、互相增長、互相圓滿，思惟校計無我、我所。』復作是觀：『諸菩薩摩訶薩迴向心不與菩提心和合，菩提心亦不與迴向心和合，謂菩薩摩訶薩迴向心於菩提心中無所有不可得，菩提心於迴向心中亦無所有不可得。諸菩薩摩訶薩雖如實觀諸法，而於諸法都無所見。』憍尸迦！

【現代漢語翻譯】 現代漢語譯本：滅，因為取滅所以有滅，因為有滅所以有生滅，因為有生滅所以有老死，乃至純粹的大苦蘊滅。憍尸迦（帝釋天）！這就是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜多（以智慧到達彼岸）。 複次，憍尸迦！如果菩薩摩訶薩發起與一切智智（對一切事物和現象的智慧）相應的心，以無所得為方便，安住于內空（內在的空性）乃至無性自性空（沒有自性的空性），安住于真如（事物的真實本性）、法界（一切法的界限）、實際（真實的境界）、不思議界（不可思議的境界）、安隱界（安穩的境界）等。憍尸迦！這就是菩薩摩訶薩的般若波羅蜜多。 複次，憍尸迦！如果菩薩摩訶薩發起與一切智智相應的心，以無所得為方便，修行四念住（身、受、心、法四種觀照）、乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），修行空解脫門（通過空性獲得解脫）、無相解脫門（通過無相獲得解脫）、無愿解脫門（通過無愿獲得解脫），修行佛十力（佛的十種力量）乃至十八佛不共法（佛獨有的十八種功德），修行一切三摩地門（各種禪定之門）、陀羅尼門（總持一切法的門），修行一切智（對一切事物的智慧）、道相智（對修行道路的智慧）、一切相智（對一切現象的智慧）。憍尸迦！這就是菩薩摩訶薩的般若波羅蜜多。 複次，憍尸迦！如果菩薩摩訶薩發起與一切智智相應的心，以無所得為方便，修行佈施（給予）、凈戒（持戒）、安忍（忍耐）、精進（努力）、靜慮（禪定）、般若波羅蜜多。憍尸迦！這就是菩薩摩訶薩的般若波羅蜜多。 複次，憍尸迦！如果菩薩摩訶薩修行般若波羅蜜多時，這樣觀察：『只有諸法互相滋潤、互相增長、互相圓滿，思惟校計沒有我、我所。』又這樣觀察：『諸菩薩摩訶薩的迴向心不與菩提心和合，菩提心也不與迴向心和合，也就是說，菩薩摩訶薩的迴向心在菩提心中無所有不可得，菩提心在迴向心中也無所有不可得。諸菩薩摩訶薩雖然如實觀察諸法，但對於諸法都無所見。』憍尸迦！

【English Translation】 English version: Cessation, because of the cessation of grasping, there is cessation; because there is cessation, there is arising and ceasing; because there is arising and ceasing, there is old age and death, and even the cessation of the entire great mass of suffering. Kausika (Indra)! This is what is called the Prajnaparamita (Perfection of Wisdom) of a Bodhisattva Mahasattva (Great Bodhisattva). Furthermore, Kausika! If a Bodhisattva Mahasattva generates a mind that corresponds to all-knowing wisdom (sarvajñatā), using non-attainment as a means, dwells in inner emptiness (adhyātmaśūnyatā) up to the emptiness of non-nature of self-nature (asvabhāva-svabhāvaśūnyatā), dwells in suchness (tathatā), the realm of dharma (dharmadhātu), the actual (bhūtakoti), the inconceivable realm (acintyadhātu), the realm of peace (kṣemadhātu), and so on. Kausika! This is what is called the Prajnaparamita of a Bodhisattva Mahasattva. Furthermore, Kausika! If a Bodhisattva Mahasattva generates a mind that corresponds to all-knowing wisdom, using non-attainment as a means, practices the four foundations of mindfulness (smṛtyupasthāna) up to the eightfold noble path (āryāṣṭāṅgamārga), practices the emptiness liberation gate (śūnyatāvimokṣamukha), the signless liberation gate (animittavimokṣamukha), the wishless liberation gate (apraṇihitavimokṣamukha), practices the ten powers of a Buddha (daśabala) up to the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharma), practices all samadhi gates (samādhimukha), dharani gates (dhāraṇīmukha), practices all-knowing wisdom, wisdom of the path (mārgajñāna), and wisdom of all aspects (sarvākārajñāna). Kausika! This is what is called the Prajnaparamita of a Bodhisattva Mahasattva. Furthermore, Kausika! If a Bodhisattva Mahasattva generates a mind that corresponds to all-knowing wisdom, using non-attainment as a means, practices giving (dāna), pure morality (śīla), patience (kṣānti), diligence (vīrya), meditative concentration (dhyāna), and Prajnaparamita. Kausika! This is what is called the Prajnaparamita of a Bodhisattva Mahasattva. Furthermore, Kausika! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, observes thus: 'Only dharmas mutually nourish, mutually increase, and mutually perfect each other, contemplating and calculating that there is no self and no belonging to self.' And further observes thus: 'The dedication mind of Bodhisattva Mahasattvas does not unite with the Bodhi mind, and the Bodhi mind does not unite with the dedication mind, that is to say, the dedication mind of Bodhisattva Mahasattvas is non-existent and unattainable in the Bodhi mind, and the Bodhi mind is also non-existent and unattainable in the dedication mind. Although Bodhisattva Mahasattvas observe all dharmas as they truly are, they see nothing in all dharmas.' Kausika!

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是謂菩薩摩訶薩般若波羅蜜多。」

時，天帝釋問善現言：「云何菩薩摩訶薩迴向心不與菩提心和合，菩提心亦不與迴向心和合？云何菩薩摩訶薩迴向心於菩提心中無所有不可得，菩提心於迴向心中亦無所有不可得？」

善現答言：「憍尸迦！諸菩薩摩訶薩迴向心則非心，菩提心亦非心；不應非心迴向非心，心亦不應迴向非心；非心不應迴向於心，心亦不應迴向於心。何以故？憍尸迦！非心即是不可思議，不可思議即是非心，如是二種俱無所有，無所有中無迴向義。憍尸迦！心無自性，心性無故心所亦無；心及心所既無自性故，心亦無迴向心義。憍尸迦！若作是觀，是謂菩薩摩訶薩般若波羅蜜多。」

爾時，世尊贊善現曰：「善哉！善哉！汝善能為諸菩薩摩訶薩宣說般若波羅蜜多，亦善勸勵諸菩薩摩訶薩令生歡喜，勤修般若波羅蜜多。」

具壽善現白言：「世尊！我既知恩不應不報。何以故？過去如來、應、正等覺及諸弟子，為諸菩薩摩訶薩眾宣說六種波羅蜜多，示現教導贊勵慶喜，安撫建立令得究竟。世尊爾時亦在中學，今證無上正等菩提，轉妙法輪利樂我等，故我今者應隨佛教，為諸菩薩摩訶薩眾宣說六種波羅蜜多，示現教導贊勵慶喜，安撫建立令得究竟，疾證無上正等菩提，是則名為

【現代漢語翻譯】 現代漢語譯本：這就是所謂的菩薩摩訶薩的般若波羅蜜多（智慧到彼岸）。

當時，天帝釋（Indra，天神之王）問善現（Subhuti，佛陀的弟子）說：『為什麼菩薩摩訶薩的迴向心（將功德迴向給眾生的心）不與菩提心（追求覺悟的心）和合，菩提心也不與迴向心和合？為什麼菩薩摩訶薩的迴向心在菩提心中無所有不可得，菩提心在迴向心中也無所有不可得？』

善現回答說：『憍尸迦（Kausika，天帝釋的別名）！諸菩薩摩訶薩的迴向心不是心，菩提心也不是心；不應該用非心迴向非心，心也不應該回向非心；非心不應該回向於心，心也不應該回向於心。為什麼呢？憍尸迦！非心就是不可思議，不可思議就是非心，這兩種都是無所有，無所有中沒有迴向的意義。憍尸迦！心沒有自性，心性空無，所以心所（心的作用）也沒有；心和心所既然沒有自性，心也就沒有迴向心的意義。憍尸迦！如果這樣觀察，這就是所謂的菩薩摩訶薩的般若波羅蜜多。』

這時，世尊（釋迦牟尼佛）讚歎善現說：『好啊！好啊！你善於為諸菩薩摩訶薩宣說般若波羅蜜多，也善於勸勉諸菩薩摩訶薩令生歡喜，勤修般若波羅蜜多。』

具壽善現稟告說：『世尊！我既然知道恩情，就不應該不報答。為什麼呢？過去的如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的佛）以及他們的弟子，為諸菩薩摩訶薩眾宣說六種波羅蜜多（六度：佈施、持戒、忍辱、精進、禪定、智慧），開示教導，讚歎勉勵，令其歡喜，安撫建立，使他們得到究竟。世尊您當時也在學習中，現在證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），轉動微妙的法輪（Dharma-cakra，佛法之輪）利益我們，所以我現在應該隨順佛的教導，為諸菩薩摩訶薩眾宣說六種波羅蜜多，開示教導，讚歎勉勵，令其歡喜，安撫建立，使他們得到究竟，迅速證得無上正等菩提，這才是報答佛恩。』

【English Translation】 English version: This is called the Prajnaparamita (Perfection of Wisdom) of the Bodhisattva Mahasattva.

Then, Sakra, Lord of the Devas (Indra, king of gods), asked Subhuti (a disciple of the Buddha), 'How is it that the Bodhisattva Mahasattva's mind of dedication (the mind that dedicates merit to all beings) does not unite with the Bodhi-mind (the mind seeking enlightenment), and the Bodhi-mind does not unite with the mind of dedication? How is it that the Bodhisattva Mahasattva's mind of dedication is without any existence or attainability in the Bodhi-mind, and the Bodhi-mind is also without any existence or attainability in the mind of dedication?'

Subhuti replied, 'Kausika (another name for Indra)! The mind of dedication of the Bodhisattva Mahasattva is not a mind, and the Bodhi-mind is also not a mind; one should not dedicate a non-mind to a non-mind, nor should a mind dedicate to a non-mind; a non-mind should not dedicate to a mind, nor should a mind dedicate to a mind. Why is that? Kausika! Non-mind is inconceivable, and the inconceivable is non-mind; both of these are without any existence, and in non-existence, there is no meaning of dedication. Kausika! The mind has no self-nature, and because the nature of the mind is empty, the mental functions (mind's activities) are also without self-nature; since the mind and mental functions have no self-nature, the mind also has no meaning of dedicating the mind. Kausika! If one observes in this way, this is called the Prajnaparamita of the Bodhisattva Mahasattva.'

At that time, the World Honored One (Shakyamuni Buddha) praised Subhuti, saying, 'Excellent! Excellent! You are skilled in expounding the Prajnaparamita for the Bodhisattva Mahasattvas, and you are also skilled in encouraging the Bodhisattva Mahasattvas to generate joy and diligently cultivate the Prajnaparamita.'

The Venerable Subhuti replied, 'World Honored One! Since I know the kindness, I should not fail to repay it. Why is that? The past Tathagatas (Buddhas), Arhats (worthy ones), Samyaksambuddhas (fully enlightened Buddhas), and their disciples, expounded the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) for the Bodhisattva Mahasattvas, revealing, teaching, praising, encouraging, making them joyful, pacifying, establishing, and leading them to ultimate attainment. World Honored One, you were also in training at that time, and now you have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), turning the wonderful Dharma-cakra (wheel of Dharma) to benefit us, so I should now follow the Buddha's teachings, expound the six Paramitas for the Bodhisattva Mahasattvas, revealing, teaching, praising, encouraging, making them joyful, pacifying, establishing, and leading them to ultimate attainment, quickly attaining Anuttara-samyak-sambodhi, and this is called repaying the Buddha's kindness.'

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報彼恩德。」

爾時，具壽善現告天帝釋言：「憍尸迦！汝問『云何菩薩摩訶薩應住般若波羅蜜多？』者，汝等諦聽！吾當為說諸菩薩摩訶薩于般若波羅蜜多，如所應住不應住相。

「憍尸迦！色色空，受、想、行、識受、想、行、識空，菩薩菩薩空。若色空，若受、想、行、識空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！眼處眼處空，乃至意處意處空，菩薩菩薩空。若眼處空，乃至若意處空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！色處色處空，乃至法處法處空，菩薩菩薩空。若色處空，乃至若法處空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！眼界眼界空，乃至意界意界空，菩薩菩薩空。若眼界空，乃至若意界空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！色界色界空，乃至法界法界空，菩薩菩薩空。若色界空，乃至若法界空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！眼識界眼識界

【現代漢語翻譯】 現代漢語譯本：報答他們的恩德。

那時，具壽善現告訴天帝釋說：『憍尸迦（天帝名）！你問「菩薩摩訶薩（偉大的菩薩）應該如何安住于般若波羅蜜多（以智慧到達彼岸）？」 你們仔細聽！我將為你們解說諸菩薩摩訶薩在般若波羅蜜多中，應該如何安住和不應該安住的相狀。

『憍尸迦！空（無自性），受（感受）、想（概念）、行（意志）、識（意識）受、想、行、識空，菩薩菩薩空。如果色（物質）空，如果受、想、行、識空，如果菩薩空，像這樣一切都是無二無別的。憍尸迦！諸菩薩摩訶薩應該這樣安住于般若波羅蜜多。

『憍尸迦！眼處（眼根）眼處空，乃至意處（意根）意處空，菩薩菩薩空。如果眼處空，乃至如果意處空，如果菩薩空，像這樣一切都是無二無別的。憍尸迦！諸菩薩摩訶薩應該這樣安住于般若波羅蜜多。

『憍尸迦！色處（色塵）色處空，乃至法處（法塵）法處空，菩薩菩薩空。如果色處空，乃至如果法處空，如果菩薩空，像這樣一切都是無二無別的。憍尸迦！諸菩薩摩訶薩應該這樣安住于般若波羅蜜多。

『憍尸迦！眼界（眼識界）眼界空，乃至意界（意識界）意界空，菩薩菩薩空。如果眼界空，乃至如果意界空，如果菩薩空，像這樣一切都是無二無別的。憍尸迦！諸菩薩摩訶薩應該這樣安住于般若波羅蜜多。

『憍尸迦！界（此處原文缺失）界空，乃至法界（法識界）法界空，菩薩菩薩空。如果**界空，乃至如果法界空，如果菩薩空，像這樣一切都是無二無別的。憍尸迦！諸菩薩摩訶薩應該這樣安住于般若波羅蜜多。

『憍尸迦！眼識界（眼識）眼識界

【English Translation】 English version: To repay their kindness.

Then, the venerable Subhuti said to Sakra, the lord of the gods: 'Kausika (name of the god Indra)! You ask, 「How should a Bodhisattva-Mahasattva (a great Bodhisattva) dwell in the Perfection of Wisdom (Prajnaparamita)?」 Listen carefully! I will explain to you how Bodhisattva-Mahasattvas should and should not dwell in the Perfection of Wisdom.'

'Kausika! Emptiness (sunyata), feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana), feeling, perception, volition, consciousness are empty, Bodhisattva Bodhisattva is empty. If form (rupa) is empty, if feeling, perception, volition, consciousness are empty, if Bodhisattva is empty, all these are non-dual and without duality. Kausika! Bodhisattva-Mahasattvas should dwell in the Perfection of Wisdom in this way.'

'Kausika! The eye-base (caksu-ayatana) is empty, up to the mind-base (manas-ayatana) is empty, Bodhisattva Bodhisattva is empty. If the eye-base is empty, up to if the mind-base is empty, if Bodhisattva is empty, all these are non-dual and without duality. Kausika! Bodhisattva-Mahasattvas should dwell in the Perfection of Wisdom in this way.'

'Kausika! The form-base (rupa-ayatana) is empty, up to the dharma-base (dharma-ayatana) is empty, Bodhisattva Bodhisattva is empty. If the form-base is empty, up to if the dharma-base is empty, if Bodhisattva is empty, all these are non-dual and without duality. Kausika! Bodhisattva-Mahasattvas should dwell in the Perfection of Wisdom in this way.'

'Kausika! The eye-element (caksu-dhatu) is empty, up to the mind-element (manas-dhatu) is empty, Bodhisattva Bodhisattva is empty. If the eye-element is empty, up to if the mind-element is empty, if Bodhisattva is empty, all these are non-dual and without duality. Kausika! Bodhisattva-Mahasattvas should dwell in the Perfection of Wisdom in this way.'

'Kausika! The -element (missing in original text)-element is empty, up to the dharma-element (dharma-dhatu) is empty, Bodhisattva Bodhisattva is empty. If the **-element is empty, up to if the dharma-element is empty, if Bodhisattva is empty, all these are non-dual and without duality. Kausika! Bodhisattva-Mahasattvas should dwell in the Perfection of Wisdom in this way.'

'Kausika! The eye-consciousness-element (caksu-vijnana-dhatu) eye-consciousness-element

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空，乃至意識界意識界空，菩薩菩薩空。若眼識界空，乃至若意識界空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！眼觸眼觸空，乃至意觸意觸空，菩薩菩薩空。若眼觸空，乃至若意觸空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！眼觸為緣所生諸受眼觸為緣所生諸受空，乃至意觸為緣所生諸受意觸為緣所生諸受空，菩薩菩薩空。若眼觸為緣所生諸受空，乃至若意觸為緣所生諸受空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！地界地界空，乃至識界識界空，菩薩菩薩空。若地界空，乃至若識界空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！無明無明空，乃至老死老死空，菩薩菩薩空。若無明空，乃至若老死空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！無明滅無明滅空，乃至老死滅老死滅空，菩薩菩薩空。若無明滅空，乃至若老死滅空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅

【現代漢語翻譯】 現代漢語譯本： 『憍尸迦（Indra，帝釋天）！眼界（眼根及其所對的色塵）是空的，乃至意識界（意識及其所對的法塵）也是空的，菩薩（Bodhisattva，指發願成佛的修行者）也是空的。如果說眼界是空的，乃至如果說意識界是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩（Mahasattva，大菩薩）應該這樣安住于般若波羅蜜多（Prajnaparamita，以智慧到達彼岸）。』 『憍尸迦！眼觸（眼根與色塵接觸）是空的，乃至意觸（意根與法塵接觸）也是空的，菩薩也是空的。如果說眼觸是空的，乃至如果說意觸是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩應該這樣安住于般若波羅蜜多。』 『憍尸迦！由眼觸為緣所生的諸感受是空的，乃至由意觸為緣所生的諸感受也是空的，菩薩也是空的。如果說由眼觸為緣所生的諸感受是空的，乃至如果說由意觸為緣所生的諸感受是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩應該這樣安住于般若波羅蜜多。』 『憍尸迦！地界（地元素）是空的，乃至識界（意識元素）也是空的，菩薩也是空的。如果說地界是空的，乃至如果說識界是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩應該這樣安住于般若波羅蜜多。』 『憍尸迦！無明（Avidya，對真理的無知）是空的，乃至老死（衰老和死亡）也是空的，菩薩也是空的。如果說無明是空的，乃至如果說老死是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩應該這樣安住于般若波羅蜜多。』 『憍尸迦！無明的滅盡是空的，乃至老死的滅盡也是空的，菩薩也是空的。如果說無明的滅盡是空的，乃至如果說老死的滅盡是空的，如果說菩薩是空的，那麼這一切都是無二無別的，沒有分別的。憍尸迦！諸位菩薩摩訶薩應該這樣安住于般若波羅蜜多。』

【English Translation】 English version: 'Kausika (Indra)! The eye realm (the eye faculty and its corresponding visible objects) is empty, and even the mind realm (consciousness and its corresponding mental objects) is empty, and a Bodhisattva (a being who aspires to Buddhahood) is empty. If the eye realm is empty, and even if the mind realm is empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas (great Bodhisattvas) should abide in Prajnaparamita (the perfection of wisdom) in this way.' 'Kausika! Eye contact (the contact between the eye faculty and visible objects) is empty, and even mind contact (the contact between the mind faculty and mental objects) is empty, and a Bodhisattva is empty. If eye contact is empty, and even if mind contact is empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas should abide in Prajnaparamita in this way.' 'Kausika! The feelings that arise from eye contact are empty, and even the feelings that arise from mind contact are empty, and a Bodhisattva is empty. If the feelings that arise from eye contact are empty, and even if the feelings that arise from mind contact are empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas should abide in Prajnaparamita in this way.' 'Kausika! The earth element is empty, and even the consciousness element is empty, and a Bodhisattva is empty. If the earth element is empty, and even if the consciousness element is empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas should abide in Prajnaparamita in this way.' 'Kausika! Ignorance (Avidya, ignorance of the truth) is empty, and even old age and death are empty, and a Bodhisattva is empty. If ignorance is empty, and even if old age and death are empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas should abide in Prajnaparamita in this way.' 'Kausika! The cessation of ignorance is empty, and even the cessation of old age and death is empty, and a Bodhisattva is empty. If the cessation of ignorance is empty, and even if the cessation of old age and death is empty, and if a Bodhisattva is empty, then all of this is non-dual and without distinction. Kausika! The Bodhisattva-Mahasattvas should abide in Prajnaparamita in this way.'

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蜜多應如是住。

「憍尸迦！佈施波羅蜜多佈施波羅蜜多空，乃至般若波羅蜜多般若波羅蜜多空，菩薩菩薩空。若佈施波羅蜜多空，乃至若般若波羅蜜多空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！內空內空空，乃至無性自性空無性自性空空，菩薩菩薩空。若內空空，乃至若無性自性空空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！四念住四念住空，乃至十八佛不共法十八佛不共法空，菩薩菩薩空。若四念住空，乃至若十八佛不共法空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！一切三摩地門一切三摩地門空，一切陀羅尼門一切陀羅尼門空，菩薩菩薩空。若一切三摩地門空，若一切陀羅尼門空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！聲聞乘聲聞乘空，獨覺乘、無上乘獨覺乘、無上乘空，菩薩菩薩空。若聲聞乘空，若獨覺乘、無上乘空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！預流預流空，乃

【現代漢語翻譯】 現代漢語譯本 應如是安住于般若波羅蜜多（paramita，意為「到彼岸」）之中。 『憍尸迦（Kauśika，帝釋天之名）！佈施波羅蜜多（dāna-pāramitā，意為「佈施的完美」）的空性，乃至般若波羅蜜多（prajñā-pāramitā，意為「智慧的完美」）的空性，菩薩（bodhisattva，意為「求道者」）的空性。如果佈施波羅蜜多是空性，乃至如果般若波羅蜜多是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩（bodhisattva-mahāsattva，意為「偉大的求道者」）應如是安住于般若波羅蜜多之中。 『憍尸迦！內空（adhyātma-śūnyatā，意為「內在的空性」）的空性，乃至無性自性空（abhāva-svabhāva-śūnyatā，意為「無自性的空性」）的空性，菩薩的空性。如果內空是空性，乃至如果無性自性空是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩應如是安住于般若波羅蜜多之中。 『憍尸迦！四念住（catvāri smṛtyupasthānāni，意為「四種正念」）的空性，乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，意為「佛陀獨有的十八種功德」）的空性，菩薩的空性。如果四念住是空性，乃至如果十八佛不共法是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩應如是安住于般若波羅蜜多之中。 『憍尸迦！一切三摩地門（sarva-samādhi-mukhāni，意為「所有禪定的入口」）的空性，一切陀羅尼門（sarva-dhāraṇī-mukhāni，意為「所有總持的入口」）的空性，菩薩的空性。如果一切三摩地門是空性，如果一切陀羅尼門是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩應如是安住于般若波羅蜜多之中。 『憍尸迦！聲聞乘（śrāvakayāna，意為「聲聞的修行道」）的空性，獨覺乘（pratyekabuddhayāna，意為「獨覺的修行道」）、無上乘（anuttarayāna，意為「無上的修行道」）的空性，菩薩的空性。如果聲聞乘是空性，如果獨覺乘、無上乘是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩應如是安住于般若波羅蜜多之中。 『憍尸迦！預流（srotaāpanna，意為「入流者」）的空性，乃至阿羅漢（arhat，意為「應供者」）的空性，菩薩的空性。如果預流是空性，乃至如果阿羅漢是空性，如果菩薩是空性，這一切都是無二無別的。憍尸迦！諸位菩薩摩訶薩應如是安住于般若波羅蜜多之中。

【English Translation】 English version Thus should one abide in the Prajñāpāramitā (Perfection of Wisdom). 『Kauśika! The emptiness of the Perfection of Giving (dāna-pāramitā), up to the emptiness of the Perfection of Wisdom (prajñā-pāramitā), the emptiness of a Bodhisattva (bodhisattva). If the Perfection of Giving is empty, up to if the Perfection of Wisdom is empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas (great Bodhisattvas) abide in the Prajñāpāramitā. 『Kauśika! The emptiness of inner emptiness (adhyātma-śūnyatā), up to the emptiness of the emptiness of non-inherent existence (abhāva-svabhāva-śūnyatā), the emptiness of a Bodhisattva. If inner emptiness is empty, up to if the emptiness of non-inherent existence is empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas abide in the Prajñāpāramitā. 『Kauśika! The emptiness of the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), up to the emptiness of the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), the emptiness of a Bodhisattva. If the Four Foundations of Mindfulness are empty, up to if the Eighteen Unique Qualities of a Buddha are empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas abide in the Prajñāpāramitā. 『Kauśika! The emptiness of all entrances to Samādhi (sarva-samādhi-mukhāni), the emptiness of all entrances to Dhāraṇī (sarva-dhāraṇī-mukhāni), the emptiness of a Bodhisattva. If all entrances to Samādhi are empty, if all entrances to Dhāraṇī are empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas abide in the Prajñāpāramitā. 『Kauśika! The emptiness of the Śrāvakayāna (Vehicle of Hearers), the emptiness of the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) and the Anuttarayāna (Unsurpassed Vehicle), the emptiness of a Bodhisattva. If the Śrāvakayāna is empty, if the Pratyekabuddhayāna and the Anuttarayāna are empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas abide in the Prajñāpāramitā. 『Kauśika! The emptiness of a Stream-enterer (srotaāpanna), up to the emptiness of an Arhat (arhat), the emptiness of a Bodhisattva. If a Stream-enterer is empty, up to if an Arhat is empty, if a Bodhisattva is empty, all of this is non-dual and without duality. Kauśika! Thus should the Bodhisattva-Mahāsattvas abide in the Prajñāpāramitā.

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至如來如來空，菩薩菩薩空。若預流空，乃至若如來空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。

「憍尸迦！一切智一切智空，道相智、一切相智道相智、一切相智空，菩薩菩薩空。若一切智空，若道相智、一切相智空，若菩薩空，如是一切皆無二無二處。憍尸迦！諸菩薩摩訶薩于般若波羅蜜多應如是住。」

時，天帝釋問善現言：「云何菩薩摩訶薩修行般若波羅蜜多時所不應住？」

善現答言：「憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住色，不應住受、想、行、識；不應住眼處，乃至不應住意處；不應住色處，乃至不應住法處；不應住眼界，乃至不應住意界；不應住色界，乃至不應住法界；不應住眼識界，乃至不應住意識界；不應住眼觸，乃至不應住意觸；不應住眼觸為緣所生諸受，乃至不應住意觸為緣所生諸受；不應住地界，乃至不應住識界；不應住無明，乃至不應住老死；不應住無明滅，乃至不應住老死滅；不應住佈施波羅蜜多，乃至不應住般若波羅蜜多；不應住內空，乃至不應住無性自性空；不應住四念住，乃至不應住十八佛不共法；不應住一切三摩地門，不應住一切陀羅尼門；不應住聲聞乘，不應住獨覺乘、無上乘；不應住預流

，乃至不應住如來；不應住一切智，不應住道相智、一切相智。何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住此是色，乃至此是識；不應住此是眼處，乃至此是意處；不應住此是色處，乃至此是法處；不應住此是眼界，乃至此是意界；不應住此是色界，乃至此是法界；不應住此是眼識界，乃至此是意識界；不應住此是眼觸，乃至此是意觸；不應住此是眼觸為緣所生諸受，乃至此是意觸為緣所生諸受；不應住此是地界，乃至此是識界；不應住此是無明，乃至此是老死；不應住此是無明滅，乃至此是老死滅；不應住此是佈施波羅蜜多，乃至此是般若波羅蜜多；不應住此是內空，乃至此是無性自性空；不應住此是四念住，乃至此是十八佛不共法；不應住此是一切三摩地門，此是一切陀羅尼門；不應住此是聲聞乘，此是獨覺乘、無上乘；不應住此是預流乃至此是如來；不應住此是一切智，此是道相智、一切相智。何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住色乃至識若常若無常、若樂若苦、若我若無我、若凈若不凈、若空若不空、若寂靜若不寂靜、若遠離若不遠離；不應住眼處乃至意處，若常若無常乃

【現代漢語翻譯】 現代漢語譯本：甚至不應執著于如來（Tathagata，佛的稱號）；不應執著於一切智（Sarvajnata，佛陀的智慧），不應執著于道相智（Marga-jnana，對道的理解），一切相智（Sarvakarajnata，對一切事物的理解）。為什麼呢？憍尸迦（Kausika，帝釋天的別名）！像這樣執著的人，是因為有所得的緣故。 再者，憍尸迦！諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在修行般若波羅蜜多（Prajnaparamita，智慧的完美）時，不應執著于『這是色』（Rupa，物質），乃至『這是識』（Vijnana，意識）；不應執著于『這是眼處』（Caksurayatana，眼根），乃至『這是意處』（Manayatana，意根）；不應執著于『這是色處』（Rupayatana，色塵），乃至『這是法處』（Dharmayatana，法塵）；不應執著于『這是眼界』（Caksurdhatu，眼界），乃至『這是意界』（Manodhatu，意界）；不應執著于『這是色界』（Rupadhatu，色界），乃至『這是法界』（Dharmadhatu，法界）；不應執著于『這是眼識界』（Caksurvijnanadhatu，眼識界），乃至『這是意識界』（Manovijnanadhatu，意識界）；不應執著于『這是眼觸』（Caksusparsa，眼觸），乃至『這是意觸』（Manasparsa，意觸）；不應執著于『這是眼觸為緣所生諸受』（Caksusparsa-ja-vedana，眼觸所生的感受），乃至『這是意觸為緣所生諸受』（Manasparsa-ja-vedana，意觸所生的感受）；不應執著于『這是地界』（Prthvidhatu，地界），乃至『這是識界』（Vijnanadhatu，識界）；不應執著于『這是無明』（Avidya，無明），乃至『這是老死』（Jaramarana，老死）；不應執著于『這是無明滅』（Avidya-nirodha，無明的滅盡），乃至『這是老死滅』（Jaramarana-nirodha，老死的滅盡）；不應執著于『這是佈施波羅蜜多』（Dana-paramita，佈施的完美），乃至『這是般若波羅蜜多』（Prajna-paramita，智慧的完美）；不應執著于『這是內空』（Adhyatma-sunyata，內空），乃至『這是無性自性空』（Nihsvabhava-svabhava-sunyata，無自性的自性空）；不應執著于『這是四念住』（Catu-smrtyupasthana，四念住），乃至『這是十八佛不共法』（Asta-dasa-avenika-buddha-dharma，佛的十八不共法）；不應執著于『這是一切三摩地門』（Sarva-samadhi-mukha，一切三摩地之門），『這是一切陀羅尼門』（Sarva-dharani-mukha，一切陀羅尼之門）；不應執著于『這是聲聞乘』（Sravakayana，聲聞乘），『這是獨覺乘』（Pratyekabuddhayana，獨覺乘）、『無上乘』（Anuttarayana，無上乘）；不應執著于『這是預流』（Srotapanna，預流果），乃至『這是如來』（Tathagata，如來）；不應執著于『這是一切智』（Sarvajnata，一切智），『這是道相智』（Marga-jnana，道相智）、『一切相智』（Sarvakarajnata，一切相智）。為什麼呢？憍尸迦！像這樣執著的人，是因為有所得的緣故。 再者，憍尸迦！諸菩薩摩訶薩在修行般若波羅蜜多時，不應執著於色乃至識，若常若無常、若樂若苦、若我若無我、若凈若不凈、若空若不空、若寂靜若不寂靜、若遠離若不遠離；不應執著于眼處乃至意處，若常若無常，乃至若遠離若不遠離。

【English Translation】 English version: Furthermore, one should not dwell on the Tathagata (the thus-gone, an epithet of the Buddha); one should not dwell on Sarvajnata (all-knowingness, the wisdom of the Buddha), one should not dwell on Marga-jnana (knowledge of the path), or Sarvakarajnata (knowledge of all aspects). Why is that? Kausika (another name for Indra, the king of gods)! Because such dwelling is based on attachment to something. Moreover, Kausika! When Bodhisattva-mahasattvas (great Bodhisattvas) practice the Prajnaparamita (perfection of wisdom), they should not dwell on 『this is Rupa』 (form), or even 『this is Vijnana』 (consciousness); they should not dwell on 『this is Caksurayatana』 (eye base), or even 『this is Manayatana』 (mind base); they should not dwell on 『this is Rupayatana』 (form object), or even 『this is Dharmayatana』 (mental object); they should not dwell on 『this is Caksurdhatu』 (eye element), or even 『this is Manodhatu』 (mind element); they should not dwell on 『this is Rupadhatu』 (form realm), or even 『this is Dharmadhatu』 (dharma realm); they should not dwell on 『this is Caksurvijnanadhatu』 (eye consciousness element), or even 『this is Manovijnanadhatu』 (mind consciousness element); they should not dwell on 『this is Caksusparsa』 (eye contact), or even 『this is Manasparsa』 (mind contact); they should not dwell on 『these are the feelings born of eye contact』 (Caksusparsa-ja-vedana), or even 『these are the feelings born of mind contact』 (Manasparsa-ja-vedana); they should not dwell on 『this is Prthvidhatu』 (earth element), or even 『this is Vijnanadhatu』 (consciousness element); they should not dwell on 『this is Avidya』 (ignorance), or even 『this is Jaramarana』 (old age and death); they should not dwell on 『this is Avidya-nirodha』 (cessation of ignorance), or even 『this is Jaramarana-nirodha』 (cessation of old age and death); they should not dwell on 『this is Dana-paramita』 (perfection of giving), or even 『this is Prajna-paramita』 (perfection of wisdom); they should not dwell on 『this is Adhyatma-sunyata』 (inner emptiness), or even 『this is Nihsvabhava-svabhava-sunyata』 (emptiness of the self-nature of no self-nature); they should not dwell on 『these are the Catu-smrtyupasthana』 (four foundations of mindfulness), or even 『these are the Asta-dasa-avenika-buddha-dharma』 (eighteen unique qualities of a Buddha); they should not dwell on 『this is Sarva-samadhi-mukha』 (all doors of samadhi), 『this is Sarva-dharani-mukha』 (all doors of dharani); they should not dwell on 『this is Sravakayana』 (vehicle of the hearers), 『this is Pratyekabuddhayana』 (vehicle of the solitary realizers), 『Anuttarayana』 (the unsurpassed vehicle); they should not dwell on 『this is Srotapanna』 (stream-enterer), or even 『this is Tathagata』 (the thus-gone); they should not dwell on 『this is Sarvajnata』 (all-knowingness), 『this is Marga-jnana』 (knowledge of the path), or 『Sarvakarajnata』 (knowledge of all aspects). Why is that? Kausika! Because such dwelling is based on attachment to something. Furthermore, Kausika! When Bodhisattva-mahasattvas practice the Prajnaparamita, they should not dwell on form or even consciousness, whether it is permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, empty or not empty, peaceful or not peaceful, distant or not distant; they should not dwell on the eye base or even the mind base, whether it is permanent or impermanent, and so on, up to whether it is distant or not distant.

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至若遠離若不遠離；不應住色處乃至法處，若常若無常乃至若遠離若不遠離；不應住眼界乃至意界，若常若無常乃至若遠離若不遠離；不應住色界乃至法界，若常若無常乃至若遠離若不遠離；不應住眼識界乃至意識界，若常若無常乃至若遠離若不遠離；不應住眼觸乃至意觸，若常若無常乃至若遠離若不遠離；不應住眼觸為緣所生諸受乃至意觸為緣所生諸受，若常若無常乃至若遠離若不遠離；不應住地界乃至識界，若常若無常乃至若遠離若不遠離；不應住無明乃至老死，若常若無常乃至若遠離若不遠離；不應住無明滅乃至老死滅，若常若無常乃至若遠離若不遠離；不應住佈施波羅蜜多乃至般若波羅蜜多，若常若無常乃至若遠離若不遠離；不應住內空乃至無性自性空，若常若無常乃至若遠離若不遠離；不應住四念住乃至十八佛不共法，若常若無常乃至若遠離若不遠離；不應住一切三摩地門、一切陀羅尼門，若常若無常乃至若遠離若不遠離；不應住聲聞乘、獨覺乘、無上乘，若常若無常乃至若遠離若不遠離；不應住預流乃至如來，若常若無常乃至若遠離若不遠離；不應住一切智、道相智、一切相智，若常若無常乃至若遠離若不遠離。何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅

【現代漢語翻譯】 現代漢語譯本 至於遠離或不遠離；不應執著於色處乃至法處，無論是常還是無常，乃至是遠離還是不遠離；不應執著于眼界乃至意界，無論是常還是無常，乃至是遠離還是不遠離；不應執著于乃至法界，無論是常還是無常，乃至是遠離還是不遠離；不應執著于眼識界乃至意識界，無論是常還是無常，乃至是遠離還是不遠離；不應執著于眼觸乃至意觸，無論是常還是無常，乃至是遠離還是不遠離；不應執著于以眼觸為緣所生的諸受乃至以意觸為緣所生的諸受，無論是常還是無常，乃至是遠離還是不遠離；不應執著于地界乃至識界，無論是常還是無常，乃至是遠離還是不遠離；不應執著于無明（avidya，對實相的無知）乃至老死（jaramarana，衰老和死亡），無論是常還是無常，乃至是遠離還是不遠離；不應執著于無明滅（avidya-nirodha，無明的止息）乃至老死滅（jaramarana-nirodha，老死的止息），無論是常還是無常，乃至是遠離還是不遠離；不應執著于佈施波羅蜜多（dāna-pāramitā，佈施的完美）乃至般若波羅蜜多（prajñā-pāramitā，智慧的完美），無論是常還是無常，乃至是遠離還是不遠離；不應執著于內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（asvabhāva-svabhāva-śūnyatā，無自性的空性），無論是常還是無常，乃至是遠離還是不遠離；不應執著於四念住（catvāri smṛtyupasthānāni，四種正念的修行）乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德），無論是常還是無常，乃至是遠離還是不遠離；不應執著於一切三摩地門（sarva-samādhi-mukhāni，所有三摩地的法門）、一切陀羅尼門（sarva-dhāraṇī-mukhāni，所有總持的法門），無論是常還是無常，乃至是遠離還是不遠離；不應執著于聲聞乘（śrāvakayāna，聲聞的修行道）、獨覺乘（pratyekabuddhayāna，獨覺的修行道）、無上乘（anuttarayāna，無上的修行道），無論是常還是無常，乃至是遠離還是不遠離；不應執著于預流（srotaāpanna，入流者）乃至如來（tathāgata，佛），無論是常還是無常，乃至是遠離還是不遠離；不應執著於一切智（sarvajñatā，一切智）、道相智（mārgajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧），無論是常還是無常，乃至是遠離還是不遠離。為什麼呢？憍尸迦（Kauśika，帝釋天）！像這樣執著的人，是因為有所得的緣故。 再說，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，

【English Translation】 English version As for being apart or not being apart; one should not dwell on the realm of form, or even the realm of dharma, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the realm of the eye, or even the realm of the mind, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on even the realm of dharma, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the realm of eye consciousness, or even the realm of mind consciousness, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on eye contact, or even mind contact, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the various feelings arising from eye contact, or even the various feelings arising from mind contact, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the earth element, or even the consciousness element, whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on ignorance (avidya), or even old age and death (jaramarana), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the cessation of ignorance (avidya-nirodha), or even the cessation of old age and death (jaramarana-nirodha), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the perfection of giving (dāna-pāramitā), or even the perfection of wisdom (prajñā-pāramitā), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on inner emptiness (adhyātma-śūnyatā), or even emptiness of self-nature (asvabhāva-svabhāva-śūnyatā), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the four foundations of mindfulness (catvāri smṛtyupasthānāni), or even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on all doors of samadhi (sarva-samādhi-mukhāni), or all doors of dharani (sarva-dhāraṇī-mukhāni), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on the vehicle of the hearers (śrāvakayāna), the vehicle of the solitary realizer (pratyekabuddhayāna), or the unsurpassed vehicle (anuttarayāna), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on a stream-enterer (srotaāpanna), or even a Tathagata (tathāgata), whether it is permanent or impermanent, or even whether it is apart or not apart; one should not dwell on omniscience (sarvajñatā), knowledge of the path (mārgajñatā), or knowledge of all aspects (sarvākārajñatā), whether it is permanent or impermanent, or even whether it is apart or not apart. Why is that? Kauśika! Those who dwell in this way do so because they have something to attain. Furthermore, Kauśika! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom,

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蜜多時，不應住預流果若有為所顯若無為所顯，不應住一來、不還、阿羅漢果、獨覺菩提、諸佛無上正等菩提若有為所顯若無為所顯。何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住預流是福田，不應住一來、不還、阿羅漢、獨覺、菩薩、如來是福田。何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住初地，乃至不應住第十地。何以故？憍尸迦！如是住者有所得故。所以者何？如是住者有動轉故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住初發心已便作是念：『我當圓滿佈施波羅蜜多乃至般若波羅蜜多。』不應住初發心已便作是念：『我當修行四念住乃至八聖道支。』不應住初發心已便作是念：『我當修行空、無相、無愿解脫門乃至十八佛不共法。』不應住作是念：『我修加行既圓滿已當入菩薩正性離生。』不應住作是念：『我已得入正性離生，當住菩薩不退轉地。』不應住作是念：『我當圓滿菩薩五通。』不應住作是念：『我住菩薩圓滿五通，常游無量無數佛土，禮敬瞻仰供養承事諸佛世尊，聽聞正法、如理思惟、廣為他說。』何以故？憍尸迦！如是住者有所得故。

【現代漢語翻譯】 現代漢語譯本：

'蜜多'（Midu，指般若波羅蜜多）之時，不應執著于預流果（Srota-apanna，指入流果，初果），無論是因有為法所顯現還是無為法所顯現；不應執著於一來果（Sakrdagamin，指一還果，二果）、不還果（Anagamin，指不來果，三果）、阿羅漢果（Arhat，指無學果，四果）、獨覺菩提（Pratyekabuddha-bodhi，指緣覺的覺悟）、諸佛無上正等菩提（Anuttara-samyak-sambodhi，指佛的無上正等覺悟），無論是因有為法所顯現還是無為法所顯現。為什麼呢？'憍尸迦'（Kausika，帝釋天）！像這樣執著于果位，是因為有所得的緣故。

'複次，憍尸迦'！諸菩薩摩訶薩（Bodhisattva-mahasattva，指大菩薩）修行般若波羅蜜多時，不應執著于預流是福田，不應執著於一來、不還、阿羅漢、獨覺、菩薩、如來是福田。為什麼呢？'憍尸迦'！像這樣執著于福田，是因為有所得的緣故。

'複次，憍尸迦'！諸菩薩摩訶薩修行般若波羅蜜多時，不應執著于初地（Bhumis，菩薩十地之初地），乃至不應執著于第十地。為什麼呢？'憍尸迦'！像這樣執著于地，是因為有所得的緣故。這是為什麼呢？因為像這樣執著于地，就會有動轉的緣故。

'複次，憍尸迦'！諸菩薩摩訶薩修行般若波羅蜜多時，不應在初發心之後就產生這樣的念頭：『我應當圓滿佈施波羅蜜多（Dana-paramita，指佈施到彼岸）乃至般若波羅蜜多。』不應在初發心之後就產生這樣的念頭：『我應當修行四念住（Smrtyupasthana，指四種念住）乃至八聖道支（Aryastangika-marga，指八正道）。』不應在初發心之後就產生這樣的念頭：『我應當修行空（Sunyata）、無相（Animitta）、無愿（Apranihita）解脫門乃至十八佛不共法（Asta-dasa-avenika-buddha-dharma，指佛的十八種不共功德）。』不應執著于產生這樣的念頭：『我修加行（Prayoga，指修行）既然圓滿之後，應當進入菩薩正性離生（Bodhisattva-niyata-gotra，指菩薩的決定性）。』不應執著于產生這樣的念頭：『我已經得入正性離生，應當安住于菩薩不退轉地（Avaivartika-bhumi，指不退轉的菩薩果位）。』不應執著于產生這樣的念頭：『我應當圓滿菩薩五通（Panca-abhijna，指五種神通）。』不應執著于產生這樣的念頭：『我安住于菩薩圓滿五通，常游無量無數佛土，禮敬瞻仰供養承事諸佛世尊，聽聞正法、如理思惟、廣為他說。』為什麼呢？'憍尸迦'！像這樣執著于這些，是因為有所得的緣故。

【English Translation】 English version:

When practicing 'Midu' (Prajnaparamita, the perfection of wisdom), one should not dwell on the Srota-apanna fruit (stream-enterer, the first stage of enlightenment), whether it is manifested by conditioned phenomena or unconditioned phenomena. One should not dwell on the Sakrdagamin fruit (once-returner, the second stage), the Anagamin fruit (non-returner, the third stage), the Arhat fruit (the fourth stage of enlightenment), the Pratyekabuddha-bodhi (the enlightenment of a solitary buddha), or the Anuttara-samyak-sambodhi (the supreme perfect enlightenment of all Buddhas), whether it is manifested by conditioned phenomena or unconditioned phenomena. Why is that? 'Kausika' (Indra, the king of gods)! Such dwelling arises from attachment to attainment.

Furthermore, 'Kausika'! When Bodhisattva-mahasattvas (great Bodhisattvas) practice Prajnaparamita, they should not dwell on the Srota-apanna as a field of merit, nor should they dwell on the Sakrdagamin, Anagamin, Arhat, Pratyekabuddha, Bodhisattva, or Tathagata as fields of merit. Why is that? 'Kausika'! Such dwelling arises from attachment to attainment.

Furthermore, 'Kausika'! When Bodhisattva-mahasattvas practice Prajnaparamita, they should not dwell on the first Bhumi (the first of the ten Bodhisattva grounds), and they should not dwell on the tenth Bhumi. Why is that? 'Kausika'! Such dwelling arises from attachment to attainment. Why is this so? Because such dwelling involves movement and change.

Furthermore, 'Kausika'! When Bodhisattva-mahasattvas practice Prajnaparamita, they should not, upon first generating the aspiration for enlightenment, think: 'I shall perfect the Dana-paramita (perfection of giving) up to the Prajnaparamita.' They should not, upon first generating the aspiration for enlightenment, think: 'I shall practice the four Smrtyupasthana (four foundations of mindfulness) up to the eight Aryastangika-marga (noble eightfold path).' They should not, upon first generating the aspiration for enlightenment, think: 'I shall practice the doors to liberation of Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness) up to the Asta-dasa-avenika-buddha-dharma (eighteen unique qualities of a Buddha).' They should not dwell on the thought: 'Having perfected my Prayoga (practice), I shall enter the Bodhisattva-niyata-gotra (the stage of certainty for a Bodhisattva).' They should not dwell on the thought: 'Having entered the stage of certainty, I shall abide in the Avaivartika-bhumi (the non-retrogressing stage of a Bodhisattva).' They should not dwell on the thought: 'I shall perfect the Panca-abhijna (five supernormal powers) of a Bodhisattva.' They should not dwell on the thought: 'Abiding in the perfected five supernormal powers of a Bodhisattva, I shall constantly travel to countless Buddha-lands, pay homage to, venerate, make offerings to, and serve the Buddhas, listen to the Dharma, contemplate it properly, and extensively teach it to others.' Why is that? 'Kausika'! Such dwelling arises from attachment to attainment.

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「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住作是念：『我當嚴凈如十方佛所居凈土。』不應住作是念：『我當化作如十方佛所居凈土。』不應住作是念：『我當成熟諸有情類，令證無上正等菩提、或般涅槃、或人天樂。』不應住作是念：『我當往詣無量無數諸佛國土，供養恭敬、尊重讚歎諸佛世尊，復以無邊花香、瓔珞、寶幢、幡蓋、衣服、臥具、飲食、燈明、百千俱胝那庾多數天諸伎樂及無量種上妙珍財而為供養。』不應住作是念：『我當安立無量無數無邊有情，令于無上正等菩提得不退轉。』何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時，不應住作是念：『我當成辦清凈肉眼、天眼、慧眼、法眼、佛眼。』不應住作是念：『我當成辦諸等持門，于諸等持自在遊戲。』不應住作是念：『我當成辦諸總持門，于諸總持皆得自在。』不應住作是念：『我當成辦如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法。』不應住作是念：『我當成辦三十二相、八十隨好所莊嚴身，令諸有情見者歡喜觀無厭倦，由斯證得利益安樂。』何以故？憍尸迦！如是住者有所得故。

「複次，憍尸迦！諸菩薩摩訶薩修行般若波羅蜜多時

【現代漢語翻譯】 現代漢語譯本： 『再者，憍尸迦（Indra，帝釋天）！諸位菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜多（paramita，到彼岸）時，不應該執著于這樣的念頭：『我應當莊嚴清凈如同十方諸佛所居住的凈土。』不應該執著于這樣的念頭：『我應當化現出如同十方諸佛所居住的凈土。』不應該執著于這樣的念頭：『我應當使一切有情眾生得以成熟，讓他們證得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺）、或者般涅槃（parinirvana，完全的涅槃）、或者人天之樂。』不應該執著于這樣的念頭：『我應當前往無量無數的諸佛國土，供養、恭敬、尊重、讚歎諸佛世尊，並且用無邊的花香、瓔珞、寶幢、幡蓋、衣服、臥具、飲食、燈明、百千俱胝那庾多（nayuta，數量單位）的天樂以及無量種上妙珍寶財物來供養。』不應該執著于這樣的念頭：『我應當安立無量無數無邊的有情眾生，讓他們在無上正等菩提中得到不退轉。』為什麼呢？憍尸迦！像這樣執著于念頭，是因為有所得的緣故。 『再者，憍尸迦！諸位菩薩摩訶薩在修行般若波羅蜜多時，不應該執著于這樣的念頭：『我應當成就清凈的肉眼、天眼、慧眼、法眼、佛眼。』不應該執著于這樣的念頭：『我應當成就各種等持門（samadhi，禪定），在各種等持中自在遊戲。』不應該執著于這樣的念頭：『我應當成就各種總持門（dharani，陀羅尼），在各種總持中都得到自在。』不應該執著于這樣的念頭：『我應當成就如來的十力（dasabala，如來的十種力量）、四無所畏（catvari-vaisaradyani，四種無所畏懼的自信）、四無礙解（catasrah-pratisamvidah，四種無礙的智慧）、大慈、大悲、大喜、大舍、十八佛不共法（avenika-buddha-dharma，佛獨有的十八種功德）。』不應該執著于這樣的念頭：『我應當成就三十二相（dvātrimśadvara-lakṣaṇa，三十二種大丈夫相）、八十隨好（aśītyanuvyañjana，八十種好），以此來莊嚴自身，讓一切有情眾生見到后都歡喜，觀看不厭倦，由此證得利益安樂。』為什麼呢？憍尸迦！像這樣執著于念頭，是因為有所得的緣故。 『再者，憍尸迦！諸位菩薩摩訶薩在修行般若波羅蜜多時

【English Translation】 English version: 'Furthermore, Kausika (Indra)! When Bodhisattva-Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom), they should not dwell on the thought: 'I shall purify and adorn lands like the pure lands where the Buddhas of the ten directions reside.' They should not dwell on the thought: 'I shall transform and create lands like the pure lands where the Buddhas of the ten directions reside.' They should not dwell on the thought: 'I shall mature all sentient beings, causing them to attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), or Parinirvana (complete Nirvana), or the joys of gods and humans.' They should not dwell on the thought: 'I shall go to immeasurable and countless Buddha-lands, making offerings, paying homage, respecting, and praising the Buddhas, the World Honored Ones, and further, I shall make offerings with boundless flowers, incense, necklaces, jeweled banners, canopies, clothing, bedding, food, lamps, hundreds of thousands of kotis (a large number) of nayutas (a large number) of heavenly music, and immeasurable kinds of supreme and precious treasures.' They should not dwell on the thought: 'I shall establish immeasurable, countless, and boundless sentient beings, causing them to attain non-retrogression in Anuttara-Samyak-Sambodhi.' Why is that? Kausika! Such dwelling is due to having an attachment to attainment. 'Furthermore, Kausika! When Bodhisattva-Mahasattvas practice Prajnaparamita, they should not dwell on the thought: 'I shall accomplish pure physical eyes, heavenly eyes, wisdom eyes, dharma eyes, and Buddha eyes.' They should not dwell on the thought: 'I shall accomplish all the doors of Samadhi (meditative absorption), and freely play in all Samadhis.' They should not dwell on the thought: 'I shall accomplish all the doors of Dharani (mantras), and attain freedom in all Dharanis.' They should not dwell on the thought: 'I shall accomplish the Tathagata's Ten Powers (dasabala), Four Fearlessnesses (catvari-vaisaradyani), Four Unobstructed Knowledges (catasrah-pratisamvidah), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, and the Eighteen Unique Qualities of a Buddha (avenika-buddha-dharma).' They should not dwell on the thought: 'I shall accomplish a body adorned with the Thirty-two Marks (dvātrimśadvara-lakṣaṇa) and Eighty Minor Marks (aśītyanuvyañjana), causing all sentient beings who see it to rejoice and never tire of looking, and thereby attain benefit and happiness.' Why is that? Kausika! Such dwelling is due to having an attachment to attainment. 'Furthermore, Kausika! When Bodhisattva-Mahasattvas practice Prajnaparamita

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，不應住此是第八補特伽羅，此是隨信行，此是隨法行；不應住此是預流極七返有，此是家家，此是一間；不應住此是齊首補特伽羅，乃至壽盡煩惱方盡；不應住此是預流定不墮法，此是一來至此世間得盡苦際；不應住此是不還向，此是不還果，往彼方得般涅槃者；不應住此是阿羅漢，永盡後有，現在必入無餘涅槃；不應住此是獨覺；不應住此是如來、應、正等覺。

「不應住作是念：『我超聲聞、獨覺地已住菩薩地。』不應住作是念：『我當具足一切智、道相智、一切相智，覺一切法一切相已，永斷一切煩惱纏結習氣相續。』不應住作是念：『我當證得所求無上正等菩提，得成如來、應、正等覺，轉妙法輪作諸佛事，度脫無量無數有情，令得涅槃畢竟安樂。』不應住作是念：『我當善修四神足已，安住如是殊勝等持，由此等持增上勢力，令我壽命如殑伽沙大劫而住。』不應住作是念：『我當獲得壽量無邊。』不應住作是念：『我當成就三十二相，是一一相百福莊嚴。』不應住作是念：『我當成就八十隨好，是一一好有無數量希有勝事。』

「不應住作是念：『我當安住一嚴凈土，其土寬廣於十方面如殑伽沙世界之量。』不應住作是念：『我當安坐一金剛座，其座廣大量等三千大千世界。』不應住作是念

【現代漢語翻譯】 現代漢語譯本：不應該執著于認為『這是第八種補特伽羅（pudgala，指人或眾生），這是隨信行（sradhanusarin，指依信仰而修行的人），這是隨法行（dharmanusarin，指依教法而修行的人』；不應該執著于認為『這是預流（srotapanna，指入聖道之初果）中最多七次往返欲界受生的，這是家家（kulamkula，指預流果中，須經二三生才能證阿羅漢果者），這是一間（ekavicin，指預流果中，一生即證阿羅漢果者）』；不應該執著于認為『這是齊首補特伽羅（指斷除欲界九品煩惱，但仍有餘習的修行者），乃至壽命終盡煩惱才得以斷盡』；不應該執著于認為『這是預流（srotapanna）必定不會墮落惡道的，這是一來（sakrdagamin，指二果，只來欲界受生一次）到這個世間就能證得苦的止息』；不應該執著于認為『這是不還向（anagamin-pratipannaka，指趣向不還果的修行者），這是不還果（anagamin，指三果，不再來欲界受生），往生到彼處才能證得般涅槃（parinirvana，指完全的涅槃）』；不應該執著于認為『這是阿羅漢（arhat，指斷盡一切煩惱的聖者），永遠斷絕後有，現在必定進入無餘涅槃（nirupadhisesa-nirvana，指沒有剩餘的涅槃）』；不應該執著于認為『這是獨覺（pratyekabuddha，指不依佛陀教導而獨自開悟者）』；不應該執著于認為『這是如來（tathagata，佛的十號之一）、應（arhat，佛的十號之一）、正等覺（samyaksambuddha，佛的十號之一）。』 不應該執著于產生這樣的念頭：『我已經超越了聲聞（sravaka，指聽聞佛陀教導而修行的人）、獨覺（pratyekabuddha）的境界，安住在菩薩（bodhisattva，指發願成佛的修行者）的境界。』不應該執著于產生這樣的念頭：『我將具足一切智（sarvajnata，指佛陀所具有的智慧）、道相智（marga-jnana，指了解修行道路的智慧）、一切相智（sarvakarajnata，指了解一切事物所有相狀的智慧），覺悟一切法的一切相狀之後，永遠斷除一切煩惱的纏縛、結使、習氣相續。』不應該執著于產生這樣的念頭：『我將證得所求的無上正等菩提（anuttara-samyak-sambodhi，指最高的覺悟），成就如來（tathagata）、應（arhat）、正等覺（samyaksambuddha），轉動微妙的法輪（dharma-cakra，指佛陀的教法），做諸佛的事業，度脫無量無數的有情（sattva，指一切眾生），使他們得到涅槃（nirvana）的究竟安樂。』不應該執著于產生這樣的念頭：『我將善修四神足（catvarah-rddhipadah，指四種能使修行者獲得神通的禪定），安住于如此殊勝的等持（samadhi，指禪定），由此等持的增上力量，使我的壽命如同恒河沙數的大劫（kalpa，指極長的時間單位）那樣長久。』不應該執著于產生這樣的念頭：『我將獲得無邊的壽命。』不應該執著于產生這樣的念頭：『我將成就三十二相（dvātrimśadvara-mahāpuruṣa-lakṣaṇāni，指佛陀所具有的三十二種殊勝的身體特徵），每一個相都由百福莊嚴。』不應該執著于產生這樣的念頭：『我將成就八十隨好（aśītyanuvyañjanāni，指佛陀所具有的八十種細微的身體特徵），每一個好都有無數稀有殊勝的事蹟。』 不應該執著于產生這樣的念頭：『我將安住在一個莊嚴清凈的國土，這個國土的寬廣程度在十方如同恒河沙數的世界那樣廣大。』不應該執著于產生這樣的念頭：『我將安坐於一個金剛座（vajrasana，指佛陀成道時所坐的座位），這個座位的廣大量等同於三千大千世界。』不應該執著于產生這樣的念頭

【English Translation】 English version: One should not dwell on the thought, 'This is the eighth pudgala (person or being), this is a sradhanusarin (one who follows by faith), this is a dharmanusarin (one who follows by dharma)'; one should not dwell on the thought, 'This is a srotapanna (stream-enterer, the first stage of enlightenment) who will have a maximum of seven rebirths in the desire realm, this is a kulamkula (one who will be reborn two or three times before attaining arhatship), this is an ekavicin (one who will attain arhatship in one lifetime)'; one should not dwell on the thought, 'This is a person who has reached the peak of the path, whose defilements will be exhausted at the end of their life'; one should not dwell on the thought, 'This is a srotapanna who is certain not to fall into lower realms, this is a sakrdagamin (once-returner, the second stage of enlightenment) who will come to this world once more and attain the end of suffering'; one should not dwell on the thought, 'This is an anagamin-pratipannaka (one who is on the path to non-returning), this is an anagamin (non-returner, the third stage of enlightenment) who will attain parinirvana (complete nirvana) after being reborn there'; one should not dwell on the thought, 'This is an arhat (one who has attained complete enlightenment), who has forever ended future existence and will now enter nirupadhisesa-nirvana (nirvana without remainder)'; one should not dwell on the thought, 'This is a pratyekabuddha (a solitary enlightened one)'; one should not dwell on the thought, 'This is a tathagata (one of the ten epithets of a Buddha), an arhat (one of the ten epithets of a Buddha), a samyaksambuddha (one of the ten epithets of a Buddha).' One should not dwell on the thought, 'I have surpassed the stages of sravaka (hearer, one who follows the teachings of the Buddha) and pratyekabuddha and now abide in the stage of a bodhisattva (one who seeks enlightenment for the benefit of all beings).' One should not dwell on the thought, 'I will possess sarvajnata (omniscience), marga-jnana (knowledge of the path), and sarvakarajnata (knowledge of all aspects), and having awakened to all dharmas (teachings) in all their aspects, I will forever cut off all the entanglements, fetters, and habitual tendencies of defilements.' One should not dwell on the thought, 'I will attain the anuttara-samyak-sambodhi (supreme perfect enlightenment) that I seek, become a tathagata, an arhat, a samyaksambuddha, turn the wondrous dharma-cakra (wheel of dharma), perform the deeds of all Buddhas, liberate countless sentient beings, and lead them to the ultimate bliss of nirvana.' One should not dwell on the thought, 'Having well cultivated the catvarah-rddhipadah (four bases of psychic power), I will abide in such a supreme samadhi (meditative absorption), and through the power of this samadhi, my lifespan will be as long as the kalpas (eons) of the sands of the Ganges.' One should not dwell on the thought, 'I will attain limitless lifespan.' One should not dwell on the thought, 'I will attain the thirty-two mahapurusa-laksanas (major marks of a great being), each mark adorned with a hundred merits.' One should not dwell on the thought, 'I will attain the eighty anuvyanjanas (minor marks of a great being), each mark having countless rare and supreme qualities.' One should not dwell on the thought, 'I will abide in a pure and adorned land, which is as vast as the number of worlds like the sands of the Ganges in the ten directions.' One should not dwell on the thought, 'I will sit on a vajrasana (diamond seat), which is as vast as the three thousand great thousand worlds.' One should not dwell on the thought

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：『我當居止大菩提樹，其樹高廣眾寶莊嚴，所出妙香，有情聞者貪、瞋、癡等心疾皆除，無量無邊身病亦愈。諸有聞此菩提樹香，離諸聲聞、獨覺作意，必獲無上正等菩提。』

「不應住作是念：『愿我當得嚴凈佛土，其土清凈，無色蘊名聲，無受、想、行、識蘊名聲；無眼處名聲，無耳、鼻、舌、身、意處名聲；無色處名聲，無聲、香、味、觸、法處名聲；無眼界名聲，無耳、鼻、舌、身、意界名聲；無色界名聲，無聲、香、味、觸、法界名聲；無眼識界名聲，無耳、鼻、舌、身、意識界名聲；無眼觸名聲，無耳、鼻、舌、身、意觸名聲；無眼觸為緣所生諸受名聲，無耳、鼻、舌、身、意觸為緣所生諸受名聲；無地界名聲，無水、火、風、空、識界名聲；無無明名聲，無行、識、名色、六處、觸、受、愛、取、有、生、老死名聲；唯有佈施波羅蜜多名聲，乃至唯有般若波羅蜜多名聲；唯有內空名聲，乃至唯有無性自性空名聲；唯有真如名聲，乃至唯有不思議界名聲；唯有四念住名聲，廣說乃至唯有十八佛不共法名聲；其中都無預流、一來、不還、阿羅漢、獨覺、異生等名聲，唯有菩薩摩訶薩、如來應正等覺等名聲。』何以故？憍尸迦！如是住者有所得故。所以者何？一切如來、應、正等覺證得無上正等菩提

【現代漢語翻譯】 現代漢語譯本：『我應當安住在那棵大菩提樹下，那棵樹高大廣闊，以各種珍寶莊嚴，散發出美妙的香氣，有情眾生聞到這香氣，貪、嗔、癡等心病都會消除，無量無邊的身體疾病也會痊癒。所有聞到這菩提樹香氣的人，都會遠離聲聞（sravaka，指聽聞佛陀教誨而修行的人）、獨覺（pratyekabuddha，指不需他人教導，獨自悟道的人）的修行意念，必定獲得無上正等菩提（anuttara-samyak-sambodhi，指最高的、完全的覺悟）。』 『不應該抱有這樣的想法：『愿我能得到莊嚴清凈的佛土，那佛土清凈，沒有色蘊（rupa-skandha，指物質的聚集）的名聲，沒有受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識蘊（vijnana，指意識）的名聲；沒有眼處（caksu-ayatana，指眼睛）的名聲，沒有耳（srotra，指耳朵）、鼻（ghrana，指鼻子）、舌（jihva，指舌頭）、身（kaya，指身體）、意處（manas-ayatana，指意識）的名聲；沒有色處（rupa-ayatana，指顏色和形狀）的名聲，沒有聲（sabda，指聲音）、香（gandha，指氣味）、味（rasa，指味道）、觸（sprastavya，指觸感）、法處（dharma-ayatana，指思想和概念）的名聲；沒有眼界（caksu-dhatu，指眼睛的界限）的名聲，沒有耳（srotra-dhatu，指耳朵的界限）、鼻（ghrana-dhatu，指鼻子的界限）、舌（jihva-dhatu，指舌頭的界限）、身（kaya-dhatu，指身體的界限）、意界（manas-dhatu，指意識的界限）的名聲；沒有色界（rupa-dhatu，指顏色和形狀的界限）的名聲，沒有聲（sabda-dhatu，指聲音的界限）、香（gandha-dhatu，指氣味的界限）、味（rasa-dhatu，指味道的界限）、觸（sprastavya-dhatu，指觸感的界限）、法界（dharma-dhatu，指思想和概念的界限）的名聲；沒有眼識界（caksu-vijnana-dhatu，指眼睛的意識界限）的名聲，沒有耳（srotra-vijnana-dhatu，指耳朵的意識界限）、鼻（ghrana-vijnana-dhatu，指鼻子的意識界限）、舌（jihva-vijnana-dhatu，指舌頭的意識界限）、身（kaya-vijnana-dhatu，指身體的意識界限）、意識界（mano-vijnana-dhatu，指意識的界限）的名聲；沒有眼觸（caksu-samsparsha，指眼睛的接觸）的名聲，沒有耳（srotra-samsparsha，指耳朵的接觸）、鼻（ghrana-samsparsha，指鼻子的接觸）、舌（jihva-samsparsha，指舌頭的接觸）、身（kaya-samsparsha，指身體的接觸）、意觸（manas-samsparsha，指意識的接觸）的名聲；沒有以眼觸為緣所生的各種感受的名聲，沒有以耳、鼻、舌、身、意觸為緣所生的各種感受的名聲；沒有地界（prthivi-dhatu，指地元素的界限）的名聲，沒有水（ap-dhatu，指水元素的界限）、火（tejas-dhatu，指火元素的界限）、風（vayu-dhatu，指風元素的界限）、空（akasa-dhatu，指空間的界限）、識界（vijnana-dhatu，指意識的界限）的名聲；沒有無明（avidya，指無知）的名聲，沒有行（samskara，指意志）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質）、六處（sad-ayatana，指六根）、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（jara-marana，指衰老和死亡）的名聲；只有佈施波羅蜜多（dana-paramita，指佈施的完美）的名聲，乃至只有般若波羅蜜多（prajna-paramita，指智慧的完美）的名聲；只有內空（adhyatma-sunyata，指內在的空性）的名聲，乃至只有無性自性空（prakrti-sunyata，指無自性的空性）的名聲；只有真如（tathata，指事物的真實本性）的名聲，乃至只有不思議界（acintya-dhatu，指不可思議的境界）的名聲；只有四念住（catvari-smrtyupasthana，指四種正念的修行）的名聲，廣而言之，乃至只有十八佛不共法（astadasa-avenika-buddha-dharma，指佛陀獨有的十八種功德）的名聲；其中都沒有預流（srota-apanna，指入流者）、一來（sakrdagamin，指一來者）、不還（anagamin，指不還者）、阿羅漢（arhat，指已證悟者）、獨覺（pratyekabuddha，指獨自覺悟者）、異生（prthagjana，指凡夫）等名聲，只有菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）、如來應正等覺（tathagata-arhat-samyaksambuddha，指佛陀的稱號）等名聲。』為什麼呢？憍尸迦（Kausika，帝釋天的別名）！像這樣執著于某種觀念的人，是因為有所得的緣故。這是為什麼呢？一切如來、應、正等覺證得無上正等菩提，是因為他們不執著于任何事物。』

【English Translation】 English version: 'I should dwell under the great Bodhi tree, which is tall and vast, adorned with various treasures, and emits a wonderful fragrance. Sentient beings who smell this fragrance will have their mental illnesses such as greed, hatred, and delusion eliminated, and their countless physical ailments will also be healed. Those who smell the fragrance of this Bodhi tree will abandon the intentions of Sravakas (those who hear the teachings of the Buddha and practice accordingly) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and will surely attain Anuttara-samyak-sambodhi (the highest, perfect enlightenment).' 'One should not dwell on such thoughts as: 「May I attain a pure Buddha-land, a land that is pure, without the name of the Rupa-skandha (the aggregate of form), without the name of Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana-skandha (the aggregate of consciousness); without the name of the Caksu-ayatana (the eye base), without the name of the Srotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Manas-ayatana (mind base); without the name of the Rupa-ayatana (form base), without the name of Sabda (sound), Gandha (smell), Rasa (taste), Sprastavya (touch), and Dharma-ayatana (mental object base); without the name of the Caksu-dhatu (eye element), without the name of the Srotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Manas-dhatu (mind element); without the name of the Rupa-dhatu (form element), without the name of Sabda (sound), Gandha (smell), Rasa (taste), Sprastavya (touch), and Dharma-dhatu (mental object element); without the name of the Caksu-vijnana-dhatu (eye consciousness element), without the name of the Srotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Mano-vijnana-dhatu (mind consciousness element); without the name of Caksu-samsparsha (eye contact), without the name of Srotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Manas-samsparsha (mind contact); without the name of the various feelings arising from eye contact, without the name of the various feelings arising from ear, nose, tongue, body, and mind contact; without the name of the Prthivi-dhatu (earth element), without the name of Ap-dhatu (water element), Tejas-dhatu (fire element), Vayu-dhatu (wind element), Akasa-dhatu (space element), and Vijnana-dhatu (consciousness element); without the name of Avidya (ignorance), without the name of Samskara (mental formations), Vijnana (consciousness), Nama-rupa (name and form), Sad-ayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jara-marana (old age and death); only the name of Dana-paramita (perfection of giving), and so on, only the name of Prajna-paramita (perfection of wisdom); only the name of Adhyatma-sunyata (inner emptiness), and so on, only the name of Prakrti-sunyata (emptiness of inherent nature); only the name of Tathata (suchness), and so on, only the name of Acintya-dhatu (inconceivable realm); only the name of Catvari-smrtyupasthana (four foundations of mindfulness), and so on, only the name of Astadasa-avenika-buddha-dharma (eighteen unique qualities of a Buddha); within which there are no names of Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Prthagjana (ordinary person), etc., only the names of Bodhisattva-mahasattva (great bodhisattva), Tathagata-arhat-samyaksambuddha (the thus-gone, worthy, perfectly enlightened one), etc.」 Why is this so? Kausika (another name for Indra)! Those who dwell in such a way do so because they have something to gain. Why is that? All Tathagatas, Arhats, Samyaksambuddhas attain Anuttara-samyak-sambodhi because they do not cling to anything.'

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時，覺一切法都無所有；一切菩薩摩訶薩眾住不退轉地時，亦見諸法都無所有。

「憍尸迦！是為菩薩摩訶薩于般若波羅蜜多如所應住不應住相。憍尸迦！諸菩薩摩訶薩于深般若波羅蜜多隨所應住不應住相，以無所得而為方便，應如是學。」

爾時，舍利子作是念言：「若菩薩摩訶薩修行般若波羅蜜多時，於一切法不應住者，云何應住般若波羅蜜多？」

具壽善現知舍利子心之所念，便謂之曰：「于意云何？諸如來心為何所住？」

舍利子言：「諸如來心都無所住。所以者何？善現！如來之心不住色，不住受、想、行、識；不住眼處，不住耳、鼻、舌、身、意處；不住色處，不住聲、香、味、觸、法處；不住眼界，不住耳、鼻、舌、身、意界；不住色界，不住聲、香、味、觸、法界；不住眼識界，不住耳、鼻、舌、身、意識界；不住眼觸，不住耳、鼻、舌、身、意觸；不住眼觸為緣所生諸受，不住耳、鼻、舌、身、意觸為緣所生諸受；不住有為界，不住無為界；不住四念住，廣說乃至不住十八佛不共法；不住一切智，不住道相智、一切相智。何以故？以一切法不可得故。如是，善現！如來之心於一切法都無所住亦非不住。」

時，具壽善現謂舍利子言：「諸菩薩摩訶薩修行般若波羅蜜

【現代漢語翻譯】 現代漢語譯本：當菩薩覺悟到一切法皆空無所有時；一切菩薩摩訶薩（菩薩中的大菩薩）安住于不退轉的境界時，也見到一切法都空無所有。 『憍尸迦（帝釋天）！這就是菩薩摩訶薩在般若波羅蜜多（以智慧到達彼岸）中，應該如何安住和不應如何安住的相狀。憍尸迦！諸菩薩摩訶薩在甚深的般若波羅蜜多中，應該如何安住和不應如何安住的相狀，要以無所得為方便，應當這樣學習。』 當時，舍利子（佛陀的十大弟子之一，以智慧著稱）心想：『如果菩薩摩訶薩在修行般若波羅蜜多時，對於一切法都不應該執著安住，那麼又應該如何安住于般若波羅蜜多呢？』 具壽善現（佛陀的弟子之一，以解空性著稱）知道舍利子心中所想，就對他說：『你的意思如何？諸如來（佛陀）的心安住在哪裡呢？』 舍利子說：『諸如來的心都無所安住。為什麼呢？善現！如來的心不住於色（物質），不住于受（感受）、想（思維）、行（意志）、識（意識）；不住于眼處（眼根），不住于耳、鼻、舌、身、意處（其他五根）；不住於色處（色塵），不住于聲、香、味、觸、法處（其他五塵）；不住于眼界（眼識的範圍），不住于耳、鼻、舌、身、意界（其他五識的範圍）；不住於色界（色法界），不住于聲、香、味、觸、法界（其他五法界）；不住于眼識界（眼識的範圍），不住于耳、鼻、舌、身、意識界（其他五識的範圍）；不住于眼觸（眼根與色塵的接觸），不住于耳、鼻、舌、身、意觸（其他五根與五塵的接觸）；不住于眼觸為緣所生的諸受（由眼觸產生的感受），不住于耳、鼻、舌、身、意觸為緣所生的諸受（由其他五觸產生的感受）；不住于有為界（因緣和合的現象），不住于無為界（不生不滅的真理）；不住於四念住（四種禪修方法），廣而言之，乃至不住於十八佛不共法（佛陀獨有的十八種功德）；不住於一切智（佛陀的智慧），不住于道相智（菩薩的智慧）、一切相智（佛陀的智慧）。為什麼呢？因為一切法都不可得。善現！如來的心對於一切法都無所安住，也並非不無所安住。』 當時，具壽善現對舍利子說：『諸菩薩摩訶薩修行般若波羅蜜多時，

【English Translation】 English version: When Bodhisattvas realize that all dharmas are without any inherent existence; when all Bodhisattva Mahasattvas (great Bodhisattvas) dwell in the stage of non-retrogression, they also see that all dharmas are without any inherent existence. 『Kausika (Indra)! This is how Bodhisattva Mahasattvas should and should not abide in Prajnaparamita (perfection of wisdom). Kausika! Bodhisattva Mahasattvas, in the profound Prajnaparamita, should and should not abide, using non-attainment as a means, should learn in this way.』 At that time, Sariputra (one of Buddha's ten great disciples, known for his wisdom) thought: 『If Bodhisattva Mahasattvas, while practicing Prajnaparamita, should not abide in any dharma, then how should they abide in Prajnaparamita?』 The Venerable Subhuti (one of Buddha's disciples, known for his understanding of emptiness), knowing what Sariputra was thinking, said to him: 『What do you think? Where does the mind of the Tathagatas (Buddhas) abide?』 Sariputra said: 『The minds of the Tathagatas do not abide anywhere. Why is that? Subhuti! The mind of the Tathagata does not abide in form (materiality), does not abide in feeling, perception, volition, or consciousness; does not abide in the eye base, does not abide in the ear, nose, tongue, body, or mind bases; does not abide in the form object, does not abide in the sound, smell, taste, touch, or dharma objects; does not abide in the eye realm, does not abide in the ear, nose, tongue, body, or mind realms; does not abide in the form realm, does not abide in the sound, smell, taste, touch, or dharma realms; does not abide in the eye consciousness realm, does not abide in the ear, nose, tongue, body, or mind consciousness realms; does not abide in eye contact, does not abide in ear, nose, tongue, body, or mind contact; does not abide in the feelings arising from eye contact, does not abide in the feelings arising from ear, nose, tongue, body, or mind contact; does not abide in the conditioned realm, does not abide in the unconditioned realm; does not abide in the four foundations of mindfulness, and broadly speaking, does not abide in the eighteen unique qualities of a Buddha; does not abide in all-knowing wisdom, does not abide in the wisdom of the path, or the wisdom of all aspects. Why is that? Because all dharmas are unattainable. Thus, Subhuti! The mind of the Tathagata does not abide in any dharma, nor does it not abide.』 At that time, the Venerable Subhuti said to Sariputra: 『When Bodhisattva Mahasattvas practice Prajnaparamita,

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多時亦復如是，雖住般若波羅蜜多，而同如來於一切法都無所住亦非不住。所以者何？舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，雖住般若波羅蜜多，而於色非住非不住，乃至於一切相智亦非住非不住。何以故？舍利子！以色等法無二相故。舍利子！諸菩薩摩訶薩于深般若波羅蜜多，隨此非住非不住相，以無所得而為方便，應如是學。」

爾時，會中有諸天子竊作是念：「諸藥叉等言詞咒句雖復隱密，而我等輩猶可了知；尊者善現於此般若波羅蜜多，雖以種種言詞顯示，而我等輩竟不能解！」

具壽善現知諸天子心之所念，便告彼言：「汝等天子於我所說不能解耶？」

諸天子言：「如是！如是！」

具壽善現復告彼言：「我曾於此甚深般若波羅蜜多相應義中不說一字，汝亦不聞，當何所解？何以故？諸天子！甚深般若波羅蜜多相應義中，文字言說皆遠離故，由此于中說者、聽者及能解者皆不可得，一切如來、應、正等覺所證無上正等菩提微妙甚深亦復如是。

「諸天子！如諸如來、應、正等覺化作化身，如是化身化作四眾，俱來集會而為說法。于意云何？是中有實能說、能聽、能解者不？」

諸天子言：「不也！大德！」

善現告言：「如是，諸天子！一切法皆如化

【現代漢語翻譯】 現代漢語譯本： 在很多時候也是這樣，菩薩雖然安住于般若波羅蜜多（智慧的完美），但如同如來（佛陀）一樣，對於一切法既不住著也不不執著。這是為什麼呢？舍利子（佛陀的弟子）！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多時，雖然安住于般若波羅蜜多，但對於色（物質現象）既不住著也不不執著，乃至對於一切相智（對一切現象的智慧）也是既不住著也不不執著。為什麼呢？舍利子！因為色等法沒有兩種不同的相狀。舍利子！菩薩摩訶薩對於甚深的般若波羅蜜多，隨順這種非住非不住的相狀，以無所得（不執著任何事物）作為方便，應當這樣學習。

那時，會中有一些天子（天界的眾生）暗自思忖：『那些藥叉（一種鬼神）的言詞咒語雖然隱秘，我們尚且能夠理解；尊者善現（佛陀的弟子）用種種言詞來顯示這般若波羅蜜多，我們卻完全不能理解！』

具壽善現知道這些天子心中所想，便告訴他們說：『你們這些天子，對於我所說的不能理解嗎？』

天子們說：『是的！是的！』

具壽善現又告訴他們說：『我在這甚深般若波羅蜜多相應的意義中，沒有說過一個字，你們也沒有聽到，又怎麼能理解呢？為什麼呢？天子們！甚深般若波羅蜜多相應的意義中，文字言說都是遠離的，因此，其中說者、聽者以及能理解者都是不可得的，一切如來、應、正等覺（佛陀的稱號）所證悟的無上正等菩提（最高的覺悟）微妙而深奧，也是如此。』

『天子們！如同諸如來、應、正等覺化作化身，這些化身又化作四眾（比丘、比丘尼、優婆塞、優婆夷），一起來到這裡說法。你們認為如何？這裡面有真實的能說、能聽、能理解的人嗎？』

天子們說：『沒有！大德！』

善現說：『是的，天子們！一切法都如幻化一般。』

【English Translation】 English version: It is often the case that, although dwelling in Prajnaparamita (the perfection of wisdom), they are like the Tathagata (Buddha), who neither dwells in nor does not dwell in any dharma (phenomena). Why is this? Shariputra (a disciple of the Buddha)! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita, although they dwell in Prajnaparamita, they neither dwell in nor do not dwell in rupa (form), and so on, up to all-aspect wisdom, they neither dwell in nor do not dwell in it. Why is this? Shariputra! Because rupa and other dharmas have no dual nature. Shariputra! Bodhisattva Mahasattvas, in the profound Prajnaparamita, following this aspect of neither dwelling nor not dwelling, using non-attainment (non-attachment to anything) as a means, should learn in this way.

At that time, some devas (celestial beings) in the assembly secretly thought: 'Although the words and mantras of the yakshas (a type of spirit) are hidden, we can still understand them; but although the venerable Subhuti (a disciple of the Buddha) reveals this Prajnaparamita with various words, we cannot understand it at all!'

The venerable Subhuti, knowing what the devas were thinking, said to them: 'You devas, do you not understand what I have said?'

The devas said: 'Yes! Yes!'

The venerable Subhuti then said to them: 'In the meaning corresponding to this profound Prajnaparamita, I have not spoken a single word, nor have you heard it, so how can you understand it? Why is this? Devas! In the meaning corresponding to the profound Prajnaparamita, words and speech are all far removed, therefore, the speaker, the listener, and the one who understands are all unattainable. The supreme, perfect enlightenment (Anuttara-samyak-sambodhi) attained by all Tathagatas, Arhats, and Samyak-sambuddhas (titles of the Buddha) is also subtle and profound in the same way.'

'Devas! It is like the Tathagatas, Arhats, and Samyak-sambuddhas creating emanations, and these emanations creating the four assemblies (monks, nuns, laymen, and laywomen), who all come together to teach the Dharma. What do you think? Is there anyone here who truly speaks, listens, or understands?'

The devas said: 'No, venerable sir!'

Subhuti said: 'Thus it is, devas! All dharmas are like illusions.'

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故，今於此甚深般若波羅蜜多相應義中，說者、聽者及能解者都不可得。

「諸天子！如人夢中夢見有佛為諸大眾宣說正法，于意云何？是中有實能說、能聽、能解者不？」

諸天子言：「不也！大德！」

善現告言：「如是，諸天子！一切法皆如夢故，今於此甚深般若波羅蜜多相應義中，說者、聽者及能解者都不可得。

「諸天子！如有二人處一山谷，各住一面贊佛、法、僧，俱時發響，于意云何？此二響聲能互相聞、互相解不？」

諸天子言：「不也！大德！」

善現告言：「如是！諸天子！一切法皆如響故，今於此甚深般若波羅蜜多相應義中，說者、聽者及能解者都不可得。

「諸天子！如巧幻師或彼弟子，於四衢道幻作四眾及一如來、應、正等覺，是幻如來、應、正等覺為幻四眾宣說正法，于意云何？是中有實說者、聽者、能解者不？」

諸天子言：「不也！大德！」

善現告言：「如是，諸天子！一切法皆如幻故，今於此甚深般若波羅蜜多相應義中，說者、聽者及能解者都不可得。

「諸天子！由此因緣，我曾於此甚深般若波羅蜜多相應義中不說一字，汝亦不聞，當何所解？」

大般若波羅蜜多經卷第四百二十五 大正藏第 07

【現代漢語翻譯】 現代漢語譯本：因此，現在在這與甚深般若波羅蜜多（Prajnaparamita，意為智慧的完美）相應的意義中，說法者、聽法者以及能夠理解的人都是不可得的。 『諸位天子！譬如有人在夢中夢見有佛為大眾宣說正法，你們認為如何？其中有真實的說法者、聽法者、理解者嗎？』 諸位天子回答說：『沒有，大德！』 善現（Subhuti，佛陀的弟子）說道：『是的，諸位天子！一切法都如夢一般，所以現在在這與甚深般若波羅蜜多相應的意義中，說法者、聽法者以及能夠理解的人都是不可得的。』 『諸位天子！譬如有兩個人處在同一個山谷中，各自住在一面讚頌佛、法、僧，同時發出聲音，你們認為如何？這兩種聲音能夠互相聽到、互相理解嗎？』 諸位天子回答說：『不能，大德！』 善現說道：『是的，諸位天子！一切法都如迴響一般，所以現在在這與甚深般若波羅蜜多相應的意義中，說法者、聽法者以及能夠理解的人都是不可得的。』 『諸位天子！譬如一個巧妙的魔術師或者他的弟子，在十字路口變幻出四眾弟子以及一位如來、應供、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的稱號），這個變幻出來的如來、應供、正等覺為變幻出來的四眾弟子宣說正法，你們認為如何？其中有真實的說法者、聽法者、理解者嗎？』 諸位天子回答說：『沒有，大德！』 善現說道：『是的，諸位天子！一切法都如幻象一般，所以現在在這與甚深般若波羅蜜多相應的意義中，說法者、聽法者以及能夠理解的人都是不可得的。』 『諸位天子！因為這個緣故，我曾經在這與甚深般若波羅蜜多相應的意義中沒有說過一個字，你們也沒有聽到，你們又將理解什麼呢？』

【English Translation】 English version: Therefore, now in this meaning corresponding to the profound Prajnaparamita (Perfection of Wisdom), the speaker, the listener, and the one who understands are all unattainable. 'O sons of gods! Suppose a person dreams of a Buddha expounding the Dharma to a great assembly. What do you think? Is there a real speaker, listener, or understander in that dream?' The sons of gods replied, 'No, Venerable One!' Subhuti (a disciple of the Buddha) said, 'So it is, O sons of gods! All dharmas are like dreams. Therefore, now in this meaning corresponding to the profound Prajnaparamita, the speaker, the listener, and the one who understands are all unattainable.' 'O sons of gods! Suppose two people are in a mountain valley, each dwelling on one side, praising the Buddha, Dharma, and Sangha, and they make sounds at the same time. What do you think? Can these two sounds hear each other and understand each other?' The sons of gods replied, 'No, Venerable One!' Subhuti said, 'So it is, O sons of gods! All dharmas are like echoes. Therefore, now in this meaning corresponding to the profound Prajnaparamita, the speaker, the listener, and the one who understands are all unattainable.' 'O sons of gods! Suppose a skillful magician or his disciple conjures up four assemblies and a Tathagata, Arhat, Samyaksambuddha (titles of the Buddha) at a crossroads. This conjured Tathagata, Arhat, Samyaksambuddha expounds the Dharma to the conjured four assemblies. What do you think? Is there a real speaker, listener, or understander in that?' The sons of gods replied, 'No, Venerable One!' Subhuti said, 'So it is, O sons of gods! All dharmas are like illusions. Therefore, now in this meaning corresponding to the profound Prajnaparamita, the speaker, the listener, and the one who understands are all unattainable.' 'O sons of gods! Because of this reason, I have never spoken a single word in this meaning corresponding to the profound Prajnaparamita, nor have you heard it. What then will you understand?'

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冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十六

三藏法師玄奘奉　詔譯第二分帝釋品第二十五之二

爾時，諸天子復作是念：「尊者善現於此般若波羅蜜多，雖複種種方便顯說欲令易解，然其義趣轉深轉妙難可測量。」

具壽善現知諸天子心之所念，便告彼言：「諸天子！色乃至識非深非妙，色自性乃至識自性亦非深非妙；眼處乃至意處非深非妙，眼處自性乃至意處自性亦非深非妙；色處乃至法處非深非妙，色處自性乃至法處自性亦非深非妙；眼界乃至意界非深非妙，眼界自性乃至意界自性亦非深非妙；色界乃至法界非深非妙，色界自性乃至法界自性亦非深非妙；眼識界乃至意識界非深非妙眼識界自性乃至意識界自性亦非深非妙；眼觸乃至意觸非深非妙，眼觸自性乃至意觸自性亦非深非妙；眼觸為緣所生諸受乃至意觸為緣所生諸受非深非妙，眼觸為緣所生諸受自性乃至意觸為緣所生諸受自性亦非深非妙；佈施波羅蜜多乃至般若波羅蜜多非深非妙，佈施波羅蜜多自性乃至般若波羅蜜多自性亦非深非妙；內空乃至無性自性空非深非妙，內空自性乃至無性自性空自性亦非深非妙；四念住廣說乃至十八佛不共法非深非妙，四念住自性廣

【現代漢語翻譯】 現代漢語譯本 那時，諸位天子又這樣想：『尊者善現雖然用種種方便來闡釋這般若波羅蜜多，想讓它容易理解，但它的義理和旨趣卻越來越深奧，越來越微妙，難以衡量。』 具壽善現知道諸位天子心中所想，便告訴他們說：『諸位天子！色乃至識（五蘊，即構成個體存在的五種要素：色、受、想、行、識）不是深奧也不是微妙，色的自性乃至識的自性也不是深奧也不是微妙；眼處乃至意處（六根，即眼、耳、鼻、舌、身、意）不是深奧也不是微妙，眼處的自性乃至意處的自性也不是深奧也不是微妙；色處乃至法處（六塵，即色、聲、香、味、觸、法）不是深奧也不是微妙，色處的自性乃至法處的自性也不是深奧也不是微妙；眼界乃至意界（六界，即眼界、耳界、鼻界、舌界、身界、意界）不是深奧也不是微妙，眼界的自性乃至意界的自性也不是深奧也不是微妙；乃至法界不是深奧也不是微妙，自性乃至法界的自性也不是深奧也不是微妙；眼識界乃至意識界（六識，即眼識、耳識、鼻識、舌識、身識、意識）不是深奧也不是微妙，眼識界的自性乃至意識界的自性也不是深奧也不是微妙；眼觸乃至意觸（六觸，即眼觸、耳觸、鼻觸、舌觸、身觸、意觸）不是深奧也不是微妙，眼觸的自性乃至意觸的自性也不是深奧也不是微妙；以眼觸為緣所生的諸受乃至以意觸為緣所生的諸受不是深奧也不是微妙，以眼觸為緣所生的諸受的自性乃至以意觸為緣所生的諸受的自性也不是深奧也不是微妙；佈施波羅蜜多（六波羅蜜，即佈施、持戒、忍辱、精進、禪定、般若）乃至般若波羅蜜多不是深奧也不是微妙，佈施波羅蜜多的自性乃至般若波羅蜜多的自性也不是深奧也不是微妙；內空乃至無性自性空（十六空，佛教中關於空的十六種理解）不是深奧也不是微妙，內空的自性乃至無性自性空的自性也不是深奧也不是微妙；四念住（四念住，即身念住、受念住、心念住、法念住）廣說乃至十八佛不共法（十八不共法，佛陀獨有的十八種功德）不是深奧也不是微妙，四念住的自性廣

【English Translation】 English version At that time, the gods again thought, 'Although the venerable Subhuti explains this Prajnaparamita (Perfection of Wisdom) with various skillful means, intending to make it easy to understand, its meaning and purpose become increasingly profound and subtle, difficult to measure.' The venerable Subhuti, knowing the thoughts in the minds of the gods, then said to them, 'O gods! Form (rupa) and so on up to consciousness (vijnana) are neither profound nor subtle; the self-nature of form and so on up to the self-nature of consciousness are also neither profound nor subtle. The eye-sphere (caksu-ayatana) and so on up to the mind-sphere (manas-ayatana) are neither profound nor subtle; the self-nature of the eye-sphere and so on up to the self-nature of the mind-sphere are also neither profound nor subtle. The form-sphere (rupa-ayatana) and so on up to the dharma-sphere (dharma-ayatana) are neither profound nor subtle; the self-nature of the form-sphere and so on up to the self-nature of the dharma-sphere are also neither profound nor subtle. The eye-element (caksu-dhatu) and so on up to the mind-element (manas-dhatu) are neither profound nor subtle; the self-nature of the eye-element and so on up to the self-nature of the mind-element are also neither profound nor subtle; and so on up to the dharma-element (dharma-dhatu) are neither profound nor subtle, the self-nature and so on up to the self-nature of the dharma-element are also neither profound nor subtle. The eye-consciousness-element (caksu-vijnana-dhatu) and so on up to the mind-consciousness-element (manas-vijnana-dhatu) are neither profound nor subtle; the self-nature of the eye-consciousness-element and so on up to the self-nature of the mind-consciousness-element are also neither profound nor subtle. Eye-contact (caksu-samsparsha) and so on up to mind-contact (manas-samsparsha) are neither profound nor subtle; the self-nature of eye-contact and so on up to the self-nature of mind-contact are also neither profound nor subtle. The feelings (vedana) born of eye-contact and so on up to the feelings born of mind-contact are neither profound nor subtle; the self-nature of the feelings born of eye-contact and so on up to the self-nature of the feelings born of mind-contact are also neither profound nor subtle. The perfection of giving (dana-paramita) and so on up to the perfection of wisdom (prajna-paramita) are neither profound nor subtle; the self-nature of the perfection of giving and so on up to the self-nature of the perfection of wisdom are also neither profound nor subtle. Inner emptiness (adhyatma-sunyata) and so on up to the emptiness of the self-nature of non-nature (asvabhava-svabhava-sunyata) are neither profound nor subtle; the self-nature of inner emptiness and so on up to the self-nature of the emptiness of the self-nature of non-nature are also neither profound nor subtle. The four foundations of mindfulness (smrtyupasthana) and so on up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are neither profound nor subtle; the self-nature of the four foundations of mindfulness and so on

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說乃至十八佛不共法自性亦非深非妙；一切三摩地門、一切陀羅尼門非深非妙，一切三摩地門自性、一切陀羅尼門自性亦非深非妙；乃至一切智、道相智、一切相智非深非妙，一切智自性、道相智、一切相智自性亦非深非妙。」

時，諸天子復作是念：「尊者善現所說法中，不施設色乃至識，不施設眼處乃至意處，不施設色處乃至法處，不施設眼界乃至意界，不施設色界乃至法界，不施設眼識界乃至意識界，不施設眼觸乃至意觸，不施設眼觸為緣所生諸受乃至意觸為緣所生諸受，不施設佈施波羅蜜多乃至般若波羅蜜多，不施設內空乃至無性自性空，不施設四念住廣說乃至十八佛不共法，不施設一切三摩地門、一切陀羅尼門，不施設一切智、道相智、一切相智，不施設預流及預流果，乃至不施設阿羅漢及阿羅漢果，不施設獨覺及獨覺菩提，不施設菩薩及菩薩地，不施設三藐三佛陀及三藐三菩提，亦不施設文字言說。」

具壽善現知諸天子心所念法，便告之言：「如是！如是！如汝所念。色等諸法乃至無上正等菩提，皆離文字咸不可說，故於般若波羅蜜多無說、無聽亦無解者。是故汝等於諸法中，應隨所說修深固忍。諸有欲住欲證預流、一來、不還、阿羅漢果，亦因此忍方能住證；諸有欲住欲證獨覺所得菩提

【現代漢語翻譯】 現代漢語譯本：『乃至十八佛不共法（佛獨有的十八種功德）的自性也非深奧非微妙；一切三摩地門（禪定之門）、一切陀羅尼門（總持之門）非深奧非微妙，一切三摩地門的自性、一切陀羅尼門的自性也非深奧非微妙；乃至一切智（佛陀的智慧）、道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物現象的智慧）非深奧非微妙，一切智的自性、道相智的自性、一切相智的自性也非深奧非微妙。』 當時，諸天子又這樣想：『尊者善現所說的法中，不設立色乃至識，不設立眼處乃至意處，不設立色處乃至法處，不設立眼界乃至意界，不設立色界乃至法界，不設立眼識界乃至意識界，不設立眼觸乃至意觸，不設立眼觸為緣所生的諸受乃至意觸為緣所生的諸受，不設立佈施波羅蜜多（佈施的完美）乃至般若波羅蜜多（智慧的完美），不設立內空乃至無性自性空，不設立四念住（四種禪修方法）廣說乃至十八佛不共法，不設立一切三摩地門、一切陀羅尼門，不設立一切智、道相智、一切相智，不設立預流（初果）及預流果，乃至不設立阿羅漢（無學）及阿羅漢果，不設立獨覺（辟支佛）及獨覺菩提（辟支佛的覺悟），不設立菩薩及菩薩地，不設立三藐三佛陀（正等覺）及三藐三菩提（正等覺的覺悟），也不設立文字言說。』 具壽善現知道諸天子心中所想的法，便告訴他們說：『是的！是的！正如你們所想的。色等諸法乃至無上正等菩提，都離於文字，都不可說，所以在般若波羅蜜多中，沒有說者、沒有聽者，也沒有理解者。因此，你們對於諸法，應當隨所說的修習深固的忍。那些想要安住、想要證得預流、一來、不還、阿羅漢果的人，也因此忍才能安住證得；那些想要安住、想要證得獨覺所得的菩提

【English Translation】 English version: 'Even the self-nature of the eighteen unique qualities of a Buddha (eighteen exclusive attributes of a Buddha) is neither profound nor subtle; all Samadhi doors (doors of meditative concentration), all Dharani doors (doors of mnemonic incantations) are neither profound nor subtle, the self-nature of all Samadhi doors, the self-nature of all Dharani doors are also neither profound nor subtle; even all-knowing wisdom (Buddha's wisdom), the wisdom of the path (wisdom of understanding the path of practice), the wisdom of all aspects (wisdom of understanding all phenomena) are neither profound nor subtle, the self-nature of all-knowing wisdom, the self-nature of the wisdom of the path, the self-nature of the wisdom of all aspects are also neither profound nor subtle.' At that time, the devas again thought: 'In the Dharma spoken by the venerable Subhuti, there is no establishment of form, and so on, up to consciousness; no establishment of the eye base, and so on, up to the mind base; no establishment of the form base, and so on, up to the dharma base; no establishment of the eye realm, and so on, up to the mind realm; no establishment of the form realm, and so on, up to the dharma realm; no establishment of the eye consciousness realm, and so on, up to the mind consciousness realm; no establishment of eye contact, and so on, up to mind contact; no establishment of the feelings arising from eye contact, and so on, up to the feelings arising from mind contact; no establishment of the perfection of giving (Dana Paramita), and so on, up to the perfection of wisdom (Prajna Paramita); no establishment of inner emptiness, and so on, up to emptiness of self-nature; no establishment of the four foundations of mindfulness (four meditation practices), and so on, up to the eighteen unique qualities of a Buddha; no establishment of all Samadhi doors, all Dharani doors; no establishment of all-knowing wisdom, the wisdom of the path, the wisdom of all aspects; no establishment of a stream-enterer (Sotapanna) and the fruit of a stream-enterer, and so on, up to no establishment of an Arhat (one who has attained enlightenment) and the fruit of an Arhat; no establishment of a Pratyekabuddha (solitary enlightened one) and the Bodhi of a Pratyekabuddha; no establishment of a Bodhisattva and the Bodhisattva grounds; no establishment of a Samyaksambuddha (fully enlightened Buddha) and Samyaksambodhi (full enlightenment), nor is there any establishment of verbal expression.' The venerable Subhuti, knowing the thoughts in the minds of the devas, then said to them: 'So it is! So it is! Just as you have thought. All dharmas, such as form, and so on, up to unsurpassed perfect enlightenment, are all beyond words and cannot be spoken, therefore, in the Prajnaparamita, there is no speaker, no listener, and no understander. Therefore, in regard to all dharmas, you should cultivate deep and firm patience according to what has been said. Those who wish to abide in and realize the fruit of a stream-enterer, a once-returner, a non-returner, or an Arhat, can only abide in and realize it through this patience; those who wish to abide in and realize the Bodhi attained by a Pratyekabuddha

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，亦因此忍方能住證；諸有欲住欲證無上正等菩提，要因此忍乃能住證。如是，諸天子！諸菩薩摩訶薩從初發心至得無上正等菩提，應住無說、無聽、無解甚深般若波羅蜜多，常勤修學。」

第二分信受品第二十六

時，諸天子復作是念：「尊者善現今者欲為何等有情樂說何法？」

具壽善現知彼所念便告之言：「諸天子！我今欲為如幻、如化、如夢有情樂說如幻、化、夢之法。何以故？諸天子！如是聽者于所說中，無聞、無解、無所證故。」

時，諸天子尋復問言：「能說、能聽及所說法，皆如幻、如化、如夢耶？」

善現答言：「如是！如是！如汝所說。如幻有情為如幻者說如幻法，如化有情為如化者說如化法，如夢有情為如夢者說如夢法。諸天子！我乃至見者如幻、如化、如夢所見，色乃至識如幻、如化、如夢所見，眼乃至意如幻、如化、如夢所見，色乃至法如幻、如化、如夢所見，眼識乃至意識如幻、如化、如夢所見，眼觸乃至意觸如幻、如化、如夢所見，眼觸所生受乃至意觸所生受如幻、如化、如夢所見，佈施波羅蜜多乃至般若波羅蜜多如幻、如化、如夢所見，內空乃至無性自性空如幻、如化、如夢所見，四念住廣說乃至十八佛不共法如幻、如化、如夢所見，如是乃至預流

【現代漢語翻譯】 現代漢語譯本：也正因為這種忍耐，才能安住並證得；所有想要安住並證得無上正等菩提（anuttara-samyak-sambodhi，無上圓滿的覺悟）的人，必須依靠這種忍耐才能安住並證得。諸位天子！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）從最初發心到獲得無上正等菩提，都應該安住于無說、無聽、無解的甚深般若波羅蜜多（prajñāpāramitā，智慧的完美），並經常勤奮修學。」

第二分 信受品 第二十六

這時，諸位天子又這樣想：『尊者善現（Subhuti）現在想要為哪種有情（sattva，眾生）宣說何種法呢？』

具壽善現知道他們所想，便告訴他們說：『諸位天子！我現在想要為如幻、如化、如夢的有情宣說如幻、如化、如夢的法。為什麼呢？諸位天子！因為這樣聽法的人，對於所說的內容，沒有聽聞、沒有理解、也沒有證悟。』

這時，諸位天子隨即又問：『能說、能聽以及所說的法，都如幻、如化、如夢嗎？』

善現回答說：『是的！是的！正如你們所說。如幻的有情為如幻者說如幻的法，如化的有情為如化者說如化的法，如夢的有情為如夢者說如夢的法。諸位天子！我甚至認為見者如幻、如化、如夢所見，色（rūpa，物質）乃至識（vijñāna，意識）如幻、如化、如夢所見，眼（cakṣus，視覺器官）乃至意（manas，思維器官）如幻、如化、如夢所見，色乃至法（dharma，現象）如幻、如化、如夢所見，眼識（cakṣurvijñāna，視覺意識）乃至意識（manovijñāna，思維意識）如幻、如化、如夢所見，眼觸（cakṣuḥsparśa，視覺接觸）乃至意觸（manaḥsparśa，思維接觸）如幻、如化、如夢所見，眼觸所生受（cakṣuḥsparśaja-vedanā，視覺接觸所生的感受）乃至意觸所生受（manaḥsparśaja-vedanā，思維接觸所生的感受）如幻、如化、如夢所見，佈施波羅蜜多（dāna-pāramitā，佈施的完美）乃至般若波羅蜜多如幻、如化、如夢所見，內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（abhāva-svabhāva-śūnyatā，無自性的空性）如幻、如化、如夢所見，四念住（catvāri smṛtyupasthānāni，四種正念的建立）廣說乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共之法）如幻、如化、如夢所見，乃至預流（srotaāpanna，入流者）』

【English Translation】 English version: It is also through this patience that one can abide and realize; all those who wish to abide and realize the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), must rely on this patience to abide and realize. O sons of gods! All Bodhisattva-Mahasattvas (great Bodhisattvas), from their initial aspiration to attaining unsurpassed perfect enlightenment, should abide in the profound Prajnaparamita (perfection of wisdom) that is without speaking, without hearing, and without understanding, and constantly diligently study it.」

Section Two: The Chapter on Faith and Acceptance, Twenty-Sixth

Then, the sons of gods thought again: 『Venerable Subhuti, what kind of beings (sattva) does he now intend to teach, and what Dharma (teachings) does he intend to expound?』

The venerable Subhuti, knowing their thoughts, said to them: 『O sons of gods! I now intend to expound the Dharma that is like an illusion, like a magical creation, like a dream, to beings who are like illusions, like magical creations, like dreams. Why is that? O sons of gods! Because those who listen in this way, regarding what is spoken, have no hearing, no understanding, and no realization.』

Then, the sons of gods immediately asked again: 『Are the speaker, the listener, and the Dharma that is spoken all like illusions, like magical creations, like dreams?』

Subhuti replied: 『Yes! Yes! Just as you have said. An illusory being speaks the illusory Dharma to an illusory being, a magically created being speaks the magically created Dharma to a magically created being, and a dreamlike being speaks the dreamlike Dharma to a dreamlike being. O sons of gods! I even see the seer as like an illusion, like a magical creation, like a dream; form (rupa) and even consciousness (vijnana) as seen like an illusion, like a magical creation, like a dream; the eye (cakshus) and even the mind (manas) as seen like an illusion, like a magical creation, like a dream; form and even phenomena (dharma) as seen like an illusion, like a magical creation, like a dream; eye-consciousness (cakshurvijnana) and even mind-consciousness (manovijnana) as seen like an illusion, like a magical creation, like a dream; eye-contact (cakshuhsparsha) and even mind-contact (manahsparsha) as seen like an illusion, like a magical creation, like a dream; feeling born of eye-contact (cakshuhsparshaja-vedana) and even feeling born of mind-contact (manahsparshaja-vedana) as seen like an illusion, like a magical creation, like a dream; the perfection of giving (dana-paramita) and even the perfection of wisdom (prajnaparamita) as seen like an illusion, like a magical creation, like a dream; inner emptiness (adhyatma-shunyata) and even emptiness of non-inherent nature (abhava-svabhava-shunyata) as seen like an illusion, like a magical creation, like a dream; the four foundations of mindfulness (catvari smrtyupasthanani), and so forth, up to the eighteen unique qualities of a Buddha (astadasa avenika buddha-dharmah) as seen like an illusion, like a magical creation, like a dream; and even the stream-enterer (srotaapanna)』

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果乃至阿羅漢果如幻、如化、如夢所見，獨覺菩提及無上正等菩提如幻、如化、如夢所見。」

時，諸天子問善現言：「今尊者為但說我等、色等乃至無上正等菩提如幻、如化、如夢所見，為亦說涅槃如幻、如化、如夢所見？」

善現答言：「諸天子！我不但說我等、色等乃至無上正等菩提如幻、如化、如夢所見，亦說涅槃如幻、如化、如夢所見。諸天子！設更有法勝涅槃者，我亦說為如幻、如化、如夢所見。何以故？諸天子！幻、化、夢事與一切法乃至涅槃，悉皆無二無二處故。」

爾時，舍利子、大目連、執大藏、滿慈子、大迦多衍那、大迦葉波等諸大聲聞，及無量百千菩薩摩訶薩，問具壽善現言：「所說般若波羅蜜多，如是甚深，如是難見，如是難覺，如是寂靜，如是微細，如是沉密，如是殊妙，誰能信受？」

時，阿難陀聞彼語已，白大聲聞及諸菩薩摩訶薩言：「有不退轉諸菩薩摩訶薩，於此所說甚深、難見、難覺、寂靜、微細、沉密、殊妙般若波羅蜜多能深信受。復有無量已見聖諦，于諸深法能盡源底，諸阿羅漢所愿已滿，於此所說甚深、難見、難覺、寂靜、微細、沉密、殊妙般若波羅蜜多亦能信受。復有無量菩薩摩訶薩，已於過去多俱胝佛所親近供養，發弘誓願植眾德本，於此

【現代漢語翻譯】 現代漢語譯本： 即使是阿羅漢果（Arhat-phala，指修行者證得的最高果位之一），也如同幻象、變化、夢中所見一般。獨覺菩提（Pratyekabuddha-bodhi，指不依賴他人教導而獨自開悟的智慧）和無上正等菩提（Anuttara-samyak-sambodhi，指佛陀所證得的最高智慧）也如同幻象、變化、夢中所見一般。

當時，諸天子問善現（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『現在尊者您說我們自身、色（rupa，指物質現象）等，乃至無上正等菩提都如同幻象、變化、夢中所見，那麼您也說涅槃（Nirvana，指解脫生死輪迴的境界）如同幻象、變化、夢中所見嗎？』

善現回答說：『諸天子！我不僅說我們自身、色等，乃至無上正等菩提如同幻象、變化、夢中所見，我也說涅槃如同幻象、變化、夢中所見。諸天子！假設還有比涅槃更殊勝的法，我也說它如同幻象、變化、夢中所見。為什麼呢？諸天子！幻象、變化、夢境與一切法乃至涅槃，都完全沒有差別，沒有不同的地方。』

當時，舍利子（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）、大目犍連（Maha-maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）、執大藏（持律第一）、滿慈子（Purna Maitrayaniputra，佛陀的十大弟子之一，以說法第一著稱）、大迦多衍那（Mahakatyayana，佛陀的十大弟子之一，以論議第一著稱）、大迦葉波（Mahakasyapa，佛陀的十大弟子之一，以頭陀第一著稱）等諸大聲聞，以及無量百千菩薩摩訶薩，問具壽善現說：『所說的般若波羅蜜多（Prajnaparamita，指以智慧到達彼岸的修行方法），如此甚深，如此難以見到，如此難以覺悟，如此寂靜，如此微細，如此深奧，如此殊勝美妙，誰能夠相信並接受呢？』

當時，阿難陀（Ananda，佛陀的十大弟子之一，以多聞第一著稱）聽到他們的話后，對大聲聞和諸菩薩摩訶薩說：『有不退轉的諸菩薩摩訶薩，對於這所說的甚深、難見、難覺、寂靜、微細、深奧、殊勝美妙的般若波羅蜜多，能夠深信並接受。還有無量已經見到聖諦（Arya-satya，指四聖諦，即苦、集、滅、道）的人，對於諸深奧的法能夠徹底瞭解，諸阿羅漢所愿已經圓滿，對於這所說的甚深、難見、難覺、寂靜、微細、深奧、殊勝美妙的般若波羅蜜多，也能夠相信並接受。還有無量菩薩摩訶薩，已經在過去多俱胝佛所親近供養，發下宏大誓願，種下眾多功德根本，對於這所說的』

【English Translation】 English version: Even the fruit of Arhatship (Arhat-phala), is like an illusion, a transformation, a dream. The enlightenment of a Pratyekabuddha (Pratyekabuddha-bodhi) and the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi) are also like illusions, transformations, and dreams.

At that time, the Devas (celestial beings) asked Subhuti, 'Now, Venerable One, you say that our selves, form (rupa), and so on, up to unsurpassed perfect enlightenment, are like illusions, transformations, and dreams. Do you also say that Nirvana (Nirvana) is like an illusion, a transformation, and a dream?'

Subhuti replied, 'Devas! I not only say that our selves, form, and so on, up to unsurpassed perfect enlightenment, are like illusions, transformations, and dreams, but I also say that Nirvana is like an illusion, a transformation, and a dream. Devas! If there were any dharma (teaching) superior to Nirvana, I would also say that it is like an illusion, a transformation, and a dream. Why? Devas! Illusions, transformations, and dreams are no different from all dharmas, even Nirvana, because they are without duality and without a separate place.'

At that time, Sariputra, Maha-maudgalyayana, the one who upholds the Vinaya (discipline), Purna Maitrayaniputra, Mahakatyayana, Mahakasyapa, and other great Sravakas (disciples), as well as countless hundreds of thousands of Bodhisattva Mahasattvas, asked the Venerable Subhuti, 'The Prajnaparamita (Perfection of Wisdom) that is spoken of is so profound, so difficult to see, so difficult to realize, so peaceful, so subtle, so deep, and so wonderfully sublime. Who can believe and accept it?'

At that time, Ananda, having heard their words, said to the great Sravakas and the Bodhisattva Mahasattvas, 'There are Bodhisattva Mahasattvas who are non-retrogressing, who can deeply believe and accept this profound, difficult to see, difficult to realize, peaceful, subtle, deep, and wonderfully sublime Prajnaparamita. There are also countless beings who have already seen the Noble Truths (Arya-satya), who can thoroughly understand the profound dharmas, and the Arhats whose wishes have been fulfilled, who can also believe and accept this profound, difficult to see, difficult to realize, peaceful, subtle, deep, and wonderfully sublime Prajnaparamita. There are also countless Bodhisattva Mahasattvas who have already approached and made offerings to many kotis of Buddhas in the past, who have made great vows, and planted roots of many merits, who can also believe and accept this'

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所說甚深、難見、難覺、寂靜、微細、沉密、殊妙、般若波羅蜜多亦能信受。復有無量諸善男子、善女人等，已於過去無數佛所發弘誓願種諸善根，聰慧利根善友所攝，於此所說甚深、難見、難覺、寂靜、微細、沉密、殊妙、般若波羅蜜多亦能信受。

「所以者何？如是人等，不以空、無相、無愿、無生、無滅、寂靜、遠離分別色乃至識；亦不以色乃至識，分別空、無相、無愿、無生、無滅、寂靜、遠離。如是不以空、無相、無愿、無生、無滅、寂靜、遠離，分別眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸為緣所生受乃至意觸為緣所生受，佈施波羅蜜多乃至般若波羅蜜多，內空乃至無性自性空，四念住廣說乃至十八佛不共法，一切三摩地門、一切陀羅尼門，預流果乃至阿羅漢果、獨覺菩提，一切菩薩摩訶薩行、諸佛無上正等菩提，一切智、道相智、一切相智，有為界、無為界。亦不以眼乃至無為界，分別空、無相、無愿、無生、無滅、寂靜、遠離。由此因緣，如是人等於此所說甚深、難見、難覺、寂靜、微細、沉密、殊妙般若波羅蜜多皆能信受。」

時，具壽善現告諸天子言：「如是所說甚深、難見難覺、寂靜微細、沉密殊妙般若波羅蜜多，非所尋思，超尋思境，其中實無能信受者。何以

【現代漢語翻譯】 現代漢語譯本：那些能夠信受甚深、難以見到、難以覺察、寂靜、微細、深奧、殊勝的般若波羅蜜多（Prajnaparamita，智慧的完美）的人，是因為他們過去在無數佛陀那裡發過弘大的誓願，種下了各種善根，並且他們是聰慧、根器銳利、被善友所攝受的人。他們也能信受這甚深、難以見到、難以覺察、寂靜、微細、深奧、殊勝的般若波羅蜜多。 這些人為什麼能信受呢？因為他們不以空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）、無生（anutpada，不生）、無滅（anirodha，不滅）、寂靜（santa，寂靜）、遠離（vivikta，遠離）來分別色（rupa，物質）乃至識（vijnana，意識）；也不以色乃至識來分別空、無相、無愿、無生、無滅、寂靜、遠離。他們不以空、無相、無愿、無生、無滅、寂靜、遠離來分別眼（caksu，視覺）乃至意（manas，心意），色乃至法（dharma，現象），眼識（caksurvijnana，眼識）乃至意識（manovijnana，意識），眼觸（caksusparsa，眼觸）乃至意觸（manasparsa，意觸），眼觸為緣所生受（caksussparsaja vedana，眼觸所生感受）乃至意觸為緣所生受（manassparsaja vedana，意觸所生感受），佈施波羅蜜多（danaparamita，佈施的完美）乃至般若波羅蜜多，內空（adhyatma sunyata，內空）乃至無性自性空（svabhava sunyata，自性空），四念住（catvari smrtyupasthanani，四念住）廣說乃至十八佛不共法（avenika buddha dharma，十八不共佛法），一切三摩地門（samadhi mukha，三摩地之門）、一切陀羅尼門（dharani mukha，陀羅尼之門），預流果（srotaapanna phala，預流果）乃至阿羅漢果（arhat phala，阿羅漢果）、獨覺菩提（pratyekabuddha bodhi，獨覺菩提），一切菩薩摩訶薩行（bodhisattva mahasattva carya，菩薩摩訶薩的修行）、諸佛無上正等菩提（anuttara samyak sambodhi，無上正等正覺），一切智（sarvajna，一切智）、道相智（marga jnana，道相智）、一切相智（sarvakarajnata，一切相智），有為界（samskrta dhatu，有為界）、無為界（asamskrta dhatu，無為界）。他們也不以眼乃至無為界來分別空、無相、無愿、無生、無滅、寂靜、遠離。因為這個原因，這些人能夠信受這裡所說的甚深、難以見到、難以覺察、寂靜、微細、深奧、殊勝的般若波羅蜜多。 那時，具壽善現（Subhuti，須菩提）告訴諸天子說：『如此所說的甚深、難以見到、難以覺察、寂靜、微細、深奧、殊勝的般若波羅蜜多，不是思維所能及的，它超越了思維的境界，其中實際上沒有能信受的人。為什麼呢？』

【English Translation】 English version: Those who can believe in the profound, difficult to see, difficult to perceive, tranquil, subtle, deep, and wonderful Prajnaparamita (perfection of wisdom) are those who, in the past, made great vows before countless Buddhas, planted various roots of goodness, and are intelligent, have sharp faculties, and are embraced by good friends. They can also believe in this profound, difficult to see, difficult to perceive, tranquil, subtle, deep, and wonderful Prajnaparamita. Why can these people believe? Because they do not use emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), non-arising (anutpada), non-cessation (anirodha), tranquility (santa), and detachment (vivikta) to distinguish form (rupa) up to consciousness (vijnana); nor do they use form up to consciousness to distinguish emptiness, signlessness, wishlessness, non-arising, non-cessation, tranquility, and detachment. They do not use emptiness, signlessness, wishlessness, non-arising, non-cessation, tranquility, and detachment to distinguish the eye (caksu) up to the mind (manas), form up to phenomena (dharma), eye-consciousness (caksurvijnana) up to mind-consciousness (manovijnana), eye-contact (caksusparsa) up to mind-contact (manasparsa), feeling born of eye-contact (caksussparsaja vedana) up to feeling born of mind-contact (manassparsaja vedana), the perfection of giving (danaparamita) up to the perfection of wisdom, inner emptiness (adhyatma sunyata) up to emptiness of self-nature (svabhava sunyata), the four foundations of mindfulness (catvari smrtyupasthanani) extensively up to the eighteen unique qualities of a Buddha (avenika buddha dharma), all doors of samadhi (samadhi mukha), all doors of dharani (dharani mukha), the fruit of a stream-enterer (srotaapanna phala) up to the fruit of an arhat (arhat phala), the enlightenment of a pratyekabuddha (pratyekabuddha bodhi), all the practices of a bodhisattva mahasattva (bodhisattva mahasattva carya), the unsurpassed perfect enlightenment of all Buddhas (anuttara samyak sambodhi), all-knowing wisdom (sarvajna), wisdom of the path (marga jnana), wisdom of all aspects (sarvakarajnata), the conditioned realm (samskrta dhatu), and the unconditioned realm (asamskrta dhatu). They also do not use the eye up to the unconditioned realm to distinguish emptiness, signlessness, wishlessness, non-arising, non-cessation, tranquility, and detachment. Because of this reason, these people can believe in the profound, difficult to see, difficult to perceive, tranquil, subtle, deep, and wonderful Prajnaparamita spoken of here. Then, the venerable Subhuti said to the gods: 'This profound, difficult to see, difficult to perceive, tranquil, subtle, deep, and wonderful Prajnaparamita, as spoken of, is not within the realm of thought, it transcends the realm of thought, and in reality, there is no one who can believe in it. Why is that?'

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故？諸天子！此中無法可顯可示，既實無法可顯可示故，信受者實不可得。」

爾時，具壽舍利子問善現言：「豈不於此所說般若波羅蜜多甚深教中，廣說三乘相應之法，謂聲聞乘、獨覺乘、無上乘法？廣說攝受諸菩薩摩訶薩從初發心乃至十地諸菩薩道，所謂佈施波羅蜜多乃至般若波羅蜜多，四念住廣說乃至十八佛不共法，一切三摩地門、一切陀羅尼門？廣說攝受諸菩薩摩訶薩神通勝事，謂菩薩摩訶薩於此般若波羅蜜多勤修行故，隨所生處常受化生，不退神通自在遊戲，能善通達無量法門，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，隨所愿樂種種善根皆能修集速得圓滿，于諸佛所聞持正法乃至無上正等菩提常不忘失，恒居勝定離散亂心，由此為緣得無礙辯、無斷盡辯、應辯、迅辯、無疏謬辯、諸所演說豐義味辯、一切世間最勝妙辯？」

善現答言：「如是！如是！誠如所說。於此般若波羅蜜多甚深教中，以無所得而為方便，廣說三乘相應之法，乃至廣說攝受諸菩薩摩訶薩神通勝事，乃至令得一切世間最勝妙辯，以無所得為方便者，此於何法無所得為方便？謂於我乃至見者無所得為方便，於色乃至識無所得為方便，于眼乃至意無所得為方便，於色乃至法無所得為方便，于眼識乃至意識無所得為方便

【現代漢語翻譯】 現代漢語譯本：所以，諸位天子！這裡沒有任何法可以被展示或指示，既然實際上沒有任何法可以被展示或指示，那麼真正信受者是不可得的。 那時，具壽舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）問善現（Subhuti，佛陀十大弟子之一，以解空第一著稱）說：『難道不是在這所說的般若波羅蜜多（Prajnaparamita，意為「智慧的完美」）甚深教義中，廣泛地講述了與三乘（聲聞乘、獨覺乘、無上乘）相應的法嗎？廣泛地講述了攝受諸菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）從初發心乃至十地（菩薩修行的十個階段）的菩薩道，也就是所謂的佈施波羅蜜多（Dānapāramitā，意為「佈施的完美」）乃至般若波羅蜜多，四念住（catvāri smṛtyupasthānāni，四種禪修方法）廣說乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），一切三摩地門（samādhi，意為「禪定」）和一切陀羅尼門（dhāraṇī，意為「總持」或「咒語」）嗎？廣泛地講述了攝受諸菩薩摩訶薩的神通勝事，即菩薩摩訶薩由於勤修此般若波羅蜜多，無論生於何處都常受化生（upapāduka，意為「化生」），不退神通自在遊戲，能夠善於通達無量法門，從一個佛國到另一個佛國，供養恭敬、尊重讚歎諸佛世尊，隨心所愿種種善根都能修集並迅速圓滿，在諸佛那裡聽聞並受持正法乃至無上正等菩提（anuttarā-samyak-saṃbodhi，意為「無上正等覺悟」）永遠不會忘失，恒常處於殊勝的禪定中，遠離散亂之心，由此為因緣獲得無礙辯才、無斷盡辯才、應辯才、迅辯才、無疏謬辯才、所演說內容豐富且有深意的辯才、一切世間最殊勝微妙的辯才嗎？』 善現回答說：『是的！是的！確實如你所說。在這般若波羅蜜多甚深教義中，以無所得（anupalabdhi，意為「不可得」）作為方便，廣泛地講述了與三乘相應的法，乃至廣泛地講述了攝受諸菩薩摩訶薩的神通勝事，乃至使他們獲得一切世間最殊勝微妙的辯才。以無所得作為方便，這是對於什麼法無所得作為方便呢？是對於我（ātman，意為「自我」）乃至見者（draṣṭṛ，意為「能見者」）無所得作為方便，對於色（rūpa，意為「物質」）乃至識（vijñāna，意為「意識」）無所得作為方便，對於眼（cakṣus，意為「眼睛」）乃至意（manas，意為「意根」）無所得作為方便，對於色乃至法（dharma，意為「法」）無所得作為方便，對於眼識（cakṣurvijñāna，意為「眼識」）乃至意識（manovijñāna，意為「意識」）無所得作為方便。

【English Translation】 English version: Therefore, O sons of gods! There is no dharma here that can be shown or indicated. Since in reality there is no dharma that can be shown or indicated, a true believer is unattainable. At that time, the venerable Sariputra asked Subhuti, 『Is it not the case that in this profound teaching of the Prajnaparamita, the perfection of wisdom, the dharma corresponding to the three vehicles (the Sravaka-yana, the Pratyekabuddha-yana, and the Anuttara-yana) is extensively explained? Is it not the case that the path of the Bodhisattva-mahasattvas, from their initial aspiration to the ten bhumis (the ten stages of a Bodhisattva's practice), is extensively explained, namely the so-called Dana-paramita (the perfection of giving) up to the Prajna-paramita, the four smrtyupasthanas (the four foundations of mindfulness) extensively explained up to the eighteen avenika buddha-dharmas (the eighteen unique qualities of a Buddha), all the samadhi (meditative absorption) doors, and all the dharani (mantra) doors? Is it not the case that the supernormal accomplishments of the Bodhisattva-mahasattvas are extensively explained, namely that because the Bodhisattva-mahasattvas diligently practice this Prajnaparamita, they are always born by transformation (upapāduka) wherever they are born, they do not regress from their supernormal powers and freely play, they are able to skillfully understand limitless dharmas, they go from one Buddha-field to another Buddha-field, making offerings, showing respect, and praising the Buddhas, the World Honored Ones, they are able to cultivate and quickly perfect all kinds of good roots according to their wishes, they hear and uphold the true dharma from the Buddhas up to the anuttara-samyak-sambodhi (supreme perfect enlightenment) and never forget it, they constantly abide in superior samadhi, free from a scattered mind, and by this cause they obtain unobstructed eloquence, inexhaustible eloquence, appropriate eloquence, swift eloquence, eloquence without error, eloquence that is rich in meaning in what they expound, and the most excellent and wonderful eloquence in all the world?』 Subhuti replied, 『It is so! It is so! It is indeed as you say. In this profound teaching of the Prajnaparamita, using non-attainment (anupalabdhi) as a means, the dharma corresponding to the three vehicles is extensively explained, and the supernormal accomplishments of the Bodhisattva-mahasattvas are extensively explained, up to the point where they obtain the most excellent and wonderful eloquence in all the world. Using non-attainment as a means, what dharma is non-attainment used as a means for? It is non-attainment of the self (atman) up to the seer (drastr) as a means, non-attainment of form (rupa) up to consciousness (vijnana) as a means, non-attainment of the eye (cakshus) up to the mind (manas) as a means, non-attainment of form up to dharma as a means, non-attainment of eye-consciousness (cakshurvijnana) up to mind-consciousness (manovijnana) as a means.』

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，于眼觸乃至意觸無所得為方便，于眼觸為緣所生受乃至意觸為緣所生受無所得為方便，于佈施波羅蜜多乃至般若波羅蜜多無所得為方便，于內空乃至無性自性空無所得為方便，於四念住廣說乃至十八佛不共法無所得為方便，如是乃至於一切智、道相智、一切相智無所得為方便。」

時，舍利子問善現言：「何因緣故，於此般若波羅蜜多甚深教中，以無所得而為方便，廣說三乘相應之法？何因緣故，於此般若波羅蜜多甚深教中，以無所得而為方便，乃至廣說攝受諸菩薩摩訶薩神通勝事，乃至令得一切世間最勝妙辯？」

善現答言：「舍利子！由內空乃至無性自性空故，於此般若波羅蜜多甚深教中，以無所得而為方便，廣說三乘相應之法。舍利子！由內空乃至無性自性空故，於此般若波羅蜜多甚深教中，以無所得而為方便，乃至廣說攝受諸菩薩摩訶薩神通勝事，乃至令得一切世間最勝妙辯。」

第二分散花品第二十七之一

爾時，天帝釋及此三千大千世界四大王眾天乃至色究竟天，咸作是念：「今尊者善現承佛威力，為一切有情雨大法雨，我等今者各宜化作天妙音花，奉散供養釋迦如來及諸菩薩摩訶薩眾並苾芻僧、尊者善現，亦散供養甚深般若波羅蜜多，豈不為善？」

時，天帝釋及諸

【現代漢語翻譯】 現代漢語譯本：對於眼觸乃至意觸無所得作為方便，對於眼觸為緣所生之受乃至意觸為緣所生之受無所得作為方便，對於佈施波羅蜜多（檀那波羅蜜多，六波羅蜜之一，意為施捨的完美）乃至般若波羅蜜多（智慧的完美）無所得作為方便，對於內空（內在的空性）乃至無性自性空（無自性的空性）無所得作為方便，對於四念住（四種禪修方法）廣說乃至十八佛不共法（佛獨有的十八種功德）無所得作為方便，如此乃至於一切智（佛陀的智慧）、道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物本質的智慧）無所得作為方便。 當時，舍利子問善現說：『因為什麼緣故，在這般若波羅蜜多（智慧的完美）甚深教法中，以無所得作為方便，廣泛宣說三乘（聲聞乘、緣覺乘、菩薩乘）相應的法？因為什麼緣故，在這般若波羅蜜多甚深教法中，以無所得作為方便，乃至廣泛宣說攝受諸菩薩摩訶薩（偉大的菩薩）神通殊勝之事，乃至令他們獲得一切世間最殊勝美妙的辯才？』 善現回答說：『舍利子！因為內空乃至無性自性空，所以在這般若波羅蜜多甚深教法中，以無所得作為方便，廣泛宣說三乘相應的法。舍利子！因為內空乃至無性自性空，所以在這般若波羅蜜多甚深教法中，以無所得作為方便，乃至廣泛宣說攝受諸菩薩摩訶薩神通殊勝之事，乃至令他們獲得一切世間最殊勝美妙的辯才。』 第二分散花品第二十七之一 當時，天帝釋（因陀羅神）以及這三千大千世界四大王眾天（四大天王所統領的天眾）乃至色究竟天（色界最高層天），都這樣想：『現在尊者善現承佛的威力，為一切有情降下大法雨，我們現在各自應該化作天妙音花，奉獻散佈供養釋迦如來以及諸菩薩摩訶薩眾和比丘僧、尊者善現，也散佈供養甚深般若波羅蜜多，豈不是很好？』 當時，天帝釋以及諸

【English Translation】 English version: 'With no attainment regarding eye contact up to mind contact as a means, with no attainment regarding the feeling born of eye contact up to the feeling born of mind contact as a means, with no attainment regarding the perfection of giving (Dāna pāramitā, one of the six perfections, meaning the perfection of giving) up to the perfection of wisdom (Prajñā pāramitā) as a means, with no attainment regarding inner emptiness up to emptiness of no-self-nature as a means, with no attainment regarding the four foundations of mindfulness (four meditation practices) extensively explained up to the eighteen unique qualities of a Buddha as a means, thus even up to all-knowing wisdom (Buddha's wisdom), wisdom of the path, and wisdom of all aspects with no attainment as a means.' At that time, Śāriputra asked Subhūti, 'For what reason, in this profound teaching of the Perfection of Wisdom, is no attainment used as a means to extensively explain the teachings corresponding to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? For what reason, in this profound teaching of the Perfection of Wisdom, is no attainment used as a means to extensively explain the embracing of the great bodhisattvas' (Mahāsattvas) miraculous powers, even to the point of enabling them to attain the most excellent eloquence in all the world?' Subhūti replied, 'Śāriputra! Because of inner emptiness up to emptiness of no-self-nature, in this profound teaching of the Perfection of Wisdom, no attainment is used as a means to extensively explain the teachings corresponding to the three vehicles. Śāriputra! Because of inner emptiness up to emptiness of no-self-nature, in this profound teaching of the Perfection of Wisdom, no attainment is used as a means to extensively explain the embracing of the great bodhisattvas' miraculous powers, even to the point of enabling them to attain the most excellent eloquence in all the world.' The Second Chapter on Scattering Flowers, Twenty-Seventh Part One At that time, Śakra, the lord of the gods (Indra), and the Four Great Kings' Heaven of this great trichiliocosm, up to the Akanistha Heaven (the highest heaven in the realm of form), all thought, 'Now, the venerable Subhūti, by the power of the Buddha, is raining down the great Dharma rain for all sentient beings. We should each transform into heavenly melodious flowers, offer them as a scattering to the Tathāgata Śākyamuni, the great bodhisattvas, the monastic community, and the venerable Subhūti, and also scatter them as an offering to the profound Perfection of Wisdom. Wouldn't that be good?' At that time, Śakra and the other

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天眾作是念已，便各化作天妙音花，持以奉散釋迦如來及諸菩薩摩訶薩眾並苾芻僧、具壽善現、甚深般若波羅蜜多，而為供養。是時，於此三千大千佛之世界花悉充滿，以佛神力，于虛空中合成花臺，莊嚴殊妙，量等三千大千世界。

爾時，善現睹斯事已作是念言：「今所散花于諸天處曾未見有，是花微妙定非草樹水陸所生，應是諸天為供養故從心化出。」

時，天帝釋既知善現心之所念，謂善現言：「此所散花實非草樹水陸所生，亦不從心實能化出，但是變現。」

爾時，善現語帝釋言：「憍尸迦！汝言此花實非草樹水陸所生，亦不從心實能化出，既非生法則不名花。」

時，天帝釋問善現言：「大德！為但是花不生，為余法亦爾？」

善現答言：「非但是花不生，余法亦無生義。何謂也？憍尸迦！色亦不生，此既不生則非色；受、想、行、識亦不生，此既不生則非受、想、行、識。眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸為緣所生受乃至意觸為緣所生受亦如是。憍尸迦！佈施波羅蜜多亦不生，此既不生則非佈施波羅蜜多；凈戒、安忍、精進、靜慮、般若波羅蜜多亦不生，此既不生則非凈戒、安忍、精進、靜慮、般若波羅蜜多。內空乃至無性自性空，四念住廣說乃

【現代漢語翻譯】 現代漢語譯本 天眾們這樣想后，便各自化現出美妙的天花，拿著來供養釋迦如來（Sakya Tathagata）以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva）眾、比丘僧團、具壽善現（Subhuti），以及甚深般若波羅蜜多（Prajnaparamita），以此作為供養。當時，在這三千大千佛世界中，鮮花完全充滿，憑藉佛的神力，在虛空中合成花臺，莊嚴殊勝，大小等同於三千大千世界。 那時，善現看到這種景象后，心中想道：『現在所散的花在諸天之處從未見過，這些花如此微妙，必定不是草木水陸所生，應該是諸天爲了供養而從心中化現出來的。』 當時，天帝釋（Sakra devanam Indra）知道善現心中所想，對善現說：『這些散落的花確實不是草木水陸所生，也不是從心中真實化現出來的，只是變化顯現而已。』 那時，善現對帝釋說：『憍尸迦（Kausika）！你說這些花不是草木水陸所生，也不是從心中真實化現出來的，既然不是生出來的，就不應該稱為花。』 當時，天帝釋問善現說：『大德！難道只有花是不生的，還是其他法也是這樣？』 善現回答說：『不只是花不生，其他法也沒有生的意義。為什麼呢？憍尸迦！色（rupa）也不生，既然不生就不是色；受（vedana）、想（samjna）、行（samskara）、識（vijnana）也不生，既然不生就不是受、想、行、識。眼（caksu）乃至意（manas），色乃至法（dharma），眼識（caksurvijnana）乃至意識（manovijnana），眼觸（caksus-samsparsa）乃至意觸（manas-samsparsa），眼觸為緣所生的受乃至意觸為緣所生的受也是這樣。憍尸迦！佈施波羅蜜多（danaparamita）也不生，既然不生就不是佈施波羅蜜多；凈戒波羅蜜多（silaparamita）、安忍波羅蜜多（ksantiparamita）、精進波羅蜜多（viryaparamita）、靜慮波羅蜜多（dhyanaparamita）、般若波羅蜜多（prajnaparamita）也不生，既然不生就不是凈戒、安忍、精進、靜慮、般若波羅蜜多。內空（adhyatma-sunyata）乃至無性自性空（asvabhava-svabhava-sunyata），四念住（catuh-smrtyupasthana）廣說乃至』

【English Translation】 English version Having thought thus, the heavenly beings each transformed into exquisite celestial flowers, which they held and scattered in offering to Sakya Tathagata and the assembly of Bodhisattva-Mahasattvas, the community of Bhikshus, the venerable Subhuti, and the profound Prajnaparamita, as a form of worship. At that time, the entire three-thousand great thousand world was filled with flowers, and by the power of the Buddha, a flower dais was formed in the sky, adorned with extraordinary splendor, its size equal to the three-thousand great thousand world. Then, Subhuti, having witnessed this event, thought to himself: 'These flowers that are being scattered have never been seen in the heavens. These flowers are so exquisite that they must not be born from grass, trees, water, or land. They must have been manifested from the minds of the heavenly beings for the purpose of offering.' At that time, Sakra devanam Indra, knowing the thoughts in Subhuti's mind, said to Subhuti: 'These scattered flowers are indeed not born from grass, trees, water, or land, nor are they truly manifested from the mind. They are merely transformations.' Then, Subhuti said to Sakra: 'Kausika! You say that these flowers are not born from grass, trees, water, or land, nor are they truly manifested from the mind. Since they are not born, they should not be called flowers.' At that time, Sakra devanam Indra asked Subhuti: 'Venerable one! Is it only the flowers that are unborn, or are other dharmas also like this?' Subhuti replied: 'It is not only the flowers that are unborn, but other dharmas also have no meaning of being born. Why is that? Kausika! Rupa is also unborn, and since it is unborn, it is not rupa; vedana, samjna, samskara, and vijnana are also unborn, and since they are unborn, they are not vedana, samjna, samskara, or vijnana. The eye up to the mind, form up to dharma, eye-consciousness up to mind-consciousness, eye-contact up to mind-contact, and the feelings born from eye-contact up to the feelings born from mind-contact are also like this. Kausika! Danaparamita is also unborn, and since it is unborn, it is not danaparamita; silaparamita, ksantiparamita, viryaparamita, dhyanaparamita, and prajnaparamita are also unborn, and since they are unborn, they are not sila, ksanti, virya, dhyana, or prajnaparamita. Adhyatma-sunyata up to asvabhava-svabhava-sunyata, the four smrtyupasthanas, broadly speaking, up to'

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至十八佛不共法，如是乃至一切智、道相智、一切相智，皆亦如是。」

時，天帝釋竊作是念：「尊者善現智慧甚深，不違假名而說法性。」

佛知其念便告彼言：「如憍尸迦心之所念，具壽善現智慧甚深，不違假名而說法性。」

時，天帝釋即白佛言：「尊者善現於何等法不違假名而說法性？」

佛言：「憍尸迦！色但是假名，具壽善現不違色假名而說色法性；受、想、行、識但是假名，具壽善現不違受、想、行、識假名而說受、想、行、識法性。所以者何？色等法性無違順故，善現所說亦無違順。于眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸為緣所生受乃至意觸為緣所生受亦如是。

「憍尸迦！佈施波羅蜜多但是假名，具壽善現不違佈施波羅蜜多假名而說佈施波羅蜜多法性；凈戒、安忍、精進、靜慮、般若波羅蜜多但是假名，具壽善現不違凈戒、安忍、精進、靜慮、般若波羅蜜多假名而說凈戒、安忍、精進、靜慮、般若波羅蜜多法性。所以者何？佈施波羅蜜多等法性無違順故，善現所說亦無違順。于內空乃至無性自性空，四念住廣說乃至十八佛不共法，如是乃至預流果，乃至阿羅漢果、獨覺菩提，乃至無上正等菩提，一切智、道相智、一切相智，預流乃至阿羅漢、

【現代漢語翻譯】 現代漢語譯本：乃至十八佛不共法（十八種佛獨有的功德），像這樣直到一切智（佛陀的智慧）、道相智（瞭解修行道的智慧）、一切相智（瞭解一切事物現象的智慧），也都是如此。 當時，天帝釋（Indra，佛教的護法神）暗自思忖：『尊者善現（Subhuti，佛陀的弟子）的智慧真是深邃，他能在不違背假名（概念性的名稱）的情況下闡述法性（事物的真實本質）。』 佛陀知道他的想法，便告訴他說：『如憍尸迦（天帝釋的別名）你心中所想，具壽善現的智慧確實深邃，他能在不違背假名的情況下闡述法性。』 當時，天帝釋立刻對佛陀說：『尊者善現是在什麼法上不違背假名而闡述法性的呢？』 佛陀說：『憍尸迦！色（物質現象）只是假名，具壽善現不違背色這個假名而闡述色的法性；受（感受）、想（概念）、行（意志）、識（意識）也只是假名，具壽善現不違背受、想、行、識這些假名而闡述受、想、行、識的法性。為什麼呢？因為色等法的法性沒有違背或順從的特性，所以善現所說的也沒有違背或順從的特性。對於眼（視覺器官）乃至意（思維器官），色乃至法（一切事物），眼識乃至意識（六種感官的意識），眼觸乃至意觸（六種感官的接觸），眼觸為緣所生的感受乃至意觸為緣所生的感受，也都是如此。 『憍尸迦！佈施波羅蜜多（佈施的完美）只是假名，具壽善現不違背佈施波羅蜜多這個假名而闡述佈施波羅蜜多的法性；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）也只是假名，具壽善現不違背凈戒、安忍、精進、靜慮、般若波羅蜜多這些假名而闡述凈戒、安忍、精進、靜慮、般若波羅蜜多的法性。為什麼呢？因為佈施波羅蜜多等法的法性沒有違背或順從的特性，所以善現所說的也沒有違背或順從的特性。對於內空（內在的空性）乃至無性自性空（無自性的空性），四念住（四種禪修方法）廣說乃至十八佛不共法，像這樣直到預流果（初果），乃至阿羅漢果（無學果）、獨覺菩提（辟支佛的覺悟），乃至無上正等菩提（佛的覺悟），一切智、道相智、一切相智，預流乃至阿羅漢、』

【English Translation】 English version: 'Up to the eighteen unique qualities of a Buddha (eighteen exclusive merits of a Buddha), and likewise up to all-knowing wisdom (Buddha's wisdom), the wisdom of the path (wisdom of understanding the path of practice), and the wisdom of all aspects (wisdom of understanding all phenomena), it is all the same.' Then, Śakra, the lord of the gods (Indra, a protector deity in Buddhism), thought to himself: 'The venerable Subhuti (a disciple of the Buddha) is profoundly wise, he explains the true nature of phenomena (dharmata) without contradicting conventional designations (conceptual names).' Knowing his thoughts, the Buddha said to him: 'As you, Kauśika (another name for Śakra), have thought, the venerable Subhuti is indeed profoundly wise, and he explains the true nature of phenomena without contradicting conventional designations.' Then, Śakra immediately said to the Buddha: 'Venerable Subhuti, in regard to what dharmas (phenomena) does he explain the true nature of phenomena without contradicting conventional designations?' The Buddha said: 'Kauśika! Form (material phenomena) is merely a conventional designation, and the venerable Subhuti explains the true nature of form without contradicting the conventional designation of form; feeling (sensation), perception (concept), volition (will), and consciousness (awareness) are merely conventional designations, and the venerable Subhuti explains the true nature of feeling, perception, volition, and consciousness without contradicting their conventional designations. Why is this so? Because the true nature of form and other dharmas has no characteristic of contradiction or accordance, therefore, what Subhuti says also has no characteristic of contradiction or accordance. This is also the case with the eye (visual organ) up to the mind (thinking organ), form up to all dharmas (all things), eye-consciousness up to mind-consciousness (the consciousness of the six senses), eye-contact up to mind-contact (the contact of the six senses), and the feelings arising from eye-contact up to the feelings arising from mind-contact.' 'Kauśika! The perfection of giving (dāna pāramitā) is merely a conventional designation, and the venerable Subhuti explains the true nature of the perfection of giving without contradicting the conventional designation of the perfection of giving; the perfections of morality (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā) are merely conventional designations, and the venerable Subhuti explains the true nature of the perfections of morality, patience, effort, meditation, and wisdom without contradicting their conventional designations. Why is this so? Because the true nature of the perfection of giving and other dharmas has no characteristic of contradiction or accordance, therefore, what Subhuti says also has no characteristic of contradiction or accordance. This is also the case with inner emptiness (internal emptiness) up to emptiness of no-self-nature (emptiness of no inherent nature), the four foundations of mindfulness (four meditation methods) extensively explained up to the eighteen unique qualities of a Buddha, and likewise up to the stream-enterer (first stage of enlightenment), up to the arhat (the state of no more learning), the pratyekabuddha's enlightenment (enlightenment of a solitary buddha), up to the unsurpassed perfect enlightenment (Buddha's enlightenment), all-knowing wisdom, the wisdom of the path, the wisdom of all aspects, the stream-enterer up to the arhat,'

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獨覺、菩薩、如來，皆亦如是。

「憍尸迦！具壽善現於如是法不違假名而說法性。」

爾時，具壽善現語天帝釋言：「憍尸迦！如是！如是！如佛所說，諸所有法無非假名。憍尸迦！諸菩薩摩訶薩知一切法但假名已，應學般若波羅蜜多。憍尸迦！諸菩薩摩訶薩如是學時，不於色學，不于受、想、行、識學。何以故？憍尸迦！是菩薩摩訶薩不見色可於中學，不見受、想、行、識可於中學故。于眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸為緣所生受乃至意觸為緣所生受亦如是。

「憍尸迦！諸菩薩摩訶薩如是學時，不于佈施波羅蜜多學，不于凈戒、安忍、精進、靜慮、般若波羅蜜多學。何以故？憍尸迦！是菩薩摩訶薩不見佈施波羅蜜多可於中學，不見凈戒、安忍、精進、靜慮、般若波羅蜜多可於中學故。于內空乃至無性自性空，四念住廣說乃至十八佛不共法，如是乃至預流果，乃至阿羅漢果、獨覺菩提，乃至無上正等菩提，一切智、道相智、一切相智，皆亦如是。」

時，天帝釋問善現言：「諸菩薩摩訶薩何因緣故，不見色，乃至不見一切相智？」

善現答言：「憍尸迦！色色空，乃至一切相智一切相智空。憍尸迦！諸菩薩摩訶薩由此因緣，不見色乃至一切相智。憍尸迦

【現代漢語翻譯】 現代漢語譯本 獨覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、如來（Tathagata，佛的稱號），也都是如此。 『憍尸迦（Kauśika，天帝釋的別名）！具壽善現（Subhuti，佛陀的弟子）對於這樣的法，不違背假名而宣說法性。』 那時，具壽善現對天帝釋說：『憍尸迦！是的！是的！正如佛所說，一切法無非是假名。憍尸迦！諸菩薩摩訶薩知道一切法只是假名后，應當修學般若波羅蜜多（Prajnaparamita，智慧的完美）。憍尸迦！諸菩薩摩訶薩這樣修學時，不於色（Rupa，物質現象）修學，不于受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）修學。為什麼呢？憍尸迦！因為這位菩薩摩訶薩不見色可以從中修學，不見受、想、行、識可以從中修學。對於眼（Caksu，視覺器官）乃至意（Manas，思維器官），色乃至法（Dharma，現象），眼識（Caksurvijnana，視覺意識）乃至意識（Manovijnana，思維意識），眼觸（Caksusparsa，視覺接觸）乃至意觸（Manasparsa，思維接觸），眼觸為緣所生受乃至意觸為緣所生受，也都是如此。 『憍尸迦！諸菩薩摩訶薩這樣修學時，不于佈施波羅蜜多（Danaparamita，佈施的完美）修學，不于凈戒（Silaparamita，戒律的完美）、安忍（Ksantiparamita，忍辱的完美）、精進（Viryaparamita，精進的完美）、靜慮（Dhyanaparamita，禪定的完美）、般若波羅蜜多修學。為什麼呢？憍尸迦！因為這位菩薩摩訶薩不見佈施波羅蜜多可以從中修學，不見凈戒、安忍、精進、靜慮、般若波羅蜜多可以從中修學。對於內空（Adhyatma-sunyata，內空的空性）乃至無性自性空（Abhava-svabhava-sunyata，無自性的空性），四念住（Smrtyupasthana，四種正念）廣說乃至十八佛不共法（Asta-dasa-avenika-buddha-dharma，佛的十八種不共功德），乃至預流果（Srotapanna-phala，入流果），乃至阿羅漢果（Arhat-phala，無學果）、獨覺菩提（Pratyekabuddha-bodhi，獨覺的覺悟），乃至無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），一切智（Sarvajna，一切智）、道相智（Marga-jnana，道相智）、一切相智（Sarvakarajnata，一切相智），也都是如此。』 這時，天帝釋問善現說：『諸菩薩摩訶薩因為什麼因緣，不見色，乃至不見一切相智？』 善現回答說：『憍尸迦！因為空（Sunyata，空性），乃至一切相智（Sarvakarajnata，一切相智）的一切相智空（Sarvakarajnata-sunyata，一切相智的空性）。憍尸迦！諸菩薩摩訶薩由此因緣，不見色乃至一切相智。憍尸迦！』

【English Translation】 English version Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment beings), and Tathagatas (Buddhas), all are likewise. 'Kauśika (another name for Indra, the king of gods)! The venerable Subhuti (a disciple of the Buddha) speaks about the nature of reality without contradicting conventional designations regarding such dharmas (phenomena).' Then, the venerable Subhuti said to Indra: 'Kauśika! Yes! Yes! As the Buddha has said, all dharmas are nothing but conventional designations. Kauśika! When Bodhisattva-Mahasattvas (great Bodhisattvas) know that all dharmas are merely conventional designations, they should study the Prajnaparamita (Perfection of Wisdom). Kauśika! When Bodhisattva-Mahasattvas study in this way, they do not study in relation to Rupa (form), nor do they study in relation to Vedana (feeling), Samjna (perception), Samskara (mental formations), or Vijnana (consciousness). Why is that? Kauśika! Because these Bodhisattva-Mahasattvas do not see any Rupa in which to study, nor do they see any Vedana, Samjna, Samskara, or Vijnana in which to study. The same is true for the eye (Caksu, visual organ) up to the mind (Manas, mental organ), form up to dharma (phenomena), eye-consciousness (Caksurvijnana, visual consciousness) up to mind-consciousness (Manovijnana, mental consciousness), eye-contact (Caksusparsa, visual contact) up to mind-contact (Manasparsa, mental contact), and the feelings arising from eye-contact up to the feelings arising from mind-contact.' 'Kauśika! When Bodhisattva-Mahasattvas study in this way, they do not study in relation to the Danaparamita (Perfection of Giving), nor do they study in relation to the Silaparamita (Perfection of Morality), Ksantiparamita (Perfection of Patience), Viryaparamita (Perfection of Effort), Dhyanaparamita (Perfection of Meditation), or Prajnaparamita. Why is that? Kauśika! Because these Bodhisattva-Mahasattvas do not see any Danaparamita in which to study, nor do they see any Silaparamita, Ksantiparamita, Viryaparamita, Dhyanaparamita, or Prajnaparamita in which to study. The same is true for inner emptiness (Adhyatma-sunyata) up to the emptiness of non-inherent existence (Abhava-svabhava-sunyata), the four foundations of mindfulness (Smrtyupasthana) and so forth up to the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma), and so forth up to the fruit of a Stream-enterer (Srotapanna-phala), up to the fruit of an Arhat (Arhat-phala), the Bodhi of a Pratyekabuddha (Pratyekabuddha-bodhi), up to the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), all-knowingness (Sarvajna), knowledge of the paths (Marga-jnana), and knowledge of all aspects (Sarvakarajnata).' Then, Indra asked Subhuti: 'For what reason do Bodhisattva-Mahasattvas not see Rupa, and so forth, up to not seeing knowledge of all aspects?' Subhuti replied: 'Kauśika! Because of emptiness (Sunyata), and so forth, up to the emptiness of knowledge of all aspects (Sarvakarajnata-sunyata). Kauśika! For this reason, Bodhisattva-Mahasattvas do not see Rupa and so forth, up to knowledge of all aspects. Kauśika!'

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！諸菩薩摩訶薩不見色故不於色學，乃至不見一切相智故不於一切相智學。何以故？憍尸迦！不可色空見色空，乃至不可一切相智空見一切相智空，亦不可色空於色空學，乃至亦不可一切相智空於一切相智空學故。

「憍尸迦！若菩薩摩訶薩不于空學，是菩薩摩訶薩為于空學。何以故？以無二故。憍尸迦！諸菩薩摩訶薩不於色空學為於色空學，以無二故，乃至不於一切相智空學為於一切相智空學，以無二故。憍尸迦！若菩薩摩訶薩以無二為方便於色空學，乃至以無二為方便於一切相智空學，是菩薩摩訶薩能以無二為方便學佈施波羅蜜多乃至般若波羅蜜多，能以無二為方便學內空乃至無性自性空，能以無二為方便學四念住廣說乃至十八佛不共法，如是乃至能以無二為方便學預流果乃至阿羅漢果，能以無二為方便學獨覺菩提乃至無上正等菩提，能以無二為方便學一切智、道相智、一切相智。憍尸迦！若菩薩摩訶薩能以無二為方便學佈施波羅蜜多乃至一切相智，是菩薩摩訶薩能以無二為方便學無量、無數、無邊不可思議清凈佛法。

「憍尸迦！若菩薩摩訶薩能學無量、無數、無邊不可思議清凈佛法，是菩薩摩訶薩不為色增故學，亦不為色減故學，乃至不為一切相智增故學，亦不為一切相智減故學。憍尸迦！若菩

【現代漢語翻譯】 現代漢語譯本：'諸位菩薩摩訶薩（偉大的菩薩），因為不見色的緣故，所以不從色法中學習，乃至因為不見一切相智（對一切事物和現象的智慧）的緣故，所以不從一切相智中學習。為什麼呢？憍尸迦（帝釋天）！因為不能以色空的觀念去看待色空，乃至不能以一切相智空的觀念去看待一切相智空，也不能在色空的觀念中學習色空，乃至也不能在一切相智空的觀念中學習一切相智空。' '憍尸迦！如果菩薩摩訶薩不從空性中學習，那麼這位菩薩摩訶薩就是從空性中學習。為什麼呢？因為空性是無二的。憍尸迦！諸位菩薩摩訶薩不從色空的概念中學習，實際上就是從色空的概念中學習，因為它們是無二的，乃至不從一切相智空的概念中學習，實際上就是從一切相智空的概念中學習，因為它們是無二的。憍尸迦！如果菩薩摩訶薩以無二為方便來學習色空，乃至以無二為方便來學習一切相智空，那麼這位菩薩摩訶薩就能以無二為方便來學習佈施波羅蜜多（佈施的完美）乃至般若波羅蜜多（智慧的完美），能以無二為方便來學習內空乃至無性自性空，能以無二為方便來學習四念住，廣而言之乃至十八佛不共法（佛獨有的十八種功德），這樣乃至能以無二為方便來學習預流果（須陀洹果）乃至阿羅漢果，能以無二為方便來學習獨覺菩提乃至無上正等菩提（無上正等覺悟），能以無二為方便來學習一切智、道相智、一切相智。憍尸迦！如果菩薩摩訶薩能以無二為方便來學習佈施波羅蜜多乃至一切相智，那麼這位菩薩摩訶薩就能以無二為方便來學習無量、無數、無邊不可思議的清凈佛法。' '憍尸迦！如果菩薩摩訶薩能學習無量、無數、無邊不可思議的清凈佛法，那麼這位菩薩摩訶薩不是爲了增加色法而學習，也不是爲了減少色法而學習，乃至不是爲了增加一切相智而學習，也不是爲了減少一切相智而學習。憍尸迦！如果菩薩摩訶薩'

【English Translation】 English version: 'The Bodhisattva Mahasattvas (great Bodhisattvas), because they do not see form, do not learn from form, and even because they do not see all-knowing wisdom (wisdom of all things and phenomena), do not learn from all-knowing wisdom. Why is that? Kausika (Indra)! Because it is not possible to see the emptiness of form with the concept of the emptiness of form, and even it is not possible to see the emptiness of all-knowing wisdom with the concept of the emptiness of all-knowing wisdom, nor is it possible to learn the emptiness of form within the concept of the emptiness of form, and even it is not possible to learn the emptiness of all-knowing wisdom within the concept of the emptiness of all-knowing wisdom.' 'Kausika! If a Bodhisattva Mahasattva does not learn from emptiness, then this Bodhisattva Mahasattva is learning from emptiness. Why is that? Because emptiness is non-dual. Kausika! The Bodhisattva Mahasattvas do not learn from the concept of the emptiness of form, but actually learn from the concept of the emptiness of form, because they are non-dual, and even do not learn from the concept of the emptiness of all-knowing wisdom, but actually learn from the concept of the emptiness of all-knowing wisdom, because they are non-dual. Kausika! If a Bodhisattva Mahasattva uses non-duality as a means to learn the emptiness of form, and even uses non-duality as a means to learn the emptiness of all-knowing wisdom, then this Bodhisattva Mahasattva can use non-duality as a means to learn the perfection of giving (dana paramita) and even the perfection of wisdom (prajna paramita), can use non-duality as a means to learn inner emptiness and even the emptiness of no-self-nature, can use non-duality as a means to learn the four foundations of mindfulness, and broadly speaking, even the eighteen unique qualities of a Buddha, and thus even can use non-duality as a means to learn the fruit of stream-entry (srotaapanna) and even the fruit of arhatship, can use non-duality as a means to learn the enlightenment of a solitary Buddha and even the supreme perfect enlightenment (anuttara-samyak-sambodhi), can use non-duality as a means to learn all-knowing wisdom, the wisdom of the path, and all-knowing wisdom. Kausika! If a Bodhisattva Mahasattva can use non-duality as a means to learn the perfection of giving and even all-knowing wisdom, then this Bodhisattva Mahasattva can use non-duality as a means to learn the immeasurable, countless, boundless, and inconceivable pure Buddha-dharmas.' 'Kausika! If a Bodhisattva Mahasattva can learn the immeasurable, countless, boundless, and inconceivable pure Buddha-dharmas, then this Bodhisattva Mahasattva does not learn for the sake of increasing form, nor does he learn for the sake of decreasing form, and even does not learn for the sake of increasing all-knowing wisdom, nor does he learn for the sake of decreasing all-knowing wisdom. Kausika! If a Bodhisattva Mahasattva'

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薩摩訶薩不為色增故學，亦不為色減故學，乃至不為一切相智增故學，亦不為一切相智減故學，是菩薩摩訶薩不為攝受色故學，亦不為壞滅色故學，乃至不為攝受一切相智故學，亦不為壞滅一切相智故學。」

爾時，具壽舍利子問善現言：「諸菩薩摩訶薩如是學時，不為攝受色故學，亦不為壞滅色故學，乃至不為攝受一切相智故學，亦不為壞滅一切相智故學耶？」

善現對曰：「如是！如是！舍利子！諸菩薩摩訶薩如是學時，不為攝受色故學，亦不為壞滅色故學，乃至不為攝受一切相智故學，亦不為壞滅一切相智故學。」

時，舍利子問善現言：「何因緣故，諸菩薩摩訶薩不為攝受色故學，亦不為壞滅色故學，乃至不為攝受一切相智故學，亦不為壞滅一切相智故學？」

善現對曰：「諸菩薩摩訶薩不見有色是可攝受及可壞滅，亦不見有能攝受色及壞滅者，乃至不見有一切相智是可攝受及可壞滅，亦不見有能攝受一切相智及壞滅者。何以故？舍利子！以色等法若能若所內外空故。舍利子！若菩薩摩訶薩於一切法，不見是可攝受及可壞滅，亦不見有能攝受及壞滅者而學般若波羅蜜多，是菩薩摩訶薩能成辦一切智智。」

時，舍利子問善現言：「諸菩薩摩訶薩如是學般若波羅蜜多，能成辦一

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）修行，不是爲了使色（物質現象）增加而學，也不是爲了使色減少而學，乃至不是爲了使一切相智（對一切事物現象的智慧）增加而學，也不是爲了使一切相智減少而學。這位菩薩摩訶薩修行，不是爲了執取色而學，也不是爲了滅除色而學，乃至不是爲了執取一切相智而學，也不是爲了滅除一切相智而學。 當時，具壽舍利子（佛陀的十大弟子之一，以智慧著稱）問善現（須菩提的別名）說：『諸菩薩摩訶薩這樣修行時，不是爲了執取色而學，也不是爲了滅除色而學，乃至不是爲了執取一切相智而學，也不是爲了滅除一切相智而學嗎？』 善現回答說：『是的！是的！舍利子！諸菩薩摩訶薩這樣修行時，不是爲了執取色而學，也不是爲了滅除色而學，乃至不是爲了執取一切相智而學，也不是爲了滅除一切相智而學。』 當時，舍利子問善現說：『是什麼原因，使得諸菩薩摩訶薩不是爲了執取色而學，也不是爲了滅除色而學，乃至不是爲了執取一切相智而學，也不是爲了滅除一切相智而學？』 善現回答說：『諸菩薩摩訶薩不見有色是可執取和可滅除的，也不見有能執取色和滅除色者，乃至不見有一切相智是可執取和可滅除的，也不見有能執取一切相智和滅除一切相智者。為什麼呢？舍利子！因為色等法，無論是能還是所，都是內外空的緣故。舍利子！如果菩薩摩訶薩對於一切法，不見有可執取和可滅除的，也不見有能執取和滅除者，而修學般若波羅蜜多（以智慧到達彼岸），這位菩薩摩訶薩就能成就一切智智（對一切事物現象的智慧）。』 當時，舍利子問善現說：『諸菩薩摩訶薩這樣修學般若波羅蜜多，能成就一切智智嗎？』

【English Translation】 English version: A Bodhisattva-Mahasattva (a great Bodhisattva) does not learn to increase form (material phenomena), nor does he learn to decrease form; he does not learn to increase all-aspect wisdom (wisdom regarding all phenomena), nor does he learn to decrease all-aspect wisdom. This Bodhisattva-Mahasattva does not learn to grasp form, nor does he learn to destroy form; he does not learn to grasp all-aspect wisdom, nor does he learn to destroy all-aspect wisdom. Then, the venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (also known as 'Good Manifestation'): 'When Bodhisattva-Mahasattvas learn in this way, do they not learn to grasp form, nor to destroy form, and do they not learn to grasp all-aspect wisdom, nor to destroy all-aspect wisdom?' Subhuti replied: 'Yes! Yes! Shariputra! When Bodhisattva-Mahasattvas learn in this way, they do not learn to grasp form, nor to destroy form, and they do not learn to grasp all-aspect wisdom, nor to destroy all-aspect wisdom.' Then, Shariputra asked Subhuti: 'What is the reason that Bodhisattva-Mahasattvas do not learn to grasp form, nor to destroy form, and do not learn to grasp all-aspect wisdom, nor to destroy all-aspect wisdom?' Subhuti replied: 'Bodhisattva-Mahasattvas do not see that form is something to be grasped or destroyed, nor do they see that there is one who can grasp or destroy form; they do not see that all-aspect wisdom is something to be grasped or destroyed, nor do they see that there is one who can grasp or destroy all-aspect wisdom. Why is that? Shariputra! Because form and other dharmas (phenomena), whether they are the agent or the object, are empty both internally and externally. Shariputra! If a Bodhisattva-Mahasattva, regarding all dharmas, does not see that there is anything to be grasped or destroyed, nor does he see that there is one who can grasp or destroy, and learns the Prajnaparamita (perfection of wisdom), this Bodhisattva-Mahasattva can accomplish all-knowing wisdom (wisdom regarding all phenomena).' Then, Shariputra asked Subhuti: 'Do Bodhisattva-Mahasattvas, by learning the Prajnaparamita in this way, accomplish all-knowing wisdom?'

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切智智耶？」

善現對曰：「舍利子！諸菩薩摩訶薩如是學般若波羅蜜多，能成辦一切智智，於一切法不為攝受不為壞滅為方便故。」

舍利子言：「若菩薩摩訶薩於一切法不為攝受不為壞滅為方便者，云何能成辦一切智智耶？」

善現對曰：「舍利子！是菩薩摩訶薩修行般若波羅蜜多時，不見色若生若滅、若取若舍、若染若凈、若增若減，乃至不見一切相智若生若滅、若取若舍、若染若凈、若增若減。何以故？以色乃至一切相智皆自性無所有不可得故。如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法不見若生若滅、若取若舍、若染若凈、若增若減，以無所學無所成辦為方便故而學般若波羅蜜多，則能成辦一切智智。」

爾時，天帝釋問舍利子言：「大德！諸菩薩摩訶薩所學般若波羅蜜多，當於何求？」

舍利子言：「憍尸迦！諸菩薩摩訶薩所學般若波羅蜜多，當於善現所說中求。」

時，天帝釋謂善現言：「大德神力為依持故，令舍利子作是說耶？」

善現告言：「憍尸迦！非我神力為依持故，令舍利子作如是說。」

天帝釋言：「是誰神力為所依持？」

善現報言：「是佛神力為所依持。」

天帝釋言：「大德！諸法皆無依持，如何

【現代漢語翻譯】 現代漢語譯本 『是為一切智智嗎？』 善現回答說：『舍利子！諸位菩薩摩訶薩這樣修學般若波羅蜜多，能夠成就一切智智，對於一切法不執著于攝取也不執著于壞滅，以此為方便。』 舍利子說：『如果菩薩摩訶薩對於一切法不執著于攝取也不執著于壞滅，以此為方便，如何能夠成就一切智智呢？』 善現回答說：『舍利子！這位菩薩摩訶薩在修行般若波羅蜜多時，不見色（rupa，物質現象）的生起或滅去，不見對色的執取或捨棄，不見色的染污或清凈，不見色的增益或減損，乃至不見一切相智（sarvākārajñatā，對一切事物所有方面的智慧）的生起或滅去，不見對一切相智的執取或捨棄，不見一切相智的染污或清凈，不見一切相智的增益或減損。為什麼呢？因為色乃至一切相智，它們的自性都是空無所有，不可得的。像這樣，舍利子！諸位菩薩摩訶薩在修行般若波羅蜜多時，對於一切法不見其生起或滅去，不見其執取或捨棄，不見其染污或清凈，不見其增益或減損，以無所學無所成就為方便而修學般若波羅蜜多，就能成就一切智智。』 這時，天帝釋（Śakra，天神之王）問舍利子說：『大德！諸位菩薩摩訶薩所修學的般若波羅蜜多，應當從哪裡求得呢？』 舍利子說：『憍尸迦（Kauśika，天帝釋的別名）！諸位菩薩摩訶薩所修學的般若波羅蜜多，應當從善現所說中求得。』 這時，天帝釋對善現說：『大德，是因為您的神力作為依持，才使得舍利子這樣說嗎？』 善現回答說：『憍尸迦！不是因為我的神力作為依持，才使得舍利子這樣說的。』 天帝釋說：『那是誰的神力作為依持呢？』 善現回答說：『是佛的神力作為依持。』 天帝釋說：『大德！一切法都是無所依持的，如何……』

【English Translation】 English version 'Is it all-knowing wisdom?' Subhuti replied: 'Shariputra! When Bodhisattva-Mahasattvas thus learn the Perfection of Wisdom, they can accomplish all-knowing wisdom, because they do not grasp or destroy any dharma, and use this as a means.' Shariputra said: 'If Bodhisattva-Mahasattvas do not grasp or destroy any dharma, and use this as a means, how can they accomplish all-knowing wisdom?' Subhuti replied: 'Shariputra! When these Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see the arising or ceasing of form (rupa), nor its grasping or abandoning, nor its defilement or purity, nor its increase or decrease, and even do not see the arising or ceasing of all-aspect wisdom (sarvākārajñatā), nor its grasping or abandoning, nor its defilement or purity, nor its increase or decrease. Why is that? Because form and even all-aspect wisdom are by nature empty and unattainable. Thus, Shariputra! When Bodhisattva-Mahasattvas practice the Perfection of Wisdom, they do not see the arising or ceasing of any dharma, nor its grasping or abandoning, nor its defilement or purity, nor its increase or decrease. They learn the Perfection of Wisdom with the means of having nothing to learn and nothing to accomplish, and then they can accomplish all-knowing wisdom.' At that time, Śakra (king of the gods) asked Shariputra: 'Great One! Where should Bodhisattva-Mahasattvas seek the Perfection of Wisdom they learn?' Shariputra said: 'Kauśika! Bodhisattva-Mahasattvas should seek the Perfection of Wisdom they learn in what Subhuti has said.' Then, Śakra said to Subhuti: 'Great One, is it because of your divine power that Shariputra speaks like this?' Subhuti replied: 'Kauśika! It is not because of my divine power that Shariputra speaks like this.' Śakra said: 'Whose divine power is it based on?' Subhuti replied: 'It is based on the divine power of the Buddha.' Śakra said: 'Great One! All dharmas are without support, how...'

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可言是佛神力為所依持？」

善現告言：「憍尸迦！如是！如是！如汝所說。一切法無依持，是故如來非所依持，亦無依持，但為隨順世俗施設說為依持。

「憍尸迦！非離無依持如來可得，非離無依持真如如來可得，非離無依持法性如來可得，非離無依持如來真如可得，非離無依持如來法性可得，非離無依持真如如來真如可得，非離無依持法性如來法性可得。

「憍尸迦！非無依持中如來可得，非如來中無依持可得；非無依持真如中如來可得，非如來中無依持真如可得；非無依持法性中如來可得，非如來中無依持法性可得；非無依持中如來真如可得，非如來真如中無依持可得；非無依持中如來法性可得，非如來法性中無依持可得；非無依持真如中如來真如可得，非如來真如中無依持真如可得；非無依持法性中如來法性可得，非如來法性中無依持法性可得。

「憍尸迦！非離色如來可得，非離受、想、行、識如來可得；非離色真如如來可得，非離受、想、行、識真如如來可得；非離色法性如來可得，非離受、想、行、識法性如來可得；非離色如來真如可得，非離受、想、行、識如來真如可得；非離色如來法性可得，非離受、想、行、識如來法性可得；非離色真如如來真如可得，非離受、想、

【現代漢語翻譯】 現代漢語譯本 『那麼，可以說佛是依靠神力而存在的嗎？』 善現回答說：『憍尸迦（Indra，帝釋天）！是的，是的！正如你所說。一切法都沒有依靠，所以如來（Tathagata，佛的稱號）不是被依靠的，也沒有所依靠的，只是爲了順應世俗的說法而施設說為依靠。』 『憍尸迦！不能離開無所依靠而得到如來，不能離開無所依靠的真如（Tathata，事物的真實本性）而得到如來，不能離開無所依靠的法性（Dharmata，法的本性）而得到如來，不能離開無所依靠的如來真如而得到，不能離開無所依靠的如來法性而得到，不能離開無所依靠的真如如來真如而得到，不能離開無所依靠的法性如來法性而得到。』 『憍尸迦！不能在無所依靠中得到如來，也不能在如來中得到無所依靠；不能在無所依靠的真如中得到如來，也不能在如來中得到無所依靠的真如；不能在無所依靠的法性中得到如來，也不能在如來中得到無所依靠的法性；不能在無所依靠中得到如來真如，也不能在如來真如中得到無所依靠；不能在無所依靠中得到如來法性，也不能在如來法性中得到無所依靠；不能在無所依靠的真如中得到如來真如，也不能在如來真如中得到無所依靠的真如；不能在無所依靠的法性中得到如來法性，也不能在如來法性中得到無所依靠的法性。』 『憍尸迦！不能離開色（Rupa，物質現象）而得到如來，不能離開受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）而得到如來；不能離開色真如而得到如來，不能離開受、想、行、識真如而得到如來；不能離開色法性而得到如來，不能離開受、想、行、識法性而得到如來；不能離開色如來真如而得到，不能離開受、想、行、識如來真如而得到；不能離開色如來法性而得到，不能離開受、想、行、識如來法性而得到；不能離開色真如如來真如而得到，不能離開受、想、

【English Translation】 English version 'Can it be said that the Buddha is sustained by divine power?' Subhuti replied, 'Kausika (Indra)! Yes, yes! It is as you say. All dharmas (phenomena) have no support, therefore the Tathagata (Buddha's title) is not supported, nor does he have any support. It is only for the sake of conforming to worldly conventions that it is said to be supported.' 'Kausika! The Tathagata cannot be attained apart from non-support, the Tathagata of Suchness (Tathata, the true nature of things) cannot be attained apart from non-support, the Tathagata of Dharmata (the nature of Dharma) cannot be attained apart from non-support, the Tathagata Suchness cannot be attained apart from non-support, the Tathagata Dharmata cannot be attained apart from non-support, the Suchness Tathagata Suchness cannot be attained apart from non-support, the Dharmata Tathagata Dharmata cannot be attained apart from non-support.' 'Kausika! The Tathagata cannot be attained in non-support, nor can non-support be attained in the Tathagata; the Tathagata cannot be attained in the Suchness of non-support, nor can the Suchness of non-support be attained in the Tathagata; the Tathagata cannot be attained in the Dharmata of non-support, nor can the Dharmata of non-support be attained in the Tathagata; the Tathagata Suchness cannot be attained in non-support, nor can non-support be attained in the Tathagata Suchness; the Tathagata Dharmata cannot be attained in non-support, nor can non-support be attained in the Tathagata Dharmata; the Tathagata Suchness of Suchness cannot be attained in non-support, nor can the Suchness of non-support be attained in the Tathagata Suchness; the Tathagata Dharmata of Dharmata cannot be attained in non-support, nor can the Dharmata of non-support be attained in the Tathagata Dharmata.' 'Kausika! The Tathagata cannot be attained apart from form (Rupa, material phenomena), nor can the Tathagata be attained apart from feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana); the Tathagata of Suchness cannot be attained apart from the Suchness of form, nor can the Tathagata be attained apart from the Suchness of feeling, perception, mental formations, and consciousness; the Tathagata of Dharmata cannot be attained apart from the Dharmata of form, nor can the Tathagata be attained apart from the Dharmata of feeling, perception, mental formations, and consciousness; the Tathagata Suchness cannot be attained apart from the Suchness of form, nor can the Tathagata Suchness be attained apart from the Suchness of feeling, perception, mental formations, and consciousness; the Tathagata Dharmata cannot be attained apart from the Dharmata of form, nor can the Tathagata Dharmata be attained apart from the Dharmata of feeling, perception, mental formations, and consciousness; the Suchness of the Tathagata Suchness cannot be attained apart from the Suchness of form, nor can the Suchness of the Tathagata Suchness be attained apart from the Suchness of feeling, perception,

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行、識真如如來真如可得；非離色法性如來法性可得，非離受、想、行、識法性如來法性可得。

「憍尸迦！非色中如來可得，非如來中色可得，非受、想、行、識中如來可得，非如來中受、想、行、識可得；非色真如中如來可得，非如來中色真如可得，非受、想、行、識真如中如來可得，非如來中受、想、行、識真如可得；非色法性中如來可得，非如來中色法性可得，非受、想、行、識法性中如來可得，非如來中受、想、行、識法性可得；非色中如來真如可得，非如來真如中色可得，非受、想、行、識中如來真如可得，非如來真如中受、想、行、識可得；非色中如來法性可得，非如來法性中色可得，非受、想、行、識中如來法性可得，非如來法性中受、想、行、識可得；非色真如中如來真如可得，非如來真如中色真如可得，非受、想、行、識真如中如來真如可得，非如來真如中受、想、行、識真如可得；非色法性中如來法性可得，非如來法性中色法性可得，非受、想、行、識法性中如來法性可得，非如來法性中受、想、行、識法性可得。

「憍尸迦！乃至非離一切智如來可得，非離道相智、一切相智如來可得；非離一切智真如如來可得，非離道相智、一切相智真如如來可得；非離一切智法性如來可得，

【現代漢語翻譯】 現代漢語譯本： 『喬尸迦（Kausika）！行、識的真如（Tathata，事物的真實本性）中，如來（Tathagata，佛的稱號）的真如是不可得的；不是離開色法（Rupa，物質現象）的法性（Dharmata，事物本性）才能得到如來的法性，也不是離開受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）的法性才能得到如來的法性。』 『喬尸迦！不是在色中可以得到如來，也不是在如來中可以得到色；不是在受、想、行、識中可以得到如來，也不是在如來中可以得到受、想、行、識；不是在色的真如中可以得到如來，也不是在如來中可以得到色的真如；不是在受、想、行、識的真如中可以得到如來，也不是在如來中可以得到受、想、行、識的真如；不是在色的法性中可以得到如來，也不是在如來中可以得到色的法性；不是在受、想、行、識的法性中可以得到如來，也不是在如來中可以得到受、想、行、識的法性；不是在色中可以得到如來的真如，也不是在如來的真如中可以得到色；不是在受、想、行、識中可以得到如來的真如，也不是在如來的真如中可以得到受、想、行、識；不是在色中可以得到如來的法性，也不是在如來的法性中可以得到色；不是在受、想、行、識中可以得到如來的法性，也不是在如來的法性中可以得到受、想、行、識；不是在色的真如中可以得到如來的真如，也不是在如來的真如中可以得到色的真如；不是在受、想、行、識的真如中可以得到如來的真如，也不是在如來的真如中可以得到受、想、行、識的真如；不是在色的法性中可以得到如來的法性，也不是在如來的法性中可以得到色的法性；不是在受、想、行、識的法性中可以得到如來的法性，也不是在如來的法性中可以得到受、想、行、識的法性。』 『喬尸迦！乃至不是離開一切智（Sarvajnata，佛陀的智慧）才能得到如來，不是離開道相智（Sarvakarajnata，對一切道的智慧）、一切相智（Sarvakarajnana，對一切相的智慧）才能得到如來；不是離開一切智的真如才能得到如來，不是離開道相智、一切相智的真如才能得到如來；不是離開一切智的法性才能得到如來，』

【English Translation】 English version: 'Kausika! The Tathata (suchness, the true nature of things) of the Tathagata (the Thus-Gone One, an epithet of the Buddha) is not attainable in the Tathata of form, sensation, perception, volition, and consciousness; the Dharmata (the true nature of things) of the Tathagata is not attainable apart from the Dharmata of form, nor is it attainable apart from the Dharmata of sensation, perception, volition, and consciousness.' 'Kausika! The Tathagata is not attainable in form, nor is form attainable in the Tathagata; the Tathagata is not attainable in sensation, perception, volition, and consciousness, nor are sensation, perception, volition, and consciousness attainable in the Tathagata; the Tathagata is not attainable in the Tathata of form, nor is the Tathata of form attainable in the Tathagata; the Tathagata is not attainable in the Tathata of sensation, perception, volition, and consciousness, nor is the Tathata of sensation, perception, volition, and consciousness attainable in the Tathagata; the Tathagata is not attainable in the Dharmata of form, nor is the Dharmata of form attainable in the Tathagata; the Tathagata is not attainable in the Dharmata of sensation, perception, volition, and consciousness, nor is the Dharmata of sensation, perception, volition, and consciousness attainable in the Tathagata; the Tathata of the Tathagata is not attainable in form, nor is form attainable in the Tathata of the Tathagata; the Tathata of the Tathagata is not attainable in sensation, perception, volition, and consciousness, nor are sensation, perception, volition, and consciousness attainable in the Tathata of the Tathagata; the Dharmata of the Tathagata is not attainable in form, nor is form attainable in the Dharmata of the Tathagata; the Dharmata of the Tathagata is not attainable in sensation, perception, volition, and consciousness, nor are sensation, perception, volition, and consciousness attainable in the Dharmata of the Tathagata; the Tathata of the Tathagata is not attainable in the Tathata of form, nor is the Tathata of form attainable in the Tathata of the Tathagata; the Tathata of the Tathagata is not attainable in the Tathata of sensation, perception, volition, and consciousness, nor is the Tathata of sensation, perception, volition, and consciousness attainable in the Tathata of the Tathagata; the Dharmata of the Tathagata is not attainable in the Dharmata of form, nor is the Dharmata of form attainable in the Dharmata of the Tathagata; the Dharmata of the Tathagata is not attainable in the Dharmata of sensation, perception, volition, and consciousness, nor is the Dharmata of sensation, perception, volition, and consciousness attainable in the Dharmata of the Tathagata.' 'Kausika! Even the Tathagata is not attainable apart from Sarvajnata (omniscience, the Buddha's wisdom), nor is the Tathagata attainable apart from Sarvakarajnata (knowledge of all paths) and Sarvakarajnana (knowledge of all aspects); the Tathagata is not attainable apart from the Tathata of Sarvajnata, nor is the Tathagata attainable apart from the Tathata of Sarvakarajnata and Sarvakarajnana; the Tathagata is not attainable apart from the Dharmata of Sarvajnata,'

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非離道相智、一切相智法性如來可得；非離一切智如來真如可得，非離道相智、一切相智如來真如可得；非離一切智如來法性可得，非離道相智、一切相智如來法性可得；非離一切智真如如來真如可得，非離道相智、一切相智真如如來真如可得；非離一切智法性如來法性可得，非離道相智、一切相智法性如來法性可得。

「憍尸迦！非一切智中如來可得，非如來中一切智可得，非道相智、一切相智中如來可得，非如來中道相智、一切相智可得；非一切智真如中如來可得，非如來中一切智真如可得，非道相智、一切相智真如中如來可得，非如來中道相智、一切相智真如可得；非一切智法性中如來可得，非如來中一切智法性可得，非道相智、一切相智法性中如來可得，非如來中道相智、一切相智法性可得；非一切智中如來真如可得，非如來真如中一切智可得，非道相智、一切相智中如來真如可得，非如來真如中道相智、一切相智可得；非一切智中如來法性可得，非如來法性中一切智可得，非道相智、一切相智中如來法性可得，非如來法性中道相智、一切相智可得；非一切智真如中如來真如可得，非如來真如中一切智真如可得，非道相智、一切相智真如中如來真如可得，非如來真如中道相智、一切相智真如可得；非一

【現代漢語翻譯】 現代漢語譯本 不離開道相智（通達一切道的智慧）、一切相智（通達一切法的智慧）的法性，如來（佛的稱號）是不可得的；不離開一切智（通達一切的智慧），如來的真如（事物的真實本性）是不可得的；不離開道相智、一切相智，如來的真如是不可得的；不離開一切智，如來的法性（事物本來的性質）是不可得的；不離開道相智、一切相智，如來的法性是不可得的；不離開一切智的真如，如來的真如是不可得的；不離開道相智、一切相智的真如，如來的真如是不可得的；不離開一切智的法性，如來的法性是不可得的；不離開道相智、一切相智的法性，如來的法性是不可得的。 『憍尸迦（帝釋天的別名）！』在一切智中，如來是不可得的；在如來中，一切智是不可得的；在道相智、一切相智中，如來是不可得的；在如來中，道相智、一切相智是不可得的；在一切智的真如中，如來是不可得的；在如來中，一切智的真如是不可得的；在道相智、一切相智的真如中，如來是不可得的；在如來中，道相智、一切相智的真如是不可得的；在一切智的法性中，如來是不可得的；在如來中，一切智的法性是不可得的；在道相智、一切相智的法性中，如來是不可得的；在如來中，道相智、一切相智的法性是不可得的；在一切智中，如來的真如是不可得的；在如來的真如中，一切智是不可得的；在道相智、一切相智中，如來的真如是不可得的；在如來的真如中，道相智、一切相智是不可得的；在一切智中，如來的法性是不可得的；在如來的法性中，一切智是不可得的；在道相智、一切相智中，如來的法性是不可得的；在如來的法性中，道相智、一切相智是不可得的；在一切智的真如中，如來的真如是不可得的；在如來的真如中，一切智的真如是不可得的；在道相智、一切相智的真如中，如來的真如是不可得的；在如來的真如中，道相智、一切相智的真如是不可得的；

【English Translation】 English version The Tathagata (Buddha's title) is not attainable apart from the dharmata (the nature of things) of the Path-Knowledge (wisdom that understands all paths) and All-Knowledge (wisdom that understands all things); the Suchness (true nature of things) of the Tathagata is not attainable apart from All-Knowledge; the Suchness of the Tathagata is not attainable apart from Path-Knowledge and All-Knowledge; the dharmata of the Tathagata is not attainable apart from All-Knowledge; the dharmata of the Tathagata is not attainable apart from Path-Knowledge and All-Knowledge; the Suchness of the Tathagata's Suchness is not attainable apart from the Suchness of All-Knowledge; the Suchness of the Tathagata's Suchness is not attainable apart from the Suchness of Path-Knowledge and All-Knowledge; the dharmata of the Tathagata's dharmata is not attainable apart from the dharmata of All-Knowledge; the dharmata of the Tathagata's dharmata is not attainable apart from the dharmata of Path-Knowledge and All-Knowledge. 『Kausika (another name for Indra)!』 The Tathagata is not attainable in All-Knowledge; All-Knowledge is not attainable in the Tathagata; the Tathagata is not attainable in Path-Knowledge and All-Knowledge; Path-Knowledge and All-Knowledge are not attainable in the Tathagata; the Tathagata is not attainable in the Suchness of All-Knowledge; the Suchness of All-Knowledge is not attainable in the Tathagata; the Tathagata is not attainable in the Suchness of Path-Knowledge and All-Knowledge; the Suchness of Path-Knowledge and All-Knowledge is not attainable in the Tathagata; the Tathagata is not attainable in the dharmata of All-Knowledge; the dharmata of All-Knowledge is not attainable in the Tathagata; the Tathagata is not attainable in the dharmata of Path-Knowledge and All-Knowledge; the dharmata of Path-Knowledge and All-Knowledge is not attainable in the Tathagata; the Suchness of the Tathagata is not attainable in All-Knowledge; All-Knowledge is not attainable in the Suchness of the Tathagata; the Suchness of the Tathagata is not attainable in Path-Knowledge and All-Knowledge; Path-Knowledge and All-Knowledge are not attainable in the Suchness of the Tathagata; the dharmata of the Tathagata is not attainable in All-Knowledge; All-Knowledge is not attainable in the dharmata of the Tathagata; the dharmata of the Tathagata is not attainable in Path-Knowledge and All-Knowledge; Path-Knowledge and All-Knowledge are not attainable in the dharmata of the Tathagata; the Suchness of the Tathagata's Suchness is not attainable in the Suchness of All-Knowledge; the Suchness of All-Knowledge is not attainable in the Suchness of the Tathagata; the Suchness of the Tathagata's Suchness is not attainable in the Suchness of Path-Knowledge and All-Knowledge; the Suchness of Path-Knowledge and All-Knowledge is not attainable in the Suchness of the Tathagata;

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切智法性中如來法性可得，非如來法性中一切智法性可得，非道相智、一切相智法性中如來法性可得，非如來法性中道相智、一切相智法性可得。

「憍尸迦！如來於色非相應非不相應，于受、想、行、識亦非相應非不相應；如來於色真如非相應非不相應，于受、想、行、識真如亦非相應非不相應；如來於色法性非相應非不相應，于受、想、行、識法性亦非相應非不相應；如來真如於色非相應非不相應，于受、想、行、識亦非相應非不相應；如來真如於色真如非相應非不相應，于受、想、行、識真如亦非相應非不相應；如來法性於色非相應非不相應，于受、想、行、識亦非相應非不相應；如來法性於色法性非相應非不相應，于受、想、行、識法性亦非相應非不相應。

「憍尸迦！如來於離色非相應非不相應，于離受、想、行、識亦非相應非不相應；如來於離色真如非相應非不相應，于離受、想、行、識真如亦非相應非不相應；如來於離色法性非相應非不相應，于離受、想、行、識法性亦非相應非不相應；如來真如於離色非相應非不相應，于離受、想、行、識亦非相應非不相應；如來真如於離色真如非相應非不相應，于離受、想、行、識真如亦非相應非不相應；如來法性于離色非相應非不相應，于離受、想

【現代漢語翻譯】 現代漢語譯本： 在一切智（sarvajnata，指佛陀的智慧）的法性中，可以得到如來（tathagata，指佛陀）的法性，但並非在如來的法性中可以得到一切智的法性。在道相智（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）的法性中，可以得到如來的法性，但並非在如來的法性中可以得到道相智、一切相智的法性。

『憍尸迦（Kausika，帝釋天）！如來對於色（rupa，指物質現象）既非相應也非不相應，對於受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）也既非相應也非不相應；如來對於色的真如（tathata，指事物的真實本性）既非相應也非不相應，對於受、想、行、識的真如也既非相應也非不相應；如來對於色的法性（dharmata，指事物的普遍規律）既非相應也非不相應，對於受、想、行、識的法性也既非相應也非不相應；如來的真如對於色既非相應也非不相應，對於受、想、行、識也既非相應也非不相應；如來的真如對於色的真如既非相應也非不相應，對於受、想、行、識的真如也既非相應也非不相應；如來的法性對於色既非相應也非不相應，對於受、想、行、識也既非相應也非不相應；如來的法性對於色的法性既非相應也非不相應，對於受、想、行、識的法性也既非相應也非不相應。』

『憍尸迦！如來對於離色（指脫離物質現象）既非相應也非不相應，對於離受、想、行、識也既非相應也非不相應；如來對於離色的真如既非相應也非不相應，對於離受、想、行、識的真如也既非相應也非不相應；如來對於離色的法性既非相應也非不相應，對於離受、想、行、識的法性也既非相應也非不相應；如來的真如對於離色既非相應也非不相應，對於離受、想、行、識也既非相應也非不相應；如來的真如對於離色的真如既非相應也非不相應，對於離受、想、行、識的真如也既非相應也非不相應；如來的法性對於離色既非相應也非不相應，對於離受、想

【English Translation】 English version: In the dharmata (the true nature of things) of sarvajnata (omniscience), the dharmata of the tathagata (the thus-gone one, Buddha) can be obtained, but not in the dharmata of the tathagata can the dharmata of sarvajnata be obtained. In the dharmata of marga-jnana (knowledge of the path) and sarvakarajnata (knowledge of all aspects), the dharmata of the tathagata can be obtained, but not in the dharmata of the tathagata can the dharmata of marga-jnana and sarvakarajnata be obtained.

'Kausika (Indra)! The tathagata is neither associated nor disassociated with rupa (form), and is neither associated nor disassociated with vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness); the tathagata is neither associated nor disassociated with the tathata (suchness) of rupa, and is neither associated nor disassociated with the tathata of vedana, samjna, samskara, and vijnana; the tathagata is neither associated nor disassociated with the dharmata of rupa, and is neither associated nor disassociated with the dharmata of vedana, samjna, samskara, and vijnana; the tathata of the tathagata is neither associated nor disassociated with rupa, and is neither associated nor disassociated with vedana, samjna, samskara, and vijnana; the tathata of the tathagata is neither associated nor disassociated with the tathata of rupa, and is neither associated nor disassociated with the tathata of vedana, samjna, samskara, and vijnana; the dharmata of the tathagata is neither associated nor disassociated with rupa, and is neither associated nor disassociated with vedana, samjna, samskara, and vijnana; the dharmata of the tathagata is neither associated nor disassociated with the dharmata of rupa, and is neither associated nor disassociated with the dharmata of vedana, samjna, samskara, and vijnana.'

'Kausika! The tathagata is neither associated nor disassociated with the absence of rupa, and is neither associated nor disassociated with the absence of vedana, samjna, samskara, and vijnana; the tathagata is neither associated nor disassociated with the tathata of the absence of rupa, and is neither associated nor disassociated with the tathata of the absence of vedana, samjna, samskara, and vijnana; the tathagata is neither associated nor disassociated with the dharmata of the absence of rupa, and is neither associated nor disassociated with the dharmata of the absence of vedana, samjna, samskara, and vijnana; the tathata of the tathagata is neither associated nor disassociated with the absence of rupa, and is neither associated nor disassociated with the absence of vedana, samjna, samskara, and vijnana; the tathata of the tathagata is neither associated nor disassociated with the tathata of the absence of rupa, and is neither associated nor disassociated with the tathata of the absence of vedana, samjna, samskara, and vijnana; the dharmata of the tathagata is neither associated nor disassociated with the absence of rupa, and is neither associated nor disassociated with the absence of vedana, samjna

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、行、識亦非相應非不相應；如來法性于離色法性非相應非不相應，于離受、想、行、識法性亦非相應非不相應。

「憍尸迦！如是乃至如來於一切智非相應非不相應，于道相智、一切相智亦非相應非不相應；如來於一切智真如非相應非不相應，于道相智、一切相智真如亦非相應非不相應；如來於一切智法性非相應非不相應，于道相智、一切相智法性亦非相應非不相應；如來真如於一切智非相應非不相應，于道相智、一切相智亦非相應非不相應；如來真如於一切智真如非相應非不相應，于道相智、一切相智真如亦非相應非不相應；如來法性於一切智非相應非不相應，于道相智、一切相智亦非相應非不相應；如來法性於一切智法性非相應非不相應，于道相智、一切相智法性亦非相應非不相應。

「憍尸迦！如來於離一切智非相應非不相應，于離道相智、一切相智亦非相應非不相應；如來於離一切智真如非相應非不相應，于離道相智、一切相智真如亦非相應非不相應；如來於離一切智法性非相應非不相應，于離道相智、一切相智法性亦非相應非不相應；如來真如於離一切智非相應非不相應，于離道相智、一切相智亦非相應非不相應；如來真如於離一切智真如非相應非不相應，于離道相智、一切相智真如亦非相

【現代漢語翻譯】 現代漢語譯本：『行』（saṃskāra，意志或心理構造）、『識』（vijñāna，意識）也非相應也非不相應；如來的法性（dharmatā，事物本性）與離色法性（rūpa-dharmatā，物質的本性）非相應也非不相應，與離受（vedanā，感受）、想（saṃjñā，知覺）、行、識法性也非相應也非不相應。 『憍尸迦』（Kauśika，帝釋天）！如此乃至如來對於一切智（sarvajñatā，對一切事物的智慧）非相應也非不相應，對於道相智（mārgākārajñatā，對道的智慧）、一切相智（sarvākārajñatā，對一切相的智慧）也非相應也非不相應；如來對於一切智的真如（tathatā，真實如是）非相應也非不相應，對於道相智、一切相智的真如也非相應也非不相應；如來對於一切智的法性非相應也非不相應，對於道相智、一切相智的法性也非相應也非不相應；如來的真如對於一切智非相應也非不相應，對於道相智、一切相智也非相應也非不相應；如來的真如對於一切智的真如非相應也非不相應，對於道相智、一切相智的真如也非相應也非不相應；如來的法性對於一切智非相應也非不相應，對於道相智、一切相智也非相應也非不相應；如來的法性對於一切智的法性非相應也非不相應，對於道相智、一切相智的法性也非相應也非不相應。 『憍尸迦』！如來對於離一切智非相應也非不相應，對於離道相智、一切相智也非相應也非不相應；如來對於離一切智的真如非相應也非不相應，對於離道相智、一切相智的真如也非相應也非不相應；如來對於離一切智的法性非相應也非不相應，對於離道相智、一切相智的法性也非相應也非不相應；如來的真如對於離一切智非相應也非不相應，對於離道相智、一切相智也非相應也非不相應；如來的真如對於離一切智的真如非相應也非不相應，對於離道相智、一切相智的真如也非相

【English Translation】 English version: 『Formations』 (saṃskāra, volitional or mental constructs), and 『consciousness』 (vijñāna) are also neither associated nor unassociated; the dharmatā (nature of things) of the Tathāgata (the thus-gone one, Buddha) is neither associated nor unassociated with the dharmatā of separated form (rūpa-dharmatā, the nature of matter), and is also neither associated nor unassociated with the dharmatā of separated feeling (vedanā), perception (saṃjñā), formations, and consciousness. 『Kauśika』 (Indra, the king of gods)! Thus, even the Tathāgata is neither associated nor unassociated with all-knowingness (sarvajñatā, wisdom of all things), and is also neither associated nor unassociated with the knowledge of the aspects of the path (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā); the suchness (tathatā, true suchness) of the Tathāgata regarding all-knowingness is neither associated nor unassociated, and the suchness of the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the dharmatā of the Tathāgata regarding all-knowingness is neither associated nor unassociated, and the dharmatā of the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the suchness of the Tathāgata regarding all-knowingness is neither associated nor unassociated, and regarding the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the suchness of the Tathāgata regarding the suchness of all-knowingness is neither associated nor unassociated, and regarding the suchness of the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the dharmatā of the Tathāgata regarding all-knowingness is neither associated nor unassociated, and regarding the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the dharmatā of the Tathāgata regarding the dharmatā of all-knowingness is neither associated nor unassociated, and regarding the dharmatā of the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated. 『Kauśika』! The Tathāgata is neither associated nor unassociated with the separation from all-knowingness, and is also neither associated nor unassociated with the separation from the knowledge of the aspects of the path and the knowledge of all aspects; the suchness of the Tathāgata regarding the separation from all-knowingness is neither associated nor unassociated, and regarding the separation from the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the dharmatā of the Tathāgata regarding the separation from all-knowingness is neither associated nor unassociated, and regarding the separation from the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the suchness of the Tathāgata regarding the separation from all-knowingness is neither associated nor unassociated, and regarding the separation from the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated; the suchness of the Tathāgata regarding the suchness of the separation from all-knowingness is neither associated nor unassociated, and regarding the separation from the knowledge of the aspects of the path and the knowledge of all aspects is also neither associated nor unassociated.

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應非不相應；如來法性于離一切智非相應非不相應，于離道相智、一切相智亦非相應非不相應；如來法性于離一切智法性非相應非不相應，于離道相智、一切相智法性亦非相應非不相應。

「憍尸迦！舍利子所說，是於一切法非即非離、非相應非不相應，如來神力為所依持，以無依持為依持故。

大般若波羅蜜多經卷第四百二十六 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十七

三藏法師玄奘奉　詔譯第二分散花品第二十七之二

「複次，憍尸迦！汝先所問『諸菩薩摩訶薩所學般若波羅蜜多當於何求？』者，憍尸迦！諸菩薩摩訶薩所學般若波羅蜜多，不應於色求，不應離色求，不應于受、想、行、識求，不應離受、想、行、識求。如是乃至不應於一切智求，不應離一切智求，不應于道相智、一切相智求，不應離道相智、一切相智求。何以故？憍尸迦！若般若波羅蜜多、若求、若色，廣說乃至一切相智，如是一切皆非相應非不相應，無色、無見、無對、一相，所謂無相。所以者何？

「諸菩薩摩訶薩所學般若波羅蜜多，非色，不離色，非受、想、行、識，不離受、想、行、識；如是乃至非一切智，

不離一切智，非道相智、一切相智，不離道相智、一切相智。非色真如，不離色真如，非受、想、行、識真如，不離受、想、行、識真如；如是乃至非一切智真如，不離一切智真如，非道相智、一切相智真如，不離道相智、一切相智真如。非色法性，不離色法性，非受、想、行、識法性，不離受、想、行、識法性；如是乃至非一切智法性，不離一切智法性，非道相智、一切相智法性，不離道相智、一切相智法性。何以故？憍尸迦！如是諸法皆無所有都不可得。由無所有不可得故，諸菩薩摩訶薩所學般若波羅蜜多，非色，不離色，廣說乃至非一切相智，不離一切相智；非色真如，不離色真如，廣說乃至非一切相智真如，不離一切相智真如；非色法性，不離色法性，廣說乃至非一切相智法性，不離一切相智法性。」

爾時，天帝釋謂善現言：「大德！諸菩薩摩訶薩所學般若波羅蜜多，是大波羅蜜多，是無量波羅蜜多，是無邊波羅蜜多。諸預流者於此中學得預流果，諸一來者於此中學得一來果，諸不還者於此中學得不還果，諸阿羅漢於此中學得阿羅漢果，諸獨覺者於此中學得獨覺菩提，諸菩薩摩訶薩於此中學成熟無量百千俱胝那庾多有情，隨其所應置三乘道及能嚴凈種種佛土，證得無上正等菩提。」

善現告言

【現代漢語翻譯】 現代漢語譯本 不離一切智（sarvajnata，指佛陀的智慧），並非道相智（marga-jnana，指對修行道的智慧）、一切相智（sarvakarajnata，指對一切事物和現象的智慧），不離道相智、一切相智。並非色（rupa，指物質現象）的真如（tathata，指事物的真實本性），不離色的真如，並非受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）的真如，不離受、想、行、識的真如；如此乃至並非一切智的真如，不離一切智的真如，並非道相智、一切相智的真如，不離道相智、一切相智的真如。並非色的法性（dharmata，指事物的自然法則），不離色的法性，並非受、想、行、識的法性，不離受、想、行、識的法性；如此乃至並非一切智的法性，不離一切智的法性，並非道相智、一切相智的法性，不離道相智、一切相智的法性。為什麼呢？憍尸迦（Kausika，天帝釋的別名）！因為這些法都是無所有，完全不可得的。由於無所有不可得的緣故，諸菩薩摩訶薩所學的般若波羅蜜多（prajnaparamita，指智慧的完美），並非色，不離色，廣而言之乃至並非一切相智，不離一切相智；並非色的真如，不離色的真如，廣而言之乃至並非一切相智的真如，不離一切相智的真如；並非色的法性，不離色的法性，廣而言之乃至並非一切相智的法性，不離一切相智的法性。

這時，天帝釋對善現（Subhuti，佛陀的弟子）說：『大德！諸菩薩摩訶薩所學的般若波羅蜜多，是波羅蜜多（paramita，指到達彼岸的修行），是無量波羅蜜多，是無邊波羅蜜多。諸預流者（srota-apanna，指初果聖人）在此中學得預流果，諸一來者（sakrdagamin，指二果聖人）在此中學得一來果，諸不還者（anagamin，指三果聖人）在此中學得不還果，諸阿羅漢（arhat，指四果聖人）在此中學得阿羅漢果，諸獨覺者（pratyekabuddha，指辟支佛）在此中學得獨覺菩提，諸菩薩摩訶薩在此中學成熟無量百千俱胝那庾多（nayuta，指數量單位）有情，隨其所應安置於三乘道，並能莊嚴清凈種種佛土，證得無上正等菩提（anuttara-samyak-sambodhi，指無上正等覺）。』

善現回答說：

【English Translation】 English version Not separate from all-knowing wisdom (sarvajnata), not separate from the wisdom of the path (marga-jnana) and all-aspect wisdom (sarvakarajnata), not separate from the wisdom of the path and all-aspect wisdom. Not the suchness (tathata) of form (rupa), not separate from the suchness of form, not the suchness of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), not separate from the suchness of feeling, perception, volition, and consciousness; and so on, not the suchness of all-knowing wisdom, not separate from the suchness of all-knowing wisdom, not the suchness of the wisdom of the path and all-aspect wisdom, not separate from the suchness of the wisdom of the path and all-aspect wisdom. Not the dharma-nature (dharmata) of form, not separate from the dharma-nature of form, not the dharma-nature of feeling, perception, volition, and consciousness, not separate from the dharma-nature of feeling, perception, volition, and consciousness; and so on, not the dharma-nature of all-knowing wisdom, not separate from the dharma-nature of all-knowing wisdom, not the dharma-nature of the wisdom of the path and all-aspect wisdom, not separate from the dharma-nature of the wisdom of the path and all-aspect wisdom. Why is this so? Kausika (another name for Sakra, the king of gods)! Because all these dharmas are without any essence and completely unattainable. Because they are without essence and unattainable, the perfection of wisdom (prajnaparamita) that the Bodhisattva Mahasattvas learn is not form, not separate from form, and so on, not all-aspect wisdom, not separate from all-aspect wisdom; not the suchness of form, not separate from the suchness of form, and so on, not the suchness of all-aspect wisdom, not separate from the suchness of all-aspect wisdom; not the dharma-nature of form, not separate from the dharma-nature of form, and so on, not the dharma-nature of all-aspect wisdom, not separate from the dharma-nature of all-aspect wisdom.

Then, Sakra, the king of gods, said to Subhuti (a disciple of the Buddha): 'Venerable one! The perfection of wisdom that the Bodhisattva Mahasattvas learn is the perfection (paramita), it is immeasurable perfection, it is boundless perfection. Those who are stream-enterers (srota-apanna) learn here and attain the fruit of stream-entry, those who are once-returners (sakrdagamin) learn here and attain the fruit of once-returning, those who are non-returners (anagamin) learn here and attain the fruit of non-returning, those who are Arhats (arhat) learn here and attain the fruit of Arhatship, those who are Pratyekabuddhas (pratyekabuddha) learn here and attain Pratyekabuddha Bodhi, and the Bodhisattva Mahasattvas learn here and mature countless hundreds of thousands of kotis (koti) of nayutas (nayuta) of sentient beings, placing them in the three vehicles as appropriate, and are able to adorn and purify various Buddha lands, and attain unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi).'

Subhuti replied:

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：「如是！如是！如汝所說。憍尸迦！色大故，諸菩薩摩訶薩所學般若波羅蜜多亦大；受、想、行、識大故，諸菩薩摩訶薩所學般若波羅蜜多亦大。如是乃至一切智大故，諸菩薩摩訶薩所學般若波羅蜜多亦大；道相智、一切相智大故，諸菩薩摩訶薩所學般若波羅蜜多亦大。何以故？憍尸迦！以色乃至一切相智前後中際皆不可得故說為大，由彼大故，諸菩薩摩訶薩所學般若波羅蜜多亦說為大。由此因緣，諸菩薩摩訶薩所學般若波羅蜜多，應說為大波羅蜜多。

「憍尸迦！色無量故，諸菩薩摩訶薩所學般若波羅蜜多亦無量，受、想、行、識無量故，諸菩薩摩訶薩所學般若波羅蜜多亦無量。如是乃至一切智無量故，諸菩薩摩訶薩所學般若波羅蜜多亦無量；道相智、一切相智無量故，諸菩薩摩訶薩所學般若波羅蜜多亦無量。何以故？憍尸迦！以色乃至一切相智量不可得，譬如虛空量不可得，色等亦爾，故說無量。

「憍尸迦！虛空無量故，色等亦無量；色等無量故，諸菩薩摩訶薩所學般若波羅蜜多亦無量。由此因緣，諸菩薩摩訶薩所學般若波羅蜜多，應說為無量波羅蜜多。

「憍尸迦！色無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊；受、想、行、識無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。如是

【現代漢語翻譯】 現代漢語譯本：『是的！是的！正如你所說。憍尸迦（Kausika，帝釋天）！因為色（rupa，物質現象）的廣大，所以諸位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）所學的般若波羅蜜多（Prajnaparamita，智慧的完美）也廣大；因為受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的廣大，所以諸位菩薩摩訶薩所學的般若波羅蜜多也廣大。像這樣乃至一切智（sarvajna，一切智慧）的廣大，所以諸位菩薩摩訶薩所學的般若波羅蜜多也廣大；道相智（marga-jnana，對道的智慧）、一切相智（sarvakarajnata，對一切相的智慧）的廣大，所以諸位菩薩摩訶薩所學的般若波羅蜜多也廣大。為什麼呢？憍尸迦！因為色乃至一切相智，無論前後中間都不可得，所以說為廣大，由於它們的廣大，所以諸位菩薩摩訶薩所學的般若波羅蜜多也說為廣大。由於這個因緣，諸位菩薩摩訶薩所學的般若波羅蜜多，應該說為廣大波羅蜜多。』 『憍尸迦！因為色是無量的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無量的；因為受、想、行、識是無量的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無量的。像這樣乃至一切智是無量的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無量的；因為道相智、一切相智是無量的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無量的。為什麼呢？憍尸迦！因為色乃至一切相智的量是不可得的，就像虛空的量不可得一樣，色等也是如此，所以說為無量。』 『憍尸迦！因為虛空是無量的，所以色等也是無量的；因為色等是無量的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無量的。由於這個因緣，諸位菩薩摩訶薩所學的般若波羅蜜多，應該說為無量波羅蜜多。』 『憍尸迦！因為色是無邊的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無邊的；因為受、想、行、識是無邊的，所以諸位菩薩摩訶薩所學的般若波羅蜜多也是無邊的。像這樣』

【English Translation】 English version: 'So it is! So it is! As you have said. Kausika! Because form (rupa) is vast, therefore the Prajnaparamita (Perfection of Wisdom) that the Bodhisattva-mahasattvas (Great Bodhisattvas) learn is also vast; because feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are vast, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also vast. Likewise, even up to the vastness of all-knowing wisdom (sarvajna), therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also vast; because the wisdom of the path (marga-jnana) and the wisdom of all aspects (sarvakarajnata) are vast, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also vast. Why is that? Kausika! Because form, and even up to the wisdom of all aspects, are unattainable in the past, present, and future, therefore they are said to be vast. Because of their vastness, the Prajnaparamita that the Bodhisattva-mahasattvas learn is also said to be vast. Due to this reason, the Prajnaparamita that the Bodhisattva-mahasattvas learn should be called the vast Paramita.' 'Kausika! Because form is immeasurable, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also immeasurable; because feeling, perception, mental formations, and consciousness are immeasurable, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also immeasurable. Likewise, even up to all-knowing wisdom being immeasurable, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also immeasurable; because the wisdom of the path and the wisdom of all aspects are immeasurable, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also immeasurable. Why is that? Kausika! Because the measure of form, and even up to the wisdom of all aspects, is unattainable, just as the measure of space is unattainable, so it is with form and the others, therefore they are said to be immeasurable.' 'Kausika! Because space is immeasurable, therefore form and the others are also immeasurable; because form and the others are immeasurable, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also immeasurable. Due to this reason, the Prajnaparamita that the Bodhisattva-mahasattvas learn should be called the immeasurable Paramita.' 'Kausika! Because form is boundless, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also boundless; because feeling, perception, mental formations, and consciousness are boundless, therefore the Prajnaparamita that the Bodhisattva-mahasattvas learn is also boundless. Likewise,'

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乃至一切智無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊；道相智、一切相智無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。何以故？憍尸迦！以色乃至一切相智邊不可得。譬如虛空邊不可得，色等亦爾，故說無邊。

「憍尸迦！虛空無邊故，色等亦無邊；色等無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。

「複次，憍尸迦！所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。」

天帝釋言：「云何所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊？」

善現答言：「一切智智所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。

「複次，憍尸迦！法界所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。」

天帝釋言：「云何法界所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊？」

善現答言：「法界無邊故，所緣亦無邊，所緣無邊故，法界亦無邊。法界所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。

「複次，憍尸迦！真如所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。」

天帝釋言：「云何真如所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊？」

善現答言：「真如無邊故，所緣亦無邊，所緣無邊故，真如

【現代漢語翻譯】 現代漢語譯本 乃至因為一切智（sarvajñatā，指佛陀所證悟的智慧）是無邊的，所以諸位菩薩摩訶薩（bodhisattva-mahāsattva，指發大心的菩薩）所修學的般若波羅蜜多（prajñāpāramitā，指智慧的圓滿）也是無邊的；因為道相智（mārgākārajñatā，指了解修行道的智慧）和一切相智（sarvākārajñatā，指了解一切事物所有相狀的智慧）是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。為什麼呢？憍尸迦（Kauśika，即帝釋天）！因為色（rūpa，指物質現象）乃至一切相智的邊際是不可得的。譬如虛空的邊際是不可得的，色等也是如此，所以說它們是無邊的。 『憍尸迦！因為虛空是無邊的，所以色等也是無邊的；因為色等是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。 『再者，憍尸迦！因為所緣（ālambana，指心所攀緣的對象）是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。』 天帝釋問：『為什麼說所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的呢？』 善現（Subhūti，佛陀的弟子）回答說：『因為一切智智（sarvajñātājñāna，指佛陀的智慧）的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。 『再者，憍尸迦！因為法界（dharmadhātu，指一切法的總和）的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。』 天帝釋問：『為什麼說法界的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的呢？』 善現回答說：『因為法界是無邊的，所以所緣也是無邊的；因為所緣是無邊的，所以法界也是無邊的。因為法界的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。 『再者，憍尸迦！因為真如（tathatā，指諸法的真實本性）的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的。』 天帝釋問：『為什麼說真如的所緣是無邊的，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也是無邊的呢？』 善現回答說：『因為真如是無邊的，所以所緣也是無邊的；因為所緣是無邊的，所以真如

【English Translation】 English version Furthermore, because the all-knowing wisdom (sarvajñatā) is boundless, the Prajñāpāramitā (perfection of wisdom) that the Bodhisattva-Mahāsattvas (great Bodhisattvas) learn is also boundless; because the knowledge of the paths (mārgākārajñatā) and the knowledge of all aspects (sarvākārajñatā) are boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless. Why is that? Kauśika (Indra)! Because the limit of form (rūpa) and even the knowledge of all aspects is unattainable. Just as the limit of space is unattainable, so it is with form and the like, therefore it is said to be boundless. 'Kauśika! Because space is boundless, form and the like are also boundless; because form and the like are boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' 'Furthermore, Kauśika! Because the object of cognition (ālambana) is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' Indra asked: 'How is it that because the object of cognition is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless?' Subhūti (a disciple of the Buddha) replied: 'Because the object of cognition of the all-knowing wisdom (sarvajñātājñāna) is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' 'Furthermore, Kauśika! Because the object of cognition of the realm of dharma (dharmadhātu) is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' Indra asked: 'How is it that because the object of cognition of the realm of dharma is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless?' Subhūti replied: 'Because the realm of dharma is boundless, the object of cognition is also boundless; because the object of cognition is boundless, the realm of dharma is also boundless. Because the object of cognition of the realm of dharma is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' 'Furthermore, Kauśika! Because the object of cognition of suchness (tathatā) is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless.' Indra asked: 'How is it that because the object of cognition of suchness is boundless, the Prajñāpāramitā that the Bodhisattva-Mahāsattvas learn is also boundless?' Subhūti replied: 'Because suchness is boundless, the object of cognition is also boundless; because the object of cognition is boundless, suchness

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亦無邊。真如所緣無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。

「複次，憍尸迦！有情無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。」

天帝釋言：「云何有情無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊？」

善現答言：「于意云何？言有情，有情者是何法增語？」

天帝釋言：「言有情，有情者非法增語，亦非非法增語，但是假立客名所攝、無事名所攝、無緣名所攝。」

善現復言：「于意云何？於此般若波羅蜜多甚深經中，為亦顯示有實有情不？」

天帝釋言：「不也！大德！」

善現告言：「於此般若波羅蜜多甚深經中，既不顯示有實有情故說無邊，以彼中、邊不可得故。

「憍尸迦！于意云何？若諸如來、應、正等覺經殑伽沙等劫住說諸有情名字，此中頗有有情有生有滅不？」

天帝釋言：「不也！大德！何以故？以諸有情本性凈故，彼從本來無所有故。」

善現告言：「由此我說有情無邊故，諸菩薩摩訶薩所學般若波羅蜜多亦無邊。憍尸迦！由此因緣，諸菩薩摩訶薩所學般若波羅蜜多應說為無邊。」

第二分授記品第二十八

爾時，眾中天帝釋等欲界諸天、梵天王等色界諸天及伊舍那神仙天女，同時三返稱讚具

【現代漢語翻譯】 現代漢語譯本 也沒有邊際。因為真如（Tathata，事物的真實本性）所緣的境界沒有邊際，所以諸位菩薩摩訶薩所修學的般若波羅蜜多（Prajnaparamita，智慧的完美）也沒有邊際。 『再者，憍尸迦（Kausika，天帝釋的別名）！因為有情（Sattva，眾生）沒有邊際，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也沒有邊際。』 天帝釋（Devanam Indra Sakra，眾神之王）說：『為什麼說有情沒有邊際，諸位菩薩摩訶薩所修學的般若波羅蜜多也沒有邊際呢？』 善現（Subhuti，佛陀的弟子）回答說：『你認為如何？說有情，有情這個詞是什麼法的增語（adjective，修飾語）？』 天帝釋說：『說有情，有情這個詞不是法的增語，也不是非法的增語，它只是假立的客名所攝、無事名所攝、無緣名所攝。』 善現又說：『你認為如何？在這部甚深的般若波羅蜜多經中，是否也顯示有真實的有情存在呢？』 天帝釋說：『不是的！大德！』 善現告訴他說：『在這部甚深的般若波羅蜜多經中，既然不顯示有真實的有情存在，所以說它是無邊的，因為它的中邊都不可得。』 『憍尸迦！你認為如何？如果諸如來（Tathagata，佛陀的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的人）經過恒河沙數劫的時間，都在說諸有情的名字，這其中是否有有情的生滅呢？』 天帝釋說：『不是的！大德！為什麼呢？因為諸有情的本性是清凈的，他們從本來就沒有存在過。』 善現告訴他說：『因此我說有情沒有邊際，所以諸位菩薩摩訶薩所修學的般若波羅蜜多也沒有邊際。憍尸迦！因為這個因緣，諸位菩薩摩訶薩所修學的般若波羅蜜多應該說是無邊的。』 第二分授記品第二十八 這時，眾中的天帝釋等欲界諸天、梵天王等諸天以及伊舍那（Isana，自在天）神仙天女，同時三次稱讚具

【English Translation】 English version It is also boundless. Because the object of focus of Suchness (Tathata), is boundless, the Prajnaparamita (Perfection of Wisdom) that the Bodhisattva Mahasattvas learn is also boundless. 『Furthermore, Kausika! Because sentient beings (Sattva) are boundless, the Prajnaparamita that the Bodhisattva Mahasattvas learn is also boundless.』 Devanam Indra Sakra (the king of gods) said: 『How is it that because sentient beings are boundless, the Prajnaparamita that the Bodhisattva Mahasattvas learn is also boundless?』 Subhuti (Buddha's disciple) replied: 『What do you think? When we say sentient beings, what kind of adjective is the term sentient beings?』 Devanam Indra Sakra said: 『When we say sentient beings, the term sentient beings is neither an adjective of a dharma nor an adjective of a non-dharma; it is merely included in a provisional name, included in a name of no-thing, included in a name of no-cause.』 Subhuti further said: 『What do you think? In this profound Prajnaparamita Sutra, is it also shown that there are real sentient beings?』 Devanam Indra Sakra said: 『No, Venerable Sir!』 Subhuti said: 『In this profound Prajnaparamita Sutra, since it is not shown that there are real sentient beings, it is said to be boundless, because its middle and edges are unattainable.』 『Kausika! What do you think? If the Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened ones) were to spend as many kalpas as there are sands in the Ganges River, speaking the names of sentient beings, would there be any birth or death of sentient beings?』 Devanam Indra Sakra said: 『No, Venerable Sir! Why? Because the nature of all sentient beings is pure, and they have never existed from the beginning.』 Subhuti said: 『Therefore, I say that sentient beings are boundless, and thus the Prajnaparamita that the Bodhisattva Mahasattvas learn is also boundless. Kausika! Because of this reason, the Prajnaparamita that the Bodhisattva Mahasattvas learn should be said to be boundless.』 Chapter Twenty-Eight of the Second Section on Predictions At that time, the gods of the desire realm, such as Devanam Indra Sakra, the gods such as the Brahma kings, and the celestial maidens of Isana, simultaneously praised the possessor of

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壽善現所說，謂作是言：「尊者善現以佛神力為所依持，善為我等分別開示甚深般若波羅蜜多，佛出世因無上法要。若菩薩摩訶薩能于如是甚深般若波羅蜜多如說修行不遠離者，我等於彼敬事如佛。所以者何？謂此般若波羅蜜多甚深經中無法可得，所謂此中無色可得，無受、想、行、識可得，如是乃至無一切智可得，無道相智、一切相智可得。雖無如是諸法可得，而有施設三乘聖教，謂聲聞、獨覺、無上乘教。」

爾時，佛告諸天等言：「如是！如是！如汝所說。於此般若波羅蜜多甚深經中，雖無色等諸法可得，而有施設三乘聖教。若菩薩摩訶薩於此般若波羅蜜多，以無所得而為方便，能如說行不遠離者，汝諸天等常應敬事如諸如來、應、正等覺。何以故？諸天等！於此般若波羅蜜多甚深經中，雖廣說有三乘聖教而說，非即佈施波羅蜜多如來可得，非離佈施波羅蜜多如來可得，乃至非即般若波羅蜜多如來可得，非離般若波羅蜜多如來可得；非即內空如來可得，非離內空如來可得，乃至非即無性自性空如來可得，非離無性自性空如來可得；非即四念住如來可得，非離四念住如來可得，廣說乃至非即十八佛不共法如來可得，非離十八佛不共法如來可得；如是乃至非即一切智如來可得，非離一切智如來可得，非即道相

【現代漢語翻譯】 現代漢語譯本：壽善現（Subhuti）所說，是這樣說的：『尊者善現（Subhuti）依靠佛陀的神力，善巧地為我們分別開示了甚深般若波羅蜜多（Prajnaparamita，智慧的完美）的教義，這是佛陀出世的無上法要。如果菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）能夠按照這樣甚深般若波羅蜜多的教導修行而不偏離，我們應當像尊敬佛陀一樣尊敬他。這是為什麼呢？因為在這部甚深般若波羅蜜多經中，沒有任何法可以被獲得，所謂這裡沒有色（rupa，物質）可以獲得，沒有受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）可以獲得，像這樣乃至沒有一切智（sarvajna，一切智慧）可以獲得，沒有道相智（marga-jnana，道之智慧）、一切相智（sarvakarajnata，一切相的智慧）可以獲得。雖然沒有這些法可以獲得，但卻有設立三乘（triyana，三種修行途徑）的聖教，即聲聞（sravaka，聽聞佛法而修行者）、獨覺（pratyekabuddha，獨自覺悟者）、無上乘（anuttarayana，菩薩乘）的教導。』 當時，佛陀告訴諸天等說：『是這樣的！是這樣的！正如你們所說。在這部般若波羅蜜多甚深經中，雖然沒有色等諸法可以獲得，但卻有設立三乘的聖教。如果菩薩摩訶薩能夠以無所得為方便，按照這部般若波羅蜜多的教導修行而不偏離，你們諸天等應當像尊敬如來（Tathagata，佛陀的稱號）、應（Arhat，值得尊敬者）、正等覺（Samyaksambuddha，完全覺悟者）一樣尊敬他。為什麼呢？諸天等！在這部甚深般若波羅蜜多經中，雖然廣泛地宣說了三乘的聖教，但所說的並非佈施波羅蜜多（danaparamita，佈施的完美）的如來可以獲得，也非離開佈施波羅蜜多的如來可以獲得，乃至並非般若波羅蜜多（prajnaparamita，智慧的完美）的如來可以獲得，也非離開般若波羅蜜多的如來可以獲得；並非內空（adhyatma-sunyata，內空的空性）的如來可以獲得，也非離開內空的如來可以獲得，乃至並非無性自性空（svabhava-sunyata，無自性的空性）的如來可以獲得，也非離開無性自性空的如來可以獲得；並非四念住（catvari smrtyupasthanani，四種念住）的如來可以獲得，也非離開四念住的如來可以獲得，廣泛地說乃至並非十八佛不共法（avenika-buddhadharma，佛陀獨有的十八種功德）的如來可以獲得，也非離開十八佛不共法的如來可以獲得；像這樣乃至並非一切智的如來可以獲得，也非離開一切智的如來可以獲得，並非道相

【English Translation】 English version: What Subhuti said was this: 'Venerable Subhuti, relying on the Buddha's divine power, has skillfully explained to us the profound Prajnaparamita (Perfection of Wisdom), which is the supreme Dharma of the Buddha's appearance in the world. If a Bodhisattva Mahasattva (Great Bodhisattva) can practice according to this profound Prajnaparamita without deviating, we should respect him as we respect the Buddha. Why is that? Because in this profound Prajnaparamita Sutra, no Dharma can be obtained. That is, there is no rupa (form) to be obtained, no vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness) to be obtained, and so on, up to no sarvajna (omniscience) to be obtained, no marga-jnana (knowledge of the path), or sarvakarajnata (knowledge of all aspects) to be obtained. Although these Dharmas cannot be obtained, there is the establishment of the teachings of the three vehicles (triyana), namely the teachings of the sravaka (hearer), pratyekabuddha (solitary realizer), and anuttarayana (supreme vehicle).' At that time, the Buddha said to the devas (gods) and others: 'It is so! It is so! As you have said. In this profound Prajnaparamita Sutra, although there are no Dharmas such as rupa to be obtained, there is the establishment of the teachings of the three vehicles. If a Bodhisattva Mahasattva, using non-attainment as a means, can practice according to this Prajnaparamita without deviating, you devas should always respect him as you respect the Tathagata (Buddha), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One). Why is that? O devas! In this profound Prajnaparamita Sutra, although the teachings of the three vehicles are extensively explained, it is said that the Tathagata is not obtainable in the danaparamita (perfection of giving), nor is the Tathagata obtainable apart from the danaparamita, and so on, the Tathagata is not obtainable in the prajnaparamita (perfection of wisdom), nor is the Tathagata obtainable apart from the prajnaparamita; the Tathagata is not obtainable in adhyatma-sunyata (inner emptiness), nor is the Tathagata obtainable apart from inner emptiness, and so on, the Tathagata is not obtainable in svabhava-sunyata (emptiness of inherent existence), nor is the Tathagata obtainable apart from emptiness of inherent existence; the Tathagata is not obtainable in the catvari smrtyupasthanani (four foundations of mindfulness), nor is the Tathagata obtainable apart from the four foundations of mindfulness, and so on, the Tathagata is not obtainable in the avenika-buddhadharma (eighteen unique qualities of a Buddha), nor is the Tathagata obtainable apart from the eighteen unique qualities of a Buddha; likewise, the Tathagata is not obtainable in sarvajna (omniscience), nor is the Tathagata obtainable apart from omniscience, not the knowledge of the path

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智、一切相智如來可得，非離道相智、一切相智如來可得。

「諸天等！若菩薩摩訶薩於一切法，以無所得而為方便，精勤修學如是佈施波羅蜜多廣說乃至一切相智，是菩薩摩訶薩於此般若波羅蜜多，能正修行常不遠離，是故汝等應當敬事彼菩薩摩訶薩如諸如來、應、正等覺。

「天等當知！我于往昔然燈佛時，眾華王都四衢道首，見燃燈佛，獻五蓮華，布發掩泥，聞上妙法，以無所得為方便故，便得不離佈施波羅蜜多乃至般若波羅蜜多，不離內空乃至無性自性空，不離四念住乃至八聖道支，不離四靜慮、四無量、四無色定，不離一切三摩地門、一切陀羅尼門，不離佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，不離諸餘無量無數無邊佛法。時，燃燈佛即便授我無上正等大菩提記，作是言：『善男子！汝于來世過無數劫，即於此界賢劫之中，當得作佛，號釋迦牟尼如來、應、正等覺，宣說般若波羅蜜多度無量眾。』」

時，諸天等咸白佛言：「希有！世尊！希有！善逝！如是般若波羅蜜多甚為希有，令諸菩薩摩訶薩眾速能攝受一切智智，以無所得而為方便，於一切色無取無舍，于受、想、行、識無取無舍，乃至於一切智無取無舍，于道相智、一切相智無取無舍。」

【現代漢語翻譯】 現代漢語譯本：智慧和一切相智（sarvākārajñatā，指佛陀所證悟的對一切事物和現象的全面、徹底的智慧）的如來（tathāgata，佛陀的稱號之一），是可以獲得的，但不是離開道相智（mārgākārajñatā，指對修行道路的智慧）和一切相智的如來可以獲得的。 諸位天人！如果菩薩摩訶薩（bodhisattva mahāsattva，指發大心、行菩薩道的眾生）對於一切法，以無所得（anupalambha，不執著于任何事物）作為方便，精勤修學佈施波羅蜜多（dānapāramitā，佈施的完美）乃至一切相智，這位菩薩摩訶薩就能在此般若波羅蜜多（prajñāpāramitā，智慧的完美）中正確修行，常不遠離。因此，你們應當像敬事如來、應、正等覺（tathāgata arhat samyaksaṃbuddha，佛陀的稱號）一樣敬事這位菩薩摩訶薩。 諸位天人應當知道！我（指釋迦牟尼佛）在過去燃燈佛（Dīpaṃkara Buddha）時，在眾華王都的十字路口，見到燃燈佛，獻上五朵蓮花，鋪開頭髮覆蓋泥土，聽聞了殊勝的佛法，因為以無所得作為方便，便能不離佈施波羅蜜多乃至般若波羅蜜多，不離內空（adhyātmaśūnyatā）乃至無性自性空（abhāvasvabhāvaśūnyatā），不離四念住（catvāri smṛtyupasthānāni）乃至八聖道支（āryāṣṭāṅgamārga），不離四靜慮（catvāri dhyānāni）、四無量（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ），不離一切三摩地門（samādhimukha）、一切陀羅尼門（dhāraṇīmukha），不離佛十力（daśabalāni）、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），不離其他無量無數無邊的佛法。當時，燃燈佛就給我授記無上正等大菩提（anuttarā samyaksaṃbodhi，無上正等覺悟），說：『善男子！你于來世經過無數劫，就在這個賢劫（bhadrakalpa）中，將成佛，號釋迦牟尼如來、應、正等覺，宣說般若波羅蜜多，度化無量眾生。』 當時，諸位天人一同對佛說：『稀有啊！世尊！稀有啊！善逝（sugata，佛陀的稱號）！如此般若波羅蜜多甚為稀有，能令諸菩薩摩訶薩眾迅速攝受一切智智（sarvajñatā，指佛陀所證悟的對一切事物的智慧），以無所得作為方便，對於一切色（rūpa）無取無舍，對於受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）無取無舍，乃至對於一切智無取無舍，對於道相智、一切相智無取無舍。』

【English Translation】 English version: The Tathāgata (a title of the Buddha) of wisdom and all-aspect wisdom (sarvākārajñatā, referring to the Buddha's complete and thorough wisdom of all things and phenomena) can be attained, but not the Tathāgata apart from the wisdom of the path (mārgākārajñatā, referring to the wisdom of the path of practice) and all-aspect wisdom. O gods! If a Bodhisattva Mahāsattva (bodhisattva mahāsattva, referring to beings who have made great vows and practice the Bodhisattva path) regarding all dharmas, uses non-attainment (anupalambha, non-attachment to anything) as a means, diligently cultivates the perfection of giving (dānapāramitā) up to all-aspect wisdom, this Bodhisattva Mahāsattva can correctly practice in this Prajñāpāramitā (perfection of wisdom) and never be separated from it. Therefore, you should respect this Bodhisattva Mahāsattva as you would respect the Tathāgata, Arhat, Samyaksaṃbuddha (titles of the Buddha). O gods, you should know! In the past, when I (referring to Śākyamuni Buddha) was with Dīpaṃkara Buddha, at the crossroads of the city of Many Flowers, I saw Dīpaṃkara Buddha, offered five lotus flowers, spread my hair to cover the mud, and heard the sublime Dharma. Because I used non-attainment as a means, I was able to not be separated from the perfection of giving up to the perfection of wisdom, not separated from inner emptiness (adhyātmaśūnyatā) up to the emptiness of non-nature of self-nature (abhāvasvabhāvaśūnyatā), not separated from the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eightfold noble path (āryāṣṭāṅgamārga), not separated from the four meditations (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ), not separated from all samādhi doors (samādhimukha), all dhāraṇī doors (dhāraṇīmukha), not separated from the ten powers of the Buddha (daśabalāni), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), great joy (mahāmuditā), great equanimity (mahāupekṣā), the eighteen unique qualities of the Buddha (aṣṭādaśāveṇikabuddhadharmāḥ), and not separated from other immeasurable, countless, and boundless Buddha dharmas. At that time, Dīpaṃkara Buddha then gave me the prediction of unsurpassed, perfect, great enlightenment (anuttarā samyaksaṃbodhi), saying: 'Good man! In the future, after countless kalpas, in this Bhadrakalpa, you will become a Buddha, named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, and proclaim the Prajñāpāramitā to liberate countless beings.' At that time, all the gods said to the Buddha together: 'Rare indeed! O World Honored One! Rare indeed! O Sugata (a title of the Buddha)! Such Prajñāpāramitā is extremely rare, enabling all Bodhisattva Mahāsattvas to quickly attain all-knowing wisdom (sarvajñatā, referring to the Buddha's wisdom of all things), using non-attainment as a means, without grasping or abandoning any form (rūpa), without grasping or abandoning feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), or consciousness (vijñāna), and even without grasping or abandoning all-knowing wisdom, without grasping or abandoning the wisdom of the path and all-aspect wisdom.'

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爾時，佛觀四眾和合，謂苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及諸菩薩摩訶薩眾並四大王眾天乃至色究竟天，皆來集會同為明證，於是顧命天帝釋言：「憍尸迦！若菩薩摩訶薩，若苾芻、苾芻尼、鄔波索迦、鄔波斯迦，若諸天子、天女，若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，恭敬聽聞、受持、讀誦、精勤修學、如理思惟、為他演說、廣令流佈，當知是輩一切惡魔及惡魔軍不能嬈害。何以故？憍尸迦！是善男子、善女人等善住色空、無相、無愿，善住受、想、行、識空、無相、無愿。如是乃至善住一切智空、無相、無愿，善住道相智、一切相智空、無相、無愿。不可以空嬈害於空，不可以無相嬈害無相，不可以無愿嬈害無愿。所以者何？如是諸法皆無自性，能、所嬈害俱不可得。

「複次，憍尸迦！是善男子、善女人等人及非人不能嬈害。何以故？憍尸迦！是善男子、善女人等以無所得而為方便，于諸有情善修慈、悲、喜、舍心故。

「複次，憍尸迦！是善男子、善女人等，終不橫為諸險惡緣之所惱害，亦不橫死。何以故？憍尸迦！是善男子、善女人等修行佈施波羅蜜多，于諸有情正安養故。

「複次，憍尸迦！於此三千大千世界所有四大王眾天乃至廣果

【現代漢語翻譯】 現代漢語譯本： 當時，佛陀觀察到四眾弟子聚集在一起，包括比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），以及諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）和四大王眾天（catuh-maharajika-kayika-deva，四大天王及其眷屬）乃至色究竟天（akanistha-deva，色界最高天）等，都來共同作為證明。於是，佛陀對天帝釋（sakra devanam indra，眾天之王）說：『憍尸迦（kausika，天帝釋的別名）！如果菩薩摩訶薩，或者比丘、比丘尼、優婆塞、優婆夷，或者諸位天子、天女，或者善男子、善女人等，不離一切智智心（sarvajna-jnana-citta，對一切法無所不知的智慧心），以無所得（anupalambha，不執著于任何事物）作為方便，對於這般若波羅蜜多（prajna-paramita，以智慧到達彼岸），恭敬聽聞、受持、讀誦、精勤修學、如理思惟、為他人演說、廣為流佈，應當知道這些人，一切惡魔（mara，障礙修行的魔）及惡魔軍（mara-sena，魔的軍隊）都不能夠擾亂傷害他們。為什麼呢？憍尸迦！這些善男子、善女人等，善於安住於色（rupa，物質）的空（sunyata，無自性）、無相（animitta，沒有固定不變的相狀）、無愿（apranihita，沒有執著的願望），善於安住于受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）的空、無相、無愿。像這樣乃至善於安住於一切智（sarvajna，對一切法的智慧）的空、無相、無愿，善於安住于道相智（marga-jnana，對修行道路的智慧）、一切相智（sarvakarajnata，對一切事物相狀的智慧）的空、無相、無愿。不能用空去擾亂傷害空，不能用無相去擾亂傷害無相，不能用無愿去擾亂傷害無愿。這是為什麼呢？因為這些法都沒有自性（svabhava，獨立不變的實體），能擾亂傷害的和所擾亂傷害的都不可得。』 『再者，憍尸迦！這些善男子、善女人等，人和非人（amanusya，鬼神等）都不能夠擾亂傷害他們。為什麼呢？憍尸迦！這些善男子、善女人等以無所得作為方便，對於一切有情（sattva，眾生）善於修習慈（maitri，給予快樂）、悲（karuna，拔除痛苦）、喜（mudita，隨喜他人快樂）、舍（upeksa，平等心）的心。』 『再者，憍尸迦！這些善男子、善女人等，最終不會橫遭各種險惡的因緣所惱害，也不會橫死。為什麼呢？憍尸迦！這些善男子、善女人等修行佈施波羅蜜多（dana-paramita，以佈施到達彼岸），對於一切有情給予正當的安樂。』 『再者，憍尸迦！在這三千大千世界（trisahasra-maha-sahasra-loka-dhatu，佛教宇宙觀中的一個大世界）中，所有四大王眾天乃至廣果天（anabhraka-deva，色界第四天）

【English Translation】 English version: At that time, the Buddha, observing the assembly of the four groups—bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers), as well as the bodhisattva-mahasattvas (great bodhisattvas) and the Four Great King Devas (catuh-maharajika-kayika-deva) up to the Akanistha Devas (akanistha-deva), all came together as witnesses. Then, the Buddha addressed Sakra, the Lord of the Devas (sakra devanam indra), saying: 『Kausika (kausika, another name for Sakra)! If bodhisattva-mahasattvas, or bhikshus, bhikshunis, upasakas, upasikas, or devas, or devis, or good men, or good women, do not depart from the mind of all-knowing wisdom (sarvajna-jnana-citta), and with non-attainment (anupalambha) as their means, respectfully listen to, receive, uphold, recite, diligently study, contemplate in accordance with the Dharma, explain to others, and widely propagate this Prajna-paramita (prajna-paramita, perfection of wisdom), know that all evil maras (mara, demons) and the armies of maras (mara-sena) cannot harm them. Why is that? Kausika! These good men and good women are well-established in the emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita) of form (rupa), and well-established in the emptiness, signlessness, and wishlessness of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Likewise, they are well-established in the emptiness, signlessness, and wishlessness of all-knowing wisdom (sarvajna), and well-established in the emptiness, signlessness, and wishlessness of the wisdom of the path (marga-jnana) and the wisdom of all aspects (sarvakarajnata). Emptiness cannot harm emptiness, signlessness cannot harm signlessness, and wishlessness cannot harm wishlessness. Why is that? Because all these dharmas have no self-nature (svabhava), and both the harmer and the harmed are unattainable.』 『Furthermore, Kausika! These good men and good women cannot be harmed by humans or non-humans (amanusya). Why is that? Kausika! These good men and good women, with non-attainment as their means, cultivate loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa) towards all sentient beings (sattva).』 『Furthermore, Kausika! These good men and good women will not be harmed by any adverse circumstances, nor will they die an untimely death. Why is that? Kausika! These good men and good women practice the perfection of giving (dana-paramita), and they provide proper well-being to all sentient beings.』 『Furthermore, Kausika! In this great trichiliocosm (trisahasra-maha-sahasra-loka-dhatu), all the Four Great King Devas up to the Anabhraka Devas (anabhraka-deva)

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天已發無上菩提心者，於此般若波羅蜜多，若未聽聞、受持、讀誦、精勤修學、如理思惟，今應不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟。

「複次，憍尸迦！若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，是善男子、善女人等若在空宅，若在曠野，若在險道及危難處，終不怖畏驚恐毛豎。何以故？憍尸迦！是善男子、善女人等不離一切智智心，以無所得而為方便，善修內空乃至無性自性空故。」

爾時，於此三千大千堪忍世界所有四大王眾天乃至色究竟天等，恭敬合掌同白佛言：「世尊！若善男子、善女人等不離一切智智心，以無所得而為方便，常能於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，我諸天等常隨擁護，不令一切災橫侵惱。何以故？世尊！此善男子、善女人等即是菩薩摩訶薩故。

「世尊！由是菩薩摩訶薩故，令諸有情永斷地獄、傍生、鬼界、阿素洛等諸險惡趣。

「世尊！由是菩薩摩訶薩故，令諸天、人、藥叉、龍等永離一切災橫、疾疫、貧窮、飢渴、寒熱等苦。

「世尊！由

【現代漢語翻譯】 現代漢語譯本：

那些已經發起了無上菩提心（Anuttara-samyak-sambodhi-citta，即追求圓滿覺悟的心）的人，如果還沒有聽聞、受持、讀誦、精勤修學、如理思惟這《般若波羅蜜多》（Prajnaparamita，即智慧的完美）的教義，現在應當不離一切智智心（Sarvajnata-citta，即對一切事物無所不知的智慧之心），以無所得（Anupalambha，即不執著于任何事物）為方便，至誠地聽聞、受持、讀誦、精勤修學、如理思惟這《般若波羅蜜多》。 「再者，憍尸迦（Kausika，即帝釋天）！如果善男子、善女人等不離一切智智心，以無所得為方便，至誠地聽聞、受持、讀誦、精勤修學、如理思惟這《般若波羅蜜多》，那麼這些善男子、善女人等，無論身處空宅、曠野、險道還是危難之處，最終都不會感到怖畏、驚恐、毛骨悚然。為什麼呢？憍尸迦！因為這些善男子、善女人等不離一切智智心，以無所得為方便，善於修習內空（Adhyatma-sunyata，即內在的空性）乃至無性自性空（Nihsvabhava-svabhava-sunyata，即無自性的空性）的緣故。」 那時，此三千大千堪忍世界（Sahasra-cūḍika-lokadhātu，即包含無數世界的宇宙）中所有四大王眾天（Caturmaharajakayika-deva，即四大天王及其眷屬）乃至色究竟天（Akanistha-deva，即色界最高層天）等，恭敬合掌，一同對佛說：「世尊！如果善男子、善女人等不離一切智智心，以無所得為方便，常常能夠至誠地聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣泛流佈這甚深的《般若波羅蜜多》，我們諸天等將常隨擁護，不讓一切災禍橫加侵擾。為什麼呢？世尊！因為這些善男子、善女人等就是菩薩摩訶薩（Bodhisattva-mahasattva，即偉大的菩薩）的緣故。 「世尊！因為這些菩薩摩訶薩的緣故，使得一切有情（Sattva，即眾生）永遠斷絕地獄（Naraka）、傍生（Tiryagyoni，即畜生）、鬼界（Preta-gati，即餓鬼道）、阿素洛（Asura，即非天）等各種險惡的去處。 「世尊！因為這些菩薩摩訶薩的緣故，使得諸天、人、藥叉（Yaksa，即夜叉）、龍等永遠遠離一切災禍、疾病、貧窮、飢渴、寒冷、炎熱等痛苦。 「世尊！因為這些菩薩摩訶薩的緣故，使得一切有情能夠獲得無量無邊的功德利益。」

【English Translation】 English version:

Those who have already generated the unsurpassed Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind set on achieving perfect enlightenment), if they have not yet heard, received, recited, diligently studied, and rationally contemplated this Prajnaparamita (the perfection of wisdom), should now, without abandoning the mind of all-knowing wisdom (Sarvajnata-citta), and using non-attainment (Anupalambha) as a means, sincerely hear, receive, recite, diligently study, and rationally contemplate this Prajnaparamita. Furthermore, Kausika (Indra)! If good men and good women, without abandoning the mind of all-knowing wisdom, and using non-attainment as a means, sincerely hear, receive, recite, diligently study, and rationally contemplate this Prajnaparamita, then these good men and good women, whether they are in an empty house, in a wilderness, on a dangerous path, or in a perilous place, will ultimately not feel fear, terror, or have their hair stand on end. Why is that? Kausika! Because these good men and good women, without abandoning the mind of all-knowing wisdom, and using non-attainment as a means, are skilled in cultivating inner emptiness (Adhyatma-sunyata) up to the emptiness of non-inherent nature (Nihsvabhava-svabhava-sunyata). At that time, all the Four Great Kingly Devas (Caturmaharajakayika-deva) up to the Akanistha Devas (the highest heaven in the Form Realm) in this Sahasra-cūḍika-lokadhātu (the great trichiliocosm), respectfully joined their palms and said to the Buddha: 'World Honored One! If good men and good women, without abandoning the mind of all-knowing wisdom, and using non-attainment as a means, are always able to sincerely hear, receive, recite, diligently study, rationally contemplate, write, explain, and widely disseminate this profound Prajnaparamita, we, the devas, will always follow and protect them, not allowing any calamities to afflict them. Why is that? World Honored One! Because these good men and good women are Bodhisattva-mahasattvas (great Bodhisattvas).' 'World Honored One! Because of these Bodhisattva-mahasattvas, all sentient beings (Sattva) are forever freed from the various evil realms such as hell (Naraka), the animal realm (Tiryagyoni), the ghost realm (Preta-gati), and the Asuras (demigods).' 'World Honored One! Because of these Bodhisattva-mahasattvas, the devas, humans, Yakshas, dragons, and others are forever freed from all calamities, diseases, poverty, hunger, thirst, cold, heat, and other sufferings.' 'World Honored One! Because of these Bodhisattva-mahasattvas, all sentient beings are able to obtain immeasurable and boundless merits and benefits.'

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是菩薩摩訶薩故，令諸天、人、阿素洛等永離種種不如意事，所住之處兵戈永息，一切有情慈心相向。

「世尊！由是菩薩摩訶薩故，世間便有十善業道，若四靜慮、四無量、四無色定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若四念住廣說乃至十八佛不共法，乃至若一切智、道相智、一切相智。

「世尊！由是菩薩摩訶薩故，世間便有剎帝利大族、婆羅門大族、長者大族、居士大族、諸小國王、轉輪聖王、輔臣僚佐。

「世尊！由是菩薩摩訶薩故，世間便有四大王眾天乃至他化自在天，梵眾天乃至色究竟天，空無邊處天乃至非想非非想處天。

「世尊！由是菩薩摩訶薩故，世間便有預流及預流果，乃至阿羅漢及阿羅漢果，若獨覺及獨覺菩提。

「世尊！由是菩薩摩訶薩故，世間便有諸菩薩摩訶薩，成熟有情、嚴凈佛土，證得無上正等菩提，轉妙法輪度無量眾。

「世尊！由是菩薩摩訶薩故，世間便有佛寶、法寶、苾芻僧寶，利益安樂一切有情。

「世尊！由此因緣，我等天眾及阿素洛、諸龍、藥叉並大勢力人非人等，常應隨逐恭敬守護此諸菩薩摩訶薩眾，不令一切災橫侵惱，令于般若波羅蜜多聽聞、受持、讀誦、修學、如理思惟、書寫等事嘗無間斷

【現代漢語翻譯】 現代漢語譯本 因為這位菩薩摩訶薩的緣故，使得諸天、人、阿修羅（阿素洛，非天神）等永遠脫離種種不如意的事情，他們所居住的地方兵器戰亂永遠止息，一切眾生都以慈悲心相互對待。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有十善業道，以及四禪定（四靜慮）、四無量心（四無量）、四無色定，以及佈施波羅蜜多（佈施到彼岸）乃至般若波羅蜜多（智慧到彼岸），以及內空乃至無性自性空，以及四念住廣說乃至十八佛不共法，乃至一切智、道相智、一切相智。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有剎帝利（貴族）大族、婆羅門（祭司）大族、長者大族、居士大族、諸小國王、轉輪聖王、輔臣僚佐。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有四大王眾天乃至他化自在天，梵眾天乃至色究竟天，空無邊處天乃至非想非非想處天。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有預流（須陀洹）及預流果，乃至阿羅漢及阿羅漢果，以及獨覺及獨覺菩提。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有諸菩薩摩訶薩，成熟眾生、莊嚴清凈佛土，證得無上正等菩提，轉動微妙法輪度化無量眾生。

『世尊！因為這位菩薩摩訶薩的緣故，世間便有佛寶、法寶、比丘僧寶，利益安樂一切眾生。

『世尊！因為這些因緣，我們天眾以及阿修羅、諸龍、藥叉（夜叉，守護神）以及大勢力的人非人等，應當常常跟隨恭敬守護這些菩薩摩訶薩眾，不讓一切災禍橫加侵擾，讓他們在般若波羅蜜多的聽聞、受持、讀誦、修學、如理思維、書寫等事情上，常常沒有間斷。

【English Translation】 English version Because of this Bodhisattva Mahasattva, may the gods, humans, Asuras (non-god beings) and others be forever free from all kinds of undesirable things, may the places where they dwell be forever free from weapons and warfare, and may all sentient beings treat each other with loving-kindness.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has the ten paths of wholesome actions, the four meditative absorptions (four dhyanas), the four immeasurables (four apramanas), the four formless absorptions, the perfection of giving (dana paramita) up to the perfection of wisdom (prajna paramita), the emptiness of the internal up to the emptiness of no-self-nature, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, and even all-knowing wisdom, wisdom of the path, and wisdom of all aspects.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has great Kshatriya (warrior) families, great Brahmin (priest) families, great elder families, great householder families, various small kings, wheel-turning sage kings, and ministers and officials.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has the Four Great King Devas up to the Paranirmitavasavartin Devas, the Brahma Devas up to the Akanistha Devas, the Akasanantya Devas up to the Naivasamjnanasamjnayatan Devas.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has the Stream-enterer (Srotapanna) and the fruit of Stream-entry, up to the Arhat and the fruit of Arhatship, and the Pratyekabuddha and the Bodhi of the Pratyekabuddha.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has Bodhisattva Mahasattvas who mature sentient beings, purify Buddha lands, attain unsurpassed perfect enlightenment, turn the wonderful Dharma wheel, and liberate countless beings.

'World Honored One! Because of this Bodhisattva Mahasattva, the world has the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, benefiting and bringing happiness to all sentient beings.

'World Honored One! Because of these causes, we, the heavenly hosts, as well as the Asuras, the Nagas, the Yakshas (guardian spirits), and the powerful human and non-human beings, should always follow, respect, and protect these Bodhisattva Mahasattvas, not allowing any calamities to afflict them, so that their hearing, receiving, reciting, studying, contemplating, and writing of the Prajnaparamita may never be interrupted.'

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。」

爾時，世尊告天帝釋及余天、龍、阿素洛等：「如是！如是！如汝所說。由是菩薩摩訶薩故，令諸有情永斷惡趣，乃至三寶出現世間，與諸有情作大饒益。是故汝等諸天、龍神及大勢力人非人等常應隨逐，供養恭敬、尊重讚歎、勤加守護此菩薩摩訶薩，勿令一切災橫侵惱。汝等若能供養恭敬、尊重讚歎、勤加守護是諸菩薩摩訶薩者，當知即為供養恭敬、尊重讚歎、勤加守護我及十方一切如來、應、正等覺。是故汝等常應隨逐此菩薩摩訶薩，供養恭敬、尊重讚歎、勤加守護無得暫舍。

「天等當知！假使充滿三千大千佛之世界聲聞、獨覺，譬如甘蔗、蘆葦、竹林、稻、麻、叢等間無空隙。有善男子、善女人等於彼福田，以無量種上妙樂具，供養恭敬、尊重讚歎盡其形壽。若復有人經須臾頃，供養恭敬、尊重讚歎一初發心不離六波羅蜜多菩薩摩訶薩，以前功德比此福聚，百分不及一，千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？不由聲聞及獨覺故，有菩薩摩訶薩及諸如來、應、正等覺出現世間；但由菩薩摩訶薩故，世間便有聲聞、獨覺及諸如來、應、正等覺。是故汝等一切天、龍及阿素洛、人非人等常應守護，供養恭敬、尊重讚歎是菩薩摩訶薩，勿令一切災橫侵惱。汝等由此所獲福聚，於人天中

【現代漢語翻譯】 現代漢語譯本 那時，世尊告訴天帝釋（Indra，眾神之王）以及其他天眾、龍族、阿修羅（Asura，一種好戰的神）等：『正是這樣！正是這樣！正如你們所說。由於這些菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的緣故，使得一切有情眾生永遠斷絕惡趣（壞的輪迴），乃至三寶（佛、法、僧）出現於世間，給一切有情眾生帶來巨大的利益。因此，你們這些天眾、龍神以及具有強大勢力的人和非人等，應當經常跟隨、供養、恭敬、尊重、讚歎、勤加守護這些菩薩摩訶薩，不要讓一切災難橫禍侵擾他們。你們如果能夠供養、恭敬、尊重、讚歎、勤加守護這些菩薩摩訶薩，應當知道，這也就是供養、恭敬、尊重、讚歎、勤加守護我和十方一切如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟的佛）。因此，你們應當經常跟隨這些菩薩摩訶薩，供養、恭敬、尊重、讚歎、勤加守護，不要片刻舍離。 『天眾等應當知道！假使充滿三千大千世界（一個巨大的宇宙系統）的聲聞（Sravaka，佛陀的弟子）、獨覺（Pratyekabuddha，獨自覺悟的人），就像甘蔗、蘆葦、竹林、稻、麻等叢林一樣沒有空隙。如果有善男子、善女人在這些福田（值得尊敬的修行人）那裡，用無量種上妙的樂具，供養、恭敬、尊重、讚歎，盡其一生。如果又有人在須臾之間，供養、恭敬、尊重、讚歎一位初發心不離六波羅蜜多（六種到達彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧）的菩薩摩訶薩，以前的功德與此福德相比，百分不及一，千分不及一，乃至鄔波尼殺曇分（一個極小的數量單位）也不及一。為什麼呢？不是因為聲聞和獨覺的緣故，才有菩薩摩訶薩以及諸如來、應、正等覺出現於世間；而是因為菩薩摩訶薩的緣故，世間才會有聲聞、獨覺以及諸如來、應、正等覺。因此，你們一切天眾、龍族以及阿修羅、人和非人等，應當經常守護、供養、恭敬、尊重、讚歎這些菩薩摩訶薩，不要讓一切災難橫禍侵擾他們。你們由此所獲得的福德，在人天之中』

【English Translation】 English version At that time, the World Honored One addressed Indra (the king of gods) and other gods, dragons, Asuras (a type of warring deity), and others, saying: 'It is so! It is so! Just as you have said. It is because of these Bodhisattva-Mahasattvas (great Bodhisattvas) that all sentient beings are able to forever cut off the evil realms (bad rebirths), and even the Triple Gem (Buddha, Dharma, Sangha) appears in the world, bringing great benefit to all sentient beings. Therefore, you gods, dragons, and powerful beings, both human and non-human, should always follow, make offerings to, respect, honor, praise, and diligently protect these Bodhisattva-Mahasattvas, and not allow any calamities or misfortunes to afflict them. If you are able to make offerings to, respect, honor, praise, and diligently protect these Bodhisattva-Mahasattvas, you should know that this is the same as making offerings to, respecting, honoring, praising, and diligently protecting me and all the Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened Buddhas) of the ten directions. Therefore, you should always follow these Bodhisattva-Mahasattvas, make offerings to, respect, honor, praise, and diligently protect them, and not abandon them for even a moment.' 'O gods, you should know! Suppose the three thousand great thousand worlds (a vast cosmic system) were filled with Sravakas (Buddha's disciples) and Pratyekabuddhas (solitary realizers), as dense as sugarcane, reeds, bamboo forests, rice, hemp, and other thickets, with no space in between. If good men and good women were to make offerings to, respect, honor, and praise these fields of merit (worthy practitioners) with countless exquisite and delightful things for their entire lives. And if someone were to make offerings to, respect, honor, and praise a Bodhisattva-Mahasattva who has just begun to cultivate the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) for even a moment, the merit of the former would not equal one percent, one thousandth, or even one upanishad (an extremely small unit) of the latter. Why is this so? It is not because of the Sravakas and Pratyekabuddhas that Bodhisattva-Mahasattvas and Tathagatas, Arhats, and Samyaksambuddhas appear in the world; but it is because of the Bodhisattva-Mahasattvas that Sravakas, Pratyekabuddhas, and Tathagatas, Arhats, and Samyaksambuddhas exist in the world. Therefore, all of you gods, dragons, Asuras, humans, and non-humans should always protect, make offerings to, respect, honor, and praise these Bodhisattva-Mahasattvas, and not allow any calamities or misfortunes to afflict them. The merit you gain from this will be among humans and gods.'

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常得安樂，至得無上正等菩提，此所獲福恒無有盡。」

第二分攝受品第二十九之一

爾時，天帝釋白佛言：「世尊！諸菩薩摩訶薩甚奇希有！於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈；攝受如是希有現法功德勝利，成熟有情、嚴凈佛土，從一佛國至一佛國親近承事諸佛世尊；于諸善根隨所欣樂，以于諸佛供養恭敬、尊重讚歎，即能生長速令圓滿；于諸佛所聽受正法乃至無上正等菩提，于其中間曾不忘失；速能攝受族姓圓滿、生母圓滿、生身圓滿、眷屬圓滿、相好圓滿、光明圓滿、勝眼圓滿、勝耳圓滿、音聲圓滿、等持圓滿、總持圓滿；復以方便善巧之力，自化其身如佛形像，從一世界趣一世界，至無佛土贊說佈施波羅蜜多乃至般若波羅蜜多，贊說內空乃至無性自性空，贊說四靜慮、四無量、四無色定，贊說四念住廣說乃至十八佛不共法；復以方便善巧之力，為諸有情宣說法要，隨宜安置三乘法中，令永解脫生老病死，證無餘依般涅槃界；或復拔濟諸惡趣苦，令天人中受諸妙樂。」

時，天帝釋復白佛言：「如是般若波羅蜜多甚奇希有！若能攝受如是般若波羅蜜多，則為具足攝受六種波羅蜜多，廣說乃至則為具足攝受十八佛不共法，亦為具足攝受預

【現代漢語翻譯】 現代漢語譯本 『常得安樂，直至證得無上正等菩提，由此所獲得的福德恒久不會窮盡。』

第二分 攝受品 第二十九之一

那時，天帝釋對佛說：『世尊！諸位菩薩摩訶薩真是非常稀有！他們對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈；由此攝受如此稀有的現世功德利益，成熟有情、莊嚴清凈佛土，從一個佛國到另一個佛國親近承事諸佛世尊；對於各種善根，隨心所欲地以對諸佛的供養、恭敬、尊重、讚歎，就能增長並迅速圓滿；在諸佛處聽受正法，乃至證得無上正等菩提，在此期間從未忘失；能迅速攝受族姓圓滿、生母圓滿、生身圓滿、眷屬圓滿、相好圓滿、光明圓滿、殊勝的眼根圓滿、殊勝的耳根圓滿、音聲圓滿、等持圓滿、總持圓滿；又以方便善巧的力量，自己化現成佛的形象，從一個世界到另一個世界，到沒有佛的國土贊說佈施波羅蜜多乃至般若波羅蜜多，贊說內空乃至無性自性空，贊說四靜慮（四種禪定）、四無量（慈悲喜捨四種心）、四無色定（四種無色界禪定），贊說四念住（身受心法四種觀想）廣說乃至十八佛不共法（佛獨有的十八種功德）；又以方便善巧的力量，為諸有情宣說佛法要義，隨其根性安置於三乘佛法中，令其永遠解脫生老病死，證得無餘依般涅槃界；或者救拔諸惡趣的痛苦，令其在天人中享受各種美妙的快樂。』

這時，天帝釋又對佛說：『如此般若波羅蜜多真是非常稀有！如果能夠攝受這般若波羅蜜多，就等於具足攝受了六種波羅蜜多，廣而言之，就等於具足攝受了十八佛不共法，也等於具足攝受了預

【English Translation】 English version 'They will always obtain peace and happiness, and will eventually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and the merit they gain will never be exhausted.'

Section Two: The Chapter on Embracing, Part Twenty-Nine, Section One

At that time, Śakra, the Lord of the Devas, said to the Buddha: 'World Honored One! The Bodhisattva-Mahasattvas are truly extraordinary and rare! Regarding this Prajñāpāramitā (Perfection of Wisdom), they listen with utmost sincerity, uphold it, recite it, diligently study it, contemplate it according to the principles, write it down, explain it, and widely disseminate it; by doing so, they embrace such rare present-life merits and benefits, mature sentient beings, purify Buddha-lands, and from one Buddha-land to another, they draw near to and serve the Buddhas, the World Honored Ones; regarding all roots of goodness, according to their wishes, through offerings, reverence, respect, and praise to the Buddhas, they can grow and quickly perfect them; having listened to the Dharma from the Buddhas, up to the attainment of Anuttara-samyak-sambodhi, they never forget it during this time; they can quickly embrace the perfection of lineage, the perfection of their birth mother, the perfection of their physical body, the perfection of their retinue, the perfection of their marks and characteristics, the perfection of their radiance, the perfection of their superior eyes, the perfection of their superior ears, the perfection of their voice, the perfection of samadhi (meditative concentration), and the perfection of dharani (retentive memory); moreover, through the power of skillful means, they transform their bodies into the form of a Buddha, and from one world to another, they go to lands without Buddhas, praising and explaining the Dāna-pāramitā (Perfection of Giving) up to the Prajñāpāramitā, praising and explaining emptiness of the internal up to the emptiness of no-self-nature, praising and explaining the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, praising and explaining the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas), and extensively explaining up to the eighteen unique qualities of a Buddha; furthermore, through the power of skillful means, they proclaim the essential teachings of the Dharma to sentient beings, placing them appropriately within the three vehicles of the Dharma, enabling them to be forever liberated from birth, old age, sickness, and death, and to attain the realm of Nirvana without remainder; or they rescue them from the sufferings of the evil realms, enabling them to enjoy all kinds of wonderful pleasures among gods and humans.'

Then, Śakra, the Lord of the Devas, again said to the Buddha: 'This Prajñāpāramitā is truly extraordinary and rare! If one can embrace this Prajñāpāramitā, it is equivalent to fully embracing the six pāramitās, and broadly speaking, it is equivalent to fully embracing the eighteen unique qualities of a Buddha, and it is also equivalent to fully embracing the pre-

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流、一來、不還、阿羅漢果、獨覺菩提、一切菩薩摩訶薩行、諸佛無上正等菩提、一切智、道相智、一切相智。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。若能攝受如是般若波羅蜜多，則為具足攝受六種波羅蜜多，廣說乃至則為具足攝受一切相智。

「複次，憍尸迦！若善男子、善女人等能于般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等，攝受種種現法當來功德勝利。汝應諦聽！極善作意，吾當為汝分別解說。」

天帝釋言：「唯然！大聖！愿時為說，我等樂聞。」

佛告憍尸迦：「若有種種外道族類，若諸欲界自在天魔及彼眷屬，若余暴惡增上慢者，欲于如是諸善男子、善女人等，發起種種不饒益事，欲令遠離、違害、厭背、譭謗般若波羅蜜多，彼適起心速遭殃禍，自當殄滅不果所愿。何以故？憍尸迦！是菩薩摩訶薩長夜修行佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，若諸有情為慳貪故長夜斗諍，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住佈施波羅蜜多。若諸有情長夜破戒，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住凈戒波羅蜜多。若諸有情長夜瞋忿，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住

【現代漢語翻譯】 現代漢語譯本：『入流』（Srota-apanna，指證入聖道之初果），『一來』（Sakrdagamin，指證入聖道之二果），『不還』（Anagamin，指證入聖道之三果），『阿羅漢果』（Arhat，指證入聖道之四果，斷盡煩惱），『獨覺菩提』（Pratyekabuddha-bodhi，指不依師教，獨自悟道的智慧），『一切菩薩摩訶薩行』（Sarva-bodhisattva-mahasattva-carya，指所有大菩薩的修行），『諸佛無上正等菩提』（Anuttara-samyak-sambodhi，指諸佛所證得的無上正等覺悟），『一切智』（Sarvajna，指佛陀所具有的遍知一切的智慧），『道相智』（Marga-jnana，指了解修行道路的智慧），『一切相智』（Sarvakarajnata，指了解一切事物現象的智慧）。

那時，佛陀告訴天帝釋說：『是的！是的！正如你所說。如果能夠攝受這樣的般若波羅蜜多，就等於具足攝受了六種波羅蜜多，廣而言之，就等於具足攝受了一切相智。』

『再者，憍尸迦！如果善男子、善女人等能夠對般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈，這些善男子、善女人等，就能攝受種種現世和未來的功德利益。你應該仔細聽！極善用心，我將為你分別解說。』

天帝釋說：『是的！大聖！愿您及時為我們解說，我們樂意聽聞。』

佛陀告訴憍尸迦：『如果有種種外道族類，或者諸欲界自在天魔及其眷屬，或者其他暴惡的增上慢者，想要對這些善男子、善女人等，發起種種不利的事情，想要讓他們遠離、違背、厭惡、譭謗般若波羅蜜多，他們剛一起心就會迅速遭遇災禍，自己就會滅亡，不能實現他們的願望。為什麼呢？憍尸迦！這些菩薩摩訶薩長久以來修行佈施、持戒、安忍、精進、禪定、般若波羅蜜多，如果眾生因為慳貪而長久爭鬥，這些菩薩摩訶薩就會捨棄一切內外之法，方便引導他們安住于佈施波羅蜜多。如果眾生長久破戒，這些菩薩摩訶薩就會捨棄一切內外之法，方便引導他們安住于持戒波羅蜜多。如果眾生長久嗔怒，這些菩薩摩訶薩就會捨棄一切內外之法，方便引導他們安住于安忍波羅蜜多。

【English Translation】 English version: 『Stream-enterer』 (Srota-apanna, referring to the first stage of enlightenment), 『Once-returner』 (Sakrdagamin, referring to the second stage of enlightenment), 『Non-returner』 (Anagamin, referring to the third stage of enlightenment), 『Arhatship』 (Arhat, referring to the fourth stage of enlightenment, the complete eradication of afflictions), 『Pratyekabuddha-bodhi』 (referring to the wisdom of self-enlightenment without a teacher), 『All Bodhisattva-Mahasattva practices』 (Sarva-bodhisattva-mahasattva-carya, referring to the practices of all great Bodhisattvas), 『The Unsurpassed Perfect Enlightenment of all Buddhas』 (Anuttara-samyak-sambodhi, referring to the unsurpassed perfect enlightenment attained by all Buddhas), 『Omniscience』 (Sarvajna, referring to the Buddha's wisdom that knows everything), 『Knowledge of the Path』 (Marga-jnana, referring to the wisdom of understanding the path of practice), 『Knowledge of All Aspects』 (Sarvakarajnata, referring to the wisdom of understanding all phenomena).

At that time, the Buddha said to Sakra, the Lord of Gods: 『So it is! So it is! Just as you have said. If one can embrace such Prajnaparamita, it is equivalent to fully embracing the six Paramitas, and broadly speaking, it is equivalent to fully embracing the knowledge of all aspects.』

『Furthermore, Kausika! If good men and good women can, with sincere hearts, listen to, receive, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate the Prajnaparamita, these good men and good women will embrace various merits and benefits in this life and in the future. You should listen carefully! Pay close attention, and I will explain it to you in detail.』

Sakra, the Lord of Gods, said: 『Yes, Great Sage! We wish that you would explain it to us in due time, we are eager to hear.』

The Buddha said to Kausika: 『If there are various kinds of heretical groups, or the demon kings of the desire realm and their retinues, or other arrogant and violent individuals, who wish to initiate various harmful actions against these good men and good women, wishing to make them abandon, oppose, detest, and slander the Prajnaparamita, they will quickly encounter misfortune as soon as they have such thoughts, and they will perish themselves, unable to fulfill their wishes. Why is this so? Kausika! These Bodhisattva-Mahasattvas have long practiced giving, morality, patience, diligence, meditation, and Prajnaparamita. If sentient beings are engaged in long-term conflicts due to greed, these Bodhisattva-Mahasattvas will abandon all internal and external phenomena, and skillfully guide them to abide in the Paramita of giving. If sentient beings have long violated precepts, these Bodhisattva-Mahasattvas will abandon all internal and external phenomena, and skillfully guide them to abide in the Paramita of morality. If sentient beings have long been angry, these Bodhisattva-Mahasattvas will abandon all internal and external phenomena, and skillfully guide them to abide in the Paramita of patience.

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安忍波羅蜜多。若諸有情長夜懈怠，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住精進波羅蜜多。若諸有情長夜散亂，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住靜慮波羅蜜多。若諸有情長夜愚癡，是菩薩摩訶薩于內外法一切皆舍，方便令彼安住般若波羅蜜多。若諸有情流轉生死，長夜恒為貪、瞋、癡等隨眠纏垢擾亂其心，造作種種不饒益事，是菩薩摩訶薩方便善巧，令彼斷滅貪、瞋、癡等隨眠纏垢，令其安住四靜慮、四無量、四無色定，或令安住四念住廣說乃至八聖道支，或令安住空、無相、無愿解脫門，或令安住預流果乃至阿羅漢果，或令安住獨覺菩提，或令安住菩薩十地，或令安住諸佛無上正等菩提。憍尸迦！如是名為於此般若波羅蜜多至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈諸菩薩摩訶薩攝受現法功德勝利。

「憍尸迦！是菩薩摩訶薩由此因緣，于當來世速證無上正等菩提，轉妙法輪化無量眾，隨本所愿方便安立，令於三乘修學究竟，乃至證得無餘涅槃。憍尸迦！如是名為於此般若波羅蜜多至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈諸菩薩摩訶薩攝受當來功德勝利。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽

【現代漢語翻譯】 現代漢語譯本：安忍波羅蜜多（Kṣānti-pāramitā，忍耐的完美）。如果眾生長期懈怠，這位菩薩摩訶薩會捨棄一切內外之法，方便引導他們安住于精進波羅蜜多（Vīrya-pāramitā，精進的完美）。如果眾生長期散亂，這位菩薩摩訶薩會捨棄一切內外之法，方便引導他們安住于靜慮波羅蜜多（Dhyāna-pāramitā，禪定的完美）。如果眾生長期愚癡，這位菩薩摩訶薩會捨棄一切內外之法，方便引導他們安住于般若波羅蜜多（Prajñā-pāramitā，智慧的完美）。如果眾生在生死中流轉，長期被貪、瞋、癡等隨眠（anuśaya，潛在的煩惱）纏縛，擾亂心智，造作種種不利之事，這位菩薩摩訶薩會以方便善巧，使他們斷滅貪、瞋、癡等隨眠纏垢，讓他們安住於四靜慮（catvāri dhyānāni，四種禪定）、四無量（catvāri apramāṇāni，四種無限的慈悲喜捨）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定），或者讓他們安住於四念住（catvāri smṛtyupasthānāni，四種正念的修行），廣而言之，乃至八聖道支（aṣṭāṅgamārga，八正道），或者讓他們安住于空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）解脫門，或者讓他們安住于預流果（srotaāpanna-phala，入流果）乃至阿羅漢果（arhat-phala，阿羅漢果），或者讓他們安住于獨覺菩提（pratyekabuddha-bodhi，辟支佛的覺悟），或者讓他們安住于菩薩十地（daśa bhūmayaḥ，菩薩的十個階段），或者讓他們安住于諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。憍尸迦（Kauśika，帝釋天）！這就是菩薩摩訶薩至心聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣為流佈這部般若波羅蜜多所獲得的現世功德利益。 憍尸迦！這位菩薩摩訶薩由此因緣，在未來世將迅速證得無上正等菩提，轉動微妙法輪，教化無量眾生，隨其本願方便安立，使他們在三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）中修學究竟，乃至證得無餘涅槃（anupadhiśeṣa-nirvāṇa，無餘涅槃）。憍尸迦！這就是菩薩摩訶薩至心聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣為流佈這部般若波羅蜜多所獲得的未來功德利益。 複次，憍尸迦！如果善男子、善女人等至心聽聞這部般若波羅蜜多

【English Translation】 English version: The perfection of patience (Kṣānti-pāramitā). If sentient beings are lazy for a long time, this Bodhisattva Mahāsattva will abandon all internal and external dharmas, and skillfully guide them to abide in the perfection of diligence (Vīrya-pāramitā). If sentient beings are distracted for a long time, this Bodhisattva Mahāsattva will abandon all internal and external dharmas, and skillfully guide them to abide in the perfection of meditative concentration (Dhyāna-pāramitā). If sentient beings are ignorant for a long time, this Bodhisattva Mahāsattva will abandon all internal and external dharmas, and skillfully guide them to abide in the perfection of wisdom (Prajñā-pāramitā). If sentient beings transmigrate in samsara, and are constantly disturbed by the defilements of latent tendencies (anuśaya) such as greed, hatred, and delusion, creating various unbeneficial actions, this Bodhisattva Mahāsattva will skillfully use expedient means to cause them to eradicate the defilements of latent tendencies such as greed, hatred, and delusion, and cause them to abide in the four meditative absorptions (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ), or cause them to abide in the four foundations of mindfulness (catvāri smṛtyupasthānāni), and broadly speaking, even the eightfold noble path (aṣṭāṅgamārga), or cause them to abide in the doors of liberation of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), or cause them to abide in the fruit of stream-entry (srotaāpanna-phala) up to the fruit of Arhatship (arhat-phala), or cause them to abide in the enlightenment of a solitary Buddha (pratyekabuddha-bodhi), or cause them to abide in the ten stages of a Bodhisattva (daśa bhūmayaḥ), or cause them to abide in the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi). Kauśika! This is called the merit and benefit in the present life that Bodhisattva Mahāsattvas receive by sincerely listening to, receiving, reciting, diligently studying, contemplating according to the Dharma, writing, explaining, and widely propagating this Prajñāpāramitā. Kauśika! This Bodhisattva Mahāsattva, through this cause and condition, will quickly attain unsurpassed perfect enlightenment in the future, turn the wonderful Dharma wheel, teach countless beings, and skillfully establish them according to their original vows, causing them to cultivate to the ultimate in the three vehicles (triyāna), and even attain the nirvana without remainder (anupadhiśeṣa-nirvāṇa). Kauśika! This is called the merit and benefit in the future that Bodhisattva Mahāsattvas receive by sincerely listening to, receiving, reciting, diligently studying, contemplating according to the Dharma, writing, explaining, and widely propagating this Prajñāpāramitā. Furthermore, Kauśika! If good men and good women sincerely listen to this Prajñāpāramitā

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聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，其地方所，若有惡魔及魔眷屬，若有種種外道族類，若余暴惡增上慢者，憎嫉般若波羅蜜多，欲為障礙破壞隱沒，方便詰責凌辱違拒，雖有此愿終不能成。彼因暫聞般若聲故，眾惡漸滅功德漸生，后依三乘得盡苦際，或脫惡趣生天人中。憍尸迦！如有妙藥名曰莫耆，是藥威勢能銷眾毒；如是妙藥隨所在處，諸毒蟲類不能逼近。有大毒蛇饑行求食，遇見生類欲螫啖之，其生怖死馳趣妙藥，蛇聞藥氣尋便退走。何以故？憍尸迦！如是妙藥具大威勢，能益身命伏銷眾毒，當知般若波羅蜜多具大威勢亦復如是。若善男子、善女人等至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，諸惡魔等於此菩薩摩訶薩所欲為惡事，由此般若波羅蜜多威神力故，令彼惡事于其方所自當殄滅無所能為。何以故？憍尸迦！由此般若波羅蜜多具大威力，能摧眾惡增善法故。

「憍尸迦！云何般若波羅蜜多能摧眾惡增長諸善？憍尸迦！如是般若波羅蜜多，能滅貪慾、瞋恚、愚癡，無明乃至純大苦蘊，障蓋、隨眠、纏垢、結縛，若我見、有情見、補特伽羅見、斷見、常見、有見、無見，乃至種種諸惡見趣，慳貪、破戒、忿恚、懈怠、散亂、愚癡，常想、樂想、

【現代漢語翻譯】 現代漢語譯本：如果有人聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣泛傳播《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的教義，那麼這個地方，如果有惡魔及其眷屬，或者有各種外道（非佛教的宗教）之人，或者其他傲慢自大、心懷惡意的人，他們憎恨《般若波羅蜜多》，想要阻礙、破壞、隱藏它，甚至用各種方法詰難、反對，他們的這些願望最終都不能實現。因為他們暫時聽聞了《般若波羅蜜多》的聲音，各種惡行會逐漸消滅，功德會逐漸增長，最終依靠聲聞乘（Sravakayana，意為「聲聞的道路」）、緣覺乘（Pratyekabuddhayana，意為「獨覺的道路」）或菩薩乘（Bodhisattvayana，意為「菩薩的道路」）而徹底解脫痛苦，或者脫離惡道，轉生到天界或人間。憍尸迦（Kausika，帝釋天的別名）！就像有一種神奇的藥叫做莫耆（Moksha，意為「解脫」），這種藥的威力能夠消除各種毒素；這種神奇的藥所在的地方，各種毒蟲都不能靠近。有一條劇毒的蛇，飢餓地尋找食物，遇到其他生物想要咬食，那個生物因為害怕死亡而跑向這種神奇的藥，蛇聞到藥的氣味就會立刻退走。為什麼呢？憍尸迦！因為這種神奇的藥具有強大的威力，能夠增益生命，降伏和消除各種毒素。應當知道，《般若波羅蜜多》也具有如此強大的威力。如果善男子、善女人等真心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣泛傳播《般若波羅蜜多》，那麼各種惡魔想要對這些菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）做惡事，都會因為《般若波羅蜜多》的威神力而自行消滅，無法得逞。為什麼呢？憍尸迦！因為《般若波羅蜜多》具有強大的威力，能夠摧毀各種惡行，增長各種善法。 憍尸迦！《般若波羅蜜多》是如何摧毀各種惡行，增長各種善法的呢？憍尸迦！《般若波羅蜜多》能夠滅除貪慾、瞋恚、愚癡，以及無明（Avidya，意為「無知」）乃至純粹的大苦蘊（Dukkha-skandha，意為「苦的集合」），以及各種障礙、覆蓋、隨眠（Anusaya，意為「潛在的煩惱」）、纏垢（Paryavasthana，意為「纏縛的污垢」）、結縛（Samyojana，意為「束縛」），以及我見（Atma-drishti，意為「認為有自我的見解」）、有情見（Sattva-drishti，意為「認為有眾生的見解」）、補特伽羅見（Pudgala-drishti，意為「認為有補特伽羅的見解」）、斷見（Uccheda-drishti，意為「認為死後一切皆無的見解」）、常見（Sassata-drishti，意為「認為有永恒不變的實體的見解」）、有見（Bhava-drishti，意為「認為有存在的見解」）、無見（Abhava-drishti，意為「認為不存在的見解」），乃至各種惡見，以及慳貪、破戒、忿恚、懈怠、散亂、愚癡，常想（Nitya-samjna，意為「認為事物是常住不變的觀念」）、樂想（Sukha-samjna，意為「認為事物是快樂的觀念」）

【English Translation】 English version: If there are those who hear, receive, recite, diligently study, contemplate rightly, write, explain, and widely disseminate the teachings of the Prajnaparamita (Perfection of Wisdom), then in that place, if there are evil demons and their retinues, or various types of non-Buddhist sects, or other arrogant and malicious individuals who hate the Prajnaparamita, wishing to obstruct, destroy, hide it, or even use various means to challenge and oppose it, their wishes will ultimately not be fulfilled. Because they have temporarily heard the sound of the Prajnaparamita, various evil deeds will gradually diminish, and merits will gradually increase. Eventually, they will rely on the Sravakayana (Vehicle of Hearers), Pratyekabuddhayana (Vehicle of Solitary Buddhas), or Bodhisattvayana (Vehicle of Bodhisattvas) to completely liberate themselves from suffering, or escape from evil realms and be reborn in the heavens or among humans. Kausika (another name for Indra, the king of gods)! Just as there is a miraculous medicine called Moksha (Liberation), the power of this medicine can eliminate all kinds of toxins; wherever this miraculous medicine is, various poisonous insects cannot approach. There is a venomous snake, hungry and seeking food, encountering other beings it wants to bite and devour. That being, fearing death, runs towards this miraculous medicine, and the snake, smelling the scent of the medicine, will immediately retreat. Why is that? Kausika! Because this miraculous medicine has great power, it can benefit life, subdue and eliminate all kinds of toxins. It should be known that the Prajnaparamita also has such great power. If good men and good women sincerely hear, receive, recite, diligently study, contemplate rightly, write, explain, and widely disseminate the Prajnaparamita, then all the evil demons who wish to do evil to these Bodhisattva-mahasattvas (Great Bodhisattvas) will, due to the divine power of the Prajnaparamita, be destroyed by themselves in that place and be unable to succeed. Why is that? Kausika! Because the Prajnaparamita has great power, it can destroy all kinds of evil deeds and increase all kinds of good deeds. Kausika! How does the Prajnaparamita destroy all kinds of evil deeds and increase all kinds of good deeds? Kausika! The Prajnaparamita can extinguish greed, hatred, ignorance, and ignorance (Avidya), even the pure great aggregates of suffering (Dukkha-skandha), as well as various obstacles, coverings, latent defilements (Anusaya), clinging defilements (Paryavasthana), fetters (Samyojana), and the views of self (Atma-drishti), sentient beings (Sattva-drishti), individuals (Pudgala-drishti), annihilation (Uccheda-drishti), permanence (Sassata-drishti), existence (Bhava-drishti), non-existence (Abhava-drishti), and even all kinds of evil views, as well as stinginess, breaking precepts, anger, laziness, distraction, ignorance, the perception of permanence (Nitya-samjna), and the perception of pleasure (Sukha-samjna).

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我想、凈想，及餘一切貪、瞋、癡、慢、疑見行等。憍尸迦！如是般若波羅蜜多，能滅色著乃至識著，能滅眼著乃至意著，能滅色著乃至法著，能滅眼識著乃至意識著，能滅眼觸著乃至意觸著，能滅眼觸所生受著乃至意觸所生受著，能滅佈施波羅蜜多著乃至般若波羅蜜多著，能滅內空著乃至無性自性空著，能滅四念住著廣說乃至十八佛不共法著，能滅一切智、道相智、一切相智著，能滅菩提涅槃著。憍尸迦！如是般若波羅蜜多，能滅此等一切惡法，及能增長彼諸對治，是故般若波羅蜜多具大威力最尊最勝。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等常為三千大千世界四大天王及天帝釋、堪忍界主大梵天王、凈居天等，天、龍、藥叉、阿素洛等，並余善神皆來擁護，不令一切災橫侵惱，如法所求無不滿足。東西南北四維上下殑伽沙等諸佛世界一切如來、應、正等覺亦常護念是善男子、善女人等，令惡漸滅善法轉增。謂令增長佈施波羅蜜多乃至般若波羅蜜多，以無所得為方便故；亦令增長內空觀乃至無性自性空觀，以無所得為方便故；亦令增長四念住廣說乃至十八佛不共法，以無所得為方便故；亦令增長一

【現代漢語翻譯】 現代漢語譯本：還有，所有諸如『我想』、『凈想』，以及其餘一切貪婪、嗔恨、愚癡、傲慢、懷疑和錯誤見解等行為。憍尸迦（Indra，帝釋天）！像這樣的般若波羅蜜多（Prajnaparamita，智慧的完美），能夠滅除對色（rupa，物質）的執著，乃至對識（vijnana，意識）的執著；能夠滅除對眼（caksu，視覺）的執著，乃至對意（manas，心意）的執著；能夠滅除對色（rupa，物質）的執著，乃至對法（dharma，現象）的執著；能夠滅除對眼識（caksurvijnana，視覺意識）的執著，乃至對意識（manovijnana，心意意識）的執著；能夠滅除對眼觸（caksusparsa，視覺接觸）的執著，乃至對意觸（manasparsa，心意接觸）的執著；能夠滅除對眼觸所生受（caksusparsa-ja-vedana，視覺接觸所生感受）的執著，乃至對意觸所生受（manasparsa-ja-vedana，心意接觸所生感受）的執著；能夠滅除對佈施波羅蜜多（danaparamita，佈施的完美）的執著，乃至對般若波羅蜜多（prajnaparamita，智慧的完美）的執著；能夠滅除對內空（adhyatma-sunyata，內在的空性）的執著，乃至對無性自性空（svabhava-sunyata，無自性的空性）的執著；能夠滅除對四念住（catuh-smrtyupasthana，四種正念）的執著，廣而言之，乃至對十八佛不共法（avenika-buddha-dharma，佛的十八種不共之法）的執著；能夠滅除對一切智（sarvajna，一切智）的執著、道相智（marga-jnana，道之智）的執著、一切相智（sarvakarajnata，一切相智）的執著；能夠滅除對菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）的執著。憍尸迦（Indra，帝釋天）！像這樣的般若波羅蜜多（Prajnaparamita，智慧的完美），能夠滅除所有這些惡法，並且能夠增長那些對治之法，因此般若波羅蜜多（Prajnaparamita，智慧的完美）具有強大的力量，是最尊貴、最殊勝的。 再者，憍尸迦（Indra，帝釋天）！如果善男子、善女人等對於這般若波羅蜜多（Prajnaparamita，智慧的完美），至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣為流佈，那麼這些善男子、善女人等，常常會受到三千大千世界（trisahasra-maha-sahasra-loka-dhatu，三千大千世界）的四大天王（caturmaharajika，四大天王）以及天帝釋（Sakra devanam Indra，帝釋天）、堪忍界主大梵天王（Sahampati Brahma，娑婆世界之主大梵天）、凈居天（Suddhavasa，凈居天）等，天、龍（naga，龍族）、藥叉（yaksa，夜叉）、阿素洛（asura，阿修羅）等，以及其餘的善神都來擁護，不讓一切災禍侵擾，如法所求沒有不滿足的。東西南北四維上下恒河沙數（ganga-nadi-valuka，恒河沙數）等諸佛世界的一切如來（tathagata，如來）、應（arhat，應供）、正等覺（samyaksambuddha，正等覺）也常常護念這些善男子、善女人等，使惡法逐漸消滅，善法逐漸增長。即令增長佈施波羅蜜多（danaparamita，佈施的完美）乃至般若波羅蜜多（prajnaparamita，智慧的完美），以無所得（anupalambha，無所得）為方便的緣故；也令增長內空觀（adhyatma-sunyata-darsana，內空觀）乃至無性自性空觀（svabhava-sunyata-darsana，無自性空觀），以無所得（anupalambha，無所得）為方便的緣故；也令增長四念住（catuh-smrtyupasthana，四念住），廣而言之，乃至十八佛不共法（avenika-buddha-dharma，佛的十八種不共之法），以無所得（anupalambha，無所得）為方便的緣故；也令增長一

【English Translation】 English version: Furthermore, all such thoughts as 'I think,' 'pure thought,' and all other forms of greed, hatred, delusion, pride, doubt, and wrong views, and actions. Kausika (Indra)! Such is the Prajnaparamita (Perfection of Wisdom) that it can extinguish attachment to form (rupa), and even attachment to consciousness (vijnana); it can extinguish attachment to the eye (caksu), and even attachment to the mind (manas); it can extinguish attachment to form (rupa), and even attachment to dharma (phenomena); it can extinguish attachment to eye-consciousness (caksurvijnana), and even attachment to mind-consciousness (manovijnana); it can extinguish attachment to eye-contact (caksusparsa), and even attachment to mind-contact (manasparsa); it can extinguish attachment to the feeling born of eye-contact (caksusparsa-ja-vedana), and even attachment to the feeling born of mind-contact (manasparsa-ja-vedana); it can extinguish attachment to the Dana Paramita (Perfection of Giving), and even attachment to the Prajnaparamita (Perfection of Wisdom); it can extinguish attachment to inner emptiness (adhyatma-sunyata), and even attachment to emptiness of self-nature (svabhava-sunyata); it can extinguish attachment to the four foundations of mindfulness (catuh-smrtyupasthana), and broadly speaking, even attachment to the eighteen unique qualities of a Buddha (avenika-buddha-dharma); it can extinguish attachment to all-knowingness (sarvajna), knowledge of the path (marga-jnana), and knowledge of all aspects (sarvakarajnata); it can extinguish attachment to Bodhi (enlightenment) and Nirvana (liberation). Kausika (Indra)! Such is the Prajnaparamita (Perfection of Wisdom) that it can extinguish all these evil dharmas, and it can increase those antidotes, therefore the Prajnaparamita (Perfection of Wisdom) possesses great power, and is the most venerable and supreme. Moreover, Kausika (Indra)! If good men and good women, with sincere hearts, listen to, receive, uphold, recite, diligently study, contemplate according to the Dharma, write, explain, and widely disseminate this Prajnaparamita (Perfection of Wisdom), then these good men and good women will always be protected by the Four Great Kings (caturmaharajika) of the three thousand great thousand world systems (trisahasra-maha-sahasra-loka-dhatu), as well as by Sakra devanam Indra (Indra), Sahampati Brahma (Brahma, the lord of the Sahā world), the Suddhavasa (Pure Abodes) gods, and other gods, nagas (dragons), yakshas, asuras, and other benevolent spirits, preventing all calamities from afflicting them, and all their righteous requests will be fulfilled. All the Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) in the Buddha-fields as numerous as the sands of the Ganges River (ganga-nadi-valuka) in the four directions, above and below, will also constantly protect these good men and good women, causing evil dharmas to gradually diminish and good dharmas to gradually increase. That is, causing the increase of the Dana Paramita (Perfection of Giving) up to the Prajnaparamita (Perfection of Wisdom), with non-attainment (anupalambha) as the means; also causing the increase of the contemplation of inner emptiness (adhyatma-sunyata-darsana) up to the contemplation of emptiness of self-nature (svabhava-sunyata-darsana), with non-attainment (anupalambha) as the means; also causing the increase of the four foundations of mindfulness (catuh-smrtyupasthana), and broadly speaking, up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma), with non-attainment (anupalambha) as the means; also causing the increase of one

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切三摩地門及一切陀羅尼門，以無所得為方便故；亦令增長一切智及道相智、一切相智，以無所得為方便故。憍尸迦！是善男子、善女人等，由此因緣言詞威肅聞皆敬受，稱量談說語無謬亂，善知恩報堅事善友，不為慳嫉、忿恨、覆惱、諂誑、矯等之所隱蔽。

「憍尸迦！是善男子、善女人等自能離斷生命，亦勸他離斷生命，無倒稱揚離斷生命法，歡喜讚歎離斷生命者，乃至自能離邪見，亦勸他離邪見，無倒稱揚離邪見法，歡喜讚歎離邪見者。自能行佈施波羅蜜多，亦勸他行佈施波羅蜜多，無倒稱揚行佈施波羅蜜多法，歡喜讚歎行佈施波羅蜜多者，乃至自能行般若波羅蜜多，亦勸他行般若波羅蜜多，無倒稱揚行般若波羅蜜多法，歡喜讚歎行般若波羅蜜多者。自能行內空，亦勸他行內空，無倒稱揚行內空法，歡喜讚歎行內空者，乃至自能行無性自性空，亦勸他行無性自性空，無倒稱揚行無性自性空法，歡喜讚歎行無性自性空者。自能修一切三摩地門，亦勸他修一切三摩地門，無倒稱揚修一切三摩地門法，歡喜讚歎修一切三摩地門者；自能修一切陀羅尼門，亦勸他修一切陀羅尼門，無倒稱揚修一切陀羅尼門法，歡喜讚歎修一切陀羅尼門者。自能修四靜慮，亦勸他修四靜慮，無倒稱揚修四靜慮法，歡喜讚歎修四靜慮者

【現代漢語翻譯】 現代漢語譯本：通過以無所得為方便，可以進入一切三摩地門（samādhi-mukha，禪定之門）和一切陀羅尼門（dhāraṇī-mukha，總持之門）；也通過以無所得為方便，可以增長一切智（sarvajñatā，對一切法的智慧）、道相智（mārgākāra-jñāna，對修行道的智慧）和一切相智（sarvākāra-jñāna，對一切法相的智慧）。憍尸迦（Kauśika，帝釋天）！這些善男子、善女人等，因為這個因緣，他們的言辭威嚴而令人敬畏，他們所說的話語經過衡量，不會有謬誤和混亂，他們懂得報答恩情，堅定地與善友相處，不會被慳吝、嫉妒、忿恨、覆藏、惱怒、諂媚、欺誑、虛偽等所矇蔽。 憍尸迦！這些善男子、善女人等，自己能夠遠離斷生命（pāṇātipāta，殺生），也勸導他人遠離斷生命，如實地稱揚遠離斷生命的法，歡喜讚歎遠離斷生命的人；乃至自己能夠遠離邪見（mithyā-dṛṣṭi，錯誤的見解），也勸導他人遠離邪見，如實地稱揚遠離邪見的法，歡喜讚歎遠離邪見的人。自己能夠修行佈施波羅蜜多（dāna-pāramitā，佈施的完美），也勸導他人修行佈施波羅蜜多，如實地稱揚修行佈施波羅蜜多的法，歡喜讚歎修行佈施波羅蜜多的人；乃至自己能夠修行般若波羅蜜多（prajñā-pāramitā，智慧的完美），也勸導他人修行般若波羅蜜多，如實地稱揚修行般若波羅蜜多的法，歡喜讚歎修行般若波羅蜜多的人。自己能夠修行內空（adhyātma-śūnyatā，內在的空性），也勸導他人修行內空，如實地稱揚修行內空的法，歡喜讚歎修行內空的人；乃至自己能夠修行無性自性空（niḥsvabhāva-svabhāva-śūnyatā，無自性的空性），也勸導他人修行無性自性空，如實地稱揚修行無性自性空的法，歡喜讚歎修行無性自性空的人。自己能夠修習一切三摩地門，也勸導他人修習一切三摩地門，如實地稱揚修習一切三摩地門的法，歡喜讚歎修習一切三摩地門的人；自己能夠修習一切陀羅尼門，也勸導他人修習一切陀羅尼門，如實地稱揚修習一切陀羅尼門的法，歡喜讚歎修習一切陀羅尼門的人。自己能夠修習四靜慮（catvāri dhyānāni，四種禪定），也勸導他人修習四靜慮，如實地稱揚修習四靜慮的法，歡喜讚歎修習四靜慮的人。

【English Translation】 English version: Through the expedient of non-attainment, one enters all samādhi-mukhas (gates of concentration) and all dhāraṇī-mukhas (gates of retention); also through the expedient of non-attainment, one increases all-wisdom (sarvajñatā, wisdom of all dharmas), knowledge of the aspects of the path (mārgākāra-jñāna, wisdom of the path), and all-aspect wisdom (sarvākāra-jñāna, wisdom of all aspects). Kauśika (Indra)! These good men and good women, because of this cause, their words are dignified and respected, their speech is measured and without error or confusion, they know how to repay kindness, they are steadfast in their friendship with good friends, and they are not obscured by stinginess, jealousy, anger, concealment, vexation, flattery, deceit, or hypocrisy. Kauśika! These good men and good women are able to abstain from taking life (pāṇātipāta, killing), and also encourage others to abstain from taking life, truthfully praise the dharma of abstaining from taking life, and joyfully extol those who abstain from taking life; and even they are able to abstain from wrong views (mithyā-dṛṣṭi, false views), and also encourage others to abstain from wrong views, truthfully praise the dharma of abstaining from wrong views, and joyfully extol those who abstain from wrong views. They are able to practice the perfection of giving (dāna-pāramitā, perfection of generosity), and also encourage others to practice the perfection of giving, truthfully praise the dharma of practicing the perfection of giving, and joyfully extol those who practice the perfection of giving; and even they are able to practice the perfection of wisdom (prajñā-pāramitā, perfection of wisdom), and also encourage others to practice the perfection of wisdom, truthfully praise the dharma of practicing the perfection of wisdom, and joyfully extol those who practice the perfection of wisdom. They are able to practice inner emptiness (adhyātma-śūnyatā, emptiness of the internal), and also encourage others to practice inner emptiness, truthfully praise the dharma of practicing inner emptiness, and joyfully extol those who practice inner emptiness; and even they are able to practice emptiness of no-self-nature (niḥsvabhāva-svabhāva-śūnyatā, emptiness of no inherent nature), and also encourage others to practice emptiness of no-self-nature, truthfully praise the dharma of practicing emptiness of no-self-nature, and joyfully extol those who practice emptiness of no-self-nature. They are able to cultivate all samādhi-mukhas, and also encourage others to cultivate all samādhi-mukhas, truthfully praise the dharma of cultivating all samādhi-mukhas, and joyfully extol those who cultivate all samādhi-mukhas; they are able to cultivate all dhāraṇī-mukhas, and also encourage others to cultivate all dhāraṇī-mukhas, truthfully praise the dharma of cultivating all dhāraṇī-mukhas, and joyfully extol those who cultivate all dhāraṇī-mukhas. They are able to cultivate the four dhyānas (catvāri dhyānāni, four meditations), and also encourage others to cultivate the four dhyānas, truthfully praise the dharma of cultivating the four dhyānas, and joyfully extol those who cultivate the four dhyānas.

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；自能修四無量，亦勸他修四無量，無倒稱揚修四無量法，歡喜讚歎修四無量者；自能修四無色定，亦勸他修四無色定，無倒稱揚修四無色定法，歡喜讚歎修四無色定者。自能修四念住，亦勸他修四念住，無倒稱揚修四念住法，歡喜讚歎修四念住者；乃至自能修八聖道支，亦勸他修八聖道支，無倒稱揚修八聖道支法，歡喜讚歎修八聖道支者。自能修三解脫門，亦勸他修三解脫門，無倒稱揚修三解脫門法，歡喜讚歎修三解脫門者。自能修八解脫，亦勸他修八解脫，無倒稱揚修八解脫法，歡喜讚歎修八解脫者；自能順逆入九次第定，亦勸他順逆入九次第定，無倒稱揚順逆入九次第定法，歡喜讚歎順逆入九次第定者。自能修佛十力，亦勸他修佛十力，無倒稱揚修佛十力法，歡喜讚歎修佛十力者；乃至自能修十八佛不共法，亦勸他修十八佛不共法，無倒稱揚修十八佛不共法法，歡喜讚歎修十八佛不共法者。自能修無忘失法、恒住舍性，亦勸他修無忘失法、恒住舍性，無倒稱揚修無忘失法、恒住舍性法，歡喜讚歎修無忘失法、恒住舍性者。自能修一切智、道相智、一切相智，亦勸他修一切智、道相智、一切相智，無倒稱揚修一切智、道相智、一切相智法，歡喜讚歎修一切智、道相智、一切相智者。

「憍尸迦！是善男子、

【現代漢語翻譯】 現代漢語譯本：自己能夠修習四無量心（慈、悲、喜、舍），也勸他人修習四無量心，如實稱揚修習四無量心的方法，歡喜讚歎修習四無量心的人；自己能夠修習四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），也勸他人修習四無色定，如實稱揚修習四無色定的方法，歡喜讚歎修習四無色定的人。自己能夠修習四念住（身念住、受念住、心念住、法念住），也勸他人修習四念住，如實稱揚修習四念住的方法，歡喜讚歎修習四念住的人；乃至自己能夠修習八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），也勸他人修習八聖道支，如實稱揚修習八聖道支的方法，歡喜讚歎修習八聖道支的人。自己能夠修習三解脫門（空解脫門、無相解脫門、無愿解脫門），也勸他人修習三解脫門，如實稱揚修習三解脫門的方法，歡喜讚歎修習三解脫門的人。自己能夠修習八解脫（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、超一切色想滅有對想不思惟一切異想入無邊空處解脫、超一切空無邊處入識無邊處解脫、超一切識無邊處入無所有處解脫、超一切無所有處入非想非非想處解脫、滅受想解脫），也勸他人修習八解脫，如實稱揚修習八解脫的方法，歡喜讚歎修習八解脫的人；自己能夠順逆入九次第定（初禪、第二禪、第三禪、第四禪、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），也勸他人順逆入九次第定，如實稱揚順逆入九次第定的方法，歡喜讚歎順逆入九次第定的人。自己能夠修習佛十力（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），也勸他人修習佛十力，如實稱揚修習佛十力的方法，歡喜讚歎修習佛十力的人；乃至自己能夠修習十八佛不共法（諸佛身無失、語無失、念無失、無異想、無不定心、無不知己舍、欲無退、精進無退、念無退、慧無退、解脫無退、解脫知見無退、一切身業隨智慧行、一切語業隨智慧行、一切意業隨智慧行、智慧知過去世無礙、智慧知未來世無礙、智慧知現在世無礙），也勸他人修習十八佛不共法，如實稱揚修習十八佛不共法的方法，歡喜讚歎修習十八佛不共法的人。自己能夠修習無忘失法、恒住舍性，也勸他人修習無忘失法、恒住舍性，如實稱揚修習無忘失法、恒住舍性的方法，歡喜讚歎修習無忘失法、恒住舍性的人。自己能夠修習一切智、道相智、一切相智，也勸他人修習一切智、道相智、一切相智，如實稱揚修習一切智、道相智、一切相智的方法，歡喜讚歎修習一切智、道相智、一切相智的人。 『憍尸迦（帝釋天的別名）！』這位善男子、

【English Translation】 English version: 'He himself is able to cultivate the four immeasurables (loving-kindness, compassion, joy, and equanimity), and also encourages others to cultivate the four immeasurables, truthfully praises the method of cultivating the four immeasurables, and joyfully extols those who cultivate the four immeasurables; he himself is able to cultivate 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 also encourages others to cultivate the four formless absorptions, truthfully praises the method of cultivating the four formless absorptions, and joyfully extols those who cultivate the four formless absorptions. He himself is able to cultivate the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas), and also encourages others to cultivate the four foundations of mindfulness, truthfully praises the method of cultivating the four foundations of mindfulness, and joyfully extols those who cultivate the four foundations of mindfulness; up to and including, he himself is able to cultivate the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and also encourages others to cultivate the eightfold noble path, truthfully praises the method of cultivating the eightfold noble path, and joyfully extols those who cultivate the eightfold noble path. He himself is able to cultivate the three doors to liberation (emptiness, signlessness, and wishlessness), and also encourages others to cultivate the three doors to liberation, truthfully praises the method of cultivating the three doors to liberation, and joyfully extols those who cultivate the three doors to liberation. He himself is able to cultivate 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 transcending all form-perceptions, the cessation of perceptions of resistance, and not thinking of various perceptions, entering the sphere of infinite space, liberation through transcending the sphere of infinite space and entering the sphere of infinite consciousness, liberation through transcending the sphere of infinite consciousness and entering the sphere of nothingness, liberation through transcending the sphere of nothingness and entering the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling), and also encourages others to cultivate the eight liberations, truthfully praises the method of cultivating the eight liberations, and joyfully extols those who cultivate the eight liberations; he himself is able to enter the nine successive abidings in both forward and reverse order (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 also encourages others to enter the nine successive abidings in both forward and reverse order, truthfully praises the method of entering the nine successive abidings in both forward and reverse order, and joyfully extols those who enter the nine successive abidings in both forward and reverse order. He himself is able to cultivate the ten powers of a Buddha (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, liberations, concentrations, and attainments, the power of knowing the different faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the different realms of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of defilements), and also encourages others to cultivate the ten powers of a Buddha, truthfully praises the method of cultivating the ten powers of a Buddha, and joyfully extols those who cultivate the ten powers of a Buddha; up to and including, he himself is able to cultivate the eighteen unique qualities of a Buddha (no physical misconduct, no verbal misconduct, no mental misconduct, no discrimination, no lack of concentration, no lack of equanimity, no loss of desire, no loss of effort, no loss of mindfulness, no loss of wisdom, no loss of liberation, no loss of the knowledge and vision of liberation, all physical actions follow wisdom, all verbal actions follow wisdom, all mental actions follow wisdom, wisdom knows the past without obstruction, wisdom knows the future without obstruction, and wisdom knows the present without obstruction), and also encourages others to cultivate the eighteen unique qualities of a Buddha, truthfully praises the method of cultivating the eighteen unique qualities of a Buddha, and joyfully extols those who cultivate the eighteen unique qualities of a Buddha. He himself is able to cultivate non-forgetfulness and abiding in equanimity, and also encourages others to cultivate non-forgetfulness and abiding in equanimity, truthfully praises the method of cultivating non-forgetfulness and abiding in equanimity, and joyfully extols those who cultivate non-forgetfulness and abiding in equanimity. He himself is able to cultivate all-knowingness, knowledge of the path, and knowledge of all aspects, and also encourages others to cultivate all-knowingness, knowledge of the path, and knowledge of all aspects, truthfully praises the method of cultivating all-knowingness, knowledge of the path, and knowledge of all aspects, and joyfully extols those who cultivate all-knowingness, knowledge of the path, and knowledge of all aspects. 'Kausika (another name for Indra)!』 This good man,

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善女人等，修行佈施乃至般若波羅蜜多，以無所得而為方便，與諸有情平等共有迴向無上正等菩提。

「憍尸迦！是善男子、善女人等常作是念：『我若不行佈施波羅蜜多，當生貧賤家，尚無勢力，何能成熟一切有情、嚴凈佛土？況當能得一切智智！我若不護凈戒波羅蜜多，當生諸惡趣，尚不能得下賤人身，何能成熟一切有情、嚴凈佛土？況當能得一切智智！我若不修安忍波羅蜜多，當諸根殘缺形貌醜陋，不具菩薩圓滿色身，若得菩薩圓滿色身行菩薩行，有情見者深生歡喜信受所說，必獲無上正等菩提；若不得此圓滿色身，何能成熟一切有情、嚴凈佛土？況當能得一切智智！我若懈怠不起精進波羅蜜多，尚不能得菩薩勝道，何能成熟一切有情、嚴凈佛土？況當能得一切智智！我若心亂不入靜慮波羅蜜多，尚不能起菩薩勝定，何能成熟一切有情、嚴凈佛土？況當能得一切智智！我若無智不學般若波羅蜜多，尚不能得方便善巧超二乘地，何能成熟一切有情、嚴凈佛土？況當能得一切智智！』

「憍尸迦！是善男子、善女人等常作是念：『我不應隨慳貪勢力，若隨彼力則我佈施波羅蜜多不得圓滿；我不應隨破戒勢力，若隨彼力則我凈戒波羅蜜多不得圓滿；我不應隨忿恚勢力，若隨彼力則我安忍波羅蜜多不得圓滿

【現代漢語翻譯】 現代漢語譯本：善女人們，修行佈施乃至般若波羅蜜多（智慧的完美），以無所得的心態作為方便，與所有眾生平等共有，迴向于無上正等菩提（無上正覺）。 『憍尸迦（帝釋天）！這些善男子、善女人們常常這樣想：『如果我不修行佈施波羅蜜多，就會出生在貧賤的家庭，甚至沒有勢力，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智（佛的智慧）！如果我不守護清凈的戒律波羅蜜多，就會出生在各種惡道，甚至不能得到人身，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智！如果我不修習安忍波羅蜜多，就會諸根殘缺、形貌醜陋，不具備菩薩圓滿的色身。如果得到菩薩圓滿的色身，行菩薩道，眾生見到會深生歡喜，信受所說，必定獲得無上正等菩提；如果不能得到這圓滿的色身，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智！如果我懈怠不修習精進波羅蜜多，甚至不能得到菩薩殊勝的道，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智！如果我心亂不能進入靜慮波羅蜜多，甚至不能生起菩薩殊勝的禪定，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智！如果我沒有智慧不學習般若波羅蜜多，甚至不能得到方便善巧超越二乘（聲聞和緣覺）的境界，又怎麼能成熟一切眾生、莊嚴清凈佛土呢？更何況能得到一切智智！』 『憍尸迦！這些善男子、善女人們常常這樣想：『我不應該順從慳貪的勢力，如果順從它，我的佈施波羅蜜多就不能圓滿；我不應該順從破戒的勢力，如果順從它，我的凈戒波羅蜜多就不能圓滿；我不應該順從忿怒的勢力，如果順從它，我的安忍波羅蜜多就不能圓滿；

【English Translation】 English version: Good women, cultivate giving, up to prajna-paramita (perfection of wisdom), using the concept of non-attainment as a means, equally sharing and dedicating it to all sentient beings for the sake of unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi). 『Kausika (Indra)! These good men and good women constantly think: 『If I do not practice dana-paramita (perfection of giving), I will be born into a poor and lowly family, and will not even have power. How can I then mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom (sarvajna-jnana)! If I do not uphold the sila-paramita (perfection of morality), I will be born in evil realms, and will not even be able to obtain a human body. How can I then mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom! If I do not cultivate ksanti-paramita (perfection of patience), my faculties will be incomplete and my appearance will be ugly. I will not possess the perfect form of a Bodhisattva. If I obtain the perfect form of a Bodhisattva and practice the Bodhisattva path, sentient beings who see me will deeply rejoice and believe in what I say, and I will surely attain unsurpassed, complete, and perfect enlightenment. If I do not obtain this perfect form, how can I mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom! If I am lazy and do not cultivate virya-paramita (perfection of diligence), I will not even be able to attain the superior path of a Bodhisattva. How can I then mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom! If my mind is disturbed and I do not enter dhyana-paramita (perfection of meditation), I will not even be able to generate the superior samadhi of a Bodhisattva. How can I then mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom! If I lack wisdom and do not study prajna-paramita, I will not even be able to attain skillful means to transcend the two vehicles (sravakas and pratyekabuddhas). How can I then mature all sentient beings and purify the Buddha-lands? How much less will I be able to attain all-knowing wisdom!』 『Kausika! These good men and good women constantly think: 『I should not follow the power of stinginess. If I follow it, my dana-paramita will not be perfected. I should not follow the power of breaking precepts. If I follow it, my sila-paramita will not be perfected. I should not follow the power of anger. If I follow it, my ksanti-paramita will not be perfected.

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；我不應隨懈怠勢力，若隨彼力則我精進波羅蜜多不得圓滿；我不應隨心亂勢力，若隨彼力則我靜慮波羅蜜多不得圓滿；我不應隨惡慧勢力，若隨彼力則我般若波羅蜜多不得圓滿。若我所修佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多不圓滿者，終不能得一切智智。』

「憍尸迦！是善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，必獲如是現法當來功德勝利。」

大般若波羅蜜多經卷第四百二十七 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十八

三藏法師玄奘奉　詔譯第二分攝受品第二十九之二

爾時，天帝釋白佛言：「世尊！如是般若波羅蜜多甚為希有，調伏菩薩摩訶薩眾令不高心，而能迴向一切智智。」

爾時，佛告天帝釋言：「憍尸迦！云何般若波羅蜜多調伏菩薩摩訶薩眾令不高心，而能迴向一切智智？」

時，天帝釋白言：「世尊！諸菩薩摩訶薩行世間佈施波羅蜜多時，若於佛所而行佈施，便作是念：『我能施佛。』若於菩薩、獨覺、聲聞、孤窮、老病、道行、乞者而行佈施，

【現代漢語翻譯】 現代漢語譯本：'我不應該順從懈怠的力量，如果順從它，我的精進波羅蜜多（Vīrya pāramitā，精進的完美）就不能圓滿；我不應該順從心亂的力量，如果順從它，我的靜慮波羅蜜多（Dhyāna pāramitā，禪定的完美）就不能圓滿；我不應該順從惡慧的力量，如果順從它，我的般若波羅蜜多（Prajñā pāramitā，智慧的完美）就不能圓滿。如果我所修的佈施、持戒、安忍、精進、靜慮、般若波羅蜜多不圓滿，最終就不能獲得一切智智（Sarvajñatā，一切智慧）。' 『憍尸迦（Kauśika，天帝釋的別名）！這些善男子、善女人等不離追求一切智智的心，以無所得為方便，對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流傳，必定獲得如此現世和未來的功德利益。』 《大般若波羅蜜多經》卷第四百二十七 《大正藏》第07冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷) 《大般若波羅蜜多經》卷第四百二十八 三藏法師玄奘奉詔譯 第二分 攝受品 第二十九之二 當時，天帝釋對佛說：『世尊！這樣的般若波羅蜜多非常稀有，它能調伏菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩）們，使他們不生傲慢之心，並且能夠迴向一切智智。』 當時，佛告訴天帝釋說：『憍尸迦！如何是般若波羅蜜多調伏菩薩摩訶薩們，使他們不生傲慢之心，並且能夠迴向一切智智呢？』 當時，天帝釋說：『世尊！諸菩薩摩訶薩在行世間佈施波羅蜜多（Dāna pāramitā，佈施的完美）時，如果對佛陀進行佈施，就會這樣想：『我能佈施給佛陀。』如果對菩薩、獨覺（Pratyekabuddha，辟支佛）、聲聞（Śrāvaka，佛陀的弟子）、孤寡、年老病弱、修行者、乞丐進行佈施，

【English Translation】 English version: 'I should not follow the power of laziness; if I follow that power, my Vīrya pāramitā (perfection of vigor) will not be fulfilled. I should not follow the power of mental distraction; if I follow that power, my Dhyāna pāramitā (perfection of meditation) will not be fulfilled. I should not follow the power of evil wisdom; if I follow that power, my Prajñā pāramitā (perfection of wisdom) will not be fulfilled. If my practice of Dāna (giving), Śīla (morality), Kṣānti (patience), Vīrya, Dhyāna, and Prajñā pāramitā is not fulfilled, I will ultimately not attain Sarvajñatā (omniscience).' 'Kauśika (another name for Indra, the king of gods)! These good men and good women, without abandoning the mind seeking Sarvajñatā, using non-attainment as a means, sincerely listen to, receive, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this Prajñā pāramitā, they will surely obtain such present and future merits and benefits.' The Great Prajñāpāramitā Sūtra, Volume 427 Taisho Tripitaka, Vol. 07, No. 0220, The Great Prajñāpāramitā Sūtra (Volumes 401-600) The Great Prajñāpāramitā Sūtra, Volume 428 Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Second Section, Chapter 29, Part 2 At that time, Indra, the king of gods, said to the Buddha, 'World Honored One! Such Prajñā pāramitā is extremely rare. It subdues the Bodhisattva mahāsattvas (great Bodhisattvas), preventing them from developing arrogance, and enables them to dedicate their merits towards Sarvajñatā.' At that time, the Buddha said to Indra, 'Kauśika! How does Prajñā pāramitā subdue the Bodhisattva mahāsattvas, preventing them from developing arrogance, and enable them to dedicate their merits towards Sarvajñatā?' At that time, Indra said, 'World Honored One! When the Bodhisattva mahāsattvas practice Dāna pāramitā (perfection of giving) in the mundane world, if they give to the Buddha, they think, 『I am able to give to the Buddha.』 If they give to Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Śrāvakas (disciples of the Buddha), the orphaned, the elderly and sick, practitioners, or beggars,

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便作是念：『我能施菩薩乃至乞者。』是菩薩摩訶薩無方便善巧故，雖行佈施而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩行世間凈戒、安忍、精進、靜慮、般若波羅蜜多時，便作是念：『我能修行凈戒、安忍、精進、靜慮、般若波羅蜜多。』亦作是念：『我能圓滿凈戒、安忍、精進、靜慮、般若波羅蜜多。』是菩薩摩訶薩無方便善巧故，雖行凈戒乃至般若而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩修行世間四念住時，便作是念：『我能修行四念住。』亦作是念：『我能圓滿四念住。』是菩薩摩訶薩無方便善巧故，雖行四念住而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩修行四正斷、四神足、五根、五力、七等覺支、八聖道支時，若作是念：『我能修行四正斷乃至八聖道支。』或作是念：『我能圓滿四正斷乃至八聖道支。』是菩薩摩訶薩無方便善巧故，雖行四正斷乃至八聖道支而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩修行空、無相、無愿解脫門時，若作是念：『我能修行空、無相、無愿解脫門。』或作是念：『我能圓滿空、無相、無愿解脫門。』是菩薩摩訶薩無方便善巧故，雖行空、無相、無愿解脫門而起高心，不能迴向一切智智。

【現代漢語翻譯】 現代漢語譯本 於是（菩薩）便生起這樣的念頭：『我能佈施給菩薩乃至乞討者。』這位菩薩摩訶薩（菩薩中的大菩薩）因為沒有方便善巧的智慧，雖然行佈施，卻生起驕傲的心，不能將功德迴向於一切智智（佛的智慧）。 『世尊！諸位菩薩摩訶薩在修行世間的凈戒（清凈的戒律）、安忍（忍辱）、精進（努力修行）、靜慮（禪定）、般若波羅蜜多（到達智慧彼岸的方法）時，便生起這樣的念頭：『我能修行凈戒、安忍、精進、靜慮、般若波羅蜜多。』也生起這樣的念頭：『我能圓滿凈戒、安忍、精進、靜慮、般若波羅蜜多。』這位菩薩摩訶薩因為沒有方便善巧的智慧，雖然修行凈戒乃至般若，卻生起驕傲的心，不能將功德迴向於一切智智。 『世尊！諸位菩薩摩訶薩在修行世間的四念住（四種觀想方法）時，便生起這樣的念頭：『我能修行四念住。』也生起這樣的念頭：『我能圓滿四念住。』這位菩薩摩訶薩因為沒有方便善巧的智慧，雖然修行四念住，卻生起驕傲的心，不能將功德迴向於一切智智。 『世尊！諸位菩薩摩訶薩在修行四正斷（四種正確的努力）、四神足（四種神通的基礎）、五根（五種修行的根本）、五力（五種修行的力量）、七等覺支（七種覺悟的因素）、八聖道支（八種通往解脫的道路）時，如果生起這樣的念頭：『我能修行四正斷乃至八聖道支。』或者生起這樣的念頭：『我能圓滿四正斷乃至八聖道支。』這位菩薩摩訶薩因為沒有方便善巧的智慧，雖然修行四正斷乃至八聖道支，卻生起驕傲的心，不能將功德迴向於一切智智。 『世尊！諸位菩薩摩訶薩在修行空（無自性）、無相（沒有固定形態）、無愿（沒有慾望）解脫門時，如果生起這樣的念頭：『我能修行空、無相、無愿解脫門。』或者生起這樣的念頭：『我能圓滿空、無相、無愿解脫門。』這位菩薩摩訶薩因為沒有方便善巧的智慧，雖然修行空、無相、無愿解脫門，卻生起驕傲的心，不能將功德迴向於一切智智。

【English Translation】 English version Then they would think: 『I am capable of giving to Bodhisattvas and even to beggars.』 Because these Bodhisattva-Mahasattvas (great Bodhisattvas) lack skillful means, although they practice giving, they develop a sense of pride and cannot dedicate their merit to all-knowing wisdom (Buddha's wisdom). 『World Honored One! When Bodhisattva-Mahasattvas practice worldly pure precepts (pure moral conduct), patience, diligence, meditative concentration, and Prajna Paramita (the perfection of wisdom), they think: 『I am capable of practicing pure precepts, patience, diligence, meditative concentration, and Prajna Paramita.』 They also think: 『I am capable of perfecting pure precepts, patience, diligence, meditative concentration, and Prajna Paramita.』 Because these Bodhisattva-Mahasattvas lack skillful means, although they practice pure precepts and even Prajna, they develop a sense of pride and cannot dedicate their merit to all-knowing wisdom. 『World Honored One! When Bodhisattva-Mahasattvas practice the worldly four foundations of mindfulness (four ways of contemplation), they think: 『I am capable of practicing the four foundations of mindfulness.』 They also think: 『I am capable of perfecting the four foundations of mindfulness.』 Because these Bodhisattva-Mahasattvas lack skillful means, although they practice the four foundations of mindfulness, they develop a sense of pride and cannot dedicate their merit to all-knowing wisdom. 『World Honored One! When Bodhisattva-Mahasattvas practice the four right exertions (four correct efforts), the four bases of psychic power (four foundations of supernatural abilities), the five roots (five fundamental aspects of practice), the five powers (five strengths of practice), the seven factors of enlightenment (seven elements of awakening), and the eightfold noble path (eight paths to liberation), if they think: 『I am capable of practicing the four right exertions and even the eightfold noble path,』 or if they think: 『I am capable of perfecting the four right exertions and even the eightfold noble path,』 because these Bodhisattva-Mahasattvas lack skillful means, although they practice the four right exertions and even the eightfold noble path, they develop a sense of pride and cannot dedicate their merit to all-knowing wisdom. 『World Honored One! When Bodhisattva-Mahasattvas practice the doors to liberation of emptiness (no inherent existence), signlessness (no fixed form), and wishlessness (no desires), if they think: 『I am capable of practicing the doors to liberation of emptiness, signlessness, and wishlessness,』 or if they think: 『I am capable of perfecting the doors to liberation of emptiness, signlessness, and wishlessness,』 because these Bodhisattva-Mahasattvas lack skillful means, although they practice the doors to liberation of emptiness, signlessness, and wishlessness, they develop a sense of pride and cannot dedicate their merit to all-knowing wisdom.』

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「世尊！諸菩薩摩訶薩修行一切三摩地門、陀羅尼門時，若作是念：『我能修行一切三摩地門、陀羅尼門。』或作是念：『我能圓滿一切三摩地門、陀羅尼門。』是菩薩摩訶薩無方便善巧故，雖行一切三摩地門、陀羅尼門而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩修行佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法時，若作是念：『我能修行佛十力乃至十八佛不共法。』或作是念：『我能圓滿佛十力乃至十八佛不共法。』是菩薩摩訶薩無方便善巧故，雖行佛十力乃至十八佛不共法而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩修行一切智、道相智、一切相智時，若作是念：『我能修行一切智、道相智、一切相智。』或作是念：『我能圓滿一切智、道相智、一切相智。』是菩薩摩訶薩無方便善巧故，雖行一切智、道相智、一切相智而起高心，不能迴向一切智智。

「世尊！諸菩薩摩訶薩成熟有情、嚴凈佛土時，若作是念：『我能成熟有情、嚴凈佛土，余無此能。』是菩薩摩訶薩無方便善巧故，雖成熟有情、嚴凈佛土而起高心，不能迴向一切智智。

「世尊！如是菩薩摩訶薩眾依世間心修諸善法，無方便善巧故，我、我所執擾亂心故，雖修般若波

【現代漢語翻譯】 現代漢語譯本：'世尊！諸位菩薩摩訶薩在修行一切三摩地門（samādhi-mukha，禪定之門）、陀羅尼門（dhāraṇī-mukha，總持之門）時，如果這樣想：『我能修行一切三摩地門、陀羅尼門。』或者這樣想：『我能圓滿一切三摩地門、陀羅尼門。』這樣的菩薩摩訶薩因為沒有方便善巧，即使修行一切三摩地門、陀羅尼門，也會生起驕傲之心，不能將功德迴向一切智智（sarvajñatā-jñāna，一切智慧的智慧）。' '世尊！諸位菩薩摩訶薩在修行佛十力（daśa-balāni，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，四種無所畏懼的自信）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、大慈（mahā-maitrī，偉大的慈愛）、大悲（mahā-karuṇā，偉大的悲憫）、大喜（mahā-muditā，偉大的喜悅）、大舍（mahā-upekṣā，偉大的捨棄）、十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德）時，如果這樣想：『我能修行佛十力乃至十八佛不共法。』或者這樣想：『我能圓滿佛十力乃至十八佛不共法。』這樣的菩薩摩訶薩因為沒有方便善巧，即使修行佛十力乃至十八佛不共法，也會生起驕傲之心，不能將功德迴向一切智智。' '世尊！諸位菩薩摩訶薩在修行一切智（sarvajñatā，一切智慧）、道相智（mārgākāra-jñatā，對道的理解的智慧）、一切相智（sarvākāra-jñatā，對一切事物各個方面的理解的智慧）時，如果這樣想：『我能修行一切智、道相智、一切相智。』或者這樣想：『我能圓滿一切智、道相智、一切相智。』這樣的菩薩摩訶薩因為沒有方便善巧，即使修行一切智、道相智、一切相智，也會生起驕傲之心，不能將功德迴向一切智智。' '世尊！諸位菩薩摩訶薩在成熟有情（sattva，眾生）、嚴凈佛土（buddha-kṣetra-pariśuddhi，莊嚴清凈佛的國土）時，如果這樣想：『我能成熟有情、嚴凈佛土，其他人沒有這種能力。』這樣的菩薩摩訶薩因為沒有方便善巧，即使成熟有情、嚴凈佛土，也會生起驕傲之心，不能將功德迴向一切智智。' '世尊！像這樣的菩薩摩訶薩眾，依世俗之心修行各種善法，因為沒有方便善巧，被我執（ātma-graha，對自我的執著）和我所執（ātma-saṃbandhi-graha，對屬於自我的事物的執著）擾亂心智，即使修行般若波羅蜜（prajñāpāramitā，智慧的完美），也不能證得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。'

【English Translation】 English version: 'World Honored One! When Bodhisattva-Mahasattvas practice all samādhi-mukhas (gates of concentration) and dhāraṇī-mukhas (gates of retention), if they think, 『I can practice all samādhi-mukhas and dhāraṇī-mukhas,』 or if they think, 『I can perfect all samādhi-mukhas and dhāraṇī-mukhas,』 such Bodhisattva-Mahasattvas, lacking skillful means, though practicing all samādhi-mukhas and dhāraṇī-mukhas, will develop pride and will not be able to dedicate their merits to sarvajñatā-jñāna (the wisdom of all-knowing).' 'World Honored One! When Bodhisattva-Mahasattvas practice the Buddha's ten powers (daśa-balāni), four fearlessnesses (catvāri vaiśāradyāni), 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), if they think, 『I can practice the Buddha's ten powers up to the eighteen unique qualities of a Buddha,』 or if they think, 『I can perfect the Buddha's ten powers up to the eighteen unique qualities of a Buddha,』 such Bodhisattva-Mahasattvas, lacking skillful means, though practicing the Buddha's ten powers up to the eighteen unique qualities of a Buddha, will develop pride and will not be able to dedicate their merits to sarvajñatā-jñāna.' 'World Honored One! When Bodhisattva-Mahasattvas practice sarvajñatā (all-knowing wisdom), mārgākāra-jñatā (wisdom of the aspects of the path), and sarvākāra-jñatā (wisdom of all aspects), if they think, 『I can practice sarvajñatā, mārgākāra-jñatā, and sarvākāra-jñatā,』 or if they think, 『I can perfect sarvajñatā, mārgākāra-jñatā, and sarvākāra-jñatā,』 such Bodhisattva-Mahasattvas, lacking skillful means, though practicing sarvajñatā, mārgākāra-jñatā, and sarvākāra-jñatā, will develop pride and will not be able to dedicate their merits to sarvajñatā-jñāna.' 'World Honored One! When Bodhisattva-Mahasattvas mature sentient beings (sattva) and purify Buddha-lands (buddha-kṣetra-pariśuddhi), if they think, 『I can mature sentient beings and purify Buddha-lands, and no one else can,』 such Bodhisattva-Mahasattvas, lacking skillful means, though maturing sentient beings and purifying Buddha-lands, will develop pride and will not be able to dedicate their merits to sarvajñatā-jñāna.' 'World Honored One! Such Bodhisattva-Mahasattvas, relying on worldly minds to practice various virtuous dharmas, because of lacking skillful means, and being disturbed by the attachment to self (ātma-graha) and the attachment to what belongs to self (ātma-saṃbandhi-graha), even though they practice prajñāpāramitā (the perfection of wisdom), they will not be able to attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).'

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羅蜜多而未得故，不能如實調伏高心，亦不能如實迴向一切智智。

「世尊！若菩薩摩訶薩行出世佈施波羅蜜多時，善修般若波羅蜜多故，不得施者、受者、施物，是菩薩摩訶薩依止般若波羅蜜多而行佈施故，能如實調伏高心，亦能迴向一切智智。

「世尊！若菩薩摩訶薩行出世凈戒、安忍、精進、靜慮、般若波羅蜜多時，善修般若波羅蜜多故，不得凈戒、安忍、精進、靜慮、般若及一切法，是菩薩摩訶薩依止般若波羅蜜多，而行凈戒乃至般若故，能如實調伏高心，亦能迴向一切智智。

「世尊！若菩薩摩訶薩修行出世四念住廣說乃至一切相智時，善修般若波羅蜜多故，不得四念住廣說乃至一切相智及一切法，是菩薩摩訶薩依止般若波羅蜜多，而行四念住廣說乃至一切相智故，能如實調伏高心，亦能迴向一切智智。

「世尊！若菩薩摩訶薩成熟有情、嚴凈佛土時，善修般若波羅蜜多故，不得成熟有情、嚴凈佛土及一切法，是菩薩摩訶薩依止般若波羅蜜多，而成熟有情、嚴凈佛土故，能如實調伏高心，亦能迴向一切智智。

「世尊！由此因緣我作是說：如是般若波羅蜜多甚為希有，調伏菩薩摩訶薩眾令不高心，而能迴向一切智智。」

第二分窣堵波品第三十

爾時，佛告天

【現代漢語翻譯】 現代漢語譯本 如果菩薩沒有證得波羅蜜多（paramita，意為「到彼岸」），就不能如實地調伏貢高我慢的心，也不能如實地將功德迴向一切智智（sarvajñāna，意為「一切智慧」）。

『世尊！如果菩薩摩訶薩（bodhisattva-mahāsattva，意為「偉大的菩薩」）在行出世的佈施波羅蜜多（dāna-pāramitā，意為「佈施到彼岸」）時，因為善於修習般若波羅蜜多（prajñā-pāramitā，意為「智慧到彼岸」），所以不會執著于施者、受者和所施之物。這位菩薩摩訶薩因為依止般若波羅蜜多而行佈施，所以能夠如實地調伏貢高我慢的心，也能夠將功德迴向一切智智。

『世尊！如果菩薩摩訶薩在行出世的凈戒、安忍、精進、靜慮、般若波羅蜜多（śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā，分別意為「持戒到彼岸」、「忍辱到彼岸」、「精進到彼岸」、「禪定到彼岸」、「智慧到彼岸」）時，因為善於修習般若波羅蜜多，所以不會執著于凈戒、安忍、精進、靜慮、般若以及一切法。這位菩薩摩訶薩因為依止般若波羅蜜多而行凈戒乃至般若，所以能夠如實地調伏貢高我慢的心，也能夠將功德迴向一切智智。

『世尊！如果菩薩摩訶薩在修行出世的四念住（catuḥ-smṛtyupasthāna，意為「四種念住」）乃至一切相智（sarvākārajñatā，意為「一切種智」）時，因為善於修習般若波羅蜜多，所以不會執著於四念住乃至一切相智以及一切法。這位菩薩摩訶薩因為依止般若波羅蜜多而行四念住乃至一切相智，所以能夠如實地調伏貢高我慢的心，也能夠將功德迴向一切智智。

『世尊！如果菩薩摩訶薩在成熟有情（sattva，意為「眾生」）、莊嚴清凈佛土時，因為善於修習般若波羅蜜多，所以不會執著于成熟有情、莊嚴清凈佛土以及一切法。這位菩薩摩訶薩因為依止般若波羅蜜多而成熟有情、莊嚴清凈佛土，所以能夠如實地調伏貢高我慢的心，也能夠將功德迴向一切智智。

『世尊！因為這個緣故，我這樣說：這樣的般若波羅蜜多非常稀有，能夠調伏菩薩摩訶薩眾，使他們不生貢高我慢之心，並且能夠將功德迴向一切智智。』

第二分窣堵波品第三十

這時，佛告訴天人：

【English Translation】 English version If a Bodhisattva has not attained the pāramitā (perfection), they cannot truly subdue their arrogance, nor can they truly dedicate their merits to sarvajñāna (all-knowing wisdom).

'World Honored One! If a Bodhisattva-Mahāsattva, while practicing the transcendent dāna-pāramitā (perfection of giving), skillfully cultivates prajñā-pāramitā (perfection of wisdom), they do not grasp at the giver, the receiver, or the gift. Because this Bodhisattva-Mahāsattva relies on prajñā-pāramitā while practicing giving, they can truly subdue their arrogance and dedicate their merits to sarvajñāna.

'World Honored One! If a Bodhisattva-Mahāsattva, while practicing the transcendent śīla-pāramitā (perfection of morality), kṣānti-pāramitā (perfection of patience), vīrya-pāramitā (perfection of vigor), dhyāna-pāramitā (perfection of meditation), and prajñā-pāramitā, skillfully cultivates prajñā-pāramitā, they do not grasp at morality, patience, vigor, meditation, wisdom, or any dharma (teachings). Because this Bodhisattva-Mahāsattva relies on prajñā-pāramitā while practicing morality and so on up to wisdom, they can truly subdue their arrogance and dedicate their merits to sarvajñāna.

'World Honored One! If a Bodhisattva-Mahāsattva, while practicing the transcendent four smṛtyupasthāna (foundations of mindfulness) and so on up to sarvākārajñatā (omniscience), skillfully cultivates prajñā-pāramitā, they do not grasp at the four foundations of mindfulness and so on up to omniscience, or any dharma. Because this Bodhisattva-Mahāsattva relies on prajñā-pāramitā while practicing the four foundations of mindfulness and so on up to omniscience, they can truly subdue their arrogance and dedicate their merits to sarvajñāna.

'World Honored One! If a Bodhisattva-Mahāsattva, while maturing sentient beings and purifying Buddha lands, skillfully cultivates prajñā-pāramitā, they do not grasp at maturing sentient beings, purifying Buddha lands, or any dharma. Because this Bodhisattva-Mahāsattva relies on prajñā-pāramitā while maturing sentient beings and purifying Buddha lands, they can truly subdue their arrogance and dedicate their merits to sarvajñāna.

'World Honored One! For this reason, I say that this prajñā-pāramitā is extremely rare. It subdues the arrogance of Bodhisattva-Mahāsattvas and enables them to dedicate their merits to sarvajñāna.'

The Thirtieth Chapter, Stupa Section of the Second Division

At that time, the Buddha said to the devas (gods):

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帝釋言：「憍尸迦！若善男子、善女人等，能于般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等身常安隱心恒喜樂，不為一切災橫侵惱。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、親近供養、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等若在軍旅交陣戰時，至心念誦如是般若波羅蜜多，于諸有情慈悲擁護，不為刀仗之所傷殺，所對怨敵皆起慈心，設起噁心自然退敗。是善男子、善女人等若在軍旅刀箭所傷喪失身命，終無是處。何以故？憍尸迦！是善男子、善女人等以無所得而為方便，長夜修習佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多，自能降伏貪慾刀仗，亦能除他貪慾刀仗；自能降伏瞋恚刀仗，亦能除他瞋恚刀仗；自能降伏愚癡刀仗，亦能除他愚癡刀仗；自能降伏憍慢刀仗，亦能除他憍慢刀仗；自能降伏惡見刀仗，亦能除他惡見刀仗；自能降伏隨眠刀仗，亦能除他隨眠刀仗；自能降伏纏垢刀仗，亦能除他纏垢刀仗；自能降伏惡業刀仗，亦能除他惡業刀仗。憍尸迦！由此緣故，是善男子、善女人等設入軍陣，不為刀仗之所傷殺，所對怨敵皆起慈心，設起噁心自然退敗。是善男

【現代漢語翻譯】 現代漢語譯本：帝釋（Indra，天神之王）說：『憍尸迦（Kauśika，帝釋的別名）！如果善男子、善女人等，能夠對《般若波羅蜜多》（Prajñāpāramitā，智慧的完美）甚深經典，至誠聽聞、接受奉持、讀誦、精勤修習、如理思維、書寫、解說、廣泛流傳，這些善男子、善女人等，身體常常安穩，內心恒常喜樂，不會被一切災禍橫事侵擾。』 『再者，憍尸迦！如果善男子、善女人等，對於這《般若波羅蜜多》甚深經典，至誠聽聞、接受奉持、讀誦、親近供養、如理思維、書寫、解說、廣泛流傳，這些善男子、善女人等，如果在軍隊交戰之時，至誠唸誦這《般若波羅蜜多》，以慈悲心擁護一切眾生，不會被刀劍所傷殺，所面對的怨敵都會生起慈悲之心，即使生起噁心也會自然退敗。這些善男子、善女人等，如果在軍隊中被刀箭所傷而喪失性命，絕對不會發生這樣的事。為什麼呢？憍尸迦！這些善男子、善女人等以無所得（anupalabdhi，不執著于任何事物）為方便，長久修習佈施（dāna，慷慨施捨）、凈戒（śīla，道德行為）、安忍（kṣānti，忍耐）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多，自己能夠降伏貪慾的刀劍，也能去除他人貪慾的刀劍；自己能夠降伏瞋恚的刀劍，也能去除他人瞋恚的刀劍；自己能夠降伏愚癡的刀劍，也能去除他人愚癡的刀劍；自己能夠降伏憍慢的刀劍，也能去除他人憍慢的刀劍；自己能夠降伏惡見的刀劍，也能去除他人惡見的刀劍；自己能夠降伏隨眠的刀劍，也能去除他人隨眠的刀劍；自己能夠降伏纏垢的刀劍，也能去除他人纏垢的刀劍；自己能夠降伏惡業的刀劍，也能去除他人惡業的刀劍。憍尸迦！因為這個緣故，這些善男子、善女人等即使進入戰場，也不會被刀劍所傷殺，所面對的怨敵都會生起慈悲之心，即使生起噁心也會自然退敗。這些善男』

【English Translation】 English version: Śakra (Indra, king of the gods) said, 'Kauśika (another name for Śakra)! If good men and good women are able to sincerely listen to, accept, uphold, recite, diligently study, contemplate according to the Dharma, write, explain, and widely propagate the profound scriptures of the Prajñāpāramitā (Perfection of Wisdom), these good men and good women will always have peace in their bodies and constant joy in their minds, and will not be troubled by any calamities or misfortunes.' 'Furthermore, Kauśika! If good men and good women, with sincere hearts, listen to, accept, uphold, recite, draw near to, make offerings to, contemplate according to the Dharma, write, explain, and widely propagate these profound scriptures of the Prajñāpāramitā, these good men and good women, if they are in the midst of a battle, and sincerely recite this Prajñāpāramitā, with compassion protecting all sentient beings, they will not be wounded or killed by swords or weapons. The enemies they face will all develop compassionate hearts, and even if they arise with evil intentions, they will naturally retreat. If these good men and good women were to lose their lives in battle due to being wounded by swords or arrows, such a thing would never happen. Why is that? Kauśika! These good men and good women, using non-attainment (anupalabdhi, non-attachment to anything) as a means, have long cultivated giving (dāna, generosity), moral conduct (śīla, ethical behavior), patience (kṣānti, forbearance), diligence (vīrya, effort), meditative concentration (dhyāna, meditation), and the Prajñāpāramitā. They are able to subdue the swords of greed within themselves, and also remove the swords of greed in others; they are able to subdue the swords of hatred within themselves, and also remove the swords of hatred in others; they are able to subdue the swords of ignorance within themselves, and also remove the swords of ignorance in others; they are able to subdue the swords of arrogance within themselves, and also remove the swords of arrogance in others; they are able to subdue the swords of wrong views within themselves, and also remove the swords of wrong views in others; they are able to subdue the swords of latent tendencies within themselves, and also remove the swords of latent tendencies in others; they are able to subdue the swords of defilements within themselves, and also remove the swords of defilements in others; they are able to subdue the swords of evil karma within themselves, and also remove the swords of evil karma in others. Kauśika! Because of this reason, these good men and good women, even if they enter a battlefield, will not be wounded or killed by swords or weapons. The enemies they face will all develop compassionate hearts, and even if they arise with evil intentions, they will naturally retreat. These good men'

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子、善女人等至心念誦甚深般若波羅蜜多威神力故，設在軍陣刀箭所傷，喪失身命終無是處。

「複次，憍尸迦！若善男子、善女人等不離一切智智心，以無所得而為方便，常于如是甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎、書寫、解說、廣令流佈，是善男子、善女人等，一切毒藥、蠱道、鬼魅、厭禱、咒術皆不能害，水不能溺火不能燒，刀仗、惡獸、怨賊、惡神、眾邪、魍魎不能損害。何以故？憍尸迦！如是般若波羅蜜多是大神咒，如是般若波羅蜜多是大明咒，如是般若波羅蜜多是無上咒，如是般若波羅蜜多是無等等咒，如是般若波羅蜜多是一切咒王，最上最妙無能及者，具大威力能伏一切，不為一切之所降伏。是善男子、善女人等精勤修學如是咒王，不為自害，不為害他，不為俱害。何以故？憍尸迦！是善男子、善女人等學此般若波羅蜜多，了自他俱不可得故。憍尸迦！是善男子、善女人等學此般若波羅蜜多大咒王時，不得我，不得有情，乃至不得知者、見者；不得色，不得受、想、行、識，乃至不得一切智，不得道相智、一切相智。以於此等無所得故，不為自害，不為害他，不為俱害。

「憍尸迦！是善男子、善女人等學此般若波羅蜜多大咒王時，于

【現代漢語翻譯】 現代漢語譯本： 『須菩提，善男子、善女人等如果至誠唸誦甚深般若波羅蜜多（paramita，意為到彼岸）的威神力，即使在戰場上被刀箭所傷，喪失生命，也絕無可能。』

『再者，憍尸迦（Kaushika，帝釋天）！如果善男子、善女人等不離一切智智（sarvajñatā，意為對一切事物和現象的智慧）之心，以無所得（anupalabdhi，意為不執著于任何事物）作為方便，經常對這樣的甚深般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、供養恭敬、尊重讚歎、書寫、解說、廣泛流佈，那麼這些善男子、善女人等，一切毒藥、蠱道、鬼魅、厭禱、咒術都不能傷害他們，水不能淹沒，火不能焚燒，刀劍、惡獸、怨賊、惡神、各種邪祟、魍魎都不能損害他們。為什麼呢？憍尸迦！因為這樣的般若波羅蜜多是大神咒，這樣的般若波羅蜜多是大明咒，這樣的般若波羅蜜多是無上咒，這樣的般若波羅蜜多是無等等咒，這樣的般若波羅蜜多是一切咒王，最上最妙，沒有能與之相比的，具有強大的威力，能夠降伏一切，不被一切所降伏。這些善男子、善女人等精勤修學這樣的咒王，不會自我傷害，不會傷害他人，也不會同時傷害自己和他人。為什麼呢？憍尸迦！因為這些善男子、善女人等學習此般若波羅蜜多，了知自己和他人都是不可得的緣故。憍尸迦！這些善男子、善女人等學習此般若波羅蜜多大咒王時，不會執著於我，不會執著于有情（sattva，意為眾生），乃至不會執著于知者、見者；不會執著於色（rupa，意為物質），不會執著于受（vedana，意為感受）、想（samjna，意為概念）、行（samskara，意為意志）、識（vijnana，意為意識），乃至不會執著於一切智，不會執著于道相智（marga-jnana，意為對道的智慧）、一切相智（sarvakarajnata，意為對一切事物和現象的智慧）。因為對於這些都沒有執著，所以不會自我傷害，不會傷害他人，也不會同時傷害自己和他人。』

『憍尸迦！這些善男子、善女人等學習此般若波羅蜜多大咒王時，對於

【English Translation】 English version: 'Subhuti, if good men and good women wholeheartedly recite the profound Prajnaparamita (paramita, meaning perfection of wisdom), due to its majestic power, even if they are wounded by swords and arrows on the battlefield and lose their lives, it is absolutely impossible for that to happen.'

'Furthermore, Kaushika (Kaushika, the god Indra)! If good men and good women do not depart from the mind of all-knowing wisdom (sarvajñatā, meaning the wisdom of all things and phenomena), using non-attainment (anupalabdhi, meaning non-attachment to anything) as a means, and constantly listen to, receive, uphold, recite, diligently study, contemplate, make offerings to, respect, praise, write, explain, and widely disseminate such profound Prajnaparamita, then these good men and good women will not be harmed by any poison, sorcery, ghosts, curses, or spells. Water cannot drown them, fire cannot burn them, and swords, evil beasts, enemies, evil spirits, various evils, and goblins cannot harm them. Why is that, Kaushika? Because such Prajnaparamita is a great divine mantra, such Prajnaparamita is a great bright mantra, such Prajnaparamita is the unsurpassed mantra, such Prajnaparamita is the unequaled mantra, such Prajnaparamita is the king of all mantras, the most supreme and wonderful, with no equal, possessing great power to subdue all, and not being subdued by anything. These good men and good women, diligently studying such a king of mantras, will not harm themselves, will not harm others, and will not harm both themselves and others. Why is that, Kaushika? Because these good men and good women, learning this Prajnaparamita, understand that both self and others are unattainable. Kaushika! When these good men and good women learn this great mantra king of Prajnaparamita, they do not cling to self, do not cling to sentient beings (sattva, meaning living beings), and do not even cling to the knower or the seer; they do not cling to form (rupa, meaning matter), do not cling to feeling (vedana, meaning sensation), perception (samjna, meaning concept), volition (samskara, meaning will), or consciousness (vijnana, meaning awareness), and do not even cling to all-knowing wisdom, do not cling to the wisdom of the path (marga-jnana, meaning wisdom of the path), or the wisdom of all aspects (sarvakarajnata, meaning wisdom of all things and phenomena). Because they do not cling to these, they will not harm themselves, will not harm others, and will not harm both themselves and others.'

'Kaushika! When these good men and good women learn this great mantra king of Prajnaparamita, regarding

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我及法雖無所得，而證無上正等菩提，觀諸有情心行差別，隨宜為轉無上法輪，令如說行皆得利樂。何以故？憍尸迦！過去菩薩摩訶薩眾，於此般若波羅蜜多大神咒王精勤修學，已證無上正等菩提，轉妙法輪度無量眾。未來菩薩摩訶薩眾，於此般若波羅蜜多大神咒王精勤修學，當證無上正等菩提，轉妙法輪度無量眾。現在十方無邊世界有諸菩薩摩訶薩眾，於此般若波羅蜜多大神咒王精勤修學，現證無上正等菩提，轉妙法輪度無量眾。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等隨所居止國土城邑人及非人，不為一切災橫疾疫之所傷害。何以故？憍尸迦！是善男子、善女人等隨所住處，為此三千大千世界及餘十方無邊世界所有四大王眾天乃至色究竟天並諸龍神、阿素洛等常來守護，供養恭敬、尊重讚歎，不令般若波羅蜜多有留難故。

「複次，憍尸迦！若善男子、善女人等書此般若波羅蜜多大神咒王，置清凈處供養恭敬、尊重讚歎，雖不聽聞、受持、讀誦、精勤修學、如理思惟，亦不為他開示分別，而此住處國邑王都人非人等，不為一切災橫疾疫之所傷害。何以故？憍尸迦！如是般若波羅蜜多大神咒

【現代漢語翻譯】 現代漢語譯本：我雖然在法上沒有任何所得，卻證得了無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），觀察到眾生心念行為的差異，隨其根性為他們轉動無上法輪（Dharma-cakra，佛法之輪），使他們如所說的那樣修行，都能獲得利益和安樂。為什麼呢？憍尸迦（Kauśika，帝釋天）！過去的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）們，通過精勤修學這《般若波羅蜜多》（Prajñāpāramitā，智慧到彼岸）大神咒王，已經證得了無上正等菩提，轉動了微妙的法輪，度化了無量的眾生。未來的菩薩摩訶薩們，通過精勤修學這《般若波羅蜜多》大神咒王，也將證得無上正等菩提，轉動微妙的法輪，度化無量的眾生。現在十方無邊世界中的菩薩摩訶薩們，通過精勤修學這《般若波羅蜜多》大神咒王，正在證得無上正等菩提，轉動微妙的法輪，度化無量的眾生。 再者，憍尸迦！如果善男子、善女人們對於這《般若波羅蜜多》，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛地傳播，那麼這些善男子、善女人們所居住的國土、城邑，無論是人還是非人，都不會受到一切災禍、橫禍、疾病的傷害。為什麼呢？憍尸迦！這些善男子、善女人們所居住的地方，會得到這三千大千世界以及其他十方無邊世界的所有四大王眾天（Cāturmahārājika，四大天王及其眷屬）乃至色究竟天（Akaniṣṭha，色界最高天）以及諸龍神、阿素洛（Asura，非天）等的常常守護，供養恭敬、尊重讚歎，不讓《般若波羅蜜多》受到任何阻礙。 再者，憍尸迦！如果善男子、善女人們書寫這《般若波羅蜜多》大神咒王，放置在清凈的地方供養恭敬、尊重讚歎，即使他們不聽聞、受持、讀誦、精勤修學、如理思維，也不為他人開示分別，這個住處、國邑、王都的人和非人等，也不會受到一切災禍、橫禍、疾病的傷害。為什麼呢？憍尸迦！像這樣的《般若波羅蜜多》大神咒王

【English Translation】 English version: Although I have attained nothing in terms of Dharma, I have realized Anuttara-samyak-sambodhi (supreme perfect enlightenment). Observing the differences in the minds and actions of sentient beings, I turn the unsurpassed Dharma-cakra (wheel of Dharma) for them according to their capacities, so that they may all benefit and find joy by practicing as taught. Why is this so? Kauśika (Indra)! The Bodhisattva-mahāsattvas (great Bodhisattvas) of the past, through diligent study and practice of this great mantra king of the Prajñāpāramitā (Perfection of Wisdom), have already realized Anuttara-samyak-sambodhi, turned the wondrous wheel of Dharma, and liberated countless beings. The Bodhisattva-mahāsattvas of the future, through diligent study and practice of this great mantra king of the Prajñāpāramitā, will also realize Anuttara-samyak-sambodhi, turn the wondrous wheel of Dharma, and liberate countless beings. The Bodhisattva-mahāsattvas in the boundless worlds of the ten directions at present, through diligent study and practice of this great mantra king of the Prajñāpāramitā, are now realizing Anuttara-samyak-sambodhi, turning the wondrous wheel of Dharma, and liberating countless beings. Furthermore, Kauśika! If good men and good women sincerely listen to, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this Prajñāpāramitā, then the countries and cities where these good men and good women reside, whether inhabited by humans or non-humans, will not be harmed by any disasters, calamities, or diseases. Why is this so? Kauśika! The places where these good men and good women reside will be constantly protected by all the Cāturmahārājika (Four Heavenly Kings and their retinues) of this three-thousand great thousand world and the boundless worlds of the ten directions, up to the Akaniṣṭha (highest heaven in the realm of form), as well as by the dragons, gods, Asuras (demigods), etc., who will make offerings, pay homage, respect, and praise, and will not allow any obstacles to the Prajñāpāramitā. Furthermore, Kauśika! If good men and good women write this great mantra king of the Prajñāpāramitā and place it in a clean place to make offerings, pay homage, respect, and praise, even if they do not listen to, uphold, recite, diligently study, or contemplate according to the principles, nor explain it to others, the people and non-humans in that place, country, or capital will not be harmed by any disasters, calamities, or diseases. Why is this so? Kauśika! Such is the great mantra king of the Prajñāpāramitā.

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王隨所住處，為此三千大千世界及餘十方無邊世界所有四大王眾天乃至色究竟天並諸龍神、阿素洛等，常來守護，供養恭敬、尊重讚歎，不令般若波羅蜜多大神咒王有留難故。憍尸迦！是善男子、善女人等，但書般若波羅蜜多大神咒王，置清凈處供養恭敬、尊重讚歎，尚獲如是現法利益，況能聽聞、受持、讀誦、精勤修學、如理思惟，及廣為他開示分別！當知是輩功德無邊，速證菩提利樂一切。

「複次，憍尸迦！若善男子、善女人等怖畏怨家、惡獸、災橫、厭禱、疾疫、毒藥、咒等，應書般若波羅蜜多大神咒王隨多少分香囊盛貯，安寶筒中恒隨逐身，供養恭敬、尊重讚歎，諸怖畏事皆自銷除，天龍、鬼神常守護故。憍尸迦！譬如有人或傍生類入菩提樹院，或至彼院邊，人非人等不能傷害。何以故？憍尸迦！過去未來現在諸佛皆坐此處證得無上正等菩提，得菩提已施諸有情，無恐、無怖、無怨、無害身心安樂。安立無量無數有情，令住人天尊貴妙行；安立無量無數有情，令住三乘安樂妙行；安立無量無數有情，令現證得或預流果、或一來果、或不還果、或阿羅漢果；安立無量無數有情，令當證得獨覺菩提，或證無上正等菩提。如是勝事皆由般若波羅蜜多威神之力，是故此處一切天、龍、阿素洛等皆共守護，供養

恭敬、尊重讚歎。當知般若波羅蜜多甚深經典隨所住處亦復如是，一切天、龍、阿素洛等常來守護，供養恭敬、尊重讚歎，不令般若波羅蜜多有留難故。

「憍尸迦！如是般若波羅蜜多甚深經典隨所在處，當知是處即真制多，一切有情皆應敬禮，當以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。」

爾時，天帝釋白佛言：「世尊！若善男子、善女人等書此般若波羅蜜多甚深經典，種種莊嚴供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。有善男子、善女人等佛涅槃后，起窣堵波七寶嚴飾，寶函盛貯佛設利羅安置其中，供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。二所生福，何者為多？」

佛告憍尸迦：「我還問汝，當隨意答。于意云何？如來所得一切相智及相好身，依何等法修學而得？」

天帝釋言：「世尊！如來所得一切相智及相好身，依此般若波羅蜜多甚深經典修學而得。」

佛言：「憍尸迦！如是！如是！如汝所說。我依般若波羅蜜多甚深經典修學故，得一切相智及相好身。何以故？憍尸迦！不

【現代漢語翻譯】 現代漢語譯本 恭敬、尊重和讚歎。應當知道，般若波羅蜜多（Prajnaparamita，智慧的完美）的甚深經典，無論在何處，情況也是如此，一切天（Deva，神）、龍（Naga，龍族）、阿素洛（Asura，非天）等都會前來守護，供養、恭敬、尊重和讚歎，不讓般若波羅蜜多受到任何阻礙。 『憍尸迦（Kausika，帝釋天的別名）！像這樣的般若波羅蜜多甚深經典，無論在什麼地方，都應當知道那個地方就是真正的制多（Caitya，佛塔），一切眾生都應該敬禮，應當用各種上好的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、伎樂和燈明來供養。』 當時，天帝釋（Sakra devanam Indra，眾神之王）對佛說：『世尊！如果善男子、善女人等書寫這部般若波羅蜜多甚深經典，用各種莊嚴的物品供養、恭敬、尊重和讚歎，又用各種上好的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、伎樂和燈明來供養。還有善男子、善女人等在佛陀涅槃后，建造用七寶裝飾的窣堵波（Stupa，佛塔），用寶函盛放佛陀的舍利（Sarira，遺骨）安置其中，供養、恭敬、尊重和讚歎，又用各種上好的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、伎樂和燈明來供養。這兩種行為所產生的福德，哪一種更多呢？』 佛告訴憍尸迦：『我反過來問你，你應當隨意回答。你認為如何？如來（Tathagata，佛的稱號）所獲得的一切相智（Sarvakarajnata，對一切事物本質的智慧）和相好之身（Laksana-anuvyanjana，佛的莊嚴相貌），是依靠什麼法門修學而得到的？』 天帝釋說：『世尊！如來所獲得的一切相智和相好之身，是依靠這部般若波羅蜜多甚深經典修學而得到的。』 佛說：『憍尸迦！是這樣的！是這樣的！正如你所說。我依靠般若波羅蜜多甚深經典修學，所以得到一切相智和相好之身。為什麼呢？憍尸迦！不

【English Translation】 English version With reverence, respect, and praise. It should be known that the profound scriptures of the Prajnaparamita (Perfection of Wisdom), wherever they are, are also like this: all Devas (gods), Nagas (dragons), Asuras (demigods), and others constantly come to protect, offer, revere, respect, and praise, so that the Prajnaparamita will not encounter any obstacles. 'Kausika (another name for Indra, the king of gods)! Wherever such profound scriptures of the Prajnaparamita are, it should be known that that place is a true Caitya (shrine), and all sentient beings should pay homage. They should make offerings with various excellent flower garlands, scented pastes, scattered fragrances, clothing, necklaces, jeweled banners, canopies, various exquisite and precious items, music, and lamps.' At that time, Sakra devanam Indra (the king of gods) said to the Buddha: 'World Honored One! If good men and good women write this profound scripture of the Prajnaparamita, and offer, revere, respect, and praise it with various adornments, and also make offerings with various excellent flower garlands, scented pastes, scattered fragrances, clothing, necklaces, jeweled banners, canopies, various exquisite and precious items, music, and lamps. And if good men and good women, after the Buddha's Nirvana, build a Stupa (Buddhist shrine) adorned with seven treasures, place the Buddha's Sarira (relics) in a jeweled casket within it, and offer, revere, respect, and praise it, and also make offerings with various excellent flower garlands, scented pastes, scattered fragrances, clothing, necklaces, jeweled banners, canopies, various exquisite and precious items, music, and lamps. Which of the two generates more merit?' The Buddha said to Kausika: 'I will ask you in return, and you should answer as you wish. What do you think? The Tathagata's (Buddha's title) attainment of all-knowing wisdom (Sarvakarajnata) and the physical body with auspicious marks (Laksana-anuvyanjana), by what Dharma (teachings) were they obtained through practice?' Sakra devanam Indra said: 'World Honored One! The Tathagata's attainment of all-knowing wisdom and the physical body with auspicious marks were obtained through practice based on this profound scripture of the Prajnaparamita.' The Buddha said: 'Kausika! It is so! It is so! Just as you have said. I obtained all-knowing wisdom and the physical body with auspicious marks through practice based on the profound scripture of the Prajnaparamita. Why is that? Kausika! Not'

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學般若波羅蜜多甚深經典，證得無上正等菩提無有是處。憍尸迦！非但獲得相好身故說名如來、應、正等覺，要由證得一切相智故名如來、應、正等覺。憍尸迦！如來所得一切相智，要由般若波羅蜜多為因而起；佛相好身但為依處，若不依止佛相好身，一切相智無由而起。是故般若波羅蜜多正為因起一切智智，欲令此智現前相續故，復修集佛相好身。此相好身若非遍智所依處者，一切天、龍、人非人等不應竭誠供養恭敬，以相好身與佛遍智為所依止故，諸天、龍神、人非人等供養恭敬。由此緣故，我涅槃后，諸天、龍神、人非人等供養恭敬我設利羅。

「憍尸迦！若善男子、善女人等但于般若波羅蜜多甚深經典，供養恭敬、尊重讚歎，則為供養一切相智及所依止佛相好身，並涅槃后佛設利羅。何以故？憍尸迦！一切相智及相好身並設利羅，皆以般若波羅蜜多為根本故。憍尸迦！若善男子、善女人等但于佛身及設利羅供養恭敬、尊重讚歎，非為供養一切相智及此般若波羅蜜多。何以故？憍尸迦！佛身遺體非此般若波羅蜜多一切相智之根本故。憍尸迦！由此因緣，若善男子、善女人等欲供養佛若身、若心及余功德，先當聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說如是般若波羅蜜多甚深經典，復以種種上妙

【現代漢語翻譯】 現代漢語譯本：通過學習甚深的般若波羅蜜多經典，來證得無上正等菩提，這是不可能的。憍尸迦（Kausika，帝釋天）！不僅僅是因為獲得了相好之身才被稱為如來（Tathagata，佛的稱號之一）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟者），而是因為證得了一切相智（sarvakarajnata，對一切事物和現象的全面認知）才被稱為如來、應、正等覺。憍尸迦！如來所獲得的一切相智，必須以般若波羅蜜多為因而生起；佛的相好之身只是一個依處，如果不依止佛的相好之身，一切相智就無法產生。因此，般若波羅蜜多是產生一切智智（sarvajna-jnana，對一切事物和現象的智慧）的真正原因，爲了使這種智慧能夠持續顯現，才進一步修習佛的相好之身。如果這個相好之身不是遍智（sarvajnata，對一切事物和現象的全面認知）的依處，那麼一切天、龍、人、非人等就不應該竭誠供養恭敬，正是因為相好之身是佛的遍智的依處，所以諸天、龍神、人、非人等才會供養恭敬。基於這個原因，我涅槃后，諸天、龍神、人、非人等會供養恭敬我的舍利（sarira，佛陀或高僧的遺骨）。 憍尸迦！如果善男子、善女人等只是對般若波羅蜜多甚深經典進行供養恭敬、尊重讚歎，那麼就等同於供養了一切相智以及作為其依處的佛的相好之身，以及涅槃后的佛舍利。為什麼呢？憍尸迦！一切相智、相好之身以及舍利，都以般若波羅蜜多為根本。憍尸迦！如果善男子、善女人等只是對佛身和舍利進行供養恭敬、尊重讚歎，那並不是供養了一切相智和般若波羅蜜多。為什麼呢？憍尸迦！佛身遺體不是般若波羅蜜多和一切相智的根本。憍尸迦！基於這個原因，如果善男子、善女人等想要供養佛的身、心以及其他功德，首先應當聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說這樣的般若波羅蜜多甚深經典，再以各種上妙

【English Translation】 English version: There is no way to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) by learning the profound Prajnaparamita (Perfection of Wisdom) sutras. Kausika (Indra, the king of gods)! It is not merely because of obtaining the marks and characteristics of a Buddha's body that one is called Tathagata (Thus Gone One, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), but because of attaining Sarvakarajnata (knowledge of all aspects) that one is called Tathagata, Arhat, Samyaksambuddha. Kausika! The Sarvakarajnata attained by the Tathagata arises from Prajnaparamita as its cause; the marks and characteristics of a Buddha's body are merely a support. If one does not rely on the marks and characteristics of a Buddha's body, Sarvakarajnata cannot arise. Therefore, Prajnaparamita is the true cause of the arising of Sarvajna-jnana (wisdom of all knowledge), and in order to make this wisdom continuously manifest, one further cultivates the marks and characteristics of a Buddha's body. If these marks and characteristics of a Buddha's body were not the support of Sarvajnata (omniscience), then all gods, dragons, humans, non-humans, etc., should not sincerely make offerings and pay respects. It is because the marks and characteristics of a Buddha's body are the support of the Buddha's Sarvajnata that gods, dragons, humans, non-humans, etc., make offerings and pay respects. For this reason, after my Nirvana, gods, dragons, humans, non-humans, etc., will make offerings and pay respects to my sarira (relics of the Buddha or a high monk). Kausika! If good men and good women only make offerings, pay respects, and praise the profound Prajnaparamita sutras, then it is equivalent to making offerings to Sarvakarajnata and the marks and characteristics of a Buddha's body that support it, as well as the Buddha's sarira after Nirvana. Why is that? Kausika! Sarvakarajnata, the marks and characteristics of a Buddha's body, and sarira all have Prajnaparamita as their root. Kausika! If good men and good women only make offerings, pay respects, and praise the Buddha's body and sarira, then they are not making offerings to Sarvakarajnata and Prajnaparamita. Why is that? Kausika! The Buddha's body and relics are not the root of Prajnaparamita and Sarvakarajnata. Kausika! For this reason, if good men and good women wish to make offerings to the Buddha's body, mind, and other merits, they should first listen to, receive, recite, diligently study, contemplate, write, and explain such profound Prajnaparamita sutras, and then with various excellent

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供具而供養之。

「以是故，憍尸迦！若善男子、善女人等，書此般若波羅蜜多甚深經典，種種莊嚴供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。有善男子、善女人等佛涅槃後起窣堵波七寶嚴飾，寶函盛貯佛設利羅安置其中，供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。二所生福，前者為多無量倍數。何以故？憍尸迦！如是般若波羅蜜多甚深經典，能生布施波羅蜜多乃至般若波羅蜜多故，能顯內空乃至無性自性空故，能生四念住廣說乃至十八佛不共法故，能生一切三摩地門、陀羅尼門故，能辦成熟有情、嚴凈佛土事故，能辦菩薩摩訶薩族姓圓滿、色力圓滿、財寶圓滿、眷屬圓滿故，能辦一切大慈、大悲、大喜、大舍故，能辦世間剎帝利大族、婆羅門大族、長者大族、居士大族、四大王眾天乃至色究竟天故，能辦世間空無邊處天乃至非想非非想處天故，能辦預流、一來、不還、阿羅漢果、獨覺菩提故，能辦菩薩摩訶薩行、諸佛無上正等菩提故，能辦最上最勝無等一切如來、應、正等覺一切相智故。」

爾時，天帝釋白佛言：「世尊！贍部洲人於此般若波羅蜜多甚深

【現代漢語翻譯】 現代漢語譯本：用各種供品來供養它。 『因此，喬尸迦（憍尸迦，即帝釋天），如果善男子、善女人等，書寫這部甚深的《般若波羅蜜多》經典，用各種莊嚴的物品供養、恭敬、尊重和讚歎，再用各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、音樂和燈火來供養。又有善男子、善女人等，在佛陀涅槃后建造用七寶裝飾的佛塔（窣堵波，即佛塔），用寶函盛放佛陀的舍利安置其中，供養、恭敬、尊重和讚歎，再用各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、音樂和燈火來供養。這兩種行為所產生的福德，前者比後者多出無量倍。為什麼呢？喬尸迦！因為這部甚深的《般若波羅蜜多》經典，能夠產生布施波羅蜜多（佈施波羅蜜多，即佈施的完美）乃至般若波羅蜜多（般若波羅蜜多，即智慧的完美），能夠顯現內空（內空，即內在的空性）乃至無性自性空（無性自性空，即沒有自性的空性），能夠產生四念住（四念住，即四種觀想的修行方法）廣說乃至十八佛不共法（十八佛不共法，即佛陀獨有的十八種功德），能夠產生一切三摩地門（三摩地門，即禪定的修行方法）、陀羅尼門（陀羅尼門，即總持的修行方法），能夠成就成熟有情、莊嚴清凈佛土的事業，能夠成就菩薩摩訶薩（菩薩摩訶薩，即大菩薩）的族姓圓滿、色力圓滿、財寶圓滿、眷屬圓滿，能夠成就一切大慈、大悲、大喜、大舍，能夠成就世間的剎帝利（剎帝利，即統治階級）大族、婆羅門（婆羅門，即祭司階級）大族、長者大族、居士大族、四大王眾天（四大王眾天，即欲界天的第一層）乃至色究竟天（色究竟天，即色界天的最高層），能夠成就世間的空無邊處天（空無邊處天，即無色界天的第一層）乃至非想非非想處天（非想非非想處天，即無色界天的最高層），能夠成就預流（預流，即初果）、一來（一來，即二果）、不還（不還，即三果）、阿羅漢果（阿羅漢果，即四果）、獨覺菩提（獨覺菩提，即辟支佛的覺悟），能夠成就菩薩摩訶薩的修行、諸佛無上正等菩提（無上正等菩提，即佛陀的最高覺悟），能夠成就最上最勝無等的一切如來（如來，即佛陀的稱號）、應（應，即應供）、正等覺（正等覺，即正等正覺）的一切相智（一切相智，即佛陀的智慧）。』 當時，天帝釋（天帝釋，即帝釋天）對佛說：『世尊！贍部洲（贍部洲，即我們所居住的世界）的人們對於這部甚深的《般若波羅蜜多》

【English Translation】 English version: And offer it with various offerings. 'Therefore, Kausika (Kausika, i.e., Indra), if good men or good women write this profound Prajnaparamita (Prajnaparamita, i.e., Perfection of Wisdom) scripture, and offer, respect, honor, and praise it with various adornments, and further offer it with various excellent flower garlands, scented ointments, powdered incense, clothing, necklaces, jeweled banners, canopies, various exquisite and precious items, music, and lamps. And if good men or good women, after the Buddha's Nirvana, build stupas (stupas, i.e., Buddhist shrines) adorned with seven treasures, and place the Buddha's relics in a jeweled casket within them, and offer, respect, honor, and praise them, and further offer them with various excellent flower garlands, scented ointments, powdered incense, clothing, necklaces, jeweled banners, canopies, various exquisite and precious items, music, and lamps. The merit generated by the former is immeasurably greater than the latter. Why is that? Kausika! Because this profound Prajnaparamita scripture can generate the perfection of giving (dana paramita, i.e., perfection of giving) up to the perfection of wisdom (prajna paramita, i.e., perfection of wisdom), can reveal inner emptiness (inner emptiness, i.e., emptiness of inner phenomena) up to the emptiness of no-self-nature (emptiness of no-self-nature, i.e., emptiness of inherent existence), can generate the four foundations of mindfulness (four foundations of mindfulness, i.e., four types of meditative practices) and so on up to the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha, i.e., eighteen unique attributes of a Buddha), can generate all samadhi doors (samadhi doors, i.e., meditative practices) and dharani doors (dharani doors, i.e., mnemonic practices), can accomplish the maturation of sentient beings and the purification of Buddha lands, can accomplish the perfection of the lineage, physical strength, wealth, and retinue of Bodhisattva Mahasattvas (Bodhisattva Mahasattvas, i.e., great Bodhisattvas), can accomplish all great loving-kindness, great compassion, great joy, and great equanimity, can accomplish the great families of Kshatriyas (Kshatriyas, i.e., ruling class), Brahmins (Brahmins, i.e., priestly class), elders, and householders in the world, the Four Great King Heavens (Four Great King Heavens, i.e., first level of desire realm) up to the Akanistha Heaven (Akanistha Heaven, i.e., highest level of form realm), can accomplish the heavens of the sphere of infinite space (sphere of infinite space, i.e., first level of formless realm) up to the sphere of neither perception nor non-perception (sphere of neither perception nor non-perception, i.e., highest level of formless realm), can accomplish the fruits of stream-enterer (stream-enterer, i.e., first stage of enlightenment), once-returner (once-returner, i.e., second stage of enlightenment), non-returner (non-returner, i.e., third stage of enlightenment), Arhat (Arhat, i.e., fourth stage of enlightenment), and Pratyekabuddha Bodhi (Pratyekabuddha Bodhi, i.e., enlightenment of a solitary Buddha), can accomplish the practices of Bodhisattva Mahasattvas and the unsurpassed, perfect, and complete enlightenment of all Buddhas (unsurpassed, perfect, and complete enlightenment, i.e., highest enlightenment of a Buddha), can accomplish the all-knowing wisdom (all-knowing wisdom, i.e., wisdom of a Buddha) of all the most supreme, most excellent, and unequaled Tathagatas (Tathagatas, i.e., title of a Buddha), Arhats (Arhats, i.e., worthy of offerings), and Samyaksambuddhas (Samyaksambuddhas, i.e., perfectly enlightened ones).' At that time, Indra (Indra, i.e., the king of gods) said to the Buddha, 'World Honored One! The people of Jambudvipa (Jambudvipa, i.e., the world we live in) regarding this profound Prajnaparamita'

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經典不供養恭敬、尊重讚歎者，彼豈不知供養恭敬、尊重讚歎甚深般若波羅蜜多，獲得如是功德勝利？」

佛告憍尸迦：「我還問汝，當隨意答。于意云何？贍部洲內有幾許人成佛證凈、成法證凈、成僧證凈？有幾許人于佛無疑、於法無疑、于僧無疑？有幾許人于佛究竟、於法究竟、于僧究竟？有幾許人得三十七菩提分法？有幾許人得三解脫門？有幾許人得八解脫？有幾許人得九次第定？有幾許人得六神通？有幾許人得四無礙解？有幾許人永斷三結得預流果？有幾許人薄貪、瞋、癡得一來果？有幾許人斷五順下分結得不還果？有幾許人斷五順上分結得阿羅漢果？有幾許人發心定趣獨覺菩提？有幾許人發心定趣諸佛無上正等菩提？」

天帝釋言：「世尊！贍部洲內有少許人成佛證凈、成法證凈、成僧證凈，乃至有少許人發心定趣諸佛無上正等菩提。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！贍部洲內極少分人成佛證凈、成法證凈、成僧證凈，轉少分人于佛無疑、於法無疑、于僧無疑，乃至轉少分人發心定趣諸佛無上正等菩提，轉少分人既發心已精勤修習趣菩提行，轉少分人精勤修習菩提行已證得無上正等菩提。何以故？憍尸迦！諸有情類流轉生死，無量世來多不見佛，不聞正法，

【現代漢語翻譯】 現代漢語譯本：『如果有人不供養、不恭敬、不尊重、不讚嘆經典，難道他們不知道供養、恭敬、尊重、讚歎甚深般若波羅蜜多（paramita，意為「到彼岸」）能獲得如此的功德和殊勝利益嗎？』

佛陀告訴憍尸迦（Kauśika，即帝釋天）：『我再問你，你隨意回答。你認為如何？在贍部洲（Jambudvipa，指我們所居住的這個世界）內，有多少人成就了對佛的清凈信心、對法的清凈信心、對僧的清凈信心？有多少人對佛沒有疑惑、對法沒有疑惑、對僧沒有疑惑？有多少人對佛達到究竟、對法達到究竟、對僧達到究竟？有多少人獲得了三十七菩提分法（bodhipakṣa，意為「菩提的輔助因素」）？有多少人獲得了三解脫門（vimokṣa，意為「解脫之門」）？有多少人獲得了八解脫？有多少人獲得了九次第定（samāpatti，意為「次第禪定」）？有多少人獲得了六神通（abhijñā，意為「超自然能力」）？有多少人獲得了四無礙解（pratisaṃvidā，意為「無礙的理解」）？有多少人永遠斷除了三結（saṃyojana，意為「束縛」）而證得預流果（srota-āpanna，意為「入流者」）？有多少人減少了貪、嗔、癡而證得一來果（sakṛdāgāmin，意為「一來者」）？有多少人斷除了五順下分結（avarabhāgīya-saṃyojana，意為「導致輪迴的五種束縛」）而證得不還果（anāgāmin，意為「不還者」）？有多少人斷除了五順上分結（ūrdhvabhāgīya-saṃyojana，意為「導致上界輪迴的五種束縛」）而證得阿羅漢果（arhat，意為「應供者」）？有多少人發心決定趣向獨覺菩提（pratyekabuddha-bodhi，意為「獨覺的覺悟」）？有多少人發心決定趣向諸佛無上正等菩提（anuttarā-samyak-saṃbodhi，意為「無上正等覺悟」）？』

天帝釋回答說：『世尊！在贍部洲內，只有極少部分人成就了對佛的清凈信心、對法的清凈信心、對僧的清凈信心，乃至只有極少部分人發心決定趣向諸佛無上正等菩提。』

這時，佛陀告訴天帝釋說：『是的！是的！正如你所說。憍尸迦！在贍部洲內，只有極少部分人成就了對佛的清凈信心、對法的清凈信心、對僧的清凈信心，更少部分人對佛沒有疑惑、對法沒有疑惑、對僧沒有疑惑，乃至更少部分人發心決定趣向諸佛無上正等菩提，更少部分人發心之後精勤修習趣向菩提的修行，更少部分人精勤修習菩提的修行之後證得無上正等菩提。為什麼呢？憍尸迦！眾生在生死輪迴中，無量世以來大多沒有見到佛，沒有聽聞正法，』

【English Translation】 English version: 'If someone does not make offerings, respect, honor, or praise the scriptures, do they not know that by making offerings, respecting, honoring, and praising the profound Prajñāpāramitā (perfection of wisdom), they obtain such merit and victory?'

The Buddha said to Kauśika (Indra): 'I will ask you again, answer as you wish. What do you think? Within Jambudvipa (the world we live in), how many people have attained pure faith in the Buddha, pure faith in the Dharma, and pure faith in the Sangha? How many people have no doubt about the Buddha, no doubt about the Dharma, and no doubt about the Sangha? How many people have reached the ultimate in the Buddha, the ultimate in the Dharma, and the ultimate in the Sangha? How many people have attained the thirty-seven factors of enlightenment (bodhipakṣa)? How many people have attained the three doors of liberation (vimokṣa)? How many people have attained the eight liberations? How many people have attained the nine successive meditative states (samāpatti)? How many people have attained the six supernormal powers (abhijñā)? How many people have attained the four kinds of unobstructed understanding (pratisaṃvidā)? How many people have permanently severed the three fetters (saṃyojana) and attained the fruit of a stream-enterer (srota-āpanna)? How many people have reduced greed, hatred, and delusion and attained the fruit of a once-returner (sakṛdāgāmin)? How many people have severed the five lower fetters (avarabhāgīya-saṃyojana) and attained the fruit of a non-returner (anāgāmin)? How many people have severed the five higher fetters (ūrdhvabhāgīya-saṃyojana) and attained the fruit of an Arhat (arhat)? How many people have resolved to attain the enlightenment of a solitary Buddha (pratyekabuddha-bodhi)? How many people have resolved to attain the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi)?'

Indra replied: 'World Honored One! Within Jambudvipa, very few people have attained pure faith in the Buddha, pure faith in the Dharma, and pure faith in the Sangha, and even fewer have resolved to attain the unsurpassed perfect enlightenment of all Buddhas.'

Then, the Buddha said to Indra: 'So it is! So it is! Just as you have said. Kauśika! Within Jambudvipa, very few people have attained pure faith in the Buddha, pure faith in the Dharma, and pure faith in the Sangha, even fewer people have no doubt about the Buddha, no doubt about the Dharma, and no doubt about the Sangha, and even fewer people have resolved to attain the unsurpassed perfect enlightenment of all Buddhas, even fewer people, having resolved, diligently cultivate the practices leading to enlightenment, and even fewer people, having diligently cultivated the practices leading to enlightenment, attain unsurpassed perfect enlightenment. Why is that? Kauśika! Sentient beings, in the cycle of birth and death, for countless lifetimes, mostly have not seen the Buddha, have not heard the true Dharma,'

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不親近僧，不行佈施，不持凈戒，不修安忍，不起精進，不習靜慮，不學般若；不聞內空，不修內空，乃至不聞無性自性空，不修無性自性空；不聞四念住，不修四念住，廣說乃至不聞十八佛不共法，不修十八佛不共法，不聞一切三摩地門，不修一切三摩地門；不聞一切陀羅尼門，不修一切陀羅尼門；不聞一切智，不修一切智，不聞道相智、一切相智，不修道相智、一切相智。憍尸迦！由是因緣，當知於此贍部洲中極少分人成佛證凈、成法證凈、成僧證凈，轉少分人于佛無疑、於法無疑、于僧無疑，乃至轉少分人發心定趣諸佛無上正等菩提，轉少分人既發心已精勤修習趣菩提行，轉少分人精勤修習菩提行已證得無上正等菩提。

「複次，憍尸迦！我今問汝，當隨意答。憍尸迦！于意云何？置贍部洲所有人類，於此三千大千世界，幾許有情供養恭敬父母、師長？幾許有情供養恭敬沙門、婆羅門？幾許有情佈施、持戒、受齋、修福？幾許有情于諸欲中住厭患想、無常想、苦想、無我想、不凈想、厭食想、一切世間不可樂想？幾許有情修四靜慮、四無量、四無色定？幾許有情乃至發心定趣諸佛無上正等菩提？幾許有情既發心已精勤修習趣菩提行？幾許有情練磨長養趣菩提心？幾許有情方便善巧修行般若波羅蜜多？幾許

【現代漢語翻譯】 現代漢語譯本：不親近僧伽（saṃgha，佛教僧團），不行佈施（dāna，給予），不持凈戒（śīla，道德行為），不修安忍（kṣānti，耐心），不起精進（vīrya，努力），不習靜慮（dhyāna，禪定），不學般若（prajñā，智慧）；不聽聞內空（adhyātma-śūnyatā，內在的空性），不修內空，乃至不聽聞無性自性空（niḥsvabhāva-svabhāva-śūnyatā，無自性的空性），不修無性自性空；不聽聞四念住（catvāri smṛtyupasthānāni，四種正念的修行），不修四念住，廣而言之，乃至不聽聞十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），不修十八佛不共法，不聽聞一切三摩地門（sarva-samādhi-mukhāni，所有禪定的方法），不修一切三摩地門；不聽聞一切陀羅尼門（sarva-dhāraṇī-mukhāni，所有總持的方法），不修一切陀羅尼門；不聽聞一切智（sarvājñatā，一切智），不修一切智，不聽聞道相智（mārgākārajñatā，對道的認識）、一切相智（sarvākārajñatā，對一切現象的認識），不修道相智、一切相智。憍尸迦（Kauśika，帝釋天）！由此因緣，應當知道，在這贍部洲（Jambudvīpa，人類居住的世界）中，極少部分人成就佛陀的清凈、成就法的清凈、成就僧伽的清凈，極少部分人對佛陀沒有疑惑、對法沒有疑惑、對僧伽沒有疑惑，乃至極少部分人發心決定趣向諸佛的無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟），極少部分人既已發心，便精勤修習趣向菩提的修行，極少部分人精勤修習菩提的修行后證得無上正等菩提。 複次，憍尸迦！我現在問你，你應當隨意回答。憍尸迦！你認為如何？撇開贍部洲所有的人類不談，在這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）中，有多少有情（sattva，眾生）供養恭敬父母、師長？有多少有情供養恭敬沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）？有多少有情佈施、持戒、受齋、修福？有多少有情在各種慾望中安住于厭患想、無常想、苦想、無我想、不凈想、厭食想、一切世間不可樂想？有多少有情修四靜慮（catvāri dhyānāni，四種禪定）、四無量（catvāri apramāṇāni，四種無量心）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色禪定）？有多少有情乃至發心決定趣向諸佛的無上正等菩提？有多少有情既已發心，便精勤修習趣向菩提的修行？有多少有情鍛鍊增長趣向菩提的心？有多少有情方便善巧地修行般若波羅蜜多（prajñāpāramitā，般若智慧的完美）？

【English Translation】 English version: Not being close to the Sangha (saṃgha, the Buddhist monastic community), not practicing giving (dāna, generosity), not upholding pure precepts (śīla, moral conduct), not cultivating patience (kṣānti, forbearance), not arousing diligence (vīrya, effort), not practicing meditative concentration (dhyāna, meditation), not studying wisdom (prajñā, wisdom); not hearing about inner emptiness (adhyātma-śūnyatā, emptiness of the self), not cultivating inner emptiness, and even not hearing about emptiness of self-nature (niḥsvabhāva-svabhāva-śūnyatā, emptiness of inherent existence), not cultivating emptiness of self-nature; not hearing about the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four applications of mindfulness), not cultivating the four foundations of mindfulness, broadly speaking, even not hearing about the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unshared qualities of a Buddha), not cultivating the eighteen unique qualities of a Buddha, not hearing about all doors of samadhi (sarva-samādhi-mukhāni, all methods of concentration), not cultivating all doors of samadhi; not hearing about all doors of dharani (sarva-dhāraṇī-mukhāni, all methods of mantras), not cultivating all doors of dharani; not hearing about all-knowingness (sarvājñatā, omniscience), not cultivating all-knowingness, not hearing about the knowledge of the path (mārgākārajñatā, knowledge of the path) and the knowledge of all aspects (sarvākārajñatā, knowledge of all phenomena), not cultivating the knowledge of the path and the knowledge of all aspects. Kauśika (Kauśika, Indra)! Because of these reasons, you should know that in this Jambudvīpa (Jambudvīpa, the continent where humans live), very few people achieve the purity of the Buddha, achieve the purity of the Dharma, achieve the purity of the Sangha, very few people have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha, and even very few people generate the mind that is determined to go towards the unsurpassed perfect enlightenment of all Buddhas (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), very few people, having generated the mind, diligently cultivate the practice that leads to enlightenment, and very few people, having diligently cultivated the practice of enlightenment, attain unsurpassed perfect enlightenment. Furthermore, Kauśika! I will now ask you, and you should answer as you please. Kauśika! What do you think? Setting aside all the humans in Jambudvīpa, in this three-thousand great thousand world system (trisāhasra-mahāsāhasra-lokadhātu, a universe in Buddhist cosmology), how many sentient beings (sattva, beings) offer respect and reverence to their parents and teachers? How many sentient beings offer respect and reverence to śramaṇas (śramaṇa, renunciates) and brāhmaṇas (brāhmaṇa, priests)? How many sentient beings practice giving, uphold precepts, observe fasts, and cultivate merit? How many sentient beings dwell in the thought of disgust, the thought of impermanence, the thought of suffering, the thought of no-self, the thought of impurity, the thought of disgust for food, and the thought that all worldly things are undesirable, regarding various desires? How many sentient beings cultivate the four meditative absorptions (catvāri dhyānāni, the four dhyanas), the four immeasurables (catvāri apramāṇāni, the four immeasurables), and the four formless absorptions (catasra ārūpyasamāpattayaḥ, the four formless absorptions)? How many sentient beings even generate the mind that is determined to go towards the unsurpassed perfect enlightenment of all Buddhas? How many sentient beings, having generated the mind, diligently cultivate the practice that leads to enlightenment? How many sentient beings train and nurture the mind that leads to enlightenment? How many sentient beings skillfully practice the perfection of wisdom (prajñāpāramitā, the perfection of wisdom)?

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有情得住菩薩不退轉地？幾許有情速證無上正等菩提？」

天帝釋言：「世尊！於此三千大千世界，少許有情供養恭敬父母、師長，乃至少許有情速證無上正等菩提。」

佛言：「憍尸迦！如是！如是！如汝所說。憍尸迦！於此三千大千世界，極少有情供養恭敬父母、師長，轉少有情供養恭敬沙門、婆羅門，乃至轉少有情得住菩薩不退轉地，轉少有情速證無上正等菩提。

「複次，憍尸迦！我以清凈無上佛眼遍觀十方一切世界，雖有無量、無數、無邊有情發心定趣無上正等菩提，精勤修習趣菩提行，而由遠離甚深般若波羅蜜多方便善巧，若一、若二、若三有情得住菩薩不退轉地，多分退墮聲聞、獨覺下劣地中。何以故？憍尸迦！諸佛無上正等菩提甚難可得，惡慧懈怠、下劣精進、下劣勝解、下劣有情不能證故。

「憍尸迦！由是因緣，若善男子、善女人等發心定趣無上正等菩提，精勤修習趣菩提行，欲住菩薩不退轉地，速證無上正等菩提無留難者，應于如是甚深般若波羅蜜多，數數聽聞、受持、讀誦、精勤修習、如理思惟、好請問師、樂為他說。作是事已復應書寫，種種寶物而用莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明

【現代漢語翻譯】 現代漢語譯本： 『有多少有情眾生能夠安住于菩薩不退轉地？又有多少有情能夠快速證得無上正等菩提（anuttara-samyak-sambodhi，無上圓滿的覺悟）？』

天帝釋（Śakra，佛教的護法神）回答說：『世尊！在這個三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu，佛教宇宙觀中的一個宇宙單位）中，只有極少數有情眾生能夠供養恭敬父母和師長，甚至只有極少數有情眾生能夠快速證得無上正等菩提。』

佛陀說：『憍尸迦（Kauśika，天帝釋的另一個名字）！正是如此！正如你所說。憍尸迦！在這個三千大千世界中，極少有情眾生能夠供養恭敬父母和師長，更少有情眾生能夠供養恭敬沙門（śramaṇa，出家修行者）和婆羅門（brāhmaṇa，印度教祭司），乃至更少有情眾生能夠安住于菩薩不退轉地，更少有情眾生能夠快速證得無上正等菩提。』

『此外，憍尸迦！我以清凈無上的佛眼遍觀十方一切世界，雖然有無量、無數、無邊的有情眾生髮心立志趣向無上正等菩提，精勤修習趣向菩提的修行，但由於遠離甚深般若波羅蜜多（prajñāpāramitā，智慧的完美）的方便善巧，只有一、二、三個有情眾生能夠安住于菩薩不退轉地，大部分都退墮到聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）的下劣境界中。為什麼呢？憍尸迦！諸佛的無上正等菩提非常難以獲得，因為那些愚癡、懈怠、精進力下劣、勝解力下劣的有情眾生不能證得。』

『憍尸迦！因此，如果善男子、善女人等發心立志趣向無上正等菩提，精勤修習趣向菩提的修行，想要安住于菩薩不退轉地，快速證得無上正等菩提而沒有障礙，就應當對於這樣甚深的般若波羅蜜多，多次聽聞、受持、讀誦、精勤修習、如理思維、好好請教老師、樂於為他人宣說。做了這些事之後，還應當書寫般若波羅蜜多，用各種寶物來莊嚴，供養恭敬、尊重讚歎，還要用各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、伎樂、燈明來供養。』

【English Translation】 English version: 'How many sentient beings attain the stage of non-retrogression for Bodhisattvas? And how many sentient beings quickly realize Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

Śakra (the king of gods) replied, 'O Blessed One! In this great trichiliocosm (tri-sāhasra-mahā-sāhasra-loka-dhātu, a vast cosmic system in Buddhist cosmology), very few sentient beings offer and respect their parents and teachers, and even fewer sentient beings quickly realize Anuttara-samyak-sambodhi.'

The Buddha said, 'Kauśika (another name for Śakra)! It is so! It is just as you have said. Kauśika! In this great trichiliocosm, very few sentient beings offer and respect their parents and teachers, even fewer sentient beings offer and respect śramaṇas (ascetics) and brāhmaṇas (priests), and even fewer sentient beings attain the stage of non-retrogression for Bodhisattvas, and even fewer sentient beings quickly realize Anuttara-samyak-sambodhi.'

'Furthermore, Kauśika! With my pure and supreme Buddha-eye, I observe all the worlds in the ten directions. Although there are immeasurable, countless, and boundless sentient beings who have resolved to strive for Anuttara-samyak-sambodhi, and diligently practice the path to Bodhi, because they are far from the skillful means of the profound Prajñāpāramitā (perfection of wisdom), only one, two, or three sentient beings attain the stage of non-retrogression for Bodhisattvas, and most of them fall back into the inferior stages of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). Why is that? Kauśika! The Anuttara-samyak-sambodhi of all Buddhas is very difficult to attain, because those with foolishness, laziness, inferior diligence, and inferior understanding cannot realize it.'

'Kauśika! Therefore, if good men and good women have resolved to strive for Anuttara-samyak-sambodhi, and diligently practice the path to Bodhi, and wish to attain the stage of non-retrogression for Bodhisattvas, and quickly realize Anuttara-samyak-sambodhi without obstacles, they should frequently hear, receive, recite, diligently practice, rationally contemplate, ask teachers well, and be happy to explain such profound Prajñāpāramitā to others. After doing these things, they should also write it down, adorn it with various treasures, offer it with respect, venerate and praise it, and also offer it with various supreme flower garlands, scented ointments, scattered perfumes, clothing, necklaces, jeweled banners, canopies, various wonderful and precious items, music, and lamps.'

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而為供養。

「憍尸迦！是善男子、善女人等，于余攝入甚深般若波羅蜜多諸勝善法，亦應聽聞、受持、讀誦、精勤修習、如理思惟、好請問師、樂為他說。何謂攝入甚深般若波羅蜜多餘勝善法？所謂佈施乃至靜慮波羅蜜多，若內空乃至無性自性空，若一切三摩地門、陀羅尼門，若四念住廣說乃至十八佛不共法，若大慈、大悲、大喜、大舍，若余無量無邊佛法，是謂攝入甚深般若波羅蜜多餘勝善法。

「憍尸迦！是善男子、善女人等，于余隨順甚深般若波羅蜜多蘊、處、界等無量法門，亦應聽聞、受持、讀誦、如理思惟，不應誹謗令于無上正等菩提而作留難。何以故？憍尸迦！是善男子、善女人等應作是念：『如來昔住菩薩位時，常勤修學順菩提法，所謂般若波羅蜜多乃至佈施波羅蜜多，若內空乃至無性自性空，若一切三摩地門、陀羅尼門，若四念住廣說乃至十八佛不共法，若大慈、大悲、大喜、大舍，若余無量無邊佛法，若余隨順甚深般若波羅蜜多蘊、處、界等無量法門，由斯證得所求無上正等菩提。我等今者為求無上正等菩提，亦應隨學。如是般若波羅蜜多等法，定是我等大師，我隨彼學所愿當滿；如是般若波羅蜜多等法，定是諸佛法印，一切如來、應、正等覺隨彼學故，已證正證當證無上正等菩提

【現代漢語翻譯】 現代漢語譯本：並且以此來供養。 『憍尸迦（Kausika，帝釋天）！這些善男子、善女人等，對於其他攝入甚深般若波羅蜜多（Prajnaparamita，智慧到彼岸）的殊勝善法，也應當聽聞、受持、讀誦、精勤修習、如理思維、好好請教師傅、樂意為他人宣說。什麼是攝入甚深般若波羅蜜多其他的殊勝善法呢？就是所謂的佈施乃至靜慮波羅蜜多（Dhyana-paramita，禪定到彼岸），若是內空乃至無性自性空（Svabhava-sunyata，無自性空），若是一切三摩地門（Samadhi，禪定）和陀羅尼門（Dharani，總持），若是四念住（Smrtyupasthana，四種觀想）廣說乃至十八佛不共法（Avenika-buddha-dharma，佛獨有的十八種功德），若是大慈、大悲、大喜、大舍（Maitri, Karuna, Mudita, Upeksa，四無量心），若是其他無量無邊的佛法，這些都叫做攝入甚深般若波羅蜜多其他的殊勝善法。 『憍尸迦！這些善男子、善女人等，對於其他隨順甚深般若波羅蜜多的蘊（Skandha，五蘊）、處（Ayatana，十二處）、界（Dhatu，十八界）等無量法門，也應當聽聞、受持、讀誦、如理思維，不應該誹謗，從而對無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）造成障礙。為什麼呢？憍尸迦！這些善男子、善女人等應當這樣想：『如來（Tathagata，佛的稱號）過去在菩薩（Bodhisattva，覺悟的有情）位時，常常勤奮修學順應菩提的法，就是所謂的般若波羅蜜多乃至佈施波羅蜜多，若是內空乃至無性自性空，若是一切三摩地門和陀羅尼門，若是四念住廣說乃至十八佛不共法，若是大慈、大悲、大喜、大舍，若是其他無量無邊的佛法，若是其他隨順甚深般若波羅蜜多的蘊、處、界等無量法門，因此才證得了所求的無上正等菩提。我們現在爲了求得無上正等菩提，也應當隨之學習。像這樣的般若波羅蜜多等法，必定是我們的導師，我們跟隨它學習，所愿必定能夠圓滿；像這樣的般若波羅蜜多等法，必定是諸佛的法印，一切如來、應、正等覺（Arhat, Samyaksambuddha，佛的稱號）跟隨它學習，已經證得、正在證得、將要證得無上正等菩提。』

【English Translation】 English version: and make offerings with them. 『Kausika! These good men and good women should also listen to, receive, recite, diligently practice, rationally contemplate, ask teachers well, and be happy to explain to others, other excellent good dharmas that are included in the profound Prajnaparamita (Perfection of Wisdom). What are the other excellent good dharmas included in the profound Prajnaparamita? They are the so-called Dana (giving) up to Dhyana-paramita (Perfection of Meditation), if it is inner emptiness up to the emptiness of no-self-nature (Svabhava-sunyata), if it is all Samadhi (meditative concentration) gates and Dharani (mantra) gates, if it is the Four Foundations of Mindfulness (Smrtyupasthana) up to the Eighteen Unique Qualities of a Buddha (Avenika-buddha-dharma), if it is great loving-kindness, great compassion, great joy, and great equanimity (Maitri, Karuna, Mudita, Upeksa), if it is other immeasurable and boundless Buddha-dharmas, these are called the other excellent good dharmas included in the profound Prajnaparamita. 『Kausika! These good men and good women should also listen to, receive, recite, and rationally contemplate other immeasurable dharmas such as the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements) that accord with the profound Prajnaparamita, and should not slander them, thereby creating obstacles to the unsurpassed, right, and perfect Bodhi (enlightenment). Why is that? Kausika! These good men and good women should think: 『When the Tathagata (Buddha) was in the Bodhisattva (enlightenment being) stage in the past, he always diligently studied the dharmas that accord with Bodhi, which are the so-called Prajnaparamita up to Dana-paramita, if it is inner emptiness up to the emptiness of no-self-nature, if it is all Samadhi gates and Dharani gates, if it is the Four Foundations of Mindfulness up to the Eighteen Unique Qualities of a Buddha, if it is great loving-kindness, great compassion, great joy, and great equanimity, if it is other immeasurable and boundless Buddha-dharmas, if it is other immeasurable dharmas such as the Skandhas, Ayatanas, and Dhatus that accord with the profound Prajnaparamita, and thus attained the unsurpassed, right, and perfect Bodhi that he sought. We now, in order to seek the unsurpassed, right, and perfect Bodhi, should also follow and learn. Such dharmas as Prajnaparamita are definitely our teacher, and if we follow it, our wishes will surely be fulfilled; such dharmas as Prajnaparamita are definitely the Dharma seal of all Buddhas, and all Tathagatas, Arhats, and Samyaksambuddhas (fully enlightened Buddhas) have followed it, are attaining it, and will attain the unsurpassed, right, and perfect Bodhi.』

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；如是般若波羅蜜多等法，亦是一切聲聞、獨覺法印，一切預流、一來、不還、阿羅漢、獨覺隨彼學故，已正當至涅槃彼岸。』以是故，憍尸迦！諸善男子、善女人等若佛住世、若涅槃后，應依般若波羅蜜多廣說乃至一切相智，常勤修學。何以故？憍尸迦！如是般若波羅蜜多廣說乃至一切相智，是諸聲聞、獨覺、菩薩及余天、人、阿素洛等所依趣故。

「複次，憍尸迦！有善男子、善女人等於諸如來般涅槃后，為供養佛設利羅故，以妙七寶起窣堵波，種種珍奇間雜嚴飾，其量高大一逾繕那，廣減高半，復以種種天妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明，盡其形壽供養恭敬、尊重讚歎。于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛告憍尸迦：「若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。是善男子、善女人等由此因緣所生福聚，甚多於彼無量無邊。

「複次，憍尸迦

【現代漢語翻譯】 現代漢語譯本：像這樣，般若波羅蜜多等法，也是一切聲聞（聽聞佛法而得解脫的修行者）、獨覺（不依師教，自己覺悟的修行者）的法印，一切預流（初入聖道者）、一來（證得一來果的修行者）、不還（證得不還果的修行者）、阿羅漢（斷盡煩惱，證得最高果位的修行者）、獨覺都隨之修學，已經、正在、將要到達涅槃（寂滅）的彼岸。因此，憍尸迦（天帝釋的別稱）！諸位善男子、善女人等，無論佛在世還是涅槃后，都應該依據般若波羅蜜多，廣說乃至一切相智（佛陀所證悟的對一切事物和現象的智慧），常常勤奮修學。為什麼呢？憍尸迦！像這樣，般若波羅蜜多，廣說乃至一切相智，是諸聲聞、獨覺、菩薩以及其他天、人、阿修羅等所依止和趨向的道路。 再者，憍尸迦！有些善男子、善女人等，在諸如來（佛陀）般涅槃后，爲了供養佛的舍利（佛陀遺骨），用美好的七寶建造佛塔（窣堵波），用各種珍奇的寶物裝飾，佛塔高大，高度超過一由旬（古印度長度單位），寬度是高度的一半，又用各種天上的美妙花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍寶、伎樂、燈明，盡其一生供養、恭敬、尊重、讚歎。你認為如何？這些善男子、善女人等，由此因緣得到的福德多嗎？ 天帝釋說：『非常多！世尊！非常多！善逝（佛陀的尊稱）！』 佛告訴憍尸迦：『如果善男子、善女人等不離一切智智（佛陀的智慧）之心，以無所得（不執著于所得）作為方便，對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維，廣泛為眾生宣說流佈，或者有人書寫並用各種方式莊嚴，供養、恭敬、尊重、讚歎，又用各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍寶、伎樂、燈明來供養。這些善男子、善女人等由此因緣所產生的福德，比那些（供養舍利）的福德多出無量無邊。 再者，憍尸迦！

【English Translation】 English version: Thus, the Dharma of Prajnaparamita and so on, is also the Dharma seal for all Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and all Stream-enterers (those who have entered the path of holiness), Once-returners (those who will return to this world only once more), Non-returners (those who will not return to this world), Arhats (those who have attained the highest level of enlightenment), and Pratyekabuddhas follow it to learn, and have already, are now, and will reach the other shore of Nirvana (the state of perfect peace). Therefore, Kausika (another name for Indra, the king of gods)! All good men and good women, whether the Buddha is in the world or after his Nirvana, should rely on Prajnaparamita, extensively speaking up to all-knowing wisdom (the wisdom of the Buddha regarding all things and phenomena), and constantly diligently study and practice. Why is that? Kausika! Such Prajnaparamita, extensively speaking up to all-knowing wisdom, is the path that all Sravakas, Pratyekabuddhas, Bodhisattvas, and other gods, humans, Asuras, etc., rely on and follow. Furthermore, Kausika! Some good men and good women, after the Tathagatas (Buddhas) have entered Parinirvana (final Nirvana), in order to make offerings to the Buddha's relics (Sarira), build stupas (pagodas) with exquisite seven treasures, decorated with various rare and precious items, the stupa is tall, exceeding one Yojana (an ancient Indian unit of length) in height, and its width is half of its height, and they also use various heavenly beautiful flower garlands, scented ointments, scattered incense, clothing, necklaces, jeweled banners, canopies, various exquisite treasures, music, and lamps, offering, respecting, honoring, and praising them throughout their lives. What do you think? Do these good men and good women gain much merit from this cause? Indra said: 'Very much! World Honored One! Very much! Sugata (another name for the Buddha)!' The Buddha told Kausika: 'If good men and good women do not depart from the mind of all-knowing wisdom (the wisdom of the Buddha), and use non-attainment (not being attached to what is gained) as a means, with sincere hearts listen to, receive, uphold, recite, diligently study, and contemplate this Prajnaparamita, widely proclaim and spread it to sentient beings, or if they write it down and adorn it in various ways, offer, respect, honor, and praise it, and also use various supreme flower garlands, scented ointments, scattered incense, clothing, necklaces, jeweled banners, canopies, various exquisite treasures, music, and lamps to make offerings. The accumulation of merit generated by these good men and good women from this cause is immeasurably greater than those (who offer to the relics).' Furthermore, Kausika!

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！置此一事。有善男子、善女人等於諸如來般涅槃后，為供養佛設利羅故，以妙七寶起窣堵波，種種珍奇間雜嚴飾，其量高大一逾繕那，廣減高半，如是充滿一贍部洲、或四大洲、或小千界、或中千界、或復三千大千世界，皆以種種天妙花鬘乃至燈明，盡其形壽供養恭敬、尊重讚歎。于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛告憍尸迦：「若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘乃至燈明而為供養。是善男子、善女人等由此因緣所生福聚，甚多於彼無量無邊。

「複次，憍尸迦！置一三千大千世界。假使三千大千世界諸有情眾，各于如來般涅槃后，為供養佛設利羅故，以妙七寶起窣堵波，種種珍奇間雜嚴飾，其量高大一逾繕那，廣減高半，各滿三千大千世界中無空隙，復以種種天妙花鬘乃至燈明，盡其形壽供養恭敬、尊重讚歎。于意云何？如是三千大千世界諸有情眾，由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛告憍尸迦：「若善男

{ "translations": [ "現代漢語譯本：現在說這樣一件事。如果有善男子、善女人在諸如來（Tathagata，佛的稱號）般涅槃（Parinirvana，佛的最終寂滅）后，爲了供養佛的舍利（Sarira，佛的遺骨），用美好的七寶建造佛塔（Stupa，佛教建築），用各種珍奇的寶物裝飾，佛塔的高度超過一由旬（Yojana，古印度長度單位），寬度是高度的一半，像這樣充滿整個贍部洲（Jambudvipa，人類居住的世界）、或者四大洲、或者小千世界、或者中千世界、或者三千大千世界，都用各種美妙的天花、花環乃至燈火，盡其一生供養、恭敬、尊重、讚歎。你認為怎麼樣？這些善男子、善女人等因為這個因緣得到的福德多不多？」 , "天帝釋（Sakra devanam Indra，天神之王）說：『非常多！世尊！非常多！善逝（Sugata，佛的稱號）！』", "佛告訴憍尸迦（Kausika，天帝釋的別名）：『如果善男子、善女人等不離一切智智心（Sarvajnata-citta，對一切事物無礙的智慧），以無所得（Anupalambha，不執著于任何事物）作為方便，對於這部般若波羅蜜多（Prajnaparamita，以空性為核心的智慧）經典，至誠聽聞、受持、讀誦、精勤修學、如理思維，廣泛地為眾生宣說流佈，或者有人書寫，用各種方式莊嚴，供養、恭敬、尊重、讚歎，又用各種上妙的花鬘乃至燈火來供養。這些善男子、善女人等因為這個因緣所產生的福德，比前面所說的無量無邊。』", "『再者，憍尸迦！假設一個三千大千世界。假設三千大千世界的所有眾生，各自在如來般涅槃后，爲了供養佛的舍利，用美好的七寶建造佛塔，用各種珍奇的寶物裝飾，佛塔的高度超過一由旬，寬度是高度的一半，各自充滿整個三千大千世界，沒有空隙，又用各種美妙的天花、花環乃至燈火，盡其一生供養、恭敬、尊重、讚歎。你認為怎麼樣？像這樣三千大千世界的所有眾生，因為這個因緣得到的福德多不多？』", "天帝釋說：『非常多！世尊！非常多！善逝！』", "佛告訴憍尸迦：『如果善男子、善女人等不離一切智智心，以無所得作為方便，對於這部般若波羅蜜多經典，至誠聽聞、受持、讀誦、精勤修學、如理思維，廣泛地為眾生宣說流佈，或者有人書寫，用各種方式莊嚴，供養、恭敬、尊重、讚歎，又用各種上妙的花鬘乃至燈火來供養。這些善男子、善女人等因為這個因緣所產生的福德，比前面所說的無量無邊。』" ], "english_translations": [ "English version: Now, consider this matter. If there are good men and good women who, after the Parinirvana (final passing away) of the Tathagatas (Buddhas), in order to make offerings to the Sarira (relics) of the Buddha, construct stupas (Buddhist monuments) with exquisite seven treasures, adorned with various rare and precious objects, their height exceeding one yojana (ancient Indian unit of distance), and their width half of their height, and thus filling the entire Jambudvipa (the world inhabited by humans), or the four continents, or the small chiliocosm, or the middle chiliocosm, or even the three thousand great chiliocosm, and they offer, respect, honor, and praise them with various celestial flowers, garlands, and even lamps throughout their lives. What do you think? Would these good men and good women gain much merit from this cause?", "Sakra devanam Indra (the king of gods) said: 'Very much, O Lord! Very much, O Sugata (Buddha)!'", "The Buddha said to Kausika (another name for Sakra): 'If good men and good women, without departing from the mind of all-knowing wisdom (Sarvajnata-citta), using non-attainment (Anupalambha) as a means, sincerely listen to, uphold, recite, diligently study, and contemplate this Prajnaparamita (Perfection of Wisdom) scripture, widely proclaim and disseminate it to sentient beings, or if someone writes it down, adorns it in various ways, offers, respects, honors, and praises it, and also makes offerings with various exquisite flower garlands and even lamps. The accumulation of merit that these good men and good women generate from this cause is far greater than the previous immeasurable and boundless merit.'", "Furthermore, Kausika! Consider one three thousand great chiliocosm. Suppose all sentient beings in the three thousand great chiliocosm, each after the Parinirvana of the Tathagata, in order to make offerings to the Sarira of the Buddha, construct stupas with exquisite seven treasures, adorned with various rare and precious objects, their height exceeding one yojana, and their width half of their height, each filling the entire three thousand great chiliocosm without any gaps, and they offer, respect, honor, and praise them with various celestial flowers, garlands, and even lamps throughout their lives. What do you think? Would all the sentient beings in this three thousand great chiliocosm gain much merit from this cause?'", "Sakra said: 'Very much, O Lord! Very much, O Sugata!'", "The Buddha said to Kausika: 'If good men and good women, without departing from the mind of all-knowing wisdom, using non-attainment as a means, sincerely listen to, uphold, recite, diligently study, and contemplate this Prajnaparamita scripture, widely proclaim and disseminate it to sentient beings, or if someone writes it down, adorns it in various ways, offers, respects, honors, and praises it, and also makes offerings with various exquisite flower garlands and even lamps. The accumulation of merit that these good men and good women generate from this cause is far greater than the previous immeasurable and boundless merit.'" ] }

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子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘乃至燈明而為供養。是善男子、善女人等由此因緣所生福聚，甚多於彼無量無邊。」

時，天帝釋即白佛言：「如是！世尊！如是！善逝！若善男子、善女人等供養恭敬、尊重讚歎如是般若波羅蜜多，當知即為供養恭敬、尊重讚歎過去未來現在諸佛世尊。假使十方各如殑伽沙等世界一切有情，各于如來般涅槃后，為供養佛設利羅故，以妙七寶起窣堵波，種種珍奇間雜嚴飾，其量高大一逾繕那，廣減高半，各滿三千大千世界中無空隙，復以種種天妙花鬘乃至燈明，若經一劫或一劫餘，供養恭敬、尊重讚歎。世尊！是諸有情由此因緣得福多不？」

佛言：「彼福無量無邊。」

天帝釋言：「若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、廣為有情宣說流佈，或有書寫種種莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘乃至燈明而為供養。是善男子、善女人等由此因緣所生福聚，甚多於彼無量無邊不可思議不可稱計。何以故？世

【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子、善女人等，不離對一切智慧的追求（一切智智心），以無所執著（無所得）作為方便，對於這《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的教義，真心聽聞、接受、誦讀、勤奮修習、如理思維，廣泛地為眾生宣說傳播，或者有人書寫並用各種方式莊嚴，供養、恭敬、尊重、讚歎，又用各種上好的花鬘乃至燈火來供養。這些善男子、善女人等由此因緣所產生的福德，比那無量無邊的福德還要多。』 當時，天帝釋（Indra，佛教的護法神）對佛說：『是的，世尊！是的，善逝（Sugata，佛的稱號）！如果善男子、善女人等供養、恭敬、尊重、讚歎這樣的《般若波羅蜜多》，應當知道這就是在供養、恭敬、尊重、讚歎過去、未來、現在諸佛世尊。假設十方世界，每個世界都像恒河沙數一樣多，所有眾生都在如來（Tathagata，佛的稱號）涅槃（Nirvana，佛教的最高境界）之後，爲了供養佛的舍利（Sarira，佛的遺骨），用珍貴的七寶建造佛塔（Stupa），用各種珍奇的寶物裝飾，佛塔的高度超過一由旬（Yojana，古印度長度單位），寬度是高度的一半，每個佛塔都充滿三千大千世界，沒有空隙，又用各種天上的美妙花鬘乃至燈火，經過一劫（Kalpa，佛教的時間單位）或一劫以上的時間，供養、恭敬、尊重、讚歎。世尊！這些眾生由此因緣得到的福德多嗎？』 佛說：『他們的福德無量無邊。』 天帝釋說：『如果善男子、善女人等不離對一切智慧的追求（一切智智心），以無所執著（無所得）作為方便，對於這《般若波羅蜜多》，真心聽聞、接受、誦讀、勤奮修習、如理思維、廣泛地為眾生宣說傳播，或者有人書寫並用各種方式莊嚴，供養、恭敬、尊重、讚歎，又用各種上好的花鬘乃至燈火來供養。這些善男子、善女人等由此因緣所產生的福德，比那無量無邊、不可思議、不可稱量的福德還要多。為什麼呢？世尊！』

【English Translation】 English version: The Buddha said, 'Good men and good women, not departing from the mind of all-knowing wisdom (Sarvajna-citta), using non-attachment (Anupalambha) as a means, with sincere hearts listen to, receive, recite, diligently study, contemplate according to the Dharma, and widely proclaim and spread this Prajnaparamita (Perfection of Wisdom), or those who write it down and adorn it in various ways, offer, respect, honor, and praise it, and further offer various excellent flower garlands and even lamps. The merit accumulated by these good men and good women through these causes is far greater than that immeasurable and boundless merit.' At that time, Indra (the king of gods) said to the Buddha, 'Yes, World Honored One! Yes, Sugata! If good men and good women offer, respect, honor, and praise this Prajnaparamita, it should be known that they are offering, respecting, honoring, and praising all the Buddhas, World Honored Ones, of the past, future, and present. Suppose that in each of the ten directions, there are worlds as numerous as the sands of the Ganges River, and all sentient beings, after the Tathagata's (Buddha's) Nirvana, in order to offer the Buddha's relics (Sarira), build stupas (Buddhist shrines) with precious seven treasures, adorned with various rare and precious objects, the height of which exceeds one Yojana, and the width is half of the height, each stupa filling the three thousand great thousand worlds without any gaps, and further offer various heavenly beautiful flower garlands and even lamps, for one Kalpa or more, offering, respecting, honoring, and praising. World Honored One! Is the merit gained by these sentient beings through these causes great?' The Buddha said, 'Their merit is immeasurable and boundless.' Indra said, 'If good men and good women, not departing from the mind of all-knowing wisdom (Sarvajna-citta), using non-attachment (Anupalambha) as a means, with sincere hearts listen to, receive, recite, diligently study, contemplate according to the Dharma, and widely proclaim and spread this Prajnaparamita, or those who write it down and adorn it in various ways, offer, respect, honor, and praise it, and further offer various excellent flower garlands and even lamps. The merit accumulated by these good men and good women through these causes is far greater than that immeasurable, inconceivable, and incalculable merit. Why is that, World Honored One?'

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尊！由此般若波羅蜜多能總攝藏一切善法，所謂十善業道，若四靜慮、四無量、四無色定，若四聖諦觀，若三十七菩提分法，若三解脫門，若六神通，若八解脫、九次第定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若一切三摩地門、陀羅尼門，若佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，若一切智、道相智、一切相智，若余無量無邊佛法，皆攝入此甚深般若波羅蜜多。

「世尊！如是般若波羅蜜多是諸如來、應、正等覺真實法印，亦是一切聲聞、獨覺真實法印。世尊！一切如來、應、正等覺皆于如是甚深般若波羅蜜多常勤學故，已證、正證、當證無上正等菩提；一切聲聞及諸獨覺亦于如是甚深般若波羅蜜多常勤學故，已正當至涅槃彼岸。世尊！由此因緣，若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，乃至燈明而為供養，所生福聚無量無邊不可思議不可稱計。」

大般若波羅蜜多經卷第四百二十八 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百二十九

【現代漢語翻譯】 現代漢語譯本： 「尊者！通過這種般若波羅蜜多（智慧的完美），能夠總攝和包含一切善法，例如十善業道（十種善的行爲準則），四靜慮（四種禪定狀態）、四無量心（慈、悲、喜、舍四種無限的心境）、四無色定（四種超越物質的禪定）、四聖諦觀（苦、集、滅、道四種真理的觀察）、三十七菩提分法（通往覺悟的三十七種修行方法）、三解脫門（空、無相、無愿三種解脫之門）、六神通（六種超自然能力）、八解脫（八種從束縛中解脫的狀態）、九次第定（九種漸次進入禪定的方法），佈施波羅蜜多（佈施的完美）乃至般若波羅蜜多，內空（內在的空性）乃至無性自性空（沒有自性的空性），一切三摩地門（所有禪定之門）、陀羅尼門（總持之門），佛十力（佛的十種力量）、四無所畏（佛的四種無畏）、四無礙解（四種無礙的智慧）、大慈（偉大的慈愛）、大悲（偉大的悲憫）、大喜（偉大的喜悅）、大舍（偉大的捨棄）、十八佛不共法（佛獨有的十八種功德），一切智（對一切的智慧）、道相智（對修行道路的智慧）、一切相智（對一切現象的智慧），以及其他無量無邊的佛法，都包含在這甚深的般若波羅蜜多之中。

「世尊！這樣的般若波羅蜜多是諸如來（佛）、應供（值得供養者）、正等覺（完全覺悟者）的真實法印，也是一切聲聞（佛陀的弟子）、獨覺（獨自覺悟者）的真實法印。世尊！一切如來、應、正等覺都因為經常勤奮地學習這種甚深的般若波羅蜜多，已經證得、正在證得、將要證得無上正等菩提（最高的覺悟）；一切聲聞和獨覺也因為經常勤奮地學習這種甚深的般若波羅蜜多，已經、正在、將要到達涅槃（解脫）的彼岸。世尊！因為這個原因，如果善男子、善女人等不離一切智智（對一切的智慧的智慧）之心，以無所得（不執著于任何所得）作為方便，對於這種般若波羅蜜多，至誠地聽聞、受持、讀誦、精勤修學、如理思惟，廣泛地為眾生宣說和傳播，或者書寫並用各種方式莊嚴，甚至用燈火來供養，所產生的福德聚集是無量無邊、不可思議、不可稱量的。」 現代漢語譯本： 《大般若波羅蜜多經》卷第四百二十八 《大正藏》第07冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百二十九

【English Translation】 English version: 'Venerable One! Through this Prajnaparamita (Perfection of Wisdom), all wholesome dharmas (teachings) are encompassed and contained, such as the ten wholesome paths of action, the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, the contemplation of the four noble truths, the thirty-seven factors of enlightenment, the three doors of liberation (emptiness, signlessness, wishlessness), the six supernormal powers, the eight liberations, the nine successive abidings, the Dana Paramita (Perfection of Giving) up to the Prajnaparamita, the inner emptiness up to the emptiness of no-self-nature, all the doors of samadhi (meditative concentration), the doors of dharani (mantras), the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, all-knowing wisdom, the wisdom of the path, the wisdom of all aspects, and all other immeasurable and boundless Buddha-dharmas, are all included in this profound Prajnaparamita.

'World Honored One! Such Prajnaparamita is the true Dharma seal of all Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones), and it is also the true Dharma seal of all Sravakas (disciples of the Buddha) and Pratyekabuddhas (solitary realizers). World Honored One! All Tathagatas, Arhats, and Samyaksambuddhas, through constantly and diligently studying this profound Prajnaparamita, have attained, are attaining, and will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); all Sravakas and Pratyekabuddhas, through constantly and diligently studying this profound Prajnaparamita, have reached, are reaching, and will reach the other shore of Nirvana (liberation). World Honored One! For this reason, if good men and good women, without departing from the mind of all-knowing wisdom, using non-attainment as a means, with sincere hearts listen to, receive, recite, diligently study, and contemplate this Prajnaparamita, widely proclaim and disseminate it to sentient beings, or write it down and adorn it in various ways, even offering it with lamps, the accumulation of merit generated will be immeasurable, boundless, inconceivable, and incalculable.' English version: The Great Prajnaparamita Sutra, Scroll 428 Taiso Tripitaka Volume 07, No. 0220, The Great Prajnaparamita Sutra (Scrolls 401-600)

The Great Prajnaparamita Sutra, Scroll 429

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三藏法師玄奘奉　詔譯

第二分福生品第三十一

爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，供養恭敬、尊重讚歎，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養，所生福聚無量無邊不可思議不可稱計。何以故？憍尸迦！以此般若波羅蜜多能辦如來、應、正等覺一切智、道相智、一切相智，亦辦佈施波羅蜜多乃至般若波羅蜜多，亦辦內空乃至無性自性空，亦辦四念住廣說乃至十八佛不共法，亦辦五眼、六神通，亦辦一切三摩地門、陀羅尼門，亦辦成熟有情、嚴凈佛土，亦辦一切聲聞、獨覺及無上乘，亦辦如來、應、正等覺所證無上正等菩提。

「以是故，憍尸迦！若善男子、善女人等不離一切智智心，以無所得而為方便，於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或有書寫種種莊嚴，乃至燈明而為供養。以前所造窣堵波福比此福聚，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？憍尸迦

【現代漢語翻譯】 現代漢語譯本 三藏法師玄奘奉詔譯 第二分福生品第三十一 那時，佛告訴天帝釋(Indra)說：『是這樣！是這樣！正如你所說。憍尸迦(Kausika，天帝釋的別名)！如果善男子、善女人等不離一切智智心(sarvajnata-citta，即追求一切智慧的心)，以無所得(anupalambha)為方便，對於這般若波羅蜜多(Prajnaparamita，智慧的完美)，至誠聽聞、接受、讀誦、精勤修習、如理思維，廣泛為眾生宣說流佈，或者有人書寫種種莊嚴，供養恭敬、尊重讚歎，又用種種上妙的花鬘、涂香、散香等香、衣服、瓔珞、寶幢、幡蓋、各種美妙珍奇的伎樂、燈明來供養，所產生的福德聚集是無量無邊不可思議不可稱量的。為什麼呢？憍尸迦！因為這般若波羅蜜多能成就如來(Tathagata)、應(Arhat)、正等覺(Samyaksambuddha)的一切智(sarvajna，一切智慧)、道相智(marga-jnana，對道的智慧)、一切相智(sarvakarajnata，對一切相的智慧)，也能成就佈施波羅蜜多(dana-paramita，佈施的完美)乃至般若波羅蜜多，也能成就內空(adhyatma-sunyata，內空的空性)乃至無性自性空(abhava-svabhava-sunyata，無自性的空性)，也能成就四念住(catvari-smrtyupasthana，四種正念)廣說乃至十八佛不共法(avenika-buddha-dharma，佛獨有的十八種功德)，也能成就五眼(panca-caksus，五種眼力)、六神通(sad-abhijna，六種神通)，也能成就一切三摩地門(samadhi-mukha，禪定之門)、陀羅尼門(dharani-mukha，總持之門)，也能成就成熟眾生、莊嚴清凈佛土，也能成就一切聲聞(sravaka，聽聞佛法而修行的人)、獨覺(pratyekabuddha，獨自覺悟的人)及無上乘(anuttara-yana，最高的乘)，也能成就如來、應、正等覺所證的無上正等菩提(anuttara-samyak-sambodhi，無上正等覺悟)。』 『因此，憍尸迦！如果善男子、善女人等不離一切智智心，以無所得為方便，對於這般若波羅蜜多，至誠聽聞、接受、讀誦、精勤修習、如理思維，廣泛為眾生宣說流佈，或者有人書寫種種莊嚴，乃至用燈明來供養。以前所造的窣堵波(stupa，佛塔)的福德與這福德聚集相比，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分(upanisad，奧義書)也不及一。為什麼呢？憍尸迦！』

【English Translation】 English version Translated by Tripitaka Master Xuanzang under Imperial Decree Section Two: Chapter Thirty-one on the Merit of Birth At that time, the Buddha said to Sakra, Lord of the Gods: 'So it is! So it is! Just as you have said. Kausika (another name for Sakra)! If good men or good women, without abandoning the mind of all-knowing wisdom (sarvajnata-citta), using non-attainment (anupalambha) as a means, sincerely listen to, receive, recite, diligently study, and contemplate in accordance with the truth this Prajnaparamita (Perfection of Wisdom), widely proclaim and disseminate it to sentient beings, or if they write it down with various adornments, offer it with reverence, respect, and praise, and further offer various supreme flower garlands, fragrant ointments, powdered incense, clothing, necklaces, jeweled banners, canopies, various exquisite and rare musical instruments, and lamps, the accumulation of merit they generate is immeasurable, boundless, inconceivable, and incalculable. Why is this so? Kausika! Because this Prajnaparamita can accomplish the all-knowing wisdom (sarvajna), the wisdom of the path (marga-jnana), and the wisdom of all aspects (sarvakarajnata) of the Tathagata (Thus-gone One), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One). It also accomplishes the perfection of giving (dana-paramita) up to the perfection of wisdom (prajna-paramita). It also accomplishes inner emptiness (adhyatma-sunyata) up to the emptiness of non-inherent nature (abhava-svabhava-sunyata). It also accomplishes the four foundations of mindfulness (catvari-smrtyupasthana), and so on, up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma). It also accomplishes the five eyes (panca-caksus) and the six supernormal powers (sad-abhijna). It also accomplishes all the doors of samadhi (samadhi-mukha) and the doors of dharani (dharani-mukha). It also accomplishes the maturation of sentient beings and the purification of Buddha lands. It also accomplishes all the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and the unsurpassed vehicle (anuttara-yana). It also accomplishes the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) attained by the Tathagata, Arhat, and Samyaksambuddha.' 'Therefore, Kausika! If good men or good women, without abandoning the mind of all-knowing wisdom, using non-attainment as a means, sincerely listen to, receive, recite, diligently study, and contemplate in accordance with the truth this Prajnaparamita, widely proclaim and disseminate it to sentient beings, or if they write it down with various adornments, and even offer lamps, the merit of the stupas (stupa) previously made, compared to this accumulation of merit, is not one in a hundred, not one in a thousand, not one in a hundred thousand, and not even one in an upanisad (upanisad) part. Why is this so? Kausika!'

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！若此般若波羅蜜多甚深經典人中流佈，即此世間佛寶、法寶、苾芻僧寶終不隱沒；若此般若波羅蜜多甚深經典人中住者，世間常有十善業道，若四靜慮、四無量、四無色定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若四念住廣說乃至十八佛不共法，若一切三摩地門、陀羅尼門，若一切智、道相智、一切相智，若剎帝利大族、婆羅門大族、長者大族、居士大族，若四大王眾天乃至非想非非想處天，若聲聞乘、獨覺乘、無上乘，若預流、一來、不還、阿羅漢、獨覺，若菩薩摩訶薩成熟有情、嚴凈佛土，若諸如來、應、正等覺證得無上正等菩提、轉妙法輪度無量眾，如是勝事終不隱沒。」

第二分功德品第三十二

爾時，三千大千世界所有四大王眾天乃至色究竟天，同聲共白天帝釋言：「大仙！於是甚深般若波羅蜜多應受、應持、應讀、應誦、應精勤修學、應如理思惟、應供養恭敬、尊重讚歎。何以故？大仙！若受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎如是般若波羅蜜多，則令一切惡法損減、善法增益，亦令一切天眾增益、諸阿素洛朋黨損減，亦令一切佛眼、法眼、僧眼不滅，亦令一切佛種、法種、僧種不斷。

「大仙當知！由三寶種不斷絕故，世間便有佈施波羅蜜

{ "translations": [ "現代漢語譯本：'如果這部甚深的般若波羅蜜多（Prajnaparamita，智慧的完美）經典在人間流傳，那麼這個世間的佛寶（Buddha Ratna，佛陀的珍寶）、法寶（Dharma Ratna，佛法的珍寶）、苾芻僧寶（Bhiksu Sangha Ratna，僧侶的珍寶）就永遠不會隱沒；如果這部甚深的般若波羅蜜多經典在人間住留，世間就會常有十善業道（Dasa Kusala Karmapatha，十種善業的道路），四靜慮（Catur Dhyana，四種禪定）、四無量（Catur Apramana，四種無限的慈悲喜捨）、四無色定（Catur Arupa Samapatti，四種無色界的禪定），佈施波羅蜜多（Dana Paramita，佈施的完美）乃至般若波羅蜜多，內空（Adhyatma Sunyata，內在的空性）乃至無性自性空（Nihsvabhava Svabhava Sunyata，無自性的空性），四念住（Catu Smrtyupasthana，四種正念的修行）廣說乃至十八佛不共法（Asta Dasa Avenika Buddha Dharma，佛陀獨有的十八種功德），一切三摩地門（Sarva Samadhi Mukha，所有禪定的入口）、陀羅尼門（Dharani Mukha，總持的入口），一切智（Sarvajnata，一切的智慧）、道相智（Marga Jnana，道的智慧）、一切相智（Sarvakarajnata，一切相的智慧），剎帝利大族（Ksatriya Mahakula，貴族）、婆羅門大族（Brahmana Mahakula，祭司）、長者大族（Grhapati Mahakula，富有的商人）、居士大族（Kulapati Mahakula，在家信徒），四大王眾天（Catur Maharajakayika Deva，四大天王所統領的天眾）乃至非想非非想處天（Naivasamjnanasamjnayatana Deva，既非有想也非無想的境界），聲聞乘（Sravakayana，聽聞佛法而修行）、獨覺乘（Pratyekabuddhayana，獨自覺悟）、無上乘（Anuttarayana，最高的乘），預流（Srotaapanna，入流者）、一來（Sakrdagamin，一來者）、不還（Anagamin，不還者）、阿羅漢（Arhat，無學）、獨覺（Pratyekabuddha，辟支佛），菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）成熟有情（Paripacana Sattva，使眾產生熟）、嚴凈佛土（Buddhaksetra Parisodhana，莊嚴清凈佛土），諸如來（Tathagata，如來）、應（Arhan，應供）、正等覺（Samyaksambuddha，正等覺者）證得無上正等菩提（Anuttara Samyak Sambodhi，無上正等覺悟）、轉妙法輪（Dharma Cakra Pravartana，轉動佛法的輪子）度無量眾，這樣的殊勝之事終不會隱沒。'，'第二分功德品第三十二', '那時，三千大千世界所有四大王眾天乃至色究竟天（Akanistha Deva，色界最高天），同聲對天帝釋（Sakra Devanam Indra，眾天之王）說：「大仙！這部甚深的般若波羅蜜多應該受持、應該讀誦、應該精勤修學、應該如理思維、應該供養恭敬、尊重讚歎。為什麼呢？大仙！如果受持、讀誦、精勤修學、如理思維、供養恭敬、尊重讚歎這部般若波羅蜜多，就會使一切惡法損減、善法增益，也會使一切天眾增益、諸阿素洛（Asura，非天）朋黨損減，也會使一切佛眼（Buddha Caksus，佛的智慧之眼）、法眼（Dharma Caksus，法的智慧之眼）、僧眼（Sangha Caksus，僧的智慧之眼）不滅，也會使一切佛種（Buddha Gotra，佛的種子）、法種（Dharma Gotra，法的種子）、僧種（Sangha Gotra，僧的種子）不斷。', '「大仙應當知道！由於三寶的種子不斷絕，世間便有佈施波羅蜜多' ], "english_translations": [ "English version: 'If this profound Prajnaparamita (Perfection of Wisdom) scripture circulates among people, then the Buddha Jewel (Buddha Ratna), the Dharma Jewel (Dharma Ratna), and the Bhiksu Sangha Jewel (Bhiksu Sangha Ratna) of this world will never be hidden; if this profound Prajnaparamita scripture dwells among people, the world will always have the Ten Wholesome Paths of Action (Dasa Kusala Karmapatha), the Four Dhyanas (Catur Dhyana), the Four Immeasurables (Catur Apramana), the Four Formless Absorptions (Catur Arupa Samapatti), the Dana Paramita (Perfection of Giving) up to the Prajnaparamita, the Inner Emptiness (Adhyatma Sunyata) up to the Emptiness of No-Self-Nature (Nihsvabhava Svabhava Sunyata), the Four Foundations of Mindfulness (Catu Smrtyupasthana) extensively explained up to the Eighteen Unique Qualities of a Buddha (Asta Dasa Avenika Buddha Dharma), all the Samadhi Gates (Sarva Samadhi Mukha), the Dharani Gates (Dharani Mukha), the Omniscience (Sarvajnata), the Knowledge of the Path (Marga Jnana), the Knowledge of All Aspects (Sarvakarajnata), the great Kshatriya families (Ksatriya Mahakula), the great Brahmin families (Brahmana Mahakula), the great householder families (Grhapati Mahakula), the great lay families (Kulapati Mahakula), the Four Great King Devas (Catur Maharajakayika Deva) up to the Devas of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana Deva), the Sravakayana (Vehicle of Hearers), the Pratyekabuddhayana (Vehicle of Solitary Buddhas), the Anuttarayana (Supreme Vehicle), the Srotaapanna (Stream-enterer), the Sakrdagamin (Once-returner), the Anagamin (Non-returner), the Arhat (Worthy One), the Pratyekabuddha (Solitary Buddha), the Bodhisattva Mahasattvas (Great Bodhisattvas) maturing sentient beings (Paripacana Sattva), purifying Buddha lands (Buddhaksetra Parisodhana), the Tathagatas (Thus Gone Ones), the Arhans (Worthy Ones), the Samyaksambuddhas (Perfectly Enlightened Ones) attaining Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), turning the Wheel of the Dharma (Dharma Cakra Pravartana) to liberate countless beings, such excellent things will never be hidden.」', "Section Two, Chapter Thirty-Two on Merits", "At that time, all the Four Great King Devas of the three thousand great thousand worlds up to the Akanistha Devas (highest heaven in the realm of form), with one voice said to Sakra Devanam Indra (King of the Gods): 'Great Immortal! This profound Prajnaparamita should be received, held, read, recited, diligently studied, properly contemplated, offered to, respected, and praised. Why is that? Great Immortal! If one receives, holds, reads, recites, diligently studies, properly contemplates, offers to, respects, and praises this Prajnaparamita, then all evil dharmas will be diminished and good dharmas will be increased, also all the Devas will be increased and the Asura (demigods) factions will be diminished, also all the Buddha Eyes (Buddha Caksus), Dharma Eyes (Dharma Caksus), and Sangha Eyes (Sangha Caksus) will not be extinguished, also all the Buddha Seeds (Buddha Gotra), Dharma Seeds (Dharma Gotra), and Sangha Seeds (Sangha Gotra) will not be cut off.'", "'Great Immortal, you should know! Because the seeds of the Three Jewels are not cut off, the world will have the Dana Paramita'" ] }

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多乃至般若波羅蜜多，亦有內空乃至無性自性空，亦有四念住廣說乃至十八佛不共法，亦有一切三摩地門、陀羅尼門，亦有一切智、道相智、一切相智，亦有預流果乃至阿羅漢果，亦有獨覺菩提，亦有菩薩摩訶薩行，亦有無上正等菩提。是故，大仙！於此般若波羅蜜多應受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎。」

爾時，佛告天帝釋言：「憍尸迦！汝應於此甚深般若波羅蜜多受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎。何以故？憍尸迦！若阿素洛及惡朋黨起如是念：『我等當與天帝釋軍交陣戰諍。』爾時，汝等諸天眷屬，應各至誠誦唸如是甚深般若波羅蜜多，供養恭敬、尊重讚歎，時阿素洛及諸朋黨所起噁心即皆息滅。

「憍尸迦！若諸天子或諸天女五衰相現，其心驚惶恐墮惡趣。爾時，汝等諸天眷屬應住其前，至誠誦唸如是般若波羅蜜多。時彼天子或彼天女，聞是般若波羅蜜多善根力故，於此般若波羅蜜多生凈信故，五衰相沒身意泰然，設有命終還生本處，受天富樂倍勝於前。何以故？憍尸迦！聞信般若波羅蜜多功德威力甚廣大故。

「憍尸迦！若善男子、善女人等或諸天子及諸天女，甚深般若波羅蜜多一經其耳，善根力故，定當漸次證得無上正等菩提。何以故？

【現代漢語翻譯】 現代漢語譯本：還有甚深的般若波羅蜜多（智慧的完美），其中有內空（內在的空性）乃至無性自性空（沒有自性的空性），也有四念住（四種專注的修行）廣說乃至十八佛不共法（佛陀獨有的十八種功德），也有一切三摩地門（所有禪定的法門）、陀羅尼門（總持一切法的法門），也有一切智（對一切法的智慧）、道相智（對修行道路的智慧）、一切相智（對一切現象的智慧），也有預流果（入流果）乃至阿羅漢果（無學果），也有獨覺菩提（辟支佛的覺悟），也有菩薩摩訶薩行（偉大菩薩的修行），也有無上正等菩提（無上的正覺）。因此，大仙！對於這般若波羅蜜多，應當受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎。 那時，佛陀告訴天帝釋（帝釋天）說：『憍尸迦（帝釋天的另一個名字）！你應該受持、讀誦、精勤修學、如理思惟、供養恭敬、尊重讚歎這甚深的般若波羅蜜多。為什麼呢？憍尸迦！如果阿素洛（非天）和他們的惡黨生起這樣的念頭：『我們應當與天帝釋的軍隊交戰。』那時，你們諸天眷屬，應當各自至誠地誦唸這甚深的般若波羅蜜多，供養恭敬、尊重讚歎，那時阿素洛和他們的黨羽所生起的惡念就會全部息滅。 『憍尸迦！如果諸天子或諸天女出現五衰相（天人將要死亡的五種預兆），他們心中驚慌恐懼，害怕墮入惡道。那時，你們諸天眷屬應當在他們面前，至誠地誦唸這般若波羅蜜多。那時，那些天子或天女，因為聽到這般若波羅蜜多的善根力量，因為對這般若波羅蜜多生起清凈的信心，五衰相就會消失，身心安泰，即使壽命終結，也會回到原來的地方，享受比以前更加美好的天福。為什麼呢？憍尸迦！因為聽聞並相信般若波羅蜜多的功德威力非常廣大。 『憍尸迦！如果善男子、善女人等，或者諸天子以及諸天女，甚深的般若波羅蜜多隻要一經過他們的耳朵，憑藉善根的力量，必定會逐漸證得無上正等菩提。為什麼呢？』

【English Translation】 English version: Also, there is the profound Prajnaparamita (Perfection of Wisdom), which includes inner emptiness (emptiness of self) up to non-essential self-nature emptiness (emptiness of inherent existence), also the four foundations of mindfulness (four practices of focused awareness) extensively explained up to the eighteen unique qualities of a Buddha, also all Samadhi gates (all meditative states), Dharani gates (gates of holding all teachings), also all-knowing wisdom (wisdom of all phenomena), wisdom of the path (wisdom of the path to enlightenment), all-aspect wisdom (wisdom of all aspects of reality), also the fruit of a Stream-enterer up to the fruit of an Arhat, also the enlightenment of a Pratyekabuddha (Solitary Buddha), also the practices of a Bodhisattva Mahasattva (Great Bodhisattva), also the unsurpassed perfect enlightenment. Therefore, great sage! You should uphold, recite, diligently study, contemplate accordingly, make offerings, respect, and praise this Prajnaparamita. At that time, the Buddha said to Sakra, the Lord of Gods: 'Kausika (another name for Sakra)! You should uphold, recite, diligently study, contemplate accordingly, make offerings, respect, and praise this profound Prajnaparamita. Why is that? Kausika! If the Asuras (demigods) and their evil companions arise with the thought: 『We shall engage in battle with the army of Sakra.』 At that time, all of you, the heavenly retinue, should each sincerely recite this profound Prajnaparamita, make offerings, respect, and praise it. Then, the evil thoughts that the Asuras and their companions have will all cease. 'Kausika! If the signs of the five decays (five signs of a deva's impending death) appear in any of the gods or goddesses, and their hearts are filled with fear and dread of falling into the lower realms, then you, the heavenly retinue, should stand before them and sincerely recite this Prajnaparamita. Then, those gods or goddesses, through the power of the good roots from hearing this Prajnaparamita, and through the pure faith they develop in this Prajnaparamita, will have the signs of the five decays disappear, and their bodies and minds will be at peace. Even if they die, they will be reborn in their original place, enjoying heavenly bliss that is even greater than before. Why is that? Kausika! Because the merit and power of hearing and believing in Prajnaparamita are extremely vast. 'Kausika! If good men, good women, or gods and goddesses, even just hear the profound Prajnaparamita once, through the power of their good roots, they will certainly gradually attain unsurpassed perfect enlightenment. Why is that?'

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憍尸迦！過去未來現在諸佛及諸弟子，一切皆學如是般若波羅蜜多，證得無上正等菩提，入無餘依般涅槃界。何以故？憍尸迦！如是般若波羅蜜多，普攝一切菩提分法，若諸佛法、若菩薩法、若獨覺法、若聲聞法皆具攝故。」

爾時，天帝釋白佛言：「世尊！如是般若波羅蜜多是大神咒、是大明咒，是無上咒，是無等等咒，是一切咒王，最尊最勝、最上最妙，能伏一切，不為一切之所降伏。何以故？世尊！如是般若波羅蜜多能除一切惡不善法，能攝一切殊勝善法。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。何以故？憍尸迦！過去未來現在諸佛，皆因如是甚深般若波羅蜜多大神咒王，證得無上正等菩提，轉妙法輪度無量眾。所以者何？依因如是甚深般若波羅蜜多大神咒王，世間便有十善業道，若四靜慮、四無量、四無色定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若四念住廣說乃至十八佛不共法，若真如、法界、法性、實際、不虛妄性、不變異性、法定、法住、不思議界，若四聖諦，若五眼、六神通，若預流果乃至阿羅漢果，若獨覺菩提，若諸菩薩摩訶薩行，若佛無上正等菩提，若一切智、道相智、一切相智。

「複次，憍尸迦！依因菩薩摩訶薩故，世間便有十善業道

【現代漢語翻譯】 現代漢語譯本： 『憍尸迦（天帝名）！過去、未來、現在的所有佛和他們的弟子，都學習這樣的般若波羅蜜多（以智慧到達彼岸的方法），證得無上正等菩提（無上正覺），進入無餘依般涅槃界（沒有剩餘煩惱的寂滅境界）。為什麼呢？憍尸迦！因為這樣的般若波羅蜜多，普遍攝取一切菩提分法（通向覺悟的各種修行方法），無論是諸佛的法、菩薩的法、獨覺的法、還是聲聞的法，都包含在其中。』

這時，天帝釋（天神之王）對佛說：『世尊！這樣的般若波羅蜜多是大神咒（具有強大力量的真言），是大明咒（具有光明智慧的真言），是無上咒（至高無上的真言），是無等等咒（無與倫比的真言），是一切咒王（所有真言之王），最尊貴、最殊勝、最上、最微妙，能夠降伏一切，而不被一切所降伏。為什麼呢？世尊！因為這樣的般若波羅蜜多能夠去除一切惡和不善的法，能夠攝取一切殊勝的善法。』

這時，佛告訴天帝釋說：『是的！是的！正如你所說。為什麼呢？憍尸迦！過去、未來、現在的所有佛，都是因為這樣的甚深般若波羅蜜多大神咒王，才證得無上正等菩提，轉動微妙的法輪，度化無量的眾生。這是為什麼呢？因為依靠這樣的甚深般若波羅蜜多大神咒王，世間才會有十善業道（十種善的行爲準則），四靜慮（四種禪定）、四無量（四種慈悲心）、四無色定（四種無色界的禪定），佈施波羅蜜多（佈施的完美）乃至般若波羅蜜多，內空（內在的空性）乃至無性自性空（沒有自性的空性），四念住（四種觀想方法）廣說乃至十八佛不共法（佛獨有的十八種功德），真如（事物的真實本性）、法界（一切法的總和）、法性（法的本性）、實際（真理的實際）、不虛妄性（真實不虛的性質）、不變異性（永恒不變的性質）、法定（法的規律）、法住（法的存在）、不思議界（不可思議的境界），四聖諦（四種真理），五眼（五種智慧之眼）、六神通（六種超自然能力），預流果（初果）乃至阿羅漢果（無學果），獨覺菩提（獨覺的覺悟），諸菩薩摩訶薩（大菩薩）的修行，佛的無上正等菩提，一切智（對一切的智慧）、道相智（對道的智慧）、一切相智（對一切現象的智慧）。』

『再者，憍尸迦！因為依靠菩薩摩訶薩（大菩薩），世間才會有十善業道』

【English Translation】 English version: 'Kausika (name of a celestial being)! All Buddhas of the past, future, and present, and their disciples, all learn this Prajnaparamita (the perfection of wisdom), attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and enter the realm of Nirvana without residue. Why is that? Kausika! Because this Prajnaparamita universally encompasses all the factors of Bodhi (enlightenment), whether they are the Dharma of the Buddhas, the Dharma of the Bodhisattvas, the Dharma of the Pratyekabuddhas, or the Dharma of the Sravakas, all are included within it.'

At that time, Sakra, the Lord of the Devas (king of the gods), said to the Buddha: 'World Honored One! This Prajnaparamita is a great mantra (a powerful incantation), a great bright mantra (a mantra of luminous wisdom), an unsurpassed mantra (a supreme mantra), an unequaled mantra (an incomparable mantra), the king of all mantras, the most venerable, the most excellent, the highest, the most subtle, able to subdue all, and not subdued by all. Why is that? World Honored One! Because this Prajnaparamita can remove all evil and unwholesome dharmas, and can gather all excellent wholesome dharmas.'

At that time, the Buddha said to Sakra, the Lord of the Devas: 'So it is! So it is! Just as you have said. Why is that? Kausika! All Buddhas of the past, future, and present, all attain Anuttara-samyak-sambodhi because of this profound Prajnaparamita, the great mantra king, and turn the wonderful Dharma wheel, liberating countless beings. Why is that? Because relying on this profound Prajnaparamita, the great mantra king, the world has the ten wholesome paths of action, the four Dhyanas (meditative absorptions), the four Immeasurables (boundless states of mind), the four formless absorptions, the Paramita of giving (perfection of generosity) up to the Prajnaparamita, the emptiness of the internal (internal emptiness) up to the emptiness of no-self-nature (emptiness of inherent existence), the four foundations of mindfulness, broadly speaking up to the eighteen unique qualities of a Buddha, Suchness (the true nature of things), Dharmadhatu (the realm of all phenomena), Dharmata (the nature of Dharma), Reality (the actual truth), non-falsity (the quality of being true), non-variability (the quality of being unchanging), the law of Dharma, the abiding of Dharma, the inconceivable realm, the four noble truths, the five eyes (five types of wisdom eyes), the six supernormal powers, the fruit of Stream-enterer up to the fruit of Arhat, the Bodhi of Pratyekabuddhas, the practices of the Bodhisattva Mahasattvas, the Anuttara-samyak-sambodhi of the Buddha, the all-knowing wisdom, the wisdom of the path, the wisdom of all aspects.'

'Furthermore, Kausika! Because of the Bodhisattva Mahasattvas, the world has the ten wholesome paths of action.'

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廣說乃至一切相智。譬如依因滿月輪故，諸星宿等皆得增明；如是依因諸菩薩故，十善業道廣說乃至一切相智皆得顯了。若諸如來、應、正等覺未出世時，唯有菩薩具足種種方便善巧，為諸有情無倒宣說一切世間、出世間法，菩薩所有方便善巧皆從如是甚深般若波羅蜜多而得生長。諸菩薩摩訶薩成就方便善巧力故，能行佈施波羅蜜多乃至般若波羅蜜多，能行內空乃至無性自性空，能行四念住廣說乃至十八佛不共法，不證聲聞及獨覺地，成熟有情、嚴凈佛土，具足攝取壽量圓滿、佛土圓滿、眷屬圓滿、眾具圓滿、色力圓滿，乃至證得一切相智，皆由般若波羅蜜多而得成就。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，當得成就現在、未來殊勝功德。」

時，天帝釋便白佛言：「是善男子、善女人等云何成就現在、未來殊勝功德？」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等，現在不為毒藥所害、刀兵所傷、火所焚燒、水所漂溺，乃至不為四百四病之所夭歿，除先定業現世應受。憍尸迦！是善男子、善女人

【現代漢語翻譯】 現代漢語譯本 廣說乃至一切相智（sarvākārajñatā，指佛陀所證悟的對一切事物和現象的全面、徹底的智慧）。譬如依賴滿月輪的因緣，諸星宿等都能增添光明；同樣，依賴諸菩薩的因緣，十善業道（daśa kuśalāni karmapathāni，指身、語、意三方面的十種善行）廣說乃至一切相智都能顯現。如果諸如來、應、正等覺（tathāgata arhat samyaksaṃbuddha，佛陀的三種稱號）沒有出世，只有菩薩具足種種方便善巧，為眾生無誤地宣說一切世間和出世間法，菩薩所有的方便善巧都從這甚深般若波羅蜜多（prajñāpāramitā，指達到智慧彼岸的修行）而生長。諸菩薩摩訶薩（bodhisattva mahāsattva，指偉大的菩薩）成就方便善巧的力量，能夠修行佈施波羅蜜多（dānapāramitā，指佈施的修行）乃至般若波羅蜜多，能夠修行內空（adhyātmaśūnyatā，指內在的空性）乃至無性自性空（niḥsvabhāvatā-prakṛtiśūnyatā，指一切事物沒有自性），能夠修行四念住（catvāri smṛtyupasthānāni，指四種觀想的修行）廣說乃至十八佛不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，指佛陀獨有的十八種功德），不證得聲聞（śrāvaka，指聽聞佛法而修行的人）和獨覺（pratyekabuddha，指獨自覺悟的人）的果位，成熟眾生、莊嚴清凈佛土，具足攝取壽命圓滿、佛土圓滿、眷屬圓滿、資具圓滿、色力圓滿，乃至證得一切相智，都是由般若波羅蜜多而成就。 『複次，憍尸迦（Kauśika，帝釋天的別名）！如果善男子、善女人等對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈，將能成就現在和未來殊勝的功德。』 當時，天帝釋便問佛說：『這些善男子、善女人等如何成就現在和未來殊勝的功德？』 佛說：『憍尸迦！如果善男子、善女人等對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈，這些善男子、善女人等，現在不會被毒藥所害、不會被刀兵所傷、不會被火所焚燒、不會被水所淹沒，乃至不會被四百四病（catuḥśatāni catvāri vyādhi，指各種疾病）所夭折，除非是先前註定的業報在今生應受。憍尸迦！這些善男子、善女人等

【English Translation】 English version Extensively speaking, up to all-aspect wisdom (sarvākārajñatā). Just as, relying on the cause of the full moon, all the stars and constellations gain increased brightness; similarly, relying on the cause of the Bodhisattvas, the ten paths of wholesome actions (daśa kuśalāni karmapathāni), extensively speaking, up to all-aspect wisdom, all become manifest. If the Tathāgatas, Arhats, Perfectly Enlightened Ones (tathāgata arhat samyaksaṃbuddha) have not appeared in the world, only the Bodhisattvas, possessing various skillful means, flawlessly proclaim all worldly and transcendental dharmas to sentient beings. All the skillful means of the Bodhisattvas grow from this profound Perfection of Wisdom (prajñāpāramitā). The Bodhisattva Mahāsattvas (bodhisattva mahāsattva), having attained the power of skillful means, are able to practice the Perfection of Giving (dānapāramitā) up to the Perfection of Wisdom, able to practice inner emptiness (adhyātmaśūnyatā) up to emptiness of no-self-nature (niḥsvabhāvatā-prakṛtiśūnyatā), able to practice the four foundations of mindfulness (catvāri smṛtyupasthānāni), extensively speaking, up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ), not realizing the stages of Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha), maturing sentient beings, purifying Buddha lands, fully possessing the attainment of complete lifespan, complete Buddha land, complete retinue, complete resources, complete physical strength, and even attaining all-aspect wisdom, all are accomplished through the Perfection of Wisdom. 『Furthermore, Kauśika (帝釋天的別名)! If good men and good women, with sincere hearts, listen to, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this Perfection of Wisdom, they will attain extraordinary merits in the present and future.』 At that time, the Lord Śakra (天帝釋) asked the Buddha, 『How do these good men and good women attain extraordinary merits in the present and future?』 The Buddha said, 『Kauśika! If good men and good women, with sincere hearts, listen to, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this Perfection of Wisdom, these good men and good women will not be harmed by poison, wounded by weapons, burned by fire, drowned by water, nor will they die prematurely from the four hundred and four diseases (catuḥśatāni catvāri vyādhi), except for the predetermined karma that should be received in this life. Kauśika! These good men and good women』

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等若遭官事怨賊逼迫，至心誦唸如是般若波羅蜜多，若至其所終不為彼譴罰加害。何以故？憍尸迦！如是般若波羅蜜多威德勢力法令爾故。憍尸迦！是善男子、善女人等，若有欲至國主、王子、大臣等處，至心誦唸如是般若波羅蜜多，必為王等歡喜問訊供養恭敬、尊重讚歎。何以故？憍尸迦！是善男子、善女人等，常于有情發起慈、悲、喜、舍心故。憍尸迦！是善男子、善女人等，常得成就如是等類現在功德。

「憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等隨所生處常不遠離十善業道，若四靜慮、四無量、四無色定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若四念住廣說乃至十八佛不共法，若一切三摩地門、陀羅尼門，若一切智、道相智、一切相智，不墮地獄、傍生、鬼界，除愿往彼成熟有情。隨所生處常具諸根支體無缺，永不生在貧窮、下賤、工師、雜類、屠膾、漁獵、盜賊、獄吏及補羯娑旃荼羅家、若戍達羅貿易卑族。隨所生處具三十二大丈夫相、八十隨好圓滿莊嚴，一切有情見者歡喜，多生有佛嚴凈土中，蓮華化生，不造眾惡，常不遠離菩薩神通，隨心所愿游諸佛土，從一佛國至一佛國

【現代漢語翻譯】 現代漢語譯本 如果（有人）遭遇官司、怨恨、盜賊的逼迫，至誠懇切地誦唸這部《般若波羅蜜多》，即使到了他們那裡，也終究不會被他們譴責、懲罰和加害。為什麼呢？憍尸迦（帝釋天）！這是因為這部《般若波羅蜜多》的威德勢力和法則的緣故。憍尸迦！這些善男子、善女人們，如果想要去見國王、王子、大臣等，至誠懇切地誦唸這部《般若波羅蜜多》，必定會得到國王等人的歡喜問候、供養、恭敬、尊重和讚歎。為什麼呢？憍尸迦！這是因為這些善男子、善女人們，常常對一切眾生髮起慈、悲、喜、舍的心的緣故。憍尸迦！這些善男子、善女人們，常常能夠成就這些型別的現世功德。 憍尸迦！如果善男子、善女人們對於這部《般若波羅蜜多》，至誠懇切地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈，這些善男子、善女人們無論生在何處，都不會遠離十善業道，以及四靜慮（四禪定）、四無量心（慈悲喜捨）、四無色定，以及佈施波羅蜜多乃至般若波羅蜜多，以及內空乃至無性自性空，以及四念住（身受心法）廣說乃至十八佛不共法，以及一切三摩地門（禪定之門）、陀羅尼門（總持之門），以及一切智（佛陀的智慧）、道相智（菩薩的智慧）、一切相智（佛陀的智慧），不會墮入地獄、畜生、餓鬼道，除非他們發願前往這些地方去成熟有情。無論生在何處，都常具足諸根肢體，沒有殘缺，永遠不會生在貧窮、下賤、工匠、雜類、屠夫、漁獵、盜賊、獄吏以及補羯娑（賤民）旃荼羅（屠夫）之家，或者戍達羅（首陀羅）從事卑賤貿易的族群。無論生在何處，都具足三十二大丈夫相、八十隨形好，圓滿莊嚴，一切眾生見到都會歡喜，多生在有佛的清凈國土中，蓮花化生，不造作惡業，常常不遠離菩薩的神通，隨心所愿遊歷諸佛國土，從一個佛國到另一個佛國。

【English Translation】 English version If (someone) encounters the oppression of official matters, resentment, or thieves, and sincerely recites this Prajnaparamita, even if they go to those places, they will ultimately not be condemned, punished, or harmed by them. Why is this? Kausika (Indra)! It is because of the majestic power and laws of this Prajnaparamita. Kausika! If these good men and good women wish to go to the places of kings, princes, ministers, etc., and sincerely recite this Prajnaparamita, they will surely receive the joyful greetings, offerings, respect, reverence, and praise of the kings and others. Why is this? Kausika! It is because these good men and good women constantly generate the minds of loving-kindness, compassion, joy, and equanimity towards all sentient beings. Kausika! These good men and good women are always able to achieve these kinds of present merits. Kausika! If good men and good women, with sincere hearts, listen to, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this Prajnaparamita, these good men and good women, wherever they are born, will not be separated from the ten wholesome paths of action, as well as the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, as well as the Dana Paramita (perfection of giving) up to the Prajnaparamita (perfection of wisdom), as well as inner emptiness up to the emptiness of self-nature, as well as the four foundations of mindfulness (body, feeling, mind, and dharma) extensively explained up to the eighteen unique qualities of a Buddha, as well as all samadhi gates (gates of meditation), dharani gates (gates of total retention), as well as all-knowing wisdom (Buddha's wisdom), the wisdom of the path (Bodhisattva's wisdom), and the wisdom of all aspects (Buddha's wisdom), they will not fall into hell, the animal realm, or the realm of hungry ghosts, unless they vow to go to these places to mature sentient beings. Wherever they are born, they will always have complete faculties and limbs, without any defects, and will never be born into poverty, lowliness, as artisans, among mixed classes, as butchers, fishermen, hunters, thieves, prison guards, or in the families of Pukkasa (outcastes) or Candala (executioners), or among the Shudras (laborers) who engage in lowly trades. Wherever they are born, they will possess the thirty-two marks of a great man and the eighty minor marks, perfectly adorned, and all sentient beings who see them will rejoice. They will often be born in the pure lands of Buddhas, born from lotuses, not creating evil deeds, and will always be inseparable from the supernormal powers of Bodhisattvas, traveling to the Buddha lands as they wish, from one Buddha land to another.

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，親近供養諸佛世尊，成熟有情、嚴凈佛土，聽聞正法如說修行，漸次證得一切智智。憍尸迦！是善男子、善女人等當得成就如是等類未來功德。

「以是故，憍尸迦！若善男子、善女人等欲得如是現在、未來殊勝功德，乃至無上正等菩提者，應常不離一切智智心，以無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，復以種種上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養。」

第二分外道品第三十三

時，有眾多外道梵志，為求佛過來詣佛所。時，天帝釋見已念言：「今此眾多外道梵志，來趣法會伺求佛短，將非般若留難事耶？我當誦唸從佛所受甚深般若波羅蜜多，令彼邪徒退還本所。」念已便誦甚深般若波羅蜜多，於是眾多外道梵志，遙伸敬相右繞世尊，從所來門複道而去。

時，舍利子見已念言：「彼有何緣適來還去？」

爾時，佛告舍利子言：「彼外道等來求我失，由天帝釋誦唸般若波羅蜜多令彼還去。舍利子！我不見彼外道梵志有少白法，唯懷噁心為求我過來至我所。舍利子！我都不見一切世間有天、魔、梵、若諸沙門、婆羅門等有情之類，說般若時懷勃噁心來求得便。

【現代漢語翻譯】 現代漢語譯本 親近供養諸佛世尊（Buddha，覺悟者），使有情眾生得以成熟，莊嚴清凈佛土，聽聞正法並如教奉行，逐漸證得一切智智（sarvajñāna，對一切事物和現象的完全理解）。憍尸迦（Kauśika，天帝釋的別名）！這些善男子、善女人等將能成就如此種種未來的功德。 因此，憍尸迦！如果善男子、善女人等想要獲得如此殊勝的現在和未來的功德，乃至無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟），就應當常不離一切智智之心，以無所得為方便，對於這般若波羅蜜多（Prajñāpāramitā，智慧的完美）甚深經典，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣為流佈，並且用種種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙珍奇的伎樂、燈明來供養。 第二分外道品第三十三 當時，有許多外道梵志（tīrthika，非佛教的修行者），爲了尋求佛陀的過失而來到佛陀所在之處。當時，天帝釋（Śakra，眾神之王）看到後心想：『現在這些外道梵志前來法會，伺機尋找佛陀的短處，這難道不是般若（prajñā，智慧）的障礙嗎？我應當誦唸從佛陀那裡聽受的甚深般若波羅蜜多，讓這些邪徒退回他們原來的地方。』想到這裡，天帝釋便誦唸甚深般若波羅蜜多，於是眾多外道梵志，遠遠地向世尊表達敬意，右繞世尊，從他們來的方向返回去了。 當時，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）看到後心想：『他們有什麼緣故剛來就又回去了呢？』 這時，佛陀告訴舍利子說：『那些外道等是來尋求我的過失的，由於天帝釋誦唸般若波羅蜜多，使他們回去了。舍利子！我沒有看到那些外道梵志有絲毫的善法，他們只是懷著噁心來尋求我的過失。舍利子！我沒有看到一切世間的天、魔、梵（brahman，印度教的最高神）、以及沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）等有情眾生，在宣說般若時，懷著惡意前來能夠得逞的。'

【English Translation】 English version To be close to and make offerings to all the Buddhas (Buddha, the awakened one), to mature sentient beings, to purify and adorn the Buddha lands, to listen to the true Dharma and practice accordingly, and to gradually attain all-knowing wisdom (sarvajñāna, the complete understanding of all things and phenomena). Kauśika (another name for Śakra, the king of gods)! These good men and good women will achieve such future merits. Therefore, Kauśika! If good men and good women wish to obtain such excellent present and future merits, even up to the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, the supreme perfect awakening), they should always keep the mind of all-knowing wisdom, using non-attainment as a means, and with utmost sincerity listen to, receive, recite, diligently study, contemplate rationally, write, explain, and widely disseminate this profound scripture of the Perfection of Wisdom (Prajñāpāramitā), and also make offerings with various excellent flower garlands, scented ointments, incense, clothing, necklaces, jeweled banners, canopies, various wonderful and precious musical instruments, and lamps. Section Two, Chapter Thirty-Three on Non-Buddhists At that time, there were many non-Buddhist ascetics (tīrthika, non-Buddhist practitioners) who came to where the Buddha was, seeking to find fault with him. Then, Śakra (the king of gods) saw this and thought: 『Now these non-Buddhist ascetics have come to the Dharma assembly, seeking to find fault with the Buddha. Is this not an obstacle to wisdom (prajñā)? I should recite the profound Perfection of Wisdom that I received from the Buddha, so that these heretics will return to their original places.』 Having thought this, Śakra recited the profound Perfection of Wisdom. Thereupon, many non-Buddhist ascetics, from afar, showed respect to the World-Honored One, circumambulated him to the right, and returned by the way they had come. Then, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) saw this and thought: 『What is the reason that they came and then immediately left?』 At that time, the Buddha said to Śāriputra: 『Those non-Buddhists came seeking my faults, and because Śakra recited the Perfection of Wisdom, they returned. Śāriputra! I did not see any good in those non-Buddhist ascetics; they only came with evil intentions to seek my faults. Śāriputra! I have not seen any beings in all the world, whether gods, demons, Brahmans (brahman, the supreme god in Hinduism), or ascetics (śramaṇa, renunciate practitioners), or Brahmins (brāhmaṇa, Hindu priests), who, when the Perfection of Wisdom is being taught, come with malicious intent and succeed.』

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何以故？舍利子！由此三千大千世界所有四大王眾天乃至色究竟天，若諸聲聞、獨覺、菩薩、佛，及一切具大威力龍神、藥叉、人非人等，皆共守護如是般若波羅蜜多，不令眾惡為作留難。何以故？舍利子！是諸天等皆依般若波羅蜜多威力生故。

「又，舍利子！十方各如殑伽沙界一切如來應正等覺、聲聞、獨覺、菩薩、諸天、龍神、藥叉、人非人等，皆共守護如是般若波羅蜜多，不令眾惡為作留難。何以故？舍利子！彼諸佛等皆依般若波羅蜜多威力生故。」

爾時，惡魔竊作是念：「今者如來、應、正等覺四眾圍繞，及欲、色界諸天人等皆同集會，宣說般若波羅蜜多，此中定有菩薩摩訶薩得受無上正等菩提記，我當往至破壞其眼。」作是念已化作四軍，奮威勇銳來詣佛所。

時，天帝釋見已念言：「將非惡魔化作此事來欲惱佛，並與般若波羅蜜多而作留難？何以故？如是四軍嚴飾殊麗，影堅勝軍、釋迦王種、栗呫毗種、力士種等所有四軍皆不能及，由此定知魔所化作。惡魔長夜伺求佛短，壞諸有情所修勝事，我當誦唸從佛所受甚深般若波羅蜜多，令彼惡魔退還本所。」念已便誦甚深般若波羅蜜多，於是惡魔複道而去，甚深般若波羅蜜多力所逼故。

時，眾會中所有四大王眾天乃至色究竟天

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？舍利子！因為這三千大千世界中，所有四大王眾天（四大天王所統領的天眾）乃至色究竟天（色界最高層天），無論是聲聞（聽聞佛法而修行的弟子）、獨覺（不依師教，獨自悟道的修行者）、菩薩（發願救度眾生的修行者）、佛，以及一切具有大威力的龍神、藥叉（守護神）、人非人等，都共同守護這樣的般若波羅蜜多（以智慧到達彼岸的方法），不讓各種邪惡勢力製造障礙。為什麼呢？舍利子！因為這些天眾等都是依靠般若波羅蜜多的威力而產生的。 「還有，舍利子！十方如恒河沙數世界中的一切如來應正等覺（佛的十種稱號之一，意為應受供養、正等覺悟者）、聲聞、獨覺、菩薩、諸天、龍神、藥叉、人非人等，都共同守護這樣的般若波羅蜜多，不讓各種邪惡勢力製造障礙。為什麼呢？舍利子！因為那些佛等都是依靠般若波羅蜜多的威力而產生的。」 當時，惡魔暗自思忖：『現在如來、應、正等覺被四眾弟子圍繞，以及欲界、色界諸天人等都一同在場，宣說般若波羅蜜多，這裡面一定有菩薩摩訶薩（大菩薩）會得到無上正等菩提（最高覺悟）的授記，我應當前去破壞他們的修行。』這樣想后，就化作四支軍隊，威風凜凜地來到佛陀所在之處。 當時，天帝釋（帝釋天）看到後心想：『莫非是惡魔變化出這些來擾亂佛陀，並給般若波羅蜜多製造障礙？為什麼呢？因為這四支軍隊裝飾得如此華麗，影堅勝軍、釋迦王種、栗呫毗種、力士種等所有軍隊都無法與之相比，由此可以斷定是魔所變化。惡魔長久以來伺機尋找佛陀的破綻，破壞眾生所修的殊勝功德，我應當誦唸從佛陀那裡聽聞的甚深般若波羅蜜多，讓那個惡魔退回他原來的地方。』想到這裡，便誦唸甚深般若波羅蜜多，於是惡魔又退回去了，這是因為甚深般若波羅蜜多的力量所迫使的。 當時，法會中所有四大王眾天乃至色究竟天

【English Translation】 English version: Why is that? Shariputra! Because in this great trichiliocosm, all the Four Great King Heavens (heavens under the rule of the Four Heavenly Kings) up to the Akanishta Heaven (the highest heaven in the Form Realm), whether they are Shravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), Bodhisattvas (practitioners who vow to save all beings), Buddhas, and all the powerful dragons, yakshas (guardian deities), humans, and non-humans, all together protect such Prajnaparamita (the perfection of wisdom that leads to the other shore), not allowing any evil forces to create obstacles. Why is that? Shariputra! Because these devas and others are all born from the power of Prajnaparamita. Furthermore, Shariputra! All the Tathagatas, Arhats, Samyaksambuddhas (one of the ten titles of a Buddha, meaning worthy of offerings and perfectly enlightened), Shravakas, Pratyekabuddhas, Bodhisattvas, devas, dragons, yakshas, humans, and non-humans in all the worlds as numerous as the sands of the Ganges River in the ten directions, all together protect such Prajnaparamita, not allowing any evil forces to create obstacles. Why is that? Shariputra! Because those Buddhas and others are all born from the power of Prajnaparamita. At that time, the evil Mara secretly thought: 'Now the Tathagata, Arhat, Samyaksambuddha is surrounded by the fourfold assembly, and the devas and humans of the Desire Realm and Form Realm are all present, proclaiming Prajnaparamita. Surely there will be a Bodhisattva Mahasattva (great Bodhisattva) here who will receive the prediction of Anuttara-samyak-sambodhi (supreme enlightenment). I should go and disrupt their practice.' Having thought this, he transformed into four armies, displaying great power and sharpness, and came to where the Buddha was. At that time, Shakra, Lord of the Devas (Indra), seeing this, thought: 'Could it be that the evil Mara has transformed into these to disturb the Buddha and create obstacles for Prajnaparamita? Why is that? Because these four armies are decorated so magnificently, that none of the armies of the Shadow-Strong Army, the Shakya clan, the Licchavi clan, or the strongmen can compare to them. From this, it can be determined that they are transformed by Mara. The evil Mara has long sought the Buddha's weaknesses, destroying the meritorious deeds cultivated by sentient beings. I should recite the profound Prajnaparamita that I heard from the Buddha, so that the evil Mara will retreat to his original place.' Having thought this, he recited the profound Prajnaparamita, and then the evil Mara retreated, forced by the power of the profound Prajnaparamita. At that time, all the Four Great King Heavens up to the Akanishta Heaven in the assembly

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，各各化作種種天花及香鬘等諸妙供具，踴身空中而散佛上，合掌恭敬同白佛言：「愿此般若波羅蜜多在贍部洲人中久住。何以故？世尊！乃至如是甚深般若波羅蜜多在贍部洲人中流佈，當知此處佛寶、法寶、苾芻僧寶久住不滅。於此三千大千世界乃至十方無量無數無邊世界亦復如是，由此菩薩摩訶薩眾及殊勝行亦可了知。世尊！隨諸方域有善男子、善女人等，以凈信心書持如是甚深般若波羅蜜多，供養恭敬、尊重讚歎，當知是處有妙光明除滅闇冥生諸勝利。」

爾時，佛告天帝釋等諸天眾言：「如是！如是！如汝所說。乃至如是甚深般若波羅蜜多在贍部洲人中流佈，當知此處佛寶、法寶、苾芻僧寶久住不滅。於此三千大千世界，乃至十方無量無數無邊世界亦復如是，由此菩薩摩訶薩眾及殊勝行亦可了知。隨諸方域有善男子、善女人等，以凈信心書持如是甚深般若波羅蜜多，供養恭敬、尊重讚歎，當知是處有妙光明除滅闇冥生諸勝利。」

時，諸天眾復各化作種種天花及香鬘等而散佛上，重白佛言：「若善男子、善女人等於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫解說、廣令流佈，是善男子、善女人等魔及魔軍不能得便，我等天眾亦常隨逐勤加擁護令無損惱。何以故

【現代漢語翻譯】 現代漢語譯本：他們各自化現出各種天花和香鬘等美妙的供品，躍身空中散在佛陀身上，合掌恭敬地對佛說：『愿這部《般若波羅蜜多》（Prajnaparamita，智慧的完美）在贍部洲（Jambudvipa，我們所居住的世界）的人們中長久住世。為什麼呢？世尊！只要如此甚深的《般若波羅蜜多》在贍部洲的人們中流傳，就應當知道這裡佛寶、法寶、比丘僧寶（Buddha, Dharma, Sangha，佛教的三寶）將長久住世而不滅。在這個三千大千世界，乃至十方無量無數無邊的世界也是如此，由此可以瞭解菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）眾和殊勝的修行。世尊！無論在哪個地方，如果有善男子、善女人等，以清凈的信心書寫、受持如此甚深的《般若波羅蜜多》，供養、恭敬、尊重、讚歎，就應當知道這個地方有美妙的光明，能夠消除黑暗，產生各種勝利。』 這時，佛陀告訴天帝釋（Sakra devanam Indra，眾天之王）等諸天眾說：『是這樣！是這樣！正如你們所說。只要如此甚深的《般若波羅蜜多》在贍部洲的人們中流傳，就應當知道這裡佛寶、法寶、比丘僧寶將長久住世而不滅。在這個三千大千世界，乃至十方無量無數無邊的世界也是如此，由此可以瞭解菩薩摩訶薩眾和殊勝的修行。無論在哪個地方，如果有善男子、善女人等，以清凈的信心書寫、受持如此甚深的《般若波羅蜜多》，供養、恭敬、尊重、讚歎，就應當知道這個地方有美妙的光明，能夠消除黑暗，產生各種勝利。』 當時，諸天眾又各自化現出各種天花和香鬘等，散在佛陀身上，再次對佛說：『如果善男子、善女人等對於這部《般若波羅蜜多》甚深經典，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫解說、廣泛流傳，這些善男子、善女人等，魔和魔軍都不能得逞，我們天眾也常常跟隨他們，勤加擁護，使他們不受損害。為什麼呢？』

【English Translation】 English version: They each transformed into various celestial flowers and fragrant garlands, and other exquisite offerings, leaping into the air and scattering them upon the Buddha. With palms joined in reverence, they spoke to the Buddha, saying: 'May this Prajnaparamita (Perfection of Wisdom) long abide among the people of Jambudvipa (the world we inhabit). Why is this so? World Honored One! As long as such profound Prajnaparamita is circulated among the people of Jambudvipa, it should be known that the Buddha Jewel, Dharma Jewel, and Bhikshu Sangha Jewel (the Three Jewels of Buddhism) will long abide here and not perish. This is also the case in this three-thousand great thousand world, and even in the immeasurable, countless, and boundless worlds of the ten directions. From this, the Bodhisattva-mahasattvas (great Bodhisattvas) and their superior practices can also be understood. World Honored One! In whatever region there are good men and good women who, with pure faith, write, uphold, offer, revere, respect, and praise such profound Prajnaparamita, it should be known that in that place there is wondrous light that dispels darkness and brings forth various victories.' At that time, the Buddha said to Sakra devanam Indra (King of the Gods) and the other heavenly beings: 'It is so! It is so! As you have said. As long as such profound Prajnaparamita is circulated among the people of Jambudvipa, it should be known that the Buddha Jewel, Dharma Jewel, and Bhikshu Sangha Jewel will long abide here and not perish. This is also the case in this three-thousand great thousand world, and even in the immeasurable, countless, and boundless worlds of the ten directions. From this, the Bodhisattva-mahasattvas and their superior practices can also be understood. In whatever region there are good men and good women who, with pure faith, write, uphold, offer, revere, respect, and praise such profound Prajnaparamita, it should be known that in that place there is wondrous light that dispels darkness and brings forth various victories.' Then, the heavenly beings again transformed into various celestial flowers and fragrant garlands, scattering them upon the Buddha, and spoke to the Buddha again: 'If good men and good women, with sincere hearts, listen to, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely circulate this profound scripture of Prajnaparamita, then these good men and good women cannot be harmed by Mara and his army. We heavenly beings will also constantly follow them, diligently protecting them so that they suffer no harm. Why is this so?'

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？世尊！是善男子、善女人等我等諸天敬事如佛，或如似佛尊重法故。」

時，天帝釋復白佛言：「是善男子、善女人等非少善根能成此事，必于先世無量佛所多集善根、多發正愿、多供養佛、多事善友，乃能於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈。世尊！若善男子、善女人等欲得諸佛一切相智，當求般若波羅蜜多；欲得般若波羅蜜多，當求諸佛一切相智。何以故？諸佛所得一切相智，皆從般若波羅蜜多而得生故；一切般若波羅蜜多，皆從諸佛一切相智而得生故。所以者何？諸佛所得一切相智不異般若波羅蜜多，一切般若波羅蜜多不異諸佛一切相智；諸佛所得一切相智與此般若波羅蜜多，當知無二亦無二處。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。是故般若波羅蜜多功德威神最尊、最勝。」

第二分天來品第三十四之一

爾時，具壽慶喜白佛言：「世尊！何緣如來、應、正等覺不廣稱讚佈施等五波羅蜜多乃至十八佛不共法，但廣稱讚第六般若波羅蜜多？」

佛告慶喜：「第六般若波羅蜜多能與前五波羅蜜多乃至十八佛不共法為尊為導故，我但廣稱讚般若波羅蜜多。複次，慶喜！于意云何？若不迴向一切相智而修佈施

【現代漢語翻譯】 現代漢語譯本：『世尊！這些善男子、善女人等，我們諸天都像敬奉佛陀一樣敬奉他們，或者因為他們尊重佛法如同尊重佛陀一樣。』 當時，天帝釋又對佛說：『這些善男子、善女人等，並非只憑少許善根就能成就此事，必定是前世在無量佛所積累了許多善根，發了許多正愿，供養了許多佛，親近了許多善友，才能對這甚深的般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈。世尊！如果善男子、善女人等想要獲得諸佛的一切相智（佛陀所證悟的對一切事物本質的智慧），應當求般若波羅蜜多；想要獲得般若波羅蜜多，應當求諸佛的一切相智。為什麼呢？諸佛所獲得的一切相智，都是從般若波羅蜜多而產生的；一切般若波羅蜜多，都是從諸佛的一切相智而產生的。這是什麼原因呢？諸佛所獲得的一切相智與般若波羅蜜多沒有差別，一切般若波羅蜜多與諸佛的一切相智沒有差別；諸佛所獲得的一切相智與這般若波羅蜜多，應當知道是無二無別的。』 這時，佛告訴天帝釋說：『是這樣的！是這樣的！正如你所說。所以般若波羅蜜多的功德威神最為尊貴、最為殊勝。』 第二分天來品第三十四之一 當時，具壽慶喜（阿難的尊稱）對佛說：『世尊！是什麼原因導致如來、應、正等覺（佛陀的十個稱號之一）不廣泛稱讚佈施等五波羅蜜多（佈施、持戒、忍辱、精進、禪定）乃至十八佛不共法（佛陀獨有的十八種功德），而只廣泛稱讚第六般若波羅蜜多（智慧的完美）呢？』 佛告訴慶喜：『第六般若波羅蜜多能夠為前五波羅蜜多乃至十八佛不共法作為尊者和引導者，所以我只廣泛稱讚般若波羅蜜多。再者，慶喜！你認為如何？如果不迴向一切相智而修佈施

【English Translation】 English version: 'World Honored One! These good men and good women, we gods respect them as we respect the Buddha, or because they respect the Dharma as they respect the Buddha.' At that time, Śakra, lord of the gods, further said to the Buddha: 'These good men and good women are not able to accomplish this with only a little merit. They must have accumulated much merit in past lives with countless Buddhas, made many right vows, offered to many Buddhas, and associated with many good friends. Only then can they sincerely listen to, receive, uphold, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this profound Prajñāpāramitā (Perfection of Wisdom). World Honored One! If good men and good women wish to obtain the All-Aspect Wisdom (the wisdom of the Buddha that understands the true nature of all things), they should seek Prajñāpāramitā; if they wish to obtain Prajñāpāramitā, they should seek the All-Aspect Wisdom of the Buddhas. Why is this so? The All-Aspect Wisdom obtained by the Buddhas is born from Prajñāpāramitā; all Prajñāpāramitā is born from the All-Aspect Wisdom of the Buddhas. What is the reason for this? The All-Aspect Wisdom obtained by the Buddhas is not different from Prajñāpāramitā, and all Prajñāpāramitā is not different from the All-Aspect Wisdom of the Buddhas; the All-Aspect Wisdom obtained by the Buddhas and this Prajñāpāramitā should be known to be non-dual and not in two separate places.' At that time, the Buddha said to Śakra, lord of the gods: 'It is so! It is so! As you have said. Therefore, the merit and power of Prajñāpāramitā are the most honored and the most supreme.' Section Two, Chapter Thirty-Four, Part One: The Arrival of the Gods At that time, the Venerable Ānanda (referred to as 'Ayasma Kasyapa' here) said to the Buddha: 'World Honored One! What is the reason that the Tathāgata (one of the Buddha's titles), Arhat, Samyaksaṃbuddha (another title of the Buddha) does not widely praise the five pāramitās (perfections) such as generosity, and even the eighteen unique qualities of a Buddha, but only widely praises the sixth Prajñāpāramitā (Perfection of Wisdom)?' The Buddha said to Ānanda: 'The sixth Prajñāpāramitā is able to be the leader and guide for the previous five pāramitās and even the eighteen unique qualities of a Buddha, therefore I only widely praise Prajñāpāramitā. Furthermore, Ānanda! What do you think? If one practices generosity without dedicating it to All-Aspect Wisdom

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乃至十八佛不共法，可名真修佈施波羅蜜多乃至十八佛不共法不？」

慶喜對曰：「不也！世尊！不也！善逝！」

佛言：「慶喜！要由迴向一切相智而修佈施乃至十八佛不共法，乃可名為真修佈施波羅蜜多乃至十八佛不共法。是故般若波羅蜜多能與前五波羅蜜多乃至十八佛不共法為尊為導故，我但廣稱讚般若波羅蜜多。」

具壽慶喜復白佛言：「云何迴向一切相智而修佈施乃至十八佛不共法，方得名為真修佈施波羅蜜多乃至十八佛不共法？」

佛言：「慶喜！以無二為方便、無生為方便、無所得為方便，迴向一切相智而修佈施乃至十八佛不共法，如是迴向一切相智而修佈施乃至十八佛不共法，乃得名為真修佈施波羅蜜多乃至十八佛不共法。」

具壽慶喜復白佛言：「以何無二為方便、無生為方便、無所得為方便，迴向一切相智而修佈施乃至十八佛不共法，乃得名為真修佈施波羅蜜多乃至十八佛不共法？」

佛言：「慶喜！以色、受、想、行、識乃至無上正等菩提無二為方便、無生為方便、無所得為方便，迴向一切相智而修佈施乃至十八佛不共法，方得名為真修佈施波羅蜜多乃至十八佛不共法。」

具壽慶喜白言：「世尊！云何以色、受、想、行、識乃至無上正等菩提無

【現代漢語翻譯】 現代漢語譯本：『乃至十八佛不共法（指佛獨有的十八種功德），可以稱為真正修習佈施波羅蜜多（指到達佈施彼岸的修行）乃至十八佛不共法嗎？』 慶喜回答說：『不是的，世尊！不是的，善逝！』 佛說：『慶喜！要通過迴向一切相智（指對一切事物真相的智慧）而修習佈施乃至十八佛不共法，才可以稱為真正修習佈施波羅蜜多乃至十八佛不共法。因此，般若波羅蜜多（指到達智慧彼岸的修行）能夠作為前五波羅蜜多乃至十八佛不共法的尊者和引導者，所以我才廣泛地稱讚般若波羅蜜多。』 具壽慶喜又問佛：『如何迴向一切相智而修習佈施乃至十八佛不共法，才能被稱為真正修習佈施波羅蜜多乃至十八佛不共法？』 佛說：『慶喜！以無二為方便、無生為方便、無所得為方便，迴向一切相智而修習佈施乃至十八佛不共法，這樣迴向一切相智而修習佈施乃至十八佛不共法，才能被稱為真正修習佈施波羅蜜多乃至十八佛不共法。』 具壽慶喜又問佛：『以什麼無二為方便、無生為方便、無所得為方便，迴向一切相智而修習佈施乃至十八佛不共法，才能被稱為真正修習佈施波羅蜜多乃至十八佛不共法？』 佛說：『慶喜！以色（指物質現象）、受（指感受）、想（指思維）、行（指意志）、識（指意識）乃至無上正等菩提（指最高的覺悟）無二為方便、無生為方便、無所得為方便，迴向一切相智而修習佈施乃至十八佛不共法，才能被稱為真正修習佈施波羅蜜多乃至十八佛不共法。』 具壽慶喜說：『世尊！如何以色、受、想、行、識乃至無上正等菩提無

【English Translation】 English version: 'Can the practice of giving, up to and including the eighteen unique qualities of a Buddha (Buddha's eighteen unique attributes), be called the true practice of giving paramita (perfection of giving) up to and including the eighteen unique qualities of a Buddha?' Ananda replied, 'No, World Honored One! No, Well-Gone One!' The Buddha said, 'Ananda! Only by dedicating the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects (wisdom of knowing all things), can it be called the true practice of giving paramita up to and including the eighteen unique qualities of a Buddha. Therefore, the prajna paramita (perfection of wisdom) can be the leader and guide for the previous five paramitas up to and including the eighteen unique qualities of a Buddha, which is why I extensively praise the prajna paramita.' The Venerable Ananda further asked the Buddha, 'How does one dedicate the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects, in order to be called the true practice of giving paramita up to and including the eighteen unique qualities of a Buddha?' The Buddha said, 'Ananda! By using non-duality as a means, non-arising as a means, and non-attainment as a means, and dedicating the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects, such dedication of the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects, can be called the true practice of giving paramita up to and including the eighteen unique qualities of a Buddha.' The Venerable Ananda further asked the Buddha, 'How does one use non-duality as a means, non-arising as a means, and non-attainment as a means, to dedicate the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects, in order to be called the true practice of giving paramita up to and including the eighteen unique qualities of a Buddha?' The Buddha said, 'Ananda! By using form (material phenomena), sensation (feeling), perception (thought), mental formations (volition), and consciousness (awareness), up to and including unsurpassed complete enlightenment (highest enlightenment), as non-dual, non-arising, and non-attainment, and dedicating the practice of giving, up to and including the eighteen unique qualities of a Buddha, towards the wisdom of all aspects, can it be called the true practice of giving paramita up to and including the eighteen unique qualities of a Buddha.' The Venerable Ananda said, 'World Honored One! How can form, sensation, perception, mental formations, and consciousness, up to and including unsurpassed complete enlightenment, be non

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二為方便、無生為方便、無所得為方便，迴向一切相智而修佈施乃至十八佛不共法，乃得名為真修佈施波羅蜜多乃至十八佛不共法？」

佛言：「慶喜！色、受、想、行、識色、受、想、行、識性空，乃至無上正等菩提無上正等菩提性空。何以故？以色、受、想、行、識乃至無上正等菩提性空，與佈施波羅蜜多乃至十八佛不共法，皆無二無二處故。

「慶喜當知！由般若波羅蜜多故，能迴向一切相智，由迴向一切相智故，能令佈施波羅蜜多乃至十八佛不共法得至究竟。是故般若波羅蜜多於前五種波羅蜜多乃至十八佛不共法為尊為導故，我但廣稱讚般若波羅蜜多。

「慶喜當知！譬如大地以種散中，眾緣和合則得生長，應知大地與種生長，為所依止，為能建立。如是般若波羅蜜多及所迴向一切相智，與前五種波羅蜜多乃至十八佛不共法為所依止，為能建立，令得生長故。此般若波羅蜜多於前五種波羅蜜多乃至十八佛不共法為尊為導故，我但廣稱讚般若波羅蜜多，非佈施等。」

爾時，天帝釋白佛言：「世尊！今者如來、應、正等覺於此般若波羅蜜多一切功德說猶未盡。所以者何？我從世尊所受般若波羅蜜多功德深廣無量無邊際，諸善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、

【現代漢語翻譯】 現代漢語譯本： 「以方便為方便，以無生為方便，以無所得為方便，迴向一切相智（sarvākārajñatā，對一切事物、現象的全面認知）而修佈施乃至十八佛不共法（aṣṭādaśāveṇikabuddhadharmā，佛獨有的十八種功德），才能被稱為真正修習佈施波羅蜜多（dānapāramitā，佈施的完美）乃至十八佛不共法嗎？」 佛說：「慶喜（Ānanda）！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）的自性是空（śūnyatā），乃至無上正等菩提（anuttarā-samyak-saṃbodhi，最高的、完全的覺悟）的自性也是空。為什麼呢？因為色、受、想、行、識乃至無上正等菩提的自性是空，與佈施波羅蜜多乃至十八佛不共法，都是無二無別的。」 「慶喜，你應該知道！由於般若波羅蜜多（prajñāpāramitā，智慧的完美）的緣故，才能迴向一切相智；由於迴向一切相智的緣故，才能使佈施波羅蜜多乃至十八佛不共法達到究竟。因此，般若波羅蜜多對於前五種波羅蜜多（pāramitā，完美）乃至十八佛不共法來說，是尊貴的、是引導者。所以我才廣泛地稱讚般若波羅蜜多。」 「慶喜，你應該知道！譬如大地，把種子撒在其中，各種因緣和合，種子就能生長。應該知道，大地與種子的生長，是所依止，是能建立。同樣，般若波羅蜜多以及所迴向的一切相智，對於前五種波羅蜜多乃至十八佛不共法來說，是所依止，是能建立，使它們得以生長。這般若波羅蜜多對於前五種波羅蜜多乃至十八佛不共法來說，是尊貴的、是引導者。所以我才廣泛地稱讚般若波羅蜜多，而不是佈施等其他法。」 這時，天帝釋（Śakra devānām indraḥ，眾神之王）對佛說：「世尊！現在如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三個稱號）所說的般若波羅蜜多的一切功德，仍然沒有說完。為什麼呢？我從世尊那裡聽聞的般若波羅蜜多的功德，深廣無量無邊。諸位善男子、善女人等，對於這般若波羅蜜多，至誠地聽聞、受持、讀誦、

【English Translation】 English version: 『Is it through skillful means, through non-arising as skillful means, through non-attainment as skillful means, and by dedicating to all-knowing wisdom (sarvākārajñatā) that one practices giving, up to the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmā), that one can be called truly practicing the perfection of giving (dānapāramitā), up to the eighteen unique qualities of a Buddha?』 The Buddha said, 『Ānanda! The nature of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) is emptiness (śūnyatā), and even the nature of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) is emptiness. Why is this? Because the nature of form, feeling, perception, mental formations, and consciousness, up to unsurpassed perfect enlightenment, is emptiness, and they are non-dual and not separate from the perfection of giving, up to the eighteen unique qualities of a Buddha.』 『Ānanda, you should know! It is because of the perfection of wisdom (prajñāpāramitā) that one can dedicate to all-knowing wisdom; and it is because of dedicating to all-knowing wisdom that one can bring the perfection of giving, up to the eighteen unique qualities of a Buddha, to its ultimate completion. Therefore, the perfection of wisdom is the most honored and the guide for the previous five perfections (pāramitā), up to the eighteen unique qualities of a Buddha. That is why I extensively praise the perfection of wisdom.』 『Ānanda, you should know! For example, when seeds are scattered on the earth, and various conditions come together, the seeds will grow. It should be understood that the earth and the growth of the seeds are the basis and the establishment. Similarly, the perfection of wisdom and the dedication to all-knowing wisdom are the basis and the establishment for the previous five perfections, up to the eighteen unique qualities of a Buddha, enabling them to grow. This perfection of wisdom is the most honored and the guide for the previous five perfections, up to the eighteen unique qualities of a Buddha. That is why I extensively praise the perfection of wisdom, and not giving and other practices.』 At that time, Śakra devānām indraḥ (the king of the gods) said to the Buddha, 『World Honored One! The Tathāgata, Arhat, Samyaksaṃbuddha (three titles of the Buddha) has not yet fully described all the merits of this perfection of wisdom. Why is this? The merits of the perfection of wisdom that I have received from the World Honored One are immeasurably vast. Those good men and good women who sincerely listen to, receive, recite,

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精勤修學、如理思惟，廣為有情宣說流佈，所獲功德亦無邊際。若有書寫如是般若波羅蜜多甚深經典種種嚴飾，復以無量上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養，所獲功德亦無邊際。

「世尊！若善男子、善女人等於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，由此因緣世間便有十善業道，若四靜慮、四無量、四無色定，若佈施波羅蜜多乃至般若波羅蜜多，若內空乃至無性自性空，若四念住廣說乃至十八佛不共法，若預流果乃至阿羅漢果，若獨覺菩提，若諸菩薩摩訶薩行，若佛無上正等菩提，若諸世間所有勝事，無不出現。」

爾時，佛告天帝釋言：「憍尸迦！我不說此甚深般若波羅蜜多但有如前所說功德。何以故？憍尸迦！甚深般若波羅蜜多具足無邊勝功德故。憍尸迦！我亦不說於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，及能書寫種種嚴飾，復以無量上妙花鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明而為供養，諸善男子、善女人等但有如前所說功德。何以故？憍尸迦！若善男子、善女人等不離一切智智心，以無所得為方便，于

【現代漢語翻譯】 現代漢語譯本：精勤修習、如理思維，並廣泛為眾生宣說流佈，所獲得的功德也是無邊無際的。如果有人書寫如此甚深的《般若波羅蜜多》（Prajnaparamita，智慧的完美）經典，並以各種方式莊嚴裝飾，又用無量上等的鮮花、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍寶、音樂、燈火等來供養，所獲得的功德也是無邊無際的。 『世尊！如果善男子、善女人對於這部甚深的《般若波羅蜜多》經典，至誠地聽聞、受持、讀誦、精勤修習、如理思維、書寫、解說、廣泛地使之流傳，由此因緣，世間便會有十善業道，以及四禪定（靜慮）、四無量心（慈、悲、喜、舍）、四無色定，以及佈施波羅蜜多（Danaparamita，佈施的完美）乃至般若波羅蜜多，以及內空乃至無性自性空，以及四念住（身、受、心、法）廣說乃至十八佛不共法，以及預流果（須陀洹）乃至阿羅漢果，以及獨覺菩提（辟支佛的覺悟），以及諸菩薩摩訶薩（菩薩中的大菩薩）的修行，以及佛的無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），以及世間所有殊勝的事物，沒有不出現的。』 這時，佛告訴天帝釋（Indra）說：『憍尸迦（Kausika，天帝釋的別名）！我不是說這部甚深的《般若波羅蜜多》只有前面所說的功德。為什麼呢？憍尸迦！因為甚深的《般若波羅蜜多》具足無邊殊勝的功德。憍尸迦！我也不是說對於這部《般若波羅蜜多》甚深經典，至誠地聽聞、受持、讀誦、精勤修習、如理思維，廣泛地為眾生宣說流佈，以及能夠書寫並以各種方式莊嚴裝飾，又用無量上等的鮮花、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍寶、音樂、燈火等來供養，這些善男子、善女人等只有前面所說的功德。為什麼呢？憍尸迦！如果善男子、善女人等不離一切智智心（對一切智慧的智慧），以無所得為方便，對於

【English Translation】 English version: Diligently practicing and studying, contemplating in accordance with the Dharma, and widely proclaiming and spreading it to sentient beings, the merits obtained are also boundless. If someone were to write this profound Prajnaparamita (Perfection of Wisdom) scripture, adorn it with various decorations, and further offer it with immeasurable supreme garlands of flowers, fragrant ointments, scattered perfumes, clothing, necklaces, jeweled banners, canopies, various exquisite treasures, music, and lamps, the merits obtained would also be boundless. 'World Honored One! If good men and good women, with sincere hearts, listen to, receive, recite, diligently practice and study, contemplate in accordance with the Dharma, write, explain, and widely disseminate this profound Prajnaparamita scripture, then due to this cause, the world will have the ten virtuous paths of action, the four Dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, the Dana Paramita (Perfection of Giving) up to the Prajnaparamita, the emptiness of the internal up to the emptiness of no-self-nature, the four foundations of mindfulness (body, feeling, mind, dharma) extensively up to the eighteen unique qualities of a Buddha, the stream-enterer fruit (Sotapanna) up to the Arhat fruit, the Pratyekabuddha Bodhi (awakening of a solitary Buddha), the practices of the Bodhisattva Mahasattvas (great Bodhisattvas), the Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of the Buddha, and all the supreme things in the world, without exception, will appear.' At that time, the Buddha said to Indra (Sakra, the king of the gods): 'Kausika (another name for Indra)! I do not say that this profound Prajnaparamita has only the merits mentioned before. Why is that? Kausika! Because the profound Prajnaparamita is endowed with boundless supreme merits. Kausika! I also do not say that for this profound Prajnaparamita scripture, sincerely listening to, receiving, reciting, diligently practicing and studying, contemplating in accordance with the Dharma, widely proclaiming and spreading it to sentient beings, and being able to write and adorn it with various decorations, and further offering it with immeasurable supreme garlands of flowers, fragrant ointments, scattered perfumes, clothing, necklaces, jeweled banners, canopies, various exquisite treasures, music, and lamps, these good men and good women only have the merits mentioned before. Why is that? Kausika! If good men and good women do not depart from the mind of all-knowing wisdom (sarvajna-jnana), using non-attainment as a means, regarding'

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此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或復書寫種種嚴飾，復以無量上妙花鬘乃至燈明而為供養，是善男子、善女人等成就無量殊勝戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊。

「憍尸迦！是善男子、善女人等當知如佛。何以故？受持過去、未來、現在一切如來、應、正等覺無上道故，決定趣向佛菩提故，利益安樂一切有情無窮盡故，超過聲聞、獨覺地故。憍尸迦！聲聞、獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，比此善男子、善女人等所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，百分不及一，千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？憍尸迦！是善男子、善女人等超過一切聲聞、獨覺下劣心想，于諸聲聞、獨覺乘法終不稱讚，於一切法無所不知，謂能正知無所有故。

「憍尸迦！若善男子、善女人等不離一切智智心，以無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或復書寫種種嚴飾，復以無量上妙花鬘乃至燈明而為供養，我說獲得現在、未來無量無邊功德勝利。」

時，天帝釋即白佛言：「我等諸天常隨衛護是善男子、善女人等，不令一切人非人等種種

【現代漢語翻譯】 現代漢語譯本： 『喬尸迦（天帝名）！』如此甚深的般若波羅蜜多（以空性智慧到達彼岸）經典，如果有人至誠聽聞、受持、讀誦、精勤修學、如理思維，並廣為眾生宣說流佈，或者書寫並加以種種莊嚴裝飾，又以無量上妙的花鬘乃至燈明等供養，那麼這些善男子、善女人等，將成就無量殊勝的戒蘊（持戒的功德）、定蘊（禪定的功德）、慧蘊（智慧的功德）、解脫蘊（解脫的功德）、解脫知見蘊（解脫智慧的功德）。 『喬尸迦！』這些善男子、善女人等，應當被視為如同佛陀一般。為什麼呢？因為他們受持過去、未來、現在一切如來（佛的稱號）、應（應供）、正等覺（正等覺悟）的無上之道，決定趣向佛菩提（佛的智慧），利益安樂一切眾生無窮無盡，並且超越了聲聞（聽聞佛法而修行的人）、獨覺（不需聽聞佛法，自己覺悟的人）的境界。『喬尸迦！』聲聞、獨覺所擁有的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，與這些善男子、善女人等所擁有的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊相比，百分之一都比不上，千分之一都比不上，乃至鄔波尼殺曇分（極小的單位）也比不上。為什麼呢？『喬尸迦！』因為這些善男子、善女人等超越了一切聲聞、獨覺的下劣心念，對於聲聞、獨覺的修行方法終不讚嘆，對於一切法都無所不知，因為他們能夠正確地認知一切法皆是無所有（空性）的。 『喬尸迦！』如果善男子、善女人等不離一切智智心（佛的智慧），以無所得（不執著于任何所得）為方便，對於這部甚深的般若波羅蜜多經典，至誠聽聞、受持、讀誦、精勤修學、如理思維，並廣為眾生宣說流佈，或者書寫並加以種種莊嚴裝飾，又以無量上妙的花鬘乃至燈明等供養，我說他們將獲得現在和未來無量無邊的功德利益。 當時，天帝釋（眾神之王）即對佛說：『我們諸天常常隨侍衛護這些善男子、善女人等，不讓一切人或非人等種種』

【English Translation】 English version: 『Kausika (name of the celestial king)!』 This profound Prajnaparamita (perfection of wisdom) scripture, if someone sincerely listens to, upholds, recites, diligently studies, and contemplates it according to the principles, and widely proclaims and disseminates it to sentient beings, or writes it down and adorns it in various ways, and further makes offerings with countless supreme flower garlands and even lamps, then these good men and good women will achieve immeasurable and supreme aggregates of morality (sila-skandha), concentration (samadhi-skandha), wisdom (prajna-skandha), liberation (vimukti-skandha), and the knowledge and vision of liberation (vimukti-jnana-darshana-skandha). 『Kausika!』 These good men and good women should be regarded as being like the Buddha. Why is that? Because they uphold the unsurpassed path of all Tathagatas (Buddha's title), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones) of the past, future, and present, they are determined to proceed towards Buddhahood (Buddha's wisdom), they benefit and bring happiness to all sentient beings without end, and they surpass the realms of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). 『Kausika!』 The aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by Sravakas and Pratyekabuddhas cannot compare to the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by these good men and good women, not even by one percent, not even by one thousandth, not even by an upanishad-part (an extremely small unit). Why is that? 『Kausika!』 Because these good men and good women surpass all the inferior thoughts of Sravakas and Pratyekabuddhas, they never praise the practices of Sravakas and Pratyekabuddhas, and they are omniscient about all dharmas (phenomena), because they can correctly perceive that all dharmas are without any inherent existence (emptiness). 『Kausika!』 If good men and good women, without departing from the mind of all-knowing wisdom (Buddha's wisdom), and using non-attainment (non-attachment to any attainment) as a means, sincerely listen to, uphold, recite, diligently study, and contemplate this profound Prajnaparamita scripture, and widely proclaim and disseminate it to sentient beings, or write it down and adorn it in various ways, and further make offerings with countless supreme flower garlands and even lamps, I say that they will obtain immeasurable and boundless merits and benefits in the present and future. At that time, Sakra, the Lord of the Devas (king of the gods), said to the Buddha: 『We, the Devas, constantly attend and protect these good men and good women, not allowing any humans or non-humans to』

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惡緣之所惱害。」

爾時，佛告天帝釋言：「憍尸迦！若善男子、善女人等以應一切智智心，用無所得為方便，於此般若波羅蜜多甚深經典受持、讀誦，時有無量百千天子為聽法故皆來集會，歡喜踴躍敬受如是甚深般若波羅蜜多。憍尸迦！若善男子、善女人等以應一切智智心，用無所得為方便，宣說如是甚深般若波羅蜜多相應之法，時有無量諸天子等皆來集會，以天威力令說法師增益辯才宣暢無盡。憍尸迦！若善男子、善女人等以應一切智智心，用無所得為方便，宣說如是甚深般若波羅蜜多，時有無量諸天子等，敬重法故皆來集會，以天威力，令說法師辯才無滯，設有障難不能遮斷。憍尸迦！諸善男子、善女人等以應一切智智心，用無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或復書寫眾寶嚴飾，復以種種上妙花鬘乃至燈明而為供養，于現在世當獲無邊功德勝利，魔及魔軍不能擾惱。

「複次，憍尸迦！若善男子、善女人等於四眾中宣說如是甚深般若波羅蜜多，心無怯怖不為一切論難所伏。何以故？憍尸迦！彼由如是甚深般若波羅蜜多所加祐故。又此般若波羅蜜多秘密藏中，具廣分別一切法故，所謂善法、非善法、有記法、無記法、有漏

【現代漢語翻譯】 現代漢語譯本：被惡劣的因緣所困擾傷害。

那時，佛陀告訴天帝釋說：『憍尸迦（天帝名）！如果善男子、善女人等以追求一切智慧的心，用無所得的觀念作為方便，受持、讀誦這部甚深的《般若波羅蜜多》經典，那時會有無數百千的天子爲了聽法而前來，歡喜踴躍地恭敬接受這部甚深的《般若波羅蜜多》。憍尸迦！如果善男子、善女人等以追求一切智慧的心，用無所得的觀念作為方便，宣說這部甚深的《般若波羅蜜多》相應的法，那時會有無數的天子等前來，用他們的天力使說法師的辯才增長，能夠無盡地宣說。憍尸迦！如果善男子、善女人等以追求一切智慧的心，用無所得的觀念作為方便，宣說這部甚深的《般若波羅蜜多》，那時會有無數的天子等，因為敬重佛法而前來，用他們的天力，使說法師的辯才流暢無阻，即使有障礙也不能阻斷。憍尸迦！如果善男子、善女人等以追求一切智慧的心，用無所得的觀念作為方便，對於這部甚深的《般若波羅蜜多》經典，至誠地聽聞、受持、讀誦、精勤修學、如理思維，廣泛地為眾生宣說流佈，或者書寫並用各種珍寶裝飾，又用各種上妙的花鬘乃至燈明來供養，在現在世就能獲得無邊的功德利益，魔和魔軍都不能擾亂他們。

『再者，憍尸迦！如果善男子、善女人等在四眾（比丘、比丘尼、優婆塞、優婆夷）中宣說這部甚深的《般若波羅蜜多》，心中不會怯懦恐懼，不會被一切辯論難倒。為什麼呢？憍尸迦！這是因為他們受到這部甚深的《般若波羅蜜多》的加持庇佑。而且這部《般若波羅蜜多》的秘密寶藏中，詳細地分別了一切法，所謂善法、非善法、有記法、無記法、有漏法、無漏法、世間法、出世間法、有為法、無為法、常法、無常法、樂法、苦法、我法、無我法、空法、不空法、有相法、無相法、有為法、無為法、生法、滅法、染法、凈法、增法、減法、過去法、未來法、現在法、因法、果法、因果法、有因法、無因法、有果法、無果法、有因有果法、無因無果法、有為有因法、有為無因法、有為有果法、有為無果法、有為有因有果法、有為無因無果法、無為有因法、無為無因法、無為有果法、無為無果法、無為有因有果法、無為無因無果法、有為有因有果有為法、有為無因無果有為法、無為有因有果無為法、無為無因無果無為法、有為有因有果無為法、有為無因無果無為法、無為有因有果有為法、無為無因無果有為法、有為有因有果有為無為法、有為無因無果有為無為法、無為有因有果有為無為法、無為無因無果有為無為法、有為有因有果有為無為有為法、有為無因無果有為無為有為法、無為有因有果有為無為有為法、無為無因無果有為無為有為法、有為有因有果有為無為無為法、有為無因無果有為無為無為法、無為有因有果有為無為無為法、無為無因無果有為無為無為法。』

【English Translation】 English version: 'Troubled and harmed by evil conditions.'

At that time, the Buddha said to Śakra, the lord of the gods: 'Kauśika (name of the god Śakra)! If good men or good women, with a mind aspiring to all-knowing wisdom, using the concept of non-attainment as a means, receive, uphold, and recite this profound scripture of the Prajñāpāramitā, then countless hundreds of thousands of gods will come to listen to the Dharma, joyfully and respectfully accepting this profound Prajñāpāramitā. Kauśika! If good men or good women, with a mind aspiring to all-knowing wisdom, using the concept of non-attainment as a means, proclaim the Dharma corresponding to this profound Prajñāpāramitā, then countless gods will come, using their divine power to increase the eloquence of the Dharma teacher, enabling them to proclaim it endlessly. Kauśika! If good men or good women, with a mind aspiring to all-knowing wisdom, using the concept of non-attainment as a means, proclaim this profound Prajñāpāramitā, then countless gods, out of respect for the Dharma, will come, using their divine power to make the Dharma teacher's eloquence flow unhindered, and even if there are obstacles, they cannot interrupt it. Kauśika! If good men or good women, with a mind aspiring to all-knowing wisdom, using the concept of non-attainment as a means, sincerely listen to, receive, uphold, recite, diligently study, and contemplate this profound scripture of the Prajñāpāramitā, widely proclaiming and spreading it for sentient beings, or write it down and adorn it with various treasures, and further make offerings with various excellent flower garlands and even lamps, they will obtain boundless merits and benefits in this present life, and neither Māra nor his army will be able to disturb them.'

'Furthermore, Kauśika! If good men or good women proclaim this profound Prajñāpāramitā among the four assemblies (monks, nuns, laymen, and laywomen), their minds will not be timid or fearful, and they will not be defeated by any arguments. Why is that? Kauśika! It is because they are blessed and protected by this profound Prajñāpāramitā. Moreover, in this secret treasury of the Prajñāpāramitā, all dharmas are extensively distinguished, namely, good dharmas, non-good dharmas, determinate dharmas, indeterminate dharmas, defiled dharmas, undefiled dharmas, worldly dharmas, supramundane dharmas, conditioned dharmas, unconditioned dharmas, permanent dharmas, impermanent dharmas, pleasurable dharmas, painful dharmas, self dharmas, non-self dharmas, empty dharmas, non-empty dharmas, form dharmas, formless dharmas, conditioned dharmas, unconditioned dharmas, birth dharmas, cessation dharmas, defiled dharmas, pure dharmas, increasing dharmas, decreasing dharmas, past dharmas, future dharmas, present dharmas, cause dharmas, effect dharmas, cause-and-effect dharmas, dharmas with causes, dharmas without causes, dharmas with effects, dharmas without effects, dharmas with causes and effects, dharmas without causes and effects, conditioned dharmas with causes, conditioned dharmas without causes, conditioned dharmas with effects, conditioned dharmas without effects, conditioned dharmas with causes and effects, conditioned dharmas without causes and effects, unconditioned dharmas with causes, unconditioned dharmas without causes, unconditioned dharmas with effects, unconditioned dharmas without effects, unconditioned dharmas with causes and effects, unconditioned dharmas without causes and effects, conditioned dharmas with causes and effects that are conditioned, conditioned dharmas without causes and effects that are conditioned, unconditioned dharmas with causes and effects that are unconditioned, unconditioned dharmas without causes and effects that are unconditioned, conditioned dharmas with causes and effects that are unconditioned, conditioned dharmas without causes and effects that are unconditioned, unconditioned dharmas with causes and effects that are conditioned, unconditioned dharmas without causes and effects that are conditioned, conditioned dharmas with causes and effects that are both conditioned and unconditioned, conditioned dharmas without causes and effects that are both conditioned and unconditioned, unconditioned dharmas with causes and effects that are both conditioned and unconditioned, unconditioned dharmas without causes and effects that are both conditioned and unconditioned, conditioned dharmas with causes and effects that are conditioned, unconditioned, and conditioned, conditioned dharmas without causes and effects that are conditioned, unconditioned, and conditioned, unconditioned dharmas with causes and effects that are conditioned, unconditioned, and conditioned, unconditioned dharmas without causes and effects that are conditioned, unconditioned, and conditioned, conditioned dharmas with causes and effects that are conditioned, unconditioned, and unconditioned, conditioned dharmas without causes and effects that are conditioned, unconditioned, and unconditioned, unconditioned dharmas with causes and effects that are conditioned, unconditioned, and unconditioned, unconditioned dharmas without causes and effects that are conditioned, unconditioned, and unconditioned.'

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法、無漏法、世間法、出世間法、有為法、無為法、聲聞法、獨覺法、菩薩法、如來法，諸如是等無量百千差別法門皆入此攝。又由如是，諸善男子、善女人等善住內空乃至無性自性空故，都不見有能論難者，亦不見有所論難者，亦不見有所說般若波羅蜜多。以是故，憍尸迦！此善男子、善女人等，由是般若波羅蜜多大威神力所護持故，不為一切異學論難及諸怨敵之所屈伏。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，是善男子、善女人等心常不驚、不恐、不怖，心不沉沒亦不憂悔。何以故？憍尸迦！是善男子、善女人等都不見有可驚、可恐、可怖、沉沒、憂悔事故。憍尸迦！若善男子、善女人輩欲得此等現在無邊功德勝利，當於如是甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈、供養恭敬、尊重讚歎無得暫舍。

「複次，憍尸迦！若善男子、善女人等以應一切智智心，用無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈、供養恭敬、尊重讚歎。是善男子、善女人等，恒為父母、師長、親友、國王、

【現代漢語翻譯】 現代漢語譯本：法（dharma）、無漏法（anāsrava-dharma）、世間法（laukika-dharma）、出世間法（lokottara-dharma）、有為法（saṃskṛta-dharma）、無為法（asaṃskṛta-dharma）、聲聞法（śrāvaka-dharma）、獨覺法（pratyekabuddha-dharma）、菩薩法（bodhisattva-dharma）、如來法（tathāgata-dharma），所有這些無量百千種不同的法門都包含在此般若波羅蜜多之中。又因為這樣，諸位善男子、善女人等善於安住于內空（adhyātma-śūnyatā）乃至無性自性空（aprakṛti-svabhāva-śūnyatā），所以他們不會見到有能辯論者，也不會見到被辯論者，也不會見到有所謂的般若波羅蜜多被宣說。因此，憍尸迦（Kauśika，帝釋天）！這些善男子、善女人等，由於般若波羅蜜多的大威神力所護持，不會被一切外道論難以及各種怨敵所屈服。 再者，憍尸迦！如果善男子、善女人等對於這部甚深的般若波羅蜜多經典，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈，這些善男子、善女人等的心常常不會驚慌、不會恐懼、不會害怕，心不會沉淪也不會憂愁後悔。為什麼呢？憍尸迦！因為這些善男子、善女人等不會見到有任何可驚、可恐、可怖、沉淪、憂悔的事情發生。憍尸迦！如果善男子、善女人想要獲得這些現在無邊的功德利益，應當對於這部甚深的般若波羅蜜多，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈、供養恭敬、尊重讚歎，不可有片刻的捨棄。 再者，憍尸迦！如果善男子、善女人等以應一切智智（sarvākārajñatā）之心，用無所得（anupalambha）為方便，對於這部甚深的般若波羅蜜多經典，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈、供養恭敬、尊重讚歎。這些善男子、善女人等，恒常會被父母、師長、親友、國王、

【English Translation】 English version: Dharma, anāsrava-dharma (untainted dharma), laukika-dharma (worldly dharma), lokottara-dharma (transcendental dharma), saṃskṛta-dharma (conditioned dharma), asaṃskṛta-dharma (unconditioned dharma), śrāvaka-dharma (dharma of disciples), pratyekabuddha-dharma (dharma of solitary realizers), bodhisattva-dharma (dharma of bodhisattvas), tathāgata-dharma (dharma of the thus-gone ones), all these immeasurable hundreds and thousands of different dharma gates are included within this Prajñāpāramitā. Moreover, because of this, these good men and good women, being well-established in inner emptiness (adhyātma-śūnyatā) up to non-nature self-nature emptiness (aprakṛti-svabhāva-śūnyatā), do not see any debater, nor do they see anyone being debated, nor do they see any Prajñāpāramitā being spoken. Therefore, Kauśika (Indra)! These good men and good women, being protected by the great power of Prajñāpāramitā, are not subdued by any heretical debates or any enemies. Furthermore, Kauśika! If good men and good women, with sincere hearts, listen to, receive, recite, diligently study, contemplate according to the principles, write, explain, and widely disseminate this profound Prajñāpāramitā scripture, these good men and good women will not be startled, not be afraid, not be terrified, their minds will not sink, nor will they have regrets. Why is that? Kauśika! Because these good men and good women do not see any cause for being startled, afraid, terrified, sinking, or having regrets. Kauśika! If good men and good women wish to obtain these present boundless merits and benefits, they should, with sincere hearts, listen to, receive, recite, diligently study, contemplate according to the principles, write, explain, widely disseminate, make offerings, respect, and praise this profound Prajñāpāramitā, without abandoning it even for a moment. Furthermore, Kauśika! If good men and good women, with a mind that is in accordance with all-knowing wisdom (sarvākārajñatā), using non-attainment (anupalambha) as a means, with sincere hearts, listen to, receive, recite, diligently study, contemplate according to the principles, write, explain, widely disseminate, make offerings, respect, and praise this profound Prajñāpāramitā scripture, these good men and good women will always be protected by their parents, teachers, relatives, friends, kings,

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大臣及諸沙門、婆羅門等之所愛敬，亦為十方無邊世界一切如來應正等覺、菩薩摩訶薩、獨覺、阿羅漢、不還、一來、預流果等之所愛念，復為世間諸天、魔、梵、人及非人、阿素洛等之所愛護。是善男子、善女人等成就最勝無斷辯才，於一切時修行佈施乃至般若波羅蜜多，安住內空乃至無性自性空，修行四念住廣說乃至十八佛不共法，修行一切三摩地門、陀羅尼門，成熟有情、嚴凈佛土，修行一切智、道相智、一切相智恒無懈廢。是善男子、善女人等，不為一切外道異論及諸怨敵之所降伏，而能降伏外道異論及諸怨敵。憍尸迦！若善男子、善女人等，欲得如是現在、未來無斷無盡功德勝利，應于如是甚深般若波羅蜜多，以應一切智智心，用無所得為方便，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈、供養恭敬、尊重讚歎。

「複次，憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多，種種莊嚴置清凈處，供養恭敬、尊重讚歎。時，此三千大千世界及餘十方無邊世界，所有四大王眾天乃至廣果天已發無上菩提心者恒來是處，觀禮、讀誦如是般若波羅蜜多，供養恭敬、尊重讚歎，右繞禮拜合掌而去；所有凈居天，謂無繁天、無熱天、善現天、善見天、色究竟天亦恒來此，觀禮、讀

【現代漢語翻譯】 現代漢語譯本：此等善男子、善女人，為大臣以及所有沙門（出家修道者）、婆羅門（古印度祭司）等所愛戴敬重，也為十方無邊世界一切如來應正等覺（佛的十種稱號之一，指完全覺悟的佛）、菩薩摩訶薩（大菩薩）、獨覺（不依佛陀教導而自行開悟者）、阿羅漢（斷盡煩惱，證得解脫的聖者）、不還（不再輪迴欲界的聖者）、一來（只在欲界輪迴一次的聖者）、預流果（初入聖道之果位）等所愛念，又為世間諸天、魔、梵（梵天）、人以及非人、阿素洛（一種神道）等所愛護。這些善男子、善女人等成就最殊勝無礙的辯才，在一切時修行佈施乃至般若波羅蜜多（以智慧到達彼岸），安住于內空乃至無性自性空（一切事物沒有固定不變的自性），修行四念住（觀身不凈、觀受是苦、觀心無常、觀法無我）廣說乃至十八佛不共法（佛獨有的十八種功德），修行一切三摩地門（禪定）、陀羅尼門（總持法門），成熟有情（使眾生得到解脫）、莊嚴清凈佛土，修行一切智（佛的智慧）、道相智（菩薩的智慧）、一切相智（佛的智慧），恒常不懈怠。這些善男子、善女人等，不被一切外道邪說以及各種怨敵所降伏，反而能夠降伏外道邪說以及各種怨敵。憍尸迦（帝釋天）！如果善男子、善女人等，想要獲得如此現在、未來無斷無盡的功德利益，應當對於如此甚深的般若波羅蜜多，以符合一切智智的心，用無所得為方便，至誠聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈、供養恭敬、尊重讚歎。 複次，憍尸迦！如果善男子、善女人等書寫如此甚深的般若波羅蜜多，用各種莊嚴之物安置在清凈之處，供養恭敬、尊重讚歎。這時，此三千大千世界以及其他十方無邊世界，所有四大王眾天（四大天王所統領的天眾）乃至廣果天（色界第四禪天）已經發無上菩提心的人，都會來到此處，觀禮、讀誦如此的般若波羅蜜多，供養恭敬、尊重讚歎，右繞禮拜合掌而去；所有凈居天，即無繁天、無熱天、善現天、善見天、色究竟天，也都會來到這裡，觀禮、讀

【English Translation】 English version: These good men and good women are loved and respected by ministers, as well as by all Shramanas (ascetics), Brahmins (priests), and others. They are also cherished by all Tathagatas (Buddhas), Arhats (worthy ones), Samyaksambuddhas (perfectly enlightened Buddhas), Bodhisattva-Mahasattvas (great Bodhisattvas), Pratyekabuddhas (solitary Buddhas), Arhats (liberated ones), Anagamins (non-returners), Sakradagamins (once-returners), Srotapannas (stream-enterers), and others in the boundless worlds of the ten directions. Furthermore, they are protected by gods, demons, Brahmas, humans, non-humans, Asuras (demigods), and others in the world. These good men and good women achieve the most excellent and unobstructed eloquence. At all times, they practice giving, up to and including Prajnaparamita (perfection of wisdom). They abide in inner emptiness, up to and including emptiness of self-nature. They practice the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas), extensively up to and including the eighteen unique qualities of a Buddha. They practice all Samadhi (meditative absorption) gates and Dharani (mantra) gates. They mature sentient beings, purify Buddha lands, and practice all-knowing wisdom, wisdom of the path, and wisdom of all aspects, constantly without laziness. These good men and good women are not subdued by any heretical doctrines or enemies, but rather they are able to subdue heretical doctrines and enemies. Kausika (Indra)! If good men and good women wish to obtain such present and future uninterrupted and inexhaustible meritorious benefits, they should, with a mind that accords with all-knowing wisdom, using non-attainment as a means, sincerely listen to, receive, recite, diligently study, contemplate according to the Dharma, write, explain, widely propagate, make offerings, respect, and praise such profound Prajnaparamita. Furthermore, Kausika! If good men and good women write such profound Prajnaparamita, and place it in a clean place with various adornments, making offerings, respecting, and praising it, then all those in this three-thousand great thousand world and the other boundless worlds of the ten directions, including the Four Great King Heavens (heavens ruled by the Four Heavenly Kings) up to the Akanistha Heaven (highest heaven in the realm of form) who have already generated the unsurpassed Bodhi mind, will constantly come to this place to pay homage, recite such Prajnaparamita, make offerings, respect, and praise it, circumambulating it to the right, bowing, and departing with palms joined. All the Pure Abode Heavens, namely the Aviha Heaven, the Atapa Heaven, the Sudarshana Heaven, the Sudrsha Heaven, and the Akanistha Heaven, will also constantly come here to pay homage, read

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誦如是般若波羅蜜多，供養恭敬、尊重讚歎，右繞禮拜合掌而去。時，此三千大千世界及餘十方無邊世界，有大威德諸龍、藥叉、健達縛、阿素洛、揭路茶、緊捺落、莫呼洛伽、人非人等亦恒來此，觀禮、讀誦如是般若波羅蜜多，供養恭敬、尊重讚歎，右繞禮拜合掌而去。

「憍尸迦！是善男子、善女人等應作是念：『今此三千大千世界及餘十方無邊世界，所有四大王眾天乃至色究竟天，並余無量有大威德諸龍、藥叉、健達縛、阿素洛、揭路茶、緊捺落、莫呼洛伽、人非人等常來至此，觀禮、讀誦我所書寫甚深般若波羅蜜多，供養恭敬、尊重讚歎，右繞禮拜合掌而去，此我則為已設法施。』作是念已歡喜踴躍，令所獲福倍復增長。

「憍尸迦！是善男子、善女人等，由此三千大千世界及餘十方無邊世界，所有四大王眾天乃至色究竟天，並余無量有大威德諸龍、藥叉、健達縛、阿素洛、揭路荼、緊捺落、莫呼洛伽、人非人等，常來至此隨逐擁護，不為一切人非人等之所惱害，唯除宿世定惡業因現在應熟，或轉重業現世輕受。憍尸迦！是善男子、善女人等，由此般若波羅蜜多甚深經典大威神力，獲如是等現世種種功德勝利，謂諸天等已發無上菩提心者，或依佛法已獲殊勝利樂事者，敬重法故恒來至此，隨逐擁

【現代漢語翻譯】 現代漢語譯本 誦讀這樣的《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」），供養、恭敬、尊重、讚歎，右繞禮拜，合掌離去。那時，這三千大千世界以及其他十方無邊世界，有大威德的諸龍（Naga，蛇神）、藥叉（Yaksa，夜叉，守護神）、健達縛（Gandharva，香神）、阿素洛（Asura，阿修羅，非天神）、揭路茶（Garuda，金翅鳥神）、緊捺落（Kinnara，歌神）、莫呼洛伽（Mahoraga，大蟒神）、人非人等也常來這裡，觀禮、讀誦這樣的《般若波羅蜜多》，供養、恭敬、尊重、讚歎，右繞禮拜，合掌離去。 『憍尸迦（Kausika，帝釋天）！這些善男子、善女人等應當這樣想：『現在這三千大千世界以及其他十方無邊世界，所有四大王眾天（Catuharajika，四大天王所居之天）乃至色究竟天（Akanistha，色界最高天），以及其他無量有大威德的諸龍、藥叉、健達縛、阿素洛、揭路茶、緊捺落、莫呼洛伽、人非人等，常來這裡，觀禮、讀誦我所書寫的甚深《般若波羅蜜多》，供養、恭敬、尊重、讚歎，右繞禮拜，合掌離去，這我就算是已經做了法佈施。』這樣想后，歡喜踴躍，使所獲得的福德倍加增長。 『憍尸迦！這些善男子、善女人等，因此，這三千大千世界以及其他十方無邊世界，所有四大王眾天乃至色究竟天，以及其他無量有大威德的諸龍、藥叉、健達縛、阿素洛、揭路荼、緊捺落、莫呼洛伽、人非人等，常來這裡隨行擁護，不被一切人非人等所惱害，除非是宿世註定的惡業因現在應該成熟，或者將重大的業報在現世減輕承受。憍尸迦！這些善男子、善女人等，由於《般若波羅蜜多》甚深經典的大威神力，獲得如此等等現世的種種功德勝利，即那些已經發無上菩提心的諸天等，或者依靠佛法已經獲得殊勝利益和快樂的人，因為敬重佛法，所以常來這裡，隨行擁護。

【English Translation】 English version Having recited this Prajnaparamita (Perfection of Wisdom), they make offerings, show reverence, respect, and praise, circumambulate to the right, bow, and depart with palms joined. At that time, in this great trichiliocosm and the other boundless worlds of the ten directions, powerful beings such as Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (bird-like deities), Kinnaras (celestial musicians), Mahoragas (great serpents), and humans and non-humans also constantly come here to observe, recite this Prajnaparamita, make offerings, show reverence, respect, and praise, circumambulate to the right, bow, and depart with palms joined. 『Kausika (Indra)! These good men and good women should think thus: 『Now, in this great trichiliocosm and the other boundless worlds of the ten directions, all the beings from the Four Great Kings' Heaven (Catuharajika) up to the Akanistha Heaven (highest heaven in the realm of form), and countless other powerful beings such as Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and humans and non-humans, constantly come here to observe, recite the profound Prajnaparamita that I have written, make offerings, show reverence, respect, and praise, circumambulate to the right, bow, and depart with palms joined. This, for me, is considered as having given the Dharma.』 Having thought thus, they rejoice and leap for joy, causing the merit they have gained to increase even more. 『Kausika! These good men and good women, because of this, in this great trichiliocosm and the other boundless worlds of the ten directions, all the beings from the Four Great Kings' Heaven up to the Akanistha Heaven, and countless other powerful beings such as Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and humans and non-humans, constantly come here to follow and protect them, and they are not harmed by any humans or non-humans, except for the karmic causes of past lives that are now due to ripen, or when heavy karma is lightened in this life. Kausika! These good men and good women, through the great power of this profound Prajnaparamita scripture, obtain such present-life merits and victories, namely, those devas who have already generated the unsurpassed Bodhi mind, or those who have obtained special benefits and happiness through the Buddha's teachings, because of their respect for the Dharma, constantly come here to follow and protect them.』

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護增其勢力。何以故？憍尸迦！是善男子、善女人等已發無上正等覺心，恒為救拔諸有情故，恒為成熟諸有情故，恒為不捨諸有情故，恒為利樂諸有情故。彼諸天等亦復如是，由此因緣，常來擁護是善男子、善女人等令無惱害。」

大般若波羅蜜多經卷第四百二十九 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百三十

三藏法師玄奘奉　詔譯第二分天來品第三十四之二

爾時，天帝釋白佛言：「世尊！是善男子、善女人等，云何覺知於此三千大千世界及餘十方無邊世界，所有四大王眾天乃至色究竟天，並余無量有大威德諸龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、莫呼洛伽、人非人等來至其所，觀禮、讀誦彼所書寫甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念？」

爾時，佛告天帝釋言：「憍尸迦！是善男子、善女人等，若見如是甚深般若波羅蜜多所在之處有妙光明，或聞其所異香芬馥若天樂音，當知爾時有大神力威德熾盛諸天、龍等來至其所，觀禮、讀誦彼所書寫甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念。

「複次，憍尸迦！是善男子、善女人等修純凈行

【現代漢語翻譯】 現代漢語譯本 增長他們的勢力。為什麼呢？憍尸迦（天帝名）！這些善男子、善女人等已經發起了無上正等覺的心，恒常爲了救拔一切有情眾生，恒常爲了使一切有情眾產生熟，恒常爲了不捨棄一切有情眾生，恒常爲了利益安樂一切有情眾生。那些天神等也是如此，因為這個因緣，常常來擁護這些善男子、善女人等，使他們沒有煩惱和傷害。

《大般若波羅蜜多經》卷第四百二十九 大正藏第 07 冊 No. 0220 《大般若波羅蜜多經》(第401卷-第600卷)

《大般若波羅蜜多經》卷第四百三十

三藏法師玄奘奉 詔譯 第二分天來品第三十四之二

這時，天帝釋（帝釋天）對佛說：『世尊！這些善男子、善女人等，如何能覺知到在這三千大千世界以及其他十方無邊世界中，所有四大王眾天（四大天王所統領的天眾）乃至色究竟天（色界天的最高層），以及其他無量具有大威德的龍、藥叉（夜叉，一種守護神）、健達縛（乾闥婆，天上的樂神）、阿素洛（阿修羅，一種好戰的神）、揭路茶（迦樓羅，一種金翅鳥神）、緊捺洛（緊那羅，一種歌神）、莫呼洛伽（摩睺羅伽，一種大蟒神）、人非人等來到他們所在之處，觀禮、讀誦他們所書寫的甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念呢？』

這時，佛告訴天帝釋說：『憍尸迦！這些善男子、善女人等，如果看到甚深般若波羅蜜多所在之處有美妙的光明，或者聽到那裡有奇異的香氣芬芳，如同天上的音樂之聲，應當知道那時有具有大神力威德熾盛的諸天、龍等來到他們所在之處，觀禮、讀誦他們所書寫的甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念。

『再者，憍尸迦！這些善男子、善女人等修習純凈的行為

【English Translation】 English version increase their power. Why is that? Kausika (name of the celestial king)! These good men and good women have already generated the mind of unsurpassed, complete, and perfect enlightenment. They are constantly working to rescue all sentient beings, constantly working to mature all sentient beings, constantly working not to abandon all sentient beings, and constantly working for the benefit and happiness of all sentient beings. Those gods and others are also like this. Because of this cause, they often come to protect these good men and good women, so that they have no afflictions or harm.

The Great Perfection of Wisdom Sutra, Volume 429 Taisho Tripitaka Volume 07, No. 0220, The Great Perfection of Wisdom Sutra (Volumes 401-600)

The Great Perfection of Wisdom Sutra, Volume 430

Translated by the Tripitaka Master Xuanzang under Imperial Decree, Second Section, Chapter 34, Part 2: The Arrival of the Gods

At that time, the celestial king Sakra (Indra) said to the Buddha, 'World Honored One! How do these good men and good women know that in this three-thousand-great-thousand world and in the other boundless worlds of the ten directions, all the Four Great King Heavens (the heavens ruled by the Four Heavenly Kings) up to the Akanistha Heaven (the highest heaven in the realm of form), as well as the immeasurable dragons, yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of golden-winged bird god), kinnaras (a type of celestial musician), mahoragas (a type of great serpent god), and human and non-human beings, come to their place, observe and pay homage, read and recite the profound Perfection of Wisdom they have written, make offerings, respect, honor, and praise, join their palms, circumambulate to the right, and joyfully protect and remember them?'

At that time, the Buddha said to the celestial king Sakra, 'Kausika! If these good men and good women see a beautiful light in the place where the profound Perfection of Wisdom is, or hear a strange fragrance that is fragrant like the sound of celestial music, they should know that at that time, gods, dragons, and others with great divine power and blazing majesty have come to their place, observe and pay homage, read and recite the profound Perfection of Wisdom they have written, make offerings, respect, honor, and praise, join their palms, circumambulate to the right, and joyfully protect and remember them.'

'Furthermore, Kausika! These good men and good women practice pure conduct'

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嚴飾其處，至心供養如是般若波羅蜜多甚深經典，當知爾時有大神力威德熾盛諸天、龍等來至其所，觀禮、讀誦彼所書寫甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念。憍尸迦！隨有如是具大神力威德熾盛諸天、龍等來至其處，此中所有邪神、惡鬼驚怖退散無敢住者。由此因緣，是善男子、善女人等心便廣大起凈勝解，所修善業倍復增長，諸有所為皆無障礙。以是故，憍尸迦！若此般若波羅蜜多甚深經典隨所在處，應當周匝除去穢物，掃拭、涂治、香水散灑，敷設寶座而安措之，燒香、散花、張施幰蓋，寶幢、幡鐸間飾其中，諸妙、珍奇、衣服、瓔珞、金銀、寶器、伎樂、燈明，種種雜彩莊嚴其處。若能如是供養般若波羅蜜多，便有無量具大神力威德熾盛諸天、龍等來至其所，觀禮讀誦彼所書寫甚深般若波羅蜜多，供養恭敬、尊重讚歎，合掌右繞、歡喜護念。

「複次，憍尸迦！是善男子、善女人等，若能如是供養恭敬、尊重讚歎甚深般若波羅蜜多，決定當得身心無倦、身樂心樂、身輕心輕、身調柔心調柔、身安隱心安隱，系想般若波羅蜜多，夜寢息時，無諸惡夢唯得善夢，謂見如來、應、正等覺身真金色，具三十二大丈夫相，八十隨好圓滿莊嚴，放大光明普照一切，聲聞、菩薩前後圍繞，身

【現代漢語翻譯】 現代漢語譯本 精心裝飾那個地方，以至誠之心供養如此甚深的《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）經典，應當知道那時會有具大神通威德熾盛的諸天、龍等來到那裡，觀看、禮拜、讀誦他們所書寫的甚深《般若波羅蜜多》，供養、恭敬、尊重、讚歎，合掌右繞、歡喜護念。憍尸迦（Kaushika，帝釋天）！凡是有如此具大神通威德熾盛的諸天、龍等來到之處，此中所有的邪神、惡鬼都會驚恐退散，沒有敢於停留的。因為這個緣故，這些善男子、善女人等的心便會廣大，生起清凈的勝解，所修的善業會倍加增長，所做的一切都不會有障礙。因此，憍尸迦！如果這甚深的《般若波羅蜜多》經典在任何地方，都應當在周圍清除污穢之物，掃拭、塗抹、灑上香水，鋪設寶座來安放它，焚香、散花、張掛帷幔，用寶幢、幡鐸裝飾其中，用各種美妙、珍奇的衣服、瓔珞、金銀、寶器、伎樂、燈明，各種雜色來莊嚴那個地方。如果能夠這樣供養《般若波羅蜜多》，就會有無量具大神通威德熾盛的諸天、龍等來到那裡，觀看、禮拜、讀誦他們所書寫的甚深《般若波羅蜜多》，供養、恭敬、尊重、讚歎，合掌右繞、歡喜護念。 「再者，憍尸迦！這些善男子、善女人等，如果能夠這樣供養、恭敬、尊重、讚歎甚深的《般若波羅蜜多》，必定會得到身心不疲倦、身樂心樂、身輕心輕、身調柔心調柔、身安隱心安隱，繫念《般若波羅蜜多》，夜晚休息時，不會有各種惡夢，只會得到善夢，即夢見如來（Tathagata，佛的稱號）、應（Arhat，值得受供養的人）、正等覺（Samyaksambuddha，完全覺悟的人）的身體是真正的金色，具足三十二大丈夫相，八十隨形好圓滿莊嚴，放出大光明普照一切，聲聞（Shravaka，佛陀的弟子）、菩薩（Bodhisattva，追求覺悟的修行者）前後圍繞，身

【English Translation】 English version Adorn that place well, and with a sincere heart make offerings to such profound scriptures of the Prajnaparamita (Perfection of Wisdom), know that at that time, gods, dragons, and others with great divine power and majestic virtue will come to that place, to observe, pay homage, and recite the profound Prajnaparamita that they have written, making offerings, showing respect, reverence, and praise, joining their palms, circumambulating to the right, and joyfully protecting and remembering it. Kaushika (Indra)! Wherever such gods, dragons, and others with great divine power and majestic virtue come, all the evil spirits and demons there will be terrified and scattered, with none daring to remain. Because of this, the minds of these good men and good women will become vast, giving rise to pure and superior understanding, and the good deeds they cultivate will increase many times over, and everything they do will be without obstacles. Therefore, Kaushika! If this profound Prajnaparamita scripture is in any place, one should clear away the filth around it, sweep, smear, and sprinkle it with fragrant water, set up a jeweled seat to place it upon, burn incense, scatter flowers, and hang canopies, adorn it with jeweled banners and flags, and decorate the place with various wonderful, precious clothes, necklaces, gold, silver, jeweled vessels, music, and lamps, and various colors. If one can make offerings to the Prajnaparamita in this way, then countless gods, dragons, and others with great divine power and majestic virtue will come to that place, to observe, pay homage, and recite the profound Prajnaparamita that they have written, making offerings, showing respect, reverence, and praise, joining their palms, circumambulating to the right, and joyfully protecting and remembering it. Furthermore, Kaushika! If these good men and good women can make offerings, show respect, reverence, and praise to the profound Prajnaparamita in this way, they will surely attain a body and mind without weariness, physical and mental joy, lightness of body and mind, physical and mental harmony, and physical and mental peace. When they focus their thoughts on the Prajnaparamita, when they rest at night, they will not have any bad dreams, but only good dreams, such as seeing the Tathagata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) whose body is true gold, possessing the thirty-two marks of a great man, and the eighty minor marks of perfection, emitting great light that illuminates everything, with Shravakas (hearers, disciples of the Buddha) and Bodhisattvas (beings striving for enlightenment) surrounding him, and their bodies

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處眾中。聞佛為說佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多相應之法，復聞為說內空乃至無性自性空、四念住廣說乃至十八佛不共法相應之法；復聞分別佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多相應之義，復聞分別內空乃至無性自性空、四念住廣說乃至十八佛不共法相應之義。又于夢中見菩提樹，其量高廣眾寶莊嚴，有大菩薩趣菩提樹，結跏趺坐降伏魔怨，證得無上正等菩提，轉妙法輪度無量眾。復見無量百千俱胝那庾多菩薩摩訶薩，論議抉擇種種法義，謂應如是成熟有情、嚴凈佛土，修菩薩行、降伏魔軍，永斷障習、趣證無上正等菩提。又復夢見十方無量百千俱胝那庾多佛，亦聞其聲，謂某世界某名如來、應、正等覺，若干百千俱胝那庾多菩薩摩訶薩，若干百千俱胝那庾多聲聞弟子，恭敬圍繞而為說法。又復夢見十方無量百千俱胝那庾多佛入般涅槃，彼一一佛般涅槃后，各有施主為供養佛設利羅故，以妙七寶各起無量百千俱胝那庾多數諸窣堵波，復於一一窣堵波所，各以無量上妙華鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明，經無量劫供養恭敬、尊重讚歎。

「憍尸迦！是善男子、善女人等見如是類諸善夢相，若睡若覺身心安樂，諸天神等益其精氣，令彼自覺身體輕便。

【現代漢語翻譯】 現代漢語譯本 在眾人之中，他聽到佛陀講說與佈施（dāna，給予）、凈戒（śīla，道德行為）、安忍（kṣānti，耐心）、精進（vīrya，努力）、靜慮（dhyāna，禪定）、般若波羅蜜多（prajñāpāramitā，智慧的完美）相應的法，又聽到講說內空（adhyātma-śūnyatā，內在的空性）乃至無性自性空（niḥsvabhāva-svabhāva-śūnyatā，無自性的空性）、四念住（smṛtyupasthāna，四種正念）廣說乃至十八佛不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）相應的法；又聽到分別解釋佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多相應的意義，又聽到分別解釋內空乃至無性自性空、四念住廣說乃至十八佛不共法相應的意義。又在夢中見到菩提樹（bodhi-vṛkṣa，覺悟之樹），其高大廣闊，以各種珍寶裝飾，有大菩薩走向菩提樹，結跏趺坐（vajrāsana，金剛坐）降伏魔怨，證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟），轉妙法輪（dharma-cakra-pravartana，轉動佛法之輪）度化無量眾生。又見到無量百千俱胝那庾多（koṭi-niyuta，數量單位）菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），討論抉擇種種法義，說應當如何成熟有情（sattva，眾生）、莊嚴清凈佛土（buddha-kṣetra，佛的凈土），修菩薩行、降伏魔軍，永遠斷除障礙習氣、趨向證得無上正等菩提。又夢見十方無量百千俱胝那庾多佛，也聽到他們的聲音，說某世界某名如來（tathāgata，如來）、應（arhat，應供）、正等覺（samyak-saṃbuddha，正等覺），有若干百千俱胝那庾多菩薩摩訶薩，若干百千俱胝那庾多聲聞弟子（śrāvaka，聲聞），恭敬圍繞著為他們說法。又夢見十方無量百千俱胝那庾多佛入般涅槃（parinirvāṇa，完全的涅槃），他們每一位佛入般涅槃后，都有施主爲了供養佛的舍利（śarīra，遺骨），用各種珍貴的七寶各自建造無量百千俱胝那庾多數量的窣堵波（stūpa，佛塔），又在每一個窣堵波處，各自用無量上妙的華鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇、伎樂、燈明，經過無量劫供養恭敬、尊重讚歎。 『憍尸迦（Kauśika，帝釋天）！這些善男子、善女人等見到這類善的夢相，無論是睡著還是醒著，身心都感到安樂，諸天神等會增益他們的精氣，使他們自覺身體輕便。'

【English Translation】 English version Among the assembly, he heard the Buddha expounding the Dharma in accordance with giving (dāna), moral conduct (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and the perfection of wisdom (prajñāpāramitā). He also heard the exposition of inner emptiness (adhyātma-śūnyatā) up to emptiness of self-nature (niḥsvabhāva-svabhāva-śūnyatā), the four foundations of mindfulness (smṛtyupasthāna) extensively explained, and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ). Furthermore, he heard the detailed explanations of the meanings corresponding to giving, moral conduct, patience, diligence, meditation, and the perfection of wisdom. He also heard the detailed explanations of inner emptiness up to emptiness of self-nature, the four foundations of mindfulness extensively explained, and the eighteen unique qualities of a Buddha. Moreover, in a dream, he saw the Bodhi tree (bodhi-vṛkṣa), vast and tall, adorned with various treasures. Great Bodhisattvas approached the Bodhi tree, sat in the vajra posture (vajrāsana), subdued the demonic forces, attained unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), and turned the wheel of the wondrous Dharma (dharma-cakra-pravartana), liberating countless beings. He also saw countless hundreds of thousands of koṭi-niyuta (a unit of large number) Bodhisattva-Mahāsattvas (great Bodhisattvas) discussing and deciding on various aspects of the Dharma, saying how one should mature sentient beings (sattva), purify Buddha-lands (buddha-kṣetra), practice the Bodhisattva path, subdue the armies of Mara, permanently cut off the habitual obstacles, and strive to attain unsurpassed perfect enlightenment. He also dreamt of countless hundreds of thousands of koṭi-niyuta Buddhas in the ten directions, and heard their voices, saying that in such and such a world, a Tathāgata (Tathāgata), Arhat (arhat), and Samyak-saṃbuddha (perfectly enlightened one) named so and so, was surrounded by several hundreds of thousands of koṭi-niyuta Bodhisattva-Mahāsattvas and several hundreds of thousands of koṭi-niyuta Śrāvaka (hearer) disciples, respectfully expounding the Dharma. He also dreamt of countless hundreds of thousands of koṭi-niyuta Buddhas in the ten directions entering Parinirvāṇa (parinirvāṇa). After each of these Buddhas entered Parinirvāṇa, patrons would erect countless hundreds of thousands of koṭi-niyuta stūpas (stūpa) made of precious seven treasures to enshrine the Buddha's relics (śarīra). At each stūpa, they would offer countless exquisite garlands, fragrant ointments, incense, clothing, ornaments, jeweled banners, canopies, various precious and wonderful things, music, and lamps, for countless eons, making offerings, showing respect, reverence, and praise. 『Kauśika! When these good men and good women see such auspicious dreams, whether asleep or awake, they feel peace and joy in body and mind. The gods enhance their vital energy, making them feel light and comfortable in their bodies.』

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由是因緣，不多貪染飲食、醫藥、衣服、臥具，於四供養其心輕微，如瑜伽師入勝妙定，由彼定力滋潤身心，從定出已雖遇美膳而心輕微，此亦如是。何以故？憍尸迦！是善男子、善女人等，由此三千大千世界及餘十方無邊世界，一切如來應正等覺、聲聞、菩薩、天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、莫呼洛伽、人非人等，具大神力勝威德者慈悲護念，以妙精氣冥注身心，令其志勇體充盛故。

「憍尸迦！若善男子、善女人等，欲得如是所有現在功德勝利，應發一切智智心，以無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈。

「憍尸迦！若善男子、善女人等，雖于般若波羅蜜多甚深經典，不能聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，而但書寫眾寶嚴飾，復以種種上妙華鬘、涂散等香、衣服、瓔珞、寶幢、幡蓋、諸妙、珍奇、伎樂、燈明，供養恭敬、尊重讚歎，亦得如前所說種種功德勝利。何以故？憍尸迦！是善男子、善女人等能廣利樂無量無邊諸有情故。

「複次，憍尸迦！若善男子、善女人等以應一切智智心，用無所得為方便，於此般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、精勤修學

【現代漢語翻譯】 現代漢語譯本：因此，由於這種因緣，他們不會過度貪戀飲食、醫藥、衣服和臥具，對於這四種供養，他們的心是輕微的。就像瑜伽師進入殊勝的禪定一樣，通過禪定的力量滋養身心，從禪定出來后，即使遇到美味佳餚，他們的心也不會被動搖。這也是同樣的道理。為什麼呢？憍尸迦（Indra）！這些善男子、善女人們，由於這個三千大千世界以及其他十方無邊世界的一切如來應正等覺（Tathagata Arhat Samyaksambuddha）、聲聞（Sravaka）、菩薩（Bodhisattva）、天（Deva）、龍（Naga）、藥叉（Yaksa）、健達縛（Gandharva）、阿素洛（Asura）、揭路茶（Garuda）、緊捺洛（Kinnara）、莫呼洛伽（Mahoraga）、人非人等，具有大神力、殊勝威德的眾生，都會慈悲地護念他們，以微妙的精氣暗中注入他們的身心，使他們的意志勇敢，身體充滿活力。 憍尸迦（Indra）！如果善男子、善女人們想要獲得所有這些現世的功德利益，就應該發起一切智智心（Sarvajnata-citta），以無所得為方便，對於這部《般若波羅蜜多》（Prajnaparamita）甚深經典，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說，並廣泛地傳播。 憍尸迦（Indra）！如果善男子、善女人們，雖然不能聽聞、受持、讀誦、精勤修學、如理思維這部《般若波羅蜜多》（Prajnaparamita）甚深經典，並廣泛地為眾生宣說和傳播，但只是書寫這部經典，用各種珍寶裝飾，再用各種上妙的花鬘、涂香、散香、衣服、瓔珞、寶幢、幡蓋、各種美妙的珍奇物品、伎樂和燈明來供養、恭敬、尊重和讚歎，也能獲得如前所說的各種功德利益。為什麼呢？憍尸迦（Indra）！因為這些善男子、善女人們能夠廣泛地利益無量無邊的眾生。 再者，憍尸迦（Indra）！如果善男子、善女人們以應一切智智心（Sarvajnata-citta），用無所得為方便，對於這部《般若波羅蜜多》（Prajnaparamita）甚深經典，至誠地聽聞、受持、讀誦、精勤修學

【English Translation】 English version: Therefore, due to this cause and condition, they do not excessively crave food, medicine, clothing, and bedding. Their minds are light regarding these four offerings. Just as a yogi enters a sublime samadhi, nourishing their body and mind with the power of that samadhi, and upon emerging from samadhi, their mind remains light even when encountering delicious food, so it is in this case. Why is this so? Kausika (Indra)! These good men and good women are compassionately protected by all the Tathagata Arhat Samyaksambuddhas, Sravakas, Bodhisattvas, Devas, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans in this three thousand great thousand world and the other boundless worlds of the ten directions, who possess great divine power and superior virtue. These beings secretly infuse their bodies and minds with subtle vital energy, causing their will to be courageous and their bodies to be full of vigor. Kausika (Indra)! If good men and good women wish to obtain all these present merits and benefits, they should generate the mind of all-knowing wisdom (Sarvajnata-citta), using non-attainment as a means, and with sincere hearts, listen to, receive, recite, diligently study, contemplate according to the Dharma, write, explain, and widely propagate this profound scripture of the Prajnaparamita. Kausika (Indra)! If good men and good women, although unable to listen to, receive, recite, diligently study, contemplate according to the Dharma this profound scripture of the Prajnaparamita, and widely proclaim and propagate it to sentient beings, but merely write this scripture, adorn it with various treasures, and offer, respect, honor, and praise it with various exquisite flower garlands, fragrant ointments, incense, clothing, necklaces, jeweled banners, canopies, various wonderful and precious items, music, and lamps, they will also obtain the various merits and benefits mentioned earlier. Why is this so? Kausika (Indra)! Because these good men and good women are able to widely benefit countless sentient beings. Furthermore, Kausika (Indra)! If good men and good women, with the mind of all-knowing wisdom (Sarvajnata-citta), using non-attainment as a means, with sincere hearts, listen to, receive, recite, and diligently study this profound scripture of the Prajnaparamita

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、如理思惟，廣為有情宣說流佈，或復書寫眾寶嚴飾，復以種種上妙華鬘乃至燈明而為供養，所獲福聚無量無邊。勝餘有情盡其形壽，以無量種上妙飲食、衣服、臥具、醫藥、資緣，供養恭敬、尊重讚歎十方世界一切如來、應、正等覺及弟子眾；亦勝十方佛及弟子般涅槃后，有為供養設利羅故，以妙七寶起窣堵波高廣嚴麗，復以無量天妙花鬘乃至燈明，盡其形壽供養恭敬、尊重讚歎。何以故？憍尸迦！十方諸佛及弟子眾，皆因如是甚深般若波羅蜜多而出生故。」

第二分設利羅品第三十五

「複次，憍尸迦！假使充滿此贍部洲佛設利羅以為一分，書寫如是甚深般若波羅蜜多復為一分，此二分中汝取何者？」

天帝釋言：「世尊！於此二分我意寧取甚深般若波羅蜜多。所以者何？我于諸佛設利羅所非不信受，非不欣樂供養恭敬、尊重讚歎，然諸佛身及設利羅，皆因如是甚深般若波羅蜜多而出生故，皆由如是甚深般若波羅蜜多功德勢力所熏修故，乃為一切世間天、人、阿素洛等，以無量種上妙花鬘乃至燈明，供養恭敬、尊重讚歎。」

時，舍利子語帝釋言：「憍尸迦！甚深般若波羅蜜多無色、無見、無對、一相，所謂無相，無相之法既不可取，汝云何取？何以故？憍尸迦！甚深般若波羅蜜多無取

【現代漢語翻譯】 現代漢語譯本：如果能夠如理思維，廣泛地為眾生宣說和傳播，或者書寫下來用各種珍寶裝飾，再用各種上妙的花鬘乃至燈火來供養，所獲得的福德聚集是無量無邊的。這勝過其他眾生盡其一生，用無量種上妙的飲食、衣服、臥具、醫藥、資生用品，供養恭敬、尊重讚歎十方世界一切如來（Tathagata，佛的稱號）、應（Arhat，值得受供養的聖者）、正等覺（Samyaksambuddha，完全覺悟的佛陀）以及他們的弟子們；也勝過在十方佛和他們的弟子般涅槃（Parinirvana，佛陀的最終寂滅）后，爲了供養舍利（Sarira，佛陀或聖者的遺骨）而用美妙的七寶建造高大莊嚴的窣堵波（Stupa，佛塔），再用無量天上的美妙花鬘乃至燈火，盡其一生供養恭敬、尊重讚歎。為什麼呢？憍尸迦（Kausika，帝釋天的別名）！十方諸佛和他們的弟子們，都是因為這甚深的般若波羅蜜多（Prajnaparamita，以空性為核心的智慧）而出生啊。 第二分 舍利羅品第三十五 『再者，憍尸迦！假設用佛的舍利充滿整個贍部洲（Jambudvipa，我們所居住的世界），作為一部分，書寫這甚深的般若波羅蜜多作為另一部分，這兩部分中你選擇哪一個呢？』 天帝釋說：『世尊！在這兩部分中，我寧願選擇甚深的般若波羅蜜多。為什麼呢？我對於諸佛的舍利並非不信受，並非不歡喜供養恭敬、尊重讚歎，然而諸佛的身體和舍利，都是因為這甚深的般若波羅蜜多而出生，都是由於這甚深的般若波羅蜜多的功德勢力所熏修，才被一切世間的天、人、阿素洛（Asura，非天）等，用無量種上妙的花鬘乃至燈火，供養恭敬、尊重讚歎。』 這時，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）對帝釋說：『憍尸迦！甚深的般若波羅蜜多是無色、無見、無對、一相的，所謂無相，無相的法既然不可取，你又如何取呢？為什麼呢？憍尸迦！甚深的般若波羅蜜多是無取的。

【English Translation】 English version: If one can contemplate rightly, widely proclaim and disseminate it to sentient beings, or write it down and adorn it with various treasures, and further make offerings with various supreme flower garlands and even lamps, the accumulation of merit obtained is immeasurable and boundless. This surpasses other sentient beings who, throughout their entire lives, use countless kinds of supreme food, clothing, bedding, medicine, and necessities to offer, respect, and praise all the Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened Buddhas) of the ten directions, as well as their disciples; it also surpasses the act of building stupas (reliquary mounds) of great height and splendor with exquisite seven treasures to enshrine the Sarira (relics) after the Parinirvana (final passing away) of the Buddhas and their disciples in the ten directions, and then making offerings, respecting, and praising them with countless heavenly exquisite flower garlands and even lamps throughout their entire lives. Why is this so? Kausika (another name for Indra, the king of gods)! All the Buddhas and their disciples in the ten directions are born from this profound Prajnaparamita (perfection of wisdom). Section Two, Chapter Thirty-Five on Sarira 'Furthermore, Kausika! Suppose that the Sarira of the Buddha filled this entire Jambudvipa (the world we live in) were taken as one part, and the writing of this profound Prajnaparamita were taken as another part, which of these two parts would you choose?' Indra said, 'World Honored One! Of these two parts, I would rather choose the profound Prajnaparamita. Why is this so? It is not that I do not believe in the Sarira of the Buddhas, nor that I do not rejoice in making offerings, respecting, and praising them, but the bodies and Sarira of the Buddhas are all born from this profound Prajnaparamita, and they are all cultivated by the power of the merits of this profound Prajnaparamita, and thus they are offered, respected, and praised by all the gods, humans, Asuras (demigods), and others in the world with countless kinds of supreme flower garlands and even lamps.' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Indra, 'Kausika! The profound Prajnaparamita is without color, without sight, without opposition, and of one characteristic, which is no-characteristic. Since the Dharma of no-characteristic cannot be grasped, how can you grasp it? Why is this so? Kausika! The profound Prajnaparamita is without grasping.'

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無舍、無增無減、無聚無散、無益無損、無染無凈，不與諸佛法，不與獨覺法，不與阿羅漢法，不與學法，不棄異生法，不與無為界，不棄有為界，不與內空乃至無性自性空，不與四念住廣說乃至一切相智，不棄雜染法。」

時，天帝釋便報具壽舍利子言：「如是！如是！誠如所說。大德！若如實知甚深般若波羅蜜多無取無舍，乃至不與一切相智，不捨雜染，是為真取甚深般若波羅蜜多，亦真修行甚深般若波羅蜜多。然此般若波羅蜜多不隨二行，無二相故，如是靜慮乃至佈施波羅蜜多亦不隨二行，無二相故。」

爾時，佛贊天帝釋言：「善哉！善哉！如汝所說。甚深般若乃至佈施波羅蜜多皆不隨二行。何以故？憍尸迦！如是六種波羅蜜多皆無二相故。憍尸迦！諸有欲令甚深般若乃至佈施波羅蜜多有二相者，則為欲令法界、真如、法性、實際、不思議界亦有二相。何以故？憍尸迦！甚深般若乃至佈施波羅蜜多，皆與法界乃至不思議界無二無二處故。」

時，天帝釋復白佛言：「世尊！甚深般若波羅蜜多，世間天、人、阿素洛等，皆應至誠禮拜右繞，供養恭敬、尊重讚歎。所以者何？一切菩薩摩訶薩眾皆依般若波羅蜜多，精勤修學證得無上正等菩提。

「世尊！如我坐在三十三天善法殿中天帝座

【現代漢語翻譯】 現代漢語譯本：沒有捨棄，沒有增加也沒有減少，沒有聚集也沒有消散，沒有利益也沒有損害，沒有污染也沒有清凈，不與諸佛之法相應，不與獨覺之法相應，不與阿羅漢之法相應，不與學法相應，不捨棄凡夫之法，不與無為界相應，不捨棄有為界，不與內空乃至無性自性空相應，不與四念住（四種禪修方法）廣說乃至一切相智（佛陀所具有的智慧）相應，不捨棄雜染之法。 當時，天帝釋（帝釋天，佛教的護法神）便對具壽舍利子（佛陀的十大弟子之一）說：『是這樣！是這樣！確實如你所說。大德！如果如實地了知甚深般若波羅蜜多（達到智慧彼岸的修行方法）是無取無舍的，乃至不與一切相智相應，不捨棄雜染，這就是真正地領悟甚深般若波羅蜜多，也是真正地修行甚深般若波羅蜜多。然而，這般若波羅蜜多不隨二行，因為它沒有二相，就像靜慮（禪定）乃至佈施波羅蜜多（六種達到彼岸的修行方法）也不隨二行，因為它沒有二相。』 這時，佛陀讚歎天帝釋說：『善哉！善哉！正如你所說。甚深般若乃至佈施波羅蜜多都不隨二行。為什麼呢？憍尸迦（天帝釋的別名）！因為這六種波羅蜜多都沒有二相。憍尸迦！那些想要讓甚深般若乃至佈施波羅蜜多有二相的人，就等於想要讓法界（宇宙的本質）、真如（事物的真實本性）、法性（法的本質）、實際（真理的真實狀態）、不思議界（不可思議的境界）也有二相。為什麼呢？憍尸迦！因為甚深般若乃至佈施波羅蜜多，都與法界乃至不思議界沒有二，也沒有二處。』 當時，天帝釋又對佛陀說：『世尊！甚深般若波羅蜜多，世間的天人、阿修羅（一種神道生物）等，都應該至誠地禮拜右繞，供養恭敬、尊重讚歎。為什麼呢？因為一切菩薩摩訶薩（偉大的菩薩）都依靠般若波羅蜜多，精勤修學證得無上正等菩提（最高的覺悟）。』 『世尊！就像我坐在三十三天（欲界第二天）善法殿中的天帝座上』

【English Translation】 English version: There is no abandoning, no increase, no decrease, no gathering, no scattering, no benefit, no harm, no defilement, no purity, not associated with the Dharma of all Buddhas, not associated with the Dharma of Pratyekabuddhas (those who achieve enlightenment on their own), not associated with the Dharma of Arhats (those who have achieved liberation), not associated with the Dharma of learners, not abandoning the Dharma of ordinary beings, not associated with the unconditioned realm, not abandoning the conditioned realm, not associated with inner emptiness up to the emptiness of self-nature, not associated with the four foundations of mindfulness (four types of meditation) extensively explained up to all-knowing wisdom (the wisdom possessed by the Buddha), not abandoning defiled dharmas. Then, Śakra, Lord of the Devas (Indra, a guardian deity in Buddhism), said to the venerable Śāriputra (one of the Buddha's ten great disciples): 'It is so! It is so! It is indeed as you have said. O great one! If one truly understands that the profound Prajñāpāramitā (the practice of reaching the other shore of wisdom) is without taking or abandoning, not associated with all-knowing wisdom, not abandoning defilement, this is the true understanding of the profound Prajñāpāramitā, and also the true practice of the profound Prajñāpāramitā. However, this Prajñāpāramitā does not follow duality, because it has no dual nature, just as Dhyana (meditation) up to Dāna Pāramitā (the six practices of reaching the other shore) do not follow duality, because they have no dual nature.' At that time, the Buddha praised Śakra, Lord of the Devas, saying: 'Excellent! Excellent! As you have said. The profound Prajñā up to Dāna Pāramitā do not follow duality. Why is that? Kauśika (another name for Śakra)! Because these six Pāramitās have no dual nature. Kauśika! Those who wish to make the profound Prajñā up to Dāna Pāramitā have a dual nature, are wishing to make the Dharmadhātu (the essence of the universe), Suchness (the true nature of things), Dharmatā (the essence of Dharma), Reality (the true state of truth), and the Inconceivable Realm also have a dual nature. Why is that? Kauśika! Because the profound Prajñā up to Dāna Pāramitā, are without duality and without a dual place with the Dharmadhātu up to the Inconceivable Realm.' Then, Śakra, Lord of the Devas, said to the Buddha: 'World Honored One! The profound Prajñāpāramitā, all beings in the world, including gods, humans, and Asuras (a type of demigod), should sincerely bow down, circumambulate, make offerings, respect, and praise. Why is that? Because all Bodhisattva Mahāsattvas (great Bodhisattvas) rely on the Prajñāpāramitā, diligently practice, and attain Anuttarā-samyak-saṃbodhi (supreme enlightenment).' 'World Honored One! Just as I sit on the throne of the Lord of the Devas in the Sudharma Hall of the Trayastriṃśa Heaven (the second heaven of the desire realm)'

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上，為諸天眾宣說正法時，有無量諸天子等來至我所，供養恭敬、尊重讚歎，右繞禮拜合掌而去。我若不在彼法座時，諸天子等亦來其處，雖不見我，如我在時恭敬供養，咸言：『此處是天帝釋為諸天等說法之座，我等皆應如天主在，供養右繞禮拜而去。』

「世尊！如是般若波羅蜜多，若有書寫、受持、讀誦，廣為有情宣說流佈，當知是處恒有此土並餘十方無邊世界無量無數天、龍、藥叉、健達縛、阿素洛、揭路茶緊捺洛、莫呼洛伽、人非人等皆來集會，設無說者，敬重法故，亦於是處供養恭敬、尊重讚歎，禮拜而去。何以故？一切如來應正等覺及諸菩薩摩訶薩眾、獨覺、聲聞、一切有情所有樂具，皆依般若波羅蜜多而得有故，佛設利羅亦由般若波羅蜜多功德熏修受供養故。

「世尊！甚深般若波羅蜜多，與諸菩薩摩訶薩行及所證得一切相智，為因、為緣，為所依止，為能引發。是故我說：假使充滿此贍部洲佛設利羅以為一分，書寫如是甚深般若波羅蜜多復為一分，此二分中我意寧取如是般若波羅蜜多。

「世尊！我若於此甚深般若波羅蜜多，受持、讀誦，正憶念時，心契法故，都不見有諸怖畏相。何以故？世尊！甚深般若波羅蜜多無相無狀無言無說，由此般若波羅蜜多無相無狀無言無說，靜慮

【現代漢語翻譯】 現代漢語譯本：當我在為諸天眾宣講正法時，有無數的天子等來到我這裡，供養、恭敬、尊重、讚歎我，然後右繞我，禮拜后合掌離去。如果我不在那個法座上，那些天子們也會來到那裡，即使看不見我，也會像我在那裡時一樣恭敬供養，他們都會說：『這裡是天帝釋（Indra，天神之王）為諸天等說法的地方，我們都應該像天主在那裡一樣，供養、右繞、禮拜后離去。』 世尊！像這樣的般若波羅蜜多（Prajnaparamita，智慧的完美），如果有書寫、受持、讀誦，並廣泛地為眾生宣說流佈，應當知道這個地方常常會有這個世界以及其他十方無邊世界的無數天、龍（Naga，蛇神）、藥叉（Yaksa，夜叉）、健達縛（Gandharva，香神）、阿素洛（Asura，阿修羅）、揭路茶（Garuda，金翅鳥）、緊捺洛（Kinnara，歌神）、莫呼洛伽（Mahoraga，大蟒神）、人以及非人等都來到這裡，即使沒有說法的人，因為敬重佛法，也會在這個地方供養、恭敬、尊重、讚歎，禮拜后離去。為什麼呢？因為一切如來應正等覺（Tathagata Arhat Samyaksambuddha，佛的稱號）以及諸菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）、獨覺（Pratyekabuddha，辟支佛）、聲聞（Sravaka，佛的弟子）、一切眾生所有的快樂和用具，都是依靠般若波羅蜜多而得到的，佛的舍利（Sarira，佛的遺骨）也是因為般若波羅蜜多的功德熏修而受到供養的。 世尊！甚深的般若波羅蜜多，是諸菩薩摩訶薩修行以及所證得一切相智（Sarvakarajnata，一切種智）的因、緣、所依止和能引發的力量。因此我說：假使把充滿這個贍部洲（Jambudvipa，我們所居住的大陸）的佛舍利作為一部分，書寫這樣的甚深般若波羅蜜多作為另一部分，在這兩部分中，我寧願選擇這樣的般若波羅蜜多。 世尊！如果我受持、讀誦、正確憶念這甚深的般若波羅蜜多時，因為心與法契合，就完全看不到任何恐懼的現象。為什麼呢？世尊！甚深的般若波羅蜜多是無相、無狀、無言、無說的，由於這般若波羅蜜多是無相、無狀、無言、無說的，所以靜慮（Dhyana，禪定）

【English Translation】 English version: When I am expounding the Dharma to the assembly of gods, countless gods and sons of gods come to my place, offering, respecting, honoring, and praising me. They circumambulate me to the right, bow down, and depart with their palms joined. If I am not on that Dharma seat, those gods and sons of gods also come to that place. Even though they do not see me, they offer and respect as if I were there. They all say, 『This is the seat where Indra (the king of gods) expounds the Dharma to the gods. We should all offer, circumambulate to the right, bow down, and depart as if the lord of gods were here.』 World Honored One! If such Prajnaparamita (the perfection of wisdom) is written, received, recited, and widely proclaimed and disseminated to sentient beings, know that this place will always be visited by countless gods, nagas (serpent deities), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans from this world and countless boundless worlds in the ten directions. Even if there is no one speaking, out of respect for the Dharma, they will also offer, respect, honor, and praise at this place, and depart after bowing down. Why is this so? Because all the Tathagatas Arhats Samyaksambuddhas (Buddhas), Bodhisattva Mahasattvas (great bodhisattvas), Pratyekabuddhas (solitary realizers), Sravakas (disciples of the Buddha), and all sentient beings obtain all their joys and necessities through Prajnaparamita. The Buddha's sarira (relics) are also venerated because of the merit of Prajnaparamita. World Honored One! The profound Prajnaparamita is the cause, condition, support, and source of the practices of the Bodhisattva Mahasattvas and the attainment of all-knowing wisdom (Sarvakarajnata). Therefore, I say: If the Buddha's sarira filling this Jambudvipa (the continent where we live) were one part, and the writing of such profound Prajnaparamita were another part, of these two parts, I would rather choose such Prajnaparamita. World Honored One! When I receive, recite, and correctly recollect this profound Prajnaparamita, because my mind is in harmony with the Dharma, I do not see any signs of fear. Why is this so? World Honored One! The profound Prajnaparamita is without form, without appearance, without words, and without expression. Because this Prajnaparamita is without form, without appearance, without words, and without expression, therefore, dhyana (meditation)

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、精進、安忍、凈戒、佈施波羅蜜多，廣說乃至一切相智，亦無相無狀無言無說。世尊！若此般若波羅蜜多有相狀言說，非無相狀言說者，不應如來、應、正等覺達一切法無相無狀無言無說，證得無上正等菩提，為諸弟子說一切法無相無狀無言無說。世尊！由此般若波羅蜜多無相狀言說，非有相狀言說，是故如來、應、正等覺達一切法無相無狀無言無說，證得無上正等菩提，為諸弟子說一切法無相無狀無言無說。世尊！是故般若波羅蜜多，堪受天、人、阿素洛等，以無量種上妙花鬘乃至燈明，供養恭敬、尊重讚歎。

「世尊！若有於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，或復書寫眾寶嚴飾，供養恭敬、尊重讚歎，決定不復墮于地獄、傍生、鬼界、邊鄙、達絮、蔑戾車中，不墮聲聞及獨覺地，必趣無上正等菩提，常見諸佛恒聞正法，不離善友，嚴凈佛土、成熟有情，從一佛國至一佛國供養恭敬、尊重讚歎諸佛世尊及諸菩薩摩訶薩眾。

「複次，世尊！假使充滿於此三千大千世界佛設利羅以為一分，書寫如是甚深般若波羅蜜多復為一分，此二分中我意寧取甚深般若波羅蜜多。何以故？世尊！一切如來、應、正等覺及三千界佛設利羅，皆從般若波羅蜜多而出生

【現代漢語翻譯】 現代漢語譯本： 世尊！精進、安忍、凈戒、佈施波羅蜜多（到達彼岸的修行方法），乃至一切相智（對一切事物本質的智慧），都是無相、無狀、無言、無說的。世尊！如果這般若波羅蜜多（智慧的完美）有相狀、言說，而不是無相狀、無言說，那麼如來、應、正等覺（佛的稱號）就不應該通達一切法無相、無狀、無言、無說，證得無上正等菩提（最高的覺悟），併爲弟子們宣說一切法無相、無狀、無言、無說。世尊！正因為這般若波羅蜜多是無相狀、無言說的，而不是有相狀、有言說的，所以如來、應、正等覺才能通達一切法無相、無狀、無言、無說，證得無上正等菩提，併爲弟子們宣說一切法無相、無狀、無言、無說。世尊！因此，般若波羅蜜多值得天、人、阿素洛（非天神）等用無量種上妙花鬘乃至燈明來供養、恭敬、尊重、讚歎。

世尊！如果有人對這甚深般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思惟，並廣為眾生宣說流佈，或者書寫下來用眾寶裝飾，供養、恭敬、尊重、讚歎，那麼他決定不會再墮入地獄、傍生（畜生）、鬼界、邊鄙（邊遠地區）、達絮（野蠻人）、蔑戾車（邊境民族）之中，也不會墮入聲聞（聽聞佛法而悟道者）和獨覺（獨自悟道者）的境界，必定會趨向無上正等菩提，常常見到諸佛，恒常聽聞正法，不離善友，莊嚴清凈佛土，成熟眾生，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛世尊以及諸菩薩摩訶薩（偉大的菩薩）們。

再者，世尊！假設用充滿三千大千世界（佛教宇宙觀中的一個宇宙）的佛舍利（佛的遺骨）作為一份，書寫這樣的甚深般若波羅蜜多作為另一份，在這兩份中，我寧願選擇甚深般若波羅蜜多。為什麼呢？世尊！一切如來、應、正等覺以及三千大千世界的佛舍利，都是從般若波羅蜜多中產生的。

【English Translation】 English version: World Honored One, the perfections of vigor, patience, pure morality, and generosity (Pāramitā), extensively speaking, even the all-knowing wisdom (Sarvākārajñatā), are without characteristics, without form, without words, and without expression. World Honored One, if this Prajñāpāramitā (Perfection of Wisdom) had characteristics and expressions, rather than being without characteristics and expressions, then the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One) should not have realized that all dharmas (phenomena) are without characteristics, without form, without words, and without expression, attained the unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi), and taught his disciples that all dharmas are without characteristics, without form, without words, and without expression. World Honored One, it is because this Prajñāpāramitā is without characteristics and expressions, rather than having characteristics and expressions, that the Tathāgata, Arhat, Samyaksaṃbuddha was able to realize that all dharmas are without characteristics, without form, without words, and without expression, attained the unsurpassed perfect enlightenment, and taught his disciples that all dharmas are without characteristics, without form, without words, and without expression. World Honored One, therefore, Prajñāpāramitā is worthy of being offered, revered, respected, and praised by gods, humans, Asuras (demigods), and others with countless kinds of supreme flower garlands and even lamps.

World Honored One, if someone sincerely listens to, upholds, recites, diligently studies, and contemplates this profound Prajñāpāramitā, and widely proclaims and disseminates it to sentient beings, or writes it down and adorns it with various treasures, offering, revering, respecting, and praising it, then they will definitely not fall into hell, the realm of animals, the realm of ghosts, remote regions, the lands of the Dasyus (barbarians), or the lands of the Mlecchas (border tribes). They will not fall into the realms of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), but will surely proceed towards the unsurpassed perfect enlightenment, constantly seeing all Buddhas, always hearing the true Dharma, not being separated from good friends, purifying Buddha lands, maturing sentient beings, and going from one Buddha land to another, offering, revering, respecting, and praising all the Buddhas, World Honored Ones, and all the Bodhisattva Mahāsattvas (great Bodhisattvas).

Furthermore, World Honored One, suppose that the relics of the Buddha (Buddha's Śarīra) filling this three thousand great thousand world system (a cosmic system in Buddhist cosmology) were taken as one part, and the writing of such profound Prajñāpāramitā were taken as another part, among these two parts, I would rather choose the profound Prajñāpāramitā. Why is that? World Honored One, all the Tathāgatas, Arhats, Samyaksaṃbuddhas, and the Buddha's Śarīra of the three thousand world systems, all arise from Prajñāpāramitā.

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故；又三千界佛設利羅，皆由般若波羅蜜多功德勢力所熏修故，得諸天、人、阿素洛等供養恭敬、尊重讚歎。由此因緣，諸善男子、善女人等，供養恭敬、尊重讚歎佛設利羅，決定不墮三惡趣中，常生天、人受諸富樂，隨心所愿乘三乘法而趣涅槃。

「世尊！若見如來、應、正等覺，若見所寫甚深般若波羅蜜多，此二功德平等無異。何以故？甚深般若波羅蜜多，與諸如來、應、正等覺，平等無二無二處故。

「世尊！若有如來、應、正等覺住三示導，為諸有情宣說正法，所謂契經乃至論議，若善男子、善女人等於此般若波羅蜜多，受持、讀誦、廣為他說，此二功德平等無異。何以故？若彼如來、應、正等覺，若三示導，若所宣說十二分教，皆依般若波羅蜜多而出生故。

「世尊！若十方界如殑伽沙一切如來、應、正等覺住三示導，為諸有情宣說正法，所謂契經乃至論議，若善男子、善女人等於此般若波羅蜜多，受持、讀誦、廣為他說，此二功德平等無異。何以故？若十方界如殑伽沙一切如來、應、正等覺，若三示導，若所宣說十二分教，皆依般若波羅蜜多而出生故。

「世尊！若善男子、善女人等，以無量種上妙花鬘乃至燈明，供養恭敬、尊重讚歎十方世界如殑伽沙一切如來、應、正等覺；

【現代漢語翻譯】 現代漢語譯本：此外，三千大千世界中佛的舍利（śarīra，遺骨），都是由於般若波羅蜜多（prajñāpāramitā，智慧的完美）的功德力量所熏修，因此得到諸天、人、阿修羅（asura，非天）等的供養、恭敬、尊重和讚歎。由於這個因緣，諸位善男子、善女人等，供養、恭敬、尊重和讚歎佛的舍利，必定不會墮入三惡道中，常常生於天界和人間享受各種富樂，並能隨心所愿地乘坐三乘之法而趨向涅槃（nirvāṇa，解脫）。 世尊！如果見到如來（tathāgata，佛的稱號）、應（arhat，值得尊敬的人）、正等覺（samyaksaṃbuddha，完全覺悟者），或者見到所書寫的甚深般若波羅蜜多，這二者的功德是平等沒有差異的。為什麼呢？因為甚深般若波羅蜜多與諸如來、應、正等覺是平等不二的，沒有分別的緣故。 世尊！如果有如來、應、正等覺安住於三示導（三種教導方式），為眾生宣說正法，也就是契經（sūtra，佛經）、乃至論議（abhidharma，佛法論），如果善男子、善女人等對於這般若波羅蜜多，受持、讀誦、並廣為他人宣說，這二者的功德是平等沒有差異的。為什麼呢？因為那些如來、應、正等覺，以及三示導，以及所宣說的十二分教（dvādaśāṅga-buddhavacana，佛陀的十二種教法），都是依般若波羅蜜多而產生的緣故。 世尊！如果十方世界如同恒河沙數一樣多的如來、應、正等覺安住於三示導，為眾生宣說正法，也就是契經乃至論議，如果善男子、善女人等對於這般若波羅蜜多，受持、讀誦、並廣為他人宣說，這二者的功德是平等沒有差異的。為什麼呢？因為十方世界如同恒河沙數一樣多的如來、應、正等覺，以及三示導，以及所宣說的十二分教，都是依般若波羅蜜多而產生的緣故。 世尊！如果善男子、善女人等，以無量種上妙的花鬘乃至燈明，供養、恭敬、尊重和讚歎十方世界如同恒河沙數一樣多的如來、應、正等覺；

【English Translation】 English version: Furthermore, the śarīra (relics) of the Buddhas in the three thousand great thousand worlds are all cultivated by the power of the merits of prajñāpāramitā (perfection of wisdom), and therefore they receive offerings, reverence, respect, and praise from devas (gods), humans, asuras (demigods), and others. Because of this cause, those good men and good women who offer, revere, respect, and praise the śarīra of the Buddha will certainly not fall into the three evil realms. They will always be born in the heavens and among humans, enjoying all kinds of wealth and happiness, and they will be able to follow the three vehicles of Dharma as they wish and approach nirvāṇa (liberation). World Honored One! If one sees a Tathāgata (Buddha), an Arhat (worthy one), a Samyaksaṃbuddha (fully enlightened one), or if one sees the written profound prajñāpāramitā, the merits of these two are equal and without difference. Why is that? Because the profound prajñāpāramitā is equal and non-dual with all Tathāgatas, Arhats, and Samyaksaṃbuddhas, and there is no distinction. World Honored One! If there are Tathāgatas, Arhats, and Samyaksaṃbuddhas who abide in the three demonstrations (three ways of teaching) and proclaim the true Dharma to sentient beings, namely the sūtras (scriptures) and even the abhidharma (doctrinal commentaries), and if good men and good women uphold, recite, and widely explain this prajñāpāramitā to others, the merits of these two are equal and without difference. Why is that? Because those Tathāgatas, Arhats, and Samyaksaṃbuddhas, the three demonstrations, and the twelve divisions of teachings (dvādaśāṅga-buddhavacana) that are proclaimed, all arise from prajñāpāramitā. World Honored One! If in the ten directions, there are as many Tathāgatas, Arhats, and Samyaksaṃbuddhas as the sands of the Ganges River who abide in the three demonstrations and proclaim the true Dharma to sentient beings, namely the sūtras and even the abhidharma, and if good men and good women uphold, recite, and widely explain this prajñāpāramitā to others, the merits of these two are equal and without difference. Why is that? Because all the Tathāgatas, Arhats, and Samyaksaṃbuddhas in the ten directions, as numerous as the sands of the Ganges River, the three demonstrations, and the twelve divisions of teachings that are proclaimed, all arise from prajñāpāramitā. World Honored One! If good men and good women offer, revere, respect, and praise all the Tathāgatas, Arhats, and Samyaksaṃbuddhas in the ten directions, as numerous as the sands of the Ganges River, with countless kinds of supreme flower garlands and even lamps;

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有善男子、善女人等書寫般若波羅蜜多，亦以無量上妙供具，供養恭敬、尊重讚歎，此二功德平等無異。何以故？彼諸如來、應、正等覺皆依般若波羅蜜多而出生故。

「世尊！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，廣為有情宣說流佈，彼當來世不墮地獄、傍生、鬼界，不墮聲聞及獨覺地。何以故？是善男子、善女人等決定當住不退轉地，遠離一切災橫疾疫苦惱事故。

「世尊！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈，以無量種上妙供具，供養恭敬、尊重讚歎，彼定永絕一切怖畏。如負債人怖畏債主，即便親近奉事國王，依王勢力得免怖畏。世尊！王喻般若波羅蜜多，彼負債人喻善男子、善女人等，依恃般若波羅蜜多得離怖畏。

「世尊！譬如有人依附王故，王攝受故，為諸世人供養恭敬、尊重讚歎；佛設利羅亦復如是，由此般若波羅蜜多所熏修故，為諸天、人、阿素洛等供養恭敬、尊重讚歎。世尊！王喻般若波羅蜜多，佛設利羅喻依王者。

「世尊！諸佛所得一切相智，亦依般若波羅蜜多而得成就，是故我說假使充滿此三千界佛設利羅以為一分，書寫如是甚深般若波羅

【現代漢語翻譯】 現代漢語譯本： 如果有善男子、善女人書寫《般若波羅蜜多》（智慧的完美），也用無量上等的供品，供養、恭敬、尊重、讚歎，這兩種功德是平等沒有差異的。為什麼呢？因為所有如來（佛的稱號）、應（應供）、正等覺（完全覺悟者）都是依靠《般若波羅蜜多》而誕生的。

『世尊！如果善男子、善女人對於這部《般若波羅蜜多》，至誠地聽聞、接受、持守、讀誦、精勤修學、如理思維，並廣泛地為眾生宣說流佈，他們將來不會墮入地獄、畜生、餓鬼道，也不會墮入聲聞（聽聞佛法而得解脫者）和獨覺（獨自覺悟者）的境界。為什麼呢？因為這些善男子、善女人必定會安住于不退轉的境界，遠離一切災禍、橫禍、疾病、痛苦和煩惱。』

『世尊！如果善男子、善女人對於這部《般若波羅蜜多》，至誠地聽聞、接受、持守、讀誦、精勤修學、如理思維、書寫、解說、廣泛地使之流佈，並用無量種上等的供品，供養、恭敬、尊重、讚歎，他們必定永遠斷絕一切恐懼。就像負債的人害怕債主，就去親近侍奉國王，依靠國王的勢力得以免除恐懼。世尊！國王比喻《般若波羅蜜多》，那些負債的人比喻善男子、善女人，他們依靠《般若波羅蜜多》得以遠離恐懼。』

『世尊！譬如有人依附國王，被國王所攝受，因此被世人供養、恭敬、尊重、讚歎；佛的舍利（佛陀遺骨）也是如此，因為被這部《般若波羅蜜多》所熏修，所以被天人、阿修羅（非天神）等供養、恭敬、尊重、讚歎。世尊！國王比喻《般若波羅蜜多》，佛的舍利比喻依附國王的人。』

『世尊！諸佛所獲得的一切相智（對一切事物本質的智慧），也是依靠《般若波羅蜜多》而成就的，因此我說，即使將充滿三千大千世界的佛舍利作為一份，書寫如此甚深的《般若波羅蜜多》...

【English Translation】 English version: If good men or good women write the Prajnaparamita (Perfection of Wisdom), and also use immeasurable, supreme offerings to make offerings, respect, honor, and praise it, the merits of these two actions are equal and without difference. Why is this so? Because all Tathagatas (Buddha's title), Arhats (Worthy Ones), and Samyaksambuddhas (Fully Enlightened Ones) are born from the Prajnaparamita.

'World Honored One! If good men or good women, with sincere hearts, listen to, receive, uphold, recite, diligently study, contemplate according to the Dharma, and widely proclaim and spread this Prajnaparamita, they will not fall into hell, the realm of animals, or the realm of hungry ghosts in the future, nor will they fall into the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Why is this so? Because these good men and good women will certainly dwell in the stage of non-retrogression, and will be far from all disasters, calamities, diseases, suffering, and afflictions.'

'World Honored One! If good men or good women, with sincere hearts, listen to, receive, uphold, recite, diligently study, contemplate according to the Dharma, write, explain, and widely spread this Prajnaparamita, and use immeasurable kinds of supreme offerings to make offerings, respect, honor, and praise it, they will certainly forever be free from all fears. Just as a debtor fears his creditor, and therefore seeks refuge with and serves the king, relying on the king's power to be free from fear. World Honored One! The king is a metaphor for the Prajnaparamita, and the debtor is a metaphor for good men and good women, who rely on the Prajnaparamita to be free from fear.'

'World Honored One! For example, if someone relies on a king and is protected by the king, they are offered, respected, honored, and praised by the people of the world; the Buddha's sarira (relics) are also like this, because they are imbued with the practice of this Prajnaparamita, they are offered, respected, honored, and praised by gods, humans, Asuras (demi-gods), and others. World Honored One! The king is a metaphor for the Prajnaparamita, and the Buddha's sarira is a metaphor for those who rely on the king.'

'World Honored One! All the aspects of wisdom that the Buddhas attain are also accomplished through the Prajnaparamita. Therefore, I say that even if the Buddha's sarira that fills the three thousand great thousand worlds were taken as one part, and this profound Prajnaparamita were written...

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蜜多復為一分，此二分中我意寧取甚深般若波羅蜜多。何以故？世尊！佛設利羅堅逾金剛具種種色，及三十二大丈夫相、八十隨好所莊嚴身，如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，乃至如來一切相智，皆由般若波羅蜜多而成辦故。世尊！由此般若波羅蜜多威神力故，佈施等五亦得名為波羅蜜多。何以故？世尊！若無般若波羅蜜多，施等不能到彼岸故。

「複次，世尊！若此三千大千世界或余世界，所有王都、城邑、聚落，其中若有受持、讀誦、書寫、解說、供養恭敬、尊重讚歎如是般若波羅蜜多，是處有情不為一切人非人等之所惱害，唯除決定惡業應受，此中有情漸次修學三乘正行，隨其所愿乃至速證三乘涅槃。世尊！如是般若波羅蜜多於此三千大千世界作大饒益。

「世尊！如是般若波羅蜜多具大神力，隨所在處則為有佛作諸佛事，所謂利樂一切有情。世尊！譬如無價大寶神珠，具無量種勝妙威德，隨所住處有此神珠，人及非人無諸惱害。設有男子或復女人，為鬼所執身心苦惱，若有持此神珠示之，由珠威力鬼便捨去。諸有熱病或風、或淡、或熱風淡合集為病，若有系此神珠著身，如是諸病無不除愈。此珠在暗能作照明，熱時能涼，寒時能暖，隨地方所有此神珠，

【現代漢語翻譯】 現代漢語譯本 蜜多再次分為兩部分，在這兩部分中，我更傾向於選擇甚深的般若波羅蜜多（智慧的完美）。為什麼呢？世尊！佛陀的舍利（遺骨）堅固勝過金剛，具有種種色彩，以及三十二大丈夫相、八十隨好所莊嚴的身軀，如來的十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法，乃至如來的一切相智，都是由般若波羅蜜多成就的。世尊！由於般若波羅蜜多的威神力，佈施等五種也才能被稱為波羅蜜多（到達彼岸）。為什麼呢？世尊！如果沒有般若波羅蜜多，佈施等就不能到達彼岸。 再者，世尊！如果在這三千大千世界或其他世界中，所有的王都、城邑、聚落，其中有人受持、讀誦、書寫、解說、供養恭敬、尊重讚歎這樣的般若波羅蜜多，那麼這個地方的有情眾生就不會被一切人或非人等所惱害，除非是決定要承受的惡業。這裡的有情眾生會逐漸修學三乘（聲聞乘、緣覺乘、菩薩乘）的正行，隨其所愿，乃至迅速證得三乘的涅槃。世尊！這樣的般若波羅蜜多在這個三千大千世界中能帶來巨大的利益。 世尊！這樣的般若波羅蜜多具有大神力，無論在什麼地方，都如同有佛在那裡做著佛事，也就是利益和安樂一切有情眾生。世尊！譬如無價的大寶神珠，具有無量種殊勝的威德，無論在什麼地方有這顆神珠，人和非人都不會受到惱害。如果有男子或女子，被鬼所纏身，身心痛苦，如果有人拿著這顆神珠給他們看，由於神珠的威力，鬼就會離開。如果有熱病，或者風病、或者淡病、或者熱風淡病混合在一起，如果有人把這顆神珠繫在身上，這些疾病沒有不被治癒的。這顆珠子在黑暗中能照明，熱的時候能帶來涼爽，冷的時候能帶來溫暖，無論在什麼地方有這顆神珠，

【English Translation】 English version Furthermore, the Mita is divided into two parts, and of these two parts, I would rather choose the profound Prajna Paramita (Perfection of Wisdom). Why is that, World Honored One? The Buddha's sarira (relics) are harder than diamond, possessing various colors, and the body adorned with the thirty-two marks of a great man and the eighty minor marks. The Tathagata's ten powers, four fearlessnesses, four unobstructed knowledges, great compassion, great pity, great joy, great equanimity, the eighteen unique qualities of a Buddha, and even the Tathagata's all-knowing wisdom, are all accomplished through Prajna Paramita. World Honored One! Because of the majestic power of Prajna Paramita, the five perfections such as giving are also called Paramitas (reaching the other shore). Why is that, World Honored One? If there is no Prajna Paramita, giving and the others cannot reach the other shore. Moreover, World Honored One! If in this three thousand great thousand world or other worlds, in all the royal capitals, cities, and villages, there are those who uphold, recite, write, explain, offer, respect, and praise such Prajna Paramita, the sentient beings in that place will not be harmed by any humans or non-humans, except for those who are destined to receive the consequences of their evil karma. The sentient beings here will gradually cultivate the correct practices of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and according to their wishes, they will quickly attain the Nirvana of the three vehicles. World Honored One! Such Prajna Paramita brings great benefit to this three thousand great thousand world. World Honored One! Such Prajna Paramita possesses great divine power, and wherever it is, it is as if a Buddha is there performing the Buddha's work, which is to benefit and bring happiness to all sentient beings. World Honored One! It is like a priceless great precious divine pearl, possessing immeasurable kinds of excellent majestic virtues. Wherever this divine pearl is, humans and non-humans will not suffer harm. If there is a man or woman who is possessed by a ghost, suffering physically and mentally, if someone shows them this divine pearl, the ghost will leave due to the power of the pearl. If there is a fever, or a wind disease, or a phlegm disease, or a combination of fever, wind, and phlegm diseases, if someone wears this divine pearl on their body, these diseases will all be cured. This pearl can illuminate in the dark, bring coolness in the heat, and bring warmth in the cold. Wherever this divine pearl is,

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時節調和不寒不熱。若地方處有此神珠，蛇蝎等毒無敢停止。設有男子或復女人，為毒所中楚痛迷悶，若有持此神珠示之，珠威勢故毒即銷滅。若諸有情身嬰癩疾、惡瘡、腫皰、目眩、翳等眼病、耳病、鼻病、舌病、喉病、身病、諸支節病，帶此神珠眾病皆愈。若諸池沼泉井等中，其水濁穢或將枯涸，以珠投之水便盈滿，香潔澄凈具八功德；若以青黃赤白紅紫碧綠雜綺種種色衣，裹此神珠投之於水，水隨衣彩各同其色。如是無價大寶神珠，威德無邊嘆不可盡，若置箱篋亦令其器具足成就無邊威德。設空箱篋由曾置珠，其器仍為眾人愛重。」

爾時，慶喜問帝釋言：「如是神珠為天獨有，人亦有耶？」

天帝釋言：「人中、天上俱有此珠，若在人中形小而重，若在天上形大而輕。又人中珠相不具足，在天上者其相周圓，天上神珠威德殊勝無量倍數過人所有。」

時，天帝釋復白佛言：「世尊！甚深般若波羅蜜多亦復如是，為眾德本，能滅無量惡不善法，隨所在處，令諸有情身心苦惱悉皆除滅，人非人等不能為害。

「世尊！所說無價大寶神珠，非但喻于甚深般若波羅蜜多，亦喻如來一切相智，亦喻靜慮波羅蜜多乃至佈施波羅蜜多，亦喻內空乃至無性自性空，亦喻四念住廣說乃至十八佛不共法，

【現代漢語翻譯】 現代漢語譯本 時節調和，不冷不熱。如果地方有這顆神珠，蛇蝎等毒物都不敢停留。如果有男子或女子，被毒所傷，痛苦昏迷，如果有人拿著這顆神珠給他們看，因為神珠的威力，毒立刻就會消散。如果眾生身患癩病、惡瘡、腫皰、頭暈、眼翳等眼病、耳病、鼻病、舌病、喉病、身病、各種肢體疾病，佩戴這顆神珠，所有疾病都會痊癒。如果池塘、泉井等處，水渾濁污穢或者將要乾涸，把神珠投入其中，水就會充滿，變得香潔澄凈，具備八種功德；如果用青、黃、赤、白、紅、紫、碧、綠等各種顏色的絲綢包裹這顆神珠投入水中，水就會隨著絲綢的顏色而呈現不同的色彩。這樣無價的大寶神珠，威力無邊，讚歎不盡，如果放在箱子里，也會使箱子等器具具備無邊的威力。即使是空箱子，因為曾經放置過神珠，這個器具仍然會被眾人喜愛和重視。 這時，慶喜問帝釋說：『這樣的神珠是天界獨有，還是人間也有呢？』 天帝釋說：『人間和天上都有這顆神珠，如果在人間，形狀小而重，如果在天上，形狀大而輕。而且人間的神珠相不圓滿，天上的神珠相周圓，天上的神珠威力殊勝，比人間的所有神珠要強大無數倍。』 這時，天帝釋又對佛說：『世尊！甚深般若波羅蜜多（paramita，意為到達彼岸的智慧）也是如此，是眾德的根本，能夠消滅無量惡不善法，無論在什麼地方，都能使眾生的身心苦惱全部消除，人和非人等都不能加害。 『世尊！所說的無價大寶神珠，不僅比喻甚深般若波羅蜜多，也比喻如來的一切相智（sarvakarajnata，意為對一切事物和現象的智慧），也比喻靜慮波羅蜜多（dhyana paramita，意為禪定到達彼岸），乃至佈施波羅蜜多（dana paramita，意為佈施到達彼岸），也比喻內空（adhyatma sunyata，意為內在的空性）乃至無性自性空（nihsvabhava svabhava sunyata，意為無自性的空性），也比喻四念住（cattaro satipatthana，意為四種正念的修行）廣說乃至十八佛不共法（avenika buddha dharma，意為佛獨有的十八種功德）。』

【English Translation】 English version The seasons are harmonious, neither cold nor hot. If a place has this divine pearl, snakes, scorpions, and other poisons dare not linger. If a man or woman is poisoned, suffering and confused, if someone shows them this divine pearl, the poison will immediately dissipate due to the pearl's power. If sentient beings suffer from leprosy, malignant sores, swellings, dizziness, cataracts and other eye diseases, ear diseases, nose diseases, tongue diseases, throat diseases, body diseases, and various limb diseases, wearing this divine pearl will cure all diseases. If ponds, springs, and wells have turbid or foul water, or are about to dry up, throwing the pearl into them will fill them with water, making it fragrant, pure, and possessing eight virtues. If this divine pearl is wrapped in silk of various colors such as blue, yellow, red, white, pink, purple, and green, and thrown into the water, the water will take on the color of the silk. This priceless great divine pearl has boundless power, which cannot be fully praised. If placed in a box, it will also imbue the container with boundless power. Even an empty box, because it once held the pearl, will still be loved and valued by people. At that time, Qingxi asked Emperor Shitian, 'Is such a divine pearl unique to the heavens, or do humans also possess it?' Emperor Shitian said, 'Both humans and gods in the heavens possess this pearl. If it is in the human realm, it is small in shape and heavy, but if it is in the heavens, it is large in shape and light. Moreover, the pearl in the human realm is not perfectly formed, while the pearl in the heavens is perfectly round. The divine pearl in the heavens has a superior power, countless times greater than that of any pearl in the human realm.' At that time, Emperor Shitian again said to the Buddha, 'World Honored One! The profound Prajna Paramita (paramita, meaning wisdom that reaches the other shore) is also like this. It is the root of all virtues, capable of eliminating countless evil and unwholesome dharmas. Wherever it is, it can remove all the physical and mental suffering of sentient beings, and neither humans nor non-humans can cause harm. 'World Honored One! The priceless great divine pearl that was spoken of not only symbolizes the profound Prajna Paramita, but also symbolizes the Tathagata's all-knowing wisdom (sarvakarajnata, meaning wisdom of all things and phenomena), also symbolizes Dhyana Paramita (dhyana paramita, meaning meditation reaching the other shore), and even Dana Paramita (dana paramita, meaning giving reaching the other shore), also symbolizes inner emptiness (adhyatma sunyata, meaning inner emptiness) and even non-self-nature emptiness (nihsvabhava svabhava sunyata, meaning emptiness of no self-nature), also symbolizes the Four Foundations of Mindfulness (cattaro satipatthana, meaning four kinds of mindfulness practice), and broadly speaking, even the Eighteen Unique Qualities of a Buddha (avenika buddha dharma, meaning the eighteen unique virtues of a Buddha).'

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亦喻法性、法住、法定、真如、實際、不思議界。何以故？世尊！如是功德皆由般若波羅蜜多大威神力之所引顯，功德深廣無量無邊。佛設利羅由諸功德所熏修故，佛涅槃后，堪受一切世間天、人、阿素洛等供養恭敬、尊重讚歎。

「複次，世尊！佛設利羅是極圓滿最勝清凈般若波羅蜜多乃至佈施波羅蜜多，內空乃至無性自性空，四念住廣說乃至十八佛不共法，一切智、道相智、一切相智，大慈、大悲、大喜、大舍，無忘失法、恒住舍性，永斷煩惱習氣相續及余無量無邊佛法所依器故，佛涅槃后，堪受一切世間天、人、阿素洛等供養恭敬、尊重讚歎。

「世尊！佛設利羅是極圓滿最勝清凈功德珍寶波羅蜜多所依器故，堪受一切世間天、人、阿素洛等供養恭敬、尊重讚歎。

「世尊！佛設利羅是極圓滿最勝清凈無染無凈、無生無滅、無入無出、無增無減、無來無去、無動無止、無此無彼波羅蜜多所依器故，佛涅槃后，堪受一切世間天、人、阿素洛等供養恭敬、尊重讚歎。

「世尊！佛設利羅是極圓滿最勝清凈諸法實性波羅蜜多所依器故，佛涅槃后，堪受一切世間天、人、阿素洛等供養恭敬、尊重讚歎。

「複次，世尊！置滿三千大千世界佛設利羅。假使充滿十方各如殑伽沙界佛設利羅以

【現代漢語翻譯】 現代漢語譯本 也比喻法性（dharma-nature）、法住（dharma-sthiti）、法定（dharma-niyama）、真如（tathatā）、實際（bhūta-koṭi）、不可思議界（acintya-dhātu）。為什麼呢？世尊！這些功德都是由般若波羅蜜多（prajñāpāramitā）的大威神力所引發顯現，功德深廣無量無邊。佛的舍利（śarīra）由於這些功德的熏修，所以在佛涅槃后，堪受一切世間天、人、阿修羅（asura）等的供養、恭敬、尊重和讚歎。

「再者，世尊！佛的舍利是極其圓滿、最殊勝清凈的般若波羅蜜多乃至佈施波羅蜜多（dāna-pāramitā），內空（adhyātma-śūnyatā）乃至無性自性空（asvabhāva-svabhāva-śūnyatā），四念住（catvāri smṛtyupasthānāni）廣說乃至十八佛不共法（aṣṭādaśa āveṇika buddha-dharmāḥ），一切智（sarvajñatā）、道相智（mārgajñatā）、一切相智（sarvākārajñatā），大慈（mahā-maitrī）、大悲（mahā-karuṇā）、大喜（mahā-muditā）、大舍（mahā-upekṣā），無忘失法（asammosa-dharma）、恒住舍性（upekṣā-vihāra），永斷煩惱習氣相續以及其他無量無邊的佛法所依之器，所以佛涅槃后，堪受一切世間天、人、阿修羅等的供養、恭敬、尊重和讚歎。

「世尊！佛的舍利是極其圓滿、最殊勝清凈的功德珍寶波羅蜜多所依之器，所以堪受一切世間天、人、阿修羅等的供養、恭敬、尊重和讚歎。

「世尊！佛的舍利是極其圓滿、最殊勝清凈的無染無凈、無生無滅、無入無出、無增無減、無來無去、無動無止、無此無彼波羅蜜多所依之器，所以佛涅槃后，堪受一切世間天、人、阿修羅等的供養、恭敬、尊重和讚歎。

「世尊！佛的舍利是極其圓滿、最殊勝清凈的諸法實性波羅蜜多所依之器，所以佛涅槃后，堪受一切世間天、人、阿修羅等的供養、恭敬、尊重和讚歎。

「再者，世尊！假設充滿三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu）的佛舍利。又假設充滿十方各如恒河沙數（gaṅgā-nadī-vālukā）世界的佛舍利，以

【English Translation】 English version It is also a metaphor for dharma-nature (dharmatā), dharma-abiding (dharmasthiti), dharma-regulation (dharmaniyamatā), suchness (tathatā), the limit of reality (bhūta-koṭi), and the inconceivable realm (acintya-dhātu). Why is that, World Honored One? Because these merits are all manifested by the great power of prajñāpāramitā, and their merits are profound, vast, immeasurable, and boundless. The Buddha's relics (śarīra), due to the cultivation of these merits, are worthy of receiving offerings, reverence, respect, and praise from all beings in the world, including gods, humans, and asuras, after the Buddha's parinirvāṇa.

Furthermore, World Honored One! The Buddha's relics are the embodiment of the most perfect and supremely pure prajñāpāramitā, even up to dāna-pāramitā (perfection of giving), inner emptiness (adhyātma-śūnyatā) up to the emptiness of non-self-nature (asvabhāva-svabhāva-śūnyatā), the four foundations of mindfulness (catvāri smṛtyupasthānāni), extensively explained up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika buddha-dharmāḥ), omniscience (sarvajñatā), knowledge of the path (mārgajñatā), knowledge of all aspects (sarvākārajñatā), great loving-kindness (mahā-maitrī), great compassion (mahā-karuṇā), great joy (mahā-muditā), great equanimity (mahā-upekṣā), non-forgetfulness (asammosa-dharma), abiding in equanimity (upekṣā-vihāra), the complete severing of the continuity of afflictions and habitual tendencies, and the vessel for countless other Buddha-dharmas. Therefore, after the Buddha's parinirvāṇa, they are worthy of receiving offerings, reverence, respect, and praise from all beings in the world, including gods, humans, and asuras.

World Honored One! The Buddha's relics are the vessel of the most perfect and supremely pure merit-treasure pāramitā, and therefore, they are worthy of receiving offerings, reverence, respect, and praise from all beings in the world, including gods, humans, and asuras.

World Honored One! The Buddha's relics are the vessel of the most perfect and supremely pure pāramitā that is without defilement or purity, without arising or ceasing, without entering or exiting, without increase or decrease, without coming or going, without movement or stillness, without this or that. Therefore, after the Buddha's parinirvāṇa, they are worthy of receiving offerings, reverence, respect, and praise from all beings in the world, including gods, humans, and asuras.

World Honored One! The Buddha's relics are the vessel of the most perfect and supremely pure pāramitā of the true nature of all dharmas. Therefore, after the Buddha's parinirvāṇa, they are worthy of receiving offerings, reverence, respect, and praise from all beings in the world, including gods, humans, and asuras.

Furthermore, World Honored One! Suppose there were Buddha's relics filling the three thousand great thousand world systems (trisāhasra-mahāsāhasra-loka-dhātu). And suppose there were Buddha's relics filling each of the ten directions, as numerous as the sands of the Ganges River (gaṅgā-nadī-vālukā), with

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為一分，書寫如是甚深般若波羅蜜多復為一分，此二分中我意寧取如是般若波羅蜜多。何以故？世尊！一切如來、應、正等覺諸設利羅，皆因如是甚深般若波羅蜜多而得生故，皆由如是甚深般若波羅蜜多所熏修故，皆為如是甚深般若波羅蜜多所依器故，堪受一切天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、莫呼洛伽、人非人等供養恭敬、尊重讚歎。

「世尊！若善男子、善女人等，供養恭敬、尊重讚歎佛設利羅，天上、人中受諸富樂無有窮盡。人中所謂剎帝利大族、婆羅門大族、長者大族、居士大族，天上所謂四大王眾天乃至他化自在天，即由如是殊勝善根至最後身得盡苦際。

「世尊！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、書寫、解說、如理思惟，由此般若波羅蜜多速得圓滿。如是般若波羅蜜多得圓滿故，復令靜慮波羅蜜多乃至佈施波羅蜜多，四念住廣說乃至十八佛不共法亦得圓滿。由此復能超聲聞地及獨覺地，證入菩薩正性離生，獲得菩薩殊勝神通。乘此神通游諸佛土，從一佛國至一佛國，供養恭敬諸佛世尊，成熟有情、嚴凈佛土，發勝思愿受種種身；為欲饒益諸有情故，或作轉輪王，或作余小王，或作剎帝利，或作婆羅門，或作毗沙門，或作天帝釋，或作梵王，或

【現代漢語翻譯】 現代漢語譯本 一部分是供養佛的舍利（śarīra，佛陀或高僧火化后的遺骨），另一部分是書寫如此甚深的般若波羅蜜多（prajñāpāramitā，智慧的完美）。在這兩部分中，我寧願選擇般若波羅蜜多。為什麼呢？世尊！一切如來（tathāgata，佛的稱號）、應（arhat，值得尊敬的人）、正等覺（samyaksaṃbuddha，完全覺悟的佛陀）的舍利，都是因為如此甚深的般若波羅蜜多而產生的，都是由如此甚深的般若波羅蜜多所熏修的，都是以如此甚深的般若波羅蜜多為所依的器皿，所以堪受一切天（deva，神）、龍（nāga，蛇神）、藥叉（yakṣa，夜叉，守護神）、健達縛（gandharva，香神）、阿素洛（asura，阿修羅，好戰的神）、揭路茶（garuḍa，金翅鳥）、緊捺洛（kiṃnara，歌神）、莫呼洛伽（mahoraga，大蟒神）、人非人等的供養、恭敬、尊重和讚歎。 世尊！如果善男子、善女人等，供養、恭敬、尊重和讚歎佛的舍利，在天上和人間將享受無盡的富樂。人間所謂的剎帝利（kṣatriya，武士）大族、婆羅門（brāhmaṇa，祭司）大族、長者大族、居士大族，天上所謂的四大王眾天（cāturmahārājika，四大天王所居之天）乃至他化自在天（paranirmitavaśavartin，欲界頂層天），都是因為如此殊勝的善根，直到最後一生才能徹底解脫痛苦。 世尊！如果善男子、善女人等，對於這般若波羅蜜多，至誠地聽聞、受持、讀誦、書寫、解說、如理思維，由此般若波羅蜜多就能迅速圓滿。因為般若波羅蜜多得到圓滿，又使得靜慮波羅蜜多（dhyānapāramitā，禪定的完美）乃至佈施波羅蜜多（dānapāramitā，佈施的完美），四念住（smṛtyupasthāna，四種禪修方法）廣說乃至十八佛不共法（aṣṭādaśāveṇikabuddhadharma，佛獨有的十八種功德）也得到圓滿。由此又能超越聲聞地（śrāvakabhūmi，聲聞乘的境界）和獨覺地（pratyekabuddhabhūmi，獨覺乘的境界），證入菩薩正性離生（bodhisattvaniyāma，菩薩的確定階段），獲得菩薩殊勝的神通。憑藉這種神通遊歷諸佛國土，從一個佛國到另一個佛國，供養恭敬諸佛世尊，成熟有情、莊嚴清凈佛土，發起殊勝的願望，接受種種化身；爲了利益一切有情，或者成為轉輪王（cakravartin，統治世界的理想君主），或者成為其他小王，或者成為剎帝利，或者成為婆羅門，或者成為毗沙門（vaiśravaṇa，北方守護神），或者成為天帝釋（śakra devānām indraḥ，眾神之王），或者成為梵王（brahmā，創造神），或者

【English Translation】 English version One part is for the offering of the Buddha's relics (śarīra), and another part is for writing down such profound Prajñāpāramitā (the perfection of wisdom). Among these two parts, I would rather choose the Prajñāpāramitā. Why is that? World Honored One! All the relics of the Tathāgatas (Buddhas), Arhats (worthy ones), and Samyaksaṃbuddhas (fully enlightened Buddhas) are born because of such profound Prajñāpāramitā, are cultivated by such profound Prajñāpāramitā, and are the vessels relied upon by such profound Prajñāpāramitā. Therefore, they are worthy of receiving the offerings, reverence, respect, and praise of all devas (gods), nāgas (serpent deities), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), humans, and non-humans. World Honored One! If good men and good women offer, revere, respect, and praise the Buddha's relics, they will enjoy endless wealth and happiness in heaven and among humans. The so-called great families of kṣatriyas (warriors), brāhmaṇas (priests), elders, and householders among humans, and the so-called Cāturmahārājika (the heaven of the Four Great Kings) up to the Paranirmitavaśavartin (the highest heaven of the desire realm) in heaven, all because of such superior roots of goodness, will finally reach the end of suffering in their last life. World Honored One! If good men and good women, with sincere hearts, listen to, receive, recite, write, explain, and contemplate this Prajñāpāramitā, they will quickly achieve perfection through this Prajñāpāramitā. Because the Prajñāpāramitā is perfected, it also leads to the perfection of Dhyānapāramitā (the perfection of meditation), and even Dānapāramitā (the perfection of giving), the four smṛtyupasthānas (foundations of mindfulness), and even the eighteen aṣṭādaśāveṇikabuddhadharmas (the eighteen unique qualities of a Buddha). Through this, one can also transcend the Śrāvakabhūmi (the stage of the hearers) and the Pratyekabuddhabhūmi (the stage of the solitary realizers), enter the Bodhisattvaniyāma (the stage of assurance for a Bodhisattva), and obtain the extraordinary supernatural powers of a Bodhisattva. With these supernatural powers, one can travel through the Buddha lands, from one Buddha land to another, making offerings and showing reverence to the Buddhas, maturing sentient beings, purifying the Buddha lands, making great vows, and receiving various forms; in order to benefit all sentient beings, one may become a cakravartin (universal monarch), or other minor kings, or a kṣatriya, or a brāhmaṇa, or a Vaiśravaṇa (guardian of the north), or a Śakra devānām indraḥ (king of the gods), or a Brahmā (creator god), or

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作余類，利益安樂無量有情。是故，世尊！我于諸佛設利羅所非不信受，非不欣樂供養恭敬、尊重讚歎，然于如是甚深般若波羅蜜多供養恭敬、尊重讚歎，所獲功德甚多於彼，由此因緣，我意寧取甚深般若波羅蜜多。

「世尊！若善男子、善女人等供養恭敬、尊重讚歎如是般若波羅蜜多，則為增長一切佛法，亦為攝受世、出世間富樂自在，如是已為供養恭敬、尊重讚歎佛設利羅。

「複次，世尊！若有欲得常見十方無量無數無邊世界一切如來、應、正等覺色身、法身，當於如是甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流佈。彼見十方無量無數無邊世界一切如來、應、正等覺二種身故，漸修般若波羅蜜多令速圓滿，是時應以法性修習觀佛隨念。

「世尊！法性有二。一者、有為。二者、無為。此中何謂有為法性？謂內空智乃至無性自性空智，四念住智乃至八聖道支智，三解脫門智，佛十力智乃至十八佛不共法智，善、非善法智，有記、無記法智，有漏、無漏法智，有為、無為法智，世間、出世間法智，雜染、清凈法智，諸如是等無量門智，皆悉說名有為法性。此中何謂無為法性？謂一切法無生無滅、無住無異、無染無凈、無增無減、無相無為諸法自性。云

【現代漢語翻譯】 現代漢語譯本：我這樣做是爲了利益和安樂無量的眾生。因此，世尊！我對於諸佛的舍利（設利羅，佛陀或聖者的遺骨）並非不信受，也並非不樂於供養、恭敬、尊重和讚歎，然而，對於如此甚深的般若波羅蜜多（般若，智慧；波羅蜜多，到達彼岸），供養、恭敬、尊重和讚歎所獲得的功德遠遠超過前者。基於這個原因，我寧願選擇甚深的般若波羅蜜多。 世尊！如果善男子、善女人等供養、恭敬、尊重和讚歎這樣的般若波羅蜜多，那就是在增長一切佛法，也是在攝受世間和出世間的富樂自在，這樣就等同於供養、恭敬、尊重和讚歎佛的舍利。 再者，世尊！如果有人想要常見十方無量無數無邊世界一切如來（如來，佛的稱號）、應（應供，值得供養）、正等覺（正等覺，完全覺悟者）的色身（色身，佛的肉身）和法身（法身，佛的真理之身），就應當對如此甚深的般若波羅蜜多，至誠地聽聞、受持、讀誦、精勤修學、如理思維、書寫、解說、廣泛流佈。他們因為見到十方無量無數無邊世界一切如來、應、正等覺的兩種身，逐漸修習般若波羅蜜多，使其迅速圓滿。這時，應當以法性（法性，事物的真實本性）修習觀佛隨念（觀佛隨念，通過觀想佛的功德來修行）。 世尊！法性有兩種。第一種是有為（有為，因緣和合而生滅的事物）。第二種是無為（無為，不依賴因緣而存在的事物）。這裡什麼是「有為法性」呢？是指內空智（內空智，認識到內在的空性）乃至無性自性空智（無性自性空智，認識到一切事物沒有自性），四念住智（四念住智，通過觀察身、受、心、法來修行）乃至八聖道支智（八聖道支智，達到解脫的八種途徑），三解脫門智（三解脫門智，空、無相、無愿三種解脫方法），佛十力智（佛十力智，佛的十種力量）乃至十八佛不共法智（十八佛不共法智，佛獨有的十八種功德），善、非善法智（善、非善法智，對善與不善的認知），有記、無記法智（有記、無記法智，對有因果報應和無因果報應的認知），有漏、無漏法智（有漏、無漏法智，對有煩惱和無煩惱的認知），有為、無為法智（有為、無為法智，對因緣和合與不依賴因緣的認知），世間、出世間法智（世間、出世間法智，對世俗和超越世俗的認知），雜染、清凈法智（雜染、清凈法智，對污染和清凈的認知），諸如此類無量門智，都稱為有為法性。這裡什麼是「無為法性」呢？是指一切法無生無滅、無住無異、無染無凈、無增無減、無相無為的諸法自性。云云。

【English Translation】 English version: I do this to benefit and bring happiness to countless sentient beings. Therefore, O Lord! I do not disbelieve in the relics (Sarira, the remains of the Buddha or saints) of all Buddhas, nor am I unwilling to offer, respect, honor, and praise them. However, the merit gained from offering, respecting, honoring, and praising such profound Prajnaparamita (Prajna, wisdom; Paramita, perfection) far exceeds that of the former. For this reason, I would rather choose the profound Prajnaparamita. O Lord! If good men and good women offer, respect, honor, and praise such Prajnaparamita, they are increasing all the Buddha's teachings, and they are also embracing the wealth and freedom of both the worldly and the transcendental realms. This is equivalent to offering, respecting, honoring, and praising the relics of the Buddha. Furthermore, O Lord! If someone wishes to constantly see the physical body (Rupa-kaya, the physical body of the Buddha) and the Dharma body (Dharma-kaya, the body of truth of the Buddha) of all Tathagatas (Tathagata, an epithet of the Buddha), Arhats (Arhat, worthy of offerings), and Samyak-sambuddhas (Samyak-sambuddha, fully enlightened ones) in the immeasurable, countless, and boundless worlds of the ten directions, they should sincerely listen to, receive, recite, diligently study, contemplate rationally, write, explain, and widely disseminate such profound Prajnaparamita. Because they see the two bodies of all Tathagatas, Arhats, and Samyak-sambuddhas in the immeasurable, countless, and boundless worlds of the ten directions, they gradually cultivate Prajnaparamita to quickly achieve perfection. At this time, they should practice Buddha-anusmriti (Buddha-anusmriti, mindfulness of the Buddha through contemplation of his virtues) by cultivating the Dharma-nature (Dharma-nature, the true nature of things). O Lord! There are two kinds of Dharma-nature. The first is conditioned (Samskrta, things that arise and cease due to causes and conditions). The second is unconditioned (Asamskrta, things that exist independently of causes and conditions). What is meant by 'conditioned Dharma-nature' here? It refers to the wisdom of inner emptiness (Inner emptiness, the realization of emptiness within) up to the wisdom of no-self-nature emptiness (No-self-nature emptiness, the realization that all things lack inherent existence), the wisdom of the four foundations of mindfulness (Four foundations of mindfulness, practice through observing body, feelings, mind, and phenomena) up to the wisdom of the eightfold noble path (Eightfold noble path, the eight paths to liberation), the wisdom of the three doors of liberation (Three doors of liberation, emptiness, signlessness, and wishlessness), the wisdom of the ten powers of the Buddha (Ten powers of the Buddha, the ten powers of the Buddha), up to the wisdom of the eighteen unique qualities of the Buddha (Eighteen unique qualities of the Buddha, the eighteen unique virtues of the Buddha), the wisdom of good and non-good dharmas (Good and non-good dharmas, the knowledge of good and bad), the wisdom of karmically determinate and indeterminate dharmas (Karmically determinate and indeterminate dharmas, the knowledge of karmic consequences and non-consequences), the wisdom of defiled and undefiled dharmas (Defiled and undefiled dharmas, the knowledge of defilements and non-defilements), the wisdom of conditioned and unconditioned dharmas (Conditioned and unconditioned dharmas, the knowledge of things dependent on causes and conditions and those independent of them), the wisdom of worldly and transcendental dharmas (Worldly and transcendental dharmas, the knowledge of the mundane and the transcendent), the wisdom of impure and pure dharmas (Impure and pure dharmas, the knowledge of impurity and purity), and all such immeasurable wisdoms are called conditioned Dharma-nature. What is meant by 'unconditioned Dharma-nature' here? It refers to the self-nature of all dharmas that are without arising, without ceasing, without abiding, without changing, without defilement, without purity, without increase, without decrease, without form, and without action. And so on.

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何名為諸法自性？謂一切法無性自性，如是說名無為法性。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！過去未來現在諸佛，皆依般若波羅蜜多，已證當證現證無上正等菩提；過去未來現在諸佛聲聞弟子，皆依般若波羅蜜多，已得當得現得預流、一來、不還、阿羅漢果；過去未來現在獨覺，皆依般若波羅蜜多，已、當、現證獨覺菩提。何以故？憍尸迦！如是般若波羅蜜多秘密藏中，廣說三乘相應法故。然此所說，以無所得為方便故，無性無相為方便故，無生無滅為方便故，無染無凈為方便故，無造無作為方便故，無入無出為方便故，無增無減為方便故，無取無舍為方便故。如是所說皆由世俗，非勝義故。所以者何？如是般若波羅蜜多，非此岸、非彼岸，非陸地、非中流，非高、非下，非平等、非不平等，非有相、非無相，非世間、非出世間，非有漏、非無漏，非有為、非無為，非善、非非善，非有記、非無記，非過去、非未來、非現在。憍尸迦！如是般若波羅蜜多，不與佛法，不與菩薩摩訶薩法，不與獨覺法，不與聲聞法，亦不棄異生法。」

時，天帝釋復白佛言：「世尊！如是般若波羅蜜多，是大波羅蜜多，是無上波羅蜜多，是無等等波羅蜜多。諸菩薩摩訶薩修行如是波羅蜜多時，雖

【現代漢語翻譯】 現代漢語譯本： 什麼是諸法的自性？是指一切法都具有無自性的自性，這樣說就叫做無為法性。

那時，佛告訴天帝釋說：『是這樣的！是這樣的！正如你所說的。憍尸迦（天帝釋的別名）！過去、未來、現在諸佛，都依靠般若波羅蜜多（以智慧到達彼岸的方法），已經證得、將要證得、正在證得無上正等菩提（無上正覺）；過去、未來、現在諸佛的聲聞弟子，都依靠般若波羅蜜多，已經獲得、將要獲得、正在獲得預流果（入流果）、一來果（一還果）、不還果（不來果）、阿羅漢果（無生果）；過去、未來、現在獨覺（辟支佛），都依靠般若波羅蜜多，已經、將要、正在證得獨覺菩提（辟支佛的覺悟）。為什麼呢？憍尸迦！因為這樣的般若波羅蜜多秘密藏中，廣泛宣說了與三乘（聲聞乘、獨覺乘、菩薩乘）相應的法。然而，這裡所說的，是以無所得為方便，以無性無相為方便，以無生無滅為方便，以無染無凈為方便，以無造無作為方便，以無入無出為方便，以無增無減為方便，以無取無舍為方便。這樣所說的一切都是依據世俗諦，而不是勝義諦。這是為什麼呢？因為這樣的般若波羅蜜多，不是此岸，不是彼岸，不是陸地，不是中流，不是高，不是下，不是平等，不是不平等，不是有相，不是無相，不是世間，不是出世間，不是有漏，不是無漏，不是有為，不是無為，不是善，不是非善，不是有記，不是無記，不是過去，不是未來，不是現在。憍尸迦！這樣的般若波羅蜜多，不與佛法相應，不與菩薩摩訶薩（大菩薩）法相應，不與獨覺法相應，不與聲聞法相應，也不捨棄異生法（凡夫的法）。』

當時，天帝釋又對佛說：『世尊！這樣的般若波羅蜜多，是波羅蜜多（到達彼岸的方法），是無上波羅蜜多，是無等等波羅蜜多（無與倫比的到達彼岸的方法）。諸菩薩摩訶薩（大菩薩）修行這樣的波羅蜜多時，雖然』

【English Translation】 English version: What is called the self-nature of all dharmas? It refers to the self-nature of all dharmas being without self-nature; thus it is called the unconditioned nature of dharmas.

At that time, the Buddha said to Śakra, the lord of gods: 'It is so! It is so! As you have said. Kauśika (another name for Śakra)! All Buddhas of the past, future, and present, rely on the Prajñāpāramitā (the perfection of wisdom), have attained, will attain, and are attaining the unsurpassed, perfect, and complete Bodhi (supreme enlightenment); the Śrāvaka (hearer) disciples of the Buddhas of the past, future, and present, rely on the Prajñāpāramitā, have obtained, will obtain, and are obtaining the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat; the Pratyekabuddhas (solitary realizers) of the past, future, and present, rely on the Prajñāpāramitā, have, will, and are attaining Pratyekabuddha Bodhi (the enlightenment of a solitary realizer). Why is that? Kauśika! Because in such a secret treasury of Prajñāpāramitā, the dharmas corresponding to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are extensively explained. However, what is said here is with non-attainment as the expedient, with no-self-nature and no-characteristics as the expedient, with no-birth and no-death as the expedient, with no-defilement and no-purity as the expedient, with no-making and no-doing as the expedient, with no-entering and no-exiting as the expedient, with no-increase and no-decrease as the expedient, with no-taking and no-abandoning as the expedient. All that is said is based on conventional truth, not ultimate truth. Why is that? Because such Prajñāpāramitā is not this shore, not the other shore, not land, not midstream, not high, not low, not equal, not unequal, not with characteristics, not without characteristics, not worldly, not transcendental, not with outflows, not without outflows, not conditioned, not unconditioned, not good, not non-good, not determinate, not indeterminate, not past, not future, not present. Kauśika! Such Prajñāpāramitā does not correspond to the Buddha Dharma, does not correspond to the Bodhisattva Mahāsattva (great Bodhisattva) Dharma, does not correspond to the Pratyekabuddha Dharma, does not correspond to the Śrāvaka Dharma, and does not abandon the Dharma of ordinary beings (the Dharma of common people).'

Then, Śakra, the lord of gods, said to the Buddha again: 'World Honored One! Such Prajñāpāramitā is a pāramitā (perfection), is the unsurpassed pāramitā, is the unequaled pāramitā. When the Bodhisattva Mahāsattvas (great Bodhisattvas) practice such pāramitā, although'

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知一切有情心行境界差別，而不得我，不得有情，乃至不得知者、見者，不得色乃至識，不得眼乃至意，不得色乃至法，不得眼識乃至意識，不得眼觸乃至意觸，不得眼觸為緣所生諸受乃至意觸為緣所生諸受，不得佈施波羅蜜多乃至般若波羅蜜多，不得內空乃至無性自性空，不得四念住廣說乃至十八佛不共法，不得菩提，不得涅槃，不得諸佛及諸佛法。何以故？世尊！非此般若波羅蜜多，於一切法依有所得而出現故。所以者何？甚深般若波羅蜜多都無自性，亦無所有，亦不可得能得、所得及二依處，性相皆空不可得故。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！諸菩薩摩訶薩長夜修學甚深般若波羅蜜多，尚不得菩提，況得菩薩法！」

爾時，天帝釋白佛言：「世尊！諸菩薩摩訶薩為但行般若波羅蜜多，亦行餘五波羅蜜多耶？」

佛言：「憍尸迦！諸菩薩摩訶薩以無所得而為方便，具行六種波羅蜜多。謂諸菩薩摩訶薩修行佈施波羅蜜多時，不得佈施波羅蜜多，不得施者及能受者；修行凈戒波羅蜜多時，不得凈戒波羅蜜多，不得持戒及犯戒者；乃至修行般若波羅蜜多時，不得般若波羅蜜多，不得具妙慧及具惡慧者。

「複次，憍尸迦！諸菩薩摩訶薩甚深般若波羅蜜多為尊為導

【現代漢語翻譯】 現代漢語譯本：『瞭解一切有情眾生的心念、行為和境界的差別，卻不執著于「我」，不執著于「有情眾生」，乃至不執著于「知者」、「見者」，不執著於色、受、想、行、識五蘊，不執著于眼、耳、鼻、舌、身、意六根，不執著於色、聲、香、味、觸、法六塵，不執著于眼識、耳識、鼻識、舌識、身識、意識六識，不執著于眼觸、耳觸、鼻觸、舌觸、身觸、意觸，不執著于以眼觸為緣所生的諸受，乃至以意觸為緣所生的諸受，不執著于佈施波羅蜜多（paramita，到彼岸），乃至般若波羅蜜多（prajna paramita，智慧到彼岸），不執著于內空（adhyatma-sunyata，內法空）乃至無性自性空（svabhava-sunyata，自性空），不執著於四念住（smrtyupasthana，四種禪修方法）廣說乃至十八佛不共法（avenika-buddha-dharma，佛獨有的十八種功德），不執著于菩提（bodhi，覺悟），不執著于涅槃（nirvana，寂滅），不執著于諸佛以及諸佛的教法。為什麼呢？世尊！因為這甚深般若波羅蜜多，不是在一切法中有所得而顯現的。這是為什麼呢？因為甚深般若波羅蜜多本身沒有自性，也沒有任何實在的存在，也無法得到能得到者、所得到者以及二者所依之處，因為其性相皆空，不可得。』 當時，佛陀告訴天帝釋說：『是的！是的！正如你所說。憍尸迦（Kausika，天帝釋的名字）！諸位菩薩摩訶薩長久以來修學甚深般若波羅蜜多，尚且不能得到菩提，更何況是得到菩薩的法呢！』 當時，天帝釋問佛陀說：『世尊！諸位菩薩摩訶薩是隻修行般若波羅蜜多，還是也修行其餘五種波羅蜜多呢？』 佛陀說：『憍尸迦！諸位菩薩摩訶薩以無所得為方便，圓滿修行六種波羅蜜多。也就是說，諸位菩薩摩訶薩在修行佈施波羅蜜多時，不執著于佈施波羅蜜多，不執著于施者和受者；在修行凈戒波羅蜜多時，不執著于凈戒波羅蜜多，不執著于持戒者和犯戒者；乃至在修行般若波羅蜜多時，不執著于般若波羅蜜多，不執著于具有妙慧者和具有惡慧者。 『再者，憍尸迦！諸位菩薩摩訶薩的甚深般若波羅蜜多是尊貴的引導者』

【English Translation】 English version: 'Knowing the differences in the minds, actions, and realms of all sentient beings, yet not grasping at 'self', not grasping at 'sentient beings', and even not grasping at 'knowers' or 'seers', not grasping at the five aggregates of form, feeling, perception, mental formations, and consciousness, not grasping at the six sense bases of eye, ear, nose, tongue, body, and mind, not grasping at the six sense objects of form, sound, smell, taste, touch, and mental objects, not grasping at the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, not grasping at eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, not grasping at the various feelings arising from eye-contact, and even not grasping at the various feelings arising from mind-contact, not grasping at the perfection of giving (dana paramita), and even not grasping at the perfection of wisdom (prajna paramita), not grasping at emptiness of the internal (adhyatma-sunyata), and even not grasping at emptiness of inherent existence (svabhava-sunyata), not grasping at the four foundations of mindfulness (smrtyupasthana), and extensively speaking, even not grasping at the eighteen unique qualities of a Buddha (avenika-buddha-dharma), not grasping at enlightenment (bodhi), not grasping at nirvana, not grasping at all Buddhas and the teachings of all Buddhas. Why is this so, World Honored One? Because this profound perfection of wisdom does not appear by grasping at anything in all dharmas. Why is that? Because the profound perfection of wisdom has no inherent nature, nor any real existence, nor can one obtain the obtainer, the obtained, or the two places of reliance, because its nature and characteristics are all empty and unobtainable.' At that time, the Buddha said to Sakra, the lord of the gods: 'So it is! So it is! Just as you have said. Kausika! The Bodhisattva Mahasattvas, having practiced the profound perfection of wisdom for a long time, still do not obtain enlightenment, how much less do they obtain the dharma of a Bodhisattva!' At that time, Sakra, the lord of the gods, asked the Buddha: 'World Honored One! Do the Bodhisattva Mahasattvas only practice the perfection of wisdom, or do they also practice the other five perfections?' The Buddha said: 'Kausika! The Bodhisattva Mahasattvas, using non-attainment as a means, fully practice the six perfections. That is to say, when the Bodhisattva Mahasattvas practice the perfection of giving, they do not grasp at the perfection of giving, nor do they grasp at the giver and the receiver; when they practice the perfection of morality, they do not grasp at the perfection of morality, nor do they grasp at the one who upholds morality and the one who violates morality; and even when they practice the perfection of wisdom, they do not grasp at the perfection of wisdom, nor do they grasp at the one who possesses excellent wisdom and the one who possesses evil wisdom.' 'Furthermore, Kausika! The profound perfection of wisdom of the Bodhisattva Mahasattvas is a noble guide.'

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，修行一切波羅蜜多令速圓滿。是菩薩摩訶薩行佈施時，甚深般若波羅蜜多為尊為導，所修佈施波羅蜜多無所執著速得圓滿；乃至行般若時，甚深般若波羅蜜多為尊為導，所修般若波羅蜜多無所執著速得圓滿。

「複次，憍尸迦！是菩薩摩訶薩於一切法，以無所得而為方便，修行般若波羅蜜多故無執著，令所修行速得圓滿；謂於色無所得為方便，乃至於一切相智無所得為方便。憍尸迦！如贍部洲所有諸樹枝條、莖幹、花葉、果實，雖有種種形色不同，而其蔭影都無差別。如是前五波羅蜜多雖各有異，而由般若波羅蜜多攝受迴向一切相智，以無所得為方便故，諸差別相都不可得。」

時，天帝釋復白佛言：「世尊！如是般若波羅蜜多，成就廣大殊勝功德，成就一切殊勝功德，成就圓滿殊勝功德，成就無量殊勝功德，成就無數殊勝功德，成就無邊殊勝功德，成就無等殊勝功德。世尊！若善男子、善女人等書持如是甚深般若波羅蜜多，眾寶嚴飾，以無量種上妙供具供養恭敬、尊重讚歎，依此經說如理思惟。有善男子、善女人等書寫如是甚深般若波羅蜜多，施他、受持、廣令流佈。此二福聚何者為多？」

佛言：「憍尸迦！我還問汝，當隨意答。若善男子、善女人等從他請得佛設利羅，盛以寶函置高勝處，

【現代漢語翻譯】 現代漢語譯本：修行一切波羅蜜多（paramita，意為「到彼岸」）以令其迅速圓滿。當菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）行佈施時，以甚深般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」）為尊為導，所修的佈施波羅蜜多便無所執著，從而迅速圓滿；乃至行般若時，以甚深般若波羅蜜多為尊為導，所修的般若波羅蜜多便無所執著，從而迅速圓滿。 「再者，憍尸迦（Kaushika，即帝釋天）！菩薩摩訶薩對於一切法，以無所得為方便，修行般若波羅蜜多，因此沒有執著，使其所修之行迅速圓滿；即以對色無所得為方便，乃至對一切相智（sarvakarajnata，意為「一切種智」）無所得為方便。憍尸迦！如同贍部洲（Jambudvipa，意為「閻浮提」，指我們所居住的世界）所有樹木的枝條、莖幹、花葉、果實，雖然有種種不同的形狀和顏色，但它們的樹蔭卻沒有任何差別。同樣，前五種波羅蜜多雖然各有不同，但由於般若波羅蜜多的攝受和迴向一切相智，以無所得為方便，所以這些差別相都不可得。」 這時，天帝釋（Devanam Indra，即帝釋天）又對佛說：「世尊！這樣的般若波羅蜜多，成就廣大殊勝的功德，成就一切殊勝的功德，成就圓滿殊勝的功德，成就無量殊勝的功德，成就無數殊勝的功德，成就無邊殊勝的功德，成就無等殊勝的功德。世尊！如果善男子、善女人等書寫受持這樣的甚深般若波羅蜜多，用眾寶裝飾，以無量種上妙供具供養恭敬、尊重讚歎，並依此經所說如理思維。又有善男子、善女人等書寫這樣的甚深般若波羅蜜多，施與他人、受持、廣為流佈。這兩種福德聚集，哪一種更多呢？」 佛說：「憍尸迦！我反問你，你隨意回答。如果善男子、善女人等從他人處請得佛舍利（sarira，意為「遺骨」），盛放在寶函中，置於高勝之處，

【English Translation】 English version: Cultivating all paramitas (perfections, meaning 'to the other shore') to quickly achieve their perfection. When a Bodhisattva Mahasattva (a great Bodhisattva) practices giving, with profound Prajnaparamita (the perfection of wisdom) as the guide and the most honored, the giving paramita he cultivates is without attachment and quickly attains perfection; and even when practicing prajna (wisdom), with profound Prajnaparamita as the guide and the most honored, the prajna paramita he cultivates is without attachment and quickly attains perfection. Furthermore, Kaushika (Indra, the king of gods)! A Bodhisattva Mahasattva, regarding all dharmas (phenomena), uses non-attainment as a means, and because he cultivates Prajnaparamita, he has no attachment, enabling his cultivation to quickly attain perfection; that is, using non-attainment of form as a means, and even non-attainment of all-knowing wisdom (sarvakarajnata) as a means. Kaushika! Just as all the branches, stems, flowers, leaves, and fruits of all the trees in Jambudvipa (the world we live in), although they have various different shapes and colors, their shade is no different. Similarly, although the first five paramitas are different, because they are embraced and directed towards all-knowing wisdom by Prajnaparamita, and because non-attainment is used as a means, all these differences are unattainable. At that time, Devanam Indra (Indra, the king of gods) again said to the Buddha: 'World Honored One! Such Prajnaparamita achieves vast and supreme merits, achieves all supreme merits, achieves perfect and supreme merits, achieves immeasurable supreme merits, achieves countless supreme merits, achieves boundless supreme merits, and achieves incomparable supreme merits. World Honored One! If good men and good women write and uphold such profound Prajnaparamita, adorn it with various treasures, and offer it with countless supreme offerings, respectfully venerate and praise it, and contemplate according to the teachings of this sutra. And if there are good men and good women who write such profound Prajnaparamita, give it to others, uphold it, and widely disseminate it. Which of these two accumulations of merit is greater?' The Buddha said: 'Kaushika! I will ask you in return, and you may answer as you wish. If good men and good women obtain Buddha's relics (sarira) from others, place them in a treasure box, and put them in a high and superior place,

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復持無量上妙花鬘乃至燈明供養恭敬、尊重讚歎。有善男子、善女人等從他請得佛設利羅，分施與他如芥子許，令彼敬受如法安置，復以種種上妙花鬘乃至燈明供養恭敬、尊重讚歎。于意云何？此二福聚何者為勝？」

天帝釋言：「如我解佛所說義者，此二福聚後者為勝。何以故？以諸如來、應、正等覺觀有情類，應于諸佛設利羅所供養恭敬而得度者，將涅槃時以金剛喻三摩地力，碎金剛身令如芥子，復以深廣大悲神力，加持如是佛設利羅，令于如來般涅槃后，有得一粒如芥子量供養恭敬獲福無邊，于天、人中受多富樂，乃至最後得盡苦際，故施他者其福為勝。」

爾時，佛贊天帝釋言：「善哉！善哉！如汝所說。憍尸迦！於此般若波羅蜜多亦復如是，若自受持、施他流佈，此二福聚後者為多。何以故？由施他者能令無量無邊有情得法喜故。

「複次，憍尸迦！若有於此甚深般若波羅蜜多所說義趣，如實為他分別解說令得正解，所獲福聚復勝施他流佈功德多百千倍。

「憍尸迦！敬此法師當如敬佛，亦如似佛尊重大智同梵行者。何以故？憍尸迦！當知般若波羅蜜多即是諸佛，當知諸佛即是般若波羅蜜多；當知般若波羅蜜多不異諸佛，當知諸佛不異般若波羅蜜多。所以者何？三世諸佛皆依般若

【現代漢語翻譯】 現代漢語譯本： 再者，用無量上妙的花鬘乃至燈明供養、恭敬、尊重和讚歎。如果有善男子、善女人等從他人那裡請得佛陀的舍利（設利羅，指佛陀的遺骨），分給他人如芥子般大小，讓他們恭敬接受並如法安置，再用種種上妙的花鬘乃至燈明供養、恭敬、尊重和讚歎。你認為如何？這兩種福德聚集，哪一種更為殊勝？ 天帝釋說：『依我理解佛所說的意義，這兩種福德聚集，後者更為殊勝。為什麼呢？因為諸如來、應供、正等覺（如來、應、正等覺，佛的十種稱號中的三種）觀察眾生，應以供養恭敬佛陀舍利而得度者，在將要涅槃時，以金剛喻三摩地（金剛喻三摩地，一種堅固的禪定）的力量，將金剛之身碎成如芥子般大小，又以深廣的大悲神力，加持這些佛陀舍利，使得在如來般涅槃后，有人得到一粒如芥子般大小的舍利供養恭敬，就能獲得無邊的福德，在天界和人間享受諸多富樂，乃至最終得以解脫苦難，所以施捨他人舍利的人，他的福德更為殊勝。』 這時，佛讚歎天帝釋說：『說得好啊！說得好啊！正如你所說。憍尸迦（憍尸迦，天帝釋的別名）！對於這般若波羅蜜多（般若波羅蜜多，指達到智慧彼岸的修行方法）也是如此，如果自己受持，又施與他人流佈，這兩種福德聚集，後者更為殊勝。為什麼呢？因為施與他人的人，能使無量無邊的眾生得到法喜的緣故。』 『再者，憍尸迦！如果有人對於這甚深般若波羅蜜多所說的義理，如實地為他人分別解說，使他們得到正確的理解，所獲得的福德聚集，比施與他人流佈的功德還要多百千倍。 『憍尸迦！尊敬這位法師應當如同尊敬佛陀，也如同尊敬佛陀一般，尊重那些具有大智慧的同修。為什麼呢？憍尸迦！應當知道般若波羅蜜多就是諸佛，應當知道諸佛就是般若波羅蜜多；應當知道般若波羅蜜多與諸佛沒有差別，應當知道諸佛與般若波羅蜜多沒有差別。為什麼呢？三世諸佛都是依靠般若波羅蜜多而成就的。』

【English Translation】 English version: Furthermore, with immeasurable, supreme flower garlands, and even lamps, offer, revere, respect, and praise. If there are good men or good women who obtain from others the Śarīra (Śarīra, refers to the relics of the Buddha) of the Buddha, and distribute them to others in amounts as small as mustard seeds, causing them to respectfully receive and properly place them, and then again offer, revere, respect, and praise with various supreme flower garlands and even lamps. What do you think? Which of these two accumulations of merit is superior? Śakra, the Lord of Gods, said: 'As I understand the meaning of what the Buddha has said, the latter of these two accumulations of merit is superior. Why is that? Because the Tathāgatas, Arhats, Samyaksaṃbuddhas (Tathāgata, Arhat, Samyaksaṃbuddha, three of the ten titles of the Buddha) observe sentient beings, those who should be liberated by offering and revering the Śarīra of the Buddha, at the time of their Parinirvāṇa, with the power of the Vajropama Samadhi (Vajropama Samadhi, a firm state of meditation), shatter their Vajra body into pieces as small as mustard seeds, and with the power of profound and vast compassion, bless these Buddha Śarīras, so that after the Tathāgata's Parinirvāṇa, if someone obtains a single Śarīra as small as a mustard seed and offers and reveres it, they will obtain boundless merit, enjoy much wealth and happiness in the heavens and among humans, and ultimately attain the end of suffering. Therefore, the merit of those who give Śarīra to others is superior.' At that time, the Buddha praised Śakra, the Lord of Gods, saying: 'Excellent! Excellent! Just as you have said. Kauśika (Kauśika, another name for Śakra)! It is also the same with this Prajñāpāramitā (Prajñāpāramitā, refers to the practice of reaching the other shore of wisdom). If one practices it oneself and also disseminates it to others, the latter of these two accumulations of merit is greater. Why is that? Because those who give it to others can cause countless sentient beings to obtain the joy of the Dharma.' 'Furthermore, Kauśika! If someone explains the meaning of this profound Prajñāpāramitā to others truthfully, enabling them to gain a correct understanding, the accumulation of merit they obtain is hundreds of thousands of times greater than the merit of disseminating it to others.' 'Kauśika! One should respect this Dharma teacher as one respects the Buddha, and also respect those fellow practitioners who possess great wisdom, just as one respects the Buddha. Why is that? Kauśika! You should know that Prajñāpāramitā is the Buddhas, you should know that the Buddhas are Prajñāpāramitā; you should know that Prajñāpāramitā is not different from the Buddhas, you should know that the Buddhas are not different from Prajñāpāramitā. Why is that? All Buddhas of the three times rely on Prajñāpāramitā to achieve enlightenment.'

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波羅蜜多精勤修學，證得無上正等菩提；若諸聲聞、獨覺種性修梵行者，亦依般若波羅蜜多精勤修學，得聲聞果、獨覺菩提；菩薩種性補特伽羅亦依般若波羅蜜多精勤修學，超諸聲聞及獨覺地，證入菩薩正性離生，漸次修行諸菩薩行，得住菩薩不退轉地。以是故，憍尸迦！若善男子、善女人等欲得現前供養恭敬、尊重讚歎諸佛世尊，當書如是甚深般若波羅蜜多，供養恭敬、尊重讚歎。

「憍尸迦！我觀是義，初成佛時作是思惟：『我依誰住？誰堪受我供養恭敬？』作是念時，都不見有諸天魔、梵、及余世間人非人等與我等者，況當有勝！復自思惟：『我依此法已證無上正等菩提，此法甚深微妙寂靜，我當還依此法而住，供養恭敬所謂般若波羅蜜多。』

「憍尸迦！我已成佛，尚依般若波羅蜜多供養恭敬，況善男子、善女人等欲求無上正等菩提，而不依此甚深般若波羅蜜多精勤修學，供養恭敬、尊重讚歎！何以故？憍尸迦！甚深般若波羅蜜多能生菩薩摩訶薩眾，從此菩薩摩訶薩眾生諸如來、應、正等覺，依諸如來、應、正等覺，聲聞、獨覺而得生故。以是故，憍尸迦！若菩薩乘、若獨覺乘、若聲聞乘諸善男子、善女人等皆于般若波羅蜜多應勤修學，以無量種上妙花鬘乃至燈明供養恭敬、尊重讚歎。」

【現代漢語翻譯】 現代漢語譯本 通過精勤修習般若波羅蜜多（paramita，意為「到彼岸」），可以證得無上正等菩提（anuttara-samyak-sambodhi，意為「無上正等覺悟」）；如果那些聲聞（sravaka，意為「聽聞者」）、獨覺（pratyekabuddha，意為「獨覺者」）種性的人修習梵行（brahmacarya，意為「清凈行」），也依靠般若波羅蜜多精勤修習，可以獲得聲聞果位、獨覺菩提；菩薩（bodhisattva，意為「求覺悟者」）種性的人也依靠般若波羅蜜多精勤修習，超越所有聲聞和獨覺的境界，證入菩薩的正性離生（niyata-bhumi，意為「不退轉地」），逐漸修行各種菩薩行，最終安住于菩薩不退轉地。因此，憍尸迦（Kausika，帝釋天名）！如果善男子、善女人等想要現前供養、恭敬、尊重、讚歎諸佛世尊，應當書寫如此甚深的般若波羅蜜多，進行供養、恭敬、尊重、讚歎。 「憍尸迦！我觀察這個道理，初成佛時曾這樣思考：『我依靠誰而住？誰堪受我的供養恭敬？』這樣想的時候，我沒有看到任何諸天、魔、梵天以及其他世間的人或非人等能與我相等，更何況超越我！我又自己思考：『我依靠此法已經證得無上正等菩提，此法甚深微妙寂靜，我應當還是依靠此法而住，供養恭敬所謂的般若波羅蜜多。』 「憍尸迦！我已經成佛，尚且依靠般若波羅蜜多進行供養恭敬，更何況那些想要尋求無上正等菩提的善男子、善女人等，怎麼能不依靠這甚深的般若波羅蜜多精勤修習，進行供養、恭敬、尊重、讚歎呢！為什麼呢？憍尸迦！甚深的般若波羅蜜多能夠生出菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）眾，從這些菩薩摩訶薩眾中生出諸如來、應、正等覺（tathagata-arhat-samyaksambuddha，如來、應供、正等覺），依靠諸如來、應、正等覺，聲聞、獨覺才能得以產生。因此，憍尸迦！無論是菩薩乘、獨覺乘還是聲聞乘的善男子、善女人等，都應當勤奮修習般若波羅蜜多，用無量種上妙花鬘乃至燈明進行供養、恭敬、尊重、讚歎。」

【English Translation】 English version Through diligent practice of the Prajnaparamita (paramita, meaning 'perfection' or 'going beyond'), one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment); if those of Sravaka (hearer) and Pratyekabuddha (solitary buddha) lineage practice the Brahmacarya (holy life), they also rely on the Prajnaparamita for diligent practice, attaining the fruit of Sravaka and Pratyekabuddha enlightenment; those of Bodhisattva (enlightenment-being) lineage also rely on the Prajnaparamita for diligent practice, surpassing all Sravaka and Pratyekabuddha stages, entering the Bodhisattva's Niyata-bhumi (stage of non-retrogression), gradually cultivating various Bodhisattva practices, and finally dwelling in the Bodhisattva's stage of non-retrogression. Therefore, Kausika (name of Indra)! If good men and good women wish to offer, respect, honor, and praise the Buddhas, they should write down this profound Prajnaparamita and offer, respect, honor, and praise it. 「Kausika! I observed this principle, and when I first attained Buddhahood, I thought: 『Upon whom shall I rely? Who is worthy of receiving my offerings and respect?』 When I thought this, I did not see any gods, demons, Brahmas, or other worldly beings, human or non-human, who were equal to me, let alone superior! I then thought to myself: 『I have attained Anuttara-samyak-sambodhi by relying on this Dharma, this Dharma is profound, subtle, and peaceful. I should still rely on this Dharma and dwell in it, offering and respecting what is called Prajnaparamita.』 「Kausika! I, having already become a Buddha, still rely on the Prajnaparamita for offerings and respect. How much more so should good men and good women who seek Anuttara-samyak-sambodhi diligently practice, offer, respect, and praise this profound Prajnaparamita! Why is this so? Kausika! The profound Prajnaparamita can give rise to the Bodhisattva-mahasattvas (great Bodhisattvas), and from these Bodhisattva-mahasattvas arise the Tathagatas, Arhats, and Samyaksambuddhas (Thus Come Ones, Worthy Ones, and Perfectly Enlightened Ones). Relying on the Tathagatas, Arhats, and Samyaksambuddhas, the Sravakas and Pratyekabuddhas are able to arise. Therefore, Kausika! Whether they are good men or good women of the Bodhisattva Vehicle, the Pratyekabuddha Vehicle, or the Sravaka Vehicle, all should diligently practice the Prajnaparamita, offering, respecting, and praising it with countless kinds of supreme flower garlands and even lamps.」

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大般若波羅蜜多經卷第四百三十 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百三十一

三藏法師玄奘奉　詔譯

第二分經文品第三十六之一

爾時，佛告天帝釋言：「憍尸迦！若善男子、善女人等教贍部洲諸有情類，皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前。何以故？憍尸迦！如是般若波羅蜜多秘密藏中，廣說一切無漏之法，諸善男子、善女人等於中已學今學當學。或有已入今入當入聲聞乘法正性離生，漸次乃至已正當得阿羅漢果；或有已入今入當入獨覺乘法正性離生，漸次乃至已正當證獨覺菩提；或有已入今入當入菩薩乘法正性離生，漸次修行諸菩薩行，已證今證當證無上正等菩提。

「憍尸迦！云何名為無漏之法？謂四念住乃至八聖道支、四聖諦智、三解脫門、內空乃至無性自性空、如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法及余無量無邊

【現代漢語翻譯】 現代漢語譯本 那時，佛陀告訴天帝釋說：『憍尸迦（天帝釋名）！如果善男子、善女人教導贍部洲（人所居住的世界）的所有眾生，都讓他們安住於十善業道，你認為如何？這些善男子、善女人因此因緣得到的福德多不多？』 天帝釋說：『非常多！世尊（佛的尊稱）！非常多！善逝（佛的尊稱）！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多（以空性智慧到達彼岸的法門），施與他人讀誦，或者輾轉書寫，廣泛流佈，這些善男子、善女人所獲得的福德，比之前所說的還要多得多。為什麼呢？憍尸迦！因為這部般若波羅蜜多秘密寶藏中，廣泛宣說了一切無漏之法（沒有煩惱污染的法），善男子、善女人從中已經學習、正在學習、將要學習。或者有人已經進入、正在進入、將要進入聲聞乘（聽聞佛法而修行的乘）的法，證得正性離生（聖者的果位），逐漸乃至已經、正在、將要證得阿羅漢果（聲聞乘的最高果位）；或者有人已經進入、正在進入、將要進入獨覺乘（不需聽聞佛法，自己覺悟的乘）的法，證得正性離生，逐漸乃至已經、正在、將要證得獨覺菩提（獨覺乘的覺悟）；或者有人已經進入、正在進入、將要進入菩薩乘（發菩提心，利益眾生的乘）的法，證得正性離生，逐漸修行各種菩薩行，已經證得、正在證得、將要證得無上正等菩提（佛的覺悟）。』 『憍尸迦！什麼叫做無漏之法呢？就是指四念住（觀身、受、心、法）、乃至八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）、四聖諦智（苦、集、滅、道四種真理的智慧）、三解脫門（空、無相、無愿）、內空（對內執著的空性）乃至無性自性空（一切法無自性的空性）、如來十力（佛的十種力量）、四無所畏（佛的四種無畏懼的智慧）、四無礙解（佛的四種無礙的辯才）、大慈、大悲、大喜、大舍（四種無量心）、十八佛不共法（佛獨有的十八種功德）以及其他無量無邊的功德。

【English Translation】 English version At that time, the Buddha said to Śakra, the Lord of the Devas: 'Kauśika (name of Śakra)! If good men and good women were to teach all sentient beings in Jambudvīpa (the world inhabited by humans) to abide in the ten wholesome paths of action, what do you think? Would these good men and good women gain much merit from this cause?' Śakra replied: 'Very much, World Honored One (a title for the Buddha)! Very much, Sugata (a title for the Buddha)!' The Buddha said: 'Kauśika! If good men and good women were to write down this profound Prajñāpāramitā (the perfection of wisdom that leads to the other shore), give it to others to read, or transcribe it and widely disseminate it, the merit gained by these good men and good women would be far greater than the former. Why is that? Kauśika! Because in this secret treasury of Prajñāpāramitā, all the undefiled dharmas (teachings free from defilements) are extensively explained, and good men and good women have already learned, are learning, and will learn from it. Some have already entered, are entering, or will enter the path of the Śrāvakas (those who hear the teachings and practice), attaining the stage of certainty of liberation, gradually progressing until they have already, are, or will attain the fruit of Arhat (the highest attainment of the Śrāvaka path); some have already entered, are entering, or will enter the path of the Pratyekabuddhas (those who attain enlightenment on their own), attaining the stage of certainty of liberation, gradually progressing until they have already, are, or will realize Pratyekabuddha Bodhi (the enlightenment of a Pratyekabuddha); some have already entered, are entering, or will enter the path of the Bodhisattvas (those who aspire to Buddhahood for the benefit of all beings), attaining the stage of certainty of liberation, gradually cultivating the practices of Bodhisattvas, and have already, are, or will realize Anuttarā-samyak-saṃbodhi (the supreme perfect enlightenment of a Buddha).' 'Kauśika! What are called undefiled dharmas? They are the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas), up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the wisdom of the four noble truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), the three doors of liberation (emptiness, signlessness, wishlessness), the emptiness of the internal (emptiness of internal attachments) up to the emptiness of no-nature of self-nature (emptiness of inherent existence), the ten powers of the Tathāgata (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), the four unobstructed knowledges (four kinds of unobstructed eloquence of a Buddha), great loving-kindness, great compassion, great joy, great equanimity (the four immeasurables), the eighteen unique qualities of a Buddha, and other immeasurable and boundless merits.'

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佛法，皆是此中所說一切無漏之法。

「憍尸迦！若善男子、善女人等教一有情住預流果，所獲福聚猶勝教化一贍部洲諸有情類皆令安住十善業道。何以故？憍尸迦！諸有安住十善業道不免地獄、傍生、鬼趣，若有安住預流果者便得永脫三惡趣故，況教令住一來、不還、阿羅漢果、獨覺菩提所獲福聚而不勝彼？憍尸迦！若善男子、善女人等教贍部洲諸有情類皆住預流、一來、不還、阿羅漢果、獨覺菩提，不如有人教一有情令趣無上正等菩提。何以故？憍尸迦！若教有情令趣無上正等菩提，則令世間佛眼不斷。所以者何？由有菩薩摩訶薩故，便有預流、一來、不還、阿羅漢果、獨覺菩提；由有菩薩摩訶薩故，便有如來、應、正等覺轉妙法輪度無量眾。諸菩薩摩訶薩皆依般若波羅蜜多而得成就。以是故，憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，所獲福聚勝前福聚無量無邊。何以故？憍尸迦！如是般若波羅蜜多秘密藏中，廣說一切世、出世間勝妙善法，依此善法，世間便有剎帝利大族、婆羅門大族、長者大族、居士大族、四大王眾天乃至非想非非想處天，亦有四念住廣說乃至一切相智施設可得，亦有預流、一來、不還、阿羅漢、獨覺、菩薩摩訶薩、諸佛世尊施設可得。

【現代漢語翻譯】 現代漢語譯本：佛法，指的是這裡所說的一切無漏之法。 『憍尸迦（Kausika，帝釋天）！如果善男子、善女人等教導一個有情眾生安住于預流果（Srota-apanna，須陀洹果，初果），所獲得的福德積累，仍然勝過教化整個贍部洲（Jambudvipa，閻浮提）的所有有情眾生都安住於十善業道。為什麼呢？憍尸迦！那些安住於十善業道的眾生，仍然不能免除地獄、傍生、鬼趣的輪迴，而如果有人安住于預流果，便能永遠脫離三惡道。更何況教導眾生安住於一來果（Sakrdagamin，斯陀含果，二果）、不還果（Anagamin，阿那含果，三果）、阿羅漢果（Arhat，四果）、獨覺菩提（Pratyekabuddha，辟支佛）所獲得的福德積累，難道不更勝過前者嗎？憍尸迦！如果善男子、善女人等教導贍部洲的所有有情眾生都安住于預流果、一來果、不還果、阿羅漢果、獨覺菩提，也不如有人教導一個有情眾生趣向無上正等菩提（Anuttara-samyak-sambodhi，阿耨多羅三藐三菩提，無上正等正覺）。為什麼呢？憍尸迦！如果教導有情眾生趣向無上正等菩提，就能使世間的佛眼（Buddha-cakshus，佛的智慧之眼）不斷絕。這是為什麼呢？因為有了菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），才會有預流、一來、不還、阿羅漢果、獨覺菩提；因為有了菩薩摩訶薩，才會有如來（Tathagata）、應（Arhat）、正等覺（Samyak-sambuddha）轉動微妙法輪，度化無量眾生。諸菩薩摩訶薩都是依靠般若波羅蜜多（Prajnaparamita，智慧到彼岸）而成就的。因此，憍尸迦！如果善男子、善女人等書寫如此甚深的般若波羅蜜多，施與他人讀誦，或者轉寫、廣泛流佈，所獲得的福德積累勝過之前的福德積累，無量無邊。為什麼呢？憍尸迦！如此般若波羅蜜多秘密藏中，廣泛宣說一切世間和出世間殊勝的善法，依靠這些善法，世間便有剎帝利（Kshatriya，王族）大族、婆羅門（Brahmana，祭司）大族、長者（Grihapati，富豪）大族、居士（Kulapati，在家信徒）大族、四大王眾天（Caturmaharajika-deva，四大天王）乃至非想非非想處天（Naivasamjnanasamjnayatana，非想非非想處天），也有四念住（Catu-smrtyupasthana，四念處）廣說乃至一切相智（Sarvakarajnata，一切種智）的施設可以獲得，也有預流、一來、不還、阿羅漢、獨覺、菩薩摩訶薩、諸佛世尊的施設可以獲得。』

【English Translation】 English version: The Dharma refers to all the undefiled teachings spoken of here. 『Kausika! If a virtuous man or woman teaches one sentient being to abide in the fruit of a Stream-enterer (Srota-apanna), the accumulation of merit they obtain is still greater than teaching all sentient beings in Jambudvipa to abide in the ten virtuous paths of action. Why is that? Kausika! Those who abide in the ten virtuous paths of action are not free from the hell realm, the animal realm, and the ghost realm, whereas if someone abides in the fruit of a Stream-enterer, they will be forever liberated from the three evil realms. How much more so is the merit obtained from teaching beings to abide in the fruit of a Once-returner (Sakrdagamin), a Non-returner (Anagamin), an Arhat, or a Pratyekabuddha, not greater than that? Kausika! If a virtuous man or woman teaches all sentient beings in Jambudvipa to abide in the fruit of a Stream-enterer, a Once-returner, a Non-returner, an Arhat, or a Pratyekabuddha, it is still not as great as someone teaching one sentient being to aspire to Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi). Why is that? Kausika! If one teaches sentient beings to aspire to Unsurpassed Perfect Enlightenment, then the Buddha-eye (Buddha-cakshus) of the world will not be cut off. Why is that? Because of the Bodhisattva-mahasattvas, there are Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas; because of the Bodhisattva-mahasattvas, there are Tathagatas, Arhats, and Samyak-sambuddhas who turn the wondrous Dharma wheel and liberate countless beings. All Bodhisattva-mahasattvas achieve this by relying on the Prajnaparamita. Therefore, Kausika! If a virtuous man or woman writes down this profound Prajnaparamita and gives it to others to read, or transcribes it and widely disseminates it, the accumulation of merit they obtain is immeasurable and boundless, surpassing the previous accumulation of merit. Why is that? Kausika! In this secret treasury of the Prajnaparamita, all the excellent virtuous dharmas of the mundane and supramundane realms are extensively explained. Relying on these virtuous dharmas, there are great Kshatriya families, great Brahmana families, great Grihapati families, great Kulapati families, the Four Great Kingly Heavens (Caturmaharajika-deva), and even the Heaven of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana). There are also the Four Foundations of Mindfulness (Catu-smrtyupasthana), and so on, up to the establishment of All-Aspects-Wisdom (Sarvakarajnata), which can be obtained. There are also the establishments of Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattva-mahasattvas, and all the Buddhas, the World Honored Ones, which can be obtained.』

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「複次，憍尸迦！置贍部洲諸有情類。若善男子、善女人等教四大洲諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置四大洲諸有情類。若善男子、善女人等教小千界諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置小千界諸有情類。若善男子、善女人等教中千界諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「

【現代漢語翻譯】 現代漢語譯本 佛陀又對憍尸迦（Kausika，即帝釋天）說：『假設不考慮贍部洲（Jambudvipa，我們所居住的這個世界）的所有眾生，如果一位善男子或善女人教導四大洲（caturbhūmaka，指須彌山周圍的四大洲）的所有眾生都安住於十善業道（daśa-kuśala-karma-pathāni，即不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見），你認為如何？這位善男子或善女人因此所獲得的福德多不多呢？』 天帝釋回答說：『非常多！世尊！非常多！善逝（Sugata，佛的稱號之一）！』 佛陀說：『憍尸迦！如果一位善男子或善女人書寫如此甚深的般若波羅蜜多（Prajñāpāramitā，意為「智慧的完美」）並施與他人讀誦，或者輾轉書寫、廣泛流佈，這位善男子或善女人所獲得的福德比之前所說的還要多得多，其餘的道理和上面所說的一樣。』 『再者，憍尸迦！假設不考慮四大洲的所有眾生，如果一位善男子或善女人教導小千世界（sahasra-cūḍika-loka-dhātu，一個由一千個小世界組成的世界系統）的所有眾生都安住於十善業道，你認為如何？這位善男子或善女人因此所獲得的福德多不多呢？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果一位善男子或善女人書寫如此甚深的般若波羅蜜多並施與他人讀誦，或者輾轉書寫、廣泛流佈，這位善男子或善女人所獲得的福德比之前所說的還要多得多，其餘的道理和上面所說的一樣。』 『再者，憍尸迦！假設不考慮小千世界的所有眾生，如果一位善男子或善女人教導中千世界（dvisāhasra-madhyama-loka-dhātu，一個由一百萬個小世界組成的世界系統）的所有眾生都安住於十善業道，你認為如何？這位善男子或善女人因此所獲得的福德多不多呢？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果一位善男子或善女人書寫如此甚深的般若波羅蜜多並施與他人讀誦，或者輾轉書寫、廣泛流佈，這位善男子或善女人所獲得的福德比之前所說的還要多得多，其餘的道理和上面所說的一樣。』

【English Translation】 English version Furthermore, Kausika (Indra, the king of gods)! Setting aside all sentient beings in Jambudvipa (the continent where we live). If a virtuous man or virtuous woman were to teach all sentient beings in the four great continents (caturbhūmaka, the four continents around Mount Sumeru) to abide in the ten paths of wholesome actions (daśa-kuśala-karma-pathāni, which are not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle talk, not being greedy, not being angry, and not holding wrong views), what do you think? Would that virtuous man or virtuous woman gain much merit from this cause? Indra replied: 'Very much, World Honored One! Very much, Sugata (one of the titles of the Buddha)!' The Buddha said: 'Kausika! If a virtuous man or virtuous woman were to write down this profound Perfection of Wisdom (Prajñāpāramitā) and give it to others to read, or have it transcribed and widely distributed, the merit gained by that virtuous man or virtuous woman would be far greater than before, and the rest is as said above.' Furthermore, Kausika! Setting aside all sentient beings in the four great continents. If a virtuous man or virtuous woman were to teach all sentient beings in a small chiliocosm (sahasra-cūḍika-loka-dhātu, a world system consisting of one thousand small worlds) to abide in the ten paths of wholesome actions, what do you think? Would that virtuous man or virtuous woman gain much merit from this cause?' Indra replied: 'Very much, World Honored One! Very much, Sugata!' The Buddha said: 'Kausika! If a virtuous man or virtuous woman were to write down this profound Perfection of Wisdom and give it to others to read, or have it transcribed and widely distributed, the merit gained by that virtuous man or virtuous woman would be far greater than before, and the rest is as said above.' Furthermore, Kausika! Setting aside all sentient beings in the small chiliocosm. If a virtuous man or virtuous woman were to teach all sentient beings in a medium chiliocosm (dvisāhasra-madhyama-loka-dhātu, a world system consisting of one million small worlds) to abide in the ten paths of wholesome actions, what do you think? Would that virtuous man or virtuous woman gain much merit from this cause?' Indra replied: 'Very much, World Honored One! Very much, Sugata!' The Buddha said: 'Kausika! If a virtuous man or virtuous woman were to write down this profound Perfection of Wisdom and give it to others to read, or have it transcribed and widely distributed, the merit gained by that virtuous man or virtuous woman would be far greater than before, and the rest is as said above.'

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複次，憍尸迦！置中千界諸有情類。若善男子、善女人等教化三千大千世界諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置此三千大千世界諸有情類。若善男子、善女人等教化十方各如殑伽沙等世界諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置此十方各如殑伽沙等世界諸有情類。若善男子、善女人等教化十方一切世界諸有情類皆令安住十善業道，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、

【現代漢語翻譯】 現代漢語譯本：佛陀又對憍尸迦（Kauśika，即帝釋天）說：『假設把中千世界的所有眾生都放在一邊。如果善男子、善女人教化三千大千世界的所有眾生，使他們都安住於十善業道，你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多（Prajñāpāramitā，即智慧的完美）並施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人所獲得的福德聚集比之前所說的還要多，其餘的如同上面所說。』 『再者，憍尸迦！假設把這三千大千世界的所有眾生都放在一邊。如果善男子、善女人教化十方每個方向都如恒河沙數般多的世界的所有眾生，使他們都安住於十善業道，你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多並施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人所獲得的福德聚集比之前所說的還要多，其餘的如同上面所說。』 『再者，憍尸迦！假設把這十方每個方向都如恒河沙數般多的世界的所有眾生都放在一邊。如果善男子、善女人教化十方一切世界的所有眾生，使他們都安住於十善業道，你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多並施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人所獲得的福德聚集比之前所說的還要多，其餘的如同上面所說。』

【English Translation】 English version: Furthermore, Kauśika (Indra, the king of gods)! Set aside all sentient beings in the middle thousand worlds. If a virtuous man or virtuous woman were to teach all sentient beings in the three thousand great thousand worlds, causing them all to abide in the ten paths of wholesome action, what do you think? Would the virtuous man or virtuous woman gain much merit from this cause and condition?' Indra replied: 'Very much, World Honored One! Very much, Well-Gone One!' The Buddha said: 'Kauśika! If a virtuous man or virtuous woman were to write down this profound Prajñāpāramitā (Perfection of Wisdom) and give it to others to recite, or if they were to transcribe it and widely disseminate it, the accumulation of merit gained by these virtuous men or virtuous women would be much greater than before, and the rest is as said above.' 'Furthermore, Kauśika! Set aside all sentient beings in these three thousand great thousand worlds. If a virtuous man or virtuous woman were to teach all sentient beings in worlds as numerous as the sands of the Ganges River in each of the ten directions, causing them all to abide in the ten paths of wholesome action, what do you think? Would the virtuous man or virtuous woman gain much merit from this cause and condition?' Indra replied: 'Very much, World Honored One! Very much, Well-Gone One!' The Buddha said: 'Kauśika! If a virtuous man or virtuous woman were to write down this profound Prajñāpāramitā and give it to others to recite, or if they were to transcribe it and widely disseminate it, the accumulation of merit gained by these virtuous men or virtuous women would be much greater than before, and the rest is as said above.' 'Furthermore, Kauśika! Set aside all sentient beings in worlds as numerous as the sands of the Ganges River in each of the ten directions. If a virtuous man or virtuous woman were to teach all sentient beings in all the worlds of the ten directions, causing them all to abide in the ten paths of wholesome action, what do you think? Would the virtuous man or virtuous woman gain much merit from this cause and condition?' Indra replied: 'Very much, World Honored One! Very much, Well-Gone One!' The Buddha said: 'Kauśika! If a virtuous man or virtuous woman were to write down this profound Prajñāpāramitā and give it to others to recite, or if they were to transcribe it and widely disseminate it, the accumulation of merit gained by these virtuous men or virtuous women would be much greater than before, and the rest is as said above.'

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善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！若善男子、善女人等教贍部洲諸有情類皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置贍部洲諸有情類。若善男子、善女人等教四大洲諸有情類皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置四大洲諸有情類。若善男子、善女人等教小千界諸有情類皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅

【現代漢語翻譯】 現代漢語譯本 『善女人』等所獲得的福德積累比之前所說的還要多，其餘的都如上面所說。 『再者，憍尸迦（Kausika，天帝釋的別名）！如果善男子、善女人教導贍部洲（Jambudvipa，我們所居住的這個世界）的所有眾生都安住於四靜慮（catuh-dhyana，四種禪定）、四無量（catasro-'pramanah，四種無量心）、四無色定（catasrah-arupyasamapattayah，四種無色禪定）、五神通（panca-abhijna，五種超自然能力），你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋說：『非常多！世尊（Bhagavan，佛的尊稱）！非常多！善逝（Sugata，佛的尊稱）！』 佛說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多（Prajnaparamita，以智慧到達彼岸的修行）施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人所獲得的福德積累比之前所說的還要多，其餘的都如上面所說。 『再者，憍尸迦！先不提贍部洲的所有眾生。如果善男子、善女人教導四大洲（catvaro-dvipah，包括贍部洲在內的四個大洲）的所有眾生都安住於四靜慮、四無量、四無色定、五神通，你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋說：『非常多！世尊！非常多！善逝！』 佛說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅蜜多施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人所獲得的福德積累比之前所說的還要多，其餘的都如上面所說。 『再者，憍尸迦！先不提四大洲的所有眾生。如果善男子、善女人教導小千世界（sahasra-cudanika-loka-dhatu，一個由一千個世界組成的宇宙單位）的所有眾生都安住於四靜慮、四無量、四無色定、五神通，你認為如何？這些善男子、善女人因此因緣所獲得的福德多不多？』 天帝釋說：『非常多！世尊！非常多！善逝！』 佛說：『憍尸迦！如果善男子、善女人書寫如此甚深的般若波羅

【English Translation】 English version The accumulation of merit acquired by 『good women』 and others is much greater than previously mentioned, and the rest is as described above. 『Furthermore, Kausika (another name for Sakra, the king of gods)! If good men and good women teach all sentient beings in Jambudvipa (the world we live in) to abide in the four dhyanas (catuh-dhyana, four stages of meditative absorption), the four immeasurables (catasro-'pramanah, four boundless states of mind), the four formless absorptions (catasrah-arupyasamapattayah, four formless meditative states), and the five superknowledges (panca-abhijna, five kinds of supernatural abilities), what do you think? Would the merit acquired by these good men and good women through this cause be much or not?』 Sakra said: 『Very much, O Bhagavan (the Blessed One, an epithet of the Buddha)! Very much, O Sugata (the Well-Gone One, an epithet of the Buddha)!』 The Buddha said: 『Kausika! If good men and good women write down such profound Prajnaparamita (the perfection of wisdom, the practice of reaching the other shore through wisdom) and give it to others to read, or transcribe it and widely disseminate it, the accumulation of merit acquired by these good men and good women is much greater than previously mentioned, and the rest is as described above.』 『Furthermore, Kausika! Setting aside all sentient beings in Jambudvipa. If good men and good women teach all sentient beings in the four great continents (catvaro-dvipah, the four continents including Jambudvipa) to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would the merit acquired by these good men and good women through this cause be much or not?』 Sakra said: 『Very much, O Bhagavan! Very much, O Sugata!』 The Buddha said: 『Kausika! If good men and good women write down such profound Prajnaparamita and give it to others to read, or transcribe it and widely disseminate it, the accumulation of merit acquired by these good men and good women is much greater than previously mentioned, and the rest is as described above.』 『Furthermore, Kausika! Setting aside all sentient beings in the four great continents. If good men and good women teach all sentient beings in a small chiliocosm (sahasra-cudanika-loka-dhatu, a universe consisting of one thousand worlds) to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would the merit acquired by these good men and good women through this cause be much or not?』 Sakra said: 『Very much, O Bhagavan! Very much, O Sugata!』 The Buddha said: 『Kausika! If good men and good women write down such profound Prajnapara

---

蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置小千界諸有情類。若善男子、善女人等教中千界諸有情類，皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置中千界諸有情類。若善男子、善女人等教化三千大千世界諸有情類皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置此三千大千世界諸有情類。若善男子、善女人等教化十方各如殑伽沙等世界諸有情類，皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天

【現代漢語翻譯】 現代漢語譯本：如果有人受持讀誦《般若波羅蜜多》（Prajnaparamita，智慧的完美）的教義，或者抄寫、廣泛傳播，那麼這些善男子、善女人所獲得的福德積累，比之前所說的還要多，其餘的都和上面說的一樣。 佛陀又對憍尸迦（Kausika，帝釋天）說：『假設把小千世界的所有眾生都放在一邊。如果善男子、善女人教導中千世界的所有眾生，都讓他們安住於四靜慮（catvari dhyanani，四種禪定）、四無量（catvari apramanani，四種無限的慈悲心）、四無色定（catasra arupyasamapattayah，四種無色禪定）和五神通（panca abhijnah，五種超自然能力），你認為如何？這些善男子、善女人因此得到的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的《般若波羅蜜多》，施與他人讀誦，或者轉寫、廣泛流傳，那麼這些善男子、善女人所獲得的福德積累，比之前所說的還要多，其餘的都和上面說的一樣。』 佛陀又對憍尸迦說：『假設把中千世界的所有眾生都放在一邊。如果善男子、善女人教化三千大千世界的所有眾生，都讓他們安住於四靜慮、四無量、四無色定和五神通，你認為如何？這些善男子、善女人因此得到的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人書寫如此甚深的《般若波羅蜜多》，施與他人讀誦，或者轉寫、廣泛流傳，那麼這些善男子、善女人所獲得的福德積累，比之前所說的還要多，其餘的都和上面說的一樣。』 佛陀又對憍尸迦說：『假設把這三千大千世界的所有眾生都放在一邊。如果善男子、善女人教化十方世界，每個世界都如恒河沙數一樣多的眾生，都讓他們安住於四靜慮、四無量、四無色定和五神通，你認為如何？這些善男子、善女人因此得到的福德多不多？』 天

【English Translation】 English version: If someone upholds and recites the teachings of the Prajnaparamita (Perfection of Wisdom), or transcribes and widely disseminates them, the accumulation of merit of these good men and good women will be much greater than previously mentioned, and the rest is as described above. Furthermore, Kausika (Indra, the king of gods)! Set aside all sentient beings in the small chiliocosm. If good men and good women teach all sentient beings in the medium chiliocosm, causing them to abide in the four dhyanas (four meditative absorptions), the four apramanas (four immeasurables), the four arupyasamapattis (four formless absorptions), and the five abhijnas (five supernormal knowledges), what do you think? Would the merit gained by these good men and good women be much or not? Indra replied: 'Very much, O Blessed One! Very much, O Well-gone One!' The Buddha said: 'Kausika! If good men and good women transcribe such profound Prajnaparamita, give it to others to recite, or transcribe and widely disseminate it, the accumulation of merit of these good men and good women will be much greater than previously mentioned, and the rest is as described above.' Furthermore, Kausika! Set aside all sentient beings in the medium chiliocosm. If good men and good women teach all sentient beings in the three thousand great chiliocosm, causing them to abide in the four dhyanas, the four apramanas, the four arupyasamapattis, and the five abhijnas, what do you think? Would the merit gained by these good men and good women be much or not?' Indra replied: 'Very much, O Blessed One! Very much, O Well-gone One!' The Buddha said: 'Kausika! If good men and good women transcribe such profound Prajnaparamita, give it to others to recite, or transcribe and widely disseminate it, the accumulation of merit of these good men and good women will be much greater than previously mentioned, and the rest is as described above.' Furthermore, Kausika! Set aside all sentient beings in this three thousand great chiliocosm. If good men and good women teach sentient beings in the ten directions, each world as numerous as the sands of the Ganges River, causing them to abide in the four dhyanas, the four apramanas, the four arupyasamapattis, and the five abhijnas, what do you think? Would the merit gained by these good men and good women be much or not?' Indra

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帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！置此十方各如殑伽沙等世界諸有情類。若善男子、善女人等教化十方一切世界諸有情類皆令安住四靜慮、四無量、四無色定、五神通，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等書寫如是甚深般若波羅蜜多施他讀誦，若轉書寫、廣令流佈，是善男子、善女人等所獲福聚甚多於前，余如上說。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，是善男子、善女人等所獲福聚，勝於教化一贍部洲諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦勝教化一四大洲諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦勝教化小千世界諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦勝教化中千世界諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦

【現代漢語翻譯】 現代漢語譯本 帝釋（Indra，天神之王）說：『非常多！世尊（Bhagavan，佛的尊稱）！非常多！善逝（Sugata，佛的稱號）！』 佛說：『憍尸迦（Kausika，帝釋的別名）！如果善男子、善女人等書寫如此甚深的般若波羅蜜多（Prajnaparamita，智慧的完美）施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人等所獲得的福德積聚比之前所說的還要多，其餘的如上面所說。』 『再者，憍尸迦！假設把十方如同恒河沙數般多的世界中的所有眾生都算上。如果善男子、善女人等教化十方一切世界的所有眾生，都讓他們安住於四靜慮（catvari dhyanani，四種禪定）、四無量（catvari apramanani，四種無量心）、四無色定（catasra arupyasamapattayah，四種無色定）、五神通（panca abhijnah，五種神通），你認為如何？這些善男子、善女人等由此因緣得到的福德多不多？』 天帝釋說：『非常多！世尊！非常多！善逝！』 佛說：『憍尸迦！如果善男子、善女人等書寫如此甚深的般若波羅蜜多施與他人讀誦，或者輾轉書寫、廣泛流佈，這些善男子、善女人等所獲得的福德積聚比之前所說的還要多，其餘的如上面所說。』 『再者，憍尸迦！如果善男子、善女人等對於這般若波羅蜜多，至誠聽聞、受持、讀誦、精勤修學、如理思維，這些善男子、善女人等所獲得的福德積聚，勝過教化一個贍部洲（Jambudvipa，人類居住的大陸）的所有眾生，都讓他們安住於十善業道（dasa kusala karmapatha，十種善業的道路）、四靜慮、四無量、四無色定、五神通；也勝過教化一個四大洲的所有眾生，都讓他們安住於十善業道、四靜慮、四無量、四無色定、五神通；也勝過教化一個小千世界的所有眾生，都讓他們安住於十善業道、四靜慮、四無量、四無色定、五神通；也勝過教化一個中千世界的所有眾生，都讓他們安住於十善業道、四靜慮、四無量、四無色定、五神通；也勝過教化一個大千世界的所有眾生，都讓他們安住於十善業道、四靜慮、四無量、四無色定、五神通。』

【English Translation】 English version Indra (Shakra, king of the gods) said, 'Very much, Bhagavan (the Blessed One, an epithet of the Buddha)! Very much, Sugata (the Well-Gone One, an epithet of the Buddha)!' The Buddha said, 'Kausika (another name for Indra)! If good men and good women write down such profound Prajnaparamita (the Perfection of Wisdom) and give it to others to read, or if they transcribe it and widely disseminate it, the accumulation of merit of these good men and good women is much greater than what was previously mentioned, and the rest is as described above.' 'Furthermore, Kausika! Suppose all sentient beings in the ten directions, in worlds as numerous as the sands of the Ganges River, are considered. If good men and good women teach all sentient beings in all the worlds of the ten directions, causing them all to abide in the four dhyanas (four meditative absorptions), the four immeasurables (four boundless states of mind), the four formless absorptions (four immaterial attainments), and the five superknowledges (five kinds of higher knowledge), what do you think? Is the merit gained by these good men and good women through this cause great or not?' Indra said, 'Very much, Bhagavan! Very much, Sugata!' The Buddha said, 'Kausika! If good men and good women write down such profound Prajnaparamita and give it to others to read, or if they transcribe it and widely disseminate it, the accumulation of merit of these good men and good women is much greater than what was previously mentioned, and the rest is as described above.' 'Furthermore, Kausika! If good men and good women, with sincere hearts, listen to, receive, recite, diligently study, and contemplate this Prajnaparamita, the accumulation of merit of these good men and good women surpasses that of teaching all sentient beings in one Jambudvipa (the continent where humans live), causing them all to abide in the ten paths of wholesome action (ten virtuous courses of action), the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges; it also surpasses that of teaching all sentient beings in one four-continent world, causing them all to abide in the ten paths of wholesome action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges; it also surpasses that of teaching all sentient beings in a small chiliocosm, causing them all to abide in the ten paths of wholesome action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges; it also surpasses that of teaching all sentient beings in a medium chiliocosm, causing them all to abide in the ten paths of wholesome action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges; it also surpasses that of teaching all sentient beings in a great chiliocosm, causing them all to abide in the ten paths of wholesome action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges.'

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勝教化三千大千世界諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦勝教化十方各如殑伽沙等世界諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通；亦勝教化十方一切世界諸有情類，皆令安住十善業道、四靜慮、四無量、四無色定、五神通。憍尸迦！此中如理思惟者，謂以非二非不二行，為求無上正等菩提，思惟般若波羅蜜多乃至佈施波羅蜜多；若以非二非不二行，為求無上正等菩提，思惟內空乃至無性自性空；若以非二非不二行，為求無上正等菩提，思惟四念住廣說乃至一切相智。

「複次，憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門廣為他說，宣示開演顯了解釋，分別義趣令其易解，所獲福聚勝自聽聞、受持、讀誦、精勤修學、如理思惟如是般若波羅蜜多所獲功德無量倍數。憍尸迦！此中般若波羅蜜多義趣者，謂此般若波羅蜜多所有義趣，不應以二相觀，亦不應以不二相觀，非有相非無相、非入非出、非增非減、非染非凈、非生非滅、非取非舍、非執非不執、非住非不住、非實非不實、非相應非不相應、非和合非離散、非因緣非非因緣、非法非非法、非真如非非真如、非實際非非實際，如是義趣有無量門。

「複次，憍尸迦！若善男子、善

【現代漢語翻譯】 現代漢語譯本 能善巧教化三千大千世界的所有眾生，使他們都能安住於十善業道、四靜慮（四禪定）、四無量心（慈、悲、喜、舍）、四無色定、五神通；也能善巧教化十方每個如恒河沙數般的世界的所有眾生，使他們都能安住於十善業道、四靜慮、四無量心、四無色定、五神通；也能善巧教化十方一切世界的所有眾生，使他們都能安住於十善業道、四靜慮、四無量心、四無色定、五神通。憍尸迦（帝釋天）！這裡所說的如理思惟，是指以非二元、非不二元的方式，爲了求得無上正等菩提，而思惟般若波羅蜜多乃至佈施波羅蜜多；如果以非二元、非不二元的方式，爲了求得無上正等菩提，而思惟內空乃至無性自性空；如果以非二元、非不二元的方式，爲了求得無上正等菩提，而思惟四念住，廣而言之乃至一切相智。 再者，憍尸迦！如果善男子、善女人等對於這般若波羅蜜多，以無量的方式廣泛地為他人講述，宣示開導，顯明解釋，分別說明其義理，使他們容易理解，那麼他們所獲得的福德，勝過自己聽聞、受持、讀誦、精勤修學、如理思惟這般若波羅蜜多所獲得的功德無量倍數。憍尸迦！這裡所說的般若波羅蜜多的義理，是指這般若波羅蜜多所有的義理，不應該以二元對立的觀點來看待，也不應該以非二元對立的觀點來看待，它既非有相也非無相，既非入也非出，既非增也非減，既非染也非凈，既非生也非滅，既非取也非舍，既非執著也非不執著，既非住也非不住，既非真實也非不真實，既非相應也非不相應，既非和合也非離散，既非因緣也非非因緣，既非法也非非法，既非真如也非非真如，既非實際也非非實際，這樣的義理有無量無邊的方面。 再者，憍尸迦！如果善男子、善女人等

【English Translation】 English version They can skillfully teach all sentient beings in the three thousand great thousand worlds, enabling them to abide in the ten wholesome paths of action, the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, and the five supernormal powers; they can also skillfully teach all sentient beings in each of the worlds as numerous as the sands of the Ganges River in the ten directions, enabling them to abide in the ten wholesome paths of action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five supernormal powers; they can also skillfully teach all sentient beings in all the worlds of the ten directions, enabling them to abide in the ten wholesome paths of action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five supernormal powers. Kausika (Indra)! Here, 'reasoning properly' means, with a non-dual and non-non-dual approach, to contemplate the Prajnaparamita (Perfection of Wisdom) and even the Dana Paramita (Perfection of Giving) in order to seek the unsurpassed, perfect enlightenment; if with a non-dual and non-non-dual approach, to contemplate the inner emptiness and even the emptiness of self-nature in order to seek the unsurpassed, perfect enlightenment; if with a non-dual and non-non-dual approach, to contemplate the four foundations of mindfulness, and broadly speaking, even the all-knowing wisdom, in order to seek the unsurpassed, perfect enlightenment. Furthermore, Kausika! If good men and good women, regarding this Prajnaparamita, extensively explain it to others in countless ways, proclaiming, elucidating, clarifying, and distinguishing its meaning so that they can easily understand, the merit they gain surpasses by countless times the merit gained from personally hearing, upholding, reciting, diligently studying, and properly contemplating this Prajnaparamita. Kausika! The meaning of Prajnaparamita here refers to all the meanings of this Prajnaparamita, which should not be viewed with a dualistic perspective, nor should it be viewed with a non-dualistic perspective. It is neither with form nor without form, neither entering nor exiting, neither increasing nor decreasing, neither defiled nor pure, neither arising nor ceasing, neither grasping nor relinquishing, neither clinging nor non-clinging, neither abiding nor non-abiding, neither real nor unreal, neither corresponding nor non-corresponding, neither uniting nor separating, neither causal nor non-causal, neither dharma nor non-dharma, neither suchness nor non-suchness, neither reality nor non-reality. Such meanings have countless aspects. Furthermore, Kausika! If good men and good women, etc.

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女人等自於般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟，以無量門為他廣說，宣示開演顯了解釋，分別義趣令其易解，是善男子、善女人等所獲福聚過前福聚無量無邊。」

爾時，天帝釋白佛言：「世尊！諸善男子、善女人等應以種種巧妙文義，為他演說甚深般若波羅蜜多。」

佛言：「憍尸迦！如是！如是！如汝所說。諸善男子、善女人等應以種種巧妙文義，為他演說甚深般若波羅蜜多。憍尸迦！若善男子、善女人等能以種種巧妙文義，為他演說甚深般若波羅蜜多，是善男子、善女人等成就無量無數無邊不可思議大功德聚。

「憍尸迦！若善男子、善女人等盡其形壽以無量種上妙樂具、衣服、飲食、病緣、醫藥，供養恭敬、尊重讚歎十方各如殑伽沙界無量無數無邊如來、應、正等覺。有善男子、善女人等自於般若波羅蜜多至心聽聞、受持、讀誦、精勤修學、如理思惟，復依種種巧妙文義，以無量門廣為他說，宣示開演顯了解釋，分別義趣令其易解，是善男子、善女人等所獲福聚甚多於前。何以故？憍尸迦！由彼十方各如殑伽沙等世界無量無數無邊如來、應、正等覺，皆依般若波羅蜜多精勤修學，證得無上正等菩提。

「複次，憍尸迦！若善男子、善女人等無量無數無邊大

【現代漢語翻譯】 現代漢語譯本：如果善男信女們能夠從般若波羅蜜多（智慧的完美）中，至誠地聽聞、接受、誦讀、勤奮修習、如理思維，並以無量的方法為他人廣泛講述，宣示、開導、顯明、解釋，分別闡述其意義，使其容易理解，那麼這些善男信女所獲得的福德積累，將超過之前的福德積累，達到無量無邊的程度。 當時，天帝釋（Indra）對佛說：『世尊！那些善男信女應該用各種巧妙的文辭和意義，為他人演說甚深的般若波羅蜜多。』 佛說：『憍尸迦（Kauśika，天帝釋的別名）！是的，是的！正如你所說。那些善男信女應該用各種巧妙的文辭和意義，為他人演說甚深的般若波羅蜜多。憍尸迦！如果善男信女能夠用各種巧妙的文辭和意義，為他人演說甚深的般若波羅蜜多，那麼這些善男信女將成就無量無數無邊不可思議的大功德積累。』 『憍尸迦！如果善男信女們盡其一生，用無量種上等的妙樂器具、衣服、飲食、病時的醫藥等，供養、恭敬、尊重、讚歎十方如恒河沙數世界中無量無數無邊的如來（Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha）。如果有善男信女能夠從般若波羅蜜多中，至誠地聽聞、接受、誦讀、勤奮修習、如理思維，並且依據各種巧妙的文辭和意義，用無量的方法廣泛地為他人講述，宣示、開導、顯明、解釋，分別闡述其意義，使其容易理解，那麼這些善男信女所獲得的福德積累將遠遠超過前者。為什麼呢？憍尸迦！因為十方如恒河沙數世界中無量無數無邊的如來、應、正等覺，都是依靠般若波羅蜜多勤奮修習，才證得無上正等菩提（Anuttarā-samyak-saṃbodhi）。』 『再者，憍尸迦！如果善男信女們以無量無數無邊的大

【English Translation】 English version: If good men and good women can, from the Prajñāpāramitā (Perfection of Wisdom), wholeheartedly listen, receive, recite, diligently study, and contemplate according to the principles, and extensively explain it to others through countless methods, proclaiming, guiding, revealing, and interpreting, distinguishing its meanings to make it easily understood, then the accumulation of merit of these good men and good women will surpass the previous accumulation of merit, reaching immeasurable and boundless levels. At that time, Śakra, the lord of the gods (Indra), said to the Buddha: 『World Honored One! Those good men and good women should use various skillful words and meanings to expound the profound Prajñāpāramitā to others.』 The Buddha said: 『Kauśika (another name for Indra)! Yes, yes! It is as you say. Those good men and good women should use various skillful words and meanings to expound the profound Prajñāpāramitā to others. Kauśika! If good men and good women can use various skillful words and meanings to expound the profound Prajñāpāramitā to others, then these good men and good women will achieve immeasurable, countless, boundless, and inconceivable great accumulations of merit.』 『Kauśika! If good men and good women, throughout their lives, use countless kinds of superior and wonderful musical instruments, clothing, food, and medicine for illnesses, to offer, respect, honor, and praise the immeasurable, countless, and boundless Tathāgatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksaṃbuddhas (Perfectly Enlightened Ones) in the ten directions, each as numerous as the sands of the Ganges River. If there are good men and good women who can, from the Prajñāpāramitā, wholeheartedly listen, receive, recite, diligently study, and contemplate according to the principles, and further, based on various skillful words and meanings, extensively explain it to others through countless methods, proclaiming, guiding, revealing, and interpreting, distinguishing its meanings to make it easily understood, then the accumulation of merit of these good men and good women will far surpass the former. Why is that? Kauśika! Because all the immeasurable, countless, and boundless Tathāgatas, Arhats, and Samyaksaṃbuddhas in the ten directions, each as numerous as the sands of the Ganges River, all rely on the Prajñāpāramitā to diligently study and attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).』 『Furthermore, Kauśika! If good men and good women with immeasurable, countless, and boundless great

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劫以有所得而為方便，修行佈施乃至般若波羅蜜多。有善男子、善女人等於此般若波羅蜜多，以無所得而為方便，至心聽聞、受持、讀誦、精勤修學、如理思惟，復以種種巧妙文義，經須臾間為他辯說，宣示開演顯了解釋，分別義趣令其易解，所獲福聚甚多於前。憍尸迦！有所得者，謂善男子、善女人等修佈施時作如是念：『我能惠施，彼是受者，此是施果、施及施物。』彼修施時名住佈施，不名佈施波羅蜜多。修凈戒時作如是念：『我能持戒，為護于彼，此是戒果及所持戒。』彼修戒時名住凈戒，不名凈戒波羅蜜多。修安忍時作如是念：『我能修忍，為護彼故，此是忍果及忍自性。』彼修忍時名住安忍，不名安忍波羅蜜多。修精進時作如是念：『我能精進，為修斷彼，此精進果、精進自性。』彼精進時名住精進，不名精進波羅蜜多。修靜慮時作如是念：『我能修定，彼是定境，此是定果及定自性。』彼修定時名住靜慮，不名靜慮波羅蜜多。修般若時作如是念：『我能修慧，彼是慧境，此是慧果及慧自性。』彼修慧時名住般若，不名般若波羅蜜多。憍尸迦！是善男子、善女人等以有所得為方便故，不能圓滿佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。」

爾時，天帝釋白佛言：「世尊！諸菩薩摩訶薩云何修

【現代漢語翻譯】 現代漢語譯本：劫（kalpa，時間單位）以有所得之心作為方便，修行佈施乃至般若波羅蜜多（prajnaparamita，以智慧到達彼岸）。如果有善男子、善女人等，對於這般若波羅蜜多，以無所得之心作為方便，至誠聽聞、受持、讀誦、精勤修學、如理思維，又以種種巧妙的文辭義理，在短暫的時間內為他人辯說，宣示開導，顯明解釋，分別闡述其義理，使其容易理解，所獲得的福德積聚比前者多得多。憍尸迦（Kausika，天帝釋的別名）！所謂有所得，是指善男子、善女人等在修佈施時，心中想著：『我能給予，他是接受者，這是施捨的果報、施捨的行為以及施捨的物品。』他們這樣修佈施，叫做執著于佈施，不叫做佈施波羅蜜多。修持凈戒時，心中想著：『我能持戒，是爲了守護他們，這是持戒的果報以及所持的戒律。』他們這樣修持凈戒，叫做執著于凈戒，不叫做凈戒波羅蜜多。修安忍時，心中想著：『我能修忍，是爲了守護他們，這是忍辱的果報以及忍辱的自性。』他們這樣修忍辱，叫做執著于安忍，不叫做安忍波羅蜜多。修精進時，心中想著：『我能精進，是爲了斷除那些，這是精進的果報、精進的自性。』他們這樣修精進，叫做執著于精進，不叫做精進波羅蜜多。修靜慮時，心中想著：『我能修定，那是定的境界，這是定的果報以及定的自性。』他們這樣修定，叫做執著于靜慮，不叫做靜慮波羅蜜多。修般若時，心中想著：『我能修慧，那是智慧的境界，這是智慧的果報以及智慧的自性。』他們這樣修慧，叫做執著于般若，不叫做般若波羅蜜多。憍尸迦！這些善男子、善女人等因為以有所得之心作為方便，所以不能圓滿佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多。 這時，天帝釋對佛說：『世尊！諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）如何修

【English Translation】 English version: A kalpa (an eon) uses the concept of 'something to be gained' as a means to practice giving, and even prajnaparamita (perfection of wisdom). If there are good men and good women who, regarding this prajnaparamita, use the concept of 'nothing to be gained' as a means, sincerely listen, receive, recite, diligently study, contemplate according to the truth, and further, with various skillful words and meanings, for a short time, explain to others, proclaim and guide, clarify and interpret, and separately expound the meaning to make it easy to understand, the accumulation of merit they obtain is much greater than the former. Kausika (another name for Indra, the king of gods)! 'Something to be gained' refers to good men and good women who, when practicing giving, think: 'I am able to give, he is the receiver, this is the result of giving, the act of giving, and the things given.' When they practice giving in this way, it is called dwelling in giving, not the perfection of giving (dana paramita). When practicing pure precepts, they think: 'I am able to uphold the precepts, to protect them, this is the result of upholding the precepts and the precepts upheld.' When they practice pure precepts in this way, it is called dwelling in pure precepts, not the perfection of pure precepts (sila paramita). When practicing patience, they think: 'I am able to practice patience, to protect them, this is the result of patience and the nature of patience.' When they practice patience in this way, it is called dwelling in patience, not the perfection of patience (ksanti paramita). When practicing diligence, they think: 'I am able to be diligent, to eliminate those, this is the result of diligence, the nature of diligence.' When they practice diligence in this way, it is called dwelling in diligence, not the perfection of diligence (virya paramita). When practicing meditation, they think: 'I am able to practice meditation, that is the object of meditation, this is the result of meditation and the nature of meditation.' When they practice meditation in this way, it is called dwelling in meditation, not the perfection of meditation (dhyana paramita). When practicing wisdom, they think: 'I am able to practice wisdom, that is the object of wisdom, this is the result of wisdom and the nature of wisdom.' When they practice wisdom in this way, it is called dwelling in wisdom, not the perfection of wisdom (prajna paramita). Kausika! These good men and good women, because they use the concept of 'something to be gained' as a means, are unable to perfect giving, pure precepts, patience, diligence, meditation, and the perfection of wisdom. At that time, Indra, the king of gods, said to the Buddha: 'World Honored One! How do the Bodhisattva-Mahasattvas (great bodhisattvas) practice

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行而能圓滿佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多？」

佛言：「憍尸迦！若菩薩摩訶薩修佈施時，不得施者、受者、施果、施及施物，以無所得為方便故能滿佈施波羅蜜多；修凈戒時，不得持者、所護戒果及所持戒，以無所得為方便故能滿凈戒波羅蜜多；修安忍時，不得能忍、所護忍果及忍自性，以無所得為方便故能滿安忍波羅蜜多；修精進時，不得勤者、所為勤果及勤自性，以無所得為方便故能滿精進波羅蜜多；修靜慮時，不得定者、定境、定果及定自性，以無所得為方便故能滿靜慮波羅蜜多；修般若時，不得慧者、慧境、慧果及慧自性，以無所得為方便故能滿般若波羅蜜多。憍尸迦！諸菩薩摩訶薩應以如是無所得慧及以種種巧妙文義，宣說般若乃至佈施波羅蜜多。何以故？憍尸迦！于當來世有善男子、善女人等為他宣說相似般若乃至佈施波羅蜜多。初發無上菩提心者，聞彼所說相似般若乃至佈施波羅蜜多，心便迷謬退失中道，是故應以無所得慧及以種種巧妙文義，為發無上菩提心者宣說般若乃至佈施波羅蜜多。」

爾時，天帝釋白佛言：「世尊！云何名為宣說相似般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多？」

佛言：「憍尸迦！若善男子、善女人等說有所得般若波羅蜜多乃至

【現代漢語翻譯】 現代漢語譯本：如何才能圓滿地修行佈施、持戒、忍辱、精進、禪定、般若波羅蜜多呢？ 佛陀說：『憍尸迦（天帝釋）！如果菩薩摩訶薩在修佈施時，不執著于施者、受者、佈施的果報、佈施的行為以及佈施的物品，以無所得的智慧作為方便，就能圓滿佈施波羅蜜多；在修持戒時，不執著于持戒者、所守護的戒律果報以及所持守的戒律本身，以無所得的智慧作為方便，就能圓滿持戒波羅蜜多；在修忍辱時，不執著于能忍辱者、所守護的忍辱果報以及忍辱的自性，以無所得的智慧作為方便，就能圓滿忍辱波羅蜜多；在修精進時，不執著于精進者、所追求的精進果報以及精進的自性，以無所得的智慧作為方便，就能圓滿精進波羅蜜多；在修禪定時，不執著于入定者、禪定的境界、禪定的果報以及禪定的自性，以無所得的智慧作為方便，就能圓滿禪定波羅蜜多；在修般若時，不執著于有智慧者、智慧的境界、智慧的果報以及智慧的自性，以無所得的智慧作為方便，就能圓滿般若波羅蜜多。憍尸迦！諸位菩薩摩訶薩應當以這種無所得的智慧，以及各種巧妙的文辭義理，宣說般若乃至佈施波羅蜜多。為什麼呢？憍尸迦！在未來的世代，會有善男子、善女人等為他人宣說相似的般若乃至佈施波羅蜜多。那些初發無上菩提心的人，聽到他們所說的相似般若乃至佈施波羅蜜多，內心就會迷惑，退失中道。因此，應當以無所得的智慧以及各種巧妙的文辭義理，為發無上菩提心的人宣說般若乃至佈施波羅蜜多。』 當時，天帝釋問佛陀：『世尊！什麼叫做宣說相似的般若、禪定、精進、忍辱、持戒、佈施波羅蜜多呢？』 佛陀說：『憍尸迦！如果善男子、善女人等說有所得的般若波羅蜜多乃至

【English Translation】 English version: How can one perfectly practice giving, morality, patience, diligence, meditation, and prajna paramita? The Buddha said, 'Kausika (Indra)! If a Bodhisattva Mahasattva, when practicing giving, does not cling to the giver, the receiver, the result of giving, the act of giving, and the things given, and uses non-attainment as a means, then they can perfect the paramita of giving; when practicing morality, does not cling to the one who upholds morality, the result of the morality being protected, and the morality itself, and uses non-attainment as a means, then they can perfect the paramita of morality; when practicing patience, does not cling to the one who is patient, the result of patience being protected, and the nature of patience itself, and uses non-attainment as a means, then they can perfect the paramita of patience; when practicing diligence, does not cling to the one who is diligent, the result of diligence being pursued, and the nature of diligence itself, and uses non-attainment as a means, then they can perfect the paramita of diligence; when practicing meditation, does not cling to the one who meditates, the state of meditation, the result of meditation, and the nature of meditation itself, and uses non-attainment as a means, then they can perfect the paramita of meditation; when practicing prajna, does not cling to the one who has wisdom, the state of wisdom, the result of wisdom, and the nature of wisdom itself, and uses non-attainment as a means, then they can perfect the paramita of prajna. Kausika! All Bodhisattva Mahasattvas should use this wisdom of non-attainment, as well as various skillful words and meanings, to explain prajna and even the paramita of giving. Why is that? Kausika! In future generations, there will be good men and good women who will explain similar prajna and even the paramita of giving to others. Those who have initially generated the supreme Bodhi mind, upon hearing their explanations of similar prajna and even the paramita of giving, will become confused and lose the middle way. Therefore, one should use the wisdom of non-attainment and various skillful words and meanings to explain prajna and even the paramita of giving to those who have generated the supreme Bodhi mind.' At that time, Indra asked the Buddha, 'World Honored One! What is meant by explaining similar prajna, meditation, diligence, patience, morality, and the paramita of giving?' The Buddha said, 'Kausika! If good men and good women explain the paramita of prajna with attachment, and even

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佈施波羅蜜多，如是名為宣說相似般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多。」

時，天帝釋復白佛言：「世尊！云何善男子、善女人等說有所得般若乃至佈施波羅蜜多，名說相似般若乃至佈施波羅蜜多？」

佛言：「憍尸迦！若善男子、善女人等為發無上菩提心行六波羅蜜多者，說色乃至識無常、苦、無我，說眼處乃至意處無常、苦、無我，說色處乃至法處無常、苦、無我，說眼界乃至意界無常、苦、無我，說色界乃至法界無常、苦、無我，說眼識界乃至意識界無常、苦、無我，說眼觸乃至意觸無常、苦、無我，說眼觸為緣所生諸受乃至意觸為緣所生諸受無常、苦、無我，說四靜慮、四無量、四無色定無常、苦、無我，說四念住乃至一切相智無常、苦、無我，作如是言：『若有能依如是等法修行般若乃至佈施波羅蜜多，是行般若乃至佈施波羅蜜多。』復作是說：『修行般若乃至佈施波羅蜜多者，應求色乃至一切相智無常、苦、無我。若有能求如是等法修行般若乃至佈施波羅蜜多，是行般若乃至佈施波羅蜜多。』

「憍尸迦！若有如是求色乃至一切相智無常、苦、無我，依此等法修行般若乃至佈施波羅蜜多者，我說名為行有所得相似般若乃至佈施波羅蜜多。憍尸迦！若如前說，當知皆是說有

【現代漢語翻譯】 現代漢語譯本：『佈施波羅蜜多（Dāna pāramitā，佈施的完美）』，這樣就叫做宣說相似的般若（Prajñā，智慧）、靜慮（Dhyāna，禪定）、精進（Vīrya，努力）、安忍（Kṣānti，忍耐）、凈戒（Śīla，戒律）、佈施波羅蜜多。 當時，天帝釋（Śakra devānām indra，眾神之王）又對佛說：『世尊！什麼樣的善男子、善女人等，宣說有所得的般若乃至佈施波羅蜜多，被稱為宣說相似的般若乃至佈施波羅蜜多呢？』 佛說：『憍尸迦（Kauśika，天帝釋的別名）！如果善男子、善女人等爲了發起無上菩提心（anuttarā-saṃyak-saṃbodhi-citta，無上正等覺之心）而修行六波羅蜜多（ṣaṭ pāramitā，六種到達彼岸的修行），他們說色（rūpa，物質）乃至識（vijñāna，意識）是無常（anitya，無常）、苦（duḥkha，痛苦）、無我（anātman，無我），說眼處（cakṣurāyatana，眼根）乃至意處（manāyatana，意根）是無常、苦、無我，說色處（rūpāyatana，色塵）乃至法處（dharmāyatana，法塵）是無常、苦、無我，說眼界（cakṣurdhātu，眼界）乃至意界（manodhātu，意界）是無常、苦、無我，說**（此處原文缺失）乃至法界（dharmadhātu，法界）是無常、苦、無我，說眼識界（cakṣurvijñānadhātu，眼識界）乃至意識界（manovijñānadhātu，意識界）是無常、苦、無我，說眼觸（cakṣuḥsparśa，眼觸）乃至意觸（manaḥsparśa，意觸）是無常、苦、無我，說以眼觸為緣所生的諸受（vedanā，感受）乃至以意觸為緣所生的諸受是無常、苦、無我，說四靜慮（catvāri dhyānāni，四禪）、四無量（catvāri apramāṇāni，四無量心）、四無色定（catasra ārūpyasamāpattayaḥ，四無色定）是無常、苦、無我，說四念住（catvāri smṛtyupasthānāni，四念住）乃至一切相智（sarvākārajñatā，一切種智）是無常、苦、無我，並這樣說：『如果有人能夠依據這些法修行般若乃至佈施波羅蜜多，這就是修行般若乃至佈施波羅蜜多。』又這樣說：『修行般若乃至佈施波羅蜜多的人，應當尋求色乃至一切相智的無常、苦、無我。如果有人能夠尋求這些法來修行般若乃至佈施波羅蜜多，這就是修行般若乃至佈施波羅蜜多。』 『憍尸迦！如果有人這樣尋求色乃至一切相智的無常、苦、無我，並依據這些法修行般若乃至佈施波羅蜜多，我說這叫做修行有所得的相似般若乃至佈施波羅蜜多。憍尸迦！如果像前面所說的那樣，應當知道這都是在說有所得的。』

【English Translation】 English version: 『Dāna pāramitā (Perfection of Giving),』 this is called expounding similar Prajñā (Wisdom), Dhyāna (Meditation), Vīrya (Effort), Kṣānti (Patience), Śīla (Morality), and Dāna pāramitā. Then, Śakra devānām indra (King of the Gods) said to the Buddha, 『World Honored One! What kind of good men and good women, who speak of the Prajñā and Dāna pāramitā with attachment, are called expounding similar Prajñā and Dāna pāramitā?』 The Buddha said, 『Kauśika! If good men and good women, in order to generate the mind of anuttarā-saṃyak-saṃbodhi-citta (supreme perfect enlightenment), practice the six pāramitās (six perfections), they say that rūpa (form) and up to vijñāna (consciousness) are anitya (impermanent), duḥkha (suffering), and anātman (no-self); they say that cakṣurāyatana (eye base) and up to manāyatana (mind base) are impermanent, suffering, and no-self; they say that rūpāyatana (form object) and up to dharmāyatana (dharma object) are impermanent, suffering, and no-self; they say that cakṣurdhātu (eye element) and up to manodhātu (mind element) are impermanent, suffering, and no-self; they say that **(missing in original text) and up to dharmadhātu (dharma element) are impermanent, suffering, and no-self; they say that cakṣurvijñānadhātu (eye consciousness element) and up to manovijñānadhātu (mind consciousness element) are impermanent, suffering, and no-self; they say that cakṣuḥsparśa (eye contact) and up to manaḥsparśa (mind contact) are impermanent, suffering, and no-self; they say that the vedanā (feelings) arising from eye contact and up to the feelings arising from mind contact are impermanent, suffering, and no-self; they say that the catvāri dhyānāni (four meditations), catvāri apramāṇāni (four immeasurables), and catasra ārūpyasamāpattayaḥ (four formless absorptions) are impermanent, suffering, and no-self; they say that the catvāri smṛtyupasthānāni (four foundations of mindfulness) and up to sarvākārajñatā (omniscience) are impermanent, suffering, and no-self, and they say, 『If someone can practice Prajñā and Dāna pāramitā according to these dharmas, this is practicing Prajñā and Dāna pāramitā.』 They also say, 『Those who practice Prajñā and Dāna pāramitā should seek the impermanence, suffering, and no-self of rūpa and up to sarvākārajñatā. If someone can seek these dharmas to practice Prajñā and Dāna pāramitā, this is practicing Prajñā and Dāna pāramitā.』 『Kauśika! If someone seeks the impermanence, suffering, and no-self of rūpa and up to sarvākārajñatā in this way, and practices Prajñā and Dāna pāramitā according to these dharmas, I say this is called practicing similar Prajñā and Dāna pāramitā with attachment. Kauśika! If it is as said before, know that all of this is speaking with attachment.』

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所得相似般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等為發無上菩提心者宣說般若乃至佈施波羅蜜多，作如是言：『來！善男子！我當教汝修學般若乃至佈施波羅蜜多。若依我教而修學者，當速安住菩薩初地乃至十地。』憍尸迦！彼以有相及有所得而為方便，依合集想教修般若乃至佈施波羅蜜多，是謂宣說相似般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等為發無上菩提心者宣說般若乃至佈施波羅蜜多，作如是言：『來！善男子！我當教汝修學般若乃至佈施波羅蜜多。若依我教而修學者，速超聲聞及獨覺地。』憍尸迦！彼以有相及有所得而為方便，依合集想教修般若乃至佈施波羅蜜多，是謂宣說相似般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等為發無上菩提心者宣說般若乃至佈施波羅蜜多，作如是言：『來！善男子！我當教汝修學般若乃至佈施波羅蜜多。若依我教而修學者，速入菩薩正性離生。既入菩薩正性離生，便得菩薩無生法忍。既得菩薩無生法忍，便得菩薩殊勝神通。既得菩薩殊勝神通，能游十方一切佛土，從一佛國至一佛國，供養恭敬、尊重讚歎一切如來、應、正等覺，由此能速證得無上正等菩提。』憍尸迦！彼以有相及有所得而

【現代漢語翻譯】 現代漢語譯本 所獲得的只是相似的般若（prajna，智慧）乃至佈施波羅蜜多（dāna pāramitā，佈施的完美）。

「再者，憍尸迦（Kauśika，帝釋天）！如果善男子、善女人等為發無上菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等覺之心）的人宣說般若乃至佈施波羅蜜多，這樣說：『來！善男子！我將教你修學般若乃至佈施波羅蜜多。如果依照我的教導而修學者，將迅速安住于菩薩初地乃至十地。』憍尸迦！他們以有相（sa-nimitta，有執著的相）和有所得（sa-upalambha，有所得的心）作為方便，依據合集想（saṃghāta-saṃjñā，認為事物是組合而成的想法）教導修習般若乃至佈施波羅蜜多，這被稱為宣說相似的般若乃至佈施波羅蜜多。

「再者，憍尸迦！如果善男子、善女人等為發無上菩提心的人宣說般若乃至佈施波羅蜜多，這樣說：『來！善男子！我將教你修學般若乃至佈施波羅蜜多。如果依照我的教導而修學者，將迅速超越聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）的境界。』憍尸迦！他們以有相和有所得作為方便，依據合集想教導修習般若乃至佈施波羅蜜多，這被稱為宣說相似的般若乃至佈施波羅蜜多。

「再者，憍尸迦！如果善男子、善女人等為發無上菩提心的人宣說般若乃至佈施波羅蜜多，這樣說：『來！善男子！我將教你修學般若乃至佈施波羅蜜多。如果依照我的教導而修學者，將迅速進入菩薩正性離生（bodhisattva-samyaktva-niyāma-avakrānti，菩薩不退轉的境界）。一旦進入菩薩正性離生，便能獲得菩薩無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的理解）。一旦獲得菩薩無生法忍，便能獲得菩薩殊勝神通（abhijñā，超自然能力）。一旦獲得菩薩殊勝神通，便能遊歷十方一切佛土，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎一切如來（tathāgata）、應（arhat）、正等覺（samyak-saṃbuddha），由此能迅速證得無上正等菩提。』憍尸迦！他們以有相和有所得作為方便，

【English Translation】 English version What is obtained is only similar prajna (wisdom) and similar dāna pāramitā (perfection of giving).

Furthermore, Kauśika! If good men or good women, for those who have generated the mind for unsurpassed Bodhi (anuttarā-samyak-saṃbodhi-citta, the mind for supreme perfect enlightenment), expound on prajna and dāna pāramitā, saying: 『Come! Good man! I will teach you to practice prajna and dāna pāramitā. If you practice according to my teachings, you will quickly abide in the first Bodhisattva ground up to the tenth ground.』 Kauśika! They, using the characteristics of form (sa-nimitta, having attachment to form) and attainment (sa-upalambha, having a mind of attainment) as a means, and based on the idea of aggregation (saṃghāta-saṃjñā, the idea that things are composed of parts), teach the practice of prajna and dāna pāramitā. This is called expounding similar prajna and dāna pāramitā.

Furthermore, Kauśika! If good men or good women, for those who have generated the mind for unsurpassed Bodhi, expound on prajna and dāna pāramitā, saying: 『Come! Good man! I will teach you to practice prajna and dāna pāramitā. If you practice according to my teachings, you will quickly transcend the grounds of Śrāvakas (śrāvaka, those who hear the teachings) and Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own).』 Kauśika! They, using the characteristics of form and attainment as a means, and based on the idea of aggregation, teach the practice of prajna and dāna pāramitā. This is called expounding similar prajna and dāna pāramitā.

Furthermore, Kauśika! If good men or good women, for those who have generated the mind for unsurpassed Bodhi, expound on prajna and dāna pāramitā, saying: 『Come! Good man! I will teach you to practice prajna and dāna pāramitā. If you practice according to my teachings, you will quickly enter the Bodhisattva's stage of assurance (bodhisattva-samyaktva-niyāma-avakrānti, the stage of non-retrogression for Bodhisattvas). Once you enter the Bodhisattva's stage of assurance, you will obtain the Bodhisattva's acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti, understanding of the non-arising and non-ceasing of all phenomena). Once you obtain the Bodhisattva's acceptance of the non-arising of dharmas, you will obtain the Bodhisattva's extraordinary supernormal powers (abhijñā, supernatural abilities). Once you obtain the Bodhisattva's extraordinary supernormal powers, you will be able to travel to all the Buddha lands in the ten directions, from one Buddha land to another, making offerings, paying respect, honoring, and praising all the Tathāgatas (tathāgata), Arhats (arhat), and Samyak-saṃbuddhas (samyak-saṃbuddha), and thereby quickly attain unsurpassed perfect enlightenment.』 Kauśika! They, using the characteristics of form and attainment as a means,

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為方便，依合集想教修般若乃至佈施波羅蜜多，是謂宣說相似般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等告菩薩乘種姓者言：『若於般若波羅蜜多至心聽聞、受持、讀誦、精勤修學、如理思惟，決定當獲無量無數無邊功德。』憍尸迦！彼以有相及有所得而為方便作如是說，是謂宣說相似般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等告菩薩乘種姓者言：『汝於過去未來現在一切如來、應、正、等覺，從初發心至得無上正等菩提所有善根，皆應隨喜一切合集，為諸有情迴向無上正等菩提。』憍尸迦！彼以有相及有所得而為方便作如是說，是謂宣說相似般若乃至佈施波羅蜜多。」

爾時，天帝釋白佛言：「世尊！云何名為宣說真正般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多？」

佛言：「憍尸迦！若善男子、善女人等說無所得般若波羅蜜多乃至佈施波羅蜜多，如是名為宣說真正般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多。」

時，天帝釋復白佛言：「世尊！云何善男子、善女人等說無所得般若乃至佈施波羅蜜多，名說真正般若乃至佈施波羅蜜多？」

佛言：「憍尸迦！若善男子、善女人等為發無上菩提心者宣說般若乃至佈施波羅蜜多

【現代漢語翻譯】 現代漢語譯本 爲了方便，如果有人想教導修行般若（prajna，智慧）乃至佈施波羅蜜多（dana paramita，佈施的完美），這被稱為宣說相似的般若乃至佈施波羅蜜多。 『再者，憍尸迦（Kausika，帝釋天）！如果善男子、善女人等告訴菩薩乘（Bodhisattva-yana，菩薩的修行道路）的修行者說：『如果對般若波羅蜜多至誠聽聞、受持、讀誦、精勤修學、如理思惟，必定會獲得無量無數無邊的功德。』憍尸迦！他們以有相（sakara，有形式的）和有所得（sopadhi，有所執著的）作為方便而這樣說，這被稱為宣說相似的般若乃至佈施波羅蜜多。 『再者，憍尸迦！如果善男子、善女人等告訴菩薩乘的修行者說：『你對於過去、未來、現在一切如來（Tathagata，佛）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺悟者），從最初發心到獲得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）的所有善根，都應當隨喜一切併合集起來，為一切有情（sattva，眾生）迴向無上正等菩提。』憍尸迦！他們以有相和有所得作為方便而這樣說，這被稱為宣說相似的般若乃至佈施波羅蜜多。』 這時，天帝釋（Sakradevanam Indra，眾天之王）對佛說：『世尊！如何稱為宣說真正的般若、靜慮（dhyana，禪定）、精進（virya，努力）、安忍（ksanti，忍耐）、凈戒（sila，戒律）、佈施波羅蜜多？』 佛說：『憍尸迦！如果善男子、善女人等說無所得（anupalambha，無所執著的）般若波羅蜜多乃至佈施波羅蜜多，這稱為宣說真正的般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多。』 這時，天帝釋又對佛說：『世尊！如何善男子、善女人等說無所得般若乃至佈施波羅蜜多，稱為宣說真正的般若乃至佈施波羅蜜多？』 佛說：『憍尸迦！如果善男子、善女人等為發無上菩提心（anuttara-bodhicitta，無上菩提心）的人宣說般若乃至佈施波羅蜜多

【English Translation】 English version For convenience, if one wishes to teach the practice of prajna (wisdom) and even dana paramita (the perfection of giving), it is called teaching similar prajna and even dana paramita. 『Furthermore, Kausika (Indra, the king of gods)! If good men or good women tell those of the Bodhisattva-yana (the path of a Bodhisattva) lineage, 『If you sincerely listen to, uphold, recite, diligently study, and contemplate according to the principles of prajna paramita, you will surely obtain immeasurable, countless, and boundless merits.』 Kausika! They speak in this way using the expedient of form (sakara) and attainment (sopadhi), and this is called teaching similar prajna and even dana paramita. 『Furthermore, Kausika! If good men or good women tell those of the Bodhisattva-yana lineage, 『You should rejoice in and gather together all the roots of goodness of all the Tathagatas (Buddhas), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones) of the past, future, and present, from their initial aspiration to attaining anuttara-samyak-sambodhi (supreme perfect enlightenment), and dedicate them to all sentient beings (sattva) for the sake of supreme perfect enlightenment.』 Kausika! They speak in this way using the expedient of form and attainment, and this is called teaching similar prajna and even dana paramita.』 At that time, Sakradevanam Indra (the king of gods) said to the Buddha, 『World Honored One! What is called teaching the true prajna, dhyana (meditation), virya (effort), ksanti (patience), sila (morality), and dana paramita?』 The Buddha said, 『Kausika! If good men or good women speak of the non-attainment (anupalambha) of prajna paramita and even dana paramita, this is called teaching the true prajna, dhyana, virya, ksanti, sila, and dana paramita.』 Then, Sakradevanam Indra again said to the Buddha, 『World Honored One! How do good men or good women speak of the non-attainment of prajna and even dana paramita, and call it teaching the true prajna and even dana paramita?』 The Buddha said, 『Kausika! If good men or good women teach prajna and even dana paramita to those who have generated the aspiration for supreme enlightenment (anuttara-bodhicitta),

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，作如是言：『來！善男子！應修般若乃至佈施波羅蜜多。汝正修時，不應觀色若常若無常、若樂若苦、若我若無我，不應觀受、想、行、識若常若無常、若樂若苦、若我若無我；如是不應觀眼處乃至意處，色處乃至法處，眼界乃至意界，色界乃至法界，眼識界乃至意識界，眼觸乃至意觸，眼觸為緣所生諸受乃至意觸為緣所生諸受，四靜慮、四無量、四無色定，四念住乃至一切相智若常若無常、若樂若苦、若我若無我。何以故？善男子！色色自性空，乃至一切相智一切相智自性空；是色自性即非自性，乃至是一切相智自性即非自性，若非自性即是般若乃至佈施波羅蜜多。於此般若乃至佈施波羅蜜多，色不可得，彼常無常、樂苦、我無我亦不可得，乃至一切相智不可得，彼常無常、樂苦、我無我亦不可得。所以者何？此中尚無色等可得，何況有彼常無常、樂苦、我無我可得！善男子！汝若能修如是般若乃至佈施波羅蜜多，是修般若乃至佈施波羅蜜多。』憍尸迦！是善男子、善女人等作此等說，是謂宣說真正般若乃至佈施波羅蜜多。

「複次，憍尸迦！若善男子、善女人等為發無上菩提心者宣說般若乃至佈施波羅蜜多，作如是言：『來！善男子！我當教汝修學般若乃至佈施波羅蜜多。汝修學時，勿觀諸法有少可住、

【現代漢語翻譯】 現代漢語譯本：他們這樣說：『來！善男子！你應該修習般若（智慧）乃至佈施波羅蜜多（到達彼岸的佈施）。當你正修習時，不應該觀察色（物質現象）是常還是無常，是樂還是苦，是有我還是無我；不應該觀察受（感受）、想（概念）、行（意志）、識（意識）是常還是無常，是樂還是苦，是有我還是無我；同樣地，不應該觀察眼處（眼根）乃至意處（意根），色處（色塵）乃至法處（法塵），眼界（眼識界）乃至意界（意識界），乃至法界（法識界），眼識界（眼識）乃至意識界（意識），眼觸（眼根與色塵的接觸）乃至意觸（意根與法塵的接觸），眼觸為緣所生的諸受乃至意觸為緣所生的諸受，四靜慮（四種禪定）、四無量（四種慈悲喜捨）、四無色定（四種無色禪定），四念住（四種觀想方法）乃至一切相智（佛陀的智慧）是常還是無常，是樂還是苦，是有我還是無我。為什麼呢？善男子！自性是空的，乃至一切相智的一切相智自性是空的；這色的自性即非自性，乃至一切相智的自性即非自性，若非自性即是般若乃至佈施波羅蜜多。在這般若乃至佈施波羅蜜多中，色是不可得的，它的常無常、樂苦、我無我也不可得，乃至一切相智是不可得的，它的常無常、樂苦、我無我也不可得。這是為什麼呢？因為這裡連色等都不可得，何況有它們的常無常、樂苦、我無我可得！善男子！你如果能修習這樣的般若乃至佈施波羅蜜多，就是修習般若乃至佈施波羅蜜多。』憍尸迦（帝釋天）！這些善男子、善女人等這樣說，就是宣說真正的般若乃至佈施波羅蜜多。 再說，憍尸迦！如果善男子、善女人等為發無上菩提心（追求最高覺悟的心）的人宣說般若乃至佈施波羅蜜多，這樣說：『來！善男子！我將教你修學般若乃至佈施波羅蜜多。當你修學時，不要認為諸法有少許可以執著、

【English Translation】 English version: They speak thus: 'Come! Good man! You should cultivate Prajna (wisdom) up to Dana Paramita (perfection of giving). When you are cultivating, you should not observe form (material phenomena) as permanent or impermanent, as pleasure or pain, as self or non-self; you should not observe feeling, perception, volition, and consciousness as permanent or impermanent, as pleasure or pain, as self or non-self; likewise, you should not observe the eye base up to the mind base, the form base up to the dharma base, the eye realm up to the mind realm, up to the dharma realm, the eye consciousness realm up to the mind consciousness realm, eye contact up to mind contact, the feelings born of eye contact up to the feelings born of mind contact, the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, the four foundations of mindfulness up to all-knowing wisdom (Buddha's wisdom) as permanent or impermanent, as pleasure or pain, as self or non-self. Why is that? Good man! The self-nature is empty, up to the self-nature of all-knowing wisdom is empty; the self-nature of this form is not self-nature, up to the self-nature of all-knowing wisdom is not self-nature, if it is not self-nature, then it is Prajna up to Dana Paramita. In this Prajna up to Dana Paramita, form is unattainable, its permanence or impermanence, pleasure or pain, self or non-self are also unattainable, up to all-knowing wisdom is unattainable, its permanence or impermanence, pleasure or pain, self or non-self are also unattainable. Why is this? Because even form etc. are not attainable here, how much less are their permanence or impermanence, pleasure or pain, self or non-self attainable! Good man! If you can cultivate such Prajna up to Dana Paramita, that is cultivating Prajna up to Dana Paramita.' Kausika (Indra)! These good men and good women, speaking thus, are said to be proclaiming the true Prajna up to Dana Paramita. Furthermore, Kausika! If good men and good women proclaim Prajna up to Dana Paramita to those who have generated the mind for unsurpassed Bodhi (the mind for supreme enlightenment), saying thus: 'Come! Good man! I will teach you to cultivate Prajna up to Dana Paramita. When you are cultivating, do not consider that any dharma has anything to abide in,

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可超、可入、可得、可證、可聽聞等所獲功德及可隨喜迴向菩提。何以故？善男子！於此般若乃至佈施波羅蜜多，畢竟無有少法可住、可超、可入、可得、可證、可聽聞等所獲功德及可隨喜迴向菩提。所以者何？以一切法自性皆空，若自性空則無所有，若無所有即是般若乃至佈施波羅蜜多。於此般若乃至佈施波羅蜜多，竟無少法有入有出、有生有滅、有斷有常、有一有異、有來有去而可得者。』

「憍尸迦！是善男子、善女人等作此等說，與上黑品一切相違，是說真正般若、靜慮、精進、安忍、凈戒、佈施波羅蜜多。以是故，憍尸迦！諸善男子、善女人等應于般若波羅蜜多，以無所得而為方便，至心聽聞、受持、讀誦、精勤修學、如理思惟，當以種種巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解。憍尸迦！由此緣故我作是說：若善男子、善女人等於此般若波羅蜜多，以無所得而為方便，至心聽聞、受持、讀誦、精勤修學、如理思惟，復以種種巧妙文義，經須臾間為他辯說，宣示開演顯了解釋，分別義趣令其易解，所獲福聚甚多於前。

「複次，憍尸迦！若善男子、善女人等教贍部洲諸有情類皆令住預流果，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世

【現代漢語翻譯】 現代漢語譯本： 『超越、進入、獲得、證悟、聽聞等所獲得的功德，以及可以隨喜迴向菩提。為什麼呢？善男子！對於這般若乃至佈施波羅蜜多（paramita，意為「到彼岸」），實際上沒有任何法可以安住、可以超越、可以進入、可以獲得、可以證悟、可以聽聞等所獲得的功德，以及可以隨喜迴向菩提。這是為什麼呢？因為一切法的自性都是空性的，如果自性是空性的，那就什麼都沒有，如果什麼都沒有，那就是般若乃至佈施波羅蜜多。對於這般若乃至佈施波羅蜜多，實際上沒有任何法有進入有出去、有生有滅、有斷有常、有一有異、有來有去可以被獲得。』 『憍尸迦（Kausika，天帝釋的別名）！這些善男子、善女人等這樣說，與前面所說的黑品完全相反，這是在說真正的般若、靜慮（dhyana，禪定）、精進（virya，努力）、安忍（ksanti，忍耐）、凈戒（sila，戒律）、佈施波羅蜜多。因此，憍尸迦！諸位善男子、善女人等應該對於般若波羅蜜多，以無所得作為方便，至誠地聽聞、受持、讀誦、精勤修學、如理思維，應當以種種巧妙的文義為他人廣泛解說，宣示開演，顯明解釋，分別義理，使他們容易理解。憍尸迦！因為這個緣故，我這樣說：如果善男子、善女人等對於這般若波羅蜜多，以無所得作為方便，至誠地聽聞、受持、讀誦、精勤修學、如理思維，又以種種巧妙的文義，在短暫的時間裡為他人辯說，宣示開演，顯明解釋，分別義理，使他們容易理解，所獲得的福德聚集比之前更多。 『再者，憍尸迦！如果善男子、善女人等教導贍部洲（Jambudvipa，指我們所居住的世界）的所有眾生都安住于預流果（srotaapanna，初果），你認為如何？這些善男子、善女人等由此因緣得到的福德多不多？』 天帝釋說：『非常多！世尊！』

【English Translation】 English version: 'The merits acquired through transcending, entering, attaining, realizing, hearing, etc., and the merits of rejoicing and dedicating to Bodhi. Why is that? Good man! Regarding this Prajna (wisdom) and even Dana Paramita (perfection of giving), there is actually no dharma (teaching) that can be dwelled in, transcended, entered, attained, realized, heard, etc., and no merits that can be rejoiced in and dedicated to Bodhi. Why is this so? Because the self-nature of all dharmas is emptiness. If the self-nature is emptiness, then there is nothing. If there is nothing, then that is Prajna and even Dana Paramita. Regarding this Prajna and even Dana Paramita, there is actually no dharma that has entering and exiting, arising and ceasing, annihilation and permanence, oneness and otherness, coming and going that can be attained.' 'Kausika! These good men and good women who speak in this way are completely contrary to the previously mentioned dark side. They are speaking of the true Prajna, Dhyana (meditation), Virya (effort), Ksanti (patience), Sila (morality), and Dana Paramita. Therefore, Kausika! All good men and good women should, regarding Prajna Paramita, use non-attainment as a means, sincerely listen, uphold, recite, diligently study, and contemplate according to the truth. They should widely explain it to others with various skillful words and meanings, proclaim and expound, clearly explain, and distinguish the meaning so that it is easy to understand. Kausika! For this reason, I say this: If good men and good women, regarding this Prajna Paramita, use non-attainment as a means, sincerely listen, uphold, recite, diligently study, and contemplate according to the truth, and also use various skillful words and meanings to explain it to others for a short time, proclaim and expound, clearly explain, and distinguish the meaning so that it is easy to understand, the accumulation of merit they obtain is much greater than before.' 'Furthermore, Kausika! If good men and good women teach all sentient beings in Jambudvipa to abide in the Srotaapanna (stream-enterer) fruit, what do you think? Would these good men and good women obtain much merit from this cause?' Indra said, 'Very much, World Honored One!'

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尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切預流及預流果皆是般若波羅蜜多所流出故。

「複次，憍尸迦！置贍部洲諸有情類。若善男子、善女人等教四大洲一切有情，若小千界一切有情，若中千界一切有情，若此三千大千世界一切有情，若復十方各如殑伽沙等世界一切有情，若盡十方無邊世界一切有情皆令住預流果，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切預流及預流果皆是般若波羅蜜多所流出故。

「複次，憍尸

【現代漢語翻譯】 現代漢語譯本 天帝釋說：『非常多！世尊！非常多！善逝！』 佛說：『憍尸迦（天帝釋的名字）！如果善男子、善女人等對於這《般若波羅蜜多》（智慧的完美）經典，用無量的方法和巧妙的文辭為他人廣泛講述，宣示開導，顯明解釋，分別其中的意義，使他們容易理解，並且這樣說：『來！善男子！你應該對於這甚深的《般若波羅蜜多》，至誠地聽聞、接受、讀誦，使之通達明瞭，如理思維，依照這個法門應當勤奮修學。』這些善男子、善女人等所獲得的功德比之前所說的還要多。為什麼呢？憍尸迦！一切預流（須陀洹）以及預流果（須陀洹果）都是從《般若波羅蜜多》流出的緣故。 『再者，憍尸迦！假設不考慮贍部洲（我們所居住的這個世界）的所有眾生。如果善男子、善女人等教導四大洲的一切眾生，或者小千世界的一切眾生，或者中千世界的一切眾生，或者這個三千大千世界的一切眾生，或者十方各如恒河沙數的世界的一切眾生，或者盡十方無邊世界的一切眾生，都讓他們安住于預流果，你認為如何？這些善男子、善女人等由此因緣得到的福德多不多？』 天帝釋說：『非常多！世尊！非常多！善逝！』 佛說：『憍尸迦！如果善男子、善女人等對於這《般若波羅蜜多》，用無量的方法和巧妙的文辭為他人廣泛講述，宣示開導，顯明解釋，分別其中的意義，使他們容易理解，並且這樣說：『來！善男子！你應該對於這甚深的《般若波羅蜜多》，至誠地聽聞、接受、讀誦，使之通達明瞭，如理思維，依照這個法門應當勤奮修學。』這些善男子、善女人等所獲得的功德比之前所說的還要多。為什麼呢？憍尸迦！一切預流以及預流果都是從《般若波羅蜜多》流出的緣故。 『再者，憍尸

【English Translation】 English version Śakra (Indra) said, 'Very much, Lord! Very much, Sugata!' The Buddha said, 'Kauśika (Śakra's name)! If good men or good women, regarding this Prajñāpāramitā (Perfection of Wisdom), extensively explain it to others using countless methods and skillful words, proclaim and elucidate it, clarify and interpret it, distinguishing its meanings to make them easy to understand, and further say: 'Come! Good men! You should, regarding this profound Prajñāpāramitā, sincerely listen, receive, recite, make it thoroughly understood, contemplate it according to the principles, and diligently study according to this Dharma teaching.' The merit acquired by these good men and good women is much greater than before. Why is that? Kauśika! All Stream-enterers (Srotāpanna) and the fruit of Stream-entry (Srotāpanna-phala) are derived from the Prajñāpāramitā. 'Furthermore, Kauśika! Setting aside all sentient beings in Jambudvīpa (the world we live in). If good men or good women teach all sentient beings in the four continents, or all sentient beings in a small chiliocosm, or all sentient beings in a medium chiliocosm, or all sentient beings in this great trichiliocosm, or all sentient beings in each of the worlds as numerous as the sands of the Ganges in the ten directions, or all sentient beings in the boundless worlds of the ten directions, and cause them all to abide in the fruit of Stream-entry, what do you think? Would the merit gained by these good men and good women due to this cause be much or not?' Śakra said, 'Very much, Lord! Very much, Sugata!' The Buddha said, 'Kauśika! If good men or good women, regarding this Prajñāpāramitā, extensively explain it to others using countless methods and skillful words, proclaim and elucidate it, clarify and interpret it, distinguishing its meanings to make them easy to understand, and further say: 'Come! Good men! You should, regarding this profound Prajñāpāramitā, sincerely listen, receive, recite, make it thoroughly understood, contemplate it according to the principles, and diligently study according to this Dharma teaching.' The merit acquired by these good men and good women is much greater than before. Why is that? Kauśika! All Stream-enterers and the fruit of Stream-entry are derived from the Prajñāpāramitā. 'Furthermore, Kauśika!

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迦！若善男子、善女人等教贍部洲諸有情類皆令安住一來、不還、阿羅漢果。于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切一來及一來果乃至阿羅漢及阿羅漢果皆是般若波羅蜜多所流出故。

「複次，憍尸迦！置贍部洲諸有情類。若善男子、善女人等教四大洲一切有情，若小千界一切有情，若中千界一切有情，若此三千大千世界一切有情，若復十方各如殑伽沙等世界一切有情，若盡十方無邊世界一切有情皆令安住一來、不還、阿羅漢果，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜

【現代漢語翻譯】 現代漢語譯本：佛陀對憍尸迦（天帝釋的別名）說：『如果善男子、善女人教導贍部洲（人所居住的世界）的所有眾生，使他們都安住於一來果（須陀洹果，證悟初果）、不還果（阿那含果，證悟三果）、阿羅漢果（證悟四果，斷盡煩惱）。你認為如何？這些善男子、善女人因此得到的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝（佛的尊號）！』 佛陀說：『憍尸迦！如果善男子、善女人對於這《般若波羅蜜多》（以智慧到達彼岸的法門），用無量的方法和巧妙的文辭為他人廣泛解說，宣講、開示、闡明、解釋，分別說明其意義，使他們容易理解，並且這樣說：『來！善男子！你應該對這甚深的《般若波羅蜜多》，至誠地聽聞、接受、持守、讀誦，使之通達明瞭，如理思維，依照這個法門勤奮修學。』這些善男子、善女人所獲得的功德比前面所說的還要多。為什麼呢？憍尸迦！一切的一來果以及證得一來果的聖者，乃至阿羅漢以及證得阿羅漢果的聖者，都是從《般若波羅蜜多》流出的。』 『再者，憍尸迦！先放下贍部洲的眾生不說。如果善男子、善女人教導四大洲（包括贍部洲在內的四個大洲）的一切眾生，或者小千世界（由一千個小世界組成的世界）的一切眾生，或者中千世界（由一千個小千世界組成的世界）的一切眾生，或者這三千大千世界（由一千個中千世界組成的世界）的一切眾生，或者十方世界，每個世界都如恒河沙數一樣多的世界的一切眾生，或者盡十方無邊世界的一切眾生，都使他們安住於一來果、不還果、阿羅漢果。你認為如何？這些善男子、善女人因此得到的福德多不多？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛陀說：『憍尸迦！如果善男子、善女人對於這《般若波羅蜜多》，用無量的方法和巧妙的文辭為他人廣泛解說，宣講、開示、闡明、解釋，分別說明其意義，使他們容易理解，並且這樣說：『來！善男子！你應該對這甚深的《般若波羅蜜多》至誠地聽聞、受持、讀誦，使之通達明瞭，如理思維，依照這個法門勤奮修學。』這些善男子、善女人所獲得的功德比前面所說的還要多。為什麼呢？憍尸迦！一切的一來果以及證得一來果的聖者，乃至阿羅漢以及證得阿羅漢果的聖者，都是從《般若波羅蜜多》流出的。』

【English Translation】 English version: The Buddha said to Kausika (another name for Sakra, the king of gods): 'If a virtuous man or woman were to teach all sentient beings in Jambudvipa (the world inhabited by humans), causing them to abide in the fruit of Once-Returner (Sotapanna, the first stage of enlightenment), Non-Returner (Anagami, the third stage of enlightenment), and Arhat (the fourth and final stage of enlightenment, having extinguished all defilements). What do you think? Would these virtuous men and women gain much merit from this cause?' Sakra replied: 'Very much, O Lord! Very much, O Sugata (an epithet of the Buddha)!' The Buddha said: 'Kausika! If a virtuous man or woman, regarding this Prajnaparamita (the perfection of wisdom), were to extensively explain it to others using countless methods and skillful language, proclaiming, revealing, elucidating, and interpreting it, distinguishing its meanings to make them easily understood, and further saying: 『Come! Virtuous man! You should sincerely listen to, accept, uphold, recite, and thoroughly understand this profound Prajnaparamita, contemplate it according to the Dharma, and diligently practice according to this teaching.』 The merit gained by these virtuous men and women would be far greater than the former. Why is that? Kausika! All Once-Returners and those who have attained the fruit of Once-Returner, up to Arhats and those who have attained the fruit of Arhat, all originate from Prajnaparamita.' Furthermore, Kausika! Setting aside the sentient beings of Jambudvipa, if a virtuous man or woman were to teach all sentient beings of the four continents (including Jambudvipa), or all sentient beings of a small chiliocosm (a world system of one thousand small worlds), or all sentient beings of a medium chiliocosm (a world system of one thousand small chiliocosms), or all sentient beings of this great chiliocosm (a world system of one thousand medium chiliocosms), or all sentient beings of the ten directions, each world as numerous as the sands of the Ganges River, or all sentient beings of the boundless worlds of the ten directions, causing them all to abide in the fruit of Once-Returner, Non-Returner, and Arhat. What do you think? Would these virtuous men and women gain much merit from this cause?' Sakra replied: 'Very much, O Lord! Very much, O Sugata!' The Buddha said: 'Kausika! If a virtuous man or woman, regarding this Prajnaparamita, were to extensively explain it to others using countless methods and skillful language, proclaiming, revealing, elucidating, and interpreting it, distinguishing its meanings to make them easily understood, and further saying: 『Come! Virtuous man! You should sincerely listen to, accept, uphold, recite, and thoroughly understand this profound Prajnaparamita, contemplate it according to the Dharma, and diligently practice according to this teaching.』 The merit gained by these virtuous men and women would be far greater than the former. Why is that? Kausika! All Once-Returners and those who have attained the fruit of Once-Returner, up to Arhats and those who have attained the fruit of Arhat, all originate from Prajnaparamita.'

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多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切一來及一來果乃至阿羅漢及阿羅漢果皆是般若波羅蜜多所流出故。

「複次，憍尸迦！若善男子、善女人等教贍部洲諸有情類皆令安住獨覺菩提，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多至、心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切獨覺、獨覺菩提皆是般若波羅蜜多所流出故。

「複次，憍尸迦！置贍部洲諸有情類。若善男子、善女人等教四大洲一切有情，若小千界一切有情，若中千界一切有情，若此三千大千世界一切有情，若復十方各如殑伽沙等世界一切有情，若盡十方無邊世界一切有情皆令安住獨覺菩提。于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛

【現代漢語翻譯】 現代漢語譯本 『如果有人能至誠地聽聞、接受、持守、讀誦、使之通達明瞭、如理思維，並依此法門勤奮修學，那麼這個人所獲得的功德比之前所說的還要多。』為什麼呢？憍尸迦（天帝釋）！因為一切一來（梵語：Sakrdagamin，佛教修行果位之一）和一來果，乃至阿羅漢（梵語：Arhat，佛教修行最高果位之一）和阿羅漢果，都是從般若波羅蜜多（梵語：Prajnaparamita，智慧到彼岸）中流出的。 『再者，憍尸迦！如果善男子、善女人教導贍部洲（梵語：Jambudvipa，我們所居住的世界）的所有眾生都安住于獨覺菩提（梵語：Pratyekabuddha-bodhi，不需他人教導，自己覺悟的智慧），你認為如何？這些善男子、善女人因此所獲得的福德多不多呢？』 天帝釋回答說：『非常多！世尊！非常多！善逝（佛的尊號）！』 佛說：『憍尸迦！如果善男子、善女人對於這般若波羅蜜多，用無量的方法、巧妙的文辭為他人廣泛解說，宣講、開示、闡明、解釋，分別說明其義理，使他們容易理解，並且這樣說：『來！善男子！你應該對這甚深的般若波羅蜜多至誠地聽聞、接受、持守、讀誦、使之通達明瞭、如理思維，並依此法門勤奮修學。』那麼這些善男子、善女人所獲得的功德比之前所說的還要多。為什麼呢？憍尸迦！因為一切獨覺和獨覺菩提都是從般若波羅蜜多中流出的。 『再者，憍尸迦！先放下贍部洲的所有眾生不說。如果善男子、善女人教導四大洲（佛教宇宙觀中的四大洲）的一切眾生，或者小千世界（佛教宇宙觀中的一個世界單位）的一切眾生，或者中千世界（佛教宇宙觀中的一個世界單位）的一切眾生，或者這三千大千世界（佛教宇宙觀中的一個世界單位）的一切眾生，或者十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）每個方向都像恒河沙數一樣多的世界的一切眾生，或者盡十方無邊世界的一切眾生，都安住于獨覺菩提，你認為如何？這些善男子、善女人因此所獲得的福德多不多呢？』 天帝釋回答說：『非常多！世尊！非常多！善逝！』 佛

【English Translation】 English version 'If someone can wholeheartedly listen to, accept, uphold, recite, make it thoroughly understood, contemplate it rationally, and diligently practice according to this Dharma, then the merit they obtain is much greater than before.' Why is that? Kausika (Indra, the king of gods)! Because all Once-Returners (Sakrdagamin, a stage of Buddhist practice) and the fruit of Once-Returners, even Arhats (a perfected being in Buddhism) and the fruit of Arhats, all flow from the Prajnaparamita (Perfection of Wisdom). 'Furthermore, Kausika! If a virtuous man or woman teaches all sentient beings in Jambudvipa (the world we live in) to abide in Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha), what do you think? Would the merit gained by these virtuous men and women be great?' Indra replied, 'Very great! O Blessed One! Very great! O Sugata (another title for the Buddha)!' The Buddha said, 'Kausika! If a virtuous man or woman, regarding this Prajnaparamita, uses countless methods and skillful words to widely explain it to others, proclaiming, revealing, clarifying, and interpreting it, distinguishing its meaning so that it is easily understood, and also says, 'Come! Virtuous man! You should wholeheartedly listen to, accept, uphold, recite, make it thoroughly understood, contemplate it rationally, and diligently practice according to this profound Prajnaparamita.' Then the merit gained by these virtuous men and women is much greater than before. Why is that? Kausika! Because all Pratyekabuddhas and Pratyekabuddha-bodhi flow from the Prajnaparamita. 'Furthermore, Kausika! Setting aside all sentient beings in Jambudvipa, if a virtuous man or woman teaches all sentient beings in the four continents (in Buddhist cosmology), or all sentient beings in a small chiliocosm (a unit of world in Buddhist cosmology), or all sentient beings in a medium chiliocosm (a unit of world in Buddhist cosmology), or all sentient beings in this great trichiliocosm (a unit of world in Buddhist cosmology), or all sentient beings in each of the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down) in worlds as numerous as the sands of the Ganges River, or all sentient beings in all the boundless worlds of the ten directions, to abide in Pratyekabuddha-bodhi, what do you think? Would the merit gained by these virtuous men and women be great?' Indra replied, 'Very great! O Blessed One! Very great! O Sugata!' The Buddha

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言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此法門應勤修學。』是善男子、善女人等所獲功德甚多於前。何以故？憍尸迦！一切獨覺、獨覺菩提皆是般若波羅蜜多所流出故。

大般若波羅蜜多經卷第四百三十一 大正藏第 07 冊 No. 0220 大般若波羅蜜多經(第401卷-第600卷)

大般若波羅蜜多經卷第四百三十二

三藏法師玄奘奉　詔譯第二分經文品第三十六之二

「複次，憍尸迦！若善男子、善女人等教贍部洲諸有情類皆發無上正等覺心，于意云何？是善男子、善女人等由此因緣得福多不？」

天帝釋言：「甚多！世尊！甚多！善逝！」

佛言：「憍尸迦！若善男子、善女人等於此般若波羅蜜多，以無量門巧妙文義為他廣說，宣示開演顯了解釋，分別義趣令其易解，復作是言：『來！善男子！汝當於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如理思惟，隨此般若波羅蜜多所說法門應正信解，若正信解則能修學如是般若波羅蜜多，若能修學如是般若

【現代漢語翻譯】 現代漢語譯本：佛說：『憍尸迦（Indra的別名）！如果善男子、善女人對於這《般若波羅蜜多》（Prajnaparamita，智慧的完美）的教義，用無量的方法和巧妙的文辭為他人廣泛解說，宣講、闡明、解釋，詳細分析其中的意義，使他們容易理解，並且這樣說：『來！善男子！你應該對這甚深的《般若波羅蜜多》教義，真心聽聞、接受、持守、讀誦，使之通達明瞭，如理思維，依照這個法門勤奮修學。』這樣的善男子、善女人所獲得的功德，比之前所說的還要多。為什麼呢？憍尸迦！一切獨覺（Pratyekabuddha，獨自覺悟者）、獨覺的菩提（Bodhi，覺悟）都是從《般若波羅蜜多》流出的。』

『再者，憍尸迦！如果善男子、善女人教導贍部洲（Jambudvipa，人類居住的世界）的所有眾生都發起無上正等覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟）之心，你認為如何？這樣的善男子、善女人由此因緣得到的福德多不多？』

天帝釋（Indra，眾神之王）說：『非常多！世尊！非常多！善逝（Sugata，佛的稱號）！』

佛說：『憍尸迦！如果善男子、善女人對於這《般若波羅蜜多》，用無量的方法和巧妙的文辭為他人廣泛解說，宣講、闡明、解釋，詳細分析其中的意義，使他們容易理解，並且這樣說：『來！善男子！你應該對這甚深的《般若波羅蜜多》，真心聽聞、接受、持守、讀誦，使之通達明瞭，如理思維，依照這《般若波羅蜜多》所說的法門，應當正確地信解，如果能夠正確地信解，就能修學這樣的